Islamic asceticism.

Though Islam permits unforbidden pleasure, it praises those who shun luxury in favour of a simple and pious life. Zuhd may have been influenced directly by the Christian hermits who had some contact with early Muslims. It was institutionalized in Islam as a result of Muslim conquests, which brought material wealth and widespread indulgence in luxurious living. Devout Muslims reacted by calling for a return to the way of life of Muhammad, who spent long periods in solitary vigil, fasting and praying. See also Sufism.

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      (Arabic: “detachment”), in Islam, asceticism. Even though a Muslim is permitted to enjoy fully whatever unforbidden pleasure God bestows on him, Islam nevertheless encourages and praises those who shun luxury in favour of a simple and pious life. The Qurʾān (Islamic scripture) is full of verses that remind believers that life is fleeting and the hereafter everlasting. It also holds in great esteem those “servants of God who pass the night prostrating themselves in the worship of their Lord” (25:63–65). There are students of Islam, however, who maintain that zuhd was influenced directly by the Christian hermits, with whom early Muslims had some familiarity. Some scholars also point to the pre-Islamic Arab anīfs, who practiced the ascetic life and who may have had considerable influence on the Prophet Muhammad. The Prophet himself spent long periods in solitary vigil, fasting and praying, even before his prophetic mission.

      Zuhd developed in Islam as a result of the Muslim conquests, which brought with them material wealth and widespread indulgence in luxurious living. Religious Muslims reacted to this by calling for a return to the way of life of the Prophet and his pious Companions. The growth of the Islamic state had also brought with it bitter political disputes that pitted Muslim against Muslim in fierce struggles for power. The resulting bloodshed spurred men of religion to denounce such actions and to seek peace of mind in abstinence from all that distracts from the worship of God.

      The terms zuhd and zāhid (“ascetic”) were not used by pre-Islamic Arabs or by early Muslims to describe the elaborate and systematic ascetic doctrines that became characteristic of later periods, from the 8th century on. Among the earliest zāhids was al-Ḥasan al-Baṣrī (Ḥasan al-Baṣrī, al-) (d. 728), whose sayings remained for a long time the chief guide of the ascetics. But it was not until after his death that zuhd became a significant and forceful movement in the religious and political life of the Muslim community. Many scholars have referred to Ibrāhīm ibn Adham and to his student and disciple Shaqīq al-Balkhī (d. 810) as the real founders of zuhd, as it became known in later periods. Ibn Adham stressed poverty and self-denial; indeed, he abandoned the wealth of his father and became a poor wanderer.

      Because of the close ties among these pietists, the zāhids are often regarded as being identical with the early Sufis, whose name, “wool-wearers,” points to the ascetic practice of wearing hair shirts. Later Sufis, however, dismiss the zāhids as men who worship God not out of love but for fear of hell or expectation of paradise.

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Universalium. 2010.

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