the Lectures of Nokounam, (Session 310)
Truthfulness (idq), within the mystical framework of Manzil al-Sirn, illuminates the path of the seeker towards God like a blazing torch. This attribute, which constitutes the essence of truth and the foundational integrity of every deed and intention, plays a pivotal role in spiritual wayfaring. The chapter on truthfulness, as explicated in the lectures of Nokounam, , analyses this station in three exalted degrees: idq al-qasd (truthfulness in intention), idq f al-aqq (truthfulness in reality), and idq al-idq (truthfulness in the divine realm).
In Islamic mysticism, truthfulness (idq) is the quwwat al-shay (power of the thing) and huwiyyat al-shay (identity of the thing); that is, the criterion that measures the reality of every entity. This attribute, like a pristine mirror, reveals the essential reality of the seekers intention and action. Nokounam, , elucidates that truthfulness is the standard of all things, and the seeker must confront his own intention within the vessel of knowledge to discern the reality of his resolve. Truthfulness is the driving engine of spiritual progress, guiding the seeker from heedlessness to knowledge and from self-deception to sincerity. Like a divine breeze, this attribute purifies the seekers heart from the impurities of the ego and leads him towards proximity to God.
Truthfulness is not merely an ethical virtue but a spiritual catalyst that directs the seeker toward the loftiest stations. With an awareness of Gods perpetual supervision, this attribute compels the seeker to maintain proper decorum and abstain from ostentation and hypocrisy. In this station, the seeker perceives himself in the divine presence, and this consciousness impels him to strive against the self and persevere upon the path of truth.
In spiritual wayfaring, truthfulness manifests in three degrees, each representing a stage in the seekers journey:
These degrees, like the rungs of a spiritual ladder, guide the seeker from pure intention through reality to ultimately the divine witnessing. Each degree, with its distinct effects and characteristics, illuminates the seekers path of perfection.
In the mystical system of Manzil al-Sirn, truthfulness is an attribute that leads the seeker from heedlessness to knowledge and from hypocrisy to sincerity. This attribute, through its three degrees, delineates the seekers progression from pure intention to witnessing the truth and annihilation in God. Truthfulness, like a clear mirror, cleanses the seekers heart from the defilements of the ego and propels him towards divine proximity. The subsequent sections will offer a detailed analysis of the first degree, namely idq al-qasd, and its effects.
idq al-qasd is a pure and sound intention, free from hypocrisy, deceit, and worldly gains. This degree is the prerequisite for entering spiritual progress and leads the seeker towards proximity to the Agent (God). Nokounam, , states that intention is the engine driving action, and if this engine is sound and firm, it guides the seeker towards the divine goal. Conversely, if the intention is contaminated with self-deception or worldliness, it diverts the seeker from the path of truth. In this station, the seeker must confront his intention and recognise the reality of his resolve: does he act for God or for worldly benefit?
A truthful intention, like a lamp upon the wayfaring path, leads the seeker from the darkness of self-deception to the light of sincerity. This intention prevents the seeker from superficiality and display before creation and directs him to act purely for God. In this degree, the seeker, aware of divine oversight, perceives himself in the divine presence, and this belief compels him to observe decorum and refrain from transgression.
idq al-qasd produces four prominent effects in the seeker:
These effects establish idq al-qasd as a catalyst for purification of the soul and existential reconstruction. The sincere intention, like clear water, cleanses the seekers heart from egoistic impurities and leads him towards sincerity and divine proximity.
The sincere seeker exhibits three salient signs:
Indeed, prayer forbids immorality and wrongdoing. (Surah Al-Ankabut: 45)
The reads: Indeed, prayer prevents from lewdness and evil.
These signs present idq al-qasd as a shield against sin and weakness. The sincere seeker, like a loyal soldier, stands firmly before the divine presence and refrains from anything that distances him from God.
The lectures of Nokounam, , critically analyse insincere intention with scholarly precision. An insincere intention such as memorising the Quran for the pulpit or performing deeds for display lacks spiritual reality and yields no fruit in the grave and resurrection. One who memorises the Quran for the pulpit rather than for God will derive no benefit from it in the grave, for his intention is impure. This critique accords with the narration: The intention of the believer is better than his deed. It emphasises the superiority of sincere intention over outward action.
As a refined metaphor, insincere intention may be likened to an artificial flower which, although outwardly beautiful, lacks fragrance and vitality. Conversely, sincere intention is like a natural flower, imbued with the scent of sincerity, which perfumes the seekers heart and guides him towards divine satisfaction.
To elucidate insincere intention, an example is given of one who memorises the Holy Quran for the pulpit, not for God. Such a person, although shining on the pulpit with divine verses in this world, will gain no benefit from them in the grave, as his intention was for display, not divine proximity. This example establishes intention as the criterion for the value of action and stresses the importance of sincerity.
This metaphor, like a mirror, reveals the truth of intention. The sincere seeker memorises the Holy Quran for God, and this intention illuminates him with divine light in this world and the hereafter. Conversely, insincere intention, like a fleeting shadow, vanishes at the end of the pulpit session.
idq al-qasd, with its pure and hypocritical-free intention, admits the seeker into the spiritual path and compensates for deficiencies, rectifies flaws, and reconstructs inner devastations. The signs of the sincere seeker are distancing from covenant violation, intolerance of non-divine matters, and steadfastness in the path. The critique of insincere intention and the example of memorising the Quran for display underscore the paramount importance of sincerity. The forthcoming section will engage with the critique of action-oriented culture and psychological analysis of spiritual progress.
The discourses of Nokounam, may his sanctity be revered, adopt a critical perspective towards the praxis-oriented culture prevalent within the religious community. In this culture, outward deeds are afforded primacy over the underlying intention, whereas it is the sincere intention that fundamentally determines the value of an action. A wayfarer (slik) may perform the ritual prayer, yet absent attentive regard to the intention, such an act remains devoid of genuine spiritual reality. This critique aligns with the narration The intention of the believer is better than his deed (niyyat al-mumin khayrun min amalahu), which elevates intention above the apparent act.
This critique calls the seeker to rectify the intention prior to action. Action devoid of sincere intention is akin to a structure built without foundations fragile and unsustainable. The wayfarer must purify the heart from hypocrisy and insincerity so that his deed may be accepted in the Divine Presence.
Intention is an immaterial and spiritual reality formed in the inner sanctum of the wayfarers heart, whereas the action assumes a material form that, without sincere intention, lacks spiritual value. The intention, being the soul of the deed, vitalises and animates it. Nokounam, may his sanctity be revered, states that intention is the architect of action; an act without intention is like the labour of workers without engineering structurally unsound.
As a literary metaphor, intention may be likened to a clear spring whose waters nourish the deed. Should the spring of intention dry up, the deed becomes a stagnant, lifeless pond. Conversely, sincere intention transforms the act into a roaring river, flowing towards the Divine nearness.
To elucidate the distinction between intention and action, the example of an engineer and a labourer is employed. Action without intention resembles the labour of workers without engineering lacking structure and coherence. Conversely, sincere intention resembles the engineer who renders the action valuable and stable. This analogy positions intention as the axis of the spiritual journey and action as its instrument. Like a luminous torch, this metaphor illuminates the critical importance of intention in spiritual wayfaring. The sincere wayfarer, with a pure intention, erects a steadfast edifice capable of withstanding Divine trials.
The discourses philosophically discern the differences among qasd (purpose), niyyah (intention), and irada (will):
Imagination and affirmation: The foundational perception and consciousness of the seeker regarding the goal.
Intention: The initial motive, without movement, formed in the heart.
Purpose: The concentrated intention prepared for action.
Will: The final decision to move and enact the deed.
This differentiation elucidates the process of action formation in philosophy and mysticism. The purpose represents a more practical stage than intention, while the will constitutes the culmination that results in the deed.
By an elevated metaphor, these stages may be compared to gardening: imagination is the seed sown in the mind; intention is the initial watering; purpose is the saplings growth; and will is the fruit harvesting. The sincere seeker, through this process, plucks the fruit of sincerity from the garden of spiritual journey.
From a psychological standpoint, the discourses critically address the employment of harsh terms such as yaqhar (to overpower) and yardi (to restrain) within exegetical commentary. Such terminology associates the spiritual path with coercion and violence, whereas mysticism fundamentally rests upon love and Divine attraction. Nokounam, may his sanctity be revered, affirms that the nafs (self) of the wayfarer should move towards the Truth willingly and lovingly, not under compulsion or force.
This critique introduces mysticism as a subtle and psychological science that guides the nafs through affection and attraction. Violent language contradicts the delicacy of mysticism and misdirects the seeker from the true spiritual path.
To explicate a wayfaring grounded in attraction, the metaphor of a rattle and a child is presented. Just as the rattle attracts the child without force, so must the seekers nafs be guided through Divine love and motivation. This analogy underscores the psychology of mysticism and portrays the spiritual journey as a natural process founded on intrinsic inclination. Like a radiant light, this metaphor reveals the subtlety of spiritual wayfaring. The sincere seeker directs his nafs towards the Truth as a playful child is drawn to a rattles allure, eschewing violence and compulsion.
The critique of praxis-oriented culture underscores the primacy of sincere intention over outward action. The distinctions among purpose, intention, and will clarify the process of action formation. The critique of harsh terminology portrays mysticism as a delicate science based on Divine attraction. The rattle and child metaphor exemplifies the spiritual journey as a natural process founded on inner desire. Subsequently, the critique of ostentatious deeds and the dynamism of intention shall be addressed.
Nokounams discourses critically examine the lavish iftar gatherings held for display and to the detriment of the poor. Such events lack sincerity of intention (sidq al-qasd), promoting hypocrisy and extravagance instead of genuine devotion. Conversely, a simple and pure iftar, conducted with Divine intention, is sincere and accepted before God.
This critique emphasises sincerity and social justice within religious acts. Ostentatious iftars, like deceptive spectacles, estrange the heart of the seeker from sincerity, whereas simple iftars, like fragrant flowers, diffuse the scent of sincerity in the Divine Presence.
To illustrate sincerity in intention, the example of dry bread and chicken is invoked. The sincere seeker consumes either chicken or dry bread for Gods sake. However, refusal of dry bread accompanied by complaint signals insincerity. This metaphor tests sincerity amid Divine trials, confirming that sincere intention remains steadfast in both hardship and ease. Like a clear mirror, this analogy reveals the reality of intention. The sincere seeker purifies his intention for God in all circumstances, eschewing complaint and worldly attachment.
Sincere intention, as a living entity, must grow continually and not stagnate. Nokounam, may his sanctity be revered, asserts that just as human lifespan increases, so too must ones intention evolve through knowledge and Divine nearness. A fixed, plastic intention lacks sincerity and impedes the seekers perfection.
Sincere intention resembles a tree which, nourished by the waters of knowledge, flourishes with branches and yields the fruit of sincerity. Plastic intention is comparable to an artificial flower, which neither grows nor possesses fragrance or vitality.
To elucidate the growth of intention, the example of an addict increasing their dosage is presented. Similarly, the seeker must progressively enhance their intention to attain perfection. A stagnant, plastic intention, lacking authenticity, deprives one of Divine proximity. Like a brilliant light, this metaphor illustrates the dynamism of intention in spiritual wayfaring. The sincere seeker refines their intention at every step, ascending to higher stages of sincerity and knowledge.
Plastic intention, which is fixed and unchanging, is likened to an artificial flower lacking scent and vitality. Such intention stagnates the spiritual journey and thwarts the seekers progress toward spiritual perfection. In contrast, sincere intention, like a natural flower, guides the heart of the seeker towards the Truth through growth and dynamism.
As a refined metaphor, plastic intention is comparable to a foundationless building which, despite an attractive exterior, collapses under the storms of Divine trials. Sincere intention, however, is like a solid edifice enduring hardships steadfastly.
The discourses critically address the infiltration of violence into culture, rooted in historical legacies and autocracy. Such violence has permeated mystical expressions and must be purged from the spiritual path. Mysticism is portrayed as a path of liberation from violence and an arrival at spiritual delicacy.
Mysticism, like an infinite ocean, cleanses the seekers heart from the waves of violence and conveys them to a serene shore of love and sincerity. Cultural violence is likened to dust settling on the mirror of mysticism, which must be removed through knowledge and gentleness.
The critique of ostentatious iftars and the dry bread and chicken example underscore the importance of sincerity in religious acts. The growth of intention renders the spiritual path dynamic and progressive. Critiques of plastic intention and cultural violence present mysticism as a means to liberation from hypocrisy and violence. Subsequent to this, a comprehensive conclusion will be presented.
