Excerpted from the three-hundred-and-eightieth lecture by Nekounam
Intention, akin to a divine spark within the profound depths of the heart, constitutes the genesis of the seeker's journey along the mystical path. This virtue, elucidated with profound insight and unparalleled precision in the three-hundred-and-eighty lecture of Nekounam , is not merely an inner resolve but rather the very foundation that guarantees the steadfastness and endurance of the seeker against carnal desires and spiritual deviations. In this treatise, the concept of intention is examined as one of the primary principles of spiritual wayfaring, substantiated by the Holy Qur'an and the exegeses of authoritative commentators.
Key Note: Principles serve as the chassis of the seekers journey, ensuring stability subsequent to the thresholds, with intention as the foremost principle underpinning this solidity.
This metaphor portrays intention as a pillar upon which the edifice of spiritual wayfaring is established. By relying on intention, the seeker is liberated from dispersion and frailty and advances resolutely towards the Divine goal. Principles, by securing prior achievements, guide the seeker toward human perfection.
The lecture delineates principles as comprising ten chapters, with the first three being intention, resolve, and will. Intention, as the point of inception, is a consequence of perception (cognition) and affirmation (acceptance), subsequently leading to resolve (firm decision) and will (practical execution). As stated in the text, First, a human intends; second, determination arises; third, one wills. This hierarchy directs the seekers motion from internal resolve to external enactment.
This structure functions as a ladder by which the seeker ascends from the stages of cognition and acceptance towards decision and action. Intention, as the foundation, plays a critical role in engendering coherence and directional focus in the seekers movement. Rooted in mystical psychology and philosophy, this hierarchy reflects the profound nexus between cognition, intention, and deed within spiritual progression.
Principles, as the chassis of spiritual steadfastness, guide the seeker to stability and perfection. Intention, as the foremost principle, forms the base of this motion and, through a logical hierarchy from cognition to action, directs the seeker toward the Divine objective. This section prepares the ground for a more profound analysis of the concept of intention.
وَمَن يُهَاجِرْ فِى سَبِيلِ ٱللَّهِ يَجِدْ فِى ٱلْأَرْضِ مُرَٰغَمًا كَثِيرًا وَسَعَةً ۖ وَمَن يَخْرُجْ مِن بَيْتِهِۦ مُهَاجِرًا إِلَى ٱللَّهِ وَرَسُولِهِۦ ثُمَّ يُدْرِكْهُ ٱلْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُۥ عَلَى ٱللَّهِ ۗ وَكَانَ ٱللَّهُ غَفُورًا رَحِيمًا
(An-Nis, 4:100, ): And whoever emigrates in the cause of Allah will find on the earth many [alternative] locations and abundance. And whoever leaves his home emigrating to Allah and His Messenger and then death overtakes him his reward has already become incumbent upon Allah. And Allah is Forgiving and Merciful.
Key Note: Hijra, as an exemplar of pure intention, yields divine reward whether it results in life and spaciousness or in death.
Hijra in this verse is a practical manifestation of intention performed with sincere devotion for Allah and His Messenger. This act represents a journey by which the seeker departs from his native abode towards the Divine destination, whether it culminates in life and expansion or in martyrdom and death. The verse portrays hijra as a dual-vital act that benefits the believer in both scenarios.
The lecture critiques commentators who omit the initial segment of the verse (وَمَن يُهَاجِرْ فِى سَبِيلِ ٱللَّهِ يَجِدْ فِى ٱلْأَرْضِ مُرَٰغَمًا كَثِيرًا وَسَعَةً), thereby limiting the comprehensive meaning of hijra and focusing solely on death. The omitted segment references the positive aspects of hijra, namely security, expansion, and opportunity, which harmonise with the notion of pure intention.
This critique functions like a beacon dispelling the darkness of semantic distortion. The omission truncates the comprehensiveness of hijra, reducing it to death, whereas hijra as an instance of intention encompasses life, security, and spaciousness. This precision underscores the lectures commitment to safeguarding Quranic integrity.
The lecture defines hijra as departure from one's home with a pure intention directed solely toward Allah and His Messenger. Should this hijra be performed with the intention of drawing near to the Divine, it yields divine recompense whether resulting in death or continued life. As the text articulates, The believer is one with two lives; either reaching abundant refuge and spaciousness, or death and divine reward.
Hijra serves as a bridge conveying the seeker from the confines of carnal limitations toward divine expansiveness. This act, marked by sincere intention, is distinct from mundane migrations (such as commercial endeavors) and bestows honour and reward upon the seeker both in life and in death.
Intention, grounded in the Quranic verse concerning hijra, is expounded as a pure resolve for Allah and His Messenger. Hijra is a practical exemplar of intention whose comprehensive meaning embraces both life and death, a fact emphasised through critique of truncated interpretations. This section lays the groundwork for a precise definition of intention.
The lecture defines intention as ٱلْقَصْدُ ٱلْأَزْمَاعُ عَلَى ٱلتَّجَرُّدِ لِطَاعَةِ, meaning a pure determination arising from detachment (liberation from carnal motives) aimed at divine obedience. According to the commentator, intention is تصمیم العزم و اجماع الهمة, i.e., the resolve of firm determination and the gathering of willpower to progress toward the Divine goal without deviation.
Intention, akin to a luminous torch, illuminates the way for the spiritual traveller amidst the darkness of carnal desires. This resolute determination, founded upon complete concentration on obedience, prevents the seeker from dispersion and deviation, guiding them unerringly towards the Divine destination. Tajarruddenoting the purity of intentioncleanses the seekers heart from the defilements of the ego.
The lecture delineates the differentiation between spiritual intention and general intent, such as intentions motivated by sin or mundane affairs. Spiritual intention is described as muaal al-aqqpurely for the sake of the Truthand is concentrated entirely on obedience, whereas general intent is ephemeral and driven by the ego. As the text articulates: The seekers intention is a vessel for the niyyah (purpose) towards the Truth, whereas lust and sin are of the self and not intentions.
This distinction portrays spiritual intention as a precious gem that outshines the mere pebbles of carnal inclinations. General intent, being subservient to passion, lacks both steadfastness and sanctity, whereas spiritual intention, by its intimate connection with the Divine Truth, propels the seeker towards perfection.
The discourse underscores that intention within acts of worshipsuch as alh (prayer)must be accompanied by qurbah, i.e., proximity to God: Intention as a means of approaching God, exalted and majestic. Mere intention devoid of divine proximity does not suffice for the validity of worship. This prerequisite positions the niyyah as the axis upon which the entire act of devotion revolves.
Proximity functions as the key that unlocks the door of worship. Without such pure intention, the acteven if outwardly correctlacks both spirit and profound meaning. This emphasis is deeply rooted in Islamic jurisprudence and mysticism, which collectively regard intention as the very essence of action.
Spiritual intention, defined as a pure resolve towards obedience, distinguishes itself from base intentions of the ego. This virtue, accentuated by the concepts of divine proximity and purity of intention, directs the seeker towards authentic worship and spiritual progress. The section expounds on intentions characteristics as the foundational pillar of the spiritual path.
The lecture, referencing the commentator, posits the heart as the principal locus of the human being and the seat of intention: Since the primary station of man is the rank of the heart. Intention signifies the ascension from the heart towards the Divine Presence and manifests by departing ones own abode (the self) and turning towards God.
The heart is likened to a treasure chest housing the pure intention and guiding the seeker towards the Divine goal. Intention, as a heart-centred act, emanates from this existential centre and directs the seekers spiritual journey.
The lecture introduces intention as the foundation of the seekers stability and equilibrium: Intention means balance, uprightness, stability, firmness, perseverance. The concept of moderation (muqtaid) describes one who, through pure intention, avoids extremes and attains equilibrium.
Intention serves as a scale balancing the seekers deeds. This virtue, by fostering perseverance and firmness, safeguards the seeker from the aberrations of the ego and guides them towards the truth. The moderate seeker, concentrating upon the Divine, achieves an esoteric equilibrium.
The lecture criticises the commentators substitution of musin (beneficent) in place of muaal (pure, absolute). The term muaal, signifying the unadulterated and exclusive goalthe Truthharmonises with the concept of spiritual intention, whereas musin conveys a distinct meaning.
This critique functions as a mirror reflecting the necessity for terminological precision. The term muaal, emphasising purity and singular focus upon the Truth, portrays intention as a sublime virtue and prevents semantic distortion.
Intention, originating from the heart and engendering steadfastness and equilibrium, directs the seeker towards the Divine goal. This virtue is delineated as a pure and exalted resolve, with the concomitant critique of inaccurate interpretations enhancing its clarity.
The lecture exemplifies intention in practice by referencing the seminary students prior to the Revolution, who migrated with pure resolve for the propagation of religion. Despite numerous hazards, these students embarked upon their journey for God and His Messenger, performing their duty with an intention of proximity.
This instance portrays intention as a star shining in the firmament of self-sacrifice. These students relinquished their comforts and paved the way for religious propagation through migration. Their actions embody the interrelation of spiritual intention with devotion and service.
The lecture identifies the Prophets (peace be upon him) migration from Mecca to Medina as a preeminent exemplar of pure intention. This migration did not result in death but rather culminated in the honour, victory, and perpetuation of Islam. The Prophets migration exemplifies spiritual intention that leads to expansion and flourishing.
The Prophets migration stands as a radiant sun that illuminated Islam with glory and triumph. This act, undertaken with pure intention for God alone, serves as a paradigm for seekers, demonstrating intention both in practice and in outcome.
Spiritual intention manifests as an operative and social virtue in the migrations of the seminary students and the Prophet Muhammad . These instances exemplify pure resolve in service to religion and society, laying a path for emulation by spiritual wayfarers.
The station of intention among the manzil al-sirn (stations of the travellers) functions as a gateway guiding the seeker towards mystical progression and proximity to the Truth. This virtue, defined as a pure resolve for obedience, originating from the heart and engendering firmness and equilibrium, constitutes the foundation of the seekers movement. The lectures of Nokounam , referencing the verse of migration and critiquing erroneous interpretations, elucidate this station with unparalleled precision.
Supervised by: Sadegh Khademi
