What is meant by kārru dhāti’l-almāʿ (the essential origin of brilliance) is a stable witnessing (mushāhada) that occurs in certain ḥāl (ḥāl: spiritual state). While in this ḥāl, the nafs (nafs: the lower self) receives a continuous effusion of light (nūr) for complete illumination and manifestation. (Heyākil, 103)
kasd/kusūd The meaning of kusūd is intentions and sincere resolves that are close to undertaking (an action). (Lumaʿ, 446)
Kusūd is the firmness of resolve in seeking the reality of the intended (maqsūd). The purpose of the Sufis in using this concept is not tied to movement or stillness. For if the lover finds stillness in love, he becomes a kāṣid (one who intends). This, however, is contrary to the usual situation. For the intention of those who intend either produces an effect in their outward being, or serves as a proof regarding their inner being (bāṭin). For lovers intend in their desires and actions without any cause, and thus all their qualities become directed toward intending the beloved. (Hujwīrī, 472–473)
Kasd means to decide upon tajarrud (tajarrud: divestment from everything except Allah). Its first subtlety leads to connection (irtibāṭ), freeing one from hesitation and from becoming familiar with transient things. The second is an intention that, whatever the cause encountered, distances one from it. The third is the intention to respond, to transcend the rule (of physical laws), and to swim in the ocean of fanāʾ (fanāʾ: annihilation in God). (Rawḍa, 485)
In the fourth stage, it is called ʿazm (firm resolve). (At the fifth level), when one turns toward one's aim, this is called kasd. When the prompting (khāṭir) comes at the beginning of the action, it is called niyya (intention). (Jāmiʿ, 27)
(See also khāṭir/khawāṭir or khatra/khaṭarāt)