Accustoming oneself to a minimum of the niceties of life and...

Accustoming oneself to a minimum of the niceties of life and abstention from affluent living is another condition of freedom. The first thing to strike Abu Sa’id al-Khudri, one of the honoured , when describing the station of the Holy Prophet (s.a.w.a), is: The Prophet of God, may peace be upon him and his Household, could manage with the minimum necessities of life. Is it a merit to be able to do this with a minimum of means?

If we take only the economic aspect into view, we should say that the Prophet’s level of consumption was quite low. In this respect, therefore, the answer would be: “No, not at all; it is not a significant merit.” But if viewed from a spiritual viewpoint, that is when examined by the criterion of freedom from worldly bondages, we have to admit that it is a great merit indeed.

Because it is only by the acquisition of this merit that a human being can live with any measure of unfettered freedom and unimpeded mobility, and participate in the incessant struggle of life with agility and vigour.

This matter is not restricted to habits involving the individual; binding oneself to social habits and customs, to modes and manners of dealing with people, the mesh of social connections and gatherings, adherence to styles and fashions in dress and demeanour-these and the like of these encumber life and deprive it of dynamism.

Freedom of movement in the arena of life is like swimming; the lesser the interference and encumbrance for the swimmer, the greater his ability to move around in the water. Too many attachments will not only deprive him of his mobility but bring the danger of drowning. Athir al-Din Akhsikati (d. 577 or 579/1181 or 1183) says: To cross the river of life, shed your robes; Nakedness is a condition of keeping afloat.

Farrukhi Yazdi says: Of nakedness, the sage does not complain, A sword of good steel would not rust without a sheath. Baba Tahir has a ruba’i which though intended for some other purpose is nevertheless relevant here: O heart, thy path is better when covered with thorns; Thy track is better when stretched on heavens high; Nay, if thou can strip the skin off thine flesh, Do it, for the lighter thy burden the better it be.

Sa’di, too, relates a relevant fable in chapter 7 of his Gulistan, although it also aims at some other purpose: I saw a rich man’s son squatting by the side of his father’s grave, and bragging thus before a darwish’s son: ‘My father’s tomb is constructed of rare stones.