Common Factors and the Correlation between the Equity and Bond

Indirectly, countless verses of the Qur’ān refer to the teachings of asceticism and its ideals. Here are just some of the verses which refer to what can be termed teachings of asceticism.

a. ‘The believers are only those who, when Allah is mentioned, feel a fear in their hearts and when His verses are recited unto them, the verses increase their faith: and they put their trust in their Lord (alone).’ (Qur’ān, 8:2).

b. ‘Those who remember Allah standing, sitting and lying down on their sides, and think deeply about the creation of the heavens and earth (saying): ‘Our Lord! You have not created all this without purpose.

Glory is to you! So save us from the torment of the fire.’ (Qur’ān 3:191).

c. ‘Those who believe and whose hearts find rest in the remembrance of Allah; verily; in the remembrance of Allah do hearts find rest (13:28)

d. In the Qur’ān; Allah praises the Companions of the Bench: And do not turn away those who invoke their Lord; morning and evening seeking His face. (6:52).

e. “Allah is the Light of Heaven and Earth! His light may be compared to a niche in which there is a lamp; the lamp is in a glass; the glass is just as if it were a glittering star kindled from a blessed olive tree, {which is} neither Eastern nor Western, whose oil will almost glow though the fire has never touched it. Light upon light, Allah guides anyone He wishes to His light. Sūrah 24:35.

f. Sūrah 2:156, “Verily we are for Allah, and verily unto Him we are returning.”

g. Sūrah 50:6, “We (Allah) are nearer to him (man) than his jugular vein.”

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h. Moreover, Şūfīs give great weight to concepts such as dependence (Tawakkul), patience (Sabr), striving with the soul (Mujāhadatu `n-Nafs), piety (Taqwa), renunciation (Zuhd), love (Mahabbah), remembrance (Dhikr) and supplication (Du‘ā).

All of the above ideas and concepts originate from the Holy Qur’ān directly.

SELF-ASSESSMENT EXERCISE

Quote some Qur’ānic references to asceticism.

4.0 CONCLUSION

We conclude here that asceticism does not involve separations of the affairs of this world and the next. Asceticism may be to sacrifice one’s own joy for the sake of others. The Qur’ān has praised this quality most eloquently, showing it as a sign of the liveliness of the human spirit. Two other ideas of asceticism are to consider that devotion is beneficial for both this world and the next and an ascetic who abandons all activities in this world and retires to a cave or convent hoping to attain the next world, loses the blessings of this world, too.

He virtually turns himself into a useless creature. Another supposition is that God does not grant worldly enjoyment to him who deserves other-worldly joy, or vice-versa. According to this belief it is not possible to have a happy life in both worlds, so we must forsake this world for the sake of the next one, these are dead ideas.

On a final note, asceticism is a mystical movement that is found all over the Islamic world and that still has a deep influence on the varied people of the religion. The phenomena which later developed into sufism is found amongst both Sunnīs and Shī ‘ah being a movement within orthodox Islam. It grew historically as a reaction against the rigid legalism of the orthodox leadership and as a counter weight to the growing worldliness of the expanding Muslim empire.

5.0 SUMMARY

This unit discusses the significance of asceticism; renunciation of the world and the spiritual goal are also discussed. It notes that man is not granted enjoyment in the hereafter because of abandoning it here.

There is no appotionment of pleasures to makeup there for a deficit here. Other-worldly pleasures are not the result of deliberate deprivation in this world, but a consequence of other factors. The unit also discusses the Qur’ānic and Sunnah references to asceticism.

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6.0 TUTOR-MARKED ASSIGNMENT

1. What is the Islamic attitude towards asceticism?

2. Explain asceticism and renunciation of the world.

3. Mention five Qur’ānic verses that refer to asceticism.

4. Explain the teachings of asceticism in the Sunnah.

5. Why is the Prophet Muhammad being referred to as the greatest ascetic?

7.0 REFERENCES/FURTHER READING

Ali, A. Y.(1991). The Meaning of the Glorious Qur’ān. USA: Amana Corporation.

Jaen, G.H. (1979). Militant Islam. London: Pan Books.

Muhammad, I. (1982). The Reconstruction of Religious Thoughts in Islam. Lahore: Ashraf Printer.

Sayyed-Hassein, N. (1978). The Western World and Its Challenges to Islamic Message. Qum: Centre of Islamic Studies.

Subhi, M. (1952). Falsafatu ‘t-Tashrī‘ fi ‘l-Islam; Dar al- Kashāf.

Beirut.

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UNIT 4 THE PROPHET’S COMPANIONS AND THE