In other words...

In other words, the means of acquiring happiness in this world and the next are regarded as incompatible and contradictory. It is imagined that a single work and action cannot simultaneously be a means for acquiring happiness in both worlds. But in the worldview of the zahid, the world and the Hereafter are interconnected. The world is a preamble to the Hereafter. It is a farm of which the Hereafter is the harvest.

From Zahid’s viewpoint, that which gives order, security, uprightness, prosperity, and flourishing to life is an application of other-worldly criteria to the life of this world. The essence of felicity and happiness in the other world lies in the successful accomplishment of commitments and responsibilities of this world, performed with faith, piety, purity, and taqwa. In truth, Zahid’s concept of zuhd and the monk’s rationale for his asceticism are incompatible and contradictory to each other.

Basically, monasticism is a deviation introduced by men into the teachings of prophets, due to ignorance or vested interests. Now we shall explain the philosophy of zuhd in the light of the teachings of the Islamic texts. Zuhd and Altruism One of the ingredients of zuhd is altruism. Ithar (altruism) and atharah (egoism) are derived from the same root. Atharah means giving precedence to one’s interests over those of others.

In other words, it implies monopolizing everything for oneself and depriving others. But Ithar means preferring others over oneself and bearing hardship for the comfort and good of others. The zahid, by virtue of his simple, humble, and content living, is hard upon himself so that others may live with ease.

He sacrifices for the sake of the needy because with his sensitive heart which feels the pains of others he can relish the world’s bounties only when there does not exist a single man oppressed by need. He derives greater satisfaction by feeding and clothing others and working for their ease than if he did those things for himself. He endures deprivation, hunger, and pain, so that others may be well-fed and live without hardships.

Ithar represents the most majestic and sublime manifestation of human greatness, and only very great human beings climb to its noble heights. The Holy Quran refers to the episode of the self-sacrifice of Imam Ali (a) and his honoured family in the glorious verses of the Surat Hal ata.