the Lectures of Nekounam, may his sanctity be preserved (Session 290)
Within the spiritual journey of mystical wayfaring, the station of Ri (contentment) shines forth like a lofty summit among the spiritual stations, guiding the seeker towards complete surrender to Divine decree and liberation from the nafs (egoistic self). This station, introduced in the revered treatise Manzil al-Sirn by Khwja Abdullah Ansr as one of the elevated stations of virtue, signifies a mutual contentment between the servant and the Divine. In this exposition, relying upon the scholarly lectures of Nekounam, may his sanctity be preserved, presented in session 290, the Bb al-Ri is elucidated through a scientific and academic lens. Key concepts such as istiw al-lt (equanimity of states), contentment with creation, and freedom from covetousness, are cohesively presented alongside profound analyses and Quranic interconnections.
Ridenoting the complete contentment of the wayfarer with whatsoever God has predestined in His divine decreeis a paramount station within the spiritual path. This contentment manifests as a reflection of Divine satisfaction with the servant and elevates the seeker to a nearness to God wherein the heart is freed from all resentment and dissatisfaction. Ri serves as a key unlocking the doors of carnal attachments and directing the seeker towards eternal tranquility within the Divine Will. This station harmonises with the noble Quranic verse:
At the outset of the station of Ri, although the wayfarer remains influenced by his nafs, this nafs is content, rather than resentful, towards the Divine Will. This contentment constitutes a foundational step on the path of mystical perfection. Yet the continued presence of the nafs represents an imperfection that must be rectified in subsequent stages of the spiritual journey. The wayfarer resembles a traveller who, bearing the burden of his carnal self at the beginning of the path, lightens this load through acceptance of Divine decree, ultimately reaching the station of self-annihilation (fan) of the nafs.
The continued presence of the nafs in the wayfarer signals an initial imperfection that must be overcome progressively in the course of spiritual wayfaring. Ri, as a bridge between carnal tendencies and the annihilation in Divine Will, guides the seeker to a station where the nafs is entirely obliterated and his own volition extinguished in the Will of the Truth. This process is akin to spiritual alchemy, transforming the earthy impurities of the nafs into the pure gold of sincerity, ultimately elevating the seeker to the exclusive stations of the mystics.
Gods satisfaction with the servant constitutes the necessary condition for the servants contentment with God. Should the heart of the wayfarer be content with Divine decree, this very contentment signals Gods pleasure with him. Conversely, dissatisfaction with Divine decree denotes estrangement from Divine satisfaction. This reciprocal relationship functions as a mirror wherein the servants contentment reflects the Divine pleasure, providing a criterion for assessing the seekers spiritual rank.
The exalted verse رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ (Srah al-Mida, 5:119) forms the Quranic basis for the station of Ri. This verse emphasises the reciprocal connection between Divine contentment and the servants satisfaction, demonstrating that the latter is the consequence of the former. This Quranic principle, like a luminous beacon, illuminates the wayfarers path and guides him towards Divine proximity.
The foremost characteristic of the station of Ri is istiw al-lt, the seekers attainment of a consistent state irrespective of any conditionwhether splendour or humility, hardship or ease. The wayfarer views apparent good and evil alike and beholds all through the prism of Divine Will. This attribute functions as a shield protecting the wayfarer from the fluctuating influences of external circumstances, thereby establishing inner tranquillity and steadfastness.
Within the station of Ri, the wayfarer is content with every good and evil dispensed by God, perceiving it as aligned with the Divine Will. Such contentment indicates complete reliance upon God and emancipation from the nafss distinctions between good and evil. The wayfarer, like a mighty tree, stands firm amidst the storms of Divine decree, regarding all occurrences as ultimately good.
The second characteristic of the station of Ri is contentment with creatures. The wayfarer at this stage harbours no dissatisfaction with any servant, even when confronted with injustice, treating all with affection and gentleness. This trait signifies a pure heart, liberated from hardness, wrath, and resentment, regarding all creation as the household of God. The wayfarer resembles a polished mirror that reflects the light of love onto all beings, emancipated from rancour and hatred.
At the station of Ri, the wayfarer perceives all creatures as the household and messengers of God, regardless of their faith or conduct. This vision stems from the Quranic principle الْخَلْقُ عِيَالُ اللَّهِ (creation is Gods dependents). The wayfarer, like a compassionate mother, enfolds all beings within the embrace of love and treats them with respect and kindness, recognising their divine origin.
The title Servant of God transcends kinship titles such as son, daughter, uncle, or aunt, as servitude constitutes the foundation of the prophets and saints mission. In the Noble Quran, the Prophet Muhammad (peace be upon him) is introduced as عَبْدُهُ وَرَسُولُهُ, indicating the primacy of servitude over prophethood. Through this perspective, the wayfarer regards all creatures in the exalted station of servitude, meeting them with respect accordingly.
The wayfarer at the station of Ri aids both the oppressed by support and the oppressor by restraining his injustice. This principle, derived from the noble tradition كُونُوا لِلظَّالِمِ وَالْمَظْلُومِ عَوْنًا, illustrates the seekers reformative approach. Instead of hostility, he endeavours for reformation and benevolence for all creation, like a gardener who waters the fragile sapling while straightening crooked branches.
Harshness and severity towards creation result from non-Divine cultural legacies inherited from eras of despotic rulers. The wayfarer in the station of Ri behaves compassionately towards both the virtuous and the wayward: encouraging the former towards goodness and reforming the latters faults. This approach, like a gentle breeze, softens hearts and frees them from anger and rancour.
The third hallmark of the station of Ri is liberation from covetousness and importuning God. The wayfarer in this station desires nothing from God and is content with what has been decreed. Like a tranquil sea, he is freed from the waves of craving and persistent pleading, wholly submitting to Divine Will. This attribute bespeaks inner self-sufficiency and complete reliance upon God.
At the station of contentment, the seeker possesses a heart that is both pure and mirror-like, perceiving all creation with affection, free from rancour, hatred, and resentment. This sound heart, much like a polished mirror, reflects the Divine Light and regards all beings as kin and intimates. This characteristic harmonises profoundly with the sacred verse إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ (Surah Ash-Shuara, verse 89), which declares: Except he who comes to Allah with a sound heart (transl. ).
Discontent towards others precipitates maladies of the spirit and body alike, such as anger, enmity, and even physical ailments. The seeker in the station of contentment is freed from these afflictions and, through purity and love, preserves the health of both soul and body. This contentment functions as an elixir, cleansing the heart of the rust of egoistic desires and guiding it toward eternal wellbeing.
Allameh Tabatabai, exemplifying humility and purity, esteemed even strangers above himself and refrained from judgement and arrogance. Like a luminous star in the firmament of knowledge, he viewed all with dignity and respect, entirely free from any sense of superiority. This behaviour constitutes a tangible exemplar of the station of contentment that guides the seeker toward a sound heart.
An example is that of a fruit seller who derived joy from witnessing love among people. This individual, with a pure heart, rejoiced in human bonds and viewed creation with affection. This exemplar, like a flower within the garden of mysticism, demonstrates that the station of contentment may manifest even among ordinary folk.
At the station of contentment, the seeker abstains from arrogance and self-superiority, engaging with creation through love and humility. He is akin to a gentle breeze that caresses all, refraining from negative judgements such as perceiving others as oppressors or enemies, and regards all as servants of God. This approach cleanses the heart from the rust of egocentrism and guides it toward unity with creation.
The seeker at the station of contentment greets all beings, even silently, and regards them as servants of God. This greeting functions as a bridge connecting the seekers heart to the hearts of creation, leading him towards unity with the Divine Household. Through this act, the seeker, like a bird soaring over the sky of knowledge, embraces all within the bosom of his love.
Within the station of contentment, the seeker transcends selfish desires, annihilating his will in the Divine Will. This annihilation resembles the dissolution of a drop into the boundless ocean of the Truth, liberating the seeker from egocentrism and carnal inclinations, and directing him towards the special station of the mystics.
Contentment commences with renunciation of the egoistic attribute and subsequently leads to departure from the ego itself. This process is akin to a journey beginning with the reformation of egoistic qualities and culminating in the complete effacement of the self within the Divine Will. Through this path, the seeker is emancipated from the fetters of ego and advances toward unity with the Truth.
Supervised by: Sadegh Khademi
