Derived from the lecture series of Nokounam (Session 175)
The venerable book Manzil al-Sirn, authored by the eminent Khwajah Abdullah Ansari, stands as one of the most profound treatises within Islamic mysticism, providing a comprehensive elucidation of the stages of spiritual wayfaring. This monumental work offers a profound guide for seekers of the path of Truth. Among its chapters, the discourse on asceticism (zuhd), as a foundational mystical concept, occupies a distinguished position and demands a meticulous and scholarly exposition in order to safeguard it from historical misconceptions and conceptual distortions. The present treatise undertakes a rigorous examination of the notion of asceticism within the framework of Quranic versesespecially the verse Baqiyyatullh khayr lakum from Surah Hudand presents a critical appraisal of its traditional interpretations.
Within mystical literature, asceticism denotes a detachment from worldly vanities and a focused orientation towards divine values. It is an attribute of the soul which neither possesses an external ontological existence nor is confined to mechanical behaviours, but rather manifests itself through the outward conduct of the seeker. This concept resembles a gentle breeze that stirs the lake of human existence, calming the waves of worldly attachments. The referenced lecture presents asceticism as an inward state whose effects become visible in external actions, whilst carefully avoiding conflation with related notions such as renunciation of the world or altruistic sacrifice. In its precise mystical definition, asceticism is described as al-ir an ash-shay bil raghbah, meaning a deliberate turning away from something due to lack of desire, a disengagement undertaken out of conscious choice rather than compulsion or deficiency.
The complexity of asceticism stems, on one hand, from ambiguity in its definition, and on the other, from historical misunderstandings. Certain lexicons have erroneously defined asceticism as qullat ash-shay (scarcity of something), a definition incongruent with its spiritual essence. This lexical error acts like a veil over the mirror of truth, reducing asceticism to mere outward simplicity or material poverty, thereby neglecting its intrinsic essence: the conscious disinterest in the world.
In the Quran, the term asceticism appears only once, in the plural form, within Surah Yusuf, where it references the ascetics (zhidn). This rarity signifies the Qurans precision in deploying the concept, as though it were a rare gem that shines solely in its proper place. The lecture underscores this point and considers asceticism a voluntary virtue and a form of spiritual perfection, distinct from social obligations such as justice in transactions.
| Key Point: Asceticism is a soulful attribute denoting detachment from worldly adornments and an orientation towards divine values. It is a voluntary virtue and a form of spiritual perfection that is distinct from social duties such as justice in commercial dealings. |
The lecture carefully differentiates asceticism from disinterest caused by illness or deficiency. A lack of appetite due to sickness constitutes a defect incompatible with the soundness of the ascetics soul. Asceticism, by contrast, is a conscious and voluntary choice to turn away from transient matters towards the eternal, not the consequence of physical or psychological impairment. This distinction elevates asceticism to a volitional and epistemic virtue, stemming from the health of the soul and the apprehension of reality.
Asceticism is not merely a withdrawal from the world; rather, it is a withdrawal because of orientation towards the Truth. This composite concept resembles the two wings of a bird, enabling the seeker to ascend from the soil of the world towards the heavens of the Truth. The ascetic regards the world as intrinsically worthless, being ephemeral, and binds his heart to the Truth, which is everlasting. This orientation differentiates asceticism from merely external or instinctive behaviours, transforming it into a soulful and divine state.
Innate simplicity or disinterest in luxury does not constitute asceticism. A person naturally living simply resembles a plant growing in poor soil; whereas an ascetic deliberately prunes the branches of attachment. Asceticism necessitates an understanding of the transient nature of the world and prioritisation of the Truth, not mere instinctive indifference.
The verse in Surah Yusuf that refers to the ascetics provides a contextual foundation for understanding asceticism in the Quran. It describes those who turn away from worldly attachments, presenting asceticism as an internal state leading to moral perfection. The lecture, referencing this verse, stresses that asceticism is not synonymous with complete abandonment of the world, but rather a balance between lawful enjoyment of the world and attention to the hereaftermuch like a gardener pruning wild branches while nurturing the tree.
The lecture regards asceticism as a complex and hazardous concept that has historically caused intellectual and practical calamities. This danger arises from erroneous interpretations that reduce asceticism to passivity, monasticism, or total renunciation of the world. Such views not only conflict with Islamic mysticism but have also led to social and spiritual stagnation. This perspective is likened to a fire that leaves ashes instead of light.
The first section expounds on asceticism as a soulful attribute and a voluntary virtue, emphasising its distinction from social and obligatory duties. The verse from Surah Yusuf, as the sole Quranic reference to the ascetics, lays the groundwork for understanding this notion. However, the lecture warns against historical misconceptions and underscores the necessity for precise and scholarly elucidation of asceticism.
Verse 86 of Surah Hud, cited by Khwajah Abdullah Ansari in the chapter on asceticism, reads as follows:
بَقِيَّةُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ ۚ وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ
(Hud 11:86; : What Allah leaves behind is better for you, if you are believers. And I am not a guardian over you.)
This verse appears within the speech of Prophet Shuayb (peace be upon him) addressed to the people of Midian, exhorting them to refrain from cheating and uphold justice in trade. The lecture explicitly critiques the selection of this verse by Khwajah, arguing that its connection to asceticism is imprecise. Here, Baqiyyatullh is interpreted as the lawful profit arising from equitable transactions, rather than the detachment from the world characteristic of asceticism.
| Key Point: The verse Baqiyyatullh khayr lakum appears in the context of Prophet Shuaybs call for justice in commercial dealings and refers to lawful profit, not asceticism as detachment from worldly adornments. |
Khwajah Abdullah Ansaris choice to begin the chapter on asceticism with this verse has invited critique. The lecture points out that the verses emphasis on the remainder of Allah being better than unfair gains highlights social justice rather than mystical renunciation. This misalignment suggests a possible conflation of economic ethics with ascetic detachment, an error which the lecture warns against, emphasizing the need to distinguish between ethical duties and mystical states.
Confusing the meaning of Baqiyyatullh may lead to erroneous mystical understandings and practical deviations. For example, associating asceticism with social justice obligations can blur the line between individual spiritual states and communal responsibilities. This slippage can hinder the clarity of spiritual teachings and confuse seekers on the path.
The lecture series offers a vital corrective to traditional readings of asceticism by situating the concept firmly within the Quranic framework and distinguishing it sharply from related but distinct ideas such as social justice and pathological disinterest. It insists on the necessity of rigorous scholarly analysis to prevent conceptual confusions and preserve the transformative power of asceticism as a voluntary and soulful turning away from the ephemeral towards the eternal.
Such an understanding enriches the mystical journey outlined in Manzil al-Sirn, presenting asceticism as a vital station on the path of spiritual wayfaring, marked by conscious choice, divine orientation, and inner transformation.
Section Three undertakes a critical examination of extremist perspectives concerning the Quran and the Sunnah, underscoring the imperative balance between reason and revelation. Rationality serves as an instrument for comprehending religious knowledge; however, it is inherently incapable of generating infallible legislation. The critique of reasons self-sufficiency alongside blind adherence paves the way for a deeper understanding of religion.
The lecture vehemently condemns passivity cloaked as asceticism, asserting that true asceticism does not entail renunciation of the world but rather an attachment to divine values and the reform of the social order. An ascetic who shirks social responsibilities under the pretext of asceticism resembles a bird whose wings of flight are fettered by the cage of worldly attachments.
This perspective emphasises the dynamism inherent in asceticism, transforming it into a driving force for societal purification. In this conception, asceticism denotes a balance between legitimate enjoyment of worldly affairs and attentiveness to the hereafter, not the total renunciation of life.
| Key Point: Asceticism is neither passivity nor world-renunciation; rather, it signifies adherence to divine values and the reform of the social system. This virtue invites a balance between worldly life and the hereafter. |
The lecture, citing examples from the conduct of scholars, reveals contradictions between claims of asceticism and actual behaviour. Some scholars, under the banner of asceticism, became entangled in materialism or passivity, as if having placed a broken vessel in place of their potter. Conversely, scholars who humbly shared their books and knowledge embodied true asceticism.
One exemplar is a scholar who generously entrusted his precious books without any claim to asceticism or mysticism. This conduct, akin to a clear stream, purified his existence of attachments and brought him to perfection.
Referring to an anecdote from Awf al-Ashrf by Khwajah Abdullah Ansari, the lecture critiques sadistic behaviours practiced in the name of asceticism. The anecdote describes an individual who sold sheeps head stew for thirty years, boasting of this while abstaining from consuming it. Such conduct is not asceticism but indicative of psychological illness or sadism, akin to a cat dangling a piece of fat before itself while being deprived of it.
Asceticism entails a conscious and voluntary renunciation for Gods sake, not the infliction of harm on others or the display of deprivation. Such behaviours contradict the spirit of asceticism, which is an ethical and spiritual perfection of the self.
The lecture also criticises scholars who regarded their books as their honour and possessions, highlighting that attachment to material goods in the name of asceticism is incompatible with true asceticism and leads to antipathy towards knowledge and passivity. This outlook is likened to a fire that emits smoke rather than light.
Section Four stresses the dynamism and reformative character of asceticism through its critique of passivity and material attachment under the guise of asceticism. Practical examples reveal the disparity between professed asceticism and actual practice among certain scholars, whereas genuine asceticism manifests in generosity and humility.
The lecture distinguishes seminaries by their intellectual breadth and freedom from formal university systems. Seminaries constitute dynamic environments producing both eminent figures such as Imam and less competent individuals. This breadth resembles a vast sea harbouring both rare gems and unstable waves.
Universities, characterised by grading systems and uniformity, often fail to nurture prodigies or exceptional individuals, whereas seminaries, through intellectual freedom, enable the emergence of transformative personalities.
| Key Point: Seminaries, through intellectual freedom and expansiveness, facilitate the emergence of distinguished and transformative figures, unlike university systems which tend toward uniformity. |
The lecture, by referencing scholars from seminaries, demonstrates that these institutions produce both divine saints and ineffective individuals. This diversity is a salient feature that imparts grandeur to seminaries. An example of this grandeur is a scholar who generously disseminated his knowledge, like a sun whose light shines upon all.
Section Five, elucidating the role of seminaries in fostering asceticism and mysticism, emphasises the intellectual freedom and vitality of these institutions. By producing eminent and transformative individuals, seminaries differentiate themselves from universities and provide a platform for the actualisation of authentic asceticism.
The lecture examines asceticism from the perspective of the Commander of the Faithful (Al ibn Ab lib, peace be upon him) citing Sermon 52 of Nahj al-Balgha. In this sermon, he states: "Al, although the world has passed away." This expression underscores the transitory nature of the world and the imperative of detachment from it. Asceticism in this viewpoint entails an awareness of the world's impermanence and an orientation towards the Truth, akin to a sage stepping from the mirage of the world towards the spring of reality.
The Commander of the Faithful invites vigilance against the deception of worldly attachments. The world resembles a vessel that does not endure, and clinging to it is as futile as tethering a ship to unstable waves.
The lecture links asceticism to divine orientation through reference to verse 162 of Srat al-Anm:
إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ
(Al-Anm 6:162, : Say: Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds.)
This verse delineates the criterion for asceticism: that whatever is dedicated to God, whether simple or complex, belongs to true asceticism. Asceticism is attachment to the Truth and detachment from the transient, like a star shining in the sky of reality.
The lecture cites a narration from Imam Jawad (peace be upon him) linking asceticism to equilibrium between this world and the hereafter: Be in this world as though you will live forever, and be in the hereafter as though you will die tomorrow. This narration defines asceticism as non-attachment to the world in itself, coupled with legitimate utilisation of it for Gods sake. This balance resembles a bridge transporting the seeker from the world to the hereafter.
The lecture critiques the poem The world is all nothing, and the affairs of the world are all nothing for its reduction of the worlds value and disregard for good deeds performed therein. If the world is for God, it holds significance. Good deeds such as martyrdom and knowledge bear meaning in this life and cannot be dismissed as nothing. This critique acts as a breeze clearing the dust of distortion from the mirror of truth.
The lecture references Prophet Solomon (peace be upon him) to dissociate asceticism from material condition. Despite his wealth and power, Solomon was an ascetic because he did not attach his heart to the world in itself. Asceticism is like a gem that shines within any vessel, whether poverty or sovereignty.
The lecture regards altruism as a station superior to asceticism. The ascetic turns away from the world in itself, while the altruist prioritises others over himself even when in need. The Imams (peace be upon them) exemplified altruism through generosity, bestowing goodness upon others. This distinction is akin to a light illuminating the stages of perfection.
Section Six, through the examination of asceticism in Nahj al-Balgha, the Holy Quran, and narrations, emphasises the ethical and epistemological nature of this virtue. Asceticism is neither poverty nor deprivation, but a turning towards the Truth and indifference to the transient. The critique of historical and literary distortions opens the path for an authentic understanding of asceticism.
Lecture 175 of Manzil al-Sirn presents one of the most profound discourses in Islamic mysticism by elucidating the concept of asceticism and analysing the verse Baqiyyatullh khayr lakum. Asceticism, as a psychological attribute and voluntary virtue, is distinct from social duties such as justice in transactions. Baqiyyatullh, signifying lawful gain, guarantees social and economic welfare but does not relate directly to mystical asceticism. The critique of the verses selection by Khwajah Abdullah Ansari and its interpretation by commentators underscores the necessity of critical re-reading of mystical texts. The lecture, by condemning extremist views on religion, stresses the balance between reason and revelation and the role of rationality in understanding the Quran and Sunnah. Practical examples of asceticism and its absence reveal contradictions between claim and practice among some scholars, whereas true asceticism manifests in generosity and reform. The role of seminaries as an environment for nurturing asceticism and mysticism is another key point, rendering this text a valuable resource for researchers in theology and mysticism.
| Supervised by Sadegh Khademi |
