آیتالله قدسسره (جلسه ۳۸۱)
of Nekounam, (Session 381)
The Bab al-Qasd (Gate of Intention) represents one of the foundational stations in the mystical progression outlined in Manzil al-Sirn by Khwja Abdullah Ansr. It serves as the pivotal juncture that fortifies the seekers movement towards the Divine Goal. This station, akin to an iron pillar, organises the seekers will and resolve upon the path of obedience and nearness to God. By elucidating the stages of intention (qasd), determination (azm), and volition (irada), it charts the roadmap of the spiritual journey. The present lecture, derived from the discourse of Nekounam, , on the 12th of Esfand 1390 (Persian calendar), expounds this mystical concept with profound language and novel metaphors. This writing, as a guiding lantern for travellers of the Path, portrays intention as the unifying musical beat and the sturdy chassis of spiritual progression, inviting the reader to reflect deeply on the purity of intent and concentration of will.
Intention, as the initial station within the hierarchy of volitional attributes (qasd, azm, irada), plays a central role in the process of mystical wayfaring. This attribute acts as the springboard that the seeker takes prior to leaping towards the Divine destination. Through establishing unity between intention and action, it erects the bedrock of spiritual movement. The lecture introduces intention as the foremost station of the will, closely connected with determination (the resolute decision) and volition (practical enactment), though conceptually distinct. This proximity occasionally induces perplexity, thereby necessitating philosophical and psychological reflection to distinguish these three attributes.
Before intention is actualised in deed, it requires epistemological antecedents: tasawwur (mental conception), whereby the seeker envisions something in the mind, and tasdq (affirmation), wherein the desirability of that object is confirmed. These two form the roots of the tree of the Path, examined in preceding stations. In Bab al-Qasd, the focus rests solely upon the intention itself, which grows as the fruit of these roots upon the branch of the will.
Linguistically, the term qasd conveys meanings such as beat, stroke, cut, and breaking, all emphasising unity and concentration. The lecture, through etymological analysis, relates qasd to the concept of the hang in music a singular, firm beat that establishes a steady foundation for movement. This hang acts as the stroke that pierces silence and imparts order to the music; similarly, intention, by means of unity and firmness, shatters the inertia of the soul and propels the seeker forward.
The root of the word qasd appears in terms such as muqtasid (moderate), taqsi (just division), and wasa (middle), which collectively denote a quality of centredness and equilibrium, removed from excess and deficiency. The lecture, employing an innovative metaphor, compares intention to standing firmly on the edge of a brook before leaping: the seeker, like one who takes a preparatory spring and plants the foot firmly, creates unity and firmness within their intent.
Section One established the foundation of the discussion by explicating intention as the initial station of the spiritual path and analysing its linguistic and etymological significances. Intention, like an iron chassis, with unity and strength, enables the seekers movement towards the Divine Goal. The differentiation of intention from determination and volition, and its analogy with the qasda as opposed to the ghazal, emphasise the paramount importance of concentration and purity at this mystical station. This section lays the groundwork for a deeper examination of the dimensions of intention in subsequent parts.
Intention, through the unity of the agent, guarantees the concentration of the actor upon a single object or movement. The lecture likens this unity to planting the foot firmly on the ground before leaping: the seeker, like one preparing to jump over a brook, concentrates all their faculties on a single point. This concentration prevents the dispersal of the soul and passions, directing the intention towards a singular goal.
Employing a wittily illustrative metaphor, the lecture critiques actions undertaken without intention: a person who wanders aimlessly or goes to work out of habit lacks true intention and thus falls prey to the whims and commands of the carnal soul. In contrast, intention is like an arrow, launched directly and resolutely toward the target.
The nahw al-qasd, or the direction of intention, refers to the ultimate goal which must be clear, secure, and exalted. The lecture illustrates this dimension with the metaphor of leaping to a safe point beyond the brook: the seeker must not only plant the foot firmly but also choose a secure destination for the leap. In the spiritual path, this destination is Divine proximity, manifested through intention of nearness (qasd al-qurb) in acts of worship such as prayer.
The intention of nearness, as a prerequisite to prayer, arises before or concurrently with the opening declaration (takbr al-ihrm) and governs the prayer rather than being a part of it. The lecture emphasises the importance of correct pronunciationqf in qurb (nearness), rather than ghayn in ghurba (estrangement)linking intention to sincerity in purpose. If intention of nearness is tainted by injustice or ostentation, it bears no fruit and does not lead to Divine proximity. This emphasis situates intention as the foundational element for pure worship.
The intention, by choosing the nearest path, prevents deviation and dispersion in the spiritual journey. The discourse introduces the moderate individual (muqtasid) as one who, through a balanced intention, renders the path direct and concise. The moderate neither falls into the pitfall of negligence nor is ensnared by excessive restraint; rather, through moderation, they attain their goal. This moderation aligns with the concept of economy (resource management) and characterises intention as an attribute opposed to caprice and excess.
The discourse, employing the metaphor of a somersault and a backward flip, emphatically focuses on the speed and efficacy of intention: the seeker, like an athlete executing multiple manoeuvres with a single purpose, increases their efficiency and swiftness by unifying their path. This velocity results from selecting the nearest route and eliminating distracting factors.
Purification of the intention signifies the refinement of the will by concentrating and eliminating dispersive elements, thereby strengthening the intention. The discourse likens this process to the digestion of food: intention, like sustenance, must be cleansed of impurities to transform into strength. This also alludes to the pure movement in the path of obedience, free from any deviation towards the non-Divine. Such purity, akin to choosing a straight and unambiguous road, guides the seeker to the Divine destination.
The second section analysed the dimensions of intention active, ultimate, and path-based elucidating the foundation of spiritual movement. Active unity, through the concentration of the agent, prevents the dispersion of the self; ultimate unity, by defining the sublime goal, directs intention towards Divine proximity; and path unity, through selecting the direct route, ensures the speed and efficacy of the journey. The purification of intention and the purity of obedience complete these dimensions with sincerity and devotion. This section sets the stage for examining intention in action and its connection to resolve.
Intention plays a foundational role in acts of worship such as the salat (ritual prayer). The discourse presents salat as an act distinguished by the intention of nearness (qurbah), differentiating it from mere habit or caprice. Salat without intention resembles a yo-yo moving aimlessly up and down, whereas salat with intention, as exemplified by the prayer of the Commander of the Faithful (Al ibn Ab lib), culminates in standing before God. The discourse further exemplifies this with fasting, underscoring that a single unified intention at the start of Ramadan suffices for all fasts, indicating the power of active and ultimate unity in the spiritual path.
The discourse critiques performative and unjust acts of worship, emphasising the necessity of sincerity in intention. Worship carried out with ostentation or impure intention lacks connection (wisl) and fails to reach Divine proximity. This critique establishes intention as the foundational principle of sublime worship, attainable only through sincerity and concentration.
Intention, as the initial station, is inseparably connected to resolve (azm, definitive decision) and will (irada, practical execution). The discourse likens these three attributes to phases in the process of a leap: intention as the preparation and firming of stance; resolve as the determination to leap; and will as the actual execution of the jump. Each phase possesses active, path, and ultimate degrees, collectively forming nine gradations of spiritual progress. This classification reveals the complexity of decision-making and movement, emphasising the necessity of concentration at each stage.
Using the metaphor of iron men, the discourse highlights the role of will in the success of action: an athlete exerting force without will risks injury, but with concentrated will, extraordinary feats are achieved. Similarly, the seeker lacking intention and will falters, but through focus attains determination and submission.
The discourse considers the miracles of prophets and saints as the outcome of strong intention and will, accompanied by unity and perseverance. Prophets, through concentrated intention, would metaphorically contain mountains within their will, performing extraordinary acts. This intention, as a divine force, transforms potentiality into actuality, thereby manifesting miracles. The discourse, employing metaphor, invites the seeker to strengthen intention: just as the iron man lifts heavy burdens by will, so too the seeker overcomes spiritual obstacles through intention.
The third section explored intention in action and its connection to resolve and will, clarifying their role in the spiritual path. Intention, with sincerity in worship such as salat, guides the seeker to sublime standing. Its linkage with resolve and will subdivides the journey into nine degrees, while the miracles of prophets exemplify the power of concentrated intention. This section lays the groundwork for analysing intention in the body and the cultivation of spiritual ethics.
The discourse introduces the human body through two chassis: bone (the external chassis) and will (the internal chassis). Bone, as the corporeal foundation, provides the body's strength, while will, as the earthly chassis, stabilises spiritual movement. This metaphor presents intention as an internal force which, through concentration, harmonises body and soul on the seeker's path.
Physiologically analysing, the discourse regards bodies that convert calories into bone as healthier and more resilient. Such bodies, like those of prophets, lack superfluous fat and exhibit a robustness symbolic of strong will in the spiritual journey. Conversely, bodies inclined to obesity, due to converting calories into flesh and fat, suffer from back pain and weakness. This critique, emphasising moderation, associates intention with the quality of moderation.
With a novel tone of irony, the discourse critiques excessively thin, mannequin-like bodies which, due to lack of flesh, are weak and ineffective. These bodies resort to artificial enhancements such as girdles and aprons as mere faades, symbolising a lack of sincerity in the spiritual path. The discourse emphasises balance, proposing the balanced body as the optimal foundation for moderate intention neither obese nor emaciated, but strong and functional in service of the path.
The discourse, citing the distribution of credit goods in a household, interprets this phenomenon as a metaphor for intention and planning in social life. Such action, with unity and goal-setting, facilitates social progress and aligns with intention in the spiritual path. Through this analogy, intention is introduced as the foundation for every concentrated order in life.
The fourth section analysed intention within the body and ethics, presenting it as an iron chassis in the spiritual journey. Will, like bone, guarantees resilience, while the balanced body provides a foundation for moderate intention. The critique of emaciated bodies and the reference to modern sciences underscore the importance of unity and planning in the spiritual path. This section prepares the ground for the final summation.
The discourse presents intention, resolve, and will each with active, path, and ultimate levels, collectively constituting nine levels of the spiritual journey. Intention, through active unity, fosters concentration; through path unity, chooses the nearest route; and through ultimate unity, is directed towards Divine proximity. Resolve and will complete this process, guiding the seeker to determination and submission.
Emphasising the saints as exemplars of concentrated intention, the discourse describes how a single decision directs their entire life towards God. This intention, like an iron chassis, stabilises the journey and protects the seeker from the dispersion of caprice.
The discourse underscores quality of action, presenting intention as the key to success. A small amount of action with firm intention resembles a seed growing in fertile soil, whereas abundant action without intention is like a fruitless husk leading to weakness. This teaching invites the seeker to concentrate on the purity of intention and reduce the quantity of action to deepen their spiritual journey.
Bab al-Qasas in Manazil al-Sairin, as a firm foundation, elucidates the framework of the spiritual movement. Intention, with active, path, and ultimate unity, guides the seeker from dispersion of the self and caprice towards Divine proximity. This station, distinguished from resolve and will, and analysed through three levels of each attribute, illuminates the complex spiritual process. Metaphors such as the iron chassis, preparation for leap, and rhythmic strikes depict intention as a firm and unifying foundation. The purification and renewal of intention are deemed conditions for success, while the critique of intentionless acts invites reflection on ones purpose. Miracles demonstrate the power of concentrated intention, and the bodies of prophets exemplify strong will in the spiritual journey.
Supervised by: Sadegh Khademi
