the Lectures of Nokounam, may his sacred spirit be sanctified (Session 192)
Tabtul, akin to a divine breeze, guides the seekers spirit towards pure attention to the Truth and liberates him from the bonds of hope, fear, and heedlessness towards creation. This concept, elucidated in the esteemed treatise Manzil al-Sirn by Khwaja Abdullah Ansari as one of the chapters of the mystical journey, is neither a severance from creation nor an abandonment of worldly enjoyments, but rather an inner turning towards the exalted Divine Essence. The lectures of Nokounam, may his sacred spirit be sanctified, in session 192, critically examine erroneous interpretations of tabtul and asceticism, emphasising its true meaning as attention to the Truth. This discourse revisits the concept within a scholarly and mystical framework. By consolidating the lecture contents alongside detailed analyses, it expounds tabtul in an elevated and academic register for an audience specialised in Islamic mysticism.
In the mystical path, tabtul signifies an inner attentiveness to God Almighty (التوجه إلى الله), rather than a complete detachment from creation, renunciation of marriage, or monasticism. This notion, presented subsequent to asceticism and piety in the chapters of Manzil al-Sirn, invites the seeker to a heartfelt reliance on God amidst social life. Nokounam, may his sacred spirit be sanctified, emphasises that tabtulcontrary to incorrect interpretationsis not synonymous with begging, poverty, or filth, but rather a state in which the seeker prioritises God above all matters. The etymology of tabtul derives from the root batala denoting severance and separation, distinct from batala implying nullification. This linguistic distinction underscores the necessity of precise comprehension of tabtul.
| Key Insight: Tabtul is an inner attention to the Truth that harmonises with social presence and respect for creation; it does not entail severance from creation nor renunciation of legitimate pleasures. |
This perspective is substantiated by reference to the Qurn and the Prophetic conduct. For example, the Prophet Muhammads (peace be upon him) seclusion in the Cave of Hira was not intended as permanent withdrawal from creation, but rather for receiving revelation and due to his rank of submission. Mimicking this seclusion absent divine revelation leads to deviation and misguidance. Tabtul, like a pure spring, directs the seeker toward God while keeping him among creation with due respect.
Verse: وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا
(Al-Muzzammil: 8)
s Translation: And remember the name of your Lord and devote yourself to Him with complete devotion.
The Holy Qurn mentions tabtul only twice exclusively in Surah Al-Muzzammil. This exclusivity elevates tabtul as a distinct and focal concept within the spiritual pathway. Kashanis commentary on Manzil al-Sirn, which is based on Tlemcenis explanation, defines tabtul as total turning towards Him and links it with the verse لَهُ دَعْوَةُ الْحَقِّ
(Ar-Rad: 14).
Verse: لَهُ دَعْوَةُ الْحَقِّ
(Ar-Rad: 14)
s Translation: The true call is unto Him.
This verse associates tabtul with a pure and unalloyed invitation towards God, although such pure abstractioncharacteristic of the final stages of the pathdiffers from initial tabtul.
A principal theme in the lecture is the critique of incorrect interpretations of asceticism and tabtul. Asceticism has erroneously been construed as renunciation of the world, and tabtul as complete detachment from creation. Such distortions have resulted in the impoverishment and retardation of Muslims. Nokounam, may his sacred spirit be sanctified, terms these interpretations colonial mysticism, which, by promoting world-renunciation and detachment, handed over material resources to opportunists, thereby impoverishing the Muslim community.
| Key Insight: The erroneous interpretation of asceticism as world-renunciation and tabtul as detachment from creation are colonial distortions that have driven Muslims toward poverty and passivity. |
This critique is rooted in the Prophetic and saintly example who lived amongst creation and pursued the mystical path while actively participating in society. As per the lecture, true mysticism is not begging or filth, but attention to the Truth within the social milieu. Prophet Solomon (peace be upon him), though enjoying the worlds possessions, was ascetic because his focus was on the Truth rather than worldly manifestations.
The lecture sharply criticises ecstatic utterances (shathiyyat) and Qalandari conduct which, under the pretext of severance from creation, lead to misguidance and slander. Shathiyyat are actions outwardly appearing erroneous, even if their inner reality is blameless, such as vociferous behaviour without wine consumption. These behaviours cause misunderstanding and slander, and are therefore incompatible with tabtul. The seeker must, as the tradition admonishes, fear the places of accusations and avoid grounds of slander.
| Key Insight: Ecstatic utterances and Qalandari behaviours, due to their propensity to cause slander and misguidance, contradict tabtul, which is a rational and lawful conduct. |
This critique presents tabtul as a lawful and rational practice entailing adherence to social etiquette and avoidance of suspicious conduct. The tabtul practitioner neither disrespects creation nor refrains from gratitude to creation, perceiving Gods benevolence through His creatures.
Contrary to misinterpretations, tabtul does not signify isolation or alienation from society. Islam, as a religion founded upon cooperation and mutual assistance, conceptualises tabtul within the framework of social responsibility. Permanent detachment from creation leads to futility and contradicts the example of the Prophet Muhammad (peace be upon him) and the saints who pursued the path amidst creation. The lecture highlights the example of street cleaners working nocturnally to cleanse the alleys, underscoring the significance of social participation. These workers, through sincere effort, embody divine cooperation, sustaining societys vitality.
| Key Insight: Tabtul is attention to God within the context of social responsibility, not isolation or indifference towards creation. |
The tradition Cursed is he who casts all his burdens upon the people
censures those who impose their burdens on society. The tabtul seeker not only benefits from society but actively serves Gods creation through participation.
Tabtul, as an inner union with the Truth, renders the seeker unnecessary of apparent detachment from creation. Critiquing erroneous interpretations of asceticism and tabtul stresses the necessity of moderation and social presence. Colonial mysticism, by promoting renunciation and detachment, has resulted in Muslim passivity, whereas authentic tabtul is attentiveness to the Truth within social engagement. Criticism of ecstatic utterances and Qalandari behaviour introduces tabtul as a lawful and rational practice concomitant with social etiquette.
Tabtul in the Qurn, particularly in the verse وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا
(Al-Muzzammil: 8), denotes complete and sincere attention in worship and supplication to God. In the traditions, this concept is interpreted as qunt in prayer: رفع اليدين في الصلوة
. This interpretation associates tabtul with an act of worship concentrated entirely upon God. In Majma al-Bayan (Vol. 5, p. 389), tabtul is defined as sincerity in prayer and supplication without negligence: وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا أي أخلص له إخلاصًا
.
| Key Insight: Tabtul signifies qunt in prayer and sincerity in worship, manifested through raising the hands and attentive presence before God. |
Traditions from Imam Sadiq (a.s.) and Imam Baqir (a.s.) interpret tabtul as raising the hands in prayer and imploring God: رفع اليد في الصلوة و تضرعك إليه
. This definition distinguishes tabtul from social isolation and links it firmly with worship within society. Raghibs Mufradat also defines tabtul as complete severance in worship and sincerity of intention, emphasising pure attention to God without distraction.
Tabtul, as verbal remembrance accompanied by presence of heart, prevents heedlessness in worship. Allameh Tabatabai stresses that وَاذْكُرِ اسْمَ رَبِّكَ
(Al-Muzzammil: 8) refers to verbal remembrance, but tabtul perfects it through full heartful attention. This attentiveness negates mere lip service and strengthens sincerity in worship.
| Key Insight: Tabtul is verbal remembrance coupled with heartfelt presence, negating heedlessness and augmenting sincerity in worship. |
The verse Qulillhu Thumma Dharhum (Al-Anm: 91) also associates tabattul with exclusive concentration upon God and the disregard of all else.
Verse: Qulillhu Thumma Dharhum (Al-Anm: 91)
s Translation: Say: God, then leave them.
This verse invites the spiritual seeker (slik) to a pure focus on God within the social context, without necessitating outward severance from society.
Raghibs lexical analysis emphasises that tabattul does not contradict Islams prohibition of monasticism: L rahbniyya wa l tabattul f al-Islm (There is neither monasticism nor tabattul in Islam). Tabattul does not mean abstinence from marriage or seclusion from humanity. The Quran, in the verse Wa Ankih al-Ayam minkum (An-Nr: 32), encourages marriage, thereby implicitly forbidding tabattul as renunciation of marriage.
Verse: Wa Ankih al-Ayam minkum (An-Nr: 32)
s Translation: And marry off the single among you.
| Key Point: Tabattul, in consonance with Islams prohibition of monasticism and encouragement of marriage, does not signify renunciation of marriage or society. |
The title Batl given to Lady Maryam and Lady Fatimah (peace be upon them) also refers to renunciation of equals and exclusive dedication to God, not to separation from society. This meaning links tabattul to sincerity and nearness to the Divine.
In the Quran and narrations, tabattul is interpreted as devout humility (qunt) in prayer, presence of heart in remembrance, and sincerity in worship. This concept, along with the prohibition of monasticism and encouragement of social participation, guides the seeker to focus on God within the framework of worship and social life. Tabattul acts as a bridge that leads the seeker from heedlessness towards a loving presence before God.
The Prophets tabattul in the Cave of Hira, as narrated in Bihr al-Anwr (Vol. 39, p. 328), was a temporary seclusion for receiving revelation: Ibtad fh bi-al-tabattul wal-inqit wal-uzla f Jabal ir. This withdrawal was due to the station of submission and readiness for the Divine message, rather than permanent isolation from humanity. The lecture stresses that imitation of this seclusion without revelation leads to misguidance.
| Key Point: The Prophets tabattul in the Cave of Hira was a temporary withdrawal for the reception of revelation, not permanent isolation from creation. |
The perfected saints, at initial stages of their spiritual path, sometimes require temporary seclusion to achieve submission. This withdrawal resembles a poet seeking solitude to compose verses or a woman isolating herself for menstrual readiness. Yet, this withdrawal is temporary and for spiritual preparation, not permanent separation from humanity.
The lecture refers to the conduct of the late Agha Sayyid Ahmad Khansari, elucidating tabattul within society, accompanied by humility and responsibility. This divine scholar performed prayers in Tehrans Bazaar Mosque with full presence of heart, disregarding the number of followers or the absence of others. Through his joy in invoking blessings on the Imam and sitting for supplications, he exhibited purity and profound knowledge.
| Key Point: Tabattul of divine scholars, such as Agha Sayyid Ahmad Khansari, entails focus on God amidst society, along with humility and accountability. |
This scholar, through his will concerning the Imams share and non-interference after death, presented an example of tabattul combined with detachment. Unlike scholars influenced by microphones or crowd size, true tabattul is pure devotion to God without personal desire.
Tabattul is compatible with congregational prayer. The divine scholar worships God amidst the gathering with complete attention, unaffected by others presence. The lecture emphasises that tabattul does not signify withdrawal from humanity but rather attention to God within society. Congregational prayer, as a mirror of perfection, manifests tabattul in the social milieu.
| Key Point: Tabattul aligns with congregational prayer, manifesting attention to God within the heart of society. |
This perspective distinguishes tabattul from permanent isolation and abandonment of creation. The true practitioner of tabattul, like the divine scholars, remains socially present and serves creation with devotion to God.
The tabattul of perfect saints, including the Holy Prophet (PBUH) and divine scholars, is attentive devotion to God within society accompanied by responsibility. Temporary seclusion for submission is unique to the chosen ones; imitation of it without revelation results in deviation. Tabattul, as a light within society, guides the seeker to an inner union with the Truth.
Tabattul, in Manzil as-Sirn, is presented as one of the initial chapters of the spiritual journey (Chapter Two), distinct from pure abstraction (Chapter Ten). The lecture emphasises that tabattul relates to the preliminary attention to God and humility in worship, not the absolute abstraction which occurs at the ultimate stages of the path, following knowledge (irfn), annihilation (fan), and unification (tawd).
| Key Point: Tabattul constitutes an early stage of spiritual progress focused on attentive devotion and humility in worship, distinct from the ultimate stage of pure abstraction. |
This distinction prevents conceptual conflation. Tabattul, as a preliminary step, directs the seekers attention towards God in both worship and daily life, whereas Tajrid represents the consummate perfection of the spiritual journey.
Khwajah Abdullah Ansari categorises Tabattul into three degrees, the first of which was addressed in the preceding discourse:
Tajrid al-Inqita an al-Huzuz wa al-Luhuz ila al-Alam khawfan aw rajaan aw mubalh bi-hl.
This degree, termed Fali Tabattul, pertains to the renunciation of nafs desires and distractions towards the created world, motivated by fear, hope, or indifference. Nokounam classifies this degree as suitable for intermediate seekers who, having attained asceticism and piety, embark upon mystical progression.
At this stage, the seeker must relinquish three fundamental nafs defects:
Tabattul does not imply the renunciation of legitimate enjoyments. Huzuz bil-Haqqsuch as love for life and for the Shia, as exemplified in the conduct (sunnah) of the Imams (peace be upon them)is not incongruent with Tabattul. The seeker may partake of lawful pleasures, provided these are directed towards God.
This perspective aligns Tabattul with a balanced, shariah-compliant life. The Tabattul-endowed seeker neither shuns lawful pleasures nor indulges them heedlessly, but rather channels them along the path of the Truth.
Tabattul, as one of the foundational portals of the spiritual path, guides the seekers focus to God in worship and daily life. The first degree of Tabattul, by eliminating nafs defects, liberates the seeker from latent polytheism (shirk khafi). Legitimate enjoyments are congruent with Tabattul, inviting the seeker to a harmonious life. Tabattul, as a firm step, ushers the seeker toward higher stages of the spiritual journey.
Within Manazil al-Sairin, Tabattul is likened to a pure spring that directs the seekers inner attention to the Divine Reality, fostering detachment from hope, fear, and heedlessness concerning creation. Critiquing erroneous interpretations of asceticism (zuhd) and Tabattul underscores the necessity of moderation and societal engagement. Through devotion in prayer (qunut), attentive presence in dhikr, and sincerity in worship, Tabattul elevates the seeker from heedlessness to an inner union with the Truth. The exemplary conduct of the Perfect Saints, such as the Holy Prophet (peace be upon him) and Divine scholars, manifests Tabattul within the fabric of society, coupled with responsible stewardship. This treatise, revisiting the lectures of Nokounam , elucidates Tabattul in an elevated and scholarly register for specialist audiences.
