the Lectures of Nokounam, may his sanctity remain (Session 286)
Within the esoteric path of sr wa sulk (spiritual wayfaring), the station of ri (contentment and satisfaction) occupies a most exalted position amongst the lofty spiritual abodes. This station, wherein the wayfarer attains harmony with the Divine Will, not only signifies a profound submission and heartfelt pleasure in the decree of the Lord but also functions as a pivotal bridge towards loftier states such as idq (truthfulness), thr (self-sacrifice), and inbis (expansion of the soul). The present lecture, derived from the invaluable compendium Manzil al-Sirn, meticulously elucidates the station of ri with authoritative reference to the luminous verses of the Holy Quran, in particular verses 27 to 30 of Srah al-Fajr.
The discourse on the station of ri commences by anchoring itself in the resplendent verses 27 to 30 of Srah al-Fajr, which shine forth like a jewel in the diadem of Qurnic knowledge:
يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ
ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً
فَادْخُلِي فِي عِبَادِي
وَادْخُلِي جَنَّتِي
s translation: O tranquil soul! Return to your Lord, well-pleased and pleasing [to Him]. Enter, therefore, among My servants, and enter My Paradise.
These verses constitute a sublime address to the nafs al-mumainnah the tranquil soul which, akin to a vessel safely moored on the shore of certainty, is summoned towards its Lord. This divine invitation not only commands the souls return to the Ultimate Reality but explicitly demands that such return be accompanied by the dual states of ri and mariyya (being content and being contented with by God). Just as the sun dispels darkness with its radiance, so does this verse bar all paths of resentment and dissatisfaction from the wayfarer, guiding them steadfastly towards divine pleasure.
A salient aspect of this lecture is the critical appraisal of those interpreters who, in explicating the station of ri, restrict themselves to only a fragment of the verse namely, the phrase ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً while neglecting its introductory address يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ. This omission is likened to severing a branch from the tree of gnosis, thereby yielding an incomplete and deficient fruit. Such critique invites an expansive and meticulous study of the Qurns verses, ensuring that their full, profound meanings are apprehended in their entirety.
The Holy Qurn is like a crystal-clear fountain, offering its meanings in a comprehensive and logically coherent manner. To overlook segments of the verse is tantamount to neglecting a portion of a celestial melody, thus losing the integrity of its full harmony. The lecture underscores that a proper understanding of the station of ri demands attention to the verse as a whole, alongside its ordered and logical arrangement.
Within the sequence of mystical stations, ri is positioned subsequent to abr (patience) and prior to stations such as idq (truthfulness), thr (selflessness), u (humility), and inbis (spiritual expansion). Patience is likened to the fertile soil in which the seed of ri is sown, and ri itself is the blossoming flower emerging from this soil. This station guides the wayfarer from mere endurance of hardships (patience) towards an active and joyous acceptance of Divine Decree. The quality of inbis, common to these stations, may be compared to a gentle breeze that unfurls the constricted confines of the soul, leading the seeker towards spiritual freedom.
The station of ri is a sublime realm wherein the wayfarer attains concordance with the Divine Will, albeit with the persistence of the self (nafs). This concordance is akin to the dance of waves with the wind, symbolising submission and contentment in the face of Divine Decree. At this stage, the wayfarer distances themselves from all forms of resentment and opposition towards the Truth and harmonises the soul with the Divine command. This state does not entail the annihilation of the self, rather its calibration in accord with Divine Will, resembling an instrument expertly played by a masters hand, producing a melodious and enchanting harmony.
The lecture asserts that the nafs al-mumainnah (tranquil soul) is the steadfast foundation upon which return and contentment rest. Absent this inner assurance likened to a serene harbour for the tempest-tossed vessel of the soul the seeker cannot effectuate a return to the Lord nor attain the station of ri. The tranquil soul embodies a state of certitude and inner peace, freeing the seeker from the anxieties and uncertainties of the nafs, thereby preparing them for their return to the Ultimate Reality.
The stage of ruj (return) follows the attainment of tranquil soul and precedes contentment. This return resembles a journey whereby the seeker departs the realm of egotistical desires and ventures towards the Divine abode. Such return necessitates the abandonment of habits, passions, and otherness the wayfarer metaphorically shedding the heavy burden of attachments to soar lightheartedly towards the Lord. The lecture emphasises that without this return, entrance into the station of ri is unattainable.
One of the profound insights of this discourse lies in the distinction between primitive return and perfect return. Primitive return refers to a regression or turning back that may occur out of necessity or fearakin to a repentance devoid of genuine satisfaction or contentment. Conversely, perfect return, adorned with Reza (contentment), manifests as a blossom flourishing in the garden of faith. Reza is not the cause of the return itself but rather an attribute that consummates the return, elevating it to its highest perfection. This distinction shines forth like a luminous beacon, dispelling the shadows cast by incomplete or superficial exegeses.
The verses of Surah Al-Fajr, subsequent to addressing Reza, proceed to mention Marziyahbeing pleasing to Godand then the entrance into Ibad (the servants) and ultimately Paradise. These stages resemble the rungs of a ladder upon which the seeker ascends towards the zenith of spiritual perfection. Marziyah signifies that the seeker is not only personally content but has also attained the Divine Pleasure. The entrance into Ibad and Paradise represents the culmination of this spiritual journey, wherein the seeker is united with the company of the chosen servants and admitted into the Divine Garden.
This discourse critiques certain interpretations that neglect the logical sequence of spiritual stationsnamely, nafs mutmainnah (the tranquil soul), return, and then Reza. To place Reza prior to return is analogous to demanding fruit before sowing the seed. Such critique constitutes a summons for re-examining these interpretations and adhering strictly to the Quranic logic, which, like an exact blueprint, delineates the path of spiritual progression.
Sa, denoting dissatisfaction and opposition to the Divine Will, acts as a barrier obstructing the seekers path towards Reza. The discourse emphasises that the seeker must distance themselves entirely from any form of Sa, as though emerging from the darkness of complaint into the illuminating light of submission and contentment.
The discourse differentiates between Rezai return, referenced in Surah Al-Fajr, and Takwini return, exemplified by the phrase Indeed, to Allah we belong and to Him we shall return
(Inna lillahi wa inna ilayhi raji'un). Takwini return represents a universal, inevitable flow by which all beings return to the origin of existence, whereas Rezai return is a voluntary, conscious return suffused with contentment and submission. This distinction is akin to the difference between the compulsive current of a river and the free flight of a bird.
The present discourse, grounded in verses 27 to 30 of Surah Al-Fajr, elucidates the station of Reza as one of the pivotal stages in the spiritual journey of mystical wayfaring. This station, emerging subsequent to Sabr (patience) and predicated upon the prerequisites of nafs mutmainnah and return, culminates in the seekers alignment with the Divine Will and satisfaction with the Divine Decree. The critique of incomplete exegeses, the insistence on Quranic logical sequence, and the distinction between primitive and perfect return constitute the salient features of this analysis. Just as stars illuminate the night sky to guide travellers, the Quranic verses, with their clear and precise structure, illuminate the path of spiritual wayfaring for seekers. Supervised by Sadegh Khademi
