Excerpted from the Lectures of Nekounam , Session 174
The chapter on asceticism in the mystical compendium Manzil al-S'irn by Khwajah Abdullah Ansari represents a station that liberates the seeker from the bonds of worldly attachments, guiding them towards purity and divine proximity. This station, expounded with unparalleled profundity in the lectures of Nekounam , unveils the historical and cultural distortions of the concept of asceticism and redefines it as a soul-based attribute. In this perspective, asceticism is neither destitution nor misery, nor is it comfort-seeking or passivity; rather, it is a conscious and sublime disinterest in all except God, devoid of any yearning for Paradise or fear of Hell.
From a mystical standpoint, asceticism is a soulful characteristic that liberates the seeker's heart from attachment to the world and directs it towards sincere devotion to God. Contrary to common misconception, asceticism is neither poverty nor hardship, nor weakness or frailty. This attribute, akin to courage, knowledge, or purity, is an inward quality dependent upon the intention and inner state of the seeker, not external conditions. As articulated in the lectures, asceticism signifies disinterest in the world, not from incapacity or ignorance but from awareness and soundness of the soul. This disinterest frees the heart from craving for food, drink, clothing, shelter, wealth, status, praise, and even proximity to kings.
| Key Insight: Asceticism is a soulful trait that liberates the heart from attachment to anything other than God and guides it to purity in divine worship; it is not synonymous with poverty or misery. |
The metaphor of the sea and the pearl elucidates this concept beautifully: asceticism is like a diver who, instead of clinging to the superficial waves of the sea, pursues the gem of divine knowledge in its depths. The external manifestations of asceticism, such as worn clothing or simple living, are merely shadows of this soulful attribute, not its essence. The ascetic seeker, with spiritual soundness, transcends the lure of worldly adornments and prepares their heart for divine sustenance.
The common interpretation of asceticism, which associates it with destitution, poverty, misery, and even lice, has for a millennium consigned Muslims to despair, leading to passivity and comfort-seeking. The lecture, with scholarly wit, terms this distortion lousy asceticism and refers to pilgrimage manuals that still mention lice, despite the cleanliness of Mecca and Medina where lice no longer exist. This distortion reduces asceticism from its noble soulful station to misery and backwardness.
| Key Insight: The prevalent meaning of asceticism, linking it to destitution and misery (lousy asceticism), has driven Muslims toward passivity and stagnation. |
The lice metaphor from traditional schools clearly illustrates this critique: lice once infested schools in Tehran, afflicting children, but with advancements in hygiene, lice have vanished. Just as lice have disappeared from society, asceticism must be freed from its association with poverty and misery. This irony, pointing to pilgrimage texts still mentioning lice, emphasizes the urgent need to reconsider the definition of asceticism.
The lecture separates asceticism from comfort-seeking and passivity. The narration linking asceticism to a refuge from affliction seeking ease conflicts with the conduct of Imam Husayn (peace be upon him) and Imam Sadiq (peace be upon him). Asceticism is a spiritual struggle for sincere worship of God, not an escape from responsibility or pursuit of comfort. This erroneous definition has led Muslims to social and economic isolation and hindered advancements such as achieving nuclear energy.
| Key Insight: Asceticism is neither comfort-seeking nor passivity, but a soulful struggle for pure worship of God, consistent with the conduct of the Infallibles. |
The metaphor of the warrior on the battlefield of knowledge clarifies this: the ascetic is like a warrior who draws the sword of awareness and will not to flee the field but to triumph in the battle against the self and worldly attachments. This warrior, instead of passivity, advances along the path of divine proximity with responsibility and effort.
Asceticism is a soulful attribute that frees the heart from attachment to anything other than God. Critiques of the common (lousy) meaning and comfort-seeking stress the necessity of redefining it as conscious disinterest. The metaphors of the sea and the pearl, lice in schools, and the warrior of knowledge beautifully illustrate these concepts.
Khwajah Abdullah Ansari selected the verse بَقِيَّةُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ (Surah Hud: 86), translated by as: What God has left for you is better for you, if you are believers. This verse refers to moderation in lawful trade profit, but the lecture deems it inappropriate for asceticism, since asceticism is a soulful attribute, whereas this verse addresses equity in commerce.
| Key Insight: The verse بَقِيَّةُ اللَّهِ خَيْرٌ لَكُمْ pertains to fairness in trade, not soulful asceticism, and thus is unsuitable for the chapter on asceticism. |
The metaphor of the merchant and the gemologist clarifies this critique: a merchant satisfied with lawful profit resembles a gemologist who distinguishes the genuine gem from the imitation; yet, this fairness is not asceticism. Asceticism signifies disinterest in the gem itself, not mere contentment with it.
Khwajah Nasir al-Din Tusi, in Awf al-Ashrf, regarded the verse وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى (Surah Taha: 131) as more suitable for asceticism. translates: And do not extend your eyes to what We have given some groups among them as the adornment of worldly life to test them thereby, and the provision of your Lord is better and more lasting. This verse advocates disinterest in worldly adornments and refraining from craving them, aligning with soulful asceticism.
| Key Insight: The verse وَلَا تَمُدَّنَّ عَيْنَيْكَ aligns more closely with soulful asceticism due to its emphasis on disinterest in worldly adornment and the superiority of divine provision. |
The metaphor of the garden and the flower illuminates this verse: the world is like a garden filled with deceptive flowers, yet the ascetic seeker does not fixate on these blossoms but seeks the enduring divine provision, like a mighty, everlasting, and fruitful tree.
A similar verse appears in Surah Hijr (15:88): وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ وَلَا تَحْزَنْ عَلَيْهِمْ وَاخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِينَ. Translated by as: And do not extend your eyes toward what We have given some groups among them, and do not grieve over them, and lower your wing to the believers. Both verses commence similarly but differ in their latter parts. Surah Taha emphasizes the trial of worldly allure and the superiority of divine provision, whereas Surah Hijr stresses absence of grief and humility towards the believers.
| Key Insight: The verse from Surah Taha, emphasizing the enduring divine provision, is more appropriate for asceticism than the Surah Hijr verse focusing on humility and grief. |
The verse وَلَا تَمُدَّنَّ عَيْنَيْكَ from Surah Taha is the most suitable Quranic verse for the chapter on asceticism, as it addresses disinterest in the adornments of this transient world and highlights the better and everlasting provision from God. It embodies the essence of asceticism as a soulful disinterest that transcends worldly desires, unlike verses about commerce or social conduct.
The lectures illuminate asceticism as a soulful disinterest in all but God, a station that cleanses the heart and elevates it in divine proximity. It critiques common misconceptions linking asceticism to poverty, misery, or passivity, instead asserting that asceticism is an inward spiritual attribute evident through conscious disinterest and purity of intention. The selection of the Quranic verse from Surah Taha encapsulates this concept beautifully, reminding seekers that the fleeting adornments of this world are but tests, and the divine provision is superior and everlasting.
May the illumination of these truths guide all seekers on the path of purity and divine closeness.
| Key Point: The asceticism of the boiled-head type, which tortures the soul for thirty years, resembles sadism and fundamentally differs from spiritual asceticism, which is characterised by detachment of the heart. |
The analogy of the cat and the meat elucidates this critique: the boiled-head ascetic is akin to a cat that places meat before itself but refrains from eating, not out of disinterest, but to torment the self. This act leads not to spiritual elevation but to psychological affliction. True asceticism involves confronting desire and consciously overcoming it, rather than evasion or self-inflicted suffering.
The lecture critiques the narration attributed to Imam al-Sadiq (peace be upon him) in Misbah al-Shari'ah, which regards asceticism as the key to the Hereafter and salvation from the fire, due to the weakness of its chain of transmission and its intentional content. Asceticism is defined as renouncing whatever impedes God, without regret or ostentation. If asceticism is practised to escape the fire or attain paradise, it is merely avarice, not genuine renunciation.
| Key Point: Asceticism is the renunciation of anything that hinders one from God, devoid of regret or ostentation, and the Misbah al-Shari'ah narration is incompatible with true asceticism owing to its weak chain and ulterior motives. |
The gardener and weed metaphor clarifies this critique: asceticism resembles a gardener who removes the weeds of attachment from the garden of the heart, not for display or reward, but for the flourishing of the flower of divine knowledge.
Khwaja Nasirs definition links asceticism to sincerity in devotion to God. The critiques of the boiled-head example and the Misbah al-Shari'ah narration stress the necessity of spiritual asceticism and avoidance of sadism or greed. The analogies of the sun, cat, and gardener elegantly elucidate these concepts.
The misconstrued notion of asceticismassociating it with poverty and passivityhas obstructed Muslim progress, including in areas such as nuclear energy, reducing their image to that of mendicants in others eyes. The lecture, referencing the hardship endured by system officials, reconciles asceticism with social responsibility.
| Key Point: Erroneous asceticism impedes progress, whereas genuine asceticism aligns with social responsibility and striving for excellence. |
The ship and captain analogy clarifies this concept: the ascetic is like a captain steering societys vessel through the storm of this world with responsibility and awareness, neither fleeing the sea nor anchoring in the harbour of complacency.
The lecture, citing the conduct of Imam Husayn (peace be upon him) and Imam al-Sadiq (peace be upon him), differentiates asceticism from comfort-seeking. The ascetic neither flees hardship nor pursues danger; rather, they accept whatever God wills, from hardship to ease. This perspective connects asceticism to submission to divine will.
| Key Point: Asceticism constitutes submission to divine will, not comfort-seeking or cruelty, and coheres with the conduct of the Imams. |
The bird and sky metaphor clarifies this concept: the ascetic is like a bird flying in the sky of divine will, neither trapped in the cage of comfort-seeking nor bewildered in the storm of cruelty.
The lecture criticises negative examples such as cruelty and comfort-seeking. Poetry linking life to cruelty and danger-seeking contradicts true asceticism. The ascetic neither pursues danger nor comfort, but seeks purity before God.
| Key Point: Asceticism is neither cruelty nor comfort-seeking, but purity before God which liberates the seeker from extremism and negligence. |
The middle path metaphor clarifies this critique: the ascetic is like a corridor walking the middle way, neither advancing towards the precipice of danger-seeking nor sinking into the swamp of comfort-seeking.
Asceticism harmonises with social responsibility and submission to divine will. Critiques of parasite-like asceticism, comfort-seeking, and cruelty underscore the necessity of redefining asceticism as a spiritual attribute. The analogies of the ship, bird, and middle path elegantly elucidate these concepts.
The verse وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى (Srah Th: 131), as translated by , cautions the spiritual traveller against fixating on the adornments of this world and asserts that Gods provision is superior and enduring. This verse connects asceticism to the souls disinterest in anything but God.
| Key Point: The verse وَلَا تَمُدَّنَّ عَيْنَيْكَ links asceticism to disinterest in worldly adornments and focus on divine provision. |
The verse وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ وَلَا تَحْزَنْ عَلَيْهِمْ وَاخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِينَ (Srah ijr: 88), also translated by , emphasises the absence of sorrow and humility toward the believers. Although this verse indicates disinterest in worldly possessions, its focus on humility renders it less appropriate as a foundation for spiritual asceticism.
| Key Point: The verse of Srah ijr, emphasising humility, aligns less with spiritual asceticism. |
The verse from Srah Th, highlighting disinterest in worldly adornments and the superiority of divine provision, provides a spiritual blueprint for asceticism. Although the Srah ijr verse is similar, its focus on humility makes it less congruent with spiritual asceticism.
The chapter on asceticism in Manzil al-Sirn liberates the spiritual traveller from attachment to anything but God and guides towards sincerity in worship. The critique of the prevalent notions of asceticismparasitic, comfort-seeking, and sadisticas well as the verse attributed to Khwaja Abdullah, underline the need to redefine asceticism as a spiritual attribute. The proposed verse by Khwaja Nasir (وَلَا تَمُدَّنَّ عَيْنَيْكَ), accentuating disinterest in worldly adornments and the superiority of divine provision, aligns more closely with asceticism. The analogies of the sea, warrior, garden, eye and heart, ship, and bird beautifully articulate these concepts. The critiques of the boiled-head example and the Misbah al-Shari'ah narration emphasise sincerity and avoidance of greed and ostentation. Asceticism, harmonised with social responsibility and submission to divine will, leads the seeker to divine proximity.
| Supervised by Sadegh Khademi |
