Asceticism (zuhd), in essence, involves renouncing worldly pleasures and completely removing the desires for the material world from one’s heart. A person who practices asceticism is known as an ascetic (zahid). An ascetic defines their relationship with the world based on necessity and need. They only seek the strength and energy required to perform their worship, explore spiritual realms, and focus on their ultimate spiritual goals. Their main aim is to achieve the pleasure of God and eternal happiness in the afterlife. However, they also understand that maintaining a balanced approach to these goals requires addressing basic physical needs such as rest, food, drink, and natural desires. Therefore, they do not follow a path that contradicts human nature.

Not in action but in the heart

Asceticism can also be approached from Bediuzzaman’s perspective as “renouncing the world not in action but in the heart.” A person who has renounced the world in their heart still actively engages in necessary tasks and responsibilities, doing their best in all they undertake. Whatever their task, they work diligently and strive to achieve the desired outcome. They use their thinking and reasoning powers, talents, and abilities to their fullest extent. However, they are not attached to the outcome. Even if they do not receive the fruits of their labor, they do not experience disappointment. They neither grieve over what they have lost nor rejoice over what they have gained in the world. When facing the loss of wealth, life, children, or health, the words that come from their lips are: “Praise be to God who had given all these and has now taken them back.” This is the attitude of a person who has attained the grace of asceticism in every positive or negative situation they encounter.

As for the relationship between asceticism and generosity, it is inconceivable for a person who has severed their emotional attachment to the world to be stingy. They do not hesitate to spend their resources in the way of God. From this perspective, asceticism naturally brings about generosity. Conversely, for a person to embrace asceticism, they must be able to spend what God has granted them comfortably in His way and, even more so, develop a spirit of altruism to the extent that they prefer their brothers and sisters over themselves, even if they are in need.

The Most Generous

One of the beautiful names of God is the Most Generous (al-Jawad). Although this name is not mentioned in the famous Prophetic saying listing God’s 99 names, it is stated in another one: “God is generous, He loves generosity” (Tirmidhi, Adab 41). Additionally, in the Jawshan al-Kabir, this name appears three times as “the Possessor of Generosity” and once as “the Most Generous of the Generous.” Some scholars use the intensified form (Jawwad) to emphasize the extent of God’s generosity, as His treasures are vast, and His giving knows no bounds. Therefore, a person who adopts generosity as a moral trait is essentially emulating the attributes of God.

Generosity should not be understood solely as providing food, drink, or financial assistance. The scope of generosity is much broader, encompassing all forms of giving, good wishes, and goodwill towards others. For example, when a person prays for sincerity, divine pleasure, and passionate longing for God, saying, “O God, bestow all these upon my brothers and sisters as well,” this is a form of generosity. Similarly, all behaviors required by a high spirit of altruism can be considered acts of generosity. A person with such noble character may even act generously towards their brothers and sisters in the afterlife, wishing for them to cross the Bridge (Sirat) first, enter Paradise first, and attain God’s pleasure first.

We can also relate generosity to the spirit of “so others may live.” A person who devotes his or her life so that others may thrive, who endures all kinds of sacrifices so that others can connect with God, and to remove barriers between hearts and God is someone who represents both generosity and asceticism at the highest level. This selfless dedication ensures the spiritual well-being and growth of others, embodying the true essence of generosity. For someone devoted to such lofty goals, what connection could they possibly have to the material world?

True freedom through asceticism

It should be noted that the path to experiencing true freedom also lies in asceticism. A person who does not attach their heart to worldly possessions or pleasures does not bow or bend before anyone. They do not flatter others, nor do they obey anyone unconditionally. Since they consider servitude to God as the highest honor, they see servitude to others as a form of associating partners with God. Even if the entire world were laid before them, they would not change their principles, because their path is not one that can be altered by worldly things. Let others change their course for a few mansions or flatter others for promised positions! Those dedicated to an eternal life should not be deceived by the behaviors of those who live only for today and ignore the Hereafter.

Let us conclude this section with the following poetic verses:

Begging from people has always been a burden to us,
For those whose sanctuary is God, such burdens are torment.
We have never tasted a favor tainted with servitude,
For those with a free conscience, such favor is torment.

To be able to lead a virtuous life, especially one that is extremely careful about moral values and worship, it is important to develop a character of seriousness, dignity, prudence, and contentment; and we must ensure that we graft these traits onto our nature as a dimension of our personality. Though this sounds simple, it is not a very easy venture.

As an example of how to make these traits a dimension of our nature, we can quote the Prophet Muhammad, peace and blessings be upon him, who prescribes that one should self-train their character to this level: “This Qur’an has been revealed with sadness. Cry when you read it. If you are not able to cry, force yourself to” (Ibn Maja, Iqama, 176; Zuhd 19).

In other words, read the Qur’an with peace in your heart and tranquility in your soul. In view of this, you may need to take forced steps before gaining the traits mentioned above; and because of this you may face criticism from people who are not cognizant of the profundity of this matter. However, you should not get hung up on such things; for on this road you have set out to reach Him.

Let us consider some other examples on the attributes of virtue. I believe that avoiding vain talk comes at the fore of the principles of virtuous living. Speaking a lot may lead one to commit a lot of mistakes, which may lead to further undesired consequences. The Prophet would never speak without being asked a question, or unless he deemed it necessary to expound on a matter. Following in his footsteps, his Companions acted in the same way.

For example, it is told that Abu Bakr, the hero of faithfulness, would put a small stone in his mouth in order not to talk foolishly. When it was necessary for him to speak, he would take the stone out, speak, and then put it back again. Although I have never found this story in sound sources, I did not and would not find this to be strange. A man of such caliber like him might have done such a thing in order to discipline himself. Sound sources show that while at the Prophet’s side following the Emigration to Medina, Abu Bakr did not utter more than a few hundred words . This can be shown as proof of the earlier story.

If a person’s speech explains something related to the world of the heart, spirit, or mind, and if it enlightens others in regard to these, then it is beneficial. All other speech can be considered wasteful. How can a religion that forbids wasting water while making ablutions even on the banks of a stream consider it permissible to waste jewels like words, which are more important to a person than water?

Ascetics have adopted “scarcity of words,” “scarcity of food,” and “scarcity of sleep,” as vital life principles. In this case, we can easily see meaningless and trivial talk as objectionable. Similar to eating, drinking, and dressing, talking should also be economical; the number of words it takes to explain a theme or main idea should be approximated and spoken accordingly. Speech should be made so that absolutely no words are wasted – and consequently no time is wasted. Speaking by weighing and filtering every word is a moral task. Gaining this virtue and making it natural takes a lot of time and effort.

Asceticism—meaning abandoning worldly pleasures and resisting physical inclinations—is also morally very important. Asceticism has a very serious place for seekers of spiritual awareness, and it was pointed out by the Prophet, peace and blessings be upon him, as an important dynamic of the spiritual path long before it came to be considered part of the Sufi discipline. Adding to this Bediuzzaman’s approach to asceticism—”abandoning the world not physically, but in the heart,” as well as not glorifying the world and the things in it more than they deserve, having no worldly expectations, and being dignified enough to have no desire to leave behind a huge legacy—these become indispensable traits for every believer, especially those spirits who are committed to a higher cause.

At first, taking such an attitude against wealth, social status, fame, etc., in every aspect of your personality, can be very difficult. But by beginning with small things and working towards bigger things, this will become a part of our nature. It may start with thoughts like, “it is enough that I have one dress today; no need for a second one. Otherwise, I will want a third and then a fourth.” This is the prophetic practice of an ascetic life.

We can certainly make a longer list of virtues other than these two, like being earnest in matters of character, keeping one’s eyes pure from sinful looks, avoiding pride, etc. But these are a good place to start on the journey to virtue.

Practicing one’s faith, i.e. worship, is also a matter requiring constant exercise. It starts first by praying in due time without delay; and praying with love and enthusiasm on a level at which God opens doors of acceptance. We should not pray as if ridding ourselves of a heavy weight.

Of course, the full experience of prayer is not a summit that can be attained immediately. However, a person can make it feel natural by doing it over and over again. More accurately, he must do this. As a result, in spite of all the independent desires of the ego, a person should live so as to give his will its due. To do this, the traits that make a person human should become natural to them.

An ascetic is steadfast in fulfilling his or her responsibilities, is not defeated by misfortune, and avoids the traps of sin and evil encountered during the journey. With the exception of unbelief and misguidance, an ascetic is pleased with how the Creator decides to treat him or her, seeks to attain God’s pleasure and the eternal abode through the blessings and bounties that He bestows, and directs others to the absolute Truth. In the ear of his or her heart, the Divine announcement is echoed: Say: The enjoyment of this world is short; and the Hereafter is better for him who obeys God’s commandments in fear of Him (4:77). The command: Seek the abode of the Hereafter in that which God has given you, and forget not your portion of the world (28:77) radiates itself through all the cells of his or her brain. The Divine warning: This life of the world is but a pastime and a game, but the home of the Hereafter, that is Life if they but knew (29:64) penetrates his or her innermost senses.

Some have described asceticism as observing the rules of Shari‘a, even in moments of depression and especially during financial difficulties, and living for others or considering their well-being and happiness while enjoying well-being and comfort. Others have defined it as thankfulness for God’s bounties and fulfilling the accompanying obligations, and refraining from hoarding money and goods (except for the intention to serve, exalt, and promote Islam).

Such renowned Sufi leaders as Sufyan al-Thawri regarded asceticism as the action of a heart dedicated to God’s approval and pleasure and closed to worldly ambitions, rather than as being content with simple food and clothes. According to these Sufis, there are three signs of a true ascetic: feeling no joy at worldly things acquired or grief over worldly things missed, feeling no pleasure when praised or displeasure when criticized or blamed, and preferring to serve God over everything else.

Like fear and hope, asceticism is an action of the heart; however, asceticism differs in that it affects one’s acts and is displayed through them. Whether consciously or unconsciously, a true ascetic tries to follow the rules of asceticism in all acts, such as eating and drinking, going to bed and getting up, talking and keeping silent, and remaining in retreat or with people. An ascetic shows no inclination toward worldly attractions. Rumi expresses this in the following apt words:

What is the world? It is heedlessness of God;
Not clothes, nor silver coin, nor children, nor women.
If you have worldly possessions in the name of God,
Then the Messenger said: How fine is the property a righteous man has!
The water in a ship causes it to sink,
While the water under it causes it to float.

Possessing worldly means or wealth is not contrary to asceticism-if the owner can control his or her possessions and is not overpowered by them. Nevertheless, the Glory of Humanity, upon him be peace and blessings, the truest ascetic in all respects, chose to live as the poorest of his people, for he had to set the most excellent example for his community-especially for those charged with spreading the truth. Thus, he would not lead others to think that the sacred mission of Prophethood could be abused to earn worldly advantage.

He also had to follow his predecessors, who proclaimed: My reward is only due from God (10:72; 11:29), and to set an example for those future scholars who would convey his Message. For these and similar other reasons, he led an austere life. How beautiful are the following couplets by Busayri, which express how the Prophet preserved his innocence and indifference, even at the time of absolute need and poverty:

Not to feel hunger, he wound a girdle around his belly
Over the stones pressing upon his blessed stomach.
Huge mountains wishing themselves gold offered themselves to him,
But he-that noble man-remained indifferent to them.
His urgent needs decisively showed his asceticism,
For those needs were not able to impair his innocence.
How could needs have been able to invite to the world the one
But for whom the world would not have come into being out of non-existence?

There are many beautiful sayings on asceticism. The following, with which we conclude this topic, belongs to ‘Ali, the fourth Caliph and cousin of the Prophet, upon him be peace and blessings:

The soul weeps in desire of the world despite the fact that
It knows salvation lies in renouncing it and what is in it.
A man will have no abode to dwell in after his death
Except that which he builds before he dies.
Our goods-we hoard them to bequeath to heirs;
Our houses-we build them to be ruined by time.
There are many towns built and then ruined;
Their builders-death has come upon them.
Every soul-even if it somehow fears death,
It cherishes ambitions to strengthen its desire to live.
Man exhibits his ambitions but time obliterates them;
Man’s soul multiplies them but death puts an end to them.

O God! Show us the truth as being true and enable us to follow it. Show us falsehood as being false, and provide us with the means to refrain from it. Amen, O Most Compassionate of the Compassionate.