Adapted from the Lectures of Nekounam, (Session 189)
Within the mystical corpus Manzil al-Sirn by Khwaja Abdullah Ansari, abstinence (tabattul) constitutes a pivotal station following asceticism and piety, playing a foundational role in the spiritual path and progression. This rank, situated in the initial chapters of the spiritual itinerary, not only guides the seeker towards complete attentiveness to the Divine Reality but also prevents deviations such as monastic withdrawal and absolute disengagement from creation. The 189th lecture of Nekounam, , expounds the concept of tabattul through two principal axes: firstly, the authentic meaning of tabattul as devotion and attention to the Divine; secondly, a critical examination of erroneous interpretations that reduce tabattul to total severance from the created beings and monasticism. The metaphor of tabattul as a breeze that cleanses the dust of heedlessness from the seekers heart, contrasted with the wrongful severance likened to a wall that distances the seeker from creation, exquisitely elucidates these concepts.
Tabattul, in Manzil al-Sirn, being the second chapter of the spiritual stations after asceticism and piety, is defined as complete attentiveness to the Divine and avoidance of negligence. Contrary to misconstruals that depreciate tabattul as total detachment from creation and monastic withdrawal, this station within Islamic mysticism is a devotional and spiritual practice bounded by the Shariah, compatible with societal presence and social obligations. Tabattul, particularly in the early stages of the path, invites the seeker to the constant remembrance of Gods Name and sustained attentiveness during worship, as emphasised in the Holy Quran: وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا (Al-Muzzammil: 8) Remember the Name of your Lord and devote yourself to Him with complete devotion.
| Key Point: Tabattul denotes attention to the Divine and avoidance of negligence, positioned in the initial stages of the spiritual journey, distinct from total severance from creation. |
The metaphor likening tabattul to a rivulet that cleanses the seekers heart from the dust of heedlessness clarifies this notion: by means of tabattul, the seeker directs their soul towards the pure spring of gnosis.
In Islamic jurisprudence, tabattul is associated with qunt supplication and entreaty within the ritual prayer. Multiple traditions, including those cited in Bihr al-Anwr (vol. 39, p. 328), elucidate tabattul as the act of raising the hands during Quranic recitation or qunt in prayer. This practice signifies beseeching and complete attention to the Divine, rather than withdrawal from creation or abandonment of social duties. For instance, traditions instruct the seeker during qunt to raise their hands heavenwards and, by moving the fingers, to embody a posture of entreaty.
| Key Point: Tabattul in jurisprudence points to qunt and supplication in prayer, a devotional act harmonious with societal engagement. |
The simile of qunt as wings enabling the seekers soul to ascend towards the heavens of gnosis beautifully elucidates this concept: tabattul connects the seeker to the Divine through worship.
Certain commentators, such as ulmsn and Kshn, have interpreted tabattul as absolute severance from creation and pure renunciation. This exegesis is incongruent with the stations placement in the early chapters of Manzil al-Sirn and with Quranic verses. Pure renunciation, located in the final stages of the spiritual path (post-unity), fundamentally differs from the preliminary tabattul featured in the second chapter. Complete disengagement from creation, implying abandonment of social duties such as marriage or communal life, is reprehensible within Islamic mysticism and culminates in monasticism.
| Key Point: Tabattul does not signify absolute disconnection or pure renunciation; rather, it is attentiveness to the Divine within the framework of Shariah and social life. |
The metaphor of wrongful disconnection as a wall that separates the seeker from creation elucidates this critique: tabattul is a bridge that connects the seeker to the Divine, not a barrier that isolates them from society.
The Prophet Muhammad (peace be upon him), at the commencement of his mission, sought seclusion in the Cave of Hira to receive revelation. This tabattul, accompanied by seclusion and withdrawal in Jabal Hira, was a temporary and exceptional state for the preparation of the descent of divine communication. The Quranic verses يَا أَيُّهَا الْمُزَّمِّلُ (Al-Muzzammil: 1) and يَا أَيُّهَا الْمُدَّثِّرُ (Al-Muddaththir: 1) denote the intensity and hardship of this initial stage. This seclusion was due to the Prophets exalted station and submission, and is not a general exemplar for all seekers.
| Key Point: The Prophets tabattul in the Cave of Hira was a temporary seclusion for receiving revelation and is not a universal model for all seekers. |
The simile of the Prophets seclusion as a vessel embarking on a unique voyage towards the shore of revelation clarifies this concept: such seclusion was an exceptional journey, not a normative rule for all travellers.
Tabattul, as the second station among the spiritual chapters, entails attention to the Divine and avoidance of negligence, defined within the context of qunt and lawful worship. This station contradicts absolute detachment and monasticism, instead urging the seekers societal presence and fulfilment of obligations. Criticism of erroneous interpretations by commentators and referencing Quranic verses and traditions affirm this understanding. The analogies of rivulets, wings, bridges, and walls vividly illuminate these meanings.
The perfected saints, having attained the station of empowerment (tamkn), possess elevated resolve and the ability to influence beings and hearts. At particular moments, they require temporary withdrawal to receive spiritual states. This withdrawal is not perpetual disconnection from creation but a pedagogical and transient act to focus on the Divine. For example, just as a poet retreats to solitude during composition or a woman approaching menstruation instinctively withdraws, the perfected saints also momentarily withdraw during reception of spiritual grace.
| Key Point: Perfect saints require temporary withdrawal during moments of spiritual reception, a pedagogical and particular act. |
The analogy of the saints empowerment to a gardener who retreats momentarily to their secluded garden to sow the seed of gnosis clarifies this concept: such withdrawal fosters spiritual flourishing, not separation from creation.
The lecture elucidates the notion of temporary tabattul by two illustrative examples: firstly, a woman naturally seeks solitude (e.g., a lavatory) approaching menstruation to manage the condition. This withdrawal is an instinctive response to a specific circumstance. Secondly, a poet retreats to a quiet corner during composition to concentrate the mind. These examples demonstrate that tabattul among perfected saints is a transient withdrawal to focus on spiritual states.
| Key Point: Temporary tabattul, like the womans or poets withdrawal, is an instinctive and pedagogical act for spiritual concentration. |
The metaphor of temporary tabattul as a moment when a bird prepares its wings for flight towards the heavens elucidates this notion: such withdrawal is a prelude to spiritual ascent.
Tabattul in the initial chapters (following asceticism and piety) entails attentiveness to the Divine and avoidance of negligence, appropriate for general seekers. However, tabattul in the final stages of the path, after unification and within chapters such as renunciation and solitude, culminates in absolute detachment and pure renunciation. This distinction denotes the developmental progression of the spiritual path from preliminary attentiveness towards ultimate perfection.
| Key Point: Initial tabattul is attentiveness to the Divine, while final tabattul entails pure renunciation and is exclusive to perfected saints. |
The metaphor comparing initial tabattul to a sapling requiring watering at its early growth, and final tabattul to a robust tree bearing the fruit of perfection, clarifies this distinction.
The empowerment of the perfected saints guides them to temporary withdrawal to receive spiritual grace. This tabattul is a pedagogical and particular practice illustrated by examples of the woman and the poet. The differentiation between initial and final tabattul portrays the spiritual paths developmental course. Analogies of the gardener, the bird, and the sapling beautifully elucidate these meanings.
Tabattul construed as abandonment of marriage, seclusion in mountains, or monasticism is reprehensible in Islam. The Holy Quran and traditions equate this form of tabattul with infanticide, as emphasised in prohibitions against killing offspring and abandoning marriage. This deviation arises from erroneous interpretations and innovations that have led to monasticism. Islamic mysticism invites the seeker to societal participation and fulfilment of social duties such as labour and marriage.
| Key Point: Tabattul understood as abandonment of marriage or monasticism is reprehensible and inconsistent with Islamic mysticism. |
The simile of condemned tabattul as a cage preventing the seekers flight in the sky of society clarifies this critique: true tabattul guides the seeker amidst the societal sphere towards the Divine.
The term Mutabattiln, signifying those severed from creation, holds no legitimate position within Islamic mysticism. It denotes wrongful tabattul, a term used for innovators who misinterpret spiritual withdrawal. The lecture clarifies that such disconnection is a departure from the Sh
| Key Point: The term mutabtallun (those who practise asceticism) denotes deviation and is not accepted within Islamic mysticism. |
The analogy of the mutabtallun to scattered islands isolated from the shore of society elucidates this critique: Tabattul (devout withdrawal) guides the seeker towards the shore of Divine Truth, not towards islands of seclusion.
Exegetes have interpreted the verse لَهُ دَعْوَةُ الْحَقِّ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ (Surah Ar-Rad: 14) "The call of truth is His alone, and those who call upon others besides Him" as an absolute abstraction and a severance from all besides God. This interpretation conflicts with the Quranic meaning, which emphasises monotheism and repudiation of polytheism. Tabattul in this verse signifies an invitation to tawhid (Divine Oneness) and devoutness, rather than total detachment from creation.
| Key Point: The verse Dawat al-Haqq refers to monotheism and devoutness, not absolute abstraction or detachment from creation. |
The analogy of the erroneous interpretation to a broken mirror that distorts the image of truth clarifies this critique: Tabattul is a mirror reflecting tawhid in the heart of the seeker.
The verse وَاذْكُرِ اسْمَ رَبِّكَ (Surah Al-Muzzammil: 8) emphasises verbal remembrance, and tabattul is the avoidance of heedlessness during this remembrance. According to Allameh Tabatabai, verbal remembrance here is coupled with tabattul due to the potential heedlessness in the initial stages of the spiritual journey. Heartfelt remembrance, which is free from heedlessness, requires no tabattul as in it the seekers heart is completely connected to the Truth.
| Key Point: Tabattul signifies avoidance of heedlessness in verbal remembrance and is suitable for the initial stages of the spiritual path. |
Tabattul, like asceticism (zuhd), has been misguided due to erroneous interpretations leading towards monasticism and detachment from society. This misguidance results from innovations that drive timid and weak seekers to abandon the world and social responsibilities. Islamic mysticism invites the seeker to participate actively in society and fulfill social duties.
| Key Point: Due to incorrect interpretations, tabattul has been mistakenly associated with monasticism and social withdrawal, which contradicts Islamic mysticism. |
Tabattul, understood as attentiveness to the Truth and devoutness, is safeguarded from deviations such as monasticism, the term mutabtallun, and erroneous interpretations of the verse Dawat al-Haqq. Verbal remembrance and avoidance of heedlessness define tabattul in the early stages of the spiritual journey. The metaphors of the cage, island, broken mirror, breeze, and desert illuminate these concepts with elegance.
Tabattul is the second chapter in the tenfold framework of the Manazil al-Sa'irin, succeeding asceticism and piety (zuhd and wara). This systematic structure, wherein each chapter comprises three stages and each stage contains three degrees, exemplifies the profound and meticulous mystical insight of Khwaja Abdullah Ansari. As an initial stage, tabattul guides the seeker towards spiritual stability, whereas abstraction (tajrid) and unification (tafrid) appear in the final chapters (tenth).
| Key Point: Tabattul is the second chapter of spiritual progress, directing the seeker toward spiritual stability. |
Absolute abstraction (tajrid), positioned in the final chapters (tenth) and subsequent to tawhid, fundamentally differs from the elementary tabattul. Exegetes have conflated these two, erroneously interpreting tabattul as complete detachment from creation. In the initial stages, tabattul invites the seeker to remembrance and devoutness (qunut), whereas abstraction is specific to perfected saints.
| Key Point: Elementary tabattul differs from the ultimate absolute abstraction and is confined to remembrance and devoutness. |
Tabattul, as the second chapter of spiritual progression, holds a systematic status in the Manazil al-Sa'irin and differs essentially from absolute abstraction. This station directs the seeker towards spiritual stability. The metaphors of pillar and stair clearly elucidate these concepts.
Tabattul in the Manazil al-Sa'irin, as the second chapter of spiritual progression, encompasses attentiveness to the Truth, devoutness, and avoidance of heedlessness. Situated in the early stages, it calls the seeker to verbal remembrance and spiritual invocation, harmonising with social presence and fulfilment of communal duties. Critiques of erroneous interpretations such as total detachment from creation, monasticism, and the term mutabtallun underscore the incompatibility of these notions with Islamic mysticism. The Prophets (peace be upon him) tabattul in the Cave of Hira was a temporary and specific seclusion for receiving revelation and does not constitute a universal model for seekers. Perfect saints, through submission and great resolve, may require temporary withdrawal during moments of spiritual grace; however, such acts remain advisory and exceptional. Quranic verses such as وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا (Al-Muzzammil: 8) and لَهُ دَعْوَةُ الْحَقِّ (Ar-Rad: 14) elucidate tabattul as an invitation to tawhid and devoutness. The critiques of commentators, reliance on narrations, and Allameh Tabatabais exegesis affirm the jurisprudential and devotional significance of tabattul. The metaphors of stream, wing, bridge, cage, island, mirror, breeze, desert, pillar, and stair gracefully illuminate these profound concepts. Tabattul, completed by the invocation اللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ, guides the seeker toward spiritual stability and perfection.
| Supervised by Sadegh Khademi |
