Is Isolation from People a Sign of Gnosis/Mysticism?

Understanding the concept of 'Gnosis' (Erfan in Islamic mysticism) and its relationship with presence or absence in society is a crucial aspect of spiritual journey in Islam. Contrary to some misconceptions, absolute and perpetual isolation from people is not a sign of spiritual perfection or gnosis from a Quranic perspective; rather, in many instances, it contradicts the fundamental teachings of Islam. The Holy Quran consistently emphasizes the importance of active and responsible human presence in society, fulfilling social duties, upholding the rights of others, and spreading good while combating evil. True gnosis, from the Quranic viewpoint, signifies a profound and intuitive knowledge of the Divine Essence and His Attributes. This knowledge does not reach its zenith in isolation, but rather within the fabric of life and social interactions, where it manifests and matures. A true gnostic is not one who flees from society, but rather one who, while being present and fulfilling responsibilities within the community, maintains a heart constantly turned towards God, performing all actions with pure divine intention. The Quran calls believers to cooperate in righteousness and piety, not in sin and aggression. This call to cooperation necessitates being among people and engaging in constructive interactions. Allah Almighty, in several verses, emphasizes the importance of enjoining good and forbidding evil (Amr bil Ma'ruf wa Nahi anil Munkar). This religious duty is impossible without direct and continuous interaction with people, as it requires understanding societal issues, distinguishing right from wrong, and then inviting to good and deterring from evil. Such a mission transforms an individual into an active and responsible member of society and is incompatible with reclusion. Prophet Muhammad (peace be upon him), who was the most perfect example of a gnostic human and spiritual leader, never distanced himself from people. His life was replete with interactions with various individuals – rich and poor, friends and foes – and filled with social, political, military, and familial responsibilities. He was an exemplary citizen, a compassionate teacher, a just judge, a courageous commander, and a loving father. All these roles were performed within the societal context, through active presence among people. Even the Prophet’s temporary seclusion in the Cave of Hira before his prophethood was a transient period for contemplation and spiritual preparation, not a permanent way of life. After his prophethood, he returned to the people to fulfill his mission. Islam is not a religion of monasticism (complete renunciation of the world and ascetic isolation). Allah Almighty explicitly condemns such forms of monasticism in the Quran, which were innovated without divine command, considering them innovations incompatible with true teachings. Verse 27 of Surah Al-Hadid clearly states: 'And monasticism, which they innovated; We did not prescribe it for them except to seek Allah's pleasure.' This indicates that austerities undertaken without divine guidance and solely out of personal desire to abandon the world are not endorsed. However, this does not negate the practice of 'I'tikaf' (spiritual retreat) or 'temporary seclusion' for deeper contemplation, worship, or self-purpurification. Such periods of seclusion are tools to strengthen the soul and return to the societal arena with renewed vigor to serve creation, not an ultimate goal in themselves. The true gnostic is one who perceives the world and its beauties but does not become attached to them. He lives among people, cooperates with them, yet remains free from worldly entanglements. He knows that the pleasure of Allah lies in serving His creation. Helping the needy, caring for orphans and the destitute, establishing justice, resolving disputes, and maintaining kinship and social ties are all clear manifestations of worship that are actualized within the social fabric of life and contribute to one's spiritual perfection. Gnosis is a light of knowledge that illuminates the human heart, and its fruits are manifested in one's conduct and dealings with God's creation. If gnosis leads to absolute isolation, how can it be fruitful and help guide others? Therefore, it can be concluded that Islamic gnosis is not about distancing oneself from people; rather, at its core, it propels individuals towards social commitment, service to humanity, and playing a constructive role in society. The true gnostic is among the people, understands their problems, and strives to resolve them, while his heart remains constantly connected to the Creator, seeking His help. This beautiful integration between active presence in the world and a heart connected to the hereafter is the essence of Quranic gnosis. Thus, any call for pure isolation in the name of gnosis is, in fact, a deviation from the correct path of Islamic teachings and should be avoided. The path of Islamic gnosis is one that calls humanity, regardless of their position, towards righteous deeds, service to creation, and proximity to the Divine. This means that a merchant, a teacher, a laborer, or a politician can also be a gnostic if they perform their actions according to divine principles and for the pleasure of God, and do not neglect the rights of people. Gnosis is a state of the heart and soul that manifests in external actions and cannot be confined to isolation.