Apart from this...

Apart from this, monasticism and renunciation of life are incompatible with the worldview of Islam and its optimistic outlook on the universe and creation. Unlike some other philosophies and creeds, Islam does not view the world and life in society with pessimism. It does not divide all creation into ugly and beautiful, black and white, good and evil, proper and improper, right and wrong.

Now the second question may be stated in these words: “Aside from the fact that asceticism is the same as monasticism-which are both incompatible with the Islamic spirit-what is the philosophy underlying zuhd? Moreover, why should men be urged to practice zuhd? Why should man, seeing the limitless bounties of God and good things of life around him, be called upon to pass by the side of this delightful stream indifferently and without so much as wetting his feet?

Are the ascetic teachings found in Islam, on this basis, later innovations (bid’ah) introduced into Islam from other creeds like Christianity and Buddhism? And if this is correct, how are we to explain and interpret the teachings of the Nahj al-balaghah? How can we explain the indubitable details known about the Prophet’s life and that of Imam Ali (a)? The answer is that Islamic zuhd is different from Christian asceticism or monasticism.

Asceticism is a retreat from people and society and seclusion for the purpose of worship. According to it, the life and works of the world are separate from the works of the Here-after and the one is alien to the other. One should, of necessity, choose either one of the two. One should either devote oneself to worship of God which shall bear fruits in the Hereafter or take up the life of the world and benefit from its immediate pleasures.

Accordingly, monasticism is opposed to life and social relationships. It requires withdrawal from people and negation of responsibility and commitment towards them. On the other hand, zuhd in Islam, though it requires a simple and unaffected lifestyle and is based on abstention from luxuries and love of comforts and pleasures, operates in the very midst of life and social relations and is sociable.

It draws inspiration, and proceeds, from the goal of better fulfilment of social responsibilities and duties. The conception of zuhd in Islam is not something that would lead to asceticism, because a sharp distinction between this world and the next is nowhere drawn.