of Nekounam, may his sacred spirit be sanctified (Session 386)
Determination (Azm) resembles a spark that ignites within the heart of the seeker (slik), compelling him to advance along the Divine Path. This mystical virtue, elucidated with profound philosophical analysis in the 386th lecture of Nekounam, , functions as the seminal point of departure and the actualisation of intention, playing a pivotal role in spiritual progression.
The lecture delineates determination as the second chapter among the principles of spiritual progress, subsequent to intention (qasd) and preceding volition (irda). These principles, which constitute the structural framework securing the seekers movement, encompass ten chapters, with determination, intention, and volition comprising the initial triad. Due to their semantic proximity, these three virtues are occasionally conflated within mystical texts; however, determination uniquely signifies the inception and origin of movement.
Determination functions as a bridge that directs intention and resolve toward action. This virtue transmutes the firmness of intention (qasd) into practical motion, steering the seeker from stasis toward dynamism. The sequence of intention, resolve, determination, and volition indicates a gradual process wherein the seeker is translated from cognition into enactment.
The lecture emphasises that intention, determination, and volitionowing to their abstract nature and semantic closenessare sometimes confused within mystical literature. This confusion is attributed to the philosophical inadequacies of certain mystics who have failed to discern these concepts with requisite precision. Philosophy, as metaphorically described in the lecture, functions as scissors providing the analytical tools essential for clarity; absent this, all sciences, including mysticism, fall prey to ambiguity.
This metaphor casts philosophy as a torch that dispels the darkness of obscurity. Philosophical weakness precipitates conceptual conflation and diminishes analytical rigour. Distinguishing intention (initial conception), resolve (firmness of intention), determination (initiation of movement), and volition (actualisation of action) demands a philosophical methodology of critical importance within mystical praxis.
Determination, as the second principle of spiritual progression, plays a central role in initiating the seekers movement. It intermediates between intention and action within the sequence of intention, resolve, determination, and volition. The critique of mystics philosophical shortcomings underscores the necessity for meticulous analysis of these concepts and lays the groundwork for a deeper exploration of determination.
The lecture introduces the chapter on determination by citing verse 159 of Srah l Imrn:
فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى ٱللَّهِ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَوَكِّلِينَ
Srah l Imrn (3:159), trans. : So when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him].
This verse positions determination as a pivotal stage of decision-making, reaching its consummation through tawakkul (trust in God). Determination is likened to a seed germinating within the soil of reliance, directing the seekers movement toward the Divine goal. Reliance elevates determination from a mere human resolution to a divine act.
The lecture criticises the commentator for citing the verse in isolation and failing to establish its full textual context. In its entirety, the verse is situated within the framework of the Prophets gentleness (ifah), forgiveness, seeking forgiveness, and consultation:
فَبِمَا رَحْمَةٍ مِّنَ ٱللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ ۖ فَٱعْفُ عَنْهُمْ وَٱسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِى ٱلْأَمْرِ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى ٱللَّهِ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَوَكِّلِينَ
Srah l Imrn (3:159), trans. : So by mercy from Allah, [O Prophet], you were lenient with them. And if you had been harsh and hard-hearted, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him].
This critique acts as a mirror reflecting the commentators lack of precision in Quranic referencing. Omitting the full context restricts the meaning of determination and detaches it from its ethical and social framework. Here, determination emerges as the outcome of a process encompassing gentleness, forgiveness, seeking pardon, and consultation, perfected by reliance on God.
The verse is embedded within an ethical and social context that presents the Prophets gentleness as a manifestation of Divine mercy. God commands the Prophet to pardon the people, seek forgiveness for them, and consult them in affairs. Within this framework, determination is not solely an individual resolution but the result of a collective process accompanied by moral virtues and divine reliance.
This context portrays determination as a flower blossoming within the garden of ethical virtues. Gentleness, forgiveness, and consultation are the fertile soil in which determination flourishes, while reliance is the water that nourishes it. This process transforms determination into a divine and social act.
Determination, grounded in verse 159 of Srah l Imrn, is elucidated as the inception of divine movement. The critique of incomplete citation and emphasis on the verses full context situate determination within gentleness, forgiveness, and consultation, preparing the conceptual foundation for a more precise definition of determination.
The lecture, quoting the commentator, defines determination as the first commencement of movement and its origin (awwal al-shur f al-araka wa mabduh) and the actualisation of intention (taqq al-qad). Determination marks the point where intention and resolve transform into practical motion and, when divinely directed, is distinguished from mere passion.
Determination resembles a breeze that sets the sail of resolve in motion. This virtue converts intention into action, guiding the seeker from inertia toward activity. Divine orientation purifies determination from carnal whims and endows it with sanctity.
The lecture regards intention, resolve, determination, and volition as distinct concepts that are occasionally conflated in mystical literature. Intention (niyyah) is the initial conception; resolve (qasd) is the firmness of intention; determination (azm) is the commencement of movement; and volition (irda) is the realisation of action. This distinction is evident within jurisprudence, where intention constitutes the external condition of worship, and resolve, determination, and volition represent its operative stages.
This differentiation serves as a map illuminating the path of spiritual progression. Intention is the epistemic foundation; resolve strengthens it; determination is the initial motion; and volition is the ultimate actualisation. This hierarchy directs the seeker from cognition to enactment, preventing ambiguity within the spiritual journey.
The lecture criticises the commentator for conflating intention with resolve, erroneously equating resolve with intention, whereas intention is the initial conception and resolve is its consolidation toward action. This conflation engenders ambiguity in the explication of determination.
This critique serves as a clarion call for terminological precision. Intention, as the spiritual foundation, precedes resolve, and confusing the two undermines the analysis of determination. Such distinction is indispensable for a proper understanding of the mystical path and jurisprudential rulings.
In the metaphorical paradigm, niyyah resembles a seed sown within the soil of the heart, whereas qasd al-qurbah is akin to the water that nourishes this seed during the entire act. This differentiation positions niyyah as the spiritual foundation, and qasd as the fortification of the practice.
The discourse emphasises that many of peoples objectives are driven by haw (desire) rather than genuine resolve, as the former lacks divine purpose and firmness. Resolve necessitates an ultimate goal and steadfastness, whereas desire is transient and rooted in the nafs (ego/self). For instance, in jurisprudential terms, the mere resolve to break the fast invalidates it only when accompanied by the act itself, not the resolve alone. Desire is comparable to a mirage leading the seeker astray, whereas resolve is like a pure spring guiding towards the Truth. This distinction introduces azm (determination) as a transcendent and divine virtue.
Azm, as the inception of movement and actualisation of resolve, is differentiated from desire through its divine orientation. The precise demarcation of niyyah, qasd, azm, and will prevents ambiguity in the spiritual path. The critique of conflated concepts underscores the necessity for rigorous philosophical analysis.
The discourse regards the Prophets (peace be upon him) gentleness as a manifestation of divine mercy that preserved him from harshness and hardness of heart. The Quran states that had the Prophet been harsh and hard-hearted, people would have dispersed from around him. Gentleness is thus an indispensable condition for attracting and guiding the masses.
Gentleness resembles a breeze that draws hearts towards the Truth, whereas harshness is like a tempest scattering them. This virtue fortifies the Prophets resolve in leading humanity.
The verse commands the Prophet to pardon people, seek forgiveness on their behalf, and consult with them. Forgiveness, seeking forgiveness, and consultation constitute moral virtues that complement azm. The Prophet not only pardons but also intercedes for the people by asking forgiveness from God. Forgiveness is like rain washing away sins; seeking forgiveness is a supplication that draws hearts closer to God; consultation is a mirror reflecting collective wisdom. These virtues steer determination towards divine guidance.
The discourse critiques harshness, arrogance, and violence prevalent in some Islamic societies, deeming them incompatible with Quranic teachings. For example, restrictions on womens driving in certain countries stem from superstition and harshness that contradict reason and the Holy Quran. Harshness functions as a wall separating hearts, while gentleness is a bridge connecting them. This critique emphasises the imperative of returning to Quranic teachings and the Prophets exemplary conduct.
Azm is consummated by the ethical virtues of gentleness, forgiveness, seeking forgiveness, and consultation. The critique of harshness in Muslim societies underlines the necessity of emulating the Prophet (peace be upon him). This section elucidates azm as a social and moral virtue.
The discourse references an episode involving Borujerdi who, despite his authority and stature, responded to a students critique with humility and even offered recompense. This conduct exemplifies determination and decorum in facing criticism.
His humility shines like a gem in the face of criticism. This behaviour couples determination with propriety and fairness, providing a model for spiritual aspirants.
The discourse highlights Amir al-Muminins (a) forbearance towards insults during congregational prayer. Through silence and patience, he manifested exalted determination and etiquette. This conduct is an exemplar of divine resolve when confronting trials. His forbearance is like a mountain steadfast against the storm of insult. This virtue enhances determination with patience and decorum, offering a lofty paradigm for spiritual conduct.
The discourse critiques self-exaltation and pride in some Muslims, attributing these traits to misunderstandings of Quranic expressions. The majesty of God in the Holy Quran must lead to humility rather than arrogance. This critique stresses the necessity of humility in spiritual conduct. Pride resembles a cloud obscuring the light of humility. The seekers determination, with humility and sincerity, is guided toward the Truth and freed from self-aggrandisement.
Azm, as manifest in the practical examples of Borujerdi and Amir al-Muminin (a), reveals itself through humility, patience, and decorum. The critique of pride and self-exaltation underscores the imperative of humility on the spiritual path. This section introduces azm as a practical and ethical virtue.