the Lectures of Nokounam, (Session 288)
The station of Ridha (satisfaction), regarded as one of the fundamental pillars of the mystical path in the esteemed treatise Manzil al-S'irn, is explored with unparalleled depth and profundity in the 288th lecture in the Iranian calendar). This station, elucidated in its three gradations Ridha billh (Satisfaction with God), Ridha 'an Allh (Satisfaction towards God), and Ridha f Allh (Satisfaction in God) serves as a spiritual ladder that guides the seeker from the acceptance of divine lordship towards annihilation and complete contentment in the Essence of the Truth. In this conceptual framework, Ridha is not merely the acceptance of God's will but rather a transformative journey from external forms to inner realities, from outward obedience to heartfelt love, culminating in the direct witnessing of the Divine Essence.
The station of satisfaction is defined in three distinct levels: Ridha billh (general satisfaction), Ridha 'an Allh (intermediate satisfaction), and Ridha f Allh (supreme satisfaction). These levels correspond respectively to the spiritual stages of Islam, Iman (faith), and Ihsan (excellence). The general satisfaction invites the seeker to accept divine lordship and to reject servitude to any but God; the intermediate satisfaction nurtures heartfelt love and faith within the seeker; and the supreme satisfaction guides them toward the direct witnessing of the Divine Essence and annihilation therein. This structure functions like a ladder, each rung elevating the seeker to a loftier summit beyond mere submission and affection.
This hierarchical structure depicts the ascending journey of mystical progression. Islam, as the outermost stage, summons the seeker to obedience of divine lordship. Iman, by incorporating heartfelt love, deepens the inner dimension of this obedience. Ihsan, the zenith of the path, transports the seeker to the station of witnessing and presence before the Divine Reality. This interconnectedness illustrates the systematic nature of Islamic mysticism in delineating the stages of spiritual maturation.
General satisfaction constitutes the initial stage of the station of satisfaction in which the seeker acknowledges God as their sole Lord and repudiates the lordship of others with displeasure and wrath. In this stage, none other than God is worshipped, and the seeker, through complete dissociation from all forms of polytheism, centres their very existence upon divine lordship. This acceptance forms a steadfast foundation upon which the subsequent stages are constructed.
General satisfaction is delineated by three prominent attributes: Ahabb (most beloved), Awla (most worthy of reverence), and Ahaqq (most deserving of obedience). These qualities situate God as a radiant sun at the core of the seeker's being the sweetest, the loftiest, and the most rightful of all entities.
An analytical observation reveals that Gods belovedness (Ahabb) signifies the seekers heartfelt love which inclines the heart toward the Truth. Being most worthy (Awla) indicates reverence and exaltation of the Divine Essence that deters the seeker from attending to others. The attribute of deserving obedience (Ahaqq) underscores the necessity for complete submission to God, affirming that no created being merits obedience but Him alone.
In the realm of general satisfaction, the seeker accepts every divine act, whether perceived as good or evil, exalted or lowly, prior or subsequent. This acceptance is not directed towards the nature of the act itself but rather towards its Agent God. Like a tranquil ocean, the seeker embraces each wave of divine will with submission and contentment.
From an analytical standpoint, this attribute reflects the seeker's total disengagement from self-willed judgments. Instead of assessing the act as good or evil, the focus remains fixed on the Lordship of the Agent, resulting in unconditional surrender before divine will.
Achieving general satisfaction is an arduous endeavour due to the souls immersion in polytheism, carnal desires, and worldly attachments. The seekers nafs (self) is akin to an untamed horse racing toward its passions, requiring tremendous spiritual exertion to rein. Only through inner strength and severance from all but God can the seekers heart become a domicile for divine lordship.
This difficulty fundamentally arises from attachments of the nafs which bind the seeker like chains, obstructing complete surrender to God. The spiritual struggle (mujhadah) against the nafs is the key that unlocks these fetters, enabling passage towards general satisfaction.
Within the sphere of general satisfaction, the seekers nafs is content and obedient to divine will, yet it has not been wholly annihilated. Although under control, the nafs remains at a station inferior to annihilation.
This condition clarifies the distinction between the gradations of satisfaction. At the general satisfaction stage, the self persists but submits to divine will, a submission that prepares the ground for higher stages.
At the station of satisfaction, the seeker shifts attention away from the act (whether good or evil) and concentrates upon the Agent (God). If God is the Agent, then His act is accepted as proper and valid. This perspective serves as a beacon in the night of spiritual wayfaring, guiding the seeker from self-centered judgments to complete surrender.
From an analytical perspective, this viewpoint accentuates the centrality of divine lordship in mystical progression. By focusing on the Divine Agent, the seeker frees themselves from superficial evaluations and attains unconditional submission.
This invocation, luminous as a prismatic spectrum, encapsulates the primacy of Ridha billh within Islam. Satisfaction with divine lordship, acceptance of Islam, and allegiance to the Prophethood constitute the foundational pillars of the mystical path.
General satisfaction is portrayed metaphorically as the Qutb Rahy al-Islm the central pivot of the Islamic mill upon which Islam firmly rests and which cleanses the seeker from the greatest polytheism. This metaphor illustrates the steadfastness and centrality of satisfaction within the Islamic spiritual framework.
Symbolically, the pivot signifies stability and centrality. Through purifying the seeker from shirk akbar, general satisfaction anchors them firmly upon the orbit of divine lordship.
Major polytheism (shirk akbar) denotes the worship of a created being alongside another, whereas minor polytheism (shirk asghar) pertains to attributing acts to other than God. General satisfaction purifies the seeker from major polytheism, guiding them towards pure monotheism.
This distinction underscores the essential need for complete dissociation from any form of non-divine worship. Major polytheism veils the seeker's heart like darkness, whereas general satisfaction, like a radiant light, dispels this darkness.
The Seeker, in the state of general satisfaction (ri mm), manifests gratitude (respect) towards all creatures, yet confines acts of worship exclusively to the Divine. His discontent is directed solely at the worship of any entity other than God, rather than towards the creatures themselves.
General satisfaction is actualised through the fulfillment of three essential conditions:
The conditions of general satisfaction correlate with the stations of Islm, mn, and Isn, though the sequence presented in the primary text requires amendment. Logically, the state of worthiness for obedience (aaqq) aligns with Islm; the state of belovedness (aabb) corresponds with mn; and the state of precedence for reverence (awwl) coincides with Isn.
وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ
And those who have believed are stronger in love for Allah.
(Srah al-Baqarah, 2:165)
إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ
If you love Allah, then follow me, so that Allah may love you.
(Srah l Imrn, 3:31)
The seeker may examine the authenticity of his satisfaction by measuring the degree of his love and yearning for God compared to all else. Should the remembrance of God enliven his heart and incline his being towards humility and worship, this constitutes evidence of genuine satisfaction.
The text refers to exemplars of practical contentment, such as those who, in battle, sacrificed their wives, children, and lives for God, preferring Him above all else. Such individuals shine like stars in the firmament of the spiritual path, embodying the manifestation of general satisfaction in real life.
The Chapter of Satisfaction serves as the fulcrum of the mystical mill of Islam, anchoring the seekers path firmly upon the orbit of Divine Lordship. This station, manifesting in three levels satisfaction with God (ri billh), satisfaction from God (ri an allh), and satisfaction in God (ri f allh) portrays the seekers progressive journey from acceptance of Divine Lordship to the vision and annihilation in the Divine Essence.
General satisfaction, as the initial stage, summons the seeker to sever ties with the greatest polytheism and submit entirely to the Divine Will. The characteristics of Gods belovedness, precedence in reverence, and worthiness of obedience, act as stars illuminating the seekers course. The difficulty of this station lies in overcoming carnal attachments; yet, through spiritual struggle and detachment, the seeker may render his heart a dwelling for Divine Lordship. Quranic verses and practical examples, such as the sacrifices of martyrs, further illuminate this station. The reordered conditions of satisfaction afford a clearer comprehension of the logical sequence of the spiritual path and demonstrate the systematic nature of Islamic mysticism in explicating this exalted state.
Supervised by Sadegh Khademi
