Asceticism in Islam
4 Key Principles That Make You Loved and Accepted by People
Asceticism
(zuhd) occupies a central position within the Islamic moral framework. Yet its
concept has become confused for some, reduced to abandoning worldly life and
its adornments, quitting work, and turning away from cultivating the earth.
The truth
established by the Islamic texts is that asceticism is far deeper and more
precise than merely abandoning outward actions. It is a purely inward act of
the heart: asceticism of the heart, not of the hand; detachment in attachment,
not in ownership.
The
essence of asceticism is that
a person becomes free from the bondage of the world, even if the entire world
were in his hands. This character makes its bearer beloved among people, for
human nature is inclined to love those who are independent of what others
possess, who do not look at them with greed or envy. The more you renounce what
is in the hands of others, the more you become accepted among them.
Four Key
Issues Regarding Asceticism
What follows is a clarification of four key issues in
this regard:
1. The Higher Objectives
Meaning of Asceticism in Islamic Law
Definitions
of asceticism (zuhd) have varied.
Linguistically,
it means: “turning away from something out of belittlement and deeming it
insignificant, due to sufficiency with something better.” Technically, it is
defined as: “the heart being free of what the hand is free of.” It has also
been said: “Asceticism is abandoning what does not benefit in the Hereafter,
while scrupulousness (wara`) is abandoning what you fear may harm you in the
Hereafter.”
Ahmad Ibn
Hanbal elaborated on its levels, stating that asceticism has three degrees:
abandoning the unlawful, which is the asceticism of the common people;
abandoning excess from the lawful, which is the asceticism of the elite; and
abandoning whatever distracts the servant from Allah Almighty, which is the
asceticism of the truly knowledgeable. Regarding the true manner of dealing
with people, Sa`id Ibn Jubayr said: “Display despair of what is in people’s
hands, for that is true wealth. And beware of what requires apology, for no
apology is needed for what is good.”
Renouncing
what is in people’s hands does not mean severing relationships or that people
should be independent of one another, for this contradicts sound reason.
Rather, what is meant is restraining the greedy gaze and attaching the heart
solely to Allah in seeking one’s needs.
2. Quranic and Prophetic
Guidance Toward Asceticism
The Quran
firmly establishes the meanings of contentment and self-sufficiency, even if
the word “asceticism” itself is not explicitly mentioned. Among this is the
statement of Allah Almighty: {Do not let your eyes
crave what We have allowed some of the disbelievers to enjoy.} [Taha 20:131]
In this
verse is guidance to lower one’s gaze from the possessions of others in order
to cut off the roots of emotional attachment. Ibn Kathir says in explanation:
Allah Almighty Says to His Prophet Muhammad (peace be upon him): Do not look at these affluent people and those like
them and their counterparts, and what they possess of blessings. It is but a
fleeting splendor and a transient favor by which Allah tests them, and few of the
servants of Allah are truly grateful.
The Quran
also warns of the danger of temptation through attachment rather than mere
ownership. Allah Almighty Says, {Your wealth and
children are only a test} [At-Taghabun 64:15]
The trial here lies in relying upon them and considering them a source of
strength and protection apart from Allah.
Then came
the purified Sunnah to clarify the concept with clarity and transparency. The
Prophet (peace
be upon him) said: “If
you practice abstinence in this world, Allah will love you, and if you abstain
from (desiring) what people have, they will love you.” (Reported by Ibn Majah)
This
hadith establishes a golden principle: asceticism in worldly life rectifies
one’s relationship with Allah, while asceticism regarding what is in people’s
hands rectifies one’s relationship with people.
The
Prophet (peace
be upon him) also corrected the concept of wealth
by saying: “Wealth is not in having many
possessions, but rather (true) wealth is feeling sufficiency in the soul.” (Sahih
Al-Bukhari and Muslim) Wealth and poverty are thus states of the heart and
soul, not merely figures in bank accounts. How many a wealthy person feels
perpetual poverty, and how many a person rich in spirit is content
even if he sleeps with an empty stomach.
3. The Ethical and Social
Dimensions of Asceticism
Renouncing
what people possess is not an isolated individual act of worship; rather, it is
a social value with profound effects, including:
- Preserving human dignity: by
achieving parity in dealings between the rich and the poor, and ensuring
that the right of the poor reaches them with dignity, without the
humiliation of begging.
- Eliminating greed: which closes the door to resentment and rancor,
even among the wealthy who may compete merely for accumulation and status.
- Purifying
relationships: by transferring them
from the realm of material benefit to the expansive ethics of Islam, such
as solidarity, mercy, and generosity.
- Soundness of hearts: whereby the wealthy
are protected from the envy of the envious, and the poor are guaranteed
their rights with chastity, safeguarding their hearts and their dignity.
- Sincerity of the heart toward Allah: which is the ultimate goal.
4. Asceticism as a
Foundation for Civilizational Existence
Islamic
history bears witness that the Ummah never slackened in construction,
expansion, and conquest, and that building life did not corrupt the hearts of
the conquerors. Rather, they were masters of asceticism and masters of building
civilization at one and the same time. Asceticism calibrated their compass:
they did not worship the world, but placed it in their hands to serve them
rather than enslave them. Thus, they opened lands, managed wealth, and built
civilization.
Thus, `Umar Ibn Al-Khattab
summarized this honor by saying: “We were humiliated
people, and Allah Honored us through Islam. So whenever we seek honor through
anything other than what Allah Honored us with, Allah will Humiliate us.”
(Authentic according to the conditions of Al-Bukhari and Muslim)
This is a
firmly established rule: there is no honor and no dignity except by following
the methodology of Allah. If we renounce the world and seek what is with Allah,
the world will come to us in spite of itself.
You May Also Read:
- 5 Powerful Islamic Concepts to Confront Excessive Consumerism
- 5 Ways Muslims can Get Rid of Overthinking
- 6 Things Muslims Regret After Experiencing Them
-------------------------------------------------------------
