Lectures of Nikounam Session 309
In the mystical journey of spiritual progress, truthfulness (صدق, *Sadaqah*) is akin to a sturdy foundation upon which all spiritual stations are built. This station, which in the *Mansal al-Sa'ireen* of Khwaja Abdullah Ansari is introduced as one of the most significant ethical states, embodies the essence of existence for every being. In his 309th lecture, Nikounam delves into this station, drawing on the sacred verse فَإِذَا عَزَمَ الْأَمْرَ فَلَوْ صَدَقُوا اللَّهَ لَكَانَ خَيْرًا لَهُمْ (Muhammad: 21, translation by Fooladvand) to profoundly elucidate the concept of truthfulness, presenting it as the very essence of existence, the criterion for the evaluation of human worth, and the axis of divine conduct.
Truthfulness is a term that encompasses the essence and stability of every entity. In its literal sense, it refers to the realization, actualisation, and true existence of something. In Islamic mysticism, it points to the inner substance that determines the integrity and fortitude of every being. Nikounam elaborates on this concept, stating: "Truthfulness is the essence of a thing; its truth, its substance, and that which grants existence and permanence to it." This definition extends beyond speech and encompasses all levels of being, from the heart and soul to material objects. Truthfulness is like a light that dispels the darkness of hollowness and falsehood, revealing the truth.
Truthfulness is the process of actualising the truth. In the words of Nikounam , Truthfulness means the actualisation, the finding, the reaching, and the arrival of the truth. These expressions refer to the process whereby the potentialities of a being are brought into actuality. Truthfulness marks the moment when the essence of a being moves from potential to actual, solidifying its true existence within the cosmos. This actualisation appears in speech as correspondence with reality, in the heart as sincere belief, and in action as adherence to the truth. Truthfulness is like a river that flows from the spring of reality, giving life and permanence wherever it reaches.
In the commentary of Khwaja Abdullah Ansari, it is stated that "The essence of truthfulness is speech corresponding to reality." This indicates that truthfulness is initially defined in speech (as correspondence with reality), and then extends to other realms such as objects and various spiritual stages. Nikounam deems this hierarchy to be incorrect, asserting: "Truthfulness is the very essence of a thing, and the primacy of speech over objects is contrary to the spirit of meaning." In his view, truthfulness is present simultaneously across all levels of existencefrom speech and heart to objectswithout one preceding the other. This perspective treats truthfulness as a unified jewel, revealing a facet of truth at each level.
Truthfulness in speech refers to the alignment of statements with external reality. As Nikounam asserts, Truthfulness in speech is its actualisation, meaning it corresponds with reality. For example, if it is stated, "Zayd has died," and this statement corresponds with reality, it is truthful. This stage of truthfulness forms the foundation of trust in human relations and serves as the basis for sincerity in speech. A truthful word is like a bridge that connects hearts to the truth, keeping them away from the abyss of falsehood and deception.
Heartfelt truthfulness is a deeper level of truthfulness than verbal truthfulness, wherein what is spoken is genuinely believed in the heart. Nikounam explains: Truthfulness in the heart means that what is said verbally is realised within the heart. This harmony between speech and heart shields a person from internal hypocrisy and falsehood. Heartfelt truthfulness is like a mirror that reflects the truth of the inner self without any concealment, guiding the seeker towards spiritual perfection.
Truthfulness in objects refers to their quality, strength, and real substance. Nikounam uses tangible metaphors to elucidate this concept: This gold has ten carats; its carat is its truth. This pistachio contains this amount of kernels; its kernel is its truth. Truthfulness in objects serves as the criterion for assessing their purity and true worth. For instance, a spear named *Sadouq* is truthful due to its robustness, while a fragile spear lacks truthfulness and is empty. Truthful objects, like solid pillars, maintain their stability and value within the structure of existence.
Truthfulness in action refers to adhering to the truth and fulfilling divine promises and commandments. The sacred verse فَإِذَا عَزَمَ الْأَمْرَ فَلَوْ صَدَقُوا اللَّهَ لَكَانَ خَيْرًا لَهُمْ (Muhammad: 21, translation by Fooladvand: Then, when the matter is determined, if they were sincere to God, it would have been better for them) underscores this stage. Nikounam highlights that: If the decision was made for war and the believers stood firm in their commitment, it would have been better and more beneficial for them. Truthfulness in action is like a seed planted in the soil of faith, bearing the fruit of eternal salvation.
The value of a human being is determined by the extent of their truthfulness in heart, speech, and action. Nikounam emphasises: "One should measure their truthfulness; whether one has one percent, two percent, or ten percent truthfulness, it is through perfect truthfulness that a person attains infallibility." Complete truthfulness, exclusive to the infallibles, elevates a person to a level where their entire existence aligns with divine truth. As he notes, God evaluates a person ir truthfulness: "Their value is determined by their truthfulness; and God evaluates them ir truthfulness." A truthful person is like a jewel, polished through the trials of divine examination, shining brightly before the Lord.
In contrast to truthfulness, falsehood signifies emptiness and weakness of being. Nikounam states: Falsehood is emptiness; lies are a result of weakness, fear, and lack of essence. Falsehood arises from fear, cowardice, or the absence of stability, distancing a person from the truth. A liar is like a tree with no roots, which falls at the first gust of wind. This existential weakness manifests not only in speech but also in the heart and action, depriving the individual of true happiness and salvation.
Falsehood is classified into two categories: 1) Explicit Lie, which involves stating something contrary to reality, such as claiming that a person who is alive is dead; and 2) Hypocritical Lie, which refers to stating the truth without a sincere belief in it. Nikkounam (may his soul rest in peace) refers to the hypocrites in the Qur'an, saying, The hypocrites say you are a prophet, but they do not believe. This is the second type of falsehood. This type of falsehood is more dangerous because it appears sincere on the surface, yet the heart remains void of truth. The hypocritical lie is like poison hidden in a jar of honey, gradually destroying the soul.
Nikkounam (may his soul rest in peace) distinguishes between desire and love in the context of mystical ascension: Desire is the yearning for something that one does not possess; love is the recognition and preservation of what one already has. Desire pertains to acquiring what is lost (obtaining what we lack), while love pertains to preserving what is present (maintaining what we have). These two wings propel the mystic on the path of sincerity towards divine proximity. Desire and love, like two wings of a bird, enable it to soar in the sky of truth, guiding the seeker towards the destination of spiritual perfection.
Sincerity (صدق) is the most crucial station in mystical ascension, and all the stages (115 stations) are dependent upon it. Nikkounam (may his soul rest in peace) states, There is nothing heavier than sincerity; its foundation lies in its truthfulness. This metaphor compares sincerity to the chassis of a vehicle, without which none of the other components function effectively. Sincerity is the central axis around which all the stages of spiritual ascension revolve, determining the value of the seeker before God. It is the backbone of the mystical path, connecting and fortifying all stations.
God assesses human beings measure of their sincerity. Nikkounam (may his soul rest in peace) emphasises: God reckons based on sincerity, not outward appearances. This reckoning will be revealed on the Day of Judgment, when a person's value is determined not by wealth, power, or outward appearance, but by their sincerity. A person who is sincere, even if they are an unbeliever, is considered superior to a believer who is deceitful. This perspective presents sincerity as a divine scale that measures a person's true worth in relation to God.
Falsehood leads a person to emptiness and decay. Nikkounam (may his soul rest in peace) uses metaphors such as hollow wood and rusted iron to liken falsehood to weakness and collapse. Falsehood not only exists in speech but also in the heart and actions, distancing a person from the truth. The person who lies even deceives themselves, avoiding confrontation with their own existential truth. This avoidance is akin to running from a mirror that reveals ones flaws, ultimately leaving the person in the darkness of ignorance and futility.
Adhering to sincerity in life presents numerous challenges. Nikkounam (may his soul rest in peace) points out the difficulties of speaking the truth in tough situations: If you speak the truth, you will be attacked; if you lie, your existence will be attacked. This statement refers to the duality that forces a person to choose between sincerity and falsehood. However, he stresses that salvation lies in sincerity even if it means facing apparent hardship. Sincerity is like a narrow yet illuminated path that guides the seeker from the precipice of falsehood towards felicity.
Some individuals turn to falsehood under the pretext of necessity or convenience. Nikkounam (may his soul rest in peace) critiques this approach, stating: Cleverness, deceit, and evasion are misery. Even in specific situations where scholars may allow falsehood, he asserts that sincerity must always be preferred, even in the most challenging circumstances. This view presents sincerity as a precious gem that should not be sacrificed for temporary reasons.
The chapter on sincerity in Mansal al-Sa'irin is like a guiding star that illuminates the truth of existence through speech, heart, soul, actions, and the material world. Sincerity is the essence that guarantees the realisation, acquisition, and strength of all that exists. The noble verse فَإِذَا عَزَمَ الْأَمْرَ فَلَوْ صَدَقُّوا اللَّهَ لَكَانَ خَيْرًا لَهُمْ (Muhammad: 21) underscores the importance of adhering to sincerity in fulfilling divine commands, and it finds goodness and prosperity in this path. Falsehood, in contrast, leads to the deterioration and weakness of existence, separating individuals from the truth. Human value is determined by the measure of sincerity, and God will assess humanity based on this criterion on the Day of Judgment. The distinction between desire and love reveals the two wings of the spiritual journey, which, with sincerity, lead the mystic to divine proximity. Sincerity is the foundation of all spiritual stations, and without it, no station remains stable. This treatise, through its academic and eloquent elucidation of sincerity's place, serves as a guide for researchers and seekers on the path to truth.
