of Nokounam, (Session 389)
Resolve is akin to a spark igniting within the heart of the spiritual traveller, impelling him towards the actualisation of his intention and progression upon the Divine Path. This mystical virtue, elucidated with profound analytical depth in the three hundred and eighty-ninth lecture by Nokounam , occupies a pivotal station between the initial intention (niyyah) and volition (irada). Resolve constitutes the steadfastness of intention which, empowered by the hearts strength and intellect, guides the seeker away from doubt and carnal desire towards Divine proximity. This rank manifests in two modalitiesaw (willing) and karh (reluctant)and unfolds across three degrees: refusal of the present state (ib al-l), continuance of the light of intimacy (istidmat nr al-uns), and the annihilation of passion (imtat al-haw).
Resolve constitutes the second chapter in the principles of spiritual progress, subsequent to intention and antecedent to volition, within the hierarchy of intention, resolve, and volition. These principlesserving as firm pillarsconsolidate the movement of the seeker and comprise ten chapters, among which resolve, alongside intention and volition, forms the initial triad. Due to their semantic proximity, these three virtues are occasionally conflated within mystical texts; however, resolve is distinctly the commencement and origin of movement.
Resolve functions as a bridge directing intention and resolve towards action. This virtue converts the firmness of intention (qasd) into operative movement, guiding the seeker from stasis to dynamism. The hierarchy of intention (initial conception), resolve (firmness of intention), resolve (initiation of movement), and volition (actualisation of action) represents a gradual process steering the seeker from cognition towards enactment.
Resolve, as cited by the commentator, is defined as "the beginning of movement and its origin" (awwal al-shur f al-araka wa mabdauh) and "the actualisation of intention" (taqq al-qasd). It is the juncture at which intention and resolve are transmuted into practical movement, distinguished from mere passion by Divine orientation. Resolve is the steadfastness of resolve, which, bolstered by the hearts strength and intellect, guides the seeker towards action.
Resolve resembles a gentle breeze setting the sail of resolve into motion. By transmuting intention into action, this virtue guides the seeker from hesitation and carnal passion towards steadfastness and practical commitment. The Divine orientation separates resolve from animalistic desires and endows it with sanctity.
The lecture discerns intention (niyyah), resolve (qasd), and resolve (azm) as distinct concepts, albeit frequently conflated in mystical literature due to semantic proximity. Intention is the initial conception of action; resolve is the firmness of intention towards action; and resolve is the commencement of practical movement. This distinction is also evident within jurisprudence, where intention constitutes the external condition of worship (such as intention prior to the takbrat al-irm in prayer), while resolve connotes the persistence of Divine orientation throughout the act.
This differentiation serves as a map illuminating the pathway of spiritual progress. Intention forms the epistemic foundation; resolve solidifies it; and resolve is the initial movement. This sequence guides the seeker from cognition to enactment and prevents ambiguity in spiritual conduct.
Resolve, as the second principle of spiritual progress, represents the steadfastness of resolve and the initiation of the seekers movement. This virtue, through the actualisation of intention and transmutation of resolve into action, plays an intermediary role within the hierarchy of intention, resolve, and volition. The distinction among these concepts, supported by jurisprudential exemplifications, underscores the necessity of precise analysis and lays the groundwork for exploring resolve in the modalities of aw and karh.
Resolve actualises within two modalities: aw (willing) and karh (reluctant). aw resolve denotes a state wherein heart and self move harmoniously towards Divine action. In this modality, the self accompanies the heart and accepts the Divine call without resistance. This harmony reflects the firmness of gnosis and the hearts triumph over carnal desires.
aw resolve resembles a river in which heart and self flow towards the ocean of the Divine Truth. This harmony guides the seeker towards Divine proximity and prevents doubt and dispersion of the self.
Karh resolve describes a state wherein the heart aligns with the Divine summons, but the self exhibits aversion due to desire and weakness. In this modality, the heart, with authority and steadfastness, subjugates the self and propels it towards Divine action. The lecture exemplifies this concept through fasting: the heart accepts the Divine invitation to fast, yet the self resists owing to its appetite. The heart, empowered by intellect, tames the self and compels obedience.
Karh resolve is like a rider who, through the reins of intellect, reins in the rebellious self. This authority guides the self from desire towards obedience and fortifies the seekers path in spiritual progress.
The heart, as the Divine sanctuary, serves as the centre of guidance for the seeker, steering the self towards perfection in accordance with the Divine summons. In karh resolve, the heart subjugates the self with authority; however, this subjugation is effected not through coercion or force but through steadfastness and gnosis. The lecture, citing the commentator, emphasises that the heart is attracted by the Divine summons and subdues the self: "And He draws the heart with the summons of the Truth" (wa huwa an yajdhaba d al-aqq al-qalb).
The heart is akin to a torch dispelling the darkness of carnal desires. This virtue, by the penetration of gnosis and the Divine summons, guides the self from rebellion to obedience, directing it towards Divine proximity.
The lecture aligns the concept of the hearts triumph over the self with this sublime verse, which presents the heart as the pivot of guidance and emphasises its role in restraining the self from desire.
This verse acts as a mirror reflecting the hearts role in subjugating the self. The heart, inspired by Divine awe, forbids the soul from following passion and directs it towards perfection.
Resolve, in its two modalities of aw and karh, directs the seekers movement towards the Divine summons. aw resolve is the harmony of heart and self, whereas karh resolve denotes the hearts authority in subjugating the rebellious self. The heart, with the Divine summons, compels the self to obedience, a role affirmed by the An-Nazit verse. This section sets the stage for analysing the gradations of resolve.
The first degree of resolve is ib al-l al al-ilm (steadfastness of the present state upon gnosis), wherein the seeker, strengthened by heart and gnosis, moves towards a spiritual state (l, the fervour of the heart). This degree is characterised by the manifestation of the flash of unveiling (kashf), which weakens the self and guides it towards annihilation (fan) and Divine proximity. The lecture presents this degree as a stage where the spiritual state, empowered by gnosis, subjugates the self.
Ib al-l resembles a seed sown within the soil of gnosis that, nurtured by the light of unveiling, matures into a steadfast tree. This degree guides the seeker from the dispersion of the self towards concentration and Divine proximity.
The present discourse aligns this station with the sublime verse: أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ (Srah al-add, 57:16; Foldvands translation: Has not the time come for those who believe that their hearts should humbly submit to the remembrance of God?). This verse emphatically underscores the pivotal role of the heart in cognition and humility, which constitutes the essential foundation for the stability of spiritual states.
This verse acts like a gentle breeze directing the heart towards humility and insight. The state of khushu interweaves the spiritual condition with knowledge, propelling the seeker closer to Divine proximity.
The second degree of resolve pertains to the continuity of the light of intimacythat is, the persistent nearness and connection with God, which maintains the seeker within a continual state of Divine proximity. This station dissuades the nafs (self) from carnal desires, rendering it obedient to the heart. The discourse characterises intimacy as a vernal light that, through its continuity, fortifies the hearts path towards the Truth.
The light of intimacy resembles a pristine spring, quenching the heart and purifying the nafs from base appetites. This continuity guides the seeker to the loftiest mystical stations.
This station is likewise elucidated by the noble verse: الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّهِ (Srah ar-Rad, 13:28; Foldvands translation: Those who have believed and whose hearts find rest in the remembrance of God). This verse accentuates the role of heartfelt intimacy in sustaining nearness to the Divine.
The reassurance of the heart is like an anchor, stabilising the seeker amid the spiritual voyage. This intimacy subdues the nafs and focuses the heart upon the Truth.
The third degree of resolve is the annihilation of desire, whereby the nafs becomes wholly obedient to the heart and the summons of the Truth. This stage leads the seeker towards absolute extinction (fan) and consummate proximity. The discourse regards this station as the response to the divine call for the obliteration of desire, which transforms the nafs from rebellion into perfect submission.
The annihilation of desire is akin to a sacred fire that consumes all base passions, directing the nafs towards total obedience. This station elevates the seeker to the rank of fan f Allh (annihilation in God).
Resolve (azm), within the three stations of Ab al-l, continuity of the light of intimacy, and annihilation of desire, guides the nafs from rebellion towards Divine proximity. These stations, substantiated by Quranic verses, elucidate the hearts role in the purification of the nafs: Ab al-l strengthens gnosis; the light of intimacy perpetuates nearness; and annihilation of desire leads the nafs to extinction. This section sets the stage for a critique of prevailing approaches to the purification of the soul.
The discourse criticises the traditional authoritarian method of soul-purification, which disciplines the nafs through coercion and punishment. This approach, metaphorically depicted in certain mystical and ethical texts as a dog-like nafs or skewering (skhnkash) of the nafs, engenders cowardice, fear, and aggression rather than genuine cultivation. The discourse deems coercive mysticism and religion ineffective, stressing that the nurturing of the nafs requires love, compassion, and purity.
Authoritarian mysticism is like a storm scattering hearts rather than bringing tranquility. Such a method directs the nafs to fear and aggression, distancing it from the true mystical realm.
Contrary to the conventional notion of the nafs as an enemy or a dog, the discourse identifies it as a cherished beloved and a precious divine trust. The nafs is a God-given endowment to be nurtured with love, education, and modesty. This perspective aligns with mystical anthropology and underscores the nafss intrinsic value.
The discourse substantiates this view by reference to the noble verse: وَنَفْسٍ وَمَا سَوَّاهَا (Srah ash-Shams, 91:7; Foldvands translation: By the self and He who perfected it), which regards the nafs as a divine gift perfected through purification.
The nafs is a gem concealed within the shell of existence, polished by love. This viewpoint guides the nafs from rebellion to the station of obedience and perfection.
The discourse critiques harsh metaphors such as skewering the nafs or beating its lessons, common in certain mystical and ethical literatures. These metaphors encourage aggression and psychological wounds. Using social examplessuch as the scars on the backs of donkeys caused by skeweringthe discourse demonstrates the ineffectiveness of such methods.
This critique acts as an alarm, warning against the errors of violent purification. Skewering the nafs inflicts wounds on its spirit, which fosters rebellion rather than obedience.
The discourse examines the social consequences of authoritarian upbringing. Training founded on coercion in families and society breeds aggression, disrespect, and psychological complexes. For instance, children raised through force often disrespect their parents and withdraw from affectionate bonds in adulthood. The critique invokes the sacred verse: وَقُلْ رَبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا (Srah al-Isr, 17:24; Foldvands translation: And say: My Lord, have mercy upon them as they brought me up when I was small.), underscoring the paramount importance of compassion in education.
Authoritarian training is akin to sowing poisoned seeds that yield bitter fruits of aggression. Compassion, by contrast, is like nourishing rain that hydrates hearts and leads them to purity and obedience.
The discourse censures coercive mysticism and religion, portraying the nafs as a cherished divine trust nurtured through compassion and mercy. It critiques violent metaphors and highlights the harmful social effects of authoritarian training, affirming the necessity of love in the purification of the nafs. This section lays the groundwork for elucidating the correct method of soul cultivation.
The discourse introduces love, kindness, purity, passion, and devotion as the principal instruments for the subjugation of the nafs. Contrary to coercion, this method directs the nafs toward sincere and heartfelt obedience. Love guides the nafs from rebellion toward modesty and purity, harmonising it with the heart.
Love acts as a master key, unlocking the hearts seals and guiding the nafs toward obedience and purity. This approach unites the heart and nafs as companions on the path of spiritual progress.
The discourse correlates this method with the verse: وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (Srah al-Balad, 90:17; Foldvands translation: And enjoined one another to patience and enjoined one another to mercy). This verse introduces patience and mercy as foundational principles of spiritual training, highlighting the essential role of love in the purification of the nafs.
Mercy is like rain that enriches the soil of the nafs. Together with patience, it guides the nafs toward obedience and purity, rescuing it from rebellion.
The discourse presents modesty and purity as tools that incline the nafs toward shame of ignorance and aspiration for perfection. Unlike fear, which induces cowardice and aggression, modesty directs the nafs toward sincere obedience. The discourse, exemplifying child-rearing, stresses that the nafslike a childmatures through love and instruction rather than chains and punishment.
Modesty is a flower blossoming in the garden of the nafs, purifying it from the thorns of rebellion. Purity waters this flower, leading it toward perfection.
The discourse critiques fear-based education as ineffective. Fear drives the nafs toward cowardice and aggression rather than modesty and purity. For example, a mystic whose innocence arises from fear has a coerced sanctity devoid of true value. The discourse, invoking the reverence of saints, affirms that the relationship with God must be one of modesty and purity, not fear and harshness.
The correct method of soul-purification is grounded in love, kindness, purity, and patience. These instruments lead the nafs to sincere obedience and spiritual maturity, replacing coercion and fear with mercy and compassion. This section bridges the theoretical understanding of resolve and intimacy with the practical methodology for cultivating the soul.
