Mystical progression (sulk) is akin to a journey whereby the seeker is guided from the darknesses of the nafs (lower self) towards the divine lights. Within this path, resolve (azm) serves as a luminous torch, directing the wayfarer through arduous stations. The present lecture, derived from the sagacious utterances of Nekounam regarding al-Azm from the noble work Munaal al-Sirn, undertakes a contemplation on the degrees of resolve and its paramount status within mystical progress.
Resolve and intent, akin to the two wings enabling the seekers flight through the celestial realm of sulk, are counted among the virtues (asant) of the pious (abrr) and the veiled (ahl al-ijb). The abrr, due to their veiling in knowledge, perceive the divine goal as distant, whereas the near ones (muqarrabn), by virtue of witnessing the Divine Presence, find it imminently close. This distinction is rooted in differing epistemological ranks: the abrr remain entangled in self-regard, whilst the muqarrabn, liberated from the nafs, ground their resolve in the Divine Will.
This difference resembles the contrast between a journey undertaken by a traveller in darkness and one illuminated by the divine light leading to the destination. The muqarrabn, apprehending the exalted verse Wa-Allhu maakum (Srah Muhammad, 47:35; Foldvands translation: And God is with you), recognise that resolve is not sourced from the self, but from the Truth.
The initial degree of resolve is the liberation from carnal desires. This stage resembles the purification of the hearts soil from noxious weeds, preparing the ground for mystical progress. Even the non-believers may, through firm volition, free themselves from the bondage of desire. This resolve is universal and functions as the foundational base upon which the lofty edifice of mystical progress is erected. Liberation from desire is akin to breaking the chains of the souls captivity, thereby readying the seeker for subsequent steps. Though rudimentary, this stage is indispensable; for without purity of intention, advancement towards the Truth remains impossible.
The second degree refers to the consolidation and fortification of intent. This station resembles the preparation of an army for battle, requiring the mobilisation of internal forces and the strengthening of willpower. A warrior, scholar, or even a disbeliever can attain this resolve through concentration and firmness. Consolidation (istijm) denotes the mobilisation of all faculties towards action, a concept also applicable in non-mystical domains such as scientific or athletic endeavours. This resolve is comparable to a structure erected upon a solid foundation, resistant to the storms of the nafs. Nonetheless, it remains within the domain of general resolve and is distant from true resolve.
The third degree, termed true resolve, is exclusive to the faithful seeker. At this stage, the seeker recognises their resolve as emanating not from the nafs but from the Divine. This resolve is akin to a pure spring originating from the crystalline fountain of the Divine, guiding the wayfarer to the ocean of nearness. True resolve, supported by the sacred verse Inna alt wa-nusuk wa-mayya wa-mamt lillhi rabb al-lamn (Srah al-Anm, 6:162; Foldvands translation: Say: Truly, my prayer, my sacrifice, my life and my death are for God, the Lord of the Worlds), attributes all actions to God.
At this level, the seeker transcends self-regard and attains the rank expressed in the maxim Al-abd yadabbir wa al-rabb yuqaddir (The servant plans, and the Lord ordains). This resolve is immune not only to desire and weakness but also propels the seeker with Divine power towards perfection.
The degrees of resolvefrom liberation from desire, through consolidation, to true resolveconstitute a ladder elevating the seeker from the realm of nafs to that of Divinity. General resolve is accessible to all, whereas true resolve belongs solely to those believers who, through unitive witnessing, root their will in the Divine. These degrees not only elucidate the structure of mystical progression but also serve as a guide for seekers on the path towards Divine nearness.
At the stage of true resolve, the seeker becomes cognisant of the maladies afflicting prior forms of resolve. The first and second degrees, by attributing volition to the nafs, veil Divine knowledge. This self-regard resembles a broken mirror that distorts the Truth. Upon this realisation, the seeker disentangles themselves from the nafs and its resolve. This awareness functions as a key unlocking the fetters of nafs captivity. The seeker, illuminated by the verse M ramaitya idh ramaitya wa-lkinna Allha ram (Srah al-Anfl, 8:17; Foldvands translation: And you did not throw when you threw, but God threw), understands that the true actor is God, and their nafs is merely the vessel through which Divine action manifests.
The abrr, due to self-regard, ascribe resolve to themselves. This perspective is a malady that keeps the seeker enshrouded in veiling. The muqarrabn, conversely, perceive resolve as emanating from God and, invoking the verse Wa-Allhu maakum, liberate themselves from this ailment. This distinction originates in epistemological difference: the abrr remain bound to effects, whereas the muqarrabn are connected to the Cause of Causes.
The muqarrabn, instead of relying upon nafs-based resolve, renounce it and disengage from the nafs obligations. This renunciation resembles the liberation of a bird from the cage of the nafs, enabling flight towards the firmament of nearness. At this stage, the seeker, through the struggle for nearness and the vision of the cause, relinquishes the burdens of the nafs. This process resembles a journey wherein the seeker lays down the heavy loads of the nafs and moves lightheartedly towards the Truth. Renouncing nafs-based resolve does not imply inactivity; rather, it signifies the complete attribution of actions to God.
The ascetic adorns the nafs as one would a bride; yet the true seeker relinquishes such embellishment. This adornment is like a cosmetic that conceals the nafs defects but does not reveal the Truth. By abandoning such attachments, the seeker attains true resolve and annihilates the nafs in the Divine Presence. This liberation resembles passing beyond the mirrors of self-regard into the boundless ocean of Divinity. At this stage, the seeker neither clings to their deeds nor to the nafs but dedicates all for God alone.
The critique of nafs-based resolve acts as a lamp illuminating the darknesses of self-regard. Through recognising and abandoning this malady, the seeker attains the vision of true resolve. This vision, grounded in the sacred verses of the Qurn and freedom from nafs attachments, guides the seeker to the station of Divine nearness and repose.
The noble hadith "كل ميسّر لما خلق له" ("Everything is facilitated for that for which it was created") is akin to a precious gem, revealing the fundamental truth regarding the correspondence between creation and the intrinsic imperatives of each individual. This hadith signifies that every person is created with a specific purpose, and their success is inherently linked to harmony with their existential requisites. Humanity, in this analogy, resembles a tree flourishing and bearing fruit in soil befitting its nature.
This hadith transcends mere mystical conduct and extends its application to all spheres of life. It mandates that a human must discern their inherent abilities and proceed in accordance with the imperatives ordained by their creation.
Forcing offspring to pursue paths incongruent with their intrinsic predispositions is tantamount to planting a tree in unsuitable soil it will inevitably fail to bear fruit. Such compulsion not only culminates in failure but also inflicts profound distress upon the individuals psyche and spirit. It is incumbent upon parents to grant their children freedom to act in alignment with their aptitudes.
This liberty is analogous to a favourable wind that propels the vessel of life towards its destined shore. Compulsion, therefore, is not only discordant with the hadith "كل ميسّر لما خلق له" but also stands in stark contradiction to Divine Wisdom.
Success may be envisioned as a structure upheld by three foundational pillars: talent, mentorship, and perseverance. Talent is the fertile soil; the mentor is the sagacious gardener; and diligence represents the consistent irrigation. Absent these three, perfection whether in mystical progression or other domains remains unattainable.
These three elements interweave like strands to form the robust rope of success. The seeker must first recognise their innate abilities, then find a wise guide, and, through ceaseless effort, advance towards ultimate excellence.
The prevailing culture that disparages hard work, equating diligent study pejoratively with rote-learning, functions as a toxin that withers the roots of success. Perseverance holds a sacral and mystical value, without which neither true knowledge nor perfection can be attained.
This culture acts like a wind extinguishing the flame of endeavour. The spiritual aspirant must, through effort and rigorous application, progress towards their goal and distance themselves from such detrimental attitudes.
The educational system in certain religious seminaries has drifted away from embodying the hadith "كل ميسّر لما خلق له" due to repetitive instruction and lack of innovation. This system resembles an antiquated mill that grinds the same grains repeatedly without producing any novel product. Education must synchronise with the demands of the era and the talents of its students.
This critique acts as a clarion call, urging seminaries towards reform and innovation. Religious education ought to facilitate perfection, rather than obstruct it.
The exploitation of the entitlements of Sayyids (descendants of the Prophet) and orphans is analogous to plundering a treasure meant for the common welfare of creation. This act not only precipitates social degradation but also diverts the aspirants resolve from the path of truth. Trustworthiness is a spiritual virtue that fortifies resolve.
Such trustworthiness resembles the vigilant guardian of a lamp that illuminates the darkness of oppression. The seeker must proceed towards perfection with justice and fidelity.
The culture that restricts even the mere mention of women, as if they were non-mahram (unlawful to mention), constitutes a barrier that distances one from the reality of creation. This limitation contradicts the hadith "كل ميسّر لما خلق له" and impedes the fulfilment of the imperatives of creation. Respect for the human dignity of both women and men is a fundamental principle of mystical conduct.
This critique acts as a key unlocking the closed doors of bigotry. The spiritual aspirant must adopt a monotheistic vision that respects all creation and rejects unfounded prejudices.
The Bab al-Azm (Gate of Resolve) in Manaazil as-Saa'ireen stands as a portal guiding the seeker towards the degrees of perfection. This lecture, through elucidation of the stages of resolve emancipation from carnal desires, consolidation, and true resolve distinguished between general and specific resolve, demonstrating that true resolve pertains exclusively to the believers who, by means of unitive witnessing of Divine Oneness, root their will in God. The verses of the Holy Quran, like radiant torches, illuminate the path of the seeker, while the hadith "كل ميسّر لما خلق له" provides a blueprint for alignment with the imperatives of creation. Critiques of self-conceit, educational systems, and anti-ethical cultures underline the necessity of reform in both spiritual conduct and society.
Supervised by Sadegh Khademi
