of Nekounam (may his sanctity be preserved) Session 291
Bab al-Ri represents one of the exalted stations in the mystical journey detailed in Manzil al-Sirn by Khwja Abdullah Ansr. This station summons the seeker towards complete contentment with the Divine Will. Like a radiant gem on the path of spiritual perfection, it guides the traveller to a conscious surrender before the decree of the Truth, and an expansion of the heart towards all that emanates from Him. Ri is not mere passive acceptance of fate; rather, it is a loving choice to harmonise with Divine Will, liberating the seeker from the fetters of egoistic attachments and leading to a universal peace with both the Truth and creation.
The station of Ri signifies the seekers thorough contentment with Gods Will, such that their state remains uniform in the face of good and evil, blessing and calamity, prosperity and adversity. This istiw al-lt (equilibrium of states) acts like a polished mirror, purifying the seekers heart from carnal reactions and guiding them into harmony with Divine Providence. In this station, the seeker neither rejoices in attaining desires nor grieves their absence; their satisfaction is solely rooted in the Will of the Truth.
Ri is defined as the inclination towards what the Truth desires and satisfaction with whatever God has decreed, whether calamity or reward, affliction or grace. This station, like a pure stream, aligns the seekers will with the Divine Will, rendering whatever comes from God agreeable to them. The contented seeker is like a steadfast tree standing firm against the storms of tribulations, surrendering joyfully and obediently to Divine Decree.
The equilibrium of states is a hallmark of the seekers liberation from the bonds of carnal emotions. They neither achieve earthly joy through attaining desires nor succumb to sorrow due to their loss. Their emotions, like a liberated bird, fly solely towards the Truth; their joy and grief are contingent upon the Divine Will. This quality elevates the seeker to a station where blessing and calamity, prosperity and hardship, benefit and harm are all alike.
The station of Ri stands as a summit guiding the seeker towards complete satisfaction with Divine Will and emancipation from carnal attachments. The istiw al-lt acts as a golden key, purifying the seekers heart from egoistic reactions and leading them into consonance with Divine Providence. Through surrendering their will to the Divine Will, the seeker attains an inner and comprehensive peace.
The seeker at the station of Ri is not only content with God but also pleased with creation, treating the creaturesGods servantswith love and sincerity. This satisfaction, like a soul-refreshing breeze, directs the seekers heart towards affection for creation and distances them from enmity and rancour. The contented seeker perceives creation as a manifestation of Divine action, attaining mystical unity of vision with them.
Contemporary society suffers from a lack of affection and sincerity among people. Even familial bonds, once replete with longing and love, have become devoid of warmth and intimacy. This deficiency, like a heavy shadow, obstructs the realisation of the station of Ri in social spiritual progress. The seeker must yearn for Gods creation and establish emotional and spiritual bonds with them, as if the creatures are mirrors reflecting the Divine Manifestation.
The contented seeker possesses a pure and sincere heart, cleansed of rancour, hostility, and bitterness. This purity of heart, like a crystal-clear spring, occupies the seeker with Divine satisfaction and protects them from carnal defilements. Such a heart is ready to receive Divine Light and responds to malevolence with kindness and love.
The contented seeker desires nothing beyond what is within reach and, thus, does not harbour hostility towards others. They view creation as subject to Gods Will and treat them with sincerity and peace. This trait, like a firm bridge, guides the seeker towards peace-making and unity of vision, averting carnal conflicts.
Ri towards creation is manifested as love and sincerity with Gods servants, guiding the seeker to unity of vision and emancipation from hostility. The critique of the absence of affection in society highlights the necessity for emotional bonds with creation. A pure heart and absence of conflict are hallmarks of this station, leading the seeker to social and spiritual peace.
The contented seeker in prayer and supplication does not insist or persist excessively but accepts whatever God deems expedient. This feature, as a sign of trust in Divine wisdom, prevents the seeker from carnal insistence and leads them to complete surrender before God. The supplication of the seeker, like a loving murmur, is offered only by Divine permission, with propriety and beauty.
The seeker petitions only when granted Divine permission, and their supplication is made with beauty and without insistence. The Holy Quran states:
Call upon Me; I will respond to you. (Surah Ghafir, 40:60)
This verse presents prayer as an act of worship rather than a carnal demand, which the contented seeker performs with due decorum and to the extent commanded by God.
The seeker maintains beauty and decorum in their requests, refraining from insistence or repetition. This beauty, like a fragrant flower, purifies the seekers conduct from carnal desires and adorns them with dignity and sincerity. Their petition arises not from carnal need but from surrender to Divine Will.
Prayer and petition in the station of Ri are accompanied by decorum, beauty, and absence of insistence. The seeker petitions only by Divine permission and with reverence, manifesting trust in the Wisdom of the Truth. This quality transforms prayer into an act of worship and love, bringing the seeker closer to Divine proximity.
One of the obstacles to the station of Ri is negligence and indifference, understood as the abandonment of effort and striving. The contented seeker never ceases exertion but strives with all their might, entrusting the outcome to God. This station, like a profound ocean, invites the seeker to a balance between endeavour and surrender.
Another obstacle is determinism, which denies human will and choice. The Holy Quran states:
Indeed, We guided him to the way, whether he be grateful or ungrateful. (Surah Insn, 76:3)
This verse emphasises the human role in accepting or rejecting Divine guidance, demonstrating that Ri is a conscious choice, not coercion.
The phrase Isr tata ukm Allh tal (being captive under Gods dominion) is criticised for implying determinism. The movement of creation is not captivity but rather Divine compulsion consistent with Gods ordinance. The contented seeker perceives creation under Divine Will, yet this viewpoint aligns with human free will and negates determinism.
The obstacles to the station of Ri are negligence and determinism, which impede effort and free will. Ri is a balance between striving and surrender, accompanied by conscious choice and trust in Divine wisdom. Criticism of determinism underscores the necessity to preserve this equilibrium.
The mystic speaks based on Shariah and reason, avoiding the deviations characteristic of the Qalandariyya and dervish way. They are akin to a jurisprudent acting with precision and rationality, steering clear of unfounded assertions. This adherence acts as a guiding light, maintaining the mystics course toward Ri and the Truth.
The Qalandar may, devoid of reliance on the Shariah and rationality, resort to unsupported statements, akin to a rawdhah-khn (a reciter of lamentations) who speaks without documented authority. This deviation, resembling a misleading shadow, distances him from the exalted station of contentment (ri) and drags him towards heedlessness or fatalism.
The distinction between the rif (mystic-knower) and the Qalandar is analogous to the difference between a mujtahid (jurisprudential authority) and a rawdhah-khn. The mujtahid, grounded firmly in authentic and reputable sources, speaks with caution and avoids error; whereas the rawdhah-khn may engage in rhetoric devoid of authoritative backing. The rif meticulously and rationally elevates contentment to a legally and spiritually substantiated station.
The station of contentment is contingent upon three principal conditions: istiw al-lt (equanimity across states), absence of carnal joy upon attainment of the desired, and absence of carnal sorrow upon its deprivation. These conditions, like steadfast pillars, guide the seeker towards righteous satisfaction and liberate him from the vicissitudes of the carnal passions.
The joy and sorrow of the seeker at this station are contingent upon the Divine Truth rather than the self. He neither rejoices in the acquisition of his desire nor laments its absence; rather, his emotions are subordinated entirely to the Divine Will. This characteristic, like a radiant light, adorns the seekers heart with true Godwardness.
At the station of contentment, blessing and adversity, abundance and scarcity, benefit and harm, are alike for the seeker, for his gaze rests solely upon the Divine Will. This unitive perspective, like an unfathomable ocean, liberates the seeker from dualistic perceptions of good and evil, guiding him towards divine satisfaction.
The seeker accepts whatever has been decreed for him and regards that which is not decreed as impossible. He refrains from attributing fault to God and is free from covetousness regarding what lies beyond the Divine decree. This cognition, like a resolute shield, preserves the seeker from self-deception and anxiety.
At the station of contentment, the seeker attains ul al-kull (universal peace) and becomes harmonious and empathetic with all servants of God, without ever showing disrespect or injustice to any. This peace, like a cloudless sky, adorns the seekers heart with unconditional love and guides him to mystical unity.
Contentment signifies an expansion and openness of heart, which directs the seeker towards love and sincerity with all beings. This expansion, like one of the Divine Names manifesting, shines forth in the seekers heart and propels him towards boundless satisfaction.
The contented seeker possesses a joyful and satisfied heart, free from resentment, enmity, and grievance. Even when confronted with evil, he responds with goodness and lovea hallmark of spiritual perfection that adorns the heart with serenity and joy.
Each night, the seeker purifies his heart, freeing it from every rancour and grievance. This purification, like a sacred ritual, prepares the heart to receive Divine Light and signals the clarity and purity intrinsic to the station of contentment.
To examine his heart, the seeker must observe how many among others he loves and whether he can behave with sincerity towards all creation. This trial, like a clear mirror, reveals his progress in the station of contentment and calls him to self-awareness and heart purification.
The servant of God holds the highest sanctity, surpassing even the progeny of the Prophet. The seeker must honour this sanctity because creation reflects the manifestations of Divine action. This principle, like a guiding light, invites the seeker to respect and love creation.
The narration The believer is superior to the Kabah emphasises the spiritual eminence of the believer. This tradition highlights the intrinsic value of the faithful human and integrates respect for creation as an essential aspect of the mystical path. The contented seeker circumambulates creation as though it were a living Kabah.
Quranic Verse:
Indeed, if you support Allah, He will support you.
(Surah Muhammad, 47:7)
This verse establishes the nexus between contentment and divine assistance, presenting satisfaction with creation as a precondition for Gods help.
The hadith Man kna lillh kna allhu lahu (Whoever is for Allah, Allah is for him) underscores the significance of sincerity and submission to God. It presents the station of contentment as the fruit of sincerity and leads the seeker towards righteous satisfaction.
The chapter on contentment (Bab al-Ri), standing as a lofty summit in the mystical path, guides the seeker towards complete satisfaction with Divine Will and sincere harmony with Gods creation. This station is defined by equanimity of states, freedom from carnal emotions, and alignment with the Divine Will. The contented seeker not only finds pleasure in God but behaves with love and sincerity towards creation, free from rancour, enmity, and compulsive supplication. The main pitfalls in this station are heedlessness and fatalism, which prevent the seeker from exertion and free will. The distinction between the rif and the Qalandar hinges upon adherence to Shariah and reason, which elevates contentment to a substantiated rank. Conditions such as expansion of heart, universal peace, and respect for the sanctity of creation direct the seeker towards unconditional love and mystical unity. Quranic and Prophetic foundations elucidate the depth of this station, presenting it as the culmination of sincerity and submission. This station, like an infinite ocean, directs the seeker towards spiritual perfection and proximity to the Divine.
Supervised by SSadegh Khademii
