the Lectures of Nokoonam, May His Sanctified Spirit Be Blessed (Session 178)
Asceticism (Zuhoor) occupies an exalted position as a resplendent gem within the constellation of Islamic mysticism and is acknowledged as a pivotal key for unlocking the gates of Divine nearness. This concept, which may initially appear simple, encompasses profound layers and subtle gradations that guide the seeker from worldly attachments towards a dispassion for all but the Truth. In this treatise, relying upon the one hundred and seventy-eighth lecture from the series on the Stations of the Wayfarers presented by Nokoonam, may his sanctified spirit be blessed, a scholarly and academic exposition of the concept of asceticism and its threefold gradations is undertaken.
Asceticism, within the mystical tradition, is neither synonymous with poverty nor with the complete renunciation of the world; rather, it is an intrinsic attribute of the soul that liberates the heart of the seeker from desire for anything other than God. This dispassion does not imply indifference towards the world; instead, it entails perceiving the world as a divine trust, to be utilised in accordance with the will of the Truth. The ascetic is akin to a gardener who tends the flowers of the worldly garden without attachment to their fragrance, focusing solely on the satisfaction of the gardens owner.
This definition clearly distinguishes asceticism from monasticism. The monk, by withdrawing from society and renouncing the world entirely, deprives himself of divine trials, whereas the ascetic, amidst the turbulent waves of worldly life, steers the vessel of his heart towards the safe harbour of Divine proximity. The Noble Quran states:
إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ
(Al-Anm: 162, : Say: Indeed, my prayer, my rites of sacrifice, my living and my dying are for God, Lord of the Worlds). This verse emphatically underscores complete submission to the Divine will and portrays asceticism as an inward state wherein all aspects of the seekers life are consecrated to God.
Asceticism summons the seeker to custodianship over worldly blessings. The world is akin to a treasury entrusted to human stewardship, and the ascetic acts as a faithful trustee who utilises it in conformity with the Divine will. Should the seeker harbour any desire for the world, such yearning is not born of greed but aligns with Divine intention. This perspective differentiates asceticism from covetousness; while greed resembles a pit that draws a person towards attachments, asceticism resembles wings that enable the seeker to soar towards the heavens of gnosis.
The conduct of the Prophet Solomon (peace be upon him) serves as a luminous exemplar of asceticism concurrent with sovereignty. Although ruler of a vast empire, he dedicated his heart to God and regarded the world as a divine trust. Such custodianship shields the ascetic from attachment to wealth and status, guiding him towards Divine perfection.
To elucidate asceticism, a beautiful analogy is offered: A bank manager who daily handles vast sums but harbours no attachment thereto, as he does not regard them as his own. This analogy portrays asceticism as detachment from all except God. The ascetic, like this bank manager, does not view the world as his possession and keeps his heart free from attachment thereto. Were he to have a thousand pounds in his own pocket, he would value it more than billions owned by others, since only that which is truly his has worth in his eyes.
This analogy beautifully elucidates the distinction between apparent ownership and intrinsic attachment. The ascetic, even when in possession of wealth, remains immune to greed and covetousness, and this detachment brings him closer to the station of Divine proximity.
The concept of asceticism in Islamic mysticism transcends mere renunciation or poverty and denotes dispassion towards anything other than God. The ascetic regards the world as a divine trust and utilises it in accordance with the will of the Truth. The bank manager analogy tangibly explicates this detachment and presents asceticism as a spiritual attribute liberating the seeker from worldly attachments. This part lays the groundwork for a detailed examination of the gradations of asceticism in the subsequent section.
Asceticism functions as a ladder by which the seeker ascends towards the summits of Divine knowledge. This ladder comprises three stages, each guiding the seeker to a deeper level of detachment:
These stages illustrate the seekers dynamic progression along the path of asceticism. Each stage represents a gateway opening unto another, guiding the seeker ever closer to Divine perfection.
For the seeker, asceticism resembles a torch illuminating his path amidst the darkness of doubts. Contrary to the general public who act upon the principle of permissibility in case of doubt, the seeker is duty-bound to avoid doubtful matters. For the masses, the principle of permissibility acts as a key opening the doors of uncertainty; for the seeker, however, caution is a shield protecting him from contamination by doubts. This distinction reflects the heavier spiritual obligation incumbent upon the seeker on the path.
The general public, when uncertain, may presume permissibility; for example, if doubtful about the purity of water or the legality of wealth, the principle of permissibility allows them to regard it as pure or lawful. The seeker, due to his spiritual rank, must shun doubts to preserve his soul from all contamination. This caution is like a garment shielding the seeker from the harm of deficiency and Divine reprimand.
Asceticism with respect to doubtful matters is meaningful only after the fulfilment of obligatory duties and the abandonment of prohibited acts. A seeker still entangled in sin cannot claim asceticism in doubtful matters. This order functions as a map guiding the seeker along the path: first to abandon prohibitions and perform obligations, and subsequently to avoid doubtful matters.
This principle emphasises the necessity of purifying the soul from overt sins. A seeker who neglects obligatory acts or commits prohibited deeds cannot attain the station of asceticism in doubtful matters, for his soul remains mired in manifest defilements.
To illustrate this process, a beautiful analogy is employed: purifying the soul is like cleaning a house. Just as in tidying a house, larger and bulkier items are removed first, followed by sweeping, in asceticism, prohibitions are first discarded, then doubtful matters abandoned. Prohibitions resemble the large, coarse objects that must be removed from the house of the soul, while doubtful matters are like smaller debris swept away later with the broom of caution.
This analogy gracefully demonstrates the importance of prioritisation on the spiritual path. The seeker, like one cleansing a cluttered house, must first eliminate manifest sins from his soul before attending to the subtler matters, namely doubtful affairs. This gradual process propels the soul towards complete purity.
The stages of asceticism portray the seekers dynamic journey towards purifying the soul and approaching the Truth. Avoidance of doubtful matters, distancing from Divine reprimand, and hatred of deficiency and complicity with the corrupt constitute three stages leading the seeker towards Divine perfection. The distinction in obligation between the seeker and the general public lies in his cautious avoidance of doubts, and the house-cleaning analogy tangibly elucidates this gradual process. This part prepares the ground for examining challenges and deviations in asceticism in the subsequent section.
One common deviation on the path of asceticism is the performance of supererogatory acts while neglecting obligatory duties or committing prohibited acts. For instance, one who performs voluntary prayers but misses the dawn prayer, or one who performs supererogatory deeds while engaging in the forbidden, has not attained true asceticism. Such contradictory behaviours resemble painting on a soiled canvas, lacking beauty and leading to self-deception.
This critique underscores the paramount importance of maintaining the prescribed sequence in the spiritual journey (suluk). The seeker must first firmly establish the foundational principles of the Shariah before attending to the adornments of mystical practice, such as asceticism amid doubts. Any disruption in this order inevitably results in deviation from the true path of spiritual progress.
Asceticism constitutes a personal obligation for the seeker and must not be imposed upon others, including ones family. The general populace is only bound to observe what is lawful (halal) and unlawful (haram) and should not be compelled to abide by the seekers precautionary ascetic measures. The seeker resembles a traveller treading a difficult path of spiritual wayfaring, yet cannot coerce companions to traverse the identical route. Imposing asceticism upon others is akin to a burden that breaks weak shoulders and results in suffering and hardship.
This principle aligns harmoniously with the spirit of Islamic mysticism, which emphasises gentleness and forbearance. The seeker ought to conduct themselves with family and society in such a manner that does not alienate them from religion and spirituality, but rather attracts them towards truth through exemplary behaviour.
Asceticism is a jewel enshrined within the heart, not a garment worn on the exterior. One who reduces asceticism to a mere slogan or outward display for ostentation is deprived of its true essence. The genuine ascetic, without affectation, is inwardly free from desire for anything other than God. Asceticism is like a melody arising from the depths of the ascetics soul, not a cry issued to attract the attention of others.
| Key Insight: Asceticism is a soulful attribute, not a slogan or mere appearance. The true ascetic keeps their heart free from attachment to anything besides God, without ostentation. |
This critique addresses the deviation of superficial asceticism. Some don a guise of asceticism to gain social prestige, whereas true asceticism originates within the seekers heart and requires no display.
Asceticism, unlike monasticism, does not imply withdrawal from society. The ascetic is like a star shining in the social firmament, drawing no light from worldly attachments. The monk, by fleeing society, deprives himself of divine trials, while the ascetic remains among the people, distinguishing their duty from theirs. This distinction does not denote isolation, but rather concealing spiritual precautions whilst engaging with society.
This difference is rooted in Islamic mysticisms emphasis on social presence and interaction with creation. The ascetic, by remaining in society, keeps their heart free from attachments and refrains from ostentatiously displaying this freedom.
The challenges along the path of asceticismfrom contradictory behaviours and imposing asceticism on others, to reducing it to mere outward slogansall serve as obstacles distancing the seeker from the truth of asceticism. The distinction between the ascetic and the monk reflects the social ethos of Islamic mysticism, calling the seeker to engage with society while maintaining a heart unbound by worldly attachments. This section sets the stage for examining the role of Shariah in asceticism in the subsequent chapter.
A doubt (shubha) is defined as that which is ambiguous regarding its permissibility or prohibition in the eyes of the jurist (mujtahid). This definition highlights the significance of the mystics adherence to Shariah. Without ijtihad or emulation of a mujtahid, the mystic cannot attain the station of asceticism. The Shariah acts as a lamp illuminating the path of spiritual progression, while the mujtahid functions as a guide assisting the seeker in discerning doubtful matters.
| Key Insight: A doubt is that whose permissibility or prohibition is ambiguous to the mujtahid. The mystic who neglects adherence to Shariah and imitation of the mujtahid is liable to error and misguidance. |
This principle stresses the necessity of harmonising Shariah and mysticism. The mystic indifferent to legal rulings risks falling into satanic deceptions and straying from the path of truth.
In the history of Islamic mysticism, the reciprocal interaction between the mystic and the mujtahid exemplifies a brilliant harmony of Shariah and spiritual insight. The mystic emulated the mujtahid in legal matters, and the mujtahid benefited from the mystics spiritual insight. This interplay served as two wings enabling their ascent towards perfection.
For instance, in certain cases, a mystic would emulate a mujtahid who was simultaneously the mystics spiritual disciple. This cooperation not only assisted the mystic to remain within the bounds of Shariah but also facilitated the spiritual growth of the mujtahid. This relationship exemplifies the profound linkage of Shariah and mysticism within the Islamic tradition.
One prevalent deviation in the Islamic community is the practice of multiple occupations, leading to loss of authenticity and inefficiency. A scholar or seeker who mirrors the masses in worldly earnings distances themselves from the rank of asceticism and incurs accusations of materialism. Multiple occupations resemble scattered branches preventing the fruitful maturation of the human existence.
| Key Insight: Engaging in multiple occupations and resembling the masses in worldly pursuits alienates the scholar or seeker from the station of asceticism and invites charges of materialism. |
In a healthy society, each individual should specialise in their discipline and refrain from frequent job changes or multiplicity of roles. The scholar must dedicate their days and nights to knowledge and avoid entanglement in worldly commerce, as such involvement aligns them with the masses and estranges them from asceticism.
The ultimate aim of asceticism is the purification of the soul from any form of divine reproach and wrath. By abstaining from doubtful matters, the seeker preserves their soul from defect and divine censure. This purification is akin to washing a garment free from every stain, so it may shine in the divine light.
The ascetic, unlike the common folk who may act to preserve reputation or worldly interests, strives for avoidance of divine chastisement. This divine motivation distinguishes asceticism from mere external acts and guides the seeker towards true perfection.
Some purify their souls for ostentation or social prestige, whereas the ascetic cleanses themselves solely to avoid divine reproof. This distinction is analogous to the difference between a flower that grows for its fragrance and one that is cultivated to attract attention.
The ascetic resembles one who fears shame before the Beloved and purifies their soul lest they incur His chastisement. This motivation elevates asceticism to a lofty station and safeguards the seeker from the sin of ostentation.
Association with the masses and conformity with their desire for the world engenders increased greed and eventual perdition for the seeker. The ascetic must avoid such companionship to preserve the purity of the soul. This association is akin to a poisonous wind that withers the garden of the soul.
| Key Insight: Association with the masses in worldly desires intensifies the seekers greed and leads to their destruction. The ascetic must refrain from such association. |
This admonition stresses the influence of environment on the seeker. The ascetic must be vigilant that interactions with those pursuing worldly ambitions do not divert them from the path of perfection.
The Shariah stands as a pillar upon which the edifice of asceticism is built. The definition of doubt by the mujtahid, the interaction between the mystic and the jurist, and the critiques of multiple occupations and conformity with the masses, collectively underscore the necessity of adhering to Shariah and differentiating the seeker from the common folk. Asceticism, through the purification of the soul from divine reproach and avoidance of non-divine motives, guides the seeker towards divine perfection. This section lays the foundation for the final conclusions.
Asceticism is a jewel shining within the shell of Islamic mysticism, guiding the seeker towards Divine proximity. This soulful attribute does not signify abandonment of the world or poverty, but rather disinterest in anything other than God. Its three progressive degreesavoidance of doubtful matters, distancing from divine reproach, and abhorrence of deficiency and complicity with the sinfultrace the gradual path of the seekers soul purification. The metaphors of house cleaning and the bank manager elucidate these profound concepts tangibly, while the critiques of contradictory behaviour, multiple occupations, and conformity with the masses emphasise the indispensable role of Shariah adherence and differentiation from commonality.
Inspired by the lectures of Nokoonam , this exposition not only serves as a guide for seekers but also constitutes a valuable resource for researchers in Islamic mysticism. Asceticism, in harmony with Shariah, directs the seeker toward a perfection wherein all aspects of life are dedicated to God. This work invites reflection on the essence of asceticism and the pursuit of a path culminating in Divine satisfaction.
| Supervised by Sadegh Khademi |
