There is no apportionment of pleasures to make up there for a deficit here.

There is no apportionment of pleasures to make up there for a deficit here. Other-worldly pleasures are not the result of deliberate deprivation in this world, but a consequence of other factors. Imam Ali (a.s.) says in Nahjul-Balagha: There are virtuous people who deserve the blessings of both worlds. They enjoy the best food and living here and receive blessings of the next world, too.

Islam considers certain pleasures unlawful, and indulgence in them does not only deprive us of the next world's satisfactions, but, on the contrary, results in punishment there. Adultery is one of these. So are drinking, gambling, usury, slander, and lying. But legitimate deeds are not so. The Qur'an has affirmed that enjoyments which are pure and bring no misfortune for man are lawful. The Qur'an forbids what is not a genuine pleasure.

Drinking wine produces evil consequences for the mind, body and society. So does adultery. The Qur'an says: "Those who follow the Apostle, the Prophet, the Ummi, whom they find written down in the Tavrat and the Injeel, (Who) commends them (what is) good and prohibits impure things, and removes from them their burden and the yokes which were upon them,...?" (7:152) "Say: (O' Our Apostle Muhammad!) Who has prohibited the adornment (granted) of God which He has brought forth for His servants....?" (7:32) Accordingly a pleasure which is not momentary and transient and has not undesirable results for the body, spirit and society is lawful, as God's Graces granted to human beings?

Thus, we are encouraged to benefit from clean and pure livelihoods. Nevertheless, these provisions are not exchangeable as between the two worlds. Asceticism in Islam is not obligatory, but an attainment towards perfection with a spiritual goal different from the two worldly goals mentioned earlier. It has been recommended to avoid worshipping pleasures and sinking in them, even in lawful ones, which are not forbidden, when abstention would be conducive to achievement of a goal.

There are several goals which Islam accepts for asceticism in the sense of forsaking legitimate pleasures. A person may be placed in a situation where others are in greater need than him. What should he do? He shows generosity and self-sacrifice and offers his own lawful satisfaction to others. If he wastes it, he is foolish. But ha offers food, clothing, and comfort in order to bring ease to the life of others. This is self-sacrifice and one of the noblest of human qualities.