of Nokounam (May his sacred spirit be sanctified), Session 126 Chapter on Asceticism Part Seven
The chapter on asceticism, as one of the pivotal stations in the mystical spiritual journey, holds a distinguished place in the esteemed text Manzil al-Sirn authored by Khwaja Abdullah Ansari. This section, dedicated to the purification of the soul, refinement of deeds, and observance of divine and human rights, plays a fundamental role in preparing the seeker for the more exalted stages of the spiritual path. Asceticism, conceived as a spiritual discipline that fortifies the muscles of the soul, liberates the traveller from ignorance, hypocrisy, and ostentation, guiding them towards sincerity, gnosis, and reverence for rights.
Within Islamic mysticism, asceticism is a purposeful discipline aimed at the purification of the self and its preparation for divine proximity. Khwaja Abdullah Ansari, in Manzil al-Sirn, divides this concept into three gradations: general, particular, and most particular. The general asceticism, which is the focus here, encompasses three essential facets: the refinement of character through knowledge, the purification of deeds by sincerity, and the reverence of rights within transactions. These three facets, akin to the pillars of the edifice of spiritual journeying, steer the seeker towards learned behaviour, pure intention, and justice in interactions. Asceticism resembles an athlete who, through persistent training, prepares both body and soul for a grand contestthe ultimate goal being the attainment of nearness to God.
The book Manzil al-Sirn employs a meticulously organised framework, delineating the mystical journey into ten principal sections, each containing ten stations, with each station articulated across three levelsgeneral, particular, and most particular. This taxonomy, encompassing a total of three hundred stations, epitomises the depth and systematic nature of Khwaja Abdullah Ansaris mystical doctrine. Nonetheless, the essence of the spiritual journey condenses into three primary stations: negation of the other (distancing oneself from attention to anything but God), renunciation of desire for both other and self (asceticism and liberation from attachments), and renunciation of desire for the Divine (perfect sincerity and annihilation in God). These three stations function as the principal steps on the ladder of spiritual progression, guiding the seeker toward the summit of gnosis. Asceticism, as one of these stations, plays a central role in preparing the seeker for these paramount stages.
Islamic mysticism has proposed various classifications of the stages of spiritual progression, including seven stations, forty stations, and even one thousand stations. Nonetheless, all these classifications ultimately reduce to the three principal stations. These stations, which are likewise emphasised within the mysticism of lovers and beloved, provide a comprehensive framework for understanding the spiritual journey. Asceticism, as one of the key stations, assumes a foundational role within this framework, guiding the seeker from initial stages toward higher spiritual ranks. This structure, akin to a precise map, clarifies the seekers path and prevents misguidance.
The refinement of character through knowledge, constituting the first facet of general asceticism, denotes the regulation of conduct in accordance with both scriptural and rational awareness. This principle restrains the seeker from ignorant and common behaviour, steering them instead towards learned dispositions. Learned ethics function as a light that dispels the darkness of ignorance from the heart of the seeker, guiding them towards conscious and sharia-compliant conduct. This facet necessitates that the seeker adjust their behaviour according to scriptural and rational knowledge to avoid ignorance and naivety. For instance, behaviours stemming from ignorance or habitual common practices cannot advance the seeker towards spiritual perfection.
The second facet of general asceticism is the purification of deeds by sincerity. Sincerity, signifying the performance of actions solely for God with undivided focus, constitutes the essence of righteous acts. An action conducted with scattered intentions or for anything other than God resembles polluted water that cannot quench the souls thirst. For example, simultaneously performing multiple taskssuch as eating while watching televisionindicates a lack of sincerity, as pure focus and intention are absent. The seeker must execute each deed exclusively and with pure intention for God, akin to prayer offered with presence of heart or study undertaken with complete concentration. This principle operates like a key unlocking the doors of gnosis for the seeker.
The third facet of general asceticism is the reverence of rights within transactions, implying due respect for the rights of God, creation, and oneself. Reverence functions as an exact scale, mandating justice in all interactions. The seeker must duly render the rights of all parties and avoid neglect or belittlement of such rights. For example, observing divine rights in acts of worship, human rights in dealings, and personal rights in self-care all exemplify reverence. This principle acts as a guiding light illuminating the path of justice and respect in the seekers life.
Reverence, defined as magnifying and respecting rights, differs fundamentally from excess (tawfr). The latter, erroneously substituted for reverence in some defective mystical texts, signifies exceeding the due measure and departing from justice. For instance, giving more than what is justly owed constitutes excess rather than reverence. Reverence is akin to the precise balance of justice scales, requiring the fulfilment of duties with diligence and accuracy, without extravagance or neglect. This distinction serves as a boundary demarcating justice from injustice.
A major challenge in the mystical path is the tendency, even among the elite (notables), to adopt popular and unscientific behaviours. Learned ethics, grounded in scriptural and rational knowledge, stand opposed to popular ethics, which arise from ignorance or habit. For example, behaviours undertaken without scriptural or rational awareness cannot guide the seeker towards perfection. This problem resembles dust settled upon the mirror of the heart, obstructing the reflection of gnosiss light. The seeker must cleanse this dust through the refinement of character.
One anecdote recounted about the late Majlisi, claiming that rescuing a drenched cat bore greater eschatological merit than authoring Bir al-Anwr, has faced serious criticism. This narrative, lacking credible documentation and inconsistent with divine justice, is deemed unscientific. Bir al-Anwr, representing an immense service to religion and Shiism, resembles a mighty tree casting extensive shade over Shii culture. Comparing this monumental work to rescuing an animal is analogous to comparing a towering mountain to a mere drop of water, an inadequate measure for appraising deeds. This critique underscores the necessity of grounding value judgments in authentic sources and assessing deeds according to divine wisdom and justice.
Divine deeds are appraised according to wisdom and justice. The compilation of Bir al-Anwr by the late Majlisi, who dedicated fifty years to serving religion and Shiism, represents a treasure preserving divine knowledge for generations. This work, authored with sincere intention for God alone, not for personal or worldly gain, holds immense value on the scales of divine justice. Equating it with simple charitable acts such as animal rescue is comparable to contrasting a brilliant star with a dim candle. This principle accentuates the importance of pure intention and the profound influence of deeds that serve religion.
Bir al-Anwr, by virtue of its profound impact on preserving and promoting Shii knowledge, resembles a mighty river nourishing religious culture. This monumental service to religion and Shiism bears incomparable value relative to simple charitable deeds, such as animal rescue. Even rescuing thousands of animals cannot equal the love for an orphan or the service to religion on this level. This principle functions as a scale that accurately weighs the eschatological worth of deeds, favouring profound religious impact over simple acts.
Islamic law harmonises with rationality, and many of its injunctionssuch as the permissibility of sale and the prohibition of usuryare both rational and instructive. The exalted verse سَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِنْهُ (Al-Jthiyah: 13, translated by : He has subjected to you whatever is in the heavens and whatever is on the earth, altogether, from Him) emphatically denotes the universal divine permission to avail oneself of the bounties bestowed. The instructive rulings, which are endorsed by reasonsuch as the permissibility of transactionsattest to the consonance of Islamic law with intellectual reasoning. Derivative rulings, for instance, the detailed regulations pertaining to prayer, are confined to specific religious contexts and constitute a minor portion of the overall legal corpus.
Sharah endorses freedom of action in domains not explicitly prohibited. The noble verse سَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِنْهُ (Al-Jthiyah: 13) exemplifies the general divine permission to benefit from creations blessings. This principle functions as an open gateway, inviting the spiritual seeker towards rational liberty within the bounds of Sharah. Anything not explicitly forbidden is considered permissible, and this freedom is fundamentally compatible with the rationality intrinsic to Islamic law.
Excessive rigidity in legal injunctions resembles a constricting belt around the soul, discordant with the spirit of religion which is founded upon ease and rational freedom. Religion, akin to a gentle breeze, offers rational guidance rather than unreasonable restriction. This principle liberates the seeker from self-imposed shackles and guides them towards equilibrium in the observance of divine commands.
The perspective that anything not explicitly permitted is forbiddenknown as the principle of prohibition as defaultis subject to critique, for it conflicts with both rational and religious freedom. This stance acts like a chain that confines the spirit, impeding free movement on the spiritual path. Conversely, the principle of permissibility as default, whereby everything is permissible unless expressly prohibited, aligns with the spirit of religion and rationality.
The purification of deeds from ostentation (riy) and hypocrisy (nifq) constitutes one of the fundamental pillars of general spiritual discipline. Ostentation pertains to acts performed for show to attain apparent perfection, whereas hypocrisy involves fear or pretense of alignment with others. These two afflictions resemble a veil of dust settled upon the mirror of action, obstructing the radiance of sincerity. The seeker must cleanse their deeds from these defilements to attain complete sincerity.
The seeker must cleanse the self from vanity (ujb) and ambition for leadership (riysat). These traits are akin to chains that restrain the soul from soaring towards gnosis. The seeker should neither seek attention nor praise from others, but perform deeds solely for divine satisfaction. This principle functions as a key that unlocks the spiritual shackles, guiding the seeker towards sincerity.
Knowledge of God precedes ethical refinement and sincerity in action. The seeker must first recognise God in order to purify their deeds for His sake. This knowledge is like a light illuminating the path of spiritual journey, freeing the seeker from polytheism and ignorance. Without such knowledge, deeds lack spiritual depth, akin to a tree without roots in the soil.
Reverence for rights entails the meticulous respect for the rights of God, creation, and the self. This principle resembles a scale that establishes justice across all aspects of the seekers life. For example, maintaining cleanliness in eating, respecting divine rights in worship, and attending to the rights of others in transactions are all manifestations of reverence. The seeker must assign due importance to all rights and avoid negligence.
Justice signifies the observance of equity in both speech and conduct, entailing wishing for others what one desires for oneself. This principle acts as a mirror reflecting the seekers behaviour before others, calling them to uphold fairness. Justice forms the foundation for reverence of rights and prevents selfishness and injustice.
The ultimate goal of spiritual discipline is to reach a station where, on the Day of Judgment, no one holds any claim against the seeker. This station is like a summit attained solely by the perfect saints, such as the Prophet Muammad (peace be upon him). The Prophets example, inviting creditors to claim their rights at his passing, epitomises the perfection of reverence for rights. This principle acts as a light illuminating the path of spiritual journey until the hereafter.
General spiritual discipline is essential for every believer and Muslim traversing the path of spiritual journeying. It serves as a foundation upon which the edifice of spiritual progress is firmly established. Every believer must refine their ethics through knowledge, purify their deeds with sincerity, and revere the rights of God, creation, and self. This principle constitutes a path leading each believer towards spiritual perfection.
The Prophet Muammad (peace be upon him), at his passing, invited all to claim any rights they held against him. This narrative serves as a mirror reflecting the utmost reverence for rights. The Prophets invitation of creditors demonstrates that respect for rights remains indispensable even at the highest spiritual ranks. This example functions as a guiding lamp illuminating the seekers path.
Exclusive ethics denote the station of spiritual separation and unity, wherein the seeker attains a rank at which no one holds a claim against them. This station resembles a summit accessible only to the most select and specialised of the elect. This stage transcends general discipline, guiding the seeker towards annihilation in God (fan fllh) and liberation from all attachments.
The chapter on spiritual discipline in Manzil al-Sirn, as one of the pivotal stages of the mystical journey, plays a foundational role in the purification of the soul, refinement of deeds, and reverence for rights. This chapter, divided into the three levels of general, special, and exclusive discipline, guides the seeker from rudimentary phases towards exalted spiritual stations. General discipline, comprising ethical refinement through knowledge, purification of deeds by sincerity, and reverence for rights in transactions, constitutes the cornerstone of every believers path. The critique of unauthenticated narratives, such as the story of Majlisi and the cat, underscores the necessity for reasoned understanding in spiritual matters.
Thus, the chapter profoundly impacts the understanding and practice of Islamic spirituality, urging the seeker towards a balanced, rational, and sincere path that honours both divine commands and the rights of creation, culminating in the highest spiritual states exemplified by the perfect saints.
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