the Lectures of Nekounam, may his sanctity be preserved (Session 188)
Tabattul, akin to a resplendent gem within the sequence of spiritual stages in the mystical journey, summons the seeker towards complete disengagement from all that is other than the Truth and towards connection with the Divine Essence. This station, introduced as a locus of the souls elevation in Manzil al-Sirn by Khwaja Abdullah Ansari, not only purifies the heart from non-divine attachments but also, through the perpetuation of Gods remembrance, guides the individual towards perfection. Nevertheless, erroneous interpretations of tabattul such as equating it with monasticism, worldly renunciation, or ascetic eccentricities have estranged this concept from its authentic mystical reality and have engendered deviations including irresponsibility, mendicancy, and cultural misguidance.
The station of tabattul in Manzil al-Sirn is elucidated with reference to two Qurnic verses: first, the verse وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا (al-Muzzammil: 8, translated by as and turn to Him with complete devotion) and second, the verse لَهُ دَعْوَةُ الْحَقِّ (ar-Rad: 14, translated by as to Him belongs the true call). These verses present tabattul as a severance from all other than God and constant focus on divine remembrance. The verse from al-Muzzammil, addressed to the Prophet Muhammad (peace be upon him), calls the seeker to the remembrance of God and disconnection from others during the night, whilst the verse from ar-Rad emphasises the veracity of Gods call in opposition to the false calls of other entities, framing tabattul as an invitation towards the Truth. Tabattul, therefore, is like a breeze that sweeps away the dust of heedlessness from the seekers heart and directs it towards the Divine Light.
| Key Point: The verses وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا and لَهُ دَعْوَةُ الْحَقِّ define tabattul as disconnection from all but God and attention to divine remembrance, not as worldly renunciation or monasticism. |
Khwaja Abdullah Ansari defines tabattul as al-inqit bil-kulliyya, that is, complete disengagement from all other than God towards the Divine Essence. This definition conceives tabattul as a summons to transcendence from non-divine attachments and connection with the Truth. However, some interpretations reduce this disengagement to total renunciation of the world and social responsibilities, which contradicts the mystical reality of tabattul. Tabattul is like a mirror that cleanses the seekers heart from the dust of all that is other than God and reflects the light of divine remembrance. This station is not a negation of the world but a constant attention to God in all facets of life.
The verse وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا occurs within the context of verses concerning night vigils: يَا أَيُّهَا الْمُزَّمِّلُ * قُمِ اللَّيْلَ إِلَّا قَلِيلًا * نِصْفَهُ أَوِ انْقُصْ مِنْهُ قَلِيلًا * أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا (al-Muzzammil: 1-4, s translation: O you who is wrapped up [in garments], stand [to pray] at night, except for a little half of it or lessen it somewhat or add to it, and recite the Quran with measured recitation). These verses, addressed to the Prophet Muhammad (peace be upon him), stress night prayer, Qurnic recitation, and remembrance of God. Within this framework, tabattul signifies disconnection from other than God during the night and focus on worship. The night serves as a serene milieu, preparing the heart to receive divine illumination and elevating tabattul to its zenith.
| Key Point: Tabattul in Surah al-Muzzammil denotes disconnection from all but God during the night and focus on remembrance and worship, not renunciation of life or monasticism. |
The verses نِصْفَهُ أَوِ انْقُصْ مِنْهُ قَلِيلًا * أَوْ زِدْ عَلَيْهِ (al-Muzzammil: 3-4) refer to the flexibility afforded in the night vigil. This flexibility permits the Prophet (peace be upon him) to adjust the quantity of night prayer based on circumstances such as the length of the night, temperament, or difficulties. This divine mercy renders worship proportionate to human capacity and eschews compulsion. Similarly, tabattul here is like a current adjusted to the seekers ability, guiding them to God without engendering hardship or monastic extremism.
The verse وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا (al-Muzzammil: 4) emphasises the recitation of the Quran with measured, deliberate articulation during the night. Such recitation forms the foundation for tabattul because the night, owing to its tranquility and removal from the distractions of daily life, is more conducive to remembrance and worship. Qurnic recitation resembles a pure spring, cleansing the heart from carnal impurities and preparing the seeker for detachment towards God.
The verses إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا * إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَطْئًا وَأَقْوَمُ قِيلًا (al-Muzzammil: 5-6, s translation: Indeed, We will cast upon you a heavy word. Indeed, the rising by night is more effective and more suitable for recital) allude to the gravity of revelation and the merit of night prayer. Revelation, due to its magnitude and responsibility, necessitates spiritual preparedness achieved through night vigils and tabattul. The night, with the firmness of speech and profound effect, constitutes a platform for the strengthening of the heart and reception of divine light.
The verse إِنَّ لَكَ فِي النَّهَارِ سَبْحًا طَوِيلًا (al-Muzzammil: 7, s translation: Indeed, you have by day a prolonged occupation) grants the Prophet (peace be upon him) permission to attend to worldly affairs during the day while preserving the night for worship and tabattul. This equilibrium negates monasticism and presents tabattul as a spiritual disengagement concurrent with worldly presence. Tabattul is akin to a light illuminating the heart at night and guiding the seeker towards the Truth by day.
| Key Point: Tabattul is spiritual disengagement by night, with freedom during the day for worldly matters. This balance repudiates monasticism. |
The verse وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا (al-Muzzammil: 8) elucidates tabattul in connection with the remembrance of God. Tabattul entails severance from all but Gods remembrance and continual attention to the Lord. This verse instructs the Prophet (peace be upon him) to preserve the remembrance of God at all times and avoid heedlessness of the Divine. Tabattul flows continuously, purifying the heart from negligence and maintaining the seeker in the Divine Presence.
The verse لَهُ دَعْوَةُ الْحَقِّ ۖ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لَا يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ إِلَّا كَبَاسِطِ كَفَّيْهِ إِلَى الْمَاءِ لِيَبْلُغَ فَاهُ وَمَا هُوَ بِبَالِغِهِ ۚ وَمَا دُعَاءُ الْكَافِرِينَ إِلَّا فِي ضَلَالٍ (ar-Rad: 14, s translation: To Him belongs the true call, and those whom they call upon besides Him do not respond to them with anything, except as one who stretches out his hands to water to reach his mouth but it does not reach it; and the call of the disbelievers is nothing but error) underscores the sincerity of Gods call vis--vis the falsehood of other calls. The divine call is truthful because God is capable of response, whereas others are like a mirage enticing the thirsty without quenching them.
| Key Point: The verse لَهُ دَعْوَةُ الْحَقِّ regards tabattul as an invitation to the Truth opposed to the falsehood of other than God, not as renunciation or total abstraction. |
Tabattul, within the Quran and Islamic mysticism, denotes disengagement from all but God and constant attention to divine remembrance. The verses of Surah al-Muzzammil and ar-Rad elucidate this station in the context of night vigil, Qurnic recitation, and Gods sincere invitation. Tabattul is not a renunciation of the world but the preservation of presence of heart in the Divine Presence at all moments of life. This exposition directs the seeker towards spiritual perfection without diverting them towards monasticism or deviation.
One deviation in the exposition of tabattul is the fragmentation of Qurnic verses. Certain commentators have cited the verse وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا without its contextual verses about night vigil and the verse لَهُ دَعْوَةُ الْحَقِّ without mention of its preceding verses. Such fragmentations distort the concept of tabattul, presenting it as monasticism or extreme renunciation without balance or understanding.
Some have mistaken tabattul for asceticism (zuhd) or monasticism (rahbaniyya), interpreting disconnection from the world as a call to total withdrawal. This misreading disregards the Qurnic emphasis on engagement with worldly affairs by day and the flexibility of night vigil. Tabattul is not seclusion from society or responsibility but spiritual disengagement in the heart, paired with active engagement in life.
Misinterpretation of tabattul has also led to irresponsible behaviors such as mendicancy and neglect of social duties. This results from equating tabattul with withdrawal and renunciation, which was never the intention of the station. True tabattul includes active participation in lifes affairs while preserving the inner presence of Gods remembrance.
In some cultures, tabattul has been misunderstood as eccentric or bizarre behavior, leading to ridicule or marginalization of seekers. This cultural deviation obscures the spiritual essence of tabattul and impedes the transmission of its noble teachings.
The station of tabattul, grounded in the Qurnic verses and elucidated by Khwaja Abdullah Ansari, embodies the mystical progression towards divine presence through detachment from all but God and continual remembrance. Its misinterpretations as monasticism, ascetic withdrawal, or social irresponsibility obscure its true purpose as a spiritual elevation accessible to the seeker in all walks of life. Correct understanding of tabattul leads to purification of the heart and alignment with the Divine Reality.
End of scholarly exposition Nekounams lectures, Session 188
Some exegeses construe tabattul as the cessation of life, abandonment of work, and total disengagement from the world, which consequently leads to qalandariyyah (a state of irresponsibility and vagrancy). This perspective conflicts with the Quranic principle لا رَهْبَانِيَّةَ فِي الإِسْلام (a prophetic narration meaning There is no monasticism in Islam) and the hadith لا تَبْتُلَ فِي الإِسْلام (In Islam, tabattul does not mean monasticism). Rather, tabattul is akin to a lamp illuminating the heart at night, not one that plunges the seeker into the darkness of incapacity and abandonment of responsibility.
Certain manuscripts erroneously transmit the verse لَهُ دَعْوَةُ الْحَقِّ as إِلَيْهِ دَعْوَةٌ, thereby altering the meaning from Gods sincere invitation to a call directed to Him. This distortion reduces tabattul to a complete renunciation and abandonment of the world. In this verse, truth (al-aqq) is an attribute of the call, not a proper name of God. This critique serves as a mirror reflecting the deviations in scriptural transmission and underscores the imperative to preserve the authenticity of the Noble Quran.
| Key Point: The distortion of لَهُ دَعْوَةُ الْحَقِّ into إِلَيْهِ دَعْوَةٌ corrupts the meaning of tabattul and results in an erroneous notion of complete abstraction. |
Some commentators interpret tabattul as pure abstraction, implying complete separation from the world, the self, and everything other than God. This interpretation, found in some manuscripts as دَعْوَةُ الْحَقِّ إِلَى التَّجَرُّدِ الْمَحْضِ, reduces tabattul to monasticism and abandonment of life. In truth, tabattul denotes disengagement from heedlessness and a focused remembrance of Godnot severance from the world. Pure abstraction, rather than guiding, leads the seeker toward misguidance and degradation.
The definition of tabattul as complete disengagement (including renunciation of the world, spouse, children, and social responsibilities) contradicts the spiritual reality of tabattul. Such total disengagement drives the seeker toward qalandariyyah and ineptitude, whereas tabattul entails detachment from all except the remembrance of God, maintaining the presence of heart before the Divine. This critique acts as a warning, cautioning the seeker against the deviations of monasticism.
| Key Point: Complete disengagement reduces tabattul to irresponsibility and abandonment of the world, while tabattul properly signifies detachment from heedlessness and attentiveness to the remembrance of God. |
The culture of qalandariyyah, woolen garment-wearing, and renunciation of life, which has roots in pre-Islamic monasticism, has reduced tabattul to cultural degeneration and irresponsibility. This culture, promoted in some Sufi circles, contradicts the conduct of the Prophet Muhammad (peace be upon him) and the Imams (peace be upon them), who, while ascetic, led balanced and dignified lives. Tabattul is like a flower blossoming in the garden of Islamic mysticism, not a thorn lost in the wilderness of monasticism.
Some interpretations construe tabattul as renunciation of the world solely for the sake of the Hereafter or Paradise, which contradicts spiritual sincerity. Tabattul is disengagement directed toward God for Gods own sake, not for reward in the afterlife. This interpretation acts as a shadow obscuring the light of sincerity within the seekers heart, diverting them from the ultimate goal of mysticism.
| Key Point: Tabattul signifies disengagement towards God for Gods sake alone, not for the afterlife or Paradise. This view preserves the sincerity of spiritual devotion. |
Poems such as He who knows You, what need has he for soul / children, spouse, or home? reduce tabattul to renunciation of the world and madness. This perspective contradicts Islamic mysticism, which emphasises self-discipline and equilibrium. Tabattul is a path guiding the seeker towards knowledge and wisdom, not toward madness or abandonment of responsibility.
Erroneous interpretations of tabattulsuch as fragmenting verses, distorting transmissions, pure abstraction, complete disengagement, and the culture of qalandariyyahhave distanced this spiritual station from its mystical truth, leading to monastic deviations. Critiquing these deviations underlines the imperative to preserve the authenticity of the Noble Quran and attain a correct understanding of tabattul. It is disengagement from heedlessness and continuous remembrance of God, not worldly abandonment or irresponsibility.
Mystical tabattul invites the seeker to a balanced life: Be like Solomon and be ascetic, not beggarly and ascetic. This perspective regards tabattul as balanced asceticism and attentiveness to God whilst remaining engaged in the world. The seeker practicing tabattul, like Solomon (peace be upon him), enjoys divine blessings with a heart turned to God. Tabattul is like a light that illuminates the seekers path both day and night.
| Key Point: Mystical tabattul is balanced asceticism that invites the seeker to live in the world with a heart focused on God. |
Tabattul signifies distancing oneself from heedlessness and maintaining the remembrance of God in all states of life. The seeker performing tabattul undertakes every action with the intention qurbatan il Allh (seeking closeness to God) and avoids heedlessness. This view aligns with beginning every deed with بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ, which keeps the remembrance of God alive in the heart. Tabattul is like a pure stream cleansing the heart from the dust of heedlessness.
The verses from Srah al-Muzzammil and ar-Rad elucidate tabattul in the context of the opposition between truth and falsehood. The verse وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا places the remembrance of truth against heedlessness, while لَهُ دَعْوَةُ الْحَقِّ represents the call of truth in contrast to the call of falsehood. Tabattul is the selection of truth and severance from falsehood, like choosing light over darkness.
| Key Point: Tabattul is the selection of truth over falsehood, guiding the seeker toward the remembrance of God and away from heedlessness. |
True abstinence (Tabattul) is the pure detachment of the self from non-divine attachments and complete orientation towards God: "The one who truly abstains to God is the one who has stripped his soul of all except the Exalted Truth." This detachment signifies separation from heedlessness and connection to the remembrance of God, rather than renunciation of the world. Abstinence serves as wings that enable the spiritual traveller to soar towards annihilation in God (fan f Allh).
Mystical abstinence invites the seeker to a balanced life, liberation from heedlessness, and the choice of truth over falsehood. This station, through the preservation of Gods remembrance at all times, purifies the heart from non-divine attachments and guides it towards perfection. True abstinence is detachment from what is other than God and connection to the Divine Essence, and not monasticism or abdication of responsibility.
Islam, through the principle لا رَهْبَانِيَّةَ فِي الإِسْلام and the hadith "Do not adopt monasticism in Islam," negates asceticism and total withdrawal from the world. Abstinence in Islam is the cessation of heedlessness and turning towards God whilst remaining engaged in worldly life, rather than abandoning it. Asceticism is akin to a path that leads, not to spiritual elevation, but to degradation and misguidance.
The culture of Qalandariyya and the wearing of coarse garments finds its origins in pre-Islamic asceticism, such as Hindu, Buddhist, and Christian rites. These cultural elements persisted within some Sufi currents even after Islam and led abstinence to deviation. Islamic mysticism, like the radiant sun, dispels these dark shadows with the light of knowledge.
Misleading asceticism, closely linked with incorrect abstinence, completely negates the world and results in irresponsibility and cultural decline. Mystical asceticism, like true abstinence, entails attention to God while enjoying lawful blessings. Misleading asceticism is like a thorn embedded in the garden of mysticism, preventing it from flourishing.
The critique of asceticism, its pre-Islamic roots, and misleading forms of asceticism underscore the necessity of a correct understanding of abstinence. Islamic mysticism, by repudiating deviations, presents abstinence as cessation of heedlessness and attentiveness to God within a balanced life. This viewpoint preserves the seeker from the misguidance of asceticism and guides towards perfection.
Abstinence stands as a luminous station in the mystical path, inviting the seeker to sever ties from all that is other than God and maintain constant remembrance of the Divine. The Noble Qurn, especially in the chapters al-Muzzammil and ar-Rad, elucidates this station within the context of night vigils, Quranic recitation, and sincere divine invitation. Critiques of erroneous interpretationssuch as fragmenting verses, distortion of transmissions, absolute detachment, total withdrawal, and the Qalandari cultureexpose deviations that have led abstinence towards monasticism and misguidance. Mystical abstinence, with emphasis on balance, liberation from heedlessness, and choosing truth over falsehood, guides the seeker to annihilation in God (fan f Allh).
اللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ
