the lectures of Nokounam, (Session 125 Chapter on Asceticism Part Six)
The chapter on Asceticism in the revered text Manzil al-Sirn, authored by Khwaja Abdullah Ansari, represents one of the foundational stages in the mystical path (sulk), preparing the seekers nafs (self) for the reception of Truth and sincerity (idq). This chapter occupies a pivotal station within the hierarchies of the initiatory stages (badyt) and serves as the essential prelude to the ascent into loftier ranks such as sam (spiritual auditory experience) and uzn (spiritual sorrow). Asceticism, akin to preliminary stretching exercises in physical training, conditions both body and soul for enduring the spiritual rigours inherent in the path of sulk.
The treatise Manzil al-Sirn is divided into ten ranks or categories, the foremost being the initiatory stages (badyt or preliminaries of sulk). These stages resemble the initial warm-up exercises in athletics, preparing the nafs to face the arduous phases of the mystical journey. The gradations encompass: awakening (yaqah), repentance (tawbah), accounting (musabah), turning towards (inbah), contemplation (tafakkur), remembrance (dhikr), steadfastness (itim), fleeing (firr), ascetic discipline (riyah), and the spiritual vibrancy of sam.
These stages function hierarchically, guiding the seeker towards gnosis (marifah) and sincerity (idq). Badyt serve as the bodily preparation in the spiritual exercise, enabling the nafs to embrace reality and bear the burdens imposed by subsequent, more demanding stations.
Badyt, denoting the preliminary stages of sulk, constitute disciplines that rouse the nafs from its slumber of heedlessness and prepare it for the acceptance of Truth. Analogous to the initial stretches in athletic training, these stages condition the body and soul for intense spiritual exertions. Absent these prerequisites, the seeker would lack the endurance necessary to confront the pressures of advanced stages such as uzn (sorrow) and hawf (fear).
Badyt liberate the nafs from psychological and temperamental impediments, directing it towards gnosis. They form a bridge that carries the seeker from the darkness of heedlessness to the illumination of Truth.
The stages comprising badyt are as follows: yaqah (awakening), tawbah (repentance), musabah (self-examination), inbah (turning to God), tafakkur (contemplation), dhikr (remembrance), itim (steadfastness), firr (fleeing from all but God), riyah (ascetic discipline), and tarannum al-sam (the spiritual rhythm of sam). Each stage performs a distinct role in preparing the seeker:
Asceticism (riyah) and sam represent the culminating stages of the initiatory gradations, conditioning the nafs for higher states.
Contemplation (tafakkur) involves the intellectual movement from the point of origin (mabdi) to the desired goal (mard), while remembrance (dhikr) ensures the retention and stabilization of these intellectual achievements. These two stages form prerequisites for steadfastness (itim) and fleeing (firr), which in turn lead the seeker toward asceticism. Contemplation may be understood as a mental voyage towards Truth, whereas remembrance acts as a guardian preventing the loss of attained insights.
Steadfastness (itim) signifies firm adherence to the Truth and reliance upon it, while fleeing (firr) denotes escape from all besides God and from egotistical claims. These stages free the seeker from temperamental dependencies and propel them toward ascetic discipline. Steadfastness is akin to taking refuge in a fortified citadel, and fleeing is comparable to evading the snares of the nafs.
Asceticism (riyah) connotes the exercise and training of the nafs to prepare it for spiritual pressures. This stage softens and disciplines the self to resist subsequent stages such as sorrow (uzn) and fear (hawf). It functions as a kind of physical conditioning, readying both body and soul to bear heavy spiritual burdens.
Asceticism guides the seeker towards belief in the sincerity and veracity of the cosmos. This conviction that the world is real and everything flows according to truth and sincerity represents gnosis and certainty. At this stage, the seeker attains the understanding that all is true, freeing them from doubt and hesitation.
Following the exertions imposed by asceticism, the seeker, fatigued, requires sam to restore their spiritual energy. Sam may be likened to a revitalising elixir or refreshing fruit that replenishes lost vitality. This stage establishes an equilibrium between spiritual exertion and spiritual exhilaration within the journey of sulk.
وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ
Translation: And those who give that which they give while their hearts are fearful (Al-Muminn 23:60, trans. ).
This verse refers to the state of the seeker who, despite engaging in acts of worship, harbours fear regarding the acceptance of their deeds. Such fear is indicative of gnosis and sincerity, as the seeker is anxious about the conformity of their actions with the divine command (nafs al-amr).
The commentator (Kshn), citing the verse And those who strive in Our cause We will surely guide them to Our ways (Al-Ankabt 29:69, trans. ), conflates asceticism with mujahadah (striving). This verse is more appropriate for the intermediate and advanced stages, not for beginners in asceticism. Khwaja Abdullah Ansaris choice of the verse from Al-Muminn (23:60) is more precise, as the element of fear (wajl) corresponds more fittingly with preparatory exercises than with the intensity of mujahadah.
The chapter on asceticism within Manzil al-Sirn delineates a crucial stage in the spiritual journey. Asceticism functions as the preparatory training for the nafs, enabling it to endure the demanding stages of sorrow, fear, and the emergence of sincerity. The chapter highlights the need for a gradual, tiered approach, emphasizing the importance of contemplation, remembrance, steadfastness, and fleeing as essential prerequisites. The seeker ultimately achieves a state of gnosis where they yearn deeply for sincerity and truth.
By understanding these gradations and the function of asceticism, seekers and scholars can better navigate the complex path of sulk, appreciating each stages role and interconnection.
إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ
Translation: "Only those of His servants who possess knowledge truly fear Allah." (Srah Fir, 35:28; trans. ).
This verse characterises fear (khawf) as an attribute of the learned and enlightened, inherently coupled with knowledge and sincerity.
Khawf denotes apprehension regarding the outcome of ones spiritual exercise, whereas shakk (or juhd) pertains to the denial of a truth. Jihd f sabl Allh is inherently devoid of shakk, as it is founded upon faith and certainty.
وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ
Translation: "They denied it while their own souls were convinced thereof." (Srah Naml, 27:14; trans. ).
This verse illustrates that juhd signifies a conscious denial, which fundamentally differs from the khawf experienced in spiritual discipline.
The governing principles of physical practice (exercise) and spiritual discipline (riyah) are congruent: consistent effort aimed at fortification and elimination of weaknesses. Spiritual discipline, akin to physical training, necessitates repetition and persistent practice.
إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُوا مَا بِأَنْفُسِهِمْ
Translation: "Indeed, Allah will not change the condition of a people until they change what is in themselves." (Srah Rad, 13:11; trans. ).
This verse underscores the indispensable voluntary endeavour for inner transformation, consonant with the principle of riyah.
In spiritual discipline, exertion must exceed actual necessity so that the nafs may prevail in genuine circumstances of jihd. This principle is shared by both athletics and mysticism. The seeker (slik) resembles an athlete who trains with double the weight he intends to lift in competition, ensuring success under real conditions.
Placing a pebble in the mouth serves as a training for self-control and avoidance of idle speech. This act is a form of riyah, not jihd, as its purpose is internal strengthening.
وَقُلْ لِعِبَادِي يَقُولُوا الَّتِي هِيَ أَحْسَنُ
Translation: "And tell My servants to say that which is best." (Srah Isr, 17:53; trans. ).
This verse emphasises control of speech, harmonising with ascetic practices such as the pebble exercise.
The anatomical design of the lower jaw facilitates ease of movement, exemplifying Divine wisdom which facilitates verbal discipline. This wisdom encourages the individual to govern their speech.
أَلَمْ نَجْعَلْ لَهُ عَيْنَيْنِ وَلِسَانًا وَشَفَتَيْنِ
Translation: "Have We not made for him two eyes, a tongue, and two lips?" (Srah Al-Balad, 90:8-9; trans. ).
This verse highlights the sagacity embedded in the creation of bodily faculties, including the tongue, which functions as a tool for verbal discipline.
Riyah initially involves takalluf (effortful exertion), but with sustained practice transitions into aw (ease) and bil-rawyah (automaticity). Takalluf resembles the exertion experienced by an athlete during early training weeks, which ultimately gives way to ease and automatism through repetition.
يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ
Translation: "Allah intends for you ease and does not intend for you hardship." (Srah Al-Baqarah, 2:185; trans. ).
This verse highlights the eventual ease following persistent and disciplined practice.
Bil-rawyah is the state whereby an act (such as worship or dhikr) becomes a secondary nature for the slik. The subtle remembrance (dhikr khaf) signifies perfected progression, performed effortlessly and unconsciously. The friends of Allah resemble athletes whose movements have become second nature, performing righteous deeds without deliberation.
This condition parallels walking, which adults perform automatically while children undertake with conscious effort and volition.
Discontinuity in spiritual discipline hinders attainment of ease and automaticity. Persistent practice is essential for success in the spiritual journey. The slik is akin to an athlete who loses preparedness by interrupting training.
وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّكُمْ سُبُلَنَا
Translation: "And those who strive for Us - We will surely guide them to Our ways." (Srah Ankabt, 29:69; trans. ).
This verse establishes the necessity of perseverance as a prerequisite for guidance.
Scholarly critique of mystical texts is aimed at their refinement and correction, and does not conflict with respect for the scholars. Such critique constitutes a service to the scientific heritage, analogous to surgical intervention for the patient's recovery; thus, scholarly criticism is essential for the rectification and completion of mystical literature.
Through continuous practice in general riyah, the heart of the slik attains divine presence and becomes prepared for specific riyah, entailing higher stages of spiritual progression. General riyah resembles initial athletic training that conditions the body for advanced levels.
وَاذْكُرْ رَبَّكَ فِي نَفْسِكَ تَضَرُّعًا وَخِيفَةً
Translation: "And remember your Lord within yourself humbly and with fear." (Srah Al-Arf, 7:205; trans. ).
This verse emphasizes heartfelt presence in riyah, signifying elevation to more advanced spiritual stages.
The chapter on riyah within the Manzil al-Sirn constitutes a foundational stage in the inception of the spiritual path, preparing the nafs for the reception of sincerity and truth. This chapter succeeds the stages of awakening, repentance, self-accountability, return, contemplation, remembrance, adherence, and flight, equipping the seeker to endure the spiritual pressures of subsequent stations such as sorrow and fear. Through exercise and perseverance, riyah guides the nafs toward the habituation of sincerity and leads the slik to belief in the veracity of existence. The noble Qurnic verse:
وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ
indicates the fear experienced by the seeker regarding the acceptance of deeds, which arises from doubt about the conformity of actions to the divine command. The friends of Allah, due to certainty, are freed from this fear. The critique of the commentator (Kshn) underscores the imperative for precision in elucidating mystical concepts.
