M6:2619 — بهر این کردست منع آن با شکوه / از ترهب وز شدن خلوت به کوه

Translation: For this, that glorious one prohibited From monasticism and going to solitude in the mountains. Meaning: This verse explains that the Prophet of Islam forbade extreme asceticism, excessive seclusion, and retreating into mountain solitude.

This verse, from Rumi's perspective, unveils a fundamental point in religious and social conduct. He attributes the prohibition of monasticism (rahbāniyyat) and retreating into the mountains — a tradition in some religions, including a segment of Christianity — to “that glorious one,” meaning the Prophet Muhammad (PBUH). The Prophet forbade tarahhub, which is extreme asceticism and monasticism, and “going to solitude in the mountains,” meaning complete isolation from society and withdrawal to caves and mountains.

The crucial point is that this prohibition does not stem from a reduction of spiritual value, but from the preservation of the rationality and social nature of religion. As I have explained before, one of the main afflictions of seclusion and isolation is that a person is deprived of the wisdom and insight of others, and of companionship with the righteous. For spiritual and intellectual elevation, we need “assemblies” and the “intellects” of others. Humans are not solitary beings who can perfect themselves in isolation; their growth is achieved within the fabric of society and through interaction with others.

Ghazzali, in his Iḥyāʾ al-ʿUlūm, extensively discussed the benefits and harms of seclusion (ʿuzlat). However, in the Muslim world, almost no jurist or mystic has ever issued a fatwa in favor of monasticism. The Prophet himself explicitly stated: «رهبانیة امتی الجلوس فی المساجد» (The monasticism of my community is sitting in mosques). This signifies the social nature of Islam; the mosque itself is a place for gathering, conversation, and the exchange of wisdom.

The Holy Quran, as we read in Surah Al-Hadid, also speaks of Christian monks with admiration, but not with an absolute endorsement of monasticism. It states: «و رهبانیة ابتدعوها ما کتبناها علیهم ولکن ما رعوها حق رعایتها» (And monasticism, which they invented — We did not prescribe it for them, but they did not observe it with due observance). This failure to observe it correctly transformed monasticism into an affliction. The Prophet of Islam identified the absence of monasticism as one of the distinguishing features of his religion, stating «لا رهبانیة فی الاسلام» (There is no monasticism in Islam).

In Islam, instead of seclusion, commands have been given for congregational prayers (Jum'ah), holy struggle (Jihad), visiting the sick, and even «imāṭat al-adhā ʿan ṭarīq al-muslimīn» — removing obstacles from the path of Muslims. These acts of worship all necessitate social presence, mutual cooperation and solidarity within society. Through seclusion and isolation, none of these great acts of obedience can be realized.

Key takeaways

• The Prophet Muhammad (PBUH) prohibited monasticism and complete social isolation.
• This prohibition aims to preserve the rationality and social dimension inherent in Islam.
• Isolation deprives individuals of collective wisdom, insight, and the companionship of the righteous.
• Rumi emphasizes that spiritual and intellectual growth is achieved within society through interaction.
• Islamic acts of worship like Jum'ah prayers, Hajj, and assisting the needy underscore social presence and solidarity.
• The Prophet's saying, 'The monasticism of my community is sitting in mosques,' highlights the shift from solitary retreat to communal engagement.