Author: Mehrullah Azizi
An Analysis of the History and Beliefs of Buddhism (part 39)
The Ruling of Monasticism in Islam (Continued)
C: The Ruling of Monasticism in Islam from the Perspective of Poverty
Buddhist and Christian thought regarded poverty as a fundamental and essential path to entering monastic life, and in this regard they fell into the pit of extremism through negligence and excess. In reality, the call toward poverty in these religions emerged as a reaction to the excessive materialism found in Brahmanism and Judaism. Thus, Buddhism arose against the excesses of Brahmanism and called people toward poverty, abandonment of ownership, and a pessimistic outlook on worldly life.
Likewise, Christianity strongly confronted the materialistic tendencies of Judaism and warned against greed and excess in worldly matters. It was said to them: “It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.” In this way, Buddhism, Christianity, and Judaism each adopted extremes in matters of material life. Buddhists and Christians fell into negligence by completely withdrawing from worldly affairs and embracing lives of poverty, while Jews and Brahmins inclined toward excess through intense attachment and greed for worldly matters.
When we observe such extremes and exaggerations, the greatness of Islam becomes evident—a religion that obligates humanity to cultivate life within the framework of a divine program based upon mankind’s role as vicegerent on earth and upon moderation. Therefore, Islam opposes excessive materialism and says:
مَنْ كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَنْ نُرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَاهَا مَذْمُومًا مَدْحُورًا) [1]) Translation: “Whoever desires the fleeting life of this world, We hasten for him therein whatever We will for whom We intend; then We appoint for him Hell, wherein he will enter condemned and rejected.”
Islam further clarifies for materialists and those who become attached and content with worldly life that this world is not worthy of a person devoting all of his efforts solely to it:
(إِنَّمَا مَثَلُ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنْزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ مِمَّا يَأْكُلُ النَّاسُ وَالْأَنْعَامُ حَتَّى إِذَا أَخَذَتِ الْأَرْضُ زُخْرُفَهَا وَازَّيَّنَتْ وَظَنَّ أَهْلُهَا أَنَّهُمْ قَادِرُونَ عَلَيْهَا أَتَاهَا أَمْرُنَا لَيْلًا أَوْ نَهَارًا فَجَعَلْنَاهَا حَصِيدًا كَأَنْ لَمْ تَغْنَ بِالْأَمْسِ كَذَلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَتَفَكَّرُونَ [2]) Translation: “The example of worldly life is like water, which we send down from the sky, causing the vegetation of the earth—from which people and animals eat—to intermingle and flourish until the earth takes on its adornment and becomes beautified, and its people think they have power over it. Then Our command comes upon it by night or by day, and We make it as though it had been harvested, as if it had not flourished the day before. Thus do We explain the signs for people who reflect.”
Allah the Almighty also says: (وَاضْرِبْ لَهُمْ مَثَلَ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنْزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ الرِّيَاحُ وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ مُقْتَدِرًا [3]). Translation: “And present to them the example of the worldly life: it is like water, which We send down from the sky, and the vegetation of the earth mingles with it, then it becomes dry remnants scattered by the winds. And Allah is ever capable over all things.”
Islam did not suffice merely with explaining these realities; rather, it also narrated in the Qur’an the stories and destinies of materialists and those drowned in greed and attachment to worldly life. These reminders are intended for reflection and lesson-taking, such as the accounts of Nimrod, Pharaoh, Qarun, and the owner of the two gardens. These examples clearly demonstrate that excessive luxury and attachment to worldly pleasures ultimately lead to destruction and immense worldly and eternal loss.
Allah the Almighty beautifully explains the means of controlling wealth, materialism, and excessive pursuit of worldly matters: (يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ * إِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ * وَمَا ذَلِكَ عَلَى اللَّهِ بِعَزِيزٍ [4]) Translation: “O mankind! You are all in need of Allah, while Allah alone is the self-sufficient, the praiseworthy. If He wills, He can remove you and bring forth a new creation, and that is never difficult for Allah.”
This verse demonstrates that no matter how much wealth and property a person possesses, he remains in need of Allah. Therefore, one must submit to Him, and wealth should never become a cause of arrogance or rebellion.
Just as Islam prohibits excess in materialism and worldly pursuits, it also strongly opposes negligence in life and deviant monasticism. This is because excessive withdrawal, absolute poverty, and abandoning lawful worldly blessings and pleasures lead to the waste of productive energies, the ruin of life, and ingratitude toward the blessings of the Creator.
There are many verses regarding this matter that prohibit both excess and negligence in religious and worldly affairs and emphasize moderation and balance: (وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا (عَلَيْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ أَجْرَهُمْ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ [5]. Translation: “And monasticism, which they invented—we did not prescribe it for them except for seeking the pleasure of Allah—but they did not observe it as it should have been observed. So we gave those among them who believed their reward, but many of them were rebellious.”
Allah also says: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ﴾ [6]) Translation: “O you who believe! Do not forbid the good things that Allah has made lawful for you, and do not transgress. Indeed, Allah does not love the transgressors.”
Thus, Islam is a religion of moderation and balance. It neither recognizes excess nor accepts negligence. In all circumstances and matters, it advises its followers toward moderation and the middle path.
The Islamic approach may be summarized in the saying, “Work for your worldly life as though you will live forever, and work for your Hereafter as though you will die tomorrow.” This means that a person must maintain balance between worldly life and the Hereafter. Islam allows a person to possess wealth, attain economic dignity, and struggle against poverty. At the same time, it commands the payment of Zakat and warns against excessive attachment to wealth. A person may enjoy worldly blessings, but not to the extent that gathering wealth and pursuing pleasures become the ultimate purpose of life rather than merely a means.
By calling toward asceticism (zuhd), Islam seeks to prevent materialism and total immersion in worldly pursuits so that the heart does not become enslaved by wealth. Instead, dignity and trust in Allah develop within the individual. Nevertheless, Islam never forbids enjoying the lawful blessings of this world. [7] Allah says: (قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ) [8]
Translation: “Say: Who has forbidden the adornment of Allah which He has produced for His servants and the pure and lawful provisions?”
To be continued…
Previous Part
[1] Al-Isra’: 18.
[2] Yunus: 24.
[3] Al-Kahf: 45.
[4] Fatir: 15–17.
[5] Al-Hadid: 27.
[6] Al-Ma’idah: 87.
[7] Al-Adyan al-Wad‘iyyah, p. 276.
[8] Al-A‘raf: 32.
