of Nekounam (Session 179)
Asceticism, akin to a luminous beacon upon the path of mystical wayfaring, illuminates the travellers journey towards the Divine Truth. This concept, extensively analysed in the seminal work Manzil al-S'irn by Khwaja Abdullah Ansari, encompasses not merely the renunciation of worldly affairs, but fundamentally the severance of heartfelt attachments thereto. Within the present study, by concentrating on the second degree of asceticism, a profound representation and analysis of this stage is undertaken. The second degree, which involves the renunciation of superfluities and matters beyond necessity, guides the seeker towards the liberation of time, the cessation of greed, and the adornment with the virtues exemplified by the Prophets and the Truthful Ones.
The second degree of asceticism, as articulated in the text of Manzil al-S'irn, is defined as "al-zuhd f al-ful wa-m zda al al-miska wa-al-balgh mina al-qt bi-ightinm al-tafarrugh il imrat al-waqt wa-asm al-jsh wa-al-taall bi-ilyat al-anbiy wa-al-iddqn". This level invites the wayfarer to relinquish matters excessive to essential needs, specifically the miskah (the minimal subsistence) and the balgh (that which suffices to fulfil necessity). The purpose of this renunciation is not deprivation, but the emancipation of time for its cultivation, the severance of avarice, and the embellishment with the attributes of the Prophets and the Truthful Ones. Asceticism at this degree resembles a gardener pruning redundant branches so that the tree of existence may bear the fruit of gnosis.
Asceticism in Manzil al-S'irn is divided into three degrees. The first degree involves abstention from doubtful matters, undertaken to avoid contamination by the forbidden and to draw nearer to the Truth. The second degree, which is the focal point of this discourse, encompasses the renunciation of superfluities, even if pure and wholesome. The third degree, although not explicitly mentioned in the present text, remains implicitly acknowledged; nevertheless, the second degree is elevated as the core subject of analysis. These degrees function as successive rungs upon a ladder guiding the wayfarer toward the summit of Divine knowledge.
The first degree of asceticism pertains to the avoidance of doubtful acts, motivated by the desire to evade contamination and to draw nearer to the Divine. For instance, fasting solely for physical well-being lacks spiritual merit, whereas fasting with the intention of Divine proximity falls within the framework of asceticism. This distinction is elucidated by reference to the tradition m tai (Fast that you may be healthy). In the second degree, the seeker forsakes lawful and pure things that exceed their necessity to approximate the station of the Prophets and the Truthful Ones. This degree is akin to crossing a river whose water is pure yet exceeds the travellers requisite need.
Defining asceticism solely as the renunciation of superfluities, whilst seemingly straightforward, conceals intrinsic challenges. Renunciation of the superfluous understood as restricting oneself to minimal subsistence and forsaking surplus may precipitate incapacity and poverty. Genuine asceticism is not material deprivation but rather the hearts indifference towards the world. This perspective acts as a mirror, separating the authentic essence of asceticism from its misleading reflections.
To explicate this viewpoint, the statement of Imam Hasan (peace be upon him) to Asbagh ibn Nabatah is cited: Kun lil-duny ka-annaka tash abadan wa-kun lil-khirah ka-annaka tamt ghad (Be in this world as if you live forever, and be in the Hereafter as if you will die tomorrow). This dictum defines asceticism as detachment of the heart from the world rather than mere physical renunciation. The wayfarer may, like Prophet Solomon (peace be upon him), be wealthy yet not attach their heart to their possessions.
The definition of asceticism as renouncing superfluities and limiting oneself to the bare minimum leads to poverty, misery, and mendicancy. This view conflicts with authentic mysticism wherein the seeker may possess wealth without attachment. Asceticism is like a bird whose wings are spread in the sky of gnosis, not a cage binding it to the earth of deprivation.
Drawing upon the treatise Lumaah, the ideal merchant is one who limits his profit to the minimum necessary for living and dedicates the surplus in the way of God. However, this definition invites critical questioning: If one restricts profit to a minimum yet encounters hardship in severe economic circumstances, how should one act? This critique highlights that asceticism based on mere renunciation risks fostering incapacity and poverty.
The purpose of renouncing superfluities in the second degree of asceticism is the liberation of time for imrat al-waqt (the cultivation of time), asm al-jsh (the cutting off of greed), and taall bi-ilyat al-anbiy wa-al-iddqn (adornment with the virtues of the Prophets and the Truthful Ones). These objectives transform asceticism into an instrument for concentration upon spiritual matters and emulation of the Prophets. Time, in this context, is a capital which the seeker employs in the pursuit of Divine gnosis.
Renouncing superfluities to liberate time loses value if that time is squandered on futile activities, such as repetitive invocations lacking social effect. Asceticism must lead to the cultivation of time in accordance with Divine goals and service to society. The ascetic seeker is akin to a gardener who devotes time to sowing knowledge and serving creation, not a recluse isolating themselves from the community.
A personal experience of misguided asceticism exemplifies the perils of deprivation. An individual subsisting on minimal sustenance, such as dry bread and pickles, developed headaches and physical ailments. Upon consuming adequate nourishmentcomprising minced meat, bread, and onionsthe headache was alleviated. This experience underscores the imperative of maintaining balance in life and avoiding extremes of deprivation.
The true ascetic manages his possessions as a divine trust, refraining from self-indulgence and instead dedicating them to serve others and fulfil divine objectives. This perspective shifts asceticism from material deprivation towards responsible stewardship of resources. The ascetic is akin to a custodian who conveys the divine treasure to its intended destination.
The prophetic biographies of Abraham and Solomon, peace be upon them, demonstrate that asceticism entails detachment of the heart from the temporal world rather than material deprivation. Despite their wealth and power, these prophets were genuine ascetics due to their hearts disregard for worldly possessions. Asceticism is like a gateway opening towards divine gnosis, not a barrier confining the seeker within the narrow bounds of poverty.
| Key Point: The prophetic examples, such as Solomon and Abraham (peace be upon them), illustrate that asceticism consists in heartfelt detachment from the world, not material deprivation. |
Asceticism grounded in seeking comfort and avoiding anxiety contradicts the prophetic model, which entailed warfare, conflict, and heavy responsibilities. True asceticism involves embracing worldly duties without attachment of the heart. The ascetic seeker is akin to a soldier on the battlefield of responsibility, advancing towards the Truth whilst remaining disengaged from worldly desires.
The term excess encompasses anything beyond ones defined needs, including matters surpassing what is deemed necessary (masakah) and sufficient (balaagh). However, this definition is insufficient as it restricts the seeker to mere minimal requirements. Should God grant a believer the entirety of the world, such abundance is not superfluous but may be employed for the cause of Gods religion.
The phrase وَالْبَلَاغُ وَالْبَلْغَةُ الْکَفَافُ أَيْ مَا يَبْلُغُ بِهِ الْحَاجَةُ فِي سَدِّ الرَّمَقِ (Sufficiency as that which meets the need in quenching hunger) restricts sufficiency to the bare minimum necessary for survival. This narrow definition disregards the genuine needs of humans, which may extend beyond mere subsistence. Sufficiency should be likened to a cup encompassing the true needs of the seeker, not a droplet leaving him parched.
Anxiety arising from worldly responsibilities constitutes human perfection, for through intellect and awareness man is concerned about the future and his duties. Prophets and saints, despite experiencing great anxieties, fulfilled their divine obligations. Anxiety is like a bell that summons the individual to vigilance and accountability.
The second station of asceticism in Manzil al-Sirn, focusing on abandoning excess and limiting oneself to what is necessary and sufficient, invites the seeker to free his time, cut off covetousness, and emulate the prophets and truthful ones. However, the traditional definition of asceticism as material renunciation has been critiqued for its dangers of isolation, poverty, and deprivation. Referring to the words of Imam Hasan, peace be upon him, and prophetic conduct exemplified by Solomon and Abraham (peace be upon them), demonstrates that asceticism fundamentally entails detachment of the heart from the world. The ascetic may be wealthy yet must manage his possessions as a divine trust, dedicating them to divine and social aims. This reinterpretation, emphasizing balance, responsibility, and service, redefines asceticism as a balanced and dynamic path for mystical spiritual progression.
اللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ
| Supervised by Sadegh Khademi |
