As such there is no explicit injunction in Islam that outrightly forbids all kinds of monasticism or asceticism.
However, when looked at from the totality of Islamic teachings and noble Prophetic traditions, it becomes clear that Monasticism which involves the extreme rejection of a healthy social and family life as is practiced and advocated by different monastic sects all over the world on various pretexts is not mutually compatible with Islam for various reasons. Islam contains explicit injunctions against that form of monasticism.
Holy Quran on Monasticism: Praise or Criticism?
Holy Quran explicitly mentions the word monasticism (Rahbaniyat, Ruhban) and monks in some verses. While one verse calls monastic Christians as those who are devoted to learning, are not-arrogant and nearest in love to believers, another verse points some who invented monastic even though not ordained by God as such yet some of those who believed were still rewarded.
۞ لَتَجِدَنَّ أَشَدَّ ٱلنَّاسِ عَدَٰوَةًۭ لِّلَّذِينَ ءَامَنُوا۟ ٱلْيَهُودَ وَٱلَّذِينَ أَشْرَكُوا۟ ۖ وَلَتَجِدَنَّ أَقْرَبَهُم مَّوَدَّةًۭ لِّلَّذِينَ ءَامَنُوا۟ ٱلَّذِينَ قَالُوٓا۟ إِنَّا نَصَـٰرَىٰ ۚ ذَٰلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًۭا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ ٨٢
Strongest among men in enmity to the believers wilt thou find the Jews and Pagans; and nearest among them in love to the believers wilt thou find those who say, “We are Christians”: because amongst these are men devoted to learning and men who have renounced the world, and they are not arrogant. 5:82
ثُمَّ قَفَّيْنَا عَلَىٰٓ ءَاثَـٰرِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ٱبْنِ مَرْيَمَ وَءَاتَيْنَـٰهُ ٱلْإِنجِيلَ وَجَعَلْنَا فِى قُلُوبِ ٱلَّذِينَ ٱتَّبَعُوهُ رَأْفَةًۭ وَرَحْمَةًۭ وَرَهْبَانِيَّةً ٱبْتَدَعُوهَا مَا كَتَبْنَـٰهَا عَلَيْهِمْ إِلَّا ٱبْتِغَآءَ رِضْوَٰنِ ٱللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا ۖ فَـَٔاتَيْنَا ٱلَّذِينَ ءَامَنُوا۟ مِنْهُمْ أَجْرَهُمْ ۖ وَكَثِيرٌۭ مِّنْهُمْ فَـٰسِقُونَ ٢٧
Then, in their wake, We followed them up with (others of) Our messengers: We sent after them Jesus the son of Mary, and bestowed on him the Gospel; and We ordained in the hearts of those who followed him Compassion and Mercy. But the Monasticism which they invented for themselves, We did not prescribe for them: (We commanded) only the seeking for the Good Pleasure of Allah; but that they did not foster as they should have done. Yet We bestowed, on those among them who believed, their (due) reward, but many of them are rebellious transgressors. 57:27
In addition to above verses that explicitly mention monasticism, following verses should also be noted that deals with making things lawful or unlawful.
Holy Quran 5.87 O you who believe! Make not unlawful the good things which Allah has made lawful for you, but commit no transgression.
Holy Quran 7:32 Ask, [O Prophet], “Who has forbidden the adornments and lawful provisions Allah has brought forth for His servants?” Say, “They are for the enjoyment of the believers in this worldly life, but they will be exclusively theirs on the Day of Judgment. This is how We make Our revelations clear for people of knowledge.”
The above verses simply means that Islam does not prohibit wealth and luxuries of life gained through lawful means for lawful purposes provided there are no excesses, overindulgences or transgressions in their judicious and lawful enjoyment.
It should also be noted that charity or zakat is one of the five fundamental pillars of Islam and one can give in charity only if one is financially capable of doing so.
Thus, Islam encourages wealth creation and distribution for the sake of God.
Is Quran Ambiguous about Monasticism?
Islamic interpretation rules demand that Quranic verses should not be read standalone.
Rather, they should be looked at from totality of the whole message of the Holy Quran and Prophetic sayings to arrive at the nearest rightful conclusion if not the absolutely right conclusion on especially on contentious issues.
It is so because Prophet Muhammad (PBUH) being the seal of Prophecy is the best arbiter of the true meaning of the verses of the Holy Quran especially those that are abstract, allegorical and not so clear to human mind.
Holy Quran also provides that one must not only obey Allah but also his messengers, peace be upon them all.
“O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination. (Al-Quran 4:59)
“Say, “Obey Allah and the Messenger.” But if they turn away – then indeed, Allah does not like the disbelievers.” (Al-Quran 3:32)
Regarding monasticism, though the life of most Prophets including Prophet Muhammad (PBUH) is full of poverty, austerity, and utter simplicity, yet it cannot be said to be monastic in traditional sense as it is understood and practiced by monastic sects all over the world.
Even though the Prophet’s life was full of simplicity and austerity, he entered into marital relations, had children, and also actively participated in the affairs of business and governance.
He was a successful military leader as well. Undoubtedly, the Prophet (PBUH) led a meaningful family and social life worth imitating as can be ascertained from scores of sahih hadiths cited in the next section.
Moreover, he was best in speech, manners, conduct, reason, and character.
Even many non-Muslim intellectuals and philosophers like Mahatma Gandhi, La Martiniare, and Martin Luther. , etc are reported to have been greatly impressed by Prophet Muhammad’s (PBUH) personal qualities and have often expressed it in their intellectual discourses and writings.
“If greatness of purpose, the smallness of means, and astonishing results are the three criteria of a human genius, who could dare compare any great man in history with Muhammad? The most famous men created arms, laws, and empires only. They founded, if anything at all, no more than material powers which often crumbled away before their eyes. This man moved not only armies, legislations, empires, peoples, dynasties, but millions of men in one-third of the then inhabited world; and more than that, he moved the altars, the gods, the religions, the ideas, the beliefs, and the souls.” (Alphonse de LaMartaine in ‘Historie de la Turquie,’ Paris, 1854)
“I wanted to know the best of the life of one who holds today an undisputed sway over the hearts of millions of mankind….I became more than ever convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet the scrupulous regard for pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission. These and not the sword carried everything before them and surmounted every obstacle. When I closed the second volume (of the Prophet’s biography), I was sorry there was not more for me to read of that great life. (Mahatma Gandhi, Young India, 1924)
Also Read| Quotations from famous people on Prophet Muhammad (PBUH)
Islamic obligations toward Family and Community
Islam mandates keeping good relations with parents, family members, relatives, neighbors, and community at large as can be observed from the verses and Prophetic narrations quoted below.
Monasticism on the other hand demands its followers to sever social and family ties either at an early stage or at later stages. Hence, they both become mutually contradictory.
Al-Quran 46:15 We have enjoined on man kindness to his parents: In pain did his mother bear him, and in pain did she give him birth. The carrying of the (child) to his weaning is (a period of) thirty months. At length, when he reaches the age of full strength and attains forty years, he says, “O my Lord! Grant me that I may be grateful for Thy favor which Thou has bestowed upon me, and upon both my parents and that I may work righteousness such as Thou mayest approve; and be gracious to me in my issue. Truly have I turned to Thee and truly do I bow (to Thee) in Islam.
Al-Quran 42:23 It is that of which Allah gives good tidings to His servants who believe and do righteous deeds. Say, [O Muhammad], “I do not ask you for this message any payment [but] only good will through kinship.” And whoever commits a good deed – We will increase for him good therein. Indeed, Allah is Forgiving and Appreciative.
The importance of keeping good relations with family and kins in Islam can be ascertained by the fact that Prophet Muhammad (s) said that whosoever keeps good relations with Kith and kin, Allah will keep good relations with him, and whosoever will sever his bonds of Kith and kin, Allah too will sever His relations with him as can be observed from the Hadiths quoted below.
Sahih Bukhari Volume 8, Book 73, Number 18: Narrated ‘Aisha (r): The Prophet said, “The word ‘Ar-Rahm’ (womb) derives its name from ‘Ar-Rahman’ (i.e. Allah). So whosoever keeps good relations with it (womb i.e. Kith and kin), Allah will keep good relations with him, and whosoever will sever it (i.e. severs his bonds of Kith and kin) Allah too will sever His relations with him.
Sahih al-Bukhari Volume 8, Book 73, Number 14: Narrated Abu Huraira: I heard Allah’s Apostle saying, “Whoever is pleased that he be granted more wealth and that his lease of life is prolonged, then he should keep good relations with his Kith and kin.”
Mishkat-ul Masabeeh 4988: Ibn Masood (r) reported that a person once asked Prophet (s) that how he can know whether he is a good or a bad person. Prophet replied- “When you hear your neighbor saying good about you, you are good and if says otherwise, you are bad.”
Sahih Bukhari Volume 3, Book 48, Number 821: It was narrated by Anas (s)- The Prophet was asked about the great sins and he said, “They are:-To join others in worship with Allah, To be undutiful to one’s parents. To kill a person And to give a false witness.”
Also Read| Islamic Quotes on Respecting Parents, Relatives, and Kinship Ties
Social Obligations in Islam
Monasticism advocates the abandonment of social and community life. But Islam frowns upon the act of abandoning one’s community as can be ascertained from the hadiths below.
Sunan Abi Dawud 4758 Narrated Abu Dharr: The Prophet (ﷺ) said: He who separates from the community within a span takes off the noose of Islam from his neck.
Mishkat al-Masabih 185 Abu Dharr reported God’s messenger as saying, “He who separates himself a handbreadth from the community has cast off the rope of Islam from his neck.” Ahmad and Abu Dawud transmitted it.
Sunan Abi Dawud 4352 Abd Allah (b. Mas`ud) reported the Messenger of Allah (peace be upon him) as saying: The blood of a Muslim man who testifies that there is no god but Allah and that I am the Messenger of Allah should not be lawfully shed but only for one of three reasons: married fornicator, soul for soul, and one who deserts his religion separating himself from the community.
Family and Nepotism
Many advocates of Monasticism justify the monastic requirement of severing social and family ties by arguing that it is meant to stop nepotism, favoritism, and corruption.
They say, if monastics and ascetics lead public institutions, there will be fewer chances of corruption therein. After all, if one does not have any ties with anyone, who he will favor.
Similarly, many who endorse monastic discourses believe “that the intention of renouncing family and sex is to ensure that the person is able to serve all of mankind, and if there is to be an exalted position for someone in society, then that person should ideally not have a family who can benefit from that position and influence that person“.
According to them, “nepotism and dynasties emerge in opposition to merit because many respectable people in society use their position to advance their own family’s interests”. And hence, they feel that “the practice of abstinence can save this dilemma“.
However, it is too idealistic to assume, that monastics just by renouncing family and sex, can weed out nepotism and corruption from society or public institutions.
Firstly, there are no reliable scientific and objective criteria to measure this nor the claim that desires and emotions can really be eliminated in this fashion, considering monastics claim to believe in science more than in faith.
Secondly, even if one is able to renounce all social and family ties, what’s the point of then taking interest in social and political reform or governance in the first place.
Is concern for the society not a kind of attachment in itself given that a monastic practitioner is supposed to renounce everything including his attachment to his family, society, business, politics, and research?
Thirdly, historical experiences show that even the most exalted monastic traditions too, have been prone to all sorts of decadence, corruption, and depravity (eg examples of degradations in Catholic and Buddhist monastic orders).
We are told that the Indian prime minister renounced his wife and family to serve India and humankind with full dedication. Still, according to one set of opinions, all sorts of disruptions, hate, chaos, corruption, casteism, and nepotism are being witnessed in India at all levels.
Some say that India is already half polarized over the good and bad policy decisions taken by the Government over the past few years.
Similarly, many Indian states are also ruled by so-called “unmarried and saintly” people who have captured political power by allegedly preaching extreme hatred and discord in society.
Defenders of monasticism at best may argue that those are not true monastics or that those are not following monasticism in the true sense.
However, one can make similar arguments regarding maladministration by Islamic rulers or dynasties as well by arguing that they are not adhering to the true Islamic principles on matters of governance and succession.
As far as Islamic dynasties are concerned, Islam clearly prohibits such dynasties and hereditary succession in matters of governance and public institutions.
Also, one does not necessarily need to be monastic or ascetic to govern in a just and fair manner.
Islamic history is replete with instances of fair and just governance by married Caliphs and rulers who ensured a robust upward inter-class and social mobility by providing an enabling platform for even slaves to become governors and rulers, a phenomenon one can witness only in few governing sysems in the histry of world.
Also Read| Islam on Racism: Divine Sanctions and Structural Social Reforms
If monastics aim to achieve good governance through their idealistic philosophies of abstinence and renunciation, “Muslims have already achieved that multiple times through the power of their faith and by treading the real and practical path shown by Prophets without ever feeling the need of abandoning their families, children, and society“, Islamic Scholars.
And as far as India is concerned, according to Ambedkarite scholars, leading monastics generally coming from upper classes have always failed in establishing a just and egalitarian social order even though Indian society has been a hub of monastic traditions for thousands of years.
Most importantly, the Monastic idea of renunciation and abstinence on one hand and then their concern and aspiration to change existing social conditions by reserving some “exalted positions” for monastics to weed out nepotism and corruption sounds a bit contradictory and paradoxical.
Also, one should wonder why none of the monastics have succeeded so far in bringing any egalitarian upliftment for any of the suppressed classes either in India or the world at large.
Islamic insistence on Social Brotherhood
The Islamic insistence on social brotherhood also goes against monastic practices.
Islamic Jurisprudence stresses social brotherhood to the extent of providing that one cannot be a believer unless he desires for his brother what he desires for himself.
Prophet Muhammad (PBUH) asked Muslims not to turn away from each other and not to abandon each other.
A monastic and ascetic person on the other hand will face considerable difficulty in fulfilling the requirements of this Islamic social brotherhood.
Al-Quran 9:71 The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give charity and obey Allah and His Messenger...”
Sahih Bukhari Volume 1, Book 2, Number 12 The Prophet said, “None of you will have faith till he wishes for his (Muslim) brother what he likes for himself.”
Sahih al-Bukhari, Hadith no. 5718 Messenger of Allah said- “Do not hate each other, do not envy each other, do not turn away from each other, but rather be servants of Allah as brothers. It is not lawful for a Muslim to boycott his brother Muslim for more than three days.”
Also Read| Brotherhood in Islam: An Extraordinary Fraternity
Islam encourages exchanging Gifts
Islam also envisages a closely connected social life by encouraging people to exchange gifts no matter how small it is.
The Prophet (PBUH) loved giving and accepting gifts. Whenever he received a gift, he used to gift something back in return.
Narrated ‘Aisha: Allah’s Apostles used to accept gifts and used to give something in return. (Sahih al-Bukhari, Volume 3, Book 47, Number 758)
Narrated Abu Huraira: The Prophet said, “I shall accept the invitation even if I were invited to a meal of a sheep’s trotter, and I shall accept the gift even if it were an arm or a trotter of a sheep.” (Sahih al-Bukhari, Volume 3, Book 47, Number 742)
Narrated Abu Huraira: The Prophet said, “O Muslim women! None of you should look down upon the gift sent by her she-neighbor even if it were the trotters of the sheep (fleshless part of legs).” (Sahih al-Bukhari, Volume 3, Book 47, Number 740)
Narrated Aisha: I said, “O Allah’s Apostle! I have two neighbors; which of them should I give a gift to?” The Prophet said, “(Give) to the one whose door is nearer to you.” (Sahih al-Bukhari, Volume 3, Book 47, Number 767)
All this shows that Holy Quran teaches acceptance of the realities of family, social, and political life by facing it, and not by rejecting or withdrawing from it.
If monasticism means adopting a callous and stoic approach toward maintaining social and family ties, then that is not permitted in Islam.
Clearly, one cannot rightly fulfill his family and social obligations by adopting a monastic and ascetic life.
And as someone has rightly written, “leading a righteous life, and making proper and balanced use of one’s faculties and the bounties provided by God is the rule of life” in this world.
And within this general concept, the Quran and the Sunnah of Prophet Muhammad (PBUH) the last and final messenger, laid down some detailed and exquisite instructions for the fostering of moral and spiritual values even by being a family person.
The ultimate object is the beneficent and coordinated development of all faculties of humankind in this world and the hereafter.
Prophetic opinion on Monasticism
Before the Holy Quran began to be revealed to him, Prophet Muhammad (PBUH) often visited a secluded cave called Hira on the outskirt of Mecca.
People witnessed him praying and meditating there for hours, with some Arabs even calling him mad. Can that be said to be a kind of monastic practice?
Though Prophet Muhammad (PBUH) prayed in seclusion and at secluded places like caves and mountain tops before Quran was revealed to him, he stopped doing so when Holy Quran began to be revealed to him by Allah SWT.
As a Prophet of Allah Almighty and with the Quran in his hand, he preached to people to live a meaningful family and social life within the Islamic framework.
He asked people to not run away from the myriad and morbid realities of life by renouncing or withdrawing themselves from it.
Further, as per a narration of Sahih-al-Bukhari the Prophet PBUH declared that a man is a guardian of his family and is responsible for it.
Consequently, on that account, one can say that if a person chooses a secluded and monastic life away from his family, he can be said to abandon that responsibility of taking care of his family and dependents.
Sahih al-Bukhari, Volume 7, Book 62, Number 128: Narrated Ibn ‘Umar: The Prophet said, “All of you are guardians and are responsible for your wards. The ruler is a guardian and the man is a guardian of his family; the lady is a guardian and is responsible for her husband’s house and his offspring, and so all of you are guardians and are responsible for your wards.“
Sahih al-Bukhari Volume 3, Book 41, Number 592, I heard Allah’s Apostle saying, “Everyone of you is a guardian, and responsible for what is in his custody. The ruler is a guardian of his subjects and responsible for them; a husband is a guardian of his family and is responsible for it; a lady is a guardian of her husband’s house and is responsible for it, and a servant is a guardian of his master’s property and is responsible for it.” I heard that from Allah’s Apostle and I think that the Prophet also said, “A man is a guardian of his father’s property and is responsible for it, so all of you are guardians and responsible for your wards and things under your care.”
Prohibition on Castration
Once a few companions of Prophet Muhammad (PBUH) asked him if they could get themselves castrated to control their sexual urges during Wartimes and Military expeditions when they were away from their wives.
The Prophet (PBUH) reprimanded them for having such thoughts and forbade them from doing so as can be ascertained from the hadiths quoted below.
Sahih al-Bukhari, Volume 7, Book 62, Number 9: Narrated Ibn Masud: We used to fight in the holy battles in the company of the Prophet and we had no wives with us. So we said, “O Allah’s Apostle! Shall we get castrated?” The Prophet forbade us to do so.
Sahih al-Bukhari, Volume 7, Book 62, Number 13O: Narrated ‘Abdullah: We used to participate in the holy battles led by Allah’s Apostle and we had nothing (no wives) with us. So we said, “Shall we get ourselves castrated?” He forbade us that and then allowed us to marry women with a temporary contract and recited to us:- ‘O you who believe! Make not unlawful the good things which Allah has made lawful for you, but commit no transgression.’ (Al-Quran 5.87)
Prophet encouraged Muslims to get Married
Prophet Muhammad (PBUH) promoted the institution of marriage and family in society. He declared marriage to be part of religion and half of Imaan.
Hence, he often encouraged unmarried people in and around him to try their best to get married, procreate, and establish families as can be sensed from the hadiths below.
Sahih al-Bukhari, Volume 7, Book 62, Number 80: Narrated Sahl bin Sad: The Prophet said to a man, “Marry, even with (a Mahr equal to) an iron ring.”
Mishkat al-Masabih 3096 Anas reported God’s Messenger as saying, “When a man marries he has fulfilled half of the religion; so let him fear God regarding the remaining half.” Baihaqi transmitted in Shu’ab al-iman.
Sahih al-Bukhari, Volume 7, Book 62, Number 87: Narrated Abu Huraira: The Prophet said, “A Prophet among the Prophets went for a military expedition and said to his people: “A man who has married a lady and wants to consummate his marriage with her and he has not done so yet, should not accompany me.'”
On one occasion, the Prophet (PBUH) even said that those who do not marry are not part of his faith.
Sunan Ibn Majah 1846: It was narrated from Aishah that: the Messenger of Allah said: “Marriage is part of my sunnah, and whoever does not follow my sunnah has nothing to do with me. Get married, for I will boast of your great numbers before the nations. Whoever has the means, let him get married, and whoever does not, then he should fast for it will diminish his desire.”
Prophet’s advice to young people to get married was not devoid of reason. Clearly, by getting married, one has a better chance of getting rid of unnecessary sexual urges and thoughts in the company of his wives and children.
While marriage does increase one’s responsibilities manifold but it is also extremely rewarding as well in the end.
Indeed, one should take it as a challenge and should strive to succeed in it in good faith without running away from it like a coward.
Sahih al-Bukhari, Volume 7, Book 62, Number 4: Narrated ‘Abdullah: We were with the Prophet while we were young and had no wealth whatever. So Allah’s Apostle said, “O young people! Whoever among you can marry, should marry because it helps him lower his gaze and guard his modesty (i.e. his private parts from committing illegal sexual intercourse, etc.), and whoever is not able to marry, should fast, as fasting diminishes his sexual power.”
Sahih al-Bukhari, Volume 7, Book 62, Number 3: Narrated ‘Alqama: O young people! Whoever among you is able to marry, should marry, and whoever is not able to marry, is recommended to fast, as fasting diminishes his sexual power.
Also Read| Rights of Women in Islam: How Special and Exclusive?
Prohibition on Praying too much
A companion of Prophet Muhammad (PBUH) by the name of Abdullah (ra) once began to pray so much. He got himself involved in prayers all day and night to the extent that he started neglecting his family and children.
Perturbed by his behavior, his wife probably complained to the Prophet (s) who immediately cautioned Abdullah of his family and social responsibilities as can be observed in the Hadith quoted below.
Sahih al-Bukhari: Volume 7, Book 62, Number 127: Narrated ‘Abdullah bin ‘Amr bin Al-‘As: Allah’s Apostle said, “O ‘Abdullah! Have I not been formed that you fast all the day and stand in prayer all night?” I said, “Yes, O Allah’s Apostle!” He said, “Do not do that! Observe the fast sometimes and also leave them (the fast) at other times; stand up for the prayer at night and also sleep at night. Your body has a right over you, your eyes have a right over you and your wife has a right over you.”
Social Banquets and Invitations
Another set of Hadiths that are anti-monastic and are intended to cultivate healthy social relations are the ones on accepting invitations.
Prophet Muhammad (PBUH) encouraged people to always accept invitations wholeheartedly and to never decline them without a valid and justified cause.
He said that those who refuse an invitation to a banquet disobey Allah and His Apostle.
Sahih al-Bukhari, Volume 7, Book 62, Number 102: Narrated ‘Abdullah bin ‘Umar: Allah’s Apostle said, “If anyone of you is invited to a wedding banquet, he must go for it (accept the invitation) .”
Sahih al-Bukhari, Volume 7, Book 62, Number 103: Narrated Abu Musa: The Prophet said, “Set the captives free, accept the invitation (to a wedding banquet), and visit the patients.”
Sahih Bukhari Vol 7, Book 65, Number 286, Narrated Abu Musa Al-Ash’ari: The Prophet said, “Give food to the hungry, pay a visit to the sick and release (set free) the one in captivity (by paying his ransom).”
The above hadiths in addition to encouraging social living also prove, that Islam condemns slavery and racism and encourages the freeing of captives and slaves.
Sahih al-Bukhari, Volume 7, Book 62, Number 107: Narrated Abu Huraira: The Prophet said, “If I am invited to a meal of trotters I will accept it, and if I am given a trotter as a present I will accept it.”
Sahih al-Bukhari, Volume 7, Book 62, Number 108: Narrated Nafi’: Abdullah bin ‘Umar said, “Allah’s Apostle said, ‘Accept the marriage invitation if you are invited to it.’ “Ibn ‘Umar used to accept the invitation whether to a wedding banquet or to any other party, even when he was fasting.
Sahih al-Bukhari, Volume 7, Book 62, Number 109: Narrated Anas bin Malik: Once the Prophet saw some women and children coming from a wedding party. He got up energetically and happily and said, “By Allah! You (i.e., the Ansar) are the most beloved of all people to me.”
Narrated Al-Bara’ bin ‘Azib: The Prophet ordered us to do seven (things) and forbade us from seven. He ordered us to visit the patients, to follow the funeral procession, to reply to the sneezer (i.e., say to him, ‘Yarhamuka-l-lah (May Allah bestow His Mercy upon you) if he says ‘Alhamdulillah (Praise be to Allah), to help others to fulfill their oaths, to help the oppressed, to greet (whomever one should meet), and to accept the invitation (to a wedding banquet). He forbade us to wear golden rings, to use silver utensils, to use Mayathir (cushions of silk stuffed with cotton and placed under the rider on the saddle), the Qasiyya (linen clothes containing silk brought from an Egyptian town), the Istibraq (thick silk) and the Dibaj (another kind of silk). (See Hadith No. 539 and 753). (Sahih al-Bukhari, Volume 7, Book 62, Number 104)
Sahih al-Bukhari, Volume 7, Book 62, Number 106: Narrated Abu Huraira: The worst food is that of a wedding banquet to which only the rich are invited while the poor are not invited. And he who refuses an invitation (to a banquet) disobeys Allah and His Apostle.
The above hadith also shows that even in highly personal or private social and family gatherings like weddings, Islam promotes egalitarianism and equality of humankind.
Also Read:
- How to Greet in Islam? Important Rules from Quran and Hadiths
- Islamic Dietary Laws: Rules and Etiquettes of Dining in Islam
What is the Monasticism of Islam?
Prophet Muhammad (PBUH) has also directly spoken against the practice of monasticism.
He once asked Ibn Mas’ud (RA): “Do you know from where did monasticism originate?” Ibn Mas’ud replied: “Allah (s.w.t.) and His Messenger know better.” The Prophet responded: After ‘Isa (a.s.), some tyrants came to the fore on the scene of leadership. The believers fought them three times and suffered defeat and so, they fled to the deserts and mountains, and, awaiting the arrival of a Prophet, (Prophet Muhammad (s) according to Prophet Jesus (a.s.), engaged themselves in worship in the caves. Some of them remained on their religion while others followed the path of disbelief. Then continuing, he (s) said: “Do you know what is the monasticism of my ummah?” Ibne Mas’ud said: “Allah (s.w.t.) and His Messenger know better.” The Prophet (s) said: “Emigration, Jihad, Salat, fasting, Hajj and ‘Umrah” (al-Islam).
Opinion of Muslim Scholars on Monasticism
Many non-Muslim intellectuals think, that Islamic prohibition on monasticism is the result of a consensus amongst ancient Muslim scholars to counter certain Christian monastic practices.
They think that many of the writings and injunctions against monasticism and abstinence are from a different time period, and hence, they must be revisited given the changed time and circumstances.
A general statement against monasticism in Islam might have been the result of some scholarly consensus in the past but as we have deliberated in the foregoing sections using authentic sources, that disapproval of monasticism was backed by Holy Quran and noble Prophetic traditions.
This section shall attempt to analyze some Muslim scholarly opinions of the past as well as present on monasticism.
Monastics are the Greatest Losers, said Ali (RA)
While interpreting a few verses of the Holy Quran namely Chapter 18 verses 103 and 104 (that provide-Say: Shall We inform you of the greatest losers in (their) deeds? These are they whose labor is lost in this world’s life and they think that they are well versed in skill of the work of hands), Hazrat Ali Ibn Talib (r.a.) one of the rightly guided Caliphs and the noblest of Imams said, “one of the manifest examples of this are the monks, who had imprisoned themselves in the mountains and wilderness, and were under the impression that they were performing an excellent work” (al-Islam- Kanzul ‘Ummal, vol. 2, no. 4496 and Tafsir-e-Namuna, vol. 23, pg. 384)
Dr. Israr Ahmad, an influential Islamic Scholar said that Islam’s monasticism is to strive in the path of Allah. He said that “Hermits instead of hurting himself in the cave should strive in the path of Allah to establish Justice. Even while Doing that he would be facing hunger”.
While interpreting Chapter 57, verse 27 of the Quran, he said that “we should live in the world but not desire or love it” ie. not get too attached to it (see Quran 3:185-this world is, after all, a delusion of enjoyment) but instead should strive to eliminate falsehood, establish justice, and spend in Allah’s way as has been mandated in Islam.
He said that this Islamic path is the only middle course between two extremes of either becoming the slave of worldly pleasures or abandoning it completely including ones’ parents, spouse, and children.
Dr. Israr Ahmad, however, also says that out of the two extremes, abandoning the world completely is better than becoming its slave. And thus Monasticism is debunked but with a little allowance.
Dr. Muhammad Tahir-ul-Qadri is also a renowned scholar of Islam. Commenting on monasticism, he once said, “Duniya (world) is not out of the ambit of Deen (faith) but it is a part and parcel of Deen”.
Human beings are a social animal that naturally wants to live in just and equitable surroundings. Sayyid Husain Husaini, who often writes on the al-Islam web portal, is of the view that human beings have been created for “a life within a society”.
Indeed, and quite naturally, as a rule, we all desire a lively social life around us filled with family members, relatives, good neighbors, and friends.
If not disturbed by some events deeply affecting his mental health and psychological well-being, a person would not naturally want a lonely and secluded life. Even Buddha choose the isolated life only after being perturbed by the pain and suffering in the society he lived.
And no wonder, the society Buddha lived in was full of pain, suffering, injustice, and deprivation because it was a Brahmanical society built on discrimination, deprivation, and ostracization of human beings who were not pure-blooded within the scheme of Brahmanical scriptures.
The fact that Buddha got disturbed by poverty and suffering in the Brahmanical society he lived in also shows human beings do not only want his life to be free from suffering but also of the society he lives in.
Also Read| Buddha on Caste and Human Sufferings: A Subaltern Critique
Buddha was born a Kshatriya Prince and had all luxuries of life that his subjects were deprived of.
But that alone could not ensure his peace of the mind in midst of a society full of poverty, death, discrimination, and deprivation.
Clearly, the desire for an egalitarian and equitable social life built upon the precepts of brotherhood and justice and free from wants and suffering is quite natural. Anything less than that negatively affects the well-being of human beings.
And the egalitarian and equitable Islamic principles aspire to eliminate everything that negatively affects the individual as well as collective well-being by providing for the establishment of a just and progressive society.
To quote Sayyid Husain Husaini on this issue, “fundamentally, man is an entity that has been created for life within a society, and his material and spiritual development can only be achieved within social life, and it is for this reason that none of the Divine religions have rejected this concept (of social life). On the contrary, they have endeavored to strengthen its foundation.”
Islam on Celibacy and Absolute Abstention
Most monastic traditions including Jainism and Buddhism frown upon sexual desire and vehemently advocate for celibacy and abandoning of family and social ties.
It is interesting to note, however, that most of their patrons like Buddha and Mahaveer came from extremely elite classes of Princes and Kinglings who had enjoyed all sensual and non-sensual luxuries of life before denouncing them.
Perhaps, they all indulged in worldly pleasures to such an extreme extent that after a period of time they grew a stoic indifference towards pleasure and life in general.
That’s why Islam advocates for moderation and the middle path and not extremism and excesses in all walks of life. Prophet Muhammad (PBUH) said: “Moderation, Moderation! For only with moderation will you succeed”.
As far as celibacy is concerned, it is forbidden in Islam as can be ascertained from the hadith below-
Sunan an-Nasa’i 3213: Narrated ‘Aishah: It was narrated from ‘Aishah that the Messenger of Allah forbade celibacy.
Regarding sexual desires, Sayyid Husain Husaini writes that “Allah (s.w.t.) has placed ‘sexual desire’ within man to preserve lineage, and everything that attempts to reject it totally is absolutely incorrect.”
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Does Islam Advocate a Luxurious Lifestyle?
Discouragement of monasticism in Islam does mean that Islam advocates a luxurious lifestyle full of indulgences and all sorts of worldly pleasures. Per Islamic Scholars, Islam seeks a rightful balance between austerity and luxury for those who can afford it.
While most Prophets including Prophet Muhammad (PBUH) and Rashidun Caliphs came from humble family backgrounds and by choice lived an austere life even when they rose to prominence, they encouraged people to live well, act well, eat well, and dress well in accordance with their wherewithals and financial means.
Holy Quran in one of its verses condemns those who negatively view the enjoyment of worldly pleasures made lawful by the creator Almighty. Indeed, making things lawful or unlawful is in the hands of God alone.
Holy Quran 7:32 Ask, [O Prophet], “Who has forbidden the adornments and lawful provisions Allah has brought forth for His servants?” Say, “They are for the enjoyment of the believers in this worldly life, but they will be exclusively theirs on the Day of Judgment. This is how We make Our revelations clear for people of knowledge.”
According to a Muslim Scholar on Bayat al-Ghadeer, through this verse, Allah SWT “opposed those who prohibited things that were made lawful for them”.
Islamic rulings on the prohibited and permitted things are quite clear and simple, “everything in this world is permissible unless we have particular reason in the Holy Quran or traditions from the Prophetic Sunnah which forbids it”.
However, that being said, the rule of moderation applies here as well. One should be neither too extravagant nor too niggardly. Extravagant and excess in any part of life are frowned upon in Islam.
Holy Quran 7:31 O Children of Adam! Dress properly whenever you are at worship. Eat and drink, but do not waste. Surely He does not like the wasteful.
Holy Quran 4:38 And [God does not like] those who spend their wealth for the sake of ostentation, who do not believe in God or the Last Day.
Mishkat-ul Masabeeh 5331: If someone prays, fasts, or indulges in philanthropic activities and charity for the sake of show-off, then it’s akin to hypocrisy and blasphemy.
Holy Quran 4:37 (Nor) those who are niggardly or enjoin niggardliness on others, or hide the bounties which Allah hath bestowed on them..”
Sahih al-Bukhari, Volume 3, Book 47, Number 764: Narrated Asma: Allah’s Apostle said, “Give (in charity) and do not give reluctantly lest Allah should give you in a limited amount, and do not withhold your money lest Allah should withhold it from you.”
So Islam encourages people to spend and not hoard money. It asks them to spend on themselves, on near and dear ones, and on charity.
Today, economists also advocate spending as money in circulation and not the hoarded is good for the economy.
Having said that, Islam also recognizes the transient nature of the pleasures of this mortal world.
Holy Quran in one of its verses provides that the life of this world is no more than the delusion of enjoyment.
Holy Quran 3:185 Every soul will taste death. And you will only receive your full reward on the Day of Judgment. Whoever is spared from the Fire and is admitted into Paradise will indeed triumph, whereas the life of this world is no more than the delusion of enjoyment.
Al-Quran 3:15 Beautified for people is the love of that which they desire – of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Him the best return.
Al-Quran 28:60 And whatever thing you [people] have been given – it is [only for] the enjoyment of worldly life and its adornment. And what is with Allah is better and more lasting; so will you not use reason?
Similarly, many Hadiths also remind people about the temptations and trials of this mortal world.
Sunan Ibn Majah 4000 It was narrated from Abu Sa’eed that the Messenger of Allah (ﷺ) stood up to deliver a sermon and one of the things that he said was: “This world is fresh and sweet, and Allah will make your successive generations therein, so look at what you do and beware of (the temptations of) this world and beware of (the temptations of) women.”
Sunan Ibn Majah 4035 Mu’awiyah said: “I heard the Prophet (ﷺ) say: ‘There is nothing left of this world except trials and tribulations.’”
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Islamic Austerity is not the same as Monasticism
Islamic insistence on simple, austere, and plain living is not the same as monasticism. It is so because, unlike Monasticism, Islam does not require Muslims to totally abstain from seeking worldly pleasures. Nor does it require them to renounce any participation in business, or politics.
According to Imam Sayyid Husain, “the Islamic abstemiousness (zuhd), which means leading a simple life, eliminating luxuries, and not becoming a captive of wealth and rank, is in no way related to the issue of monasticism. This is so since monasticism means segregation and alienation from society whereas abstemiousness means liberation for a more social living.”
Citing a well-known hadith, he says further, “we read that one day the son of ‘Uthman ibn Maz’un died which so aggrieved him that he declared his house to be a mosque and (abandoning all other work) engaged himself in worship.
When the Noble Prophet (S) came to know of this, he summoned him and said: “O’ ‘Uthman! Surely, Allah, the Blessed, and the Exalted has not ordained monasticism for us; monasticism of my ummah is only jihad in the way of Allah.”
Explaining this Hadith, Sayyid Husain says that “the above tradition is an allusion to the fact that if you desire to renounce the material life, do not do so negatively and by means of social seclusion; rather, seek it positively – in jihad in the way of Allah (s.w.t.)”.
It was narrated from ‘Abdullah that the Messenger of Allah (ﷺ) said: “Islam began as something strange and will go back to being strange, so glad tidings to the strangers.” It was said: “Who are the strangers?’ He said: “Strangers who have left their families and tribes.”
Sunan Ibn Majah 3988
Similarly, various obligatory Islamic requirements including the 5 pillars of Islam include the testimony of faith, compulsory congregational prayers, mandatory charity (zakat), fasting during the month of Ramadan, and mandatory pilgrimage also go against the ascetic life advocated by most monastic traditions all over the world. It’s hard to reconcile both.
Sahih al-Bukhari, Volume 1, Book 2, Number 7: Narrated Ibn ‘Umar: Allah’s Apostle said: Islam is based on (the following) five (principles):
- To testify that none has the right to be worshipped but Allah and Muhammad is Allah’s Apostle.
- To offer the (compulsory congregational) prayers dutifully and perfectly.
- To pay Zakat (i.e. obligatory charity).
- To perform Hajj. (i.e. Pilgrimage to Mecca)
- To observe fast during the month of Ramadan.
Ethical and Moral Arguments against Monasticism
People who choose a monastic life do so at different stages of their lives. Some adopt a monastic life at a very young age while some choose monasticism at an old age.
If a young and unmarried person chooses monasticism, it is morally wrong and unethical because by doing so one betrays their parent’s dreams and wishes.
Parents undergo so many struggles, suffer so many hardships, and make innumerable sacrifices throughout their lives in rearing their children. Consequently, they have so many expectations attached to their children and their future.
Also, they expect and need their children’s support and care during their old age and at times of infirmity. Moreover, they have deep desires in their heart of seeing their grandchildren, cradling them, and listening to their sweet voices.
In such a case, it’s hard to imagine their immense psychological pain once they come to know of their beloved child’s decision to abandon them forever to live a monastic and secluded life somewhere else.
Though such emotional outbursts can be reconciled with arguments and memories can erode with the healing touches of time, a child leaving his parents or vice versa is cruel beyond imagination.
A person adopting monasticism in his old age is also wrong. Because in doing so, he deprives his children and grandchildren of the wisdom and experiences that come with old age.
Such people deprive their grandchildren of the support and expectations they have from their grandparents and thus negatively impact their overall cognitive development and growth of their human faculties.
A study conducted by Oxford has shown that raising children near their grandparents has immense scientific benefits.
Children who are close to their grandparents have fewer emotional and behavioral problems and are better able to cope with traumatic life events, like a divorce or bullying at school.
In a very real way, grandparents can provide a sense of security and support that helps kids through adverse childhood experiences.
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Similarly, a young child or adult leaving his parents may also affect their mental and psychological health besides his own even though one might convince himself of some liberation or nirvana by choosing a monastic life.
Imam Sayyid writes that “not only does monasticism not lead to the purification of morals and perfection of the soul, instead it leads to ethical deviation, lethargy, conceit, vanity, superiority complex and the like. And upon the supposition that man does manage to acquire ethical excellence in a state of seclusion, it would not be regarded as an accomplishment, for excellence is when a man is able to liberate himself from moral uncleanness while he is within a society“.
And as Hazarat Ali (ra) has commented, one of the manifest examples of [the greatest losers in (their) deeds] are the monks, who had imprisoned themselves in the mountains and wilderness, and were under the impression that they were performing an excellent job.
Conclusion
In conclusion, Islamic teachings does not seem to concur with the monastic tradition of complete renounciation of the world.
It is so because Holy Quran and Prophetic traditions mandate a just and egalitarian social order for human beings built on the precepts of brotherhood and close cooperation and companionships between different members of the society.
In Islam, one is not supposed to part ways either with family members and relatives in particular or with neighbors and society in general.
Prophet Muhammad (PBUH) emphatically declared that whosoever severs his bonds of kinship ties, Allah too will sever His relations with him.
Further, various obligatory and non-obligatory Islamic and Prophetic traditions like the testimony of faith, compulsory congregational prayers, zakat, fasting, pilgrimage, the two festivals, institutions of marriage, ties of family and kinship, stress on accepting invitations, and exchange of gifts, etc clearly differentiate the Islamic way of living from the monastic one.
Both seem to be so fundamentally different from each other, that it’s hard to reconcile them together.
Moreover, there are explicit Quranic verses and Prophetic injunctions against Monasticism. A verse of the Holy Quran labels monasticism as an invention by the deviant followers of Prophet Jesus (PBUH).
Prophet Muhammad (s) also criticized in numerous hadiths the extremely ascetic and austere way of life lived by monastic saints and monks.
Hazarat Ali (ra) one of the rightly guided Caliphs even referred to those monks as the biggest losers who deliberately choose a secluded life away from society.
All this makes Islam and monasticism mutually contradictory and not complementary to each other on most matters.
Finally, Islam stresses acquiring and spending wealth for those who have it and those who can afford it in a reasonable and justified manner while not being too extravagant or niggardly.
Monasticism, on the other hand, advocates the abandonment of all forms of worldly pleasures and desires be they sexual or non-sexual in nature.
This, however, does not mean that in Islam there is a lack of awareness about the transient nature of worldly pleasures because Holy Quran clearly provides-
Every soul will taste death. And you will only receive your full reward on the Day of Judgment. Whoever is spared from the Fire and is admitted into Paradise will indeed triumph, whereas the life of this world is no more than the delusion of enjoyment.
Holy Quran 3:185
Yet, Islam advocates a vibrant social and personal way of life full of happiness and pleasure but all in moderation and submission before the creator Almighty-the lord of all that exists.
And if at all there is any form of monasticism in Islam, it is Emigration, Jihad, Salat, Fasting, Hajj, and Umrah for the sake of Allah Almighty.
