of , (Session 172)
This book represents a scholarly and academic redaction of s lecture series delivered in session 172 of the Manzil al-Sirn discourse, focusing on the elucidation of the station of zuhd as one of the pivotal stations in the spiritual journey according to the thought of Khwaja Abdullah Ansari. This station, positioned within the hierarchy of spiritual progress subsequent to ikhbt and prior to wara, poses a significant conceptual challenge due to its intricate nature and the absence of an explicit Quranic root, thereby rendering it a contested subject within Islamic mysticism.
The station of zuhd, as one of the stages of the spiritual path in the Manzil al-Sirn, is introduced with reference to a noble Quranic verse:
بَقِيَّةُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ
(Hud 11:86; : What God has left for you is better for you, if you are believers.)
This verse alludes to the bqiyt al-litthe enduring righteous deeds and eternal divine benefitswhich possess a value surpassing the transient goods of this world. The selection of this verse to introduce zuhd represents an endeavour to connect this station with the concept of perpetual spiritual good bestowed by God. In this context, zuhd appears as an invitation to renounce worldly allurements and turn towards that which is lasting in the Divine Presence, akin to a traveller who lightens their burden in order to approach their eternal destination more swiftly.
| Key Point: Zuhd is linked, via the verse bqiyatu-llhi khayrun lakum, to the enduring divine blessings; however, this connection faces critique owing to the absence of explicit Quranic clarity. |
In the mystical system of Khwaja Abdullah Ansari, zuhd occupies the sixth station in the spiritual journey, subsequent to the stations of grief (<emuzn), fear (<emkhawf), compassion (<emshafaq), humility (<emkhu), and <emikhbt, and precedes the station of <emwara. This sequence manifests the gradual progression of the seeker from initial stagescharacterised by sorrow and divine fearto deeper levels such as humility and <emikhbt. Zuhd, as a turning point, guides the seeker towards detachment from the ephemeral world and focused attention on the hereafter. This hierarchy resembles a ladder, whereby each step brings the traveller nearer to the summit of divine proximity; <emikhbt, by fostering assurance and inner tranquillity, paves the way for entry into the station of zuhd.
Within Islamic mysticism, zuhd denotes a dispassion towards worldly goods motivated by the desire to draw nearer to God. This dispassion does not entail denial of divine blessings, but rather a lightness from material attachments and an orientation towards spiritual benefits. Zuhd is akin to wings that liberate the seeker from the narrow cage of the world and enable a flight towards the heavens of divine knowledge. Nevertheless, the lack of unequivocal Quranic definition renders zuhd a concept fraught with challenges within Islamic mysticism.
A salient point in the analysis of zuhd is the absence of the singular term zuhd in the Holy Quran. Unlike other concepts such as moral qualities or acts of worship, which possess firm Quranic roots, zuhd appears only once in the plural form zhidn in verse 20 of Surah Yusuf:
وَشَرَوْهُ بِثَمَنٍ بَخْسٍ دَرَاهِمَ مَعْدُودَةٍ وَكَانُوا فِيهِ مِنَ الزَّاهِدِينَ
(Yusuf 12:20; : And they sold him for a paltry price, few dirhams, and they were, concerning him, among the dispassionate.)
This absence raises a fundamental question: does zuhd as a mystical virtue possess Quranic origin, or has it been derived from mystical traditions and exegeses? This query opens a gateway inviting the scholar to reflect on the Quranic foundations of mystical concepts.
| Key Point: The singular term zuhd does not exist in the Quran; it only appears as zhidn in Surah Yusuf, where it carries a negative connotation and lacks sanctity. |
Verse 20 of Surah Yusuf is the sole Quranic instance mentioning zuhd, referring to the conduct of Josephs brothers in selling him for a meagre price. In this verse, zhidn connotes the feigned dispassion of Josephs brothers towards his material value. They sold Joseph neither out of goodwill nor for material profit, but rather to rid themselves of him at a low cost. This dispassion, arising from jealousy and unethical intent, lacks any sanctity or spiritual merit. Zuhd in this context is like a mask cloaking malicious intentions, thereby obscuring the truth.
The sale of Joseph by his brothers was an usurpatory and unlawful transaction, as neither Jacob, his father, nor Joseph himself consented to it. The brothers not only sold anothers property without permission, but their intent was to be rid of him due to envy, not to attain profit or act benevolently. This transaction, marked by deceit and guile, transforms their apparent zuhd into an act devoid of legitimacy and moral worth. This behaviour casts a shadow upon the reality of zuhd, depriving it of sanctity and honour.
| Key Point: The zuhd of Josephs brothers in Surah Yusuf, due to its usurpatory nature and unethical intent, is devoid of sanctity and spiritual value. |
Given the malicious intent of Josephs brothers, the zuhd in the aforementioned verse is devoid of any spiritual value. Zuhd arising from jealousy, deceit, and illicit means is not a mystical virtue but rather a reprehensible act. This analysis introduces zuhd as a contested concept within the Quranic framework, one which, contrary to its common definition in Islamic mysticism, lacks spiritual standing in this context.
The citation of the verse بَقِيَّةُ اللَّهِ خَيْرٌ لَكُمْ (The remainder of Allah is better for you) as an elucidation of asceticism constitutes an endeavour to establish a connection between this spiritual station and the enduring divine benefactions. This verse, found in Surah Hud, alludes to the bqiyt lit righteous enduring deeds and highlights the merit of lawful trade. Indirectly, it emphasises the superiority of spiritual benevolence over worldly goods. However, the association of this verse with asceticism is subject to critique, owing to the absence of explicit Quranic clarity on the matter. Such a reference resembles a precarious bridge incapable of firmly transporting the concept of asceticism to the secure shore of Quranic certitude.
The phrase بَقِيَّةُ اللَّهِ occurs within the context of admonishing against deceit and emphasising lawful commerce. Employing it to explicate asceticism necessitates an extensive interpretative effort, which the text finds insufficient in the original wording. Asceticism, understood as disinterest in the temporal world, cannot be directly inferred from this verse, since the verse underscores the value of spiritual goodness rather than renunciation of the world. This critique functions as an invitation to re-examine Quranic citations and to reflect more profoundly on the foundational roots of mystical concepts.
| Key Point: The verse بَقِيَّةُ اللَّهِ bears no direct relation to asceticism; thus, its citation to explain asceticism is logically untenable due to lack of explicit Quranic evidence. |
Lexically, zuhd denotes scarcity, disinterest, and renunciation of something. These meanings, which stand in opposition to desire and attraction, portray asceticism as a negative act devoid of intrinsic worth. The text, by accentuating these connotations, critiques asceticism as a perilous notion lacking perfection. From this perspective, asceticism appears as a shadow cast over the truth of spiritual perfection, deterring the seeker from turning towards the light of the Divine Reality.
The argument advanced is that asceticism, by virtue of its renunciatory nature, cannot be deemed a perfection. Renunciation per se carries no intrinsic value, for true perfection consists in turning towards God and acquiring spiritual beneficence, not in turning away from blessings. This viewpoint calls for a re-examination of asceticism from mystical and Quranic perspectives, positing it as merely a preliminary phase without inherent merit. Asceticism thus functions like a chain which, if not properly guided, entangles the seeker in inner conflicts and spiritual contradictions.
| Key Point: Due to its renunciatory essence and lack of self-discipline, asceticism is not a perfection and does not receive explicit affirmation in the Holy Quran. |
In his work Al-Ishrt, Avicenna defines the ascetic (zhid) as one who renounces worldly goods, the worshipper (bid) as one who is devoted to supererogatory acts of worship, and the gnostic (rif) as one whose mind is directed toward the sacred realm of Jabart. While these definitions possess philosophical significance, they are subject to critique from a mystical standpoint. The text argues that Avicennas definition of the gnostic, especially due to its emphasis on intellectual contemplation, is flawed since mystical knowledge pertains to the Divine Essence itself, a domain where mere intellectual thought is inadequate.
A fundamental principle in the critique of Avicenna lies in differentiating ilm (knowledge) from marifah (gnosis). Knowledge is confined to recognizing divine attributes and effects, whereas gnosis concerns apprehending the Divine Essence, which transcends thought and analysis. This distinction acts as a dividing line between the boundless ocean of gnosis and the limited shore of scientific knowledge. From this perspective, mysticism traverses not the realm of attributes, but the domain of Divine Essence itself.
| Key Point: Gnosis pertains to the Divine Essence, whereas knowledge is limited to attributes. Avicennas definition of the gnostic, owing to its reliance on intellectual thought, is incongruent with the true nature of mysticism. |
The text regards Avicenna as lacking profound mystical insight due to his reliance on intellectual faculties in defining the gnostic. Despite his philosophical genius, Avicennas approach in the realm of mysticism, which is grounded in immediate intuitive knowledge and inherent gnosis, falls short. Mysticism, founded upon direct witnessing and innate knowledge, cannot be encapsulated within frameworks of rational thought and analytical reasoning. This critique implicitly calls for a demarcation between theoretical and practical mysticism, and philosophy, each occupying distinct spheres of inquiry.
The elucidation of the station of asceticism in Manzil al-Sirn, through a critical lens towards its Quranic conceptualisation and its role within the mystical path, opens a novel avenue towards deeper understanding of this notion. Asceticism, defined as disinterest in the world, is not explicitly articulated in the Quran, and its sole mention in the verse zhidn of Surah Yusuf implies a contrived disinterest lacking sanctity. The invocation of the verse بَقِيَّةُ اللَّهِ to explain asceticism is contested due to the absence of direct linkage. Furthermore, the critique of Avicennas definitions stresses the distinction between knowledge and gnosis and demonstrates that asceticism, by virtue of its renunciatory character, cannot be regarded as a perfection. This analysis invites researchers to reconsider mystical concepts in light of Quranic texts and to contemplate the status of asceticism as a spiritual virtue. Asceticism, in this trajectory, is not a terminus but rather a bridge that, when traversed rightly, guides the seeker towards higher stages of the spiritual journey.
| Under the supervision of Sadegh Khademi |
