Discourses of the Late yatollh Muhammad-Rez Nekounam (Session 230)
The station of spiritual joy is akin to a breeze emanating from divine proximity that breathes serenity and inner delight into the soul of the wayfarer. Nevertheless, this exalted station remains vulnerable to a perilous adversary known as false securitya deceptive sentiment that may lure the wayfarer into heedlessness regarding the Divine ruse and lead to an unbefitting familiarity with the Divine Essence. The present exposition, drawn from Session 230 of yatollh Muhammad-Rez Nekounam's discourses, undertakes a meticulous examination of how spiritual joy must be safeguarded, especially in light of the superior station of Divine love.
Joy, in the realm of spiritual discipline, is a state of exalted delight born from proximity to the Divine Presence within the station of reverence (urmah). It blossoms like a fragrant flower in the garden of gnosis, saturating the soul with the intoxicating aroma of the Divine. Nonetheless, such joy must be vigilantly preserved against the blight of false security, as negligence in regard to the Divine ruse may plunge the wayfarer into egocentricity and impudence before the Majesty of the Truth.
Key Insight: Joy is the delight born of nearness to God, which must be guarded with reverence and fear of the Divine ruse, lest it devolve into delusion.
False security is the mistaken belief that proximity to the Divine guarantees exemption from Divine trials and punishment. This delusion casts a dark shadow over the light of spiritual joy, inclining the wayfarer toward unwarranted intimacy with God and oblivion to His transcendence. Preserving joy thus necessitates unbroken vigilance and decorum in the face of the Divine ruse.
Do they feel secure against Allahs devising? None feels secure against Allahs devising except the losers. (al-Arf, 99)
This verse serves as a luminous beacon warning the wayfarer against spiritual heedlessness, beckoning him to maintain an equilibrium of fear and hope throughout his journey.
To safeguard joy entails shielding this sublime state from carnal impurities and heedlessness of Divine Grandeur. The wayfarer must continuously perceive himself as undergoing Divine examination, resisting any illusion of exemption. Such awareness acts as an invincible shield against spiritual downfall, guiding the soul toward utter sincerity.
the Lectures of , may his sanctity be preserved (Session 230)
The station of surr (spiritual joy) resembles a gentle breeze emanating from divine proximity, which blows upon the soul of the seeker and conveys him to a state of profound spiritual delight and tranquillity. Nevertheless, this station is vulnerable to a perilous usurper known as false security, which may lead the seeker to heedlessness vis--vis the divine stratagem and an unguarded intimacy with the Absolute Reality. This treatise, drawn from the 230th session of s lectures, undertakes a rigorous examination of the preservation of surr vis--vis the sanctity of this station and the superiority of the station of ubb (divine love) over it.
Surr is a state of spiritual joy and exhilaration that emerges from nearness to the Divine in the station known as urmat (sanctity). This state is analogous to a flower blossoming within the garden of gnosis, intoxicating the seekers soul with the fragrance of the Divine. Yet, it is imperative that surr be shielded from the scourge of false security, for neglecting the subtle wiles of God may plunge the seeker into self-conceit and irreverence before the Divine.
False security denotes the erroneous presumption of immunity from divine trials and chastisement by virtue of ones closeness to God. This malady acts like a dark shadow obscuring the light of surr, seducing the seeker into an undue familiarity with the Divine and heedlessness of the grandeur of Divine Lordship. The preservation of surr thus necessitates the maintenance of decorum and perpetual alertness in the face of divine stratagem.
أَفَأَمِنُوا مَكْرَ اللَّهِ ۚ فَلَا يَأْمَنُ مَكْرَ اللَّهِ إِلَّا الْقَوْمُ الْخَاسِرُونَ
(الأعراف: ٩٩)
: Have they then felt secure against the stratagem of God? No one feels secure against the stratagem of God except those who are doomed to loss.
This Quranic verse stands as a beacon, cautioning the seeker against negligence and inviting him to uphold both fear and hope at every stage of the mystical journey.
The preservation of surr entails safeguarding this spiritual state from the afflictions of the nafs (ego) and heedlessness of Divine Magnificence. The seeker must always perceive himself as subject to divine trials even in proximity to God and refrain from any notion of invulnerability. Such vigilance acts as a shield protecting the seeker from spiritual downfall and directs him towards absolute sincerity.
The door of urmat comprises three stations: inbis (expansion), surr (joy), and shuhd (vision), each beset by a distinct subverter. Inbis is a cognitive opening that must be shielded from audacity and irreverence. Surr is the tranquillity borne of nearness that requires protection from false security. Shuhd is the witnessing of the Divine Truth that must be freed from attachment to causes and self-conceit.
These three stations resemble the rungs of a ladder, elevating the seeker towards the summit of gnosis. Each rung is an examination designed to assess the seekers sincerity and steadfastness. Should inbis be accompanied by irreverence, it devolves into impudence. Should surr mingle with false security, it leads to heedlessness. Should shuhd become tainted with self-conceit, it estranges one from the Truth. This intricate framework manifests the subtlety of the mystical path and the imperative of unceasing vigilance.
Divine stratagem herein denotes the trials and tests imposed by God to separate the sincere seekers from the pretenders. These trials resemble obstacles in a contest that may convert proximity into distance if the seeker neglects vigilance and reverence.
A pertinent metaphor is the traversal of a mountain ridge that may collapse beneath the seekers feet at any moment. Many servants who attained nearness, owing to neglect of divine stratagem, fell into deprivation and remoteness. This reality exhorts the seeker to maintain both fear and hope at every stage.
The lecture recounts a story from Isma in which a group of impoverished individuals were weeping on a shore out of fear of God, while among them a young man laughed. Upon inquiry into the cause of his laughter, he responded with a poem manifesting the station of ubb he had attained.
This tale acts as a mirror reflecting two approaches to the mystical path: the fear-driven mourners and the love-driven laughing youth.
The youth declares that others worship out of fear of Hell or desire for Paradise, whereas he, motivated by love for God alone, is indifferent to either. He proclaims:
The narrator cautions the youth, remarking that such a declaration of love is audacious towards the Beloved (God), and queries: What will you do if God rejects you and consigns you to Hell? This critique reflects apprehension regarding irreverence and heedlessness before divine grandeur, urging caution.
The youth replies that if his love does not bring him union, he will nevertheless cry out I love You even in Hell. He asserts that amid torment, he will proclaim his love for the Glorious Lord and beseech the polytheists to weep on his behalf, for otherwise his love would not be sincere.
This response resembles a flame illuminating the darkness of punishment, evincing the grandeur of the station of ubb.
The station of ubb constitutes the apex of mystical progression whereby the seeker is liberated from all carnal motives, be they fear of Hell or hope for Paradise. This station resembles a gateway opening towards divine witnessing and leads the seeker to complete salvation.
The lecture emphasises that the laughing youth dwells within the station of ubb, which surpasses the station of urmat. Here, the seeker transcends both security and stratagem and is devoted solely to divine love.
The lecture refers to a saying of the Commander of the Faithful, peace be upon him, who stated:
لا خوفاً من نارك و لا طمعاً لجنّتك، بل وجدتك أهلاً للعبادة
Translation: Neither out of fear of Your Hell nor out of hope for Your Paradise, but rather I found You worthy of worship.
This utterance constitutes the foundation of the station of ubb within Shiite mysticism and epitomises complete sincerity in worship.
It shines as a jewel within the treasury of Shiite knowledge, inviting the seeker to worship grounded in gnosis and love.
The lecture cites Du al-Shabniyyah, wherein the seeker, acknowledging his sins and weaknesses, implores God for forgiveness and nearness. This supplication exemplifies a loving entreaty that instils divine love in the seekers heart.
إلهي إن أخذتني بجرمي أخذتك بعفوك، و إن أخذتني بذنوبی أخذتک بمغفرتک، و إن أدخلتنی النار أعلمت أهلها أنی أحبک
Translation: O my God, if You take me by my sins, I take You by Your forgiveness; and if You take me by my transgressions, I take You by Your mercy; and if You cast me into the Fire, I will inform its inhabitants that I love You.
This declaration resounds as a passionate melody echoing in the heavens of gnosis, manifesting the steadfastness of divine love under all circumstances.