the Lectures of Nekounam (May his secret be sanctified), Session 287
The mystical path (sulk) constitutes an inward journey whereby the seeker is guided from the darkness of the nafs (egoistic self) towards the Divine Light. Along this trajectory, spiritual stations serve as steadfast ladders, directing the soul towards perfection and proximity to God. The treatise Manzil al-Sirn by Khwaja Abdullah Ansari presents a meticulous roadmap of this voyage, encompassing stages from the inception to the ultimate reality.
Among these stations, the gate of Ri (Contentment) occupies a pivotal position within the framework of mystical progression, playing an unparalleled role in the annihilation of the egoistic traits and alignment with the Divine Will. Ri, in its mystical definition, signifies the effacement of the servants attributes within the attributes of the Truth, whereby the seeker attains a Divine tranquillity wherein his will, contentment, and discontent are wholly supplanted by those of God.
The lectures delivered by Nekounam in session 287 offer a profound and critical elucidation of the maqm of Ri, substantiated through Quranic verses, Prophetic traditions, and mystical analyses.
Ri in mystical terminology is defined as the effacement of the servants qualities within the attributes of the Divine: al-ri bi-ri Allh tal huwa maw al-aqq tal ift al-abd bi-iftihi
. In this station, Gods will replaces the will of the servant, Gods contentment replaces the servants contentment, and Gods displeasure supplants the servants displeasure. This definition positions Ri as the epitome of total submission to the Divine decree, whereby the seeker is liberated from the confines of ego and becomes fully aligned with Divine volition. Ri is likened to a Divine breeze that breathes upon the seekers heart, guiding it from dispersion to tranquility and intimate communion with the Truth.
The nafs riya (content soul) is one obedient to Gods pleasure, devoid of resentment, opposition, or dissatisfaction regarding past or future events. While retaining its identity, this nafs is emptied of selfish desires and carnal appetites, attaining Divine tranquillity. The content seeker neither laments the past, fears the future, nor covets beyond Gods decree. This state resembles a clear mirror reflecting Divine Light, purifying the heart from otherness in relation to the Truth.
The commentator of Manzil al-Sirn defines Ri as ism lil-wuqf a-diqa term denoting the sincere standing of the seeker at the Divine Will without seeking precedence, delay, increase, or alteration. This sincere standing signifies complete submission, in which the seeker neither endeavors to advance, nor desires delay, nor demands alteration in Divine Will. It is akin to standing on a ground where no inclination other than Gods will has entrance.
Ri assumes a multifaceted position within the stages of sulk: it is the first station for the perfected (muahharn), the last station for beginners (mubtadin), and an intermediate station for the average seekers (mutawassin). This classification presents Ri as a bridge between the outset and culmination of the path. For the perfected, Ri marks the beginning of annihilation (fan) in Divine Unity; for the intermediate, a marker of progress; and for beginners, the most arduous station due to the necessity of annihilating the egoistic will and relinquishing carnal pleasures. This multifarious position serves as a ladder guiding the seeker from lower degrees toward the summits of tawd (Divine Unity).
For beginners, Ri represents the most difficult maqm due to the demand for annihilation of the egoistic will and abandonment of carnal desires. The beginners nafs, still intertwined with selfish inclinations, resists effacement of the will. This difficulty resembles a heavy burden borne only through rigorous spiritual struggle (mujhadah) and heart purification. The lectures emphasize that beginners, owing to their attachment to the nafs, remain hindered from complete submission to Divine Will.
The lectures critically address the use of the term mma (the masses) in mystical texts, recommending its replacement with mubtadin (beginners) to avoid disrespect towards the populace. This critique provides an ethical and sociological perspective on mystical literature. The term mma, sometimes connoting ignorance or populism, conflicts with human dignity and religious decorum. This proposal acts as a beacon illuminating the necessity for revising mystical literature and upholding respect for all social strata.
Ri, as the annihilation of the egoistic will within the Divine Will, represents the first step on the path of fan, liberating the seeker from selfhood. This annihilation unfolds progressively in the domains of action, attribute, and essence, culminating in intrinsic Divine Unity (tawd dht). The lectures stress that the annihilation of the will is a prerequisite for the subsequent annihilation of attributes and essence. This process resembles a journey guiding the seeker from the darkness of the nafs to the light of tawd, with Ri serving as the gateway to this path.
The lecture references the narration of Bayzd al-Bism in response to the question, What do you want?
, where he purportedly said, Urdu an l urda
(I want not to want). This narration points towards the annihilation of the will but is critiqued as incomplete because the will to abolish willing still indicates the presence of the nafs. The superior station involves complete voidance of will. This critique functions as a mirror reflecting the limitations inherent within the lower degrees of the path.
The lectures regard historical narrations, such as Bayzds, with skepticism, describing history as a repository of refuse lacking full reliability. This critique presents a methodological approach to examining mystical texts. Emphasizing caution against unverified narrations prevents navet and exaggeration. This perspective acts as a sieve, separating truth from baseless tales.
Contentment (ri) fundamentally differs from indifference (b-khiyl), for the contented seeker advances by the will of the Divine, not through negligence or lethargy. Indifference is a passive and nafs-driven state, whereas contentment is an active and divine condition in which the seeker harmonises with the Divine decree and transcends selfhood. This distinction resembles a line that separates the Divine light from the darkness of the ego.
The lecture elucidates Divine agency through the concept of faliyat bil-ishq (agency by love), positing it superior to agency by mere contentment (faliyat bil-ri), as the latter still retains an extraneous nafs (self). This perspective aligns coherently with the philosophical and theoretical mystical frameworks of Mull adr and similar traditions. Agency by love signifies the existential unity and manifestations of the Divine, whereas contentment remains incomplete due to the presence of the ego. Such explication serves as a gateway toward a deeper comprehension of Tawd (Divine unity).
Contentment, due to the enduring presence of the selfeven if obedientremains distant from perfect unity (tawd) and pertains to the intermediate ranks. The contented self, albeit submissive to the Divine, impedes complete annihilation (fan) of the ego. This limitation situates contentment as an intermediary stage, a precursor to intrinsic unity. This condition functions as a bridge guiding the seeker from the self toward egolessness (b-nafs).
The contented seeker purifies the nafs from its egocentric qualities and renders all mattersgood, evil, pleasant, and unpleasantequal in their eyes. This purification is the key to contentment, liberating the seeker from attachments and surrendering fully to Divine will. This state is akin to a clear spring welling forth from the heart of the seeker, drawing them closer to the realm of Divine unity.
The station of contentment, understood as the annihilation of ones own will in the Divine Will, leads the seeker beyond egocentricity towards the unity of actions and attributes (tawd al-afl wa al-ift). The critique of Bayazids narrative and the emphasis on the insufficiency of non-willing will point to the limitations of lower stages in the spiritual path. The methodological critique of historical traditions provides a rigorous framework for examining mystical texts. The distinction between contentment and indifference highlights the active, divine character of this station. The exposition of agency by love reveals the philosophical and mystical profundity of contentment. The selfs presence confines contentment to an intermediate level, serving as a prelude to intrinsic annihilation. The purification of the self unlocks this station, enabling full submission to Divine providence.
The lecture invokes the noble adth: Man abaa wa lam yahtamm bi-umr al-muslimn falaysa bimuslim, emphasising that night is the time to attend to the afflictions of others.
"Whoever wakes in the morning and does not concern himself with the affairs of the Muslims is not of them."
This adth underscores the social responsibility incumbent upon the believer. The mention of night symbolises the zenith of afflictions and the necessity of spiritual vigilance. The lecture elucidates that night represents a period of intensified pain and distress for others, during which the believer must strive to alleviate hardships. This perspective shines a light on social responsibility as an intrinsic component of mystical progression.
Through analysis of the adth, the lecture highlights the significance of night-time wakefulness for attending to others needs. Nighttime intensifies trials, illnesses, and turmoil. The contented believer, by remaining awake, dedicates themselves to relieving others suffering. This wakefulness acts as a lantern in the darkness, illuminating the path of service to creation. The lecture cites the nocturnal presence of the saints in the homes of the poor as evidence of their dedication to collective welfare.
The lecture critiques human selfishness exemplified by the purchase of necessities (e.g., rice) solely for oneself, calling for greater regard for others. Such selfishness stems from the commanding nafs (nafs al-ammrah), which impedes the seeker from communal benevolence. Contentment necessitates the eradication of this selfishness and the equitable sharing of blessings, thereby fostering social justice. This critique functions as a mirror exposing egocentric flaws and inviting the seeker toward moral rectitude.
Contentment differs fundamentally from selfish preference (e.g., favouring ones own children over others) and requires equality in benevolence. The contented seeker wishes well for all without discrimination. This equality is indicative of the dissolution of selfhood and the realisation of spiritual justice. This condition resembles a flat plain upon which the Divine light of benevolence shines equally on all.
While content with Divine will, the seeker nonetheless attends to others and eschews selfish egotism. Such attentiveness not only reflects spiritual submission but also fosters commitment to collective good. The lecture employs the analogy of fulfilling family needs to emphasise that the seeker should neither neglect personal duties nor succumb to selfish excess, but remain mindful of others. This balance resembles a scale weighing personal and social responsibilities equitably.
The lecture critiques ordinary human behaviour focused solely on self-preservation, advocating for attention to communal welfare. The contented seeker, by sharing blessings (such as rice), steers society towards justice and balance. This critique acts as a wake-up call, guiding the seeker from egocentric negligence toward altruistic service.
The station of contentment encompasses not only spiritual submission to Divine Will but also a commitment to collective good and social responsibility. The adth Man Aba underscores nocturnal vigilance for others hardships as a sign of true faith. Night awakening guides the seeker toward serving creation. Critiques of selfishness and preferential bias highlight the necessity of self-transcendence and the realisation of spiritual justice. Contentment mediates between personal duties and social obligations, steering society towards justice and harmony. This section elucidates the vital connection between contentment and social responsibility in daily life.
The chapter on contentment in Manzil al-Sirn functions as a ladder that guides the seeker from the darkness of the ego towards the light of Divine unity. Contentment, as the annihilation of servantly attributes within Divine attributes, brings the seeker into full submission to the Divine Will. Characterised by the annihilation of personal will, purification of the self, and equanimity in all affairs, contentment liberates the seeker from egocentricity and ushers in Divine tranquility. Its multifaceted station constitutes a bridge between the beginning and culmination of the spiritual path. Criticism of the term common people and suggestions for reform in mystical terminology reflect respect for human dignity. The adth Man Aba links contentment with social responsibility and emphasises nocturnal vigilance for others. Methodological critiques of historical narrations and the exposition of agency by love reveal the philosophical and mystical profundity of this station. Contentment not only signifies spiritual submission but also fosters collective benevolence, guiding society toward justice and balance.
Supervised by Sdeq Khdami
