of Nekounam, may his sacred soul rest in peace (Session 120 Chapter on Asceticism Part One)
The chapter on Asceticism within the venerable text Manzil al-Sirn, authored by Khwajah Abdullah Ansari, constitutes one of the foundational stages in the mystical journey, preparing the seeker's soul to embrace truthfulness and veracity. This chapter holds a pivotal position among the initial stages (badyt), serving as the prerequisite for advancement to loftier states such as sam (spiritual listening) and uzn (spiritual sorrow). Asceticism functions akin to preliminary warm-up exercises in physical training, conditioning both body and soul to withstand the spiritual rigours inherent in the mystical path.
The text delineates ten stations or categories, the foremost of which are the badytthe initial preparatory stages of the spiritual journey. These badyt resemble the elementary warm-ups in athletic practice, readying the soul for the arduous stages to follow. These stations encompass: awakening (yaqah), repentance (tawbah), self-accounting (musabah), heartfelt return (inbah), contemplation (tafakkur), remembrance (dhikr), steadfast adherence (itism), flight (farr), ascetic exercise (riyah), and the spiritual exhilaration of listening (tarnum al-sam).
These stages, arranged hierarchically, guide the aspirant towards knowledge and truthfulness. Much like conditioning the body in athletic discipline, the badyt prime the soul to receive the truth and bear the spiritual burdens of subsequent stages.
The term badytmeaning the preliminaries of the spiritual pathrefers to a set of exercises that awaken the soul from the slumber of heedlessness and prepare it for the reception of truth. These stages, comparable to the initial warm-ups in athletic training, ready both the body and soul for the demanding spiritual exertions ahead. Without these preliminaries, the seeker would lack the capacity to endure subsequent states such as sorrow (uzn) and awe (khawf).
The badyt liberate the soul from carnal and temperamental hindrances, guiding it towards gnosis. They act as a bridge, conveying the seeker from the darkness of negligence to the illumination of truth.
The stations comprising the badyt are as follows: awakening (yaqah), repentance (tawbah), self-accounting (musabah), heartfelt return (inbah), contemplation (tafakkur), remembrance (dhikr), steadfast adherence (itism), flight (farr), ascetic exercise (riyah), and the spiritual melody of listening (tarnum al-sam). Each of these stages holds a distinct function in the seekers preparation:
Asceticism and sam represent the culminating stages of the badyt, conditioning the soul for the higher stations.
Contemplation constitutes the intellectual journey from origins to goals, while remembrance secures and stabilises these cognitive gains. These two stages constitute prerequisites for steadfast adherence and flight, which in turn guide the seeker towards ascetic exercise. Contemplation resembles a mental expedition toward ultimate truth, whereas remembrance acts as a vigilant guardian preventing the loss of these attainments.
Steadfast adherence involves clinging to the Truth and relying upon it, while flight denotes the fleeing from all besides God and vain desires. These stations emancipate the seeker from worldly and temperamental attachments, steering them towards ascetic discipline. Steadfast adherence is akin to taking refuge within a fortified citadel, and flight resembles escape from the snares of the ego.
Asceticism signifies the rigorous training and exercise of the soul to prepare it to withstand spiritual trials. This stage softens and disciplines the soul, enabling it to resist the burdens of subsequent stations such as sorrow and awe. Asceticism is analogous to physical conditioning that readies both body and spirit to bear arduous spiritual loads.
Through asceticism, the seeker is led to an unwavering conviction in the truthfulness and reality of the cosmos. This conviction that the world is genuine and everything transpires according to veracity constitutes true gnosis and certainty. The aspirant attains the profound comprehension that all is indeed true, a belief which liberates them from doubt and scepticism.
Subsequent to the exertions of asceticism, the seekers fatigue necessitates the revival afforded by sam, which replenishes spiritual energy. Sam acts like a restorative nourishment, compensating for lost vitality. This stage establishes an equilibrium between pressure and spiritual exhilaration within the mystical journey.
وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ
Translation: And those who give what they give while their hearts are full of fear. (Al-Muminn 23:60, translated by )
This verse refers to the condition wherein the seeker, despite performing devotions, harbours anxiety concerning the acceptance of their deeds. Such fear is indicative of knowledge and truthfulness, as the aspirant remains apprehensive about the conformity of their actions with the divine command.
Physical asceticism prepares the body to endure spiritual pressures. Without ascetic discipline, the body, much like stagnant water, becomes corrupted. Asceticism renders the body supple and primed, thereby prolonging life. This principle is essential not solely for the corporeal form but equally for the intellect and the soul.
The body, devoid of movement, resembles water retained within a basin that becomes putrid. Asceticism acts as a flowing current, revitalising and refreshing the reservoir.
Ascetic practice guides the seeker towards acceptance of the truths of the cosmos, the Divine Command, creation, action, recompense, and retribution. This stage elevates the aspirant from doubt and skepticism to certitude, enabling the recognition of the cosmos as a serious and veritable reality.
The commentator interprets asceticism as the addiction to truthfulness, that is, the readiness to embrace reality with inner enthusiasm. This addiction, analogous to the craving for narcotics, is pursued with desire and love but directs the aspirant towards truth and gnosis.
In the context of asceticism, dhikr involves the repetitive utterance of phrases such as Everything is true, which stabilises truthfulness within the self. This dhikr may be articulated in Persian or Arabic and must correspond with the seekers spiritual state.
Dhikr functions as a key that unlocks the barriers of heedlessness and pride, guiding the seeker towards ultimate truth.
The selection of dhikr must be directed by the spiritual guide and aligned with the aspirants station. Improper dhikr, akin to a medicine administered without a physicians prescription, may prove detrimental. For instance, a phrase such as May dust be upon your head was efficacious in dismantling the pride of a seeker, leading him to gnosis and awakening.
The seekers fear regarding the possible rejection of their deeds arises from doubt about the conformity of the action with the Divine Command. This fear is indicative of knowledge, for the aspirant is concerned that their act may not align with Gods will.
فَالْخَوْفُ إِنَّمَا يَكُونُ لِلشَّكِّ فِي مُطَابَقَةِ الْعَمَلِ لِلْأَمْرِ
The friends of God, by virtue of certainty, are liberated from this fear. As the Commander of the Faithful (peace be upon him) stated: There is no fear of Your Fire, nor desire for Your Paradise. The saints speak with courage before God and creation alike.
The validity of an act pertains to its outward correctness and falls within the purview of jurisprudence. Conversely, acceptance depends upon sincerity and conformity with the Divine Command. The ascetic seeks acceptance of deeds, not merely their validity.
A prayer performed for ostentation may be valid, yet not accepted. Acceptance is contingent upon alignment with divine will.
The use of terms such as dog and jackal in eulogistic recitations contravenes Islamic decorum and leads to degradation and distortion within religious culture. Eulogies must be regulated and conducted in accordance with clear principles.
Eulogies resemble a mirror that ought to reflect the dignity and truth of religion, rather than disparage it with unseemly language.
Words such as servant and vassal, owing to their royalist and arrogant origins, are incongruous with the concept of servitude in Islam. True servitude entails progressing on the path of spiritual authority and nearness to God, not humiliation or menial servitude.
Servitude is akin to a journey towards divine proximity, not the diminution of human dignity to the status of a menial servant.
Certitude corresponds to conformity with the Divine Command and eradicates doubt. Asceticism guides the seeker towards certitude and a positive trust in God, enabling them to perceive all phenomena from the divine perspective: I am joyous in the world because the world is joyous in Him.
Certitude is like a luminous light that dispels the darkness of doubt from the seekers heart and directs them toward the truth.
The chapter on asceticism within the Manzil al-Sirn constitutes a foundational stage in the initial phases of spiritual wayfaring, preparing the self for the acceptance of truthfulness and reality. This chapter follows the stations of awakening, repentance, self-examination, returning, contemplation, dhikr, adherence, and flight, equipping the seeker to withstand the spiritual pressures of subsequent stations such as sorrow and fear. Through rigorous practice, asceticism directs the self toward the addiction to truthfulness and leads the seeker to faith in the veracity of the cosmos. The noble Quranic verse:
وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ
is indicative of the seekers fear regarding the non-acceptance of deeds, stemming from doubt in the conformity of action to the Divine Command. The friends of God, due to their certainty, are freed from such fear. The critique of eulogistic culture and improper vocabulary underscores the necessity for regulation and the preservation of Islamic dignity.
