Excerpted from the Lectures of Nokounam, may his sacred spirit be sanctified (Session 387)
Within the spheres of mystical and jurisprudential progression, the concept of resolve occupies an exalted position, serving as a crucial intermediary bridge between the inner intention and the outward action. This notion, which has been scrutinised with utmost subtlety and precision in both mystical and juridical texts, functions not only as the origin of the wayfarer's movement towards the Divine Truth but also as the consolidator of an intention emanating from both conception and affirmation. The present lecture, drawn from a session held on the 15th of Ordibehesht 1391 (Iranian Solar Hijri calendar), undertakes an analytical inquiry into the nature of resolve, presenting a rigorous framework for comprehending this concept through critical examination of prior interpretations.
In mystical literature, resolve is introduced as the actualisation of intention and the point of departure of movement. Rooted in the eloquent articulation of Khwajah Abdullah Ansari, resolve is described thus:
(In the Name of God, the Most Gracious, the Most Merciful: Resolve is the commencement and origin of movement translated by .)
Resolve acts as the key that unlocks the lock of intention, guiding the seeker towards pure action.
The commentator defines resolve as the actualisation of intention (taqq al-qas), whereas intention itself is defined as the determination towards pure obedience (al-azm al al-tajarrud li al-ah). According to this delineation, resolve is the phase that transitions intention from a speculative notion to an operative readiness, yet it is not identical with the act itself.
A pivotal moment in the lecture is the critique of the commentators conflation of intention (qasd) with niyyah (inner resolve or determination), expressed as:
(Intention is the same as niyyah.)
This conceptual conflation is deemed erroneous by Nokounam (may his spirit be sanctified), who asserts that no term is strictly synonymous with another. The niyyah originates in conception and affirmation and precedes qasd, whereas qasd denotes a higher-level determination oriented specifically towards obedience.
This distinction may be likened to differentiating the colours of a rainbow; although closely related, each retains an independent identity. The niyyah is akin to a seed sown within the soil of cognition, while the qasd resembles the sapling that sprouts from this seed. Confusing the two leads to a fundamental misunderstanding of the stages of spiritual progress.
The commentator identifies resolve as the origin of commencing the action (mabda al-shur f al-fil), a definition that is also subject to critical scrutiny. Resolve has not yet reached the stage of action but rather fortifies the intention:
(Resolve is the actualisation of intention; intention is the determination; and resolve is the determination of determinations.)
This articulation characterises resolve as the consolidation of the decision rather than the initiation of the act itself.
Resolve is analogous to the steadfastness of a mountain that stabilises the caravans foundations before the journey commences. The commentators haste in equating resolve with action overlooks the delicacy of this intermediary phase.
The initial section elucidates the concept of resolve and critiques the commentators interpretations, thus offering a precise framework for understanding this stage of the spiritual journey. Resolve, as the actualisation of intention, is not only distinct from niyyah but also precedes action and constitutes merely a prelude to volition. These distinctions assist the wayfarer in navigating the internal stages of their progress with greater acuity.
The lecture enumerates the hierarchy of inner stages prior to the realisation of action as follows: conception (taawwur), affirmation (tadq), niyyah, intention (qasd), resolve (azm), firmness (jazm), and finally volition (irada). These stages resemble the rungs of a ladder guiding the wayfarer from cognition to enactment. Each stage represents a distinct layer of internal development without which pure action cannot be actualised.
Taawwur is like a spark illuminating the darkness of the mind; tadq is the confirmation of that spark; niyyah is the planting of the seed of this cognition within the heart; qasd is the sprouting of the sapling from this seed; azm is the fortification of this sapling; and jazm is the securing of its roots prior to taking the final step, which is volition.
The distinction between these stages is challenging due to their subtlety and proximity. Just as the colours of a rainbow are distinct though closely adjacent, these concepts each perform a unique role in the spiritual path. The lecture employs a poignant simile, comparing this difficulty to mankinds incapacity to apprehend all colours or elements of nature: We do not know the colours... there exist hundreds and thousands of colours, which we neither discover nor possess words for.
This analogy functions as a mirror reflecting humanitys inability to fully grasp the subtleties of creation. Just as the elements of nature have increased from four to hundreds, so too do the concepts of spiritual progression possess layers yet to be thoroughly explored, necessitating profound investigation.
Part Two, by delineating the hierarchical stages of the internal journey, demonstrates that resolve, as a pivotal stage, lies midway between cognition and action. Due to their delicacy and intricacy, these stages demand meticulous attention and deep reflection so that the wayfarer may accurately traverse the path of spiritual progression.
The lecture, drawing upon two eminent jurisprudential texts, Lumat al-Dimashqiyyah and Urwat al-Wuthq, examines the relationship between niyyah and qiym (the standing in prayer). Lumah regards qiym as the container of niyyah and takbr (the opening declaration):
Standing during the state of intention and takbr is obligatory. In contrast, the Urwa tradition prioritises the intention before standing, thus presenting a different sequence.
This divergence resembles two distinct paths in a forest which, although leading to the same destination, indicate different routes. Al-Lumah, by emphasising standing as the vessel (or medium) of intention, stipulates standing as a condition for the validity of the prayer intention. Conversely, Urwa, by prioritising intention, disrupts this sequence.
Al-Lumah al-Dimashqiyyah, authored by the First and Second Martyrs (Shahidayn), stands as a meticulous jurisprudential work: There is no book more sacred than Al-Lumah. This text, marked by structural coherence and conceptual rigor, is distinguished from Urwa, which is a compilation of various jurisprudential issues.
Al-Lumah shines like a gem deep within Shiite jurisprudence, serving as a paramount reference for profound understanding of religious rulings.
The lecture notes highlight the difficulty in studying Al-Lumah, remarking it as a text comprehensible only to fully-fledged mujtahids. This work is akin to a summit that only seasoned mountaineers may reach.
The third section, through an exploration of the relationship between intention and standing in jurisprudence, demonstrated that Al-Lumahs emphasis on standing as the vessel for intention embodies unmatched precision in explicating rulings. This part highlighted Al-Lumahs eminent status in Shiite jurisprudence and underscored the imperative of meticulousness in the sequence of ritual acts.
The lecture critiques the Platonic and Mulla Sadras methodologies which, from inception, focus exclusively on divine sciences, advocating instead Aristotles method. Aristotle commences education with material and natural sciences, subsequently progressing to divine knowledge:
One must have knowledge and literacy before God.
This critique illuminates the proper path for education. The Platonic approach is likened to a dive into the ocean of theology without preparation, whereas Aristotles approach is comparable to constructing a sturdy ship for the journey.
The two volumes on Essence and Accident from Mulla Sadras Asfr al-Arbaah are identified as rife with errors due to deficiencies in natural sciences:
It contains as many errors as forty volumes of Asfr.
These mistakes stem from the insufficient engagement of scholars with natural sciences.
The Asfr is likened to a hastily written book requiring substantial revision. This critique emphasises the weakness in natural sciences among Islamic philosophers.
Religious seminaries, due to their Platonic approach (exclusive focus on theology), have been deprived of a profound understanding of religion:
They plunged headlong into God without grasping anything.
It is suggested that seminaries return to Aristotles method, prioritising material and natural sciences.
This critique acts as a wake-up call, urging reform of educational systems within seminaries. Teaching foundational sciences forms the bedrock upon which theology is built.
The lecture invokes verse 59 of Srah al-Anm:
(Had We sent down this Qurn upon a mountain, you would have seen it humbled and coming apart from fear of Allah. translated by )
This verse exemplifies the profound impact of the Qurn, while humanity, due to injustice and ignorance, remains deprived of its benefit.
The verse acts as a mirror reflecting human weakness of intellect in face of the Qurns grandeur. Man is like a passerby who has overlooked a tremendous treasure and remained bereft.
The fourth section, through critiques of Platonic, Mulla Sadras, and seminary approaches, underscored the necessity of teaching material and natural sciences. The reference to the Qurn highlighted the majestic nature of this divine scripture and mankinds incapacity to fully comprehend it.
This treatise, reflecting upon the concept of azm (resolve), offers a precise framework for understanding this notion in mystical progression. Azm, as the actualisation of intention and reinforcement of resolve, constitutes a pivotal stage guiding the seeker from intention towards volition and action. Critiques of commentators clarified distinctions among intention, determination, resolve, and decisiveness. Jurisprudential examples, particularly from Al-Lumah, illustrated the necessity of precision in the sequence of ritual acts. Philosophical and mystical critiques highlighted the essential role of material and natural sciences in education. Reference to the Qurn reiterated the grandeur of this heavenly book.
Supervised by: Sadegh Khademi
