Author: Mehrullah Azizi
An Analysis of the History and Beliefs of Buddhism (part 38)
The Ruling of Monasticism in Islam (Continued)
In the previous sections, we observed that Islam examines monasticism from a comprehensive perspective and, considering human nature and natural needs, does not permit a person to detach completely from ordinary life or abandon essential aspects of it.
It also became clear why monasticism is not accepted in Islam, as this religion consistently emphasizes moderation and balance, enabling a person to properly manage worldly life while also paying attention to spirituality.
In this final section, we will examine the issue more specifically by exploring Islam’s viewpoint regarding certain manifestations of monasticism—such as abstaining from marriage, choosing poverty as a permanent lifestyle, and withdrawing from society and social interaction.
This discussion demonstrates that although Islam encourages asceticism, piety, and concern for the Hereafter, it never advocates unnecessary hardship or depriving people of their natural rights. Rather, Islam seeks to establish a proper balance between the physical and spiritual needs of human beings.
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The Ruling of Monasticism in Islam Regarding Abstaining from Marriage
Abandoning marriage and withdrawing from lawful worldly pleasures is considered one of the manifestations of monasticism. Religions and traditions that recognize monasticism and regard it as virtuous generally consider celibacy and avoidance of lawful pleasures and blessings to be among their essential principles, and some groups adhere to this strictly.
However, Islam strongly opposes the idea that abstaining from marriage is virtuous or praiseworthy. Islam considers marriage one of the great blessings of Allah and regards the relationship between a husband and wife as honorable and valuable. Marriage helps a person control sexual desires and maintain self-discipline. Regarding this, the Prophet (PBUH) said: «فإذا أبصر أحدکم إمرأة فاعجبته فلیأت أهله فإن ذالک یرّد ما فی نفسه.»
Translation: “If one of you sees a woman and is attracted to her, let him go to his wife, for that will remove what is in his heart.” [1]
Among the benefits of marriage is that it brings stability and comfort to human life. Allah the Almighty describes marriage in the Qur’an as a source of tranquility and peace: «وَمِنْ آياتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْواجاً لِتَسْكُنُوا إِلَيْها»
Translation: “And among His signs is that He created for you spouses from among yourselves so that you may find tranquility in them.” [2]
Islam recognizes the natural needs of human beings and provides a healthy and honorable framework for relationships between men and women—a framework that is pleasing to Allah. Such relationships do not hinder spiritual growth; rather, they existed in the lives of the Prophets (AS) and did not prevent them from receiving revelation or attaining divine selection. [3]
Allah says: «نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّى شِئْتُمْ» Translation: “Your wives are a place of cultivation for you, so approach your cultivation however you wish.” [4]
The Prophet (PBUH) also said: «وفي بضع أحدكم صدقة» Translation: “In the sexual act of one of you there is charity.” [5]
«أرأيتم لو وضعها في حرام أكان عليه وزر» قالوا: نعم. فقال: «كذلك إذا وضعها في حلال كان له أجر» The Companions asked, “O Messenger of Allah, does one of us fulfill his desire and still receive reward for it?” He replied: “If he were to fulfill it unlawfully, would he not bear sin?” They said: “Yes.” He said, “Likewise, when he fulfills it lawfully, he receives a reward.” [5]
The Prophet (PBUH) emphasized that marriage is among the traditions of the prophets. He said:
“Four things are from the traditions of the prophets: modesty, using perfume, using the siwak, and marriage.” [6]
All the Prophets (AS) married and encouraged their followers to do the same. From the time of Adam (AS) until the Shariah of Muhammad (PBUH), no divine law was devoid of marriage.
It is also narrated from Anas ibn Malik that three men came to the houses of the wives of the Prophet (PBUH) to ask about his worship. When they learned about it, they considered it little and said, “Where are we compared to the Prophet (PBUH), whose past and future sins have been forgiven?” One of them said, “I will pray all night continuously.” Another said: “I will fast continuously and never break my fast.” The third said, “I will stay away from women and never marry.” [7]
When the Prophet (PBUH) heard of this, he said, “Are you the people who said such-and-such? By Allah, I fear Allah more than all of you and am more conscious of Him; yet I fast and break my fast, I pray and rest, and I marry women. Whoever turns away from my Sunnah is not from me.” [8]
In Islamic terminology, abandoning marriage is referred to as tabattul (celibacy). Sa’d ibn Abi Waqqas narrated that the Prophet (PBUH) forbade Uthman ibn Maz’un from practicing celibacy. He said, “Had the Prophet (PBUH) permitted him to practice celibacy, we would have castrated ourselves.”
“Tabattul” means abstaining from women and avoiding marriage. Among Christians, celibacy has traditionally been regarded as virtuous because extreme devotion was associated with avoiding marriage and worldly pleasures. Similarly, in some other religions such as Hinduism and Buddhism, abandoning marriage and worldly pleasures is considered a high form of worship. [9]
Islam, however, does not endorse this concept. Instead, Islam regards marriage as a necessity for human life and clearly emphasizes its importance. Completely abandoning worldly blessings and imposing unnecessary hardship upon oneself is not considered worship in Islam; rather, it is regarded as monasticism, for which there is no place in Islam.
Although Al-Shafi‘i stated in certain circumstances that remaining unmarried may be preferable, his opinion does not contradict the principles and objectives of Islamic law. Firstly, the discussion concerns virtue and preference, not permissibility. Secondly, this preference is not due to celibacy itself but because a single person may have more time available for worship and devotion.
In other words, Imam al-Shafi‘i intended to show that under certain conditions, dedicating oneself more fully to worship may be preferable to becoming occupied with family responsibilities. Mulla Ali al-Qari, in Mirqat, also presented the evidence of Abu Hanifa, from which it becomes clear that marriage and family life possess great virtue compared to remaining unmarried. [10]
To be continued…
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References:
- Sahih Muslim, Hadith no. 1403.
- The Qur’an, 30:21.
- Al-Adyan al-Wad’iyyah, p. 261.
- The Qur’an, 2:223.
- Sahih Muslim, Hadith no. 1006.
- Sunan al-Tirmidhi, Hadith no. 1080.
- Sahih Muslim, Hadith no. 1401.
- Sahih al-Bukhari, Hadith no. 5073.
- Mazahir-e-Haq, vol. 5, p. 326.
- Mazahir-e-Haq, vol. 5, p. 326.
