of Nekounam, (Session 241)
The book Manzil al-Sirn, authored by Khwja Abdullh Ansr, stands as a celestial map illuminating the path of mystical wayfaring for the seekers of truth. This seminal work, by delineating the spiritual stations and stages of the journey, offers a comprehensive guide for the purification of the self and the attainment of Divine gnosis. In Session 241 of Nekounams sacred lectures, the station of purifying the intention (tahdhb al-qasd) is examined as a sublime degree within the mystical journey. This station, expounded with reference to the Quranic verses and Prophetic traditions, emphasises the cleansing of the intention from languor (futr), reluctance (ikrh), and carnal motives.
In practical mysticism, purification signifies the sanctification of the wayfarers being from the defilements of the ego and his guidance towards the Divine Truth. This station, presented in Manzil al-Sirn as one of the pivotal stages of the spiritual path, is elucidated in three gradations: purification of action, purification of state, and purification of intention. Each of these levels, akin to the rungs of a spiritual ladder, draws the wayfarer closer to perfection. Purification of action cleanses the external deed from corruptions and carnal inclinations; purification of state refines the heart from extraneous, non-Divine distractions; and purification of intention, regarded as the highest degree, purifies the wayfarers intention with love and Divine satisfaction. These stages resemble a river, springing forth from the source of gnosis, traversing the valleys of external and internal rectification, and ultimately merging into the ocean of Divine Unity.
Purification of action, as the initial stage, encompasses deeds free from all forms of carnal stain, such as ostentation, self-conceit, and material motives. This stage is like pruning the branches of the tree of existence from harmful pests. Purification of state, the second stage, focuses on the clarity of the heart and sincerity of the inner self. A pure state is akin to a clear spring gushing forth from the depths of the wayfarers being, liberating him from transient attachments. Purification of intention, the third and most exalted stage, purifies the wayfarers purpose towards God, such that his deeds are performed neither for reward, Paradise, nor felicity, but solely for Divine pleasure and love. This stage is comparable to the summit of a mountain reached after crossing the valleys of the ego and attachments.
This classification illustrates the evolutionary journey of the wayfarer from the rectification of external acts to the purification of the inner state and intention. Each stage, like a stratum of the being, requires cleansing so that the seeker may attain spiritual perfection. Purification of intention, as the culmination of this path, elevates the wayfarer to a station where his actions are exclusively for God and in love for Him, much like a lover who sees nothing but the Beloved.
The discussion of purification commences with reference to a Quranic verse that delineates the signs of hypocrisy:
And when they stand up for prayer, they stand with laziness, showing off to the people and not remembering Allah except a little.
(Quran, An-Nis 4:142; )
This verse identifies languor and listlessness in worship as hallmarks of hypocrisy. The hypocrites, lacking sincerity of intention, perform worship unwillingly and for ostentation, like actors reciting their parts not from conviction but to attract attention.
This verse forms the Quranic basis for the discourse on tahdhb al-qasd, as languor (futr) and reluctance (ikrh) constitute principal impediments to pure intention. Hypocrisy, as a disease of the heart, roots in insincerity, and purification serves as its remedy. This reference acts as a beacon illuminating the darknesses of the soul and directing the wayfarer towards purifying his intention.
Purification of the intention denotes the purification of the purpose exclusively for God and liberation from any non-Divine motives. At this stage, the wayfarer performs deeds not to gain reward, Paradise, felicity, or even to avoid punishment, but solely for the pleasure and love of the Truth. This pure intention is like a jewel cleansed from all impurities, reflecting only the light of the Truth. A pure intention is realized when the wayfarer renounces the self and its interests, fixing his ultimate aim on God alone.
This station represents the zenith of mystical journeying, where the seeker attains the perfection of knowledge and adorns his action with Divine love. Like a lover who desires nothing but union with the Beloved, the wayfarer at this stage seeks nothing but God. This purity is like a mirror that holds only the image of the Truth, cleansed of any other imprint.
The lecture points to examples of impure motives that distance the wayfarers intention from sincerity. For instance, praying to obtain a house, Paradise, reward, or felicity are all extrinsic qualities that contaminate the intention. Although these motives appear spiritual outwardly, they ultimately refer back to the self, not to God. Similar to a merchant who trades for personal profit, such deeds are performed for personal interests rather than Divine pleasure.
Even spiritual motives, such as seeking Paradise or avoiding Hellfire, are insufficient for the mystical wayfarer because they remain within the realm of self-centeredness. The wayfarer must transcend these attachments, like a bird freeing itself from all fetters to soar in the sky of Truth.
A pure intention is actualised when the wayfarer performs deeds out of love for the Truth and to attain His pleasure. In this state, God becomes the ultimate goal, overshadowing all else including Paradise, reward, or felicity. This love resembles a fire that consumes every impurity within the wayfarers being and guides him towards the Truth. The wayfarer in this stage resembles a mystic who sees none but God and desires none but Him.
This purity constitutes the culmination of the mystics gnosis, wherein he transcends the self and unites with God. Like a river that, after passing through rugged stones, merges with the sea, the wayfarer, having purified his intention, connects to the ocean of Divine Truth.
Reluctance (ikrh) and languor (futr) constitute the two principal obstacles on the path to purifying the intention. These two are like two sides of the same coin; where reluctance exists, languor invariably follows, and vice versa. Reluctance originates from the absence of sincere intention, and languor is its natural consequence. Like a plant rooted in barren soil, these vices grow within an impure heart and obstruct the blossoming of pure intention.
Gods friends cleanse reluctance from their hearts, thereby dispelling languor as well. This purification resembles a spring cleansed of pollutants, flowing forth crystal-clear. The wayfarer must, through Divine love, eradicate these barriers from his being to attain purity of intention.
The lecture offers examples of actions devoid of sincerity: going to work out of fear of gossip, studying for worldly respect, or praying merely to avoid sin or to compensate for missed prayers. These acts, like hollow shells, lack spiritual vitality, for their motivation is not love for God but compulsion or personal benefit. Like a labourer who works solely for wages, such deeds are performed merely to fulfil obligation.
These examples illustrate that reluctance stems from the self and its attachments. The wayfarer must break these bonds like a bird released from its cage to fly freely.
Gods saints, sustained by Divine love, are liberated from reluctance and languor. Regardless of whether God bestows blessings or withholds them, they persist in their deeds like stars shining steadfastly in both darkness and light. This constancy signifies the perfection of intention, whereby the wayfarer looks solely to God, independent of material or spiritual outcomes.
This trait distinguishes the saints from others. They are akin to lovers who seek nothing but union with the Beloved and fear no obstacle on this path.
The lecture elucidates the difference between acts motivated by ulterior motives and those motivated by love through vivid examples. For instance, people who stand at a bakery or food distribution cease their presence once their goal (bread or food) is attained. Such behaviour resembles leaves scattered by the wind, lacking roots in love. Conversely, Gods saints, like deeply rooted trees, remain steadfast regardless of conditions.
These examples signify the distinction between pure intention and one tainted by ulterior motives. Acts performed for God are constant and uninterrupted, like a spring that ever flows, whereas acts performed for an ulterior end cease once that end is fulfilled.
Languor and listlessness in worship signify hypocrisy and a disease of the heart. The lecture references a Quranic verse elucidating this reality:
In their hearts is a disease, so Allah has increased their disease.
(Quran, Al-Baqarah 2:10; )
This verse introduces hypocrisy as a cardiac malady, associated with languor in worship and lack of sincere intention.
This disease acts as a poison corrupting the heart and preventing spiritual growth. Purification is the cure, akin to a medicine that cleanses the heart of defilements.
A Prophetic tradition states that languor is the scourge of worship: "fat al-ibdah al-futrah." Furthermore, the affliction of deed stems from the affliction of the nafs (self). An unhealthy nafs is the root of languor, thus, purification of the nafs is essential to overcoming it.
The remedy for languor and reluctance is the purification of intention through Divine love and sincerity. This remedy resembles the sun that dispels the darkness of night, illuminating the path of the wayfarer.
Thus, the mystics journey begins with cleansing the mirror of intention from all impurities, lighting the candle of Divine love, and proceeding steadfastly towards the Beloved.
The station of purifying the intention is a sublime milestone in the spiritual journey depicted in Manzil al-Sirn. By cleansing the intention from weakness and reluctance, the wayfarer advances towards Divine love and the ultimate union. The lectures of Nekounam on this subject offer a profound illumination of this spiritual degree, combining Quranic wisdom, Prophetic traditions, and practical insights.
May the Divine Light illuminate our hearts and purify our intentions, leading us to the eternal horizon of Truth and Love.
The lecture categorises society into two distinct groups: 5% wicked (incorrigible) and 95% afflicted (curable)</strong. The wicked are likened to stones that never soften, whereas the afflicted resemble soil that, when suitably irrigated, becomes fertile. This delineation underscores the imperative of reform and education rather than punitive measures.
Spiritual hospitals and soul physicians represent the necessary instruments for healing these maladies, analogous to schools that remedy ignorance with knowledge. This approach functions as a bridge guiding society from misguidance towards true guidance.
The lecture bifurcates knowledge into two types: beneficial knowledge, which guarantees the correctness of action, and rationalisation (taswl), which is egotistical calculation and mischief. Rationalisation drives action by desire (coveting Paradise) and fear (dreading Hell), akin to a merchant who trades solely for profit. In contrast, purification (tahdhb) cleanses intention from such motives, much like a polish that removes dust from a mirror.
This dichotomy embodies the struggle between the nafs (lower self) and the r (spirit). The seeker must renounce rationalisation and purify their deeds with the love of God, like a mystic who seeks none but the Divine.
The spiritual wayfarer must overcome the calculating tendencies of rationalisation by the power of divine love, liberating themselves from carnal desires. This victory resembles the souls conquest over the lower self, guiding the seeker towards God. Perfect intention acts as a torch, dispelling the darkness of rationalisation and illuminating the path of truth.
This station epitomises the zenith of spiritual journeying, where the seeker purifies their actions from all extraneous, non-divine motives, akin to a lover who sees none but their beloved.
Beneficial knowledge is like a light that ensures the soundness of ones deeds, assisting the seeker to perform rightly, much like a map revealing the correct route. Conversely, rationalisation acts as a shadow that pulls intention towards selfish motives. The seeker must discriminate between these, similar to a farmer separating healthy seed from weeds.
The lecture highlights the error in labelling rationalisation as 'knowledge' and proposes the use of the term 'rationalisation' to avoid misunderstanding. This correction resembles polishing a mirror so that it reflects truth unblemished.
The lecture provides examples of rationalisation, such as a person performing deeds merely to gain reward, Paradise, or to avoid Hellfire. These motives function as chains that bind the seeker to their nafs. In contrast, purification breaks these bonds, freeing the seeker towards God, like a bird released from its cage.
These examples tangibly demonstrate the difference between pure and impure intention tainted by rationalisation. The seeker must shun rationalisation, akin to a mystic who seeks none but God.
The lecture emphasises a reformative rather than punitive approach. The majority of people (95%) are afflicted, not wicked, and require treatment rather than punishment. These afflictions resemble wounds that distance the heart from health. Spiritual hospitals and soul physicians act as institutions curing ignorance with knowledge.
This approach is like a light illuminating the darkness within society. Rather than enmity and resentment, love and healing should direct society towards guidance.
The lecture stresses the necessity of establishing spiritual hospitals to cure the ailments of the soul. These hospitals serve as sanctuaries rescuing afflicted hearts from misguidance. Soul physicians act as guides assisting seekers on the path of truth.
This proposal resembles a map outlining the route to societal reform. Instead of constructing expensive congregational mosques, spiritual hospitals should be founded to purify hearts from maladies.
The lecture cites examples of spiritual diseases within society such as arrogance, hypocrisy, polytheism, and sin. These afflictions are like pests causing internal decay within the societal tree. Healing these diseases resembles a gardener saving a tree from infestation.
These examples reveal the profound extent of spiritual maladies within society. The seeker must purify the nafs to cleanse themselves and aid societal reform.
The lecture criticises materialistic approaches within seminaries, where worldly motives such as financial gain or status have supplanted love for knowledge and God. This approach is akin to a dust cloud darkening the mirror of knowledge. Historically, scholars like Mirza Qomi and Sheikh Ansari produced monumental works with pure intention and without material resources, resembling stars shining brightly in the firmament of knowledge.
This critique serves as a wake-up call for seminaries to return to pure intention. Knowledge must be sought for Gods sake, not for worldly sustenance.
The station of purification of intention represents the highest level of spiritual journeying, cleansing the seekers intention from reluctance, languor, and selfish motives. Drawing upon Quranic verses and Prophetic traditions, it emphasises divine love as the driving force. Reluctance and weakness are shadows dimming the light of intention, which the seeker must dispel through heart purification. The dichotomy between beneficial knowledge and rationalisation manifests the seekers primary challenge in achieving sincere intention. Societal reform is likewise attainable through spiritual hospitals and soul physicians, resembling light dispelling the darkness of the nafs.
This station is like a summit attained after traversing the valleys of the self and attachments. Divine love acts as a torch illuminating the path of purification, guiding the seeker towards truth.
The station of purification of intention in Manzil al-Sirn serves as a passage guiding the seeker from reforming actions and states to the sanctification of intention. It is substantiated by Quranic verses such as And when they stand for prayer, they stand lazily
and In their hearts is a disease
, underscoring the repudiation of languor and reluctance. Purification of intention is a knowledge-centred process that frees the intention from rationalisation and selfish desires, rendering it purely devoted to divine love. The critique of materialistic tendencies and the emphasis on societal reform via spiritual hospitals exemplify the profundity of these teachings. These principles act as a celestial blueprint directing the seeker towards the ultimate truth while safeguarding them from egotistical deviations. This text serves as a clear spring of mystical knowledge offered to its audience to illuminate the path of spiritual wayfaring.
Under the supervision of Sadegh Khademi
