of Nokounam, may his sanctity be honoured (Session 176)

Introduction

This volume constitutes a scholarly and academic rearticulation of Nokounams sanctified lectures, specifically session 176 from the series entitled Manzil al-Sirn, which undertakes a profound and critical examination of the concept of zuhd within the mystical and religious paradigm. Zuhd, as one of the pivotal stations of spiritual wayfaring in the thought of Khwja Abdullah Ansr, is reconsidered herein with a novel and thought-provoking perspective.

Part One: Critique of the Traditional Definition of Zuhd and Its Semantic Deviations

The Definition of Zuhd in Manzil al-Sirn

Within Manzil al-Sirn, zuhd is defined as isq al-raghba an al-shay bi-l-kulliyya, i.e., the complete abnegation of desire for the world by the self. This definition, rooted in certain mystical and Sufi exegeses, presents zuhd as the absolute renunciation of longing and desire for worldly matters. However, this interpretation is subjected to rigorous critique, as rather than guiding the seeker towards spiritual perfection, it results in the attenuation of the soul and engenders a pathological state. In this construal, zuhd resembles a chain that shackles the soul, impeding its progress towards perfection, and instead of flourishing, drives it towards lethargy and impotence.

Semantic and Historical Deviations of Zuhd

The deviation in comprehending the meaning of zuhdfrom conceptual, rhetorical, and applicational standpointsconstitutes one of the primary causes for the affliction of Islamic societies by poverty and misery. This deviation stems from erroneous and imported interpretations that have portrayed zuhd as absolute disinterest and worldly renunciation. Such an understanding not only contradicts the Quranic teachings and the tradition of the Infallibles, but has also fostered a culture of qalandariyya, mendicancy, and ascetic vagrancy. This cultural disposition, observable also within other faith traditions such as Christianity and Judaism, results not in empowerment and autonomy but in irresponsibility and dependency within Muslim communities. Zuhd, in this sense, appears as a shadow cast over the light of spiritual truth, guiding the seeker away from the path of perfection towards the darkness of helplessness.

Social Consequences of Misunderstood Zuhd

Misinterpretations of zuhd have relegated Muslim societies to the margins, depriving them of decision-making capacity and influence in the global arena. Over one billion Muslims, under the sway of these flawed conceptions, have succumbed to weakness and dependence instead of sovereignty and independence. This condition is a direct consequence of cultural narratives that construe zuhd as disinterest and disinclination towards the world, thereby weakening rather than strengthening the faculties of the soul. This distortion is akin to a toxic seed sown into the soil of Islamic culture, whose fruits have been poverty, incapacity, and backwardness.

Part Two: Critique of Zuhd as a Spiritual Malady

Zuhd as the Eradication of Desire and Longing

Defining zuhd as the total elimination of desire and longing from the soul does not lead to spiritual perfection but rather to psychological and corporeal affliction. The human soul, in its journey towards perfection, requires yearning and motivation. The removal of these essential qualities is tantamount to clipping the wings of the soul, preventing it from soaring towards divine gnosis. A desireless person resembles a patient who has lost their appetite and, instead of health, has succumbed to weakness and debility. This perspective, emphasising that desirelessness is tantamount to illness, challenges traditional notions of zuhd and deems them devoid of spiritual merit.

Distinguishing Zuhd from Impotence

True zuhd is a volitional and soulful phenomenon that necessitates strength and sovereignty of the self. Contrary to common misconception, zuhd does not signify renunciation of the world or disinclination towards it, but rather the redirection of desire and longing towards God and His manifestations of unity. The zhid (ascetic) is one who, with a firm will, perceives the world in the light of God, and instead of suppressing the souls motives, channels them along the divine path. This zuhd resembles a luminous light shining in the seekers heart, guiding him from the darkness of impotence towards the radiance of divine proximity.

Critique of the Culture of Haircloth and Disorder

Outward manifestations commonly associated with zuhdsuch as wearing haircloth, disorderliness, and filthare neither indicators of true zuhd nor free from causing misguidance in Muslim societies. These externalities, historically prevalent among Sufis, Qalandars, and Dervishes, conflict with the conduct of the Prophets and Divine Saints. Zuhd is an internal reality, fashioned within the heart and will of the seeker, not a mere outward appearance. Such manifestations are like masks that obscure the face of zuhd and deprive it of its spiritual radiance.

Part Three: True Zuhd in the Light of the Holy Quran and Prophetic Practice

Zuhd in the Holy Quran

True zuhd is defined in the Holy Quran as detachment from the world and primacy given to God. The noble verse:

لِكَيْلَا تَأْسَوْا عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ

(Surah Al-Hadid, 57:23; Trans. : That you grieve not for what has escaped you, nor exult in that which He has given you.)

This verse emphatically underscores that the ascetic is one who neither laments what is lost in the world nor rejoices excessively in what is attained, for his ultimate allegiance rests with God. This zuhd is akin to a gateway opening the seeker towards the boundless realm of divine knowledge.

Prophetic Exemplars and True Zuhd

The Divine Prophets, such as Solomon, Joseph, and Job, exemplify perfect zuhd. Despite possessing material bounty, their hearts were firmly fixed upon God, and their worldly possessions were sought for Gods sake. Prophet Solomon, with his mighty kingdom, was an ascetic because he perceived all things through the prism of Gods presence. Prophet Job, in the giving and taking of blessings, expressed, Al-amdulillh allathee a wa-akhadh (Praise be to God who gives and takes), manifesting true detachment and acceptance.

Section Three: The Ascetic Practice Reflecting in the Dynamics of Conflict

The practice of asceticism (zuhd) reveals itself within the interplay and struggles encountered. This manner of conduct appears as a mirror presenting the true essence of asceticism directly before the seekers eyes.

The Distinction Between Benevolent Action and Worship

Authentic asceticism is embodied in the transformation of benevolent deeds into acts of worship. According to jurisprudential teachings, such as those found in the venerable work Lumah by the late Martyr, a good deed attains the status of worship only when it is performed with the intention of seeking nearness to God. For instance, washing clothes at home constitutes worship if done with the sincere intention of drawing closer to the Divine; absent this intention, it remains merely a benevolent act. This distinction serves as a dividing line between routine daily actions and those deeds that spiritually elevate the seeker towards God.

Section Four: Critique of Colonial and Imported Conceptions of Asceticism

Colonial Roots in the Definition of Asceticism

Erroneous definitions of asceticism, which have culminated in poverty and passivity, stem from colonial and exploitative influences. These definitions, introduced into Islamic culture primarily via certain Sufi and Qalandari currents, have steered society away from empowerment towards weakness and dependency. Such deviations function as chains, forged by foreign powers, binding the hands and feet of Islamic communities and depriving them of strength and autonomy.

Critique of the Hadith Al-Faqr Fakhri

The hadith attributed to the Holy Prophet Muhammad (peace be upon him), stating Al-faqr fakhri (poverty is my pride), has been subject to rigorous scrutiny. This narration, lacking authentic isnd (chain of transmission), propagates a culture of poverty and deprivation, contradicting the prophetic example and that of other Prophets who upheld strength and autonomy alongside asceticism. Poverty, in itself, bears no pride; true pride lies in possessing resources and employing them in Gods path. This hadith resembles a seed sown in the soil of religion that yields the bitter fruits of destitution and misery.

Section Five: Asceticism as a Psychospiritual and Volitional Phenomenon

Asceticism and the Psychic Will

Asceticism is an intrinsically psychospiritual phenomenon grounded in volition, wherein the individual grants primacy to God and perceives all existence through the lens of the Divine Reality. This form of asceticism demands psychic fortitude and a will that places God at the centre of all matters. Contrary to popular misconception, asceticism is not incompatible with possessing material means; rather, it is defined by the manner in which these means are utilised for Gods sake. Asceticism thus serves as a bridge guiding the seeker from material attachments towards divine proximity.

Critique of Inappropriate Examples of Asceticism

Examples such as an individual who, out of fear of Satan, spends their money merely to recite L ilha ill Allah have been critiqued as manifestations of misguided asceticism. Such a person, instead of strengthening willpower and faith, succumbs to psychic frailty. True asceticism resides in the strength of faith and will that prioritises God even amid Satans temptations. This example reflects a mirror revealing the weakness of certain claimants of asceticism in contrast to the reality of genuine faith.

Section Six: Synthesis and Redefinition of Asceticism

True Asceticism in the Light of Divine Teachings

True asceticism is encapsulated in the primacy granted to God and perceiving all things within His illumination. This asceticism is accompanied by divine zeal and enthusiasm and results not in illness or weakness but in psychic strength and authority. Prophets such as Solomon, Joseph, and Job exemplify this perfected form of asceticism, having entrusted their hearts to God despite possessing worldly means. Asceticism here shines as a light illuminating the path of spiritual journeying, guiding the seeker from the darkness of worldly attachments toward the brightness of divine proximity.

Critique of the Consequences of Erroneous Asceticism

Misguided definitions of asceticism have contributed to the weakening of Islamic societies, eroding their capacity for autonomous decision-making and influence within the global arena. These definitions, rooted in colonial and Sufi currents, promote poverty, passivity, and disorder instead of willpower and independence. A Qurnic and mystical redefinition of asceticism necessitates abandoning these erroneous conceptions and emphasising will, psychic autonomy, and divine orientation.

Conclusion

Reconsideration of the concept of asceticism, as one of the pivotal stations in the spiritual journey outlined in Manzil al-Sirn, requires a critical appraisal of traditional definitions and historical deviations. Asceticism, mistakenly equated with absolute disinterest and renunciation of the world, is essentially a psychospiritual and volitional state wherein one accords primacy to God and perceives the world in His light. It accompanies divine zeal and enthusiasm and leads not to sickness or weakness but to psychic strength and authority. Divine prophets such as Solomon, Joseph, and Job serve as perfect exemplars of this asceticism, as they maintained their hearts fixed on God despite material abundance. The critique of erroneous definitions, whose origins lie in colonial and Sufi influences, reveals that these conceptions have fostered poverty, passivity, and dependence within Islamic societies. A Qurnic and mystical redefinition of asceticism is, therefore, an invitation to revive the true essence of this station and break free from the chains of deviation and misery. This treatise encourages scholars and seekers alike to reflect deeply on this concept and to reconsider the spiritual path accordingly.