The "Gate of Satisfaction" shines like a jewel in the crown of mystical spirituality. It is the station that guides the traveller (slik) away from self-centeredness towards God-centeredness. This station, which is highlighted in the esteemed book Maqamat al-S'irn by Khwajah Abdullah Ansari as one of the prominent stages of drawing near to the Divine, manifests in three degrees: Satisfaction with God (Rida bi-llah), Satisfaction through God (Rida an-llah), and Satisfaction with God's Satisfaction (Rida bi Rida-llah). This lecture, grounded in the luminous verses of the Holy Qur'an and mystical experiences, seeks to explain these stages and critique satisfactions based on selfish interests. It is like a spring that gushes from the mountain of knowledge.
In the mystical journey, satisfaction manifests in three stages: Satisfaction with God (Rida bi-llah), Satisfaction through God (Rida an-llah), and Satisfaction with God's Satisfaction (Rida bi Rida-llah). These stages form a ladder, guiding the slik from the acceptance of Gods existence as the unique deity to submission to the Divine Decree, and ultimately to the total dissolution of the personal will before the Divine Will. Satisfaction with God (Rida bi-llah): In this stage, the slik accepts God as the sole Lord and Deity, purging any form of polytheism or attachment to anything other than the Truth from their heart. This acceptance serves as the foundation upon which the journey of spirituality is built. Satisfaction through God (Rida an-llah): In this stage, the slik becomes content with the Divine Decree, whether it appears outwardly as good or bad, aligning their will with that of the Lord. This surrender is like a stream flowing towards the vast ocean of Divine knowledge. Satisfaction with God's Satisfaction (Rida bi Rida-llah): The highest stage of satisfaction is a complete surrender to God's will, to the point where the slik does not hold any dissatisfaction or desire for anything but the pleasure of God. This station is like the peak of a mountain where the slik is entirely freed from all worldly attachments. These stages represent the sliks evolutionary journey from the acceptance of the Divine existence to the obliteration of their personal will in the face of Gods will. Like a flower blossoming from a bud, the slik in this journey moves from self-centeredness to God-centeredness.
In the stage of Satisfaction with Gods Satisfaction (Rida bi Rida-llah), the slik reaches a level of submission where they hold no will for themselves. Even if God were to place them into the fire of Hell, they would still be content with Gods will. This absolute surrender is like a star shining in the darkness of Divine tests.
This verse indicates the mutual satisfaction between God and the servant, which reaches its zenith in the stage of Satisfaction with Gods Satisfaction (Rida bi Rida-llah).
One of the notable aspects of the lecture is the critique of satisfaction motivated by personal interests, such as seeking Paradise or avoiding Hell. This type of satisfaction is akin to spiritual trading, which is incompatible with Satisfaction with Gods Satisfaction (Rida bi Rida-llah). The true slik ties their satisfaction not to material or spiritual outcomes, but solely to the Divine will. The lecture illuminates this concept with a beautiful analogy: Satisfaction in pursuit of personal gain is like a business transaction, where the slik seeks personal profit. However, Satisfaction with Gods Satisfaction is like a surrender where the slik expects nothing from God, and even if they were cast into Hell, they would remain content. This sincerity is like a gem that shines deeply in the heart of spiritual progress.
Worldly attachments, such as wealth and status, and even spiritual attachments, like the desire for Paradise, are obstacles to Satisfaction with Gods Satisfaction (Rida bi Rida-llah). The true slik must transcend all of these attachments, as if released from the chains of the self, soaring towards the Divine in freedom.
The Divine tests guide the slik to a deeper submission, leading to the state of Satisfaction with God's Satisfaction, where the slik is free from all attachments and surrenders wholly to the will of the Beloved.
The discourse reflects upon Talmansanis experience with death and drowning, illustrating his submission to the divine will. Talmansani asserts that in such circumstances, his heart was content with God's will, showing no fear of death or drowning. Kashanis commentary, which builds upon Talmansani's account, expounds these themes in a more scholarly and refined manner. This experience serves as a mirror reflecting the essence of *rida* (contentment) in the face of hardship. Talmansani, with courage and surrender, proves that *rida* is not merely a theoretical concept but a practical reality in the life of the seeker.
Mysticism demands a courage that frees the seeker from the fear of death, difficulties, and the judgment of others. Talmansani, by mentioning his lack of fear of death and drowning, exemplifies this courage. The discourse emphasizes that the true seeker is not only unafraid of death but is also unaffected by public opinion. This courage acts as a shield, safeguarding the seeker against the trials of divine tests. Just as an eagle is undaunted by a storm, the seeker, relying on *rida*, fears no obstacle.
The discourse touches upon the state of selflessness, a stage that transcends *rida*. In this stage, the seeker expects nothing from God, not even salvation or the blessings of the hereafter. If God were to appear as a beggar in the alley, the seeker would still worship Him, exclaiming We worship You, and from You we seek assistance. This selflessness is akin to a vast ocean that consumes all attachments. In this state, the seeker reaches the state of *fana fi-Allah* (annihilation in God) and worships God not for His blessings, but for His very essence.
The discourse criticizes unethical behaviors such as anger and violence, deeming them incompatible with the state of *rida*. The true seeker, even when faced with sinners, must respond with mercy and love, for all creatures are servants of God. In a humorous analogy, the discourse describes a mystic who, in a moment of anger, throws a vase at his wife but is calmed upon recalling the word dog. This example highlights human weakness in the face of anger and underscores the importance of controlling it on the mystical path.
The discourse stresses that the seeker must view all creatures, even those who appear sinful, as servants of God. This mercy is like rain that falls on the entire earth, without distinguishing between the good and the bad. Referring to the narration Whosoever is created for God is the dependent of the Truth, the discourse emphasizes that all creatures are dependent on God and deserve mercy and compassion.
The discourse refers to the narration I do not worship You out of fear of Your hell or hope for Your paradise, but I found You worthy of worship and compares it with the narration I loved You. Contrary to some exegeses that consider I loved You superior, the discourse asserts that I found You is superior, as I loved You refers to the attribute of the soul and may be accompanied by carnal desires, while I found You refers to the divine attribute and signifies God's inherent worthiness of worship. This distinction can be likened to the difference between love that arises from base desires and knowledge that arises from the recognition of divine truth.
The discourse critically addresses those who worship God for personal gain. These individuals resemble a pilgrim who, upon losing their child, curses their pilgrimage. This type of worship is akin to a transaction, one that leads to anger and disbelief when expectations are unmet.
The door to *rida* is a station that guides the seeker from self-centeredness to God-centeredness. The three stages of *rida*, from accepting God as the sole object of worship to the complete obliteration of personal will in the face of divine will, chart the course of spiritual evolution. This discourse, drawing upon Qur'anic verses, mystical experiences, and critiques of self-serving satisfactions, deeply and comprehensively elucidates this station. Courage, sincerity, and selflessness are the key attributes of the seeker in this station, leading them towards *fana fi-Allah* (annihilation in God).
