A series of moral, doctrinal, and social statements from the esteemed religious authority, Grand Ayatollah Shirazi, may his shadow remain (Words of Wisdom, episode number 8)
"The Necessity of Asceticism in Life"
In the name of Allah, the Most Gracious, the Most Merciful.
Introduction
It is narrated from Imam Ja'far al-Sadiq (peace be upon him) that a person once visited the Prophet Muhammad (peace be upon him) and found him lying on a mat made of palm fronds with a pillow of palm leaves. The rough texture of the palm fronds had left marks on the Prophet’s cheeks, and the pattern of the mat was visible on his back through his clothes. This was during the time when the Prophet (peace be upon him) was in Medina, holding the leadership of the people and managing their wealth (Bayt al-Mal). The person remarked: "O Messenger of Allah, you have so much wealth at your disposal, yet you live in such a humble manner?" The Prophet replied, "What do I have to do with this world? My example and the example of the world is like that of a traveler who rests under a tree’s shade on a hot summer day, and then when the shade moves, he leaves it and continues his journey."
A traveler sets out from a town toward a destination. In the middle of the day, he comes across a tree, rests under its shade for a short while, and when the shade shifts, he wakes up and continues on his way. The Prophet (peace be upon him) likens the fleeting pleasures and comforts of the world to the temporary shade of that tree. The world, he says, is not the destination, but a brief stop along the way on a long journey toward the ultimate goal of reaching God. The world is merely a temporary resting place on this journey, with the final destination being the afterlife.
The Beginning of the Journey
Upon reflecting on the Quranic verses and hadiths related to the afterlife, it becomes clear that the afterlife of a person begins with their death. The Prophet (peace be upon him) said, "Indeed, when one of you dies, his Day of Judgment has already begun." Therefore, the words "No one increases in goodness" from a hadith, indicate that the moment of death is when the true reckoning for a person starts.
According to the narrations, humans face three stages of accounting at the beginning of their journey to the afterlife: first, when they are on their sickbed; second, when their soul departs from their body; and third, on the first night in the grave. These stages mark the beginning of the journey, with the final reckoning taking place on the Day of Judgment. Some narrations also indicate that Imam Hussain (peace be upon him) will oversee the reckoning of the people: "He will take charge of the reckoning of the creation."
Thus, the deceased must pass through numerous stages on their journey before reaching the final Day of Judgment. The realm of Barzakh, the period of waiting before the Day of Resurrection, and the lengthy wait until the first trumpet is blown, will likely take thousands of years. After the first trumpet, everyone will die, and only Allah will remain. Then, the second trumpet will sound, and the Day of Judgment will begin. The Quran describes the length of that day as "a day the length of which is fifty thousand years." (Al-Ma'arij, 70:4).
The reckoning of the actions of humans will take fifty thousand years. Not all people are sinners, and not all human actions are sinful. The long duration of this day may be the result of accounting for the blessings and pleasures that people enjoyed in the world—the physical and spiritual desires, the joys, and the comforts that will all be accounted for by Allah. The pleasures of this world, whether material or spiritual, will not go unreckoned in the sight of God.
The Shortness of Human Life and the Value of the Afterlife
The lifespan of a human being—whether measured in years, months, days, hours, or even seconds—whatever the duration may be, is but a fleeting moment in comparison to the lifespan of the world. Naturally, when compared to the eternity of the afterlife, this lifespan becomes even more insignificant. It is worth pondering why, with such a short life, one would choose to commit sinful actions and forfeit the everlasting pleasures of the afterlife for the fleeting pleasures of this world. Not only sin, but many permissible actions (which have no lasting benefit) are also not worth pursuing, as they will yield nothing but regret in the hereafter. Many of a person's actions may not warrant punishment, but they will still bring consequences in the afterlife.
Just as the weight of God's punishment is unimaginable, so too is the pain and regret of that punishment indescribable. In any case, beyond the verses and hadiths, human intellect also aids in understanding the general scope of these consequences. A person must always strive to avoid committing sins and even refrain from those permissible acts that have no lasting benefit, lest they face regret in the afterlife. It's like someone refusing to trade a house worth a hundred million for one worth only ten million. In the same way, we must be aware of what we are gaining in exchange for the short span of our lives.
If someone invited you to a year-long trip, covering all expenses from food to other needs, but asked only for you to settle for one simple meal on the plane—just dry bread and water—what rational person would accept that the whole year of travel and its meals would be worth only a single, humble meal in the plane? Such a decision would be irrational. Skipping one meal is certainly worth it if it means enjoying a year of lavish food and travel. The same analogy applies to life in this world and the afterlife. If a person bears the hardships and deficiencies of the world, they will undoubtedly enjoy a far more comfortable and eternal life in the hereafter, where the length of this worldly life pales in comparison.
Furthermore, mere entry into paradise is not enough. Even in paradise, a person might regret not having exerted more effort in the world to reach higher levels. This regret could stem from realizing that they could have attained a more exalted rank if only they had worked harder. Thus, the choices we make in this short life have consequences that are far-reaching in the eternal realm of the afterlife. The real challenge is to live in a way that maximizes the eternal rewards and minimizes worldly distractions.
Zuhd: An Essential Principle in Life
Zuhd (asceticism) refers to turning away from the pleasures of the world. This means restraining oneself from indulging in the unlawful (haram) and minimizing participation in permissible pleasures (halal), especially those that, if indulged in excessively, would lead to regret. The overindulgence in worldly pleasures wastes time, energy, and resources—precious assets that should be invested in securing a prosperous afterlife. Therefore, one must practice moderation in food, clothing, and other worldly pleasures while keeping in mind the necessary engagements in life.
The Concept of "Zuhd" and the Presence of "Obstacles"
However, there are cases where certain obligations or responsibilities take precedence over zuhd. These are called "obstacles" to zuhd. These are actions or duties that, if neglected, would result in a greater loss or harm. In these cases, one must choose to fulfill the more pressing need, even if it means temporarily foregoing zuhd.
An example of this is a person who is very devout and wants to observe extra fasts (mustahabb fasts) during the months of Rajab and Sha'ban. However, his mother, due to illness, is unable to fast, and seeing him fasting during this time would make her feel lonely or distressed. Although she never forbade him from fasting, he chooses to forgo his voluntary fasts to keep her company, recognizing that fulfilling the emotional and spiritual needs of his mother is a greater duty than observing the extra fasts. This individual demonstrates wisdom by prioritizing the more important matter over a lesser, though praiseworthy, one.
Understanding the Priority of Actions
In religious duties, one must always keep the concept of "afdal" (the superior) in mind. Just because something is generally considered a good deed doesn't mean it should always take precedence. For example, many hadiths emphasize the importance of being kind to one's parents, especially when the actions are not obligatory. In situations where obligations conflict, one must prioritize the more important action.
However, it's important to note that this judgment isn't easy. Even scholars sometimes find it difficult to determine which action is superior when actions conflict. The general principle is that one should adhere to zuhd unless there is a clear and justified reason to prioritize another action.
The Role of zuhd in Ensuring Success in the Hereafter
By adhering to zuhd, a person ensures that their limited time, especially their most valuable asset—time—will be spent in the pursuit of God’s pleasure. Those who dedicate their resources and time to fulfilling the commands of Allah, while taking only what is necessary from the pleasures of this world, will certainly enjoy a more fulfilling and peaceful life in the hereafter. One hadith says, “The first question a person will be asked when they rise from their grave is about how they spent their life.”
Example of Prioritizing Actions: Praying Before Breaking the Fast
An interesting example of the concept of priority in actions in Islamic tradition is the case of delaying iftar (breaking the fast) to perform prayer first. The hadith mentions that if a person prays before breaking their fast, their reward will be multiplied by 400. However, if someone is fasting in a group, and they see that others are ready to break their fast, they should prioritize social harmony and not disrupt the group by delaying their iftar.
This highlights the importance of considering the broader context and understanding the effects of your actions on others. Sometimes, the most virtuous course of action may be to overlook personal preference to maintain social harmony.
The Balance Between zuhd and Compassion for Others
Zuhd, however, should not result in a negative or harsh attitude toward others. If the practice of zuhd leads to poor manners, arrogance, or rudeness, then it has deviated from its true purpose. The goal of zuhd is not to impose hardship on oneself or others, but to maintain an attitude of moderation. If one's strict adherence to zuhd leads to becoming unpleasant or unkind, then that zuhd is no longer appropriate.
Avoiding Hypocrisy and Seeking True Purity
Zuhd should also be free from ulterior motives. For example, engaging in discussions or debates with the aim of proving oneself right, rather than seeking to establish the truth, falls under the category of "mira'" (vain dispute). Even if a person is technically correct, if the motivation behind their actions is personal pride or self-promotion, then their action is not virtuous. The key to true zuhd is to purify one’s intentions, focusing on the service of God rather than personal gain.
The Path of zuhd in Life
In every situation, one should strive to practice zuhd. While achieving perfect zuhd may be challenging, even small steps toward it are highly commendable. A person who lives their life based on the principle of zuhd, consistently striving to make decisions that please Allah while minimizing attachment to the transient pleasures of this world, will find themselves in a better position in the life to come.
Ultimately, the practice of zuhd is not about abandoning all worldly pleasures but about using one's time and resources wisely, with a focus on what is most beneficial for one's spiritual growth and for the afterlife.
Conclusion
Zuhd should be a guiding principle in one's life, as it helps prioritize the eternal over the temporary. It’s not about extreme asceticism, but about balance: enjoying what is necessary and beneficial, while avoiding excess that could distract from one's higher purpose. Striving for zuhd ensures that our life is spent in the service of God and contributes to our success in the hereafter.
May Allah's blessings be upon Muhammad and his pure family.
