“Asceticism, which literally means renouncing worldly pleasures and resisting carnal desires, is defined by Sufis as indifference to worldly appetites, living an austere life, choosing to refrain from sin in fear of God, and despising the world’s carnal and material aspects. Asceticism is also described as renouncing this world’s temporary ease and comfort for the sake of eternal happiness in the Hereafter. The first step in asceticism is the intention to avoid what has been forbidden and to engage only in what has been allowed. The second and final step is being extremely careful even when engaging in what is allowed.

An ascetic is steadfast in fulfilling his or her responsibilities, is not defeated by misfortune, and who 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 the 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 obligations that these bounties bring with them, and as 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 set up according 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 every other thing.

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.”¹⁾

“The noble Companions observed the Sunnah with the utmost care, organized their lives according to it, preserved it intact, and handed it on to the great tabiʿun without permitting the least addition or omission. Because of the fires of discord in their own era, those tabiʿun—devout men of asceticism and piety who devoted their lives to Islam and to its two primary foundations, the Qur’an and the Sunnah—numbered in the thousands of towering imams. They, too, protected the Sunnah just as they did the Qur’an and passed it to the next generation without mixing or clouding it in any way.”²⁾

“If correcting other people’s faults is not expressly our duty, we have no right to notice their shortcomings, talk about them, or lecture them into changing. For example, some friends may have taken up their reed mats and rugs at home and laid down luxury carpets instead. Others may have thrown out their wooden benches and bought plush armchairs. In fact, for people who live at a level like ours, none of this is forbidden: spreading a carpet or placing an armchair is not haram. Living on a mat, resting your head on a plank of wood—that can be one form of asceticism ; yet if it does not stem from a person’s own nature and only serves to show off, to swagger before others, it may become very dangerous for that individual. No-one can come along now and say, ‘O Hodja! The people you are talking about are long gone; those pines have already been turned into cups. In the old days everyone sat on mats; now they sit on couches and carpets.’ What the person who swaps his mat and bench for a carpet and an armchair has done is not haram, but the other man’s criticism and backbiting most certainly is haram. Saying, ‘He sits on carpets now, he has changed his couches—he has become decadent,’ is backbiting and absolutely forbidden.”³⁾

“A miracle (mu’jiza) is an extraordinary event that God creates at the hand of a Prophet in order to prove his Prophethood.

A karamah is likewise an extraordinary state created by God, but it occurs without the saint’s own will and serves as a sign of that friend of God’s spiritual station.

Istidraj, on the other hand, is a sinister marvel performed through the hand of someone who has nothing to do with piety, asceticism, sincerity, or the like—indeed, who may have absolutely no connection at all with the metaphysical realm.”⁴⁾

“Know, o friend, that his very person or character proves his Prophethood. Like the Sun [showing itself through its light, heat, and other manifestations], all of the praiseworthy virtues concentrated in his person, as well as the merits and excellence he displayed while fulfilling his mission, confirm his Prophethood. Further proofs are his firm belief (demonstrated by his austere life), great awe of God, righteousness, and matchless servanthood to his Lord. The Prophet’s complete submission to God, to which his life testifies; the perfection of his earnestness, firmness, and courage; and his utmost certainty in his movements shown by his full confidence in his cause all confirm him. Just as green leaves, bright blossoms, and fresh fruits bear witness to a tree’s vigor, the Prophet’s full adherence to his cause and following it in total certainty and strictness confirm him in his claim.”⁵⁾

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