Belief & Creed (Aqeedah)

Detachment from Worldly Pleasures

Detachment from Worldly Pleasures

Overview of Temporary Pleasures
Quranic Verses on the Fleeting World
Sahih Hadith on Detachment
Why Not Be Attached to the World?
Psychological and Philosophical Insights on Detachment
Success Through Detachment
Desires Mentioned in the Quran
Conclusion
Recommended Books on This Topic

Overview of Temporary Pleasures

In Islam, the present world (Arabic: dunyā) is viewed as a temporary abode – a place of test and transit rather than a permanent home. Believers are taught that the dunyā is fleeting, inferior in value, and meant to be a means to earn the everlasting hereafter (ākhirah). In fact, the very word dunya in Arabic implies something close-by and lowly. One author poignantly asks, “After all, dunya in Arabic means something of low value, undesirable. How is it that despite [it] being so utterly cheap, do we strive so passionately for this dunya?”. This rhetorical question highlights that Muslims should not idolize worldly life at the expense of their spiritual goals.

This life is short-lived. Muslim sages often compare the world to a journey – one shouldn’t build their home at a brief rest stop. Graveyards next to bustling cities remind us that no matter how vibrant life seems, it ultimately ends, and only our deeds travel onward.

According to Islamic teaching, our life on earth is a test of character and obedience. God says in the Qur’an that He created death and life “to test you as to which of you is best in deed” (Qur’an 67:2). The Prophet Muhammad ﷺ also emphasized our status as travelers or strangers in this world, advising believers to live not as permanent residents but as wayfarers passing through. If we remember that the comforts and struggles of this life are all temporary, we can avoid becoming overly attached to material pleasures or feeling undue envy of others. In short, Islam teaches that the present world is “the lower” realm – a place to sow seeds through good actions – while our true home and harvest lie in the hereafter.

Quranic Verses on the Fleeting World

The Qur’an repeatedly reminds us of the transient nature of worldly pleasures and warns against becoming too attached to them or envying what others have. Below are several relevant verses (āyāt) on this topic, with direct quotes from the Qur’an:

Life of this World is Temporary:

“Know that this worldly life is no more than play, amusement, luxury, mutual boasting, and competition in wealth and children... And the life of this world is no more than the delusion of enjoyment.” (Qur’an 57:20)

Real Life is in the Hereafter:

“The life of this world is nothing but play and amusement. But the Hereafter is indeed the real life, if only they knew.” (Qur’an 29:64)

– reminding us that what comes after death is our true, enduring life.

Every Soul Tastes Death:

“Everyone shall taste death, and only on the Day of Judgment will you be paid your wages in full. And whoever is saved from the Fire and admitted to Paradise has attained success. And what is the life of this world except the enjoyment of delusion?” (Qur’an 3:185)

– stressing that worldly enjoyment is deceivingly short.

Comparing Worldly Growth to Withering Plant:

“The example of the life of this world is like rain which We send down from the sky, and the vegetation of the earth mingles with it... then it dries up and turns yellow, becoming crumbled debris.” (Qur’an 18:45)

This vivid image shows how quickly worldly beauty and youth fade away, just like green plants turn to hay.

Little Enjoyment Compared to Afterlife:

“Are you satisfied with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world compared to the Hereafter.” (Qur’an 9:38)

Do Not Envy or Covet Others: The Qur’an also directly forbids envying others for their worldly blessings. For example:

“Do not wish for the bounties by which Allah has raised some of you above others. For men is a share of what they have earned, and for women is a share of what they have earned. And ask Allah of His bounty.” (Qur’an 4:32).

This verse teaches us to focus on our own provisions and merits, rather than resenting what others have.

Avoid Greedily Eyeing Worldly Glitter:

“And do not let your eyes crave what We have allowed some of the disbelievers to enjoy – the splendor of this worldly life by which We test them. The provision of your Lord (in the Hereafter) is better and more lasting.” (Qur’an 20:131).

Here we are told not to gaze longingly at the luxuries of others. What God has in store for the faithful is far superior and eternal.

Allurement of Desires

“Beautified for people is the love of things they desire – women, children, hoarded treasures of gold and silver, fine branded horses, cattle and fertile land. That is the enjoyment of worldly life; but with Allah lies the best return.” (Qur’an 3:14)

This verse enumerates classic dunya pleasures (family, wealth, property), calling them temporary enjoyments. Another verse states,

“Wealth and children are [but] adornment of the worldly life, but the lasting good deeds are better with your Lord for reward and better for hope.” (Qur’an 18:46)

In other words, the “bling” of this world (money, status, progeny) is just decoration; what really counts are righteous deeds, which endure eternally.

Taken together, these Qur’anic teachings drive home two points: 1) Don’t be deceived by the glitter of the dunya – it won’t last, and 2) Don’t envy others’ material fortunes – such envy is both spiritually harmful and logically misguided, since those fortunes are fleeting tests from Allah. Instead, a believer’s eyes should be on the “prize” that does last: the blessings of the hereafter earned through faith and good conduct.

Sahih Hadith on Detachment

The sayings of Prophet Muhammad ﷺ (hadith) further reinforce the importance of detaching from worldly pleasures. The Prophet lived a very simple life himself, despite being the leader of a nation, and he often spoke in parables to help us understand the proper attitude toward the dunyā. Here are several authentic (sahih) hadiths on the topic:

“Be in this world as if you were a stranger or a traveler.” – Prophet Muhammad ﷺ. (Narrated by Ibn Umar in Sahih Bukhari)

The Prophet grabbed his Companion’s shoulder and gave this profound advice. Like a traveler only carries what he needs for the journey, we should treat life’s comforts as temporary supplies, not permanent fixtures. Ibn Umar, who transmitted this hadith, used to further say:

“When evening comes, don’t expect to see the morning; and when morning comes, don’t expect to see the evening…”

– a reminder to live each day ready to meet God, not hoarding long-term worldly ambitions.

“What have I to do with this world? I am not in this world but like a rider who seeks shade under a tree, then resumes his journey and leaves it.” – Prophet Muhammad ﷺ. (Reported in Jami’ al-Tirmidhi)

In this hadith, the Prophet ﷺ responded to suggestions that he take a more comfortable bed. He likened dunyā to a brief rest stop under a tree’s shade – a traveler doesn’t bother furnishing the shade under a tree, since he knows he must move on. Likewise, a believer shouldn’t become too comfy in material indulgence, knowing it’s all transient.

“This world is a prison for the believer and a paradise for the unbeliever.” – Prophet Muhammad ﷺ. (Narrated by Abu Hurayrah in Sahih Muslim)

This striking metaphor means that a true believer feels “confined” in the world by the limits set on him (he can’t just follow every desire unchecked), whereas someone who disbelieves may indulge freely as if this life is heaven. The believer accepts some restraints and hardships now, in return for Paradise later – whereas one who only lives for dunyā is enjoying their “paradise” now but will have nothing in the afterlife. Imam Ibn Hajar al-`Asqalani explained: for believers, the worldly life – even at its most luxurious – is like a jail compared to the eternal joy awaiting them in Jannah, and for disbelievers, even a life of hardship here would be like a paradise compared to their fate in the Hereafter.

“If this world were equal in value to (even) the wing of a mosquito in the sight of Allah, He would not have given a disbeliever a sip of water from it.” – Prophet Muhammad ﷺ (Narrated by Sahl ibn Sa’d in Sunan Ibn Mājah)

This eloquent statement teaches that in God’s eyes, the entire worldly realm is so insignificant that it’s not even worth a mosquito’s wing! If it had any lasting worth, Allah wouldn’t let those who reject Him enjoy even a drop of it. The fact that worldly wealth is given to both righteous and unrighteous people is proof that it’s not a sign of divine favor, but a trivial thing Allah lets everyone have. The real reward is something far greater and reserved for the hereafter.

“Richness does not mean having many possessions. Rather, true richness is the richness of the soul.” – Prophet Muhammad ﷺ. (Narrated by Abu Hurayrah in Sahih Muslim)

This hadith shifts the definition of wealth from material to spiritual. You could have houses, cars, and money and still feel empty and impoverished inside. True contentment (ghanā al-nafs) is a wealth that external fortune cannot buy. A person with a content heart is rich regardless of their bank account. Conversely, someone driven by greed or envy is eternally “poor,” even if they have plenty, because they always yearn for more.

These authentic hadiths make it clear that the Prophet ﷺ consistently taught zuhd (detachment or asceticism regarding worldly excess) and warned against envy and greed. His own life was the prime example: he slept on a simple mat that left marks on his skin, yet he was the happiest and most generous of people. The takeaway is not that a Muslim must be poor or shun all worldly comforts, but that we should wear this world like a loose garment – holding it lightly, and ready to shed it when we return to Allah.

Why Not Be Attached to the World?

From a theological perspective, Muslims believe that an unhealthy attachment to worldly pleasures is harmful to one’s success in the hereafter. Allah ﷻ created us to worship Him and do good, and He placed us in this world to test our priorities. If we become obsessed with material gains – wealth, status, physical pleasures – we risk forgetting our purpose and failing the test. The Qur’an bluntly asks: “Are you pleased with the life of this world rather than the Hereafter?”, nudging us to realize how short-sighted that trade-off is.

On a logical level, being overly attached to material things is a recipe for disappointment and anxiety. Everything we accumulate – money, gadgets, property, even relationships – will eventually be separated from us. We either lose them during life (wealth can vanish, beauty and youth will fade, loved ones may leave or die) or we inevitably leave them all behind at death. As the saying goes, “There are no pockets in a shroud” – you take nothing with you to the grave. So it makes little sense to cling tightly to possessions or chase endless upgrades and pleasures. When we pin our happiness on things that don’t last, we set ourselves up for grief. History and personal experience show that no amount of wealth or pleasure can satisfy a human’s infinite desires – the void keeps wanting more. As one author quipped, chasing fulfillment in dunya is like drinking salty water: the more you drink, the thirstier you get.

Philosophically, many wise figures (Islamic and even secular) have pointed out the mistake of worshipping materialism. Imam Al-Ghazālī, a great theologian, wrote that the heart is like a vessel – if you fill it with love of dunya, it leaves no room for love of God; but if you fill it with love of God, dunya finds its proper, small place. Detachment (zuhd) in Islam doesn’t mean living in caves or abandoning the world completely; it means using the world without letting it own your heart. You can enjoy halal blessings and comforts, earn money and have family – but the key is not to make those your ultimate goal or source of meaning. As one early Muslim said, “Zuhd is not that you have nothing, but that nothing has you.” In other words, not allowing our identity and joy to revolve around material things.

Even outside the Islamic tradition, there’s recognition that freedom from excessive desire leads to peace. We already saw Seneca’s quote above that real poverty lies in greed, not in having little. Another famous line of his asks, “What is the proper limit to wealth?” and answers, “It is, first, to have what is necessary, and second, to have what is enough.”. Likewise, modern minimalists and philosophers talk about the hedonic treadmill – how people who obsessively pursue pleasure or luxury often end up less satisfied, constantly raising the bar of what “enough” is. By contrast, those who practice gratitude and simplicity often report greater contentment. This concept beautifully resonates with the Prophet’s teaching that richness is in the soul, not in the hand. Theologically, Islam would add that whatever we renounce or spend for Allah’s sake is not lost at all – it is saved with Allah, to be returned as everlasting reward. The Qur’an promises that

“whatever you give in charity, seeking the countenance of Allah, it is they who will get back (their reward) multiplied” (30:39).

Moreover, detachment from dunya actually empowers a person. If we are not enslaved by our whims or by peer pressure to “keep up” with others, we become internally free. We make choices based on principles and wisdom, not based on the pull of lust, greed, or envy. Think of people who can’t say no to lucrative but unethical business deals because they’re too attached to money, or those who stay in toxic social circles because they’re attached to status – their attachments become chains. In contrast, someone who holds the world loosely can act with integrity. This often leads to greater respect and even success in the long run. Many of the Prophet’s Companions who were ascetic ended up being entrusted with leadership and wealth – precisely because they could handle it without it corrupting them. A detached heart is also a resilient heart: if a calamity strikes and you lose something, you cope far better if that thing wasn’t your everything.

Finally, from an Islamic view, one of the miracles of faith is that when you prioritize Allah and the afterlife, the dunya often “falls into place” for you. There is a (weak but frequently quoted) hadith that conveys this meaning: “Whoever makes the Hereafter his main concern, Allah puts contentment in his heart and arranges his affairs, and the world comes to him despite being reluctant. And whoever makes the world his greatest concern, Allah puts poverty between his eyes (i.e. fills him with dissatisfaction), and disarrays his affairs, and he gains nothing of the world except what was decreed for him.” The wisdom here is evident: if you chase only dunya, you’ll never feel you have enough and life will seem chaotic; but if you chase the pleasure of Allah, He will take care of your needs. Even if that hadith’s chain is weak, the Qur’an affirms the principle:

“Whoever is mindful of Allah, He will make a way out for them and provide for them from where they do not expect” (65:2-3).

Countless believers experience this – when they focused on doing the right thing (even if it meant less worldly gain), Allah opened doors and gave them worldly blessings from unexpected sources.

Bottom line: We should not be attached to what we cannot keep. Loving the temporary too much can cost us the permanent. When a person’s heart is light and unattached, they navigate life’s ups and downs with much more ease. They enjoy blessings without becoming a slave to them, and when it’s time to part with something, they can let go gracefully. This is a recipe for both peace of mind now and ultimate success in the hereafter.

Psychological and Philosophical Insights on Detachment

Interestingly, modern psychology and ancient philosophy both echo many of the same truths that Islam taught 14 centuries ago about detachment and self-control. This convergence shows that the Islamic prescription of moderating one’s worldly desires leads not only to spiritual salvation but also to mental well-being and success in this life.

One famous example in psychology is the Stanford Marshmallow Experiment on delayed gratification. In this 1970s study, young children were given a choice: eat one marshmallow now, or wait 15 minutes and get two marshmallows. Some kids managed to wait (delaying their pleasure), while others couldn’t resist and ate the treat immediately. The researchers tracked these children for years afterward. The follow-up studies showed that “children who were able to wait longer for the preferred rewards tended to have better life outcomes,” such as higher test scores, better education, and even healthier body weight as adults. In simple terms, the ability to delay gratification – to forgo an immediate temptation for the sake of a later, greater benefit – was correlated with greater success in life.

Now consider the parallels with Islam: Muslims are essentially asked to delay gratification on a grand scale. We might sacrifice certain temptations or comforts in this world, exercising self-restraint (saying “no” to the proverbial marshmallow now), for the sake of an immensely greater reward (Paradise) later on. Fasting in Ramadan is a practical training in delayed gratification – you refrain from eating and drinking all day to please God, and you break your fast with joy and reward at sunset. Avoiding illicit pleasures, giving charity from your money, spending time in prayer instead of worldly amusement – all these acts require willpower and the trust that the future payoff (with Allah) is better. From a psychological perspective, such practices build one’s “self-control muscle.” It’s no surprise then that devout individuals often exhibit calm and patience; they’ve been training in impulse-control and contentment as a spiritual exercise.

Contemporary studies also suggest that people who have clear values and purpose (beyond just material success) tend to have better mental health. They are less prone to anxiety and existential angst. In Islam, the grounding purpose is the worship of Allah and preparation for the eternal life. This larger sense of purpose can help a person endure worldly setbacks more resiliently. For instance, someone who loses money or a job might be utterly crushed if their whole identity and happiness was tied to financial status. But a Muslim mindful of the hereafter will certainly feel sadness, yet also comfort themselves that perhaps this loss is a test or a purification, and what is with Allah is better. This mindset isn’t about complacency; it’s about perspective. It’s easier to pick yourself up and carry on when you view worldly changes against the backdrop of eternity.

Philosophically, Islam’s stance on detachment aligns with aspects of Stoicism and other ethical philosophies. Stoic philosophers like Marcus Aurelius and Seneca taught not to be enslaved by passions and not to place one’s value in externals (like wealth or fame), because those can be taken away. They emphasized virtues like self-discipline, contentment, and focusing on what one can control. Islam teaches something very similar, but with the added dimension that what we can’t control, we entrust to God. A Stoic might say, “Don’t worry about death; it’s natural and out of your control,” while a Muslim would say, “Death is indeed inevitable; prepare for it and don’t be attached to this life, and trust that God will reunite you with goodness if you live righteously.” So Islam shares the wisdom of Stoicism (and even Buddhism’s non-attachment to an extent), yet it balances it by acknowledging human emotions and needs. We are not required to eliminate all desire – only to channel desires in a healthy, halal way and not let them dominate us. For example, unlike some extreme ascetic traditions, Islam does not endorse living in poverty or celibacy for holiness. The Prophet ﷺ married, had children, ate meat, and engaged with society – he simply did not excess in anything or let his heart grow fond of luxuries. He slept on a simple bed and mended his own shoes, even when he was ruler of a state, demonstrating the ideal of being in the world but not of the world.

Another psychological benefit of detachment is focus. A person not constantly distracted by cravings or envy can focus their energy on productive and meaningful tasks. They also tend to have better relationships – because they’re not always comparing or competing with friends and neighbors. Modern life bombards us with advertisements and social media images that basically scream “You need this! You should look like that! Be jealous of this lifestyle!” It’s no wonder rates of anxiety are high when people internalize these messages. The Islamic mindset equips one to scroll past the material glitz and remember: “This is temporary. Alhamdulillah, I have what I need. My worth isn’t measured by these standards.” That acts as a shield for mental health. In recent times, minimalism and “decluttering” movements have gained popularity, with people testifying that owning fewer things and reducing attachment to material stuff made them happier. They are essentially rediscovering, in a secular context, the relief that comes from not being owned by your possessions. Islam has advocated a form of minimalism all along: the Prophet ﷺ said,

“Success is for the one who has just enough and is content.”

To illustrate with a real-world example: Think of two people, A and B. Person A lives modestly, is satisfied with covering his needs, and spends his free time with family, helping others, and spiritual growth. Person B is very affluent but works 80-hour weeks to maintain a luxury lifestyle, rarely sees family, and constantly worries about investments or rivals. From an Islamic viewpoint, Person A is actually more “successful” in the ultimate sense, even if B’s mansion might indicate otherwise in worldly terms. Interestingly, even studies on happiness often find that beyond a certain income that meets basic needs and a bit of comfort, additional wealth has diminishing returns on happiness. (A well-known 2010 study once suggested that around $75,000 annual income was the “plateau” beyond which extra money didn’t make people happier– the exact figure can be debated, but the concept stands.) Meanwhile, factors like community, gratitude, charity, and faith consistently show positive correlations with well-being. All of these are central in Islam, which encourages living within moderate means, being charitable, fostering community, and being grateful for what one has.

In short, detachment from dunya isn’t just good for the soul; it’s good for your mind and body too. It leads to less stress, less pressure to “prove” oneself through wealth or status, and more inner freedom. Islam’s teachings anticipated these psychological truths. By advising patience, contentment, and delayed gratification, Islam molds individuals who can resist impulsiveness and consumerism – very much the qualities that even secular psychology says lead to healthier, more successful life outcomes. A Muslim who prays, fasts, gives zakat, and remembers God often is essentially engaging in regular mental training that builds willpower and perspective. It’s quite fascinating to see science validating principles like self-control, gratitude, and purpose, which our faith has been instilling from the start.

Success Through Detachment

There is a paradox in life that letting go often leads to gaining more. In Islamic terms, those who are least attached to material things often end up attaining a different kind of success – one that is measured not just by wealth, but by integrity, impact, and ultimately the pleasure of Allah (which for a believer is the true success). We’ve touched on how internal contentment is itself a success. Now let’s consider how detachment can lead to tangible success as well:

Clarity of Purpose: When you are not fixated on accumulating possessions or keeping up appearances, you can focus on your real goals. Your mind isn’t crowded with the noise of desire. This clarity can make you more effective in whatever you pursue. For example, a student who is not distracted by envy of others or by incessant social media consumption can devote quality time to study and personal growth. A businessperson who isn’t greedy for every last dollar can focus on quality, ethics, and long-term innovation – which often leads to a better reputation and loyal customers (hence, success). Many successful people note that once they stopped chasing money obsessively and instead poured passion into their craft or mission, monetary success followed naturally. In Islam, the intention (niyyah) behind actions is paramount. If one’s intention is pure (to benefit others, to please Allah, to do something excellently), the outcomes are blessed. If one’s intention is just personal gain, the work may lose barakah (divine blessing). Detachment helps keep intentions pure, because you’re doing the work for its own merit, not for ego or greed.
Integrity and Trust: People detached from worldly temptations are less likely to compromise their values, which earns them trust and respect – ingredients for success in community and leadership. Consider the example of the second Caliph, Umar ibn Al-Khattab (ra). He ruled a vast empire yet lived in a very simple home and wore patched clothes. He wasn’t interested in the trappings of power, which made him incredibly just and strict against corruption. His detachment from luxury meant even his enemies respected his incorruptibility. In modern terms, a CEO who chooses modest personal perks and prioritizes employees’ welfare signals that he’s not just in it for himself – this often earns employees’ loyalty and a better performing company. Detachment from wealth also enables generosity. The Prophet ﷺ said, “The upper hand (giving hand) is better than the lower hand (receiving hand).” History is full of philanthropists who, after a point, gave away much of their fortune – ironically, that’s the legacy they’re most admired for, not the fortune itself. By sharing and not clinging to wealth, they achieved a kind of success that money can’t buy: honor and prayers of others.
Freedom from Failure: One of the sneaky benefits of detachment is that failure doesn’t crush you. If your self-worth and happiness aren’t tied to a particular worldly outcome, you can handle setbacks with composure. This means you’re more likely to take healthy risks and be resilient – key traits for worldly success. For instance, an inventor who is passionate about the idea itself, rather than fame, won’t be devastated if one prototype fails; he’ll try again. A believer who trusts Allah’s plan will say, “I did my best, and if it didn’t work out, maybe Allah will bring something better.” This attitude itself often leads to eventual success because the person perseveres. In contrast, someone extremely attached to a result might either never risk failure (and thus never innovate) or, if they fail, they fall apart and give up. The Prophet ﷺ taught, “Strive for that which benefits you, seek Allah’s help, and do not despair. If something befalls you, don’t say ‘If only I had done such-and-such,’ rather say ‘Qaddar Allah (Allah decreed it) and what He wills, He does,’ for ‘if only’ opens the door to Satan.” This mindset combines effort with detachment regarding the outcome. You work hard but your heart isn’t crushed if it doesn’t go your way – that is a recipe for eventual success in either this world or at least in the next.
Better Use of Wealth and Success: There’s nothing wrong with a Muslim being wealthy or in a position of influence – many Companions, like Uthman ibn Affan and Abdur-Rahman ibn Awf, were very wealthy and very pious. The key was that they viewed their wealth as a tool and a trust from God, not as their own accomplishment to hoard. They detached their ego from their wealth. This made them extraordinarily generous and humble. And interestingly, the more they gave in charity, the more Allah increased them. It’s often observed that those who detach from wealth ironically attract more of it. Why? Perhaps because they handle it responsibly and charitably, so their businesses flourish and people support them. Even secular observers note that companies with a mission beyond profit (like wanting to genuinely improve customers’ lives or help the environment) often do better financially in the long run than companies that only obsess over quarterly earnings. It’s as if the sincerity shines through. Similarly, an individual who isn’t obsessed with selfish ambition might mentor others, collaborate generously, and build a strong supportive network – all of which can enhance one’s career or projects. By helping others rise, you often rise too. Islam teaches that when you give to others, you are giving to yourself in reality (in terms of reward and moral success). This paradox is captured in the hadith, “Charity does not decrease wealth.” From a dunya perspective it looks like it does, but spiritually and often materially, God puts more barakah in the wealth you keep. Many Muslims can attest anecdotally that when they started paying zakat and sadaqah generously, their finances actually felt more abundant and secure, not less.
Priority of the Hereafter = Win-Win: From the Islamic perspective, the ultimate success is entering Paradise and earning Allah’s pleasure. Detachment from worldly pleasures helps ensure that success, because it prevents us from devoting ourselves to the wrong things. If a person prioritizes their hereafter, they will naturally fulfill their duties in this world in an ethical way. If Allah wills, He may grant them worldly success as a bonus. But even if a detached believer doesn’t achieve notable worldly status, they have not “missed out.” Their life is considered a success in the eyes of God, and the Prophet ﷺ said, “Perhaps a person with disheveled hair, driven away from doors (due to poverty and low status), is such that if he swears by Allah, Allah would fulfill it.” This means someone might be seen as a nobody in worldly terms, yet be so successful with Allah that miracles happen through their prayers. Such is the dignity Islam gives to spiritual success over material success.

To give a comparative philosophical argument: materialistic worldviews often define success by tangible metrics (money, titles, awards). But these are all relative and transient. A logical analysis would ask, “What happens when you die? Does any of that success endure or benefit you ultimately?” From a purely material standpoint, one might say “No, it ends with death.” But Islam answers: “Your success carries over if it was invested in your soul and good deeds.” So Islam’s perspective is superior in that it defines success in a way that isn’t rendered meaningless at death’s door. Philosophers like Viktor Frankl (author of Man’s Search for Meaning) found that having a transcendent purpose and meaning (beyond just pleasure) was key to survivors in even the worst conditions. Islam gives the highest possible transcendent purpose – worshiping the Creator, striving for eternal bliss – which can motivate a person to endure and excel no matter what worldly situation they find themselves in.

In conclusion of this point, being detached from worldly pleasures doesn’t mean you’ll live a life of mediocrity or lack achievement. On the contrary, it often means you live a life of principle, resilience, and true wealth of the heart. You define your success by eternal standards, which frees you up to perform excellently without fear or greed. You become like those described in the Qur’an: “Men whom neither commerce nor sale distracts from the remembrance of Allah” (24:37) – such people certainly can engage in commerce (they might even be very successful merchants), but they are never distracted by it from their ultimate mission. Ironically, those are exactly the kind of balanced, trustworthy people who often succeed greatly in their worldly endeavors too, and even if they don’t, they carry a success inside them that can never be taken away.

Desires Mentioned in the Quran

The Qur’an does not shy away from acknowledging the various desires and attractions that human beings naturally have in this worldly life. Instead, it catalogs them and then puts them in perspective. By recognizing these desires, we can better understand what tempts us and thus consciously avoid becoming slaves to them. Here are the primary categories of worldly cravings as explicitly mentioned in the Qur’an:

Desire for Wealth (Money & Property): The Qur’an speaks of “heaped-up sums of gold and silver” and “wealth” as things people love. In Qur’an 3:14 (quoted earlier), “gold and silver” symbolize material wealth. Another verse states, “And you have an intense love for wealth” (Qur’an 89:20), pointing out our natural inclination to accumulate money. Wealth in itself is not evil – it can be a blessing if used well – but the love of wealth can be a trap. It can lead to stinginess, arrogance, and neglect of duties. That’s why zakat (obligatory charity) is prescribed: to purify our wealth and hearts from greed. The Qur’an reminds us that “Your wealth and your children are only a trial (fitnah)” (Qur’an 64:15), meaning they are a test from Allah – will you be grateful and use them rightly, or become attached and arrogant?
Desire for Opposite Gender (Lust): “Women” (for men) and implicitly men for women are mentioned among the things people deeply desire (3:14). The attraction between genders is natural and necessary for procreation, but Islam regulates it through marriage and modesty to prevent it from becoming a chaotic force. When uncontrolled, lust can lead to social ills (infidelity, sexual exploitation, broken families). Thus, while acknowledging sexual desire, the Qur’an and hadith encourage fasting, lowering the gaze, modest dress, and marriage to channel this desire positively. The Prophet ﷺ warned youth about being cautious with this desire, saying “beware of the dunya and beware of women”not to vilify women, but to highlight that the temptation of sexual desire has led many astray. In Paradise, by contrast, such desires exist in a pure form without any negative consequences.
Desire for Status and Power: While not listed in 3:14 explicitly, elsewhere the Qur’an and commentary talk about “takāthur” – the rivalry in worldly increase (mentioned in Qur’an 102:1) – which isn’t just wealth but also prestige and pride. Humans crave honor, recognition, and dominance. Titles, fame, influence – these can become intoxicating. The Qur’an recounts the story of Qarun (Korah) who was given immense wealth and status among his people but became arrogant, claiming, “This has been given to me only because of knowledge I possess” (28:78). His arrogance led to his destruction. Likewise, Pharaoh’s desire to remain the supreme power in Egypt made him reject Moses out of envy and pride. The Islamic solution to the desire for status is humility and remembering the Day of Judgment, when all worldly titles will vanish and only righteousness will count. As the Prophet ﷺ said, “Allah does not look at your forms or your figures, but He looks at your hearts and your deeds.”
Desire for Children: The longing for offspring is very strong (3:14 lists “sons” specifically). Having children is a blessing in Islam and an important part of family life. However, even this can become an attachment if one’s love for child causes them to stray from Allah’s command. For example, some might indulge in haram (impermissible) earnings for the sake of providing more for their kids, or show bias/injustice to please their children. The Qur’an reminds believers that children are a test and that one should not let love of family lead one to disobey Allah. Prophet Ibrahim (Abraham) is the exemplar here: he loved his son dearly, but when Allah tested him (with the vision of sacrifice), he was willing to obey God over his own desire – and Allah mercifully substituted a ram, rewarding Ibrahim’s detachment and submission with even more blessings.
Desire for Luxury/Comfort: Words like “branded horses” (3:14, often interpreted today as any coveted ride or vehicle!), and generally the finer things in life – branded clothes, lavish homes – these fall under “the adornments of the worldly life.” Human beings enjoy comfort and beauty, which is not inherently wrong. In fact, Allah says, “Say: Who has forbidden the adornment of Allah which He has produced for His servants, and the good (lawful) things of provision?” (7:32). Islam permits adornment and comfort within halal limits, but warns that they are secondary to righteousness. We should neither become obsessively drawn to them nor boast about them. They are tools to facilitate a good life, not the purpose of life. Excessive indulgence in luxury often breeds waste, pride, and a hard heart that can’t tolerate any discomfort for the sake of principle.
Desire for Longevity/Life itself: Though not a “craving” in the sense of an object, the Qur’an notes that people want to cling to life. “Every soul shall taste death” (3:185) is a sober reminder. Some verses gently mock those who think they can live forever, like, “He thinks his wealth will make him immortal” (104:3). The desire to not die or to delay death can lead people to desperation or unethical choices (like extreme greed or cryonics!). Islam teaches that life and death are in Allah’s hand, and true life is the eternal life of the soul. Therefore, a believer shouldn’t have an inordinate fear of death such that they envy others’ youth or health; instead they prepare for death as a meeting with their Lord.

In essence, the Qur’an lists our biggest temptations – money, sex, power, family, and so on – and consistently calls them “the enjoyment/pleasure (mata’) of the dunya.” It then contrasts that with what is with Allah: “with Allah is the best return” (3:14), “what is with Allah is better and more lasting” (28:60, 16:96). By laying out these desires clearly, the Qur’an helps us become aware of them in ourselves. There’s almost a sense of “Know your enemy/weakness” here. Once we know, for example, that wealth and children are a trial, we can enjoy them but stay vigilant not to let them derail our worship or our fairness. We can check our hearts: “Is my love of this thing exceeding my love for Allah? Would I compromise my duty for its sake?” If yes, then that desire needs to be checked.

The Qur’an doesn’t ask us to eliminate our natural desires; it asks us to elevate our understanding above them. Use them as means to goodness. Wealth – spend it in charity and halal provision for your family. Power – use it to establish justice. Love – let it lead you to mercy and kindness, but never idolize the beloved above the Truth. The beauty of Islamic teaching is that it acknowledges the pull of these attractions but keeps reminding us of their proper place. They are like ornaments, not the core structure. They are like the icing, not the cake. And we would be foolish to trade an eternal cake for a spoonful of icing now. This perspective helps a Muslim enjoy worldly blessings without becoming enslaved by them, and renounce them when required without despair. As one of the Salaf (early Muslims) said, “Dunya will serve you if you serve Allah; but if you try to serve dunya, it will enslave you.”

Conclusion

Islam paints a worldview in which the hereafter (Ākhirah) is the ultimate destination and priority, and this earthly life (dunya) is a brief stopover – important and meaningful, but ephemeral. Understanding this fundamentally changes how a Muslim approaches day-to-day life. We realize that worldly pleasures are temporary delights to be enjoyed within limits, not the end-all and be-all. We also realize that envy and rivalry over these short-lived gains are not only morally wrong but logically foolish, since whatever we envy will perish anyway or might become a source of trial rather than joy.

Practically speaking, a Muslim striving to implement these teachings will focus on cultivating contentment, gratitude, and generosity. This means actively fighting the whispers of envy by reminding oneself of one’s own blessings and of the bigger picture (Paradise is infinitely better than any comparative advantage someone has over you in this life). It means reminding oneself when buying, earning, or consuming: “Is this within moderation? Will this benefit me or distract me? Could this be something I’m getting attached to needlessly?” We live in a consumer culture that thrives on making people dissatisfied and envious, so these reminders are more necessary than ever. Simple habits can help: for instance, saying “Māshā’Allāh” (as Allah willed) when you see someone’s nice house or car, to train yourself to congratulate rather than covet. Or giving sadaqah (charity) when you feel greed creeping in, to break the ego’s hold. Or spending time visiting the sick, the poor, or the graves, as the Prophet recommended – such experiences shatter the illusion of worldly immortality and make one reflect on what really counts.

The teachings about detachment and envy do not mean a Muslim must live a joyless or ambitionless life. Islam encourages enjoying halal pleasures with thankfulness and encourages striving for excellence (ihsan) in our work. A detached person could very well be a successful entrepreneur or artist or scholar – the difference is their heart is not arrogant about it, nor devastated if fortunes change. They acknowledge “this success is from the grace of my Lord” and they use it in service of good. Likewise, avoiding envy doesn’t mean you can’t be motivated to improve; it means you replace toxic jealousy with positive emulation. You see someone blessed and think, “Alhamdulillah for them. Let me learn from their good qualities so I too can earn a blessing, without begrudging them.”

In daily life, prioritizing the hereafter translates to things like: making time for prayer even when work is busy, because the soul matters more than an extra dollar. It means turning down a shady opportunity that might bring quick money, because no amount of dunya is worth staining one’s conscience and record before Allah. It means if you find yourself scrolling enviously through Instagram or Facebook, you perhaps log off and go recite some Qur’an or play with your kids or do something productive, to reset your perspective. It means remembering, when you face a hardship or see someone else’s ease, that life goes in cycles and Allah ultimately is just; the story isn’t over yet. The Prophet ﷺ said, “Look to those below you (in worldly status), not those above you, so that you do not belittle the favors of Allah.” This is a golden rule against envy. And to balance it, in faith and character look to those above you so you keep improving.

Ultimately, the Islamic recipe for a content life is trust in Allah (tawakkul) and a heart oriented toward Him. If that is in place, detachment from excess dunya and freedom from envy come naturally as byproducts. One realizes that everything people chase – wealth, beauty, fame, leisure – either loses its luster when attained or one loses oneself in the chase. But by chasing Allah’s pleasure, you not only gain eternal fulfillment, you often enjoy this world more too in a wholesome way, because you have inner peace and no corrosive jealousy. It’s often noted that those who have strong faith radiate a sort of serene happiness even in modest circumstances, whereas those trying to “keep up with the Joneses” live in quiet desperation no matter how much they have.

The Qur’an beautifully summarizes the attitude we should have: “Seek, with what Allah has given you, the Home of the Hereafter, but do not forget your portion of this world. And do good as Allah has been good to you. And do not seek corruption in the earth.” (28:77). This verse shows the balance – we use this world (our talents, our resources) as a means to earn the next, we don’t forget to enjoy the lawful blessings here (“your portion of this world”), and we conduct ourselves with ihsan (excellence/goodness) and avoid the corruption that often comes from greed and envy.

If we live by this guidance, we’ll find that we lead a more tranquil, meaningful life. We won’t be constantly riding the rollercoaster of highs and lows tied to material gain or loss. Instead, we’ll have a steady anchor – the remembrance of Allah and the anticipation of meeting Him with a sound heart. The Prophet Muhammad ﷺ said, “Truly prosperous is he who enters Islam, and is provided with what suffices him, and is made content by Allah with what He has given him.” In the end, true prosperity is not measured in dinars or dollars, but in a heart that is content with its Lord. By detaching from worldly pleasures and avoiding envy, a Muslim polishes that heart and prepares it for the ultimate success: a day when they stand before Allah, and by His mercy, are welcomed into everlasting gardens of bliss, where the delights far eclipse anything of the dunya. That is the real happy ending that we strive for, and detachment and contentment are our tools to get there.