the lecture series of Nekounam, may his sacred secret be sanctified (Session 122 Chapter of Riyat Part Three).
In the spiritual journey and mystical path, the station of Riyat occupies a foundational position, for it prepares the human nafs to receive Truth and sincerity. This station functions akin to a rigorous training ground for the exercise of willpower and the fortification of the souls faculties, emancipating the seeker from lethargy and incapacity, and guiding them towards spiritual agility.
Riyat, as articulated by Khwja Abdullah Ansr, is a purposeful discipline designed to prepare the nafs to embrace sincerity. This process, analogous to an athlete strengthening muscles in a gymnasium, liberates the human will and nature from weakness and enervation, rendering them agile for the spiritual path. Unlike mundane activities which pursue external ends, Riyat is an inward exercise whose purpose resides within itself. Just as a gardener nurtures a sapling of will through repetition and vigilant carepurging it of the blights of weakness and slacknessRiyat primes the soul to receive Truth and sincerity.
This training entails purposeful repetition (tawd) that directs the soul towards perfection. Just as an athlete strengthens muscles by lifting heavy weights, the seeker fortifies their will through spiritual exercises to confront existential challenges. This process paves the way for higher degrees of spiritual progress such as Jihd and Divine proximity.
Riyat, contrary to quotidian actions like carrying a burden to a destination, possesses an intrinsic aim. For instance, carrying a load home pursues a tangible, external objective; Riyat, however, resembles gym training, directed at strengthening the nafs and dispelling its weaknesses. This distinction accentuates the inward and disciplined nature of Riyat. Just as an athlete prepares the body for enhanced performance by repetitive movements, the seeker polishes the soul through Riyat to receive Truth and sincerity.
From a mystical perspective, this difference situates Riyat as a preliminary stage for higher spiritual stations, such as Jihd f Sabl Allh. Riyat, focusing on strengthening the will and removing internal obstacles, readies the seeker for spiritual challenges, liberating them from attachment to external outcomes.
Khwja Abdullah Ansr, in explicating the station of Riyat, referenced a revered Qurnic verse:
وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ
(Srah al-Muminn, 23:60; : And those who give what they give while their hearts are fearful.)
This verse alludes to the seekers continuous striving in righteous deeds alongside a reverential fear regarding their acceptance. The fear (wajl) here is not negative dread but rather a motivational anxiety inciting meticulousness and earnestness in spiritual discipline. This state directs the seeker toward sincerity and truthfulness, safeguarding them from negligence and slackness. Khwjas selection reflects his profound insight into Riyats intimate relation with inner transformation and divine acceptance.
The commentator, contrary to Khwja, favoured the verse
وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا
(Srah al-Ankabt, 29:69; : And those who strive in Our way, We will surely guide them to Our paths.)
as more suitable for the chapter on Riyat. This stance has been critically examined since Riyat differs from Jihd. Jihd is a strenuous external act aimed at an objective such as defending the faith or combating an adversary, whereas Riyat is an inward exercise to strengthen the soul.
This critique underscores the imperative of conceptual precision in mystical terminologies. Jihd f Sabl Allh belongs to advanced stations of the path (middle and perfected seekers), while Riyat pertains to the preliminary phases, preparing the soul for these higher stations. Conflating the two engenders a misunderstanding of Riyats nature.
The commentator described sincerity as the heritage of Jihd al-Nafs, yet this definition is erroneous because Riyat is an active, strenuous exercise, not an inherited entitlement. Sincerity is the outcome of sustained effort and discipline within Riyat, not the fruit of Jihd alone. Just as a gardener brings a sapling to fruition through toil and care, so the seeker directs their soul towards sincerity and truthfulness via Riyat.
The use of heritage by the commentator diminishes this active process to a passive, bestowed state. Riyat, through sweat and exertion, cleanses the soul of hypocrisy and ostentation, guiding it towards sincerity.
The commentators conflation of the terms j--d (جَحَد) meaning denial and doubt and j-h-d (جَهَد) meaning strenuous effort obscures the concept of Riyat. Jihd is an effort undertaken with certainty, while j--d involves skepticism and denial. The verse
يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ
(Srah al-Tawbah, 9:20; : Those who strive in the way of Allah with their wealth and their lives.) affirms Jihd as a serious act devoid of doubt, whereas Riyat entails fearfulness and striving.
This critique stresses the importance of lexical precision in mystical discourse. Confusing these concepts may mislead the seeker from the correct path. Riyat involves disciplined exercise and repetition preparing the soul for sincerity, while Jihd concerns combating external or internal adversaries.
The governing laws of the material and spiritual worlds are identical. Riyat in bodybuilding (material realm) parallels Riyat in mysticism (spiritual realm), differing only in their tools and instruments. In bodybuilding, the seeker strengthens muscles through weightlifting, whereas in mysticism, the soul is fortified by abstaining from sins such as lying, backbiting, and slander. Both processes demand effort, repetition, and hardship, culminating in strength and agility.
This perspective originates from Divine wisdom which establishes uniformity in the laws of creation across all realms. Just as an athlete prepares their body for optimal performance through consistent training, the seeker polishes their soul through Riyat for Divine proximity.
In Riyat, the seeker fears the non-acceptance of their deeds (fear or wajl), whereas in Jihd, due to seriousness and certainty, doubt and hesitation are absent. Fear in Riyat is anxiety over the outcome of practice; by contrast, Jihd is accompanied by assurance of victory or martyrdom, free from doubt. This distinction reflects differing levels on the spiritual path: Riyat in initial stages entails fear, but Jihd at higher levels is imbued with confidence and certainty.
Asceticism constitutes a process that progresses from effortfulness (takalluf) characterised by strenuous exertion to spontaneity (taw), and ultimately to naturalness (bil-rawyah) actions performed instinctively and without deliberation. Analogous to an athlete who initially encounters pain and difficulty during the first week of training, the spiritual seeker (slik) commences ascetic practice with effortfulness. As the practice endures, this process gradually transitions to spontaneity and thereafter to naturalness, wherein the deed becomes a second nature to the individual.
This transformation resembles a child's progression in walking: initially, deliberate effort and willpower are required to take steps, but with practice, walking becomes a natural, effortless act. Within the framework of mysticism, this state is likened to the dhikr khaf (subtle remembrance), wherein the deeds of God's saints occur spontaneously and purely.
Asceticism establishes positive habits that lead the nafs towards order and persistence. Without continual practice, the acts of the sliksuch as performing night prayers or studyingremain unstable and disjointed. Asceticism resembles a structure whose foundations are laid by the bricks of repetitive practice and discipline.
Perseverance in spiritual wayfaring necessitates consistent exercise, which rescues the nafs from dispersion and weakness. Just as an athletes body deteriorates without ongoing training, the sliks actions become unstable in the absence of asceticism.
Jihad is divided into three ranks: Jihd f arq Allh (the lowest rank, for beginners), Jihd f aqq Allh (the intermediate rank, for those at a moderate stage), and Jihd f Allh (the highest rank, for the perfected). The commentators erroneous sequencing (f Allh, f aqqihi, f arqihi) causes confusion. The correct order, consonant with the logic of mystical progression, reflects the sliks gradual advancement.
This classification clarifies the position of asceticism as a prerequisite for jihad. Asceticism, by preparing the nafs, equips the slik for the elevated ranks of jihad.
Asceticism is rendered a tangible reality through examples such as exercising in a gym or placing a pebble in the mouth to regulate speech. These analogies illustrate the training nature of asceticism. Just as an athlete conditions the body for optimal performance through persistent practice, the slik polishes the nafs for accepting sincerity through ascetic discipline.
The example of placing a pebble in the mouth, symbolising control over speech and abstention from sins like backbiting and slander, manifests the sliks effort to inculcate virtuous habits. This process parallels the wisdom of creation, which harmonises physical and spiritual laws alike, and through repetition, steers the nafs towards sincerity.
The pinnacle of asceticism is the state in which the heart of the slik is fully present in the Divine Presence. This presence results from continuous practice and sincerity in action, elevating the nafs from common asceticism (preliminary training) to specialised asceticism (sublime practice). Just as an athlete performs better in the presence of spectators, the slik acts with sincerity and truthfulness in the Divine Presence.
This state is compared to dhikr khaf, where the deeds of Gods saints are performed spontaneously and purely. Specialised asceticism transforms the nafs into a secondary nature that is ever aligned with the Divine Truth.
The critique of the commentators views is presented from a scholarly perspective aiming to rectify errors and is not an act of disrespect. Such critique is akin to surgery performed for healing and improvement. Reverence for Khwaja Abdullah Ansari and other scholars is consistent with the commitment to truth and the enhancement of their works.
Within the scholarly and mystical tradition, constructive criticism forms part of the knowledges evolution. This approach, while upholding respect for the great masters, contributes to the completion of their legacy. Just as a gardener prunes redundant branches for better growth of the tree, critique aids the dynamism and development of mystical knowledge.
The station of asceticism, as one of the foundational stages of mystical wayfaring, represents a purposeful discipline aimed at preparing the nafs to receive sincerity. This process, through repetition and habituation, strengthens the will and liberates the self from weakness and incapacity. Reference to the verse
وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ
manifests Khwajas profound understanding of the nature of asceticism, characterised by fear and exertion. Criticism of the commentators views underscores the necessity of precise differentiation between mystical concepts such as asceticism and jihad. Asceticism, through transformation from effortfulness to spontaneity and naturalness, guides the nafs toward sincerity and truth, paving the way for higher stages of spiritual progression.
