freeing the heart from this world so that it may devote itself to the Hereafter. Thus, abstaining from something one desires is not asceticism if the heart remains preoccupied with it to the neglect of the Hereafter. Rather, partaking of it is asceticism if this frees the heart for the Hereafter—not to indulge the desire, but to free the heart for the Hereafter. This is a far-fetched view.

Another group said: Asceticism means concealing one’s asceticism by wearing fine clothes, furnishing one’s home, and eating good food, lest people notice, consider one an ascetic, and envy one for it. For when a person outwardly practises austerity and makes do with little, the heart is not immune to taking pleasure in people’s praise and their esteem for him on that account. This is one of the plainly erroneous views.

Another group, most of them Qadarīs, said: Asceticism consists solely in going hungry and abandoning every pleasure. Anyone who partakes of worldly pleasures, or enjoys them to help him perform an act of obedience, such as night prayer or the like, is deluded. Forgoing that act while remaining hungry is better, for nothing equals asceticism. Setting out this group’s arguments and refuting them would take too long.

Another group said: Asceticism consists entirely in renouncing what is forbidden, while what is lawful is an aid to obedience. Any act a servant performs for which there is no reward is a sin, and he must renounce it. They cited in support of this the report that the angel on the left records everything that the angel on the right does not record. Allah knows best, and success comes through Him. There is no Lord besides Him and none worthy of worship but Him.

Section
On the Relative Merits of Poverty and Wealth

People have differed over poverty and wealth, holding four views. Some have held that wealth is better; others have held that poverty is better; and others have held that