the lectures of Nekounam (may his sacred spirit be sanctified) Session 390
Within the realm of practical mysticism, Manzil al-Sirn by Khwja Abdullh Ansr emerges as a guiding beacon illuminating the pathway of wayfarers toward the ultimate Reality. Among its stations, Azmthe second station within the division of fundamental principles (Qism al-Ul)stands as a firm pillar directing the travellers will from the wavering of caprice and doubt to the steadfastness of sincerity and resolve. This station, defined by the firmness of intention and the commitment to divine action, ushers the wayfarer from outward forms to inner realities, from desire to annihilation, and from formal knowledge to visionary witnessing.
Nekounams lecture in session three hundred and ninety provides a profound analysis of the three hierarchical levels of Azm, with special emphasis on the primary stage, namely Ib al-l al al-Ilm (the rejection of the state by theoretical knowledge). Like a crystal-clear stream originating from the fountainhead of Truth, Azm channels the seeker towards the ocean of annihilation and Divine Unity, guiding him from the dispersions of the self and desire to the unity of certainty.
From the mystical perspective, Azm is a resolute will that binds the wayfarer to a divine goal from inception through completion. This station, introduced in Manzil al-Sirn as the steadfastness of intention and the honoured vessel of action, is classified into three levels: the first, Ib al-l al al-Ilm, denotes the states refusal to accept formal knowledge due to its concentration upon inner reality and witnessing. The second and third levels, not expounded in this lecture, pertain to deeper stages of spiritual progression. Contrary to desire (haw), which resembles a fleeting and unstable breeze, Azm directs the wayfarer toward a fixed and divine objective. This steadfastness, akin to a deep-rooted tree in the soil of existence, safeguards the seeker from instability and fragmentation.
وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ (Srah al-Bayyina, 98:5; translated by : "And they were commanded only to worship God, being sincere to Him in religion.")
This Quranic verse underscores the primacy of sincerity in worship and positions Azm as the foundational pillar for pure devotion.
Azm stands firm like a mountain against transient winds in opposition to haw, which brings instability and dispersion, leading the individual toward uncertain and fluctuating aims. The lecture employs the metaphor of a sparrow flitting from branch to branch to depict the fickleness of desire. In contrast, the resolute wayfarer resembles a bird settled firmly on one branch until its task is complete, remaining committed from beginning to end. This dedication, described by the phrase "from the first day I took command until the last," signifies a will protected from doubt and uncertainty, progressing steadfastly toward the Truth.
فَمَن كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا (Srah al-Kahf, 18:110; translated by : "Whoever hopes to meet his Lord, let him work righteousness and associate none in the worship of his Lord.")
This Quranic injunction highlights the necessity of righteous action and the renunciation of desire-driven distractions.
The initial level of Azm, termed Ib al-l al al-Ilm, denotes the states rejection of accepting theoretical or formal knowledge. The lthe inner reality and truth of the wayfarers existencedue to its intimate connection with witnessing and inner reality, does not require formal knowledge. While knowledge as an attribute and outward form suffices to dispel ignorance, the l, being the actual and inner reality, guides the wayfarer toward Truth. This refusal is not a negation of knowledge but rather a transcendence born of independence from it in the face of inner witnessing. The lecture accentuates the distinction: "Knowledge is an attribute; the state is reality," thereby affirming the superiority of the state over theoretical knowledge.
وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا (Srah al-Ankabt, 29:69; translated by : "And those who strive in Us - We will surely guide them to Our ways.")
This Quranic verse affirms Divine guidance bestowed upon those seekers who strive towards inner realities.
At this stage, the wayfarer perceives the barq al-kashfthe spark of unveilingan initial flash of spiritual insight. This spark, metaphorically representing the first glimpse of truth, falls short of complete unveiling but acts like a lantern in darkness, illuminating the path. The lecture differentiates between barq al-kashf (the spark) and kashf (full unveiling), emphasizing that this initial ignition marks the beginning of arrival at the inner reality and guides the wayfarer toward enduring light. This perception resembles a breeze carrying the fragrance of a rose garden, gently shifting the seeker from outwardness to inwardness.
This spark of unveiling culminates in istidmat nr al-uns, the continuation of the light of intimacy with the Divine. Originating from the initial witnessing, this light draws the wayfarer from the external to the internal and illuminates the heart. The lecture likens this process to a stream that grows from a small spark into a persistent light. The light of intimacy embodies nearness and fellowship with the Divine, distancing the seeker from carnal forces and external distractions, thereby drawing him closer to the Divine Truth.
The first level of Azm culminates with the ijbat li-imtat al-haw, the acceptance of the killing of desire and the conscious selection of annihilation. Faced with the choice between desire (nafs) and annihilation (al-ubbdiyya to God), the wayfarer resolutely chooses annihilation. This selection, accompanied by overcoming the self and renouncing carnal powers, represents the zenith of resolve at this stage. The lecture describes this acceptance as a Divine covenant leading the wayfarer toward self-sacrifice and transcendence.
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ (Srah riyt, 51:56; translated by : "And I did not create the jinn and mankind except to worship Me.")
This Quranic verse stresses the ultimate purpose of pure worship, free from desire and distraction.
The lecture introduces Azm as a psychological virtue measurable through objective criteria. The wayfarer may evaluate the presence of resolve or desire within by reflecting upon his deeds: Does he complete his tasks? Does he stand firm for truth despite personal gain? Or does he falter due to doubt and hesitation? This test serves as a clear mirror revealing the sincerity and constancy of the seeker. The resolute individual, by accomplishing tasks and avoiding desire, manifests a will oriented towards truth.
Through comparative psychology involving animals, the lecture elucidates Azm and desire. The sparrow, hopping from branch to branch, symbolizes instability and desire, whereas the pigeon, due to its teachability and stability, aligns closely with resolve. The ox, with its noble and steady gait, exemplifies Azm accompanied by dignity and composure. The foal of a donkey, with its aimless leaps, represents desire and instability. These allegories, inspired by comparative psychology, reveal the distinction between reason and steadiness across creatures, highlighting Azm as a distinguished virtue.
Azm maintains an inseparable bond with certainty (). Doubt and suspicion, likened to holes in the vessel of existence, cause the loss of truth and impede the seeker from reaching his destination. The lecture employs the simile of a leaky jug, wherein doubt drains away the will as water leaks out. Conversely, the resolute wayfarer, fortified by certainty and steadfastness, is shielded from doubts and advances resolutely toward the Truth. This certainty functions as a radiant light within the seeker, guiding him from the darkness of hesitation to the illumination of truth.
Quranic Exegesis (An-Nis: 137; ):
Indeed, those who believed, then disbelieved, then believed again, then disbelieved, and increased in disbelief.
This verse from the Holy Quran censures wavering and emphatically underscores the indispensable necessity of certainty.
The lecture delineates the unwavering certitude of the Immaculate Imams (peace be upon them) as the quintessence of resolute determination.
Amir al-Muminin (peace be upon him), anchored in profound certitude, identifies truth as his rightful recompense.
Imam Husayn (peace be upon him), with steely resolve, manifests the divine revelation (Ayyan Allah), while Imam Sajjad (peace be upon him), through humility and certainty, humbly refers to himself as the least among the least.
These exemplars, akin to resplendent stars in the celestial sphere of guidance, eloquently exhibit the intrinsic nexus between resolve and certitude within the mystical path.
Key Insight: The certitude of the Immaculate Imams represents a sublime exemplar of resolve that guides the spiritual wayfarer toward ultimate truth.
The discourse identifies martyrs as vivid embodiments of resolve and total submission leading to self-annihilation (fan).
Faced with the crossroads of life and martyrdom, they choose the latter propelled by a moment of spiritual insight (kashf), transcending carnal desires.
This conscious choice, intertwined with sacrifice and devotion, demonstrates a resolve culminating in divine luminosity and extinction of the ego.
Through reference to the film The Outcasts, the lecture illustrates that even ordinary individuals, through sincerity and purity of heart, may attain this exalted station.
Martyrs, like blazing torches, illuminate the path of selflessness and resolve for posterity.
Key Insight: Martyrs, by electing martyrdom and self-annihilation, embody the zenith of resolve and altruism in the mystical journey.
The discourse critically examines the trials confronting veterans upon their return from the battlefield.
Certain veterans, who fought with steadfast resolve in the soil of the frontlines, find themselves estranged from their own resolve within the urban asphalt milieu due to an inability to adapt to altered conditions.
This cohort, termed failures by the lecturer, fall prey to base desires and personal interests owing to weakened spiritual states and diminished luminosity.
Conversely, some veterans, with or without special dispensation, preserve their resolve, shining like luminous stars steadfast upon the path of righteousness.
Key Insight: Some veterans, incapacitated to maintain resolve amidst new social contexts, diverge from the path of truth.
With piercing acuity, the lecture censures individuals who, post-war, exploit their circumstances for personal gain.
Bereft of the resolve and spiritual states inherent to martyrs and veterans, these opportunists, adorned with polished faades and grandiose claims, ascend to positions of power and wealth, while the families of veterans and martyrs languish in hardship.
This behaviour is metaphorically likened to a veil of dust obscuring the mirror of truth, tarnishing pure resolve and depriving society of the blessings of sacrifice.
Key Insight: Opportunists, through exploitation, tarnish the pure resolve of martyrs and veterans, depriving society of the fruits of sacrifice.
The lecture recounts the narrative of a veteran wounded by seventy-five percent with fifty percent post-traumatic stress disorder, who suffers in fear of societal exclusion due to medical expenses.
Despite having fought with unwavering resolve on the battlefield, this veteran experiences insecurity in society owing to financial strain and neglect.
This case serves as a transparent mirror reflecting societys injustice towards its devoted servants, emphasizing the imperative to sustain resolve amid adversities.
Key Insight: Social pressures and deficient support undermine veterans resolve in the face of hardship.
Quranic Exegesis (At-Talq: 2; ):
And whoever fears Allah He will make for him a way out.
This Quranic verse accentuates the reward of perseverance through difficulties.
Through the parable of earth and asphalt, the lecture elucidates environmental disparities in maintaining resolve.
Wayfarers who fought with steadfast resolve upon the earthen battlefields may find themselves deviating from the path of truth within the asphalted cities, owing to the absence of a conducive spiritual substrate.
This metaphor is akin to a wrestler skilled upon the mat but overwhelmed when confronted in the urban street by a streetwise adversary.
Resolve flourishes in environments compatible with spiritual states and luminosity but is weakened amid environments rife with desire and self-interest.
Key Insight: Resolve blossoms in earthen environments but may weaken amid the asphalt of urban settings.
The lecture distinguishes between the fierce (hr) and the noble (javnmard), focusing on the role of the nafs (self) in resolve.
The fierce person, like a dog attacking indiscriminately, acts under impulse and wrath, whereas the noble one, possessing a tamed self and steadfast resolve, advances toward truth.
Recalling ancient wrestlers who, despite their strength, were not fierce, the lecture demonstrates that resolve accompanies a tamed self and detachment from base desires.
This distinction serves as a line between light and darkness, segregating resolve from mere desire.
Key Insight: Resolve is allied with a tamed self and nobility, whereas desire is associated with fierceness and wrath.
The lecture conceptualises resolve as a divine favour, a success granted not to all.
This station, accompanied by spiritual states and luminosity, springs from the fount of divine grace, guiding the wayfarer toward ultimate truth.
Martyrdom, a quintessential example of resolve, is ascribed not solely to the individual but extends to their progeny and ancestors, as elucidated through the metaphor of a six-hundred-year inheritance division.
Resolve, akin to a precious gem, is bestowed upon the seeker by divine providence, leading him from carnal desire and selfhood toward self-annihilation.
Key Insight: Resolve is a divine grace that guides the seeker from desire toward annihilation and truth.
The lecture regards martyrdom as a divine state unattainable through mere formal knowledge, emerging instead from a spark of spiritual insight and intimate luminosity.
Martyrs, endowed with unwavering resolve, apprehend this state and advance toward self-annihilation.
This station, suffused with purity and sincerity, may be granted even to ordinary individuals, as demonstrated by the reference to the martyrs of Jaraf.
Martyrdom, an open gateway to ultimate truth, is accessible solely to those who approach it with resolve and spiritual state.
Key Insight: Martyrdom is the manifestation of spiritual state and resolve, guiding sincerely toward annihilation.
The station of resolve, as the second stage within the Qasam al-Usul in Manzil al-Sirn, constitutes a robust foundation for the mystical path, steering the seeker away from caprice and vacillation toward stability, sincerity, and self-annihilation.
The initial stage of resolve, Ib al-Hl al al-Ilm (the rejection of transient states in favour of knowledge), involves the refusal of states rooted in mere formal knowledge, inhalation of the lightning of spiritual insight, perpetuation of intimate luminosity, and compliance in self-annihilation of the ego, thereby guiding the seeker from outward appearances to inner realities, and from the self to the Divine Truth.
The lecture by Nokounam meticulously elucidates this station and distinguishes resolve from mere desire, providing a precise framework for comprehending spiritual conduct.
Resolve, intrinsically linked with certitude, detachment from doubt, and commitment to divine action, propels the seeker toward luminosity and divine proximity.
The social critiques within the lecture, highlighting the challenges faced by veterans and the exploitation by opportunists, emphasise the necessity of preserving resolve amid hardships and temptations.
Martyrs and veterans, like luminous beacons, embody resolve and self-sacrifice, illuminating the path of truth for posterity.
This station, akin to a steadfast bridge, guides the seeker toward unity with the Divine and self-annihilation, transforming the individual into one inclined solely toward truth. Supervised by Sadegh Khademi
