of Nekounam, may his sacred soul rest in peace (Session 543)
In the realm of spiritual wayfaring and mystical progress, the stations of the heart hold a distinguished position, for the heart of the seeker, like a polished mirror, reflects the Divine Light. Bb al-Surr, one of the exalted stations within the Manzil al-Sirn by Khwaja Abdullah Ansari, situated in the section of the Wilyt (spiritual authorities), addresses the concealed and inward joy that emerges in the seeker subsequent to the purification and elimination of carnal desires. This station, akin to a radiant gem in the breast of the wayfarer, emanates from the secret of the heart and stands in fundamental contrast to the fleeting, carnal pleasures of the mundane world.
The lecture of Nekounam, may his sacred soul rest in peace, delivered in session 543, offers a profound and critical elucidation of this station, distinguishing it from related concepts such as farah and istibshr, while rigorously scrutinising the Quranic evidences commonly cited in this regard.
Bb al-Surr occupies a sequential station within the mystical hierarchy of Manzil al-Sirn, succeeding the stations of waqt (the sublime illumination of manifestation) and af (the clarity and purity of the heart). Having traversed the Divine manifestations in the station of waqt and undergone the hearts refinement in af, the wayfarer attains a receptacle of concealed and heartfelt joy termed surr. This station is like a gentle rain upon the desert of the heart, bestowing a pure and unobtrusive joy, entirely exempt from carnal selfhood and multiplicity.
af, like a spotless mirror, purifies the wayfarer's heart from multiplicity and carnal attachments, preparing it to receive the light of surr. Such clarity constitutes a necessary condition for entry into the station of surr, for a heart muddled by carnal impulses is incapable of receiving the pure Divine joy. af polishes the heart so that it may shine as a brilliant jewel reflecting the Divine lights.
The term surr derives from the root sirr meaning secret or hidden, and it refers to a heartfelt joy that lies deeply embedded within the being of the wayfarer. It shares a lexical family with words such as sarr (royal throne) and surrah (navel), all of which connote concealment and privacy. Surr, like a treasure locked within the chest of the heart, remains invisible to the superficial observer and is discerned only by those of true insight.
A principal axis of the lecture involves rejecting the synonymy of concepts such as surr, farah, istibshr, and af. Each of these notions possesses an independent meaning and referent, and conflating them leads to conceptual and factual error. This distinction, like a clear line drawn between night and day, constitutes a foundational principle in explicating mystical stations.
Farah denotes a carnal and blameworthy joy, intermixed with lust and arrogance, manifesting within the temporal sphere of this world and mortal life. In contrast, surr is a heartfelt and praiseworthy joy, springing from the secret of the heart and manifesting within the eternal and eschatological domain. Farah, like a fleeting wave upon the oceans surface, is unstable and tainted with grief, whereas surr, akin to a clear spring in the depths of the earth, is enduring and pure.
Istibshr, signifying the seeking of good tidings, accompanies glad tidings that evoke both outward and inward joy. This term derives from basharah (outer skin or appearance), and indicates a joy that manifests upon the visage and exterior of the servant. While istibshr resembles a smile upon the lips of the wayfarer, it remains distinct from the heartfelt surr, being free from sorrow and suffused with the light of goodness.
The noble verse Say, "In the bounty of Allah and in His mercytherein let them rejoice."
(Ynus: 58), translated by as: "Say: Rejoice in the grace of God and His mercy," is frequently cited as evidence for Bb al-Surr. However, this attribution has been critically examined and found wanting, since the verse points to a carnal joy incompatible with the heartfelt and commendable surr of this station. The verse addresses novice believers who remain at the lower tiers of faith, whose joy is still intermixed with carnal appetites.
Say, "In the bounty of Allah and in His mercytherein let them rejoice." refers to carnal joy and does not correspond with the heartfelt surr of the people of wilyah.The verse commences with the address O mankind!
but ultimately confines its audience to the believers (and mercy for the believers). This distinction elucidates the gradations of faith: the beginner believers, still bound by carnal desires, are the intended recipients of the joy indicated in the verse, rather than the people of wilyah who have attained the station of heartfelt surr.
One of the pivotal admonitions in the lecture is the preservation of the sanctity of the Holy Quran and the avoidance of undue or imprecise citations. The Quran, like a profound ocean, contains limitless meanings; thus, referencing its verses demands meticulous care to prevent distortion of intended meaning. This emphasis stands as a radiant beacon, guiding exegetes and wayfarers alike.
In the Qurn, Farah predominantly denotes a reprehensible and carnal joy, which is concomitant with arrogance, desire, and impermanence. It is metaphorically likened to a plant rooted in the soil of worldly existence, inherently entwined with the sorrowfulness of the ego.
The term Sarr appears exclusively in two instances within the Qurn, both referring to states in the Hereafter:
These verses characterise Sarr as a pure, transcendent joy, exclusive to the afterlife and free from any trace of sorrow or carnal impurity.
The joy (Farah) of the martyrs is considered a diminished, carnal joy within the intermediate realm of Barzakh. This joy differs fundamentally from the Sarr qalb (heartfelt joy) experienced by the devotees of Wilaya and is confined to rejoicing in the divine grace allotted to them in this intermediary state.
The concept of Sarr embodies a joy that manifests within the container of eternity and the hereafter, whereas Farah exists within the container of temporality and this world. Earthly Farah, like a fleeting shadow, is invariably mingled with sorrow, for this world is the container of instability and transience. Conversely, Sarr shines like a celestial star in the firmament of eternity: pure, unblemished, and enduring.
The conflation of the concepts Sarr, Farah, Istabshr, and af constitutes a fundamental conceptual and exemplificatory error, which leads to a distortion of mystical meanings. These notions, akin to distinct colours on the tapestry of spiritual wayfaring, each possess their own station and unique manifestation. Their amalgamation mars both the beauty and precision of this sacred tableau.
<Istabshr> denotes a joy encompassing both the outward and inward states of the servant, purified from every trace of sorrow. This joy resembles a luminous radiance emanating from the seekers visage, accompanied by an external freshness and lightness. Nonetheless, it remains distinct from the profound and concealed Sarr qalb dwelling in the depths of the soul.
The term Istabshr derives from the root bashara (referring to the external skin or appearance) and indicates a joy manifesting visibly upon the servants exterior. This etymology stands in opposition to Sarr, which stems from sirr (meaning secret or hidden), thereby revealing the fundamental distinction between these two concepts. Istabshr is akin to a smile upon the face, while Sarr is likened to a hidden treasure within the hearteach a distinct aspect of joy.
These verses attest to the posthumous joy of the hereafter, associating istabshr and radiance with the stations of the afterlife. Yet, Sarr qalb remains deeper and more veiled than these outward manifestations.
Worldly Farah resembles a beverage sweet in appearance yet bitter in its conclusion; it is perpetually mingled with sorrow. This amalgamation is rooted in the impermanence of the world, which, like a fragile vessel, is incapable of sustaining pure joy. It is only within the container of eternity that the Sarr qalb can fully manifest.
Supervised by Sdeq Khdemi