the Lectures of Nekounam, (Session 193)
Within the mystical compendium Manzil al-Sirn by Khwja Abdullah Ansr, abstinence (tubtil) is accorded a distinctive and foundational station in the spiritual journey. This station, positioned in the initial chapters following asceticism (zuhd) and piety (wara), not only directs the seeker towards complete attention to the Divine Truth but also cautions against deviations such as the harsh repression of the soul and improper severance from creation. The lecture of Session 193 by Nekounam, , offers a critical and profound reinterpretation of abstinence, focusing on two principal axes: first, the elucidation of abstinence as an attentive orientation towards the Divine and a guided governance of the soul; second, the critique of erroneous exegeses that reduce abstinence to a violent disengagement or suppression of the soul. The metaphor likening abstinence to a breeze that guides the seeker's heart towards the pure stream of Divine Truth, contrasted with improper severance as a cage that confines the spirit, eloquently illuminates these concepts.
In Manzil al-Sirn, abstinence, as the second chapter among the stations of spiritual progress, is subdivided into two levels: the first level entails attention to the Divine by relinquishing the prioritisation of people; the second entails attention to the Divine coupled with the guidance of the soul. Contrary to traditional definitions that construe abstinence as severance from people and the soul in the sense of cutting off or abandoning, true abstinence signifies complete attention to God. Such attention necessitates the setting aside of the primacy accorded to people or the soul, rather than their elimination. The Quran states regarding this matter: وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا (Al-Imrn: 97), And for Allah is the pilgrimage to the House for those who are able to find a way to it. This verse situates attention to God within the context of social practice and contradicts improper disengagement from creation.
| Key Point: Abstinence entails complete attention to the Divine Truth, not harsh disengagement from people or repression of the soul. |
The simile of abstinence as a stream that cleanses the seekers heart from the dust of prioritising creation elucidates this concept: abstinence guides the seeker towards the pure waters of knowledge.
The first level of abstinence does not denote severing ties with people but rather attending to God by abandoning the primacy of worldly matters and people. Neither people nor the world possess intrinsic primacy; rather, their good and evil derive from God. Disengagement from society constitutes misguidance and contradicts the conduct of the Prophets and saints, who attained perfection within the fabric of society. For instance, the Noble Prophet (peace be upon him) maintained complete attention to the Divine while actively present in the community.
| Key Point: The first level of abstinence involves attending to the Divine by setting aside prioritisation of people, not severing relationships with them. |
The analogy of improper disengagement as a wall isolating the seeker from creation clarifies this critique: abstinence is a bridge connecting the seeker to the Divine within social contexts.
The second level of abstinence does not imply the suppression or annihilation of the soul. Rather, the soul must be tamed and guided, for a dead soul is incapable of progressing towards perfection. Suppressing the soul engenders weakness and hypocrisy, whereas a tamed soul attains strength and is capable of magnificent acts, such as intense worship. The Quran affirms: إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي (Yusuf: 53), Indeed, the soul commands to evil, except those upon which my Lord has mercy. This verse underscores the necessity of guiding the soul through intellect and piety.
| Key Point: The second level of abstinence is the guidance and strengthening of the soul, not its suppression or elimination. |
The simile of the tamed soul as a horse that, under the riders guidance, gallops toward its destination illuminates this concept: a guided soul is the driving force of the spiritual journey.
Abstinence, as attention to the Divine Truth, is defined through two levels: relinquishing prioritisation of people and guiding the soul. The critique of harsh disengagement from creation and suppression of the soul emphasises the incompatibility of such interpretations with Islamic mysticism. Quranic verses and the conduct of the saints portray abstinence as a dynamic and social practice. The metaphors of the stream, the bridge, and the horse vividly elucidate these concepts.
The soul constitutes the motivational force in the mystical path and must be strengthened and guided. A tamed soul is capable of undertaking intense acts of worship, such as a thousand units of prayer, whereas a suppressed soul falls into hypocrisy even in simple deeds. The conduct of the Infallible Saints, such as the Commander of the Faithful (Al ibn Ab lib, peace be upon him), demonstrates the spiritual strength and authority in worship. A strong soul races towards the mountain of knowledge, while a weak soul drags the seeker into lethargy.
| Key Point: A tamed and strong soul is the motivational force guiding the seeker toward perfection. |
The simile of the soul as the legendary steed that, under the skilled riders guidance, dashes toward the summits of perfection elucidates this idea: the soul attains spiritual ascent by the guidance of intellect and piety.
The soul is akin to a horse that must be tamed through affection and guidance, not violence and repression. A tamed horse recognises its master and gallops toward its destination, whereas a suppressed horse becomes akin to a dead donkey, going nowhere. This allegory demonstrates the proper approach to the soul: guiding it with intellect, piety, and worship leads it toward perfection.
| Key Point: The soul is like a horse that is tamed through affection and guidance, not through violence or repression. |
The metaphor of taming the soul as a gardener nurturing a sapling into a robust tree clarifies the concept: the soul reaches spiritual fruition through proper guidance.
The commanding soul (nafs al-ammrah), described in the Quran as the force commanding evil (إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي, Yusuf: 53), must be directed by reason and piety. The commanding soul resembles a child who, through education and explanation, moves toward goodness. Suppression rather than guidance renders the soul weak and ineffective.
| Key Point: The commanding soul must be guided by reason and piety, not suppressed, to progress toward goodness. |
The simile of the commanding soul as a child who is directed toward perfection through upbringing elucidates this notion: the soul transforms into the dynamic force of the spiritual journey through proper guidance.
Certain mystical texts consider desire (haw) as the vitality of the soul and interpret its suppression as the death of the soul. This interpretation is erroneous because desire is a virus and ailment of the soul, not its life force. The Quran states: وَاتَّخَذَ إِلَٰهَهُ هَوَاهُ (Jthiyah: 23), And he took his desire as his god. Desire is a misleading factor that must be separated from the soul, not that the soul should be entirely suppressed.
| Key Point: Haw (desire) is the virus of the soul, not its life; it must be separated from the soul so that the true life of the soul may be preserved. |
The analogy of haw to a microbe threatening the health of the soul elucidates this critique: Tabattul purifies the soul from the disease of haw, not from its vitality.
Tabattul lies in the strengthening and guidance of the soul, not in its suppression. A tamed soul, akin to a steed or a robust tree, guides the seeker towards perfection. The critique of misinterpreting haw as the life of the soul underscores the significance of preserving the souls true life. The metaphors of the steed, gardener, and child illuminate these concepts with exquisite clarity.
A culture of violence, rooted in millennia-old tyrannical and despotic dominance, has engendered a flawed understanding of mystical concepts such as tabattul. This violence manifests in mysticism through the repression of the soul and severance of relations with others, leading not to the promotion of perfection but rather to weakness and hypocrisy. Genuine mysticism harmonises with the spiritual authority and strength of the pure saints, exemplified by the Prophet (peace be upon him) who declared, "I possess the strength of forty men."
| Key Point: Violence within mysticism is a consequence of tyrannical domination and is inconsistent with the authority of the pure saints. |
The analogy of harsh mysticism to a fire that produces ashes of weakness instead of light clarifies this critique: authentic mysticism is a lamp that illuminates the heart.
Arrogant mysticism, propagated by rulers and monarchs, has resulted not in the fortification of willpower and spiritual strength but in violence, repression, and passivity. Such mysticism directs humans towards irresponsibility, disorder, and a mendicant culture, distancing them from perfection. The conduct of the pure saints, marked by authority and societal responsibility, stands in stark opposition to this form of mysticism.
| Key Point: Arrogant mysticism leads to irresponsibility and degeneration, contradicting the conduct of the saints. |
The analogy of arrogant mysticism to a wind that scatters the ashes of degeneration instead of fertility elucidates this critique: true mysticism is a breeze that fertilises the sapling of knowledge.
Erroneous mysticism, rather than promoting perfection and strength, leads to degeneration, irresponsibility, and the propagation of an inefficient culture reminiscent of mendicancy and vagabondage. It diverts humans towards folly, perversity, and disorder, impeding societal progress. Historical experience demonstrates that erroneous mysticism results in deviation and weakness rather than producing wise and perfect individuals.
| Key Point: Erroneous mysticism results in degeneration and irresponsibility, diverting society from perfection. |
The analogy of erroneous mysticism to a path that leads not to the destination of truth but to the desert of degeneration clarifies this critique: authentic mysticism guides the seeker towards the pinnacle of knowledge.
The mysticism of Bayazid Bastami, symbolised by a confined and narrow space (like a small, low room in Bastam), exemplifies the mysticism of constriction which, rather than expansion and spiritual freedom, results in limitation and isolation. This form of mysticism contradicts the conduct of the Prophet (peace be upon him), who acted with openness and authority. Genuine mysticism, like that of Abu Said Abul-Khayr, breathes freely in the open air of self-knowledge.
| Key Point: The mysticism of constriction, such as that of Bayazid, leads to limitation and isolation, conflicting with the expansive mysticism of the saints. |
The analogy of constrictive mysticism to a cage that confines the spirit clarifies this critique: true mysticism is a sky that enables the spirit to soar.
Harsh and arrogant mysticism, rooted in tyrannical domination, has led to degeneration and irresponsibility rather than the promotion of perfection. The critique of the mysticism of constriction and the consequences of erroneous mysticism emphasise the incompatibility of these interpretations with the conduct of the saints. The metaphors of fire, wind, desert, and cage beautifully illuminate these concepts.
True tabattul culminates in spiritual ascension, as exemplified by the Prophet Muhammads (peace be upon him) Miraj, during which he journeyed from the Sacred Mosque to God. The Noble Quran states: سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى (Al-Isr: 1); Glory be to Him who carried His servant by night from the Sacred Mosque to the Farthest Mosque. This ascension symbolises the authority and life of the soul within tabattul, which is incompatible with the repression of the soul.
| Key Point: True tabattul leads to spiritual ascension, as observed in the conduct of the Prophet (peace be upon him). |
The analogy of tabattul to a ship that conveys the seeker to the shore of knowledge explicates this concept: tabattul is a journey towards truth, not a confinement within the narrowness of the soul.
Mysticism is the blossom of intellect; severing mysticism from intellect leads to deviation. The rational human, through the flourishing of intellect, attains authentic mysticism. Mysticism devoid of intellect is like a flower detached from its branch that withers away. This perspective presents mysticism as the continuation of intellect and emphasises the importance of prudence and piety in spiritual progression.
| Key Point: Mysticism is the blossom of intellect; mysticism without intellect results in deviation and withering. |
The analogy of mysticism to a blossom growing from the branch of intellect elucidates this concept: intellect is the root of knowledge, and mysticism its fruit.
Violence, as a cultural and social affliction, underlies numerous societal problems. Until this malady is remedied, societal advancement remains impossible. Violence in driving, prisons, and even mysticism results from a despotic culture that has led humanity to repression instead of guidance. Remedying violence requires cultural reform and the promotion of love and guidance.
| Key Point: Violence is the root of societal problems; its remedy necessitates cultural reform and promotion of guidance. |
The analogy of violence to a storm that uproots societys sapling clarifies this critique: guidance and love are the rains that fertilise society.
Tabattul results in spiritual ascension and the seekers Miraj, as witnessed in the conduct of the Prophet (peace be upon him). Mysticism, as the blossom of intellect, requires prudence and piety. The critique of violence in culture and society underscores the necessity of reform and guidance. The metaphors of ship, blossom, and rain beautifully clarify these concepts.
Tabattul, in the Manzil al-Sirn as the second chapter of the spiritual path, entails attention to truth and the guidance of the soul. This station is defined in two stages: renouncing prioritising people and strengthening the soul through intellect and piety. The critique of harsh severance from creation, soul repression, and the misinterpretation of haw as the life of the soul highlights the inconsistency of these interpretations with Islamic mysticism. Harsh and arrogant mysticism, rooted in tyrannical domination, has resulted in degeneration, irresponsibility, and mendicant culture, contradicting the conduct of the pure saints. True tabattul guides the soul like a steed or a robust tree towards perfection and leads to spiritual ascension, akin to the Prophets (peace be upon him) Miraj. Quranic verses such as وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ (l Imrn: 97), إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ (Ysuf: 53), وَاتَّخَذَ إِلَٰهَهُ هَوَاهُ (Jthiyah: 23), and سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ (Al-Isr: 1) elucidate tabattul as attention to truth and guidance of the soul. Mysticism, as the blossom of intellect, requires prudence and piety, and violence, as a cultural affliction, must be remedied through reform and guidance. The metaphors of stream, bridge, steed, gardener, child, fire, wind, desert, cage, ship, blossom, and rain vividly elucidate these concepts. Tabattul is consummated with the prayer اللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ and guides the seeker towards knowledge and perfection.
| Under the supervision of Sadegh Khademi |
