M6:485 — چون حمارست آنک نانش امنیتست / صحبت او عین رهبانیتست

Translation: He whose bread is his only aspiration is like a donkey; His company is the very essence of monasticism.

Meaning: This couplet suggests that an individual whose sole concern is material sustenance is akin to a donkey, and keeping company with such a person is, in essence, a form of spiritual isolation or monasticism.

Here, I wish to draw attention to a subtle point in the Masnavi, articulated amidst a debate between a bird and a hunter. The hunter, who is in fact a deceitful character aiming to trap the bird, offers an argument for seclusion and withdrawal from society. While coming from a cunning individual, his words contain a profound truth. He states: "He whose bread is his only aspiration is like a donkey; his company is the very essence of monasticism."

By "his bread is his only aspiration" (nānash āmniyyat ast), Mowlana implies someone whose ultimate desire, ambition, and sole concern is mere subsistence and the belly. Such a person, in Mowlana's terms, is like a "donkey" (ḥamār); an animal whose ear is always drawn to grass, thinking of nothing beyond its primal needs. As Mowlana further adds, "His ear is toward grass like a donkey; pass by him so you don't remain without skill/virtue."

It is here that the hunter introduces a crucial point: Did not the Prophet (peace be upon him) declare, "There is no monasticism in Islam" (lā rahbāniyyat fī al-Islām)? Indeed, in Islam, monasticism in the sense of absolute withdrawal from people, turning away from society, abstaining from marriage, and rejecting work, is forbidden and condemned. But why? Because the believer must be among people, do good to others, enjoin what is right and forbid what is wrong, and not shy away from striving (jihad) to purify the path of guidance. Yet, the hunter raises the question: Is all companionship desirable?

Mowlana's answer, through the hunter's voice (even if the hunter is not a purveyor of ultimate truth in the narrative), is that if one is to associate with "donkeys" – with those whose souls are dead and whose qibla (direction of prayer) is their stomach – this itself is a form of monasticism! When it was said, "do not practice monasticism," it meant, "sit with the good," with those who possess a living spirit, with those from whom spiritual benefit can be gained. If you choose to sit with those who are spiritually "animal-like," this is once again a form of monasticism. Why? Because spiritually and existentially, you remain in absolute solitude, surrounded by a multitude of bodies devoid of spirit, where only their physicality persists.

I interpret this as follows: Monasticism, in the sense of withdrawing from a good society, is a positive act. A virtuous and pure society where people of high ethics and spiritual cultivation interact is desirable. However, if our society is filled with those who think only of their bread, who are spiritually dead, and whose existence is barren, then associating with them is not only unhelpful but also harmful. Such company hinders spiritual growth and places one in a spiritual vacuum that is arguably worse than physical isolation in a cave, for a cave at least does not actively corrupt or drag one to debasement.

Therefore, this couplet serves as a warning regarding the choice of companions and an emphasis on the quality of social interaction, not merely presence within society. The criterion is spirituality and transcendent values; without them, even society itself can transform into a hidden form of monasticism.

Key takeaways

• Monasticism is not merely physical withdrawal; spiritual isolation amidst the 'animal-like' is also a form of monasticism.
• A person whose sole aspiration is bread and basic needs is akin to a donkey, and their company is fruitless.
• Choosing good companions is more vital for spiritual growth and transcendence than merely being present in society.
• The message 'there is no monasticism in Islam' is an invitation to constructive and spiritual interaction, not just any company.
• Associating with the heedless and worldly hinders one's spiritual path and leads to a form of inner solitude.