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Shiavault - a Vault of Shia Islamic Books Reviving Islamic Ethos 4-islamic Position Concerning Asceticism and Renunciation of the World Another aspect that I wish to discuss concerns the word: (asceticism). In the Qur'an we do not come across the word in the sense used now. It has been mentioned in the Prophet's tradition and in the narrations attributed to the pious Imams. However, the meaning of the word as used in the Qur'an is not obscure, specially as explained in Imam Ali's sayings.

Asceticism is very prevalent amongst us in the sense in which it was used formerly in traditions and annals, which is different from its current sense. We hear of people, we find that their asceticism is negative, meaning that they are content with a little. But this is not the right meaning. One of the qualities of an ascetic is to be able in his personal life to be content with a little, which is of great philosophical importance.

But not everyone who is content with a little may be called all ascetic. Let me explain it further. Asceticism is related to worldly goods and riches and even to positions. If you ask whether worldly goods and wealth and position are good or bad, the answer depends on their use or purpose? These things are a form of power, but the question is: what do you want them for? You may be a slave of your lust, and intend to satisfy them by means of these powers.

If you are such a person whatever you use to attain your carnal desires (whether it is position, wealth, knowledge, religion or even devoutness) will be bad. However, if you purify yourself, and do not lust, avoid self-centredness, and have a divinely worthy social objective, then the wealth, or position which you employ in this way, is used properly. This is worship and devotion, since you are using them for your spiritual goals. This is emphasized by Imam Sadiq (a.s.).

A number of ascetics of his time discussed asceticism with him . The Imam (a.s.) said: "If what you say were true, then, how is it that after Prophet Yusuf (Joseph) was proved innocent and released from prison, he sought from the Egyptian ruler a position of crucial importance to the whole wealth of the country? Why does the Qur'an mention this without accusing Yusuf (a.s.) of being worldly? Because Yusuf (a.s.) was devoted to God.

He wanted that position for divine and spiritual goals, and so his action is not worldly but spiritually motivated.