LETTER 95: SEPARATION FROM PEOPLE

In the name of God, the Merciful, the Compassionate!

Dear Brother Shamsuddin, may God grant you the gift of piety! There are two kinds of seclusion and separation from men. The first is in relationship to a man who is not at all needed by people, either for his knowledge or his religious instruction. Such a person should separate himself entirely from other men. He should have no intercourse at all with them, except on Fridays and in an assembly, or on big feast days, or on the pilgrimage, or in a learned gathering, or on some other unavoidable occasion. Except for these, he should conceal himself, so that no one might recognize him, nor might he recognize anybody else. If, however, such a person wishes to cut himself off utterly from people and his association with them, even on Fridays or in any assembly and so on, because of what he sees takes place on such occasions, it is not fitting for him to do so unless he does one of two things. He could go to some place where it will not be possible for him to come on Fridays or attend the congregational prayer, such as in some mountainous region, or on an island. Perhaps that is why some go to such distant places and remain there. On the other hand, he might know that the real harm that would accrue to him as a result of participating in the Friday congregation would be greater than the merit of such participation, due to his association with others. When sin is greater than merit, then certainly it is permissible to abandon Friday appearances and participation in congregational prayer. It is said that a very learned old man in Mecca used not to be present in the mosque for the Friday gathering or congregational prayer, without any excusing factor perceptible by others. He was asked to explain his behavior. He said: The sin that is my lot as a result of mingling with men is greater than the merit that accrues to me as a result of participating in the Friday prayer. The common opinion of the members of this group concerning this work, however, is that they should mix with the people during the Friday gathering and congregational prayer, as well as in charitable works, but, apart from these occasions, they should remain separate from others. If, however, anybody resides in a city but does not take part in the Friday gathering or congregational prayer, he is doing something of great significance. It requires a very fine perception and a perfect knowledge. It is not allowable for everybody. Second, he should be a person who is so exemplary in his knowledge that men are in need of him in the work of faith. For example, he might discourse about God, reject some innovation, or, by deed and word, incite men to some work of faith. It would not be proper for such a man to withdraw completely from the society of men. Rather, he should remain among men in order to give them advice and instruction about the life to come. This is a practice dating back to the Prophet, who said: If innovations begin to appear, and a learned man keeps quiet, let the curse of God be upon him. This is precisely when he should be among the people. It would not be right if he did not appear among them. If such a person were to separate himself from people, it would be in imitation of Master Abu Bakr Furak, who decided to go all by himself and give himself up wholly to devotion in some mountainous region, He heard a voice saying: O Abu Bakr, since you have been enlightened by God Almighty about so many matters of advantage to people, why have you abandoned God's slaves? He returned and once again began to reside among people.

It is related that Abu Bakr Ishaq said to the sages inhabiting the mountains of Lebanon: O eaters of grass, how is it that you have passed by the community of Muhammad and fallen into the clutches of heretics, and are wholly taken up here with eating grass? They replied: We don't have strength to associate with men. God Almighty has given that strength to you. You have to give instruction to the people. Such a man, even though he is with the people in his person and in gatherings, and shows himself firmly rooted in all his duties toward them, then with all of this, what need does he have of building up a treasure for himself for the world to come? Consider what happened to Umar ibn Khattab, who said: If I sleep in the night, it is my loss; and if I sleep by day, it is a loss to the people.

Living a kind of life in which one is bodily with the people, yet during which one keeps one's heart far from them, is very difficult indeed! Imam Ghazzali said: When a wave of disturbances sweeps over the land, such a state of affairs arises that although people seek a learned man, yet they derive no profit from their quest, nor are matters of the faith of any concern to anybody. In such a time, a learned man is also excused. He may seek seclusion, fly far from men, and bury his knowledge, that is, he understands correctly the command to seek seclusion and fly from men, for its advantage will be considerable. It can also be extremely detrimental. Somebody might say that the Prophet said, You should live with the group, for the mercy of God is upon the group. In addition, Satan acts like a wolf toward men, catching them when they are by themselves. Again it is said to be forbidden in these terms: Satan is with the solitary, yet distant from any two people.

The answer to this is that the Apostle did say this, but he also enjoined seclusion and withdrawal from men in a wicked and disturbed age, and there cannot be any contradiction in his words. Also, he said: You should be with the group! In other words, Do not fly from people on Friday or during the various assemblies! I myself have said that the duty of the recluse is to participate in all good works of the people, but to refrain from associating and taking part in their other activities, on account of the dangers inherent in such participation. Again, when he spoke thus: You should be with the group, it was not a time of disturbance. Also, anyone who is somewhat weak is not advised to live by himself. A man of strength and insight into the demands of the faith can, however, as the Prophet himself said, separate himself from the people in an age afflicted with disturbances. It is even said that this would be the best course of action for such a person. Except on a Friday and for the assemblies, he should not venture forth. Nevertheless, he should also participate in all good works so as not to be deprived of the merit contained therein-for there is a great merit to be derived from the group, even though some have been ruined by it. There is a Tradition about the great saints that says that they should be present on Fridays and in the congregation. If anyone says that the Prophet said: The leaders of my community are those who sit in the mosque, then this should be denied, for there they are not far from men. It may be remarked that this pertained to an age not suffering from disturbances, and also when there was no fear. If someone sits in the mosque, he should not mix with the people. If he does, then he is both with them in body, and not far from them in heart-yet the whole purpose of seclusion is to be far off in body.

O brother, if there is something expensive and you are too poor to purchase it, it is still quite permissible to desire it-but do not make a fuss about it! If you have water in your house, no grass will grow, but it will be cool, Also, if you gain a victory, it is no cause for astonishment. A poor cook suffers, wears blackened clothes, and has to bear the heat of the fire, while somebody else gets the food. Mones said, Show Yourself and felt the sword of You cannot see Me yet pieces of stone were granted this blessing When his Lord manifested His glory to the mountain (Q7:143). If you do not find Him, it was simply not ordained that you should. Let your heart remain con tent! Moses was told: If you were granted what you are seeking. there would be no diminution of My beauty, nor any loss of glory to Me. On the contrary, this mountain without a heart would be effaced in the world of your grief. Still, I have something in store for you.

I cannot easily leave you, Yet I have plans for your tresses and lips!

O brother, if Adam had not been ensnared by the wheat, there would not have been any blemish on His glory. And if Moses had been granted the vision of the Lord, there would not have been any loss in His beauty. The perfection of His beauty, however, makes it inevitable that thousands of lovers will lament and clamor after Him, yet remain caught in the chain of His wrath and in the net of separation-until the glory of His perfect Beauty appears!

On the night a pain arises in your head, give your complete devotion to it, for the headache He gives is no mere folly. It is related that Azir was granted a revelation. O Azir, if, according to My measurement, I give you an apricot, thank Me for it! Also, do not look with scorn upon it! Take note that when I was parceling out the ages, I remembered you!

O Beloved, my name is inscribed in Your register! I am happy to be the least of Your soldiers!

Peace!

In the name of God, the Merciful, the Compassionate!

Dear Brother Shamsuddin, may God grant you the gift of piety! There are two kinds of seclusion and separation from men. The first is in relationship to a man who is not at all needed by people, either for his knowledge or his religious instruction. Such a person should separate himself entirely from other men. He should have no intercourse at all with them, except on Fridays and in an assembly, or on big feast days, or on the pilgrimage, or in a learned gathering, or on some other unavoidable occasion. Except for these, he should conceal himself, so that no one might recognize him, nor might he recognize anybody else. If, however, such a person wishes to cut himself off utterly from people and his association with them, even on Fridays or in any assembly and so on, because of what he sees takes place on such occasions, it is not fitting for him to do so unless he does one of two things. He could go to some place where it will not be possible for him to come on Fridays or attend the congregational prayer, such as in some mountainous region, or on an island. Perhaps that is why some go to such distant places and remain there. On the other hand, he might know that the real harm that would accrue to him as a result of participating in the Friday congregation would be greater than the merit of such participation, due to his association with others. When sin is greater than merit, then certainly it is permissible to abandon Friday appearances and participation in congregational prayer. It is said that a very learned old man in Mecca used not to be present in the mosque for the Friday gathering or congregational prayer, without any excusing factor perceptible by others. He was asked to explain his behavior. He said: The sin that is my lot as a result of mingling with men is greater than the merit that accrues to me as a result of participating in the Friday prayer. The common opinion of the members of this group concerning this work, however, is that they should mix with the people during the Friday gathering and congregational prayer, as well as in charitable works, but, apart from these occasions, they should remain separate from others. If, however, anybody resides in a city but does not take part in the Friday gathering or congregational prayer, he is doing something of great significance. It requires a very fine perception and a perfect knowledge. It is not allowable for everybody. Second, he should be a person who is so exemplary in his knowledge that men are in need of him in the work of faith. For example, he might discourse about God, reject some innovation, or, by deed and word, incite men to some work of faith. It would not be proper for such a man to withdraw completely from the society of men. Rather, he should remain among men in order to give them advice and instruction about the life to come. This is a practice dating back to the Prophet, who said: If innovations begin to appear, and a learned man keeps quiet, let the curse of God be upon him. This is precisely when he should be among the people. It would not be right if he did not appear among them. If such a person were to separate himself from people, it would be in imitation of Master Abu Bakr Furak, who decided to go all by himself and give himself up wholly to devotion in some mountainous region, He heard a voice saying: O Abu Bakr, since you have been enlightened by God Almighty about so many matters of advantage to people, why have you abandoned God's slaves? He returned and once again began to reside among people.

It is related that Abu Bakr Ishaq said to the sages inhabiting the mountains of Lebanon: O eaters of grass, how is it that you have passed by the community of Muhammad and fallen into the clutches of heretics, and are wholly taken up here with eating grass? They replied: We don't have strength to associate with men. God Almighty has given that strength to you. You have to give instruction to the people. Such a man, even though he is with the people in his person and in gatherings, and shows himself firmly rooted in all his duties toward them, then with all of this, what need does he have of building up a treasure for himself for the world to come? Consider what happened to Umar ibn Khattab, who said: If I sleep in the night, it is my loss; and if I sleep by day, it is a loss to the people.

Living a kind of life in which one is bodily with the people, yet during which one keeps one's heart far from them, is very difficult indeed! Imam Ghazzali said: When a wave of disturbances sweeps over the land, such a state of affairs arises that although people seek a learned man, yet they derive no profit from their quest, nor are matters of the faith of any concern to anybody. In such a time, a learned man is also excused. He may seek seclusion, fly far from men, and bury his knowledge, that is, he understands correctly the command to seek seclusion and fly from men, for its advantage will be considerable. It can also be extremely detrimental. Somebody might say that the Prophet said, You should live with the group, for the mercy of God is upon the group. In addition, Satan acts like a wolf toward men, catching them when they are by themselves. Again it is said to be forbidden in these terms: Satan is with the solitary, yet distant from any two people.

The answer to this is that the Apostle did say this, but he also enjoined seclusion and withdrawal from men in a wicked and disturbed age, and there cannot be any contradiction in his words. Also, he said: You should be with the group! In other words, Do not fly from people on Friday or during the various assemblies! I myself have said that the duty of the recluse is to participate in all good works of the people, but to refrain from associating and taking part in their other activities, on account of the dangers inherent in such participation. Again, when he spoke thus: You should be with the group, it was not a time of disturbance. Also, anyone who is somewhat weak is not advised to live by himself. A man of strength and insight into the demands of the faith can, however, as the Prophet himself said, separate himself from the people in an age afflicted with disturbances. It is even said that this would be the best course of action for such a person. Except on a Friday and for the assemblies, he should not venture forth. Nevertheless, he should also participate in all good works so as not to be deprived of the merit contained therein-for there is a great merit to be derived from the group, even though some have been ruined by it. There is a Tradition about the great saints that says that they should be present on Fridays and in the congregation. If anyone says that the Prophet said: The leaders of my community are those who sit in the mosque, then this should be denied, for there they are not far from men. It may be remarked that this pertained to an age not suffering from disturbances, and also when there was no fear. If someone sits in the mosque, he should not mix with the people. If he does, then he is both with them in body, and not far from them in heart-yet the whole purpose of seclusion is to be far off in body.

O brother, if there is something expensive and you are too poor to purchase it, it is still quite permissible to desire it-but do not make a fuss about it! If you have water in your house, no grass will grow, but it will be cool, Also, if you gain a victory, it is no cause for astonishment. A poor cook suffers, wears blackened clothes, and has to bear the heat of the fire, while somebody else gets the food. Mones said, Show Yourself and felt the sword of You cannot see Me yet pieces of stone were granted this blessing When his Lord manifested His glory to the mountain (Q7:143). If you do not find Him, it was simply not ordained that you should. Let your heart remain con tent! Moses was told: If you were granted what you are seeking. there would be no diminution of My beauty, nor any loss of glory to Me. On the contrary, this mountain without a heart would be effaced in the world of your grief. Still, I have something in store for you.

I cannot easily leave you, Yet I have plans for your tresses and lips!

O brother, if Adam had not been ensnared by the wheat, there would not have been any blemish on His glory. And if Moses had been granted the vision of the Lord, there would not have been any loss in His beauty. The perfection of His beauty, however, makes it inevitable that thousands of lovers will lament and clamor after Him, yet remain caught in the chain of His wrath and in the net of separation-until the glory of His perfect Beauty appears!

On the night a pain arises in your head, give your complete devotion to it, for the headache He gives is no mere folly. It is related that Azir was granted a revelation. O Azir, if, according to My measurement, I give you an apricot, thank Me for it! Also, do not look with scorn upon it! Take note that when I was parceling out the ages, I remembered you!

O Beloved, my name is inscribed in Your register! I am happy to be the least of Your soldiers!

Peace!