Can we trace the origin of these early recluses? Von Kremer (_Herrsch_, p. 67) considers this type as a native Arab growth developed from pre-Islamic Christian influences. Christian monasticism we know was familiar to the Arabs in the country fringing the Syrian desert and in the desert of Sinai: of this we have evidence both in Christian writers like Nilus and in the pre-Islamic poets, as in the words of Imru l-Qays:--
“Friend, see the lightning--it flashed and is gone, like the flashing of two hands on a crowned pillar: Did its blaze flash forth? or was it the lamp of a monk who poured oil on the twisted wick?”
The hermit’s life was known even in Arabia itself, and tradition relates that Muhammad received his first call when he had retired to the cave of Hira and was living as a recluse there, returning periodically to his home and taking back food with him to the cave (cf. Bukhari: _Sahih_, i.). It seems likely, indeed, that the early recluses of Islam were inspired by the example of Christian monasticism, either directly or through the medium of Muhammad’s traditional retirement. But these recluses were not numerous, and admittedly neglect the Qur´anic command to marry (Qur. 24, 32).
Thus the earlier asceticism shows the character of devout quietism, of a puritanical abstinence from display of wealth and from self-indulgence, of a strict simplicity of life rather than of a voluntary poverty and mortification, of occasional retirement from the world, and only in rare instances of the permanent adoption of the hermit life. An instance of this type occurs in Abu l-`Abbas as-Sabti (d. 184), son of the Khalif Harunu r-Rashid, who renounced rank and fortune for a life of meditation and retirement.
In the latter part of the 3rd cent. we begin to find evidences of a “new Sufism,” which was inspired by religious ideals other than those which had been dominant in early Islam, and which developed from those ideals a theology of its own, which for a long time was not admitted as orthodox. Asceticism still occurs, but whilst, on the one hand, it begins to take a more definite character in the deliberate seeking of poverty and mortification, it is, on the other hand, relegated to a subordinate place as a merely preparatory stage in the Sufi life, which is technically described as a “journey.” Poverty, which amongst the early Muslims was esteemed simply in so far as it reproduced the modest life of the Prophet and his companions, and was a standing protest against the secularisation of the Umayyads, now assumed greater prominence as a devotional exercise, a change which appears definitely in Da´ud at-Ta´i (d. 165), who limited his possessions to a rush mat, a brick which he used as a pillow, and a leather water bottle. In later Sufism poverty takes a position of great prominence: the terms _faqir_, “poor man,” and _darwish_, “mendicant,” become synonyms for “Sufi.” But in Sufi teaching religious poverty does not mean absence of possessions only: it implies the absence of all interest in earthly things, the giving up of all participation in earthly possessions, and desiring God as the only aim of desire. So mortification is the subjugation of the evil part of the animal soul, the _nafs_ which is the seat of the lust and passions, and so the weaning of the soul from material interests, a “dying to self and to the world” as a beginning of a living to God.