Excerpt from the Lectures of Nekounam, (Session 385)
This volume constitutes a scholarly and systematic rewriting of Lecture Number 385 from the series Manzil al-Sirn by Nekounam, , dedicated exclusively to elucidating intention as the inaugural chapter of the Section of Principles. This work undertakes an analytical and profound examination of the station of intention within the hierarchical structure of mystical wayfaring, employing elegant allegories, literary metaphors, and authoritative references to Quranic verses. It thereby conveys intricate mystical concepts to its audience in a lucid, academic register.
Intention appears as the pivotal key that unlocks the door to the spiritual journey, guiding the seeker away from the dispersions of vain desires towards divine unity and steadfastness.
The structure of this treatise is meticulously arranged with specialised headings and subheadings, designed to lead the reader step by step through the comprehension of the tripartite levels of intentionnamely, determination in action, removal of obstacles, and surrender towards annihilationand its correlation with the Shariah, Tariqah, and Haqiqah.
Intention, as the first chapter of the Section of Principles in Manzil al-Sirn, provides a robust foundation for mystical progression. This station directs the wayfarer from carnal desires and spiritual weakness towards sincerity, firmness of will, and ultimately annihilation in God (fan f Allh).
The lecture divides intention into three stages: the first, determination in action and distinction from desire; the second, removal of impediments and fortification of resolve; and the third, surrender towards annihilation. These stages function as successive steps guiding the seeker from the exoteric observance of the Shariah to the esoteric interiority of the Tariqah, and ultimately to the ultimate reality of Haqiqah.
Intention, unlike desire which is unstable and scattered, is a pure and firm resolve that steers the wayfarer towards the divine goal. This station resembles a steadfast hook anchoring the rope of spiritual progression to a solid rock, thus rescuing the seeker from plunging into the abysses of carnal inclinations. The lecture emphasises that without intention, the actions of the wayfarer degenerate into mere self-gratification and lack any divine objective.
The lecture explicates intention in three stages, each realised within a specific domain: Shariah (exterior), Tariqah (interior), and Haqiqah (annihilation). The first stage, within the domain of Shariah, distinguishes intention from desire; the second, within the domain of Tariqah, fortifies resolve against obstacles; and the third, within the domain of Haqiqah, leads the wayfarer to an immersion in the ocean of annihilation and union with the Truth. This triad resembles a tree whose roots lie in the Shariah, its trunk in the Tariqah, and its branches bear fruit in the Haqiqah.
The connection of intention to Shariah, Tariqah, and Haqiqah is epitomised in the noble hadith: Al-Sharah is my words, al-Tarqah is my actions, and al-Haqqah is my states. The Shariah purifies the path; the Tariqah internalises the divine ordinances; and the Haqiqah elevates the wayfarer to unity with the Truth. This framework directs the seeker from dispersion towards concentration and firmness.
The first level of intention entails a firm resolve and decisiveness in performing an action, distinctly separated from capricious desires and wavering impulses. At this stage, the wayfarer, through a pure intention, distances themselves from hesitation and procrastination, advancing towards righteous deeds.
The lecture likens desire to a kite blown hither and thither by every breeze, whereas intention is akin to a nail firmly driven into the soil of faith, thus immune to instability.
This level corresponds with the intention behind ritual acts such as prayer, which engenders commitment to practice. The Noble Quranic verse And they were commanded only that they should worship Allah, [being] sincere to Him in religion (al-Bayyina: 5) emphasises sincerity in intention. With such intention, the wayfarer casts a firm hook onto the rock of the Shariah, thereby saving themselves from the precipice of desire.
In the second level of intention, the wayfarer, with a strengthened will, removes internal (nafs) and external (social or material) impediments. Unlike the weak-spirited, who falter before obstacles, the resolute seeker diminishes barriers and remains steadfastly committed to the goal.
The lecture underscores that at this stage the wayfarer perceives the action as accomplished, and no hindrancewhether internal or externalcan divert them from the path.
This level relates to the concept of the Greater Jihad (struggle against the self). The Quranic verse And those who strive for Us - We will surely guide them to Our ways (al-Ankabut: 69) emphasises the reward for perseverance against obstacles. The lecture likens this process to mountaineering, wherein a firm rope and solid hook enable the climber to surmount rocky impediments.
The third and ultimate level of intention involves surrender (seeking safety) through the purification of religious knowledge, the fulfilment of esoteric ordinances (Tariqah), and the immersion in the ocean of annihilation (Haqiqah). Unlike mere passive submission, surrender here denotes the pursuit of safety and purity on the spiritual path, cleansing the wayfarer from carnal defilements and desires.
The lecture compares this level to drowning in the sea of annihilation, whereby the seeker annihilates their self in God, rendering their deeds divine.
This station accords with the Quranic verse And you did not throw when you threw, but it was Allah who threw (Al-Anfal: 17), affirming the unity of action and annihilation in God. Additionally, the verse Say, Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds (Al-Anam: 162) refers to the seekers complete surrender to the Truth.
Surrender entails the pursuit of safety and purity on the spiritual path, realised through the purification of religious knowledge (observance of etiquettes and ordinances). The seeker is likened to a gardener clearing the soil of the path from thorns and spiritual refuse so that the seed of faith may flourish.
The lecture stresses that the seeker does not desire sustenance from rubbish but rather seeks a wholesome, divine nourishment. This concept aligns with the Quranic verse By the soul and He who proportioned it and inspired it [with discernment of] its wickedness and its righteousness (Ash-Shams: 7-8), emphasising the purification of the self.
At the third level, the wayfarer fulfils the external Shariah ordinances with the inner essence (Tariqah). This fulfilment denotes attention to the sirr Allh (the inner reality of the ordinance), which brings about gnosis and intimate connection with God.
The lecture likens this process to a spark arising from the inner essence of the Shariah, drawing the seekers heart towards God. The Quranic verse He knows your secret and what you make public (Al-Anam: 3) underscores the significance of the inner dimension of acts.
The seeker at this stage appears to be in search of a jewel hidden within the shell of the Shariah; without attention to the inner reality, their acts devolve into mere lip service, devoid of knowledge and intimacy. The lecture stresses that prayer without inner presence is like a fruit without water, dry and barren.
Immersion signifies complete absorption towards the Truth and drowning in the ocean of annihilation. Here, the seeker annihilates their self in God and their deeds become divine, so that God is the true agent.
The lecture compares this state to a flame ignited from the spark of the inner Shariah, engulfing the seeker in the ocean of annihilation. The Quranic verse Everything will perish except His Face (Al-Qasas: 88) highlights annihilation in the Divine Presence.
This level leads the wayfarer to unity with the Truth, akin to a drop dissolving into the boundless Divine Ocean. The lecture, using the analogy of a mountaineer, emphasises that the seeker, by means of a firm hook and solid rope, attains the summit of reality and is safeguarded from falling into the abysses of the nafs.
The lecture, with candid critique, likens actions performed without sincere intention to acts of self-gratification (whether pleasure-seeking or fear of disgrace). Many deeds, lacking divine intent, are devoid of sincerity and ultimate purpose, thereby failing to yield spiritual fruits.
Such actions resemble soulless paintings, possessing only superficial beauty but lacking depth and meaning.
فَوَيْلٌ لِّلْمُصَلِّينَ الَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ
(Surah Al-Ma'un, 107:4-5; Translated by : "So woe to those who pray but are heedless of their prayer.")
This critique aligns intrinsically with the divine admonition regarding the absence of sincerity in worship. The lecture emphasizes that the salik (spiritual wayfarer), devoid of qasd (pure intention), resembles a barefoot wanderer lost in the desert of spiritual progress, who with every pebble underfoot cries out in distress.
The lecture censures two forms of misguidance: firstly, the denial of Sharia by certain dervishes or modernists, culminating in superficiality or outright irreligion; secondly, the denial of Tariqa by certain exoteric scholars, resulting in heart-hardening and intellectual rigidity. Both factions appear to have strayed from the spiritual pathone drowning in the sea of Tariqa, the other wandering in the arid desert of Sharia.
ثُمَّ جَعَلْنَاكَ عَلَىٰ شَرِيعَةٍ مِّنَ الْأَمْرِ فَاتَّبِعْهَا
(Surah Al-Jathiya, 45:18; Translated by : "Then We placed you on a [clear] way of the matter; so follow it.")
This verse underscores the imperative adherence to Sharia, while Tariqa consummates its inner reality. The lecture employs the metaphor of a house incomplete without its legal foundation (Sharia) and internal structure (Tariqa), explicating the necessity of balance between the two.
By alluding to the historical discord between dervishes and exoteric scholars, the lecture affirms that Sharia and Tariqa are mutually complementary: Sharia likened to a beard that adorns the exterior, and Tariqa to a moustache that beautifies the interior. Denying either is tantamount to a structure whose foundational brick is askew, leading to a misaligned edifice reaching up to the heavens.
The lecture critiques superficiality and disregard for adherence to religious ordinances through the allegory of a young woman who prays wearing a single wrap without complete covering. Such conduct resembles a painting with only outlines but lacking colour and inner spirit. The discourse underscores that Islamic covering is not merely hijab but rather sitr (concealment), a concept emphasised within Islamic jurisprudence.
This critique also highlights errors such as those found in the late Mutahhari's book "Hijab in Islam," demonstrating that misapplication of the term hijab instead of sitr has engendered juridical and cultural complications. With the metaphor of a wall whose foundational brick is crooked, the lecture stresses that without the purification of juridical knowledge, the spiritual journey inevitably deviates.
The ib al-Qasd is a wayfarer who has attained the third degree of qasd, forging an unshakable nexus between Sharia and Tariqa in his firm intention. His deeds act like a sturdy hook that securely anchors him upon the Divine path, leading to fruition. The lecture likens this station to the lim rabbn (divine scholar), who, through resolute intention, transforms the inner spark of the law into a breach upon the ocean of annihilation (fan).
كُونُوا رَبَّانِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنتُمْ تَدْرُسُونَ
(Surah Aal Imran, 3:79; Translated by : "Be [such] rabbn scholars by virtue of that which you teach of the Book and that which you study.")
The lecture explicates the firmness of the ib al-Qasds intention through the metaphor of a hook that secures itself to any rock.
The ib al-Qasd performs actions with pure intention, aligned within the path of Sharia, Tariqa, and Haqq (Truth). He is akin to a mountaineer who ascends the cliffs of spiritual wayfaring with a robust rope and a steadfast hook, immune to the peril of falling. The lecture asserts that his intention itself constitutes proximity to God (qurb) and requires no explicit intention of proximity (qasd al-qurb) as his heart has united with the Divine.
This rank rescues the wayfarer from heart-hardening and misguidance. The lecture critiques those who remain rigid within Sharia alone or pursue Tariqa devoid of Sharia, affirming that the ib al-Qasd achieves perfection by balancing outer form and inner reality. He resembles a lamp whose light emerges from the law, shines through the path, and culminates in unity with the Truth.
The lecture likens qasd to a strong hook with which the wayfarer ascends the mountain of spiritual progress. Should the hook loosen or the rope snap, the wayfarer plummets to the earth. This metaphor vividly illustrates the firmness of intention and the peril of deviation. The ib al-Qasd, with an unwavering hook, reaches the summit of Truth and is safeguarded from the abyss of the ego.
The metaphor underscores the vital importance of steadfast intention. The wayfarer without qasd resembles a climber ascending with a frayed rope who inevitably falls mid-path. The lecture, stressing the roles of Sharia and Tariqa, equates this hook to the inner spark of the law that guides the wayfarer into the ocean of annihilation.
The lecture depicts the spiritual journey as a spark originating from the inner reality of the law, which ignites into a flame upon the ocean of annihilation. The law without inner reality resembles a matchstick which fails to kindle fire wherever struck. However, the law infused with inner reality resembles gunpowder that, ignited by a small spark, produces a vast blaze.
This metaphor portrays the stages of spiritual journey with vivid colours of spark, flame, and ocean. The wayfarer initiates the spark through the purification of juridical knowledge, kindles the flame through compliance with inner ordinances, and plunges into the ocean of annihilation. The lecture critiques prayer devoid of inner reality as a dry, fruitless entity.
With a humorous yet instructive analogy, the lecture compares Sharia to a beard and Tariqa to a moustache. The dervishes discard the moustache and deny the law, whereas the exoteric scholars preserve the beard and reject the path. Both leave the visage of spiritual wayfaring incomplete. This metaphor acts as a mirror reflecting the deviations of both groups.
Referring to an anecdote about a photographer styling his long beard with a hairdryer, the lecture critiques superficiality. Sharia and Tariqa must be balanced like two wings enabling the wayfarers ascent towards the sky of Truth. Without either, spiritual progress is deficient and misguided.
Qasd, as the initial chapter of the "Categories of Foundations" (Qism al-Usul), forms the cornerstone of mystical progression, guiding the wayfarer from carnal desire towards annihilation. The first stage, marked by firm resolve in action, differentiates intention from desire; the second stage removes impediments and fortifies volition; the third stage, through surrender, leads the wayfarer to the purification of juridical knowledge, adherence to inner ordinances, and immersion in the ocean of annihilation. These stages manifest within Sharia, Tariqa, and Haqq, ultimately uniting the wayfarer with the Divine.
The lecture employs the metaphors of hook, spark, and beard-and-moustache to elucidate these concepts in a profound yet accessible language. Sharia purifies the path; Tariqa enlivens the inner command; Haqq leads to annihilation and Divine union. The ib al-Qasd, with unwavering intention and harmonious balance of outer and inner, attains the station of the divine scholar.
Lecture No. 385 of Manzil al-Sirn presents an analytical and profound exposition of qasd as the foundational element of mystical progression. Through its triadic stages, the wayfarer is led from scattered desire to firm resolve and Divine unity. Sharia, Tariqa, and Haqq constitute the vessels actualising qasd, facilitating purification of knowledge, compliance with inner decrees, and breach into the ocean of annihilation. The critique of deviationsself-gratification in action, denial of Sharia or Tariqa, and superficialityunderscores the imperative of equilibrium between exterior and interior. The ib al-Qasd, through steadfast intention and the synthesis of Sharia and Tariqa, attains the rank of the divine scholar. The metaphors of hook, spark, and beard-and-moustache transmit intricate mystical concepts with clarity and resonance. This work resembles a cultivated garden wherein each branch is carefully nurtured, inviting the reader to a contemplative immersion into the depths of mystical wisdom.
Supervised by Sadegh Khademi
