of Nekounam , Session 316
The chapter of Truthfulness in Manzil al-Sirn by Khwaja Abdullah Ansari constitutes one of the most profound discourses within Islamic mysticism, elucidating the threefold degrees of truthfulness in the spiritual journey. This station, akin to a radiant beacon, illuminates the path of the seeker towards God, guiding him from the darkness of self-deception into the light of sincerity and gnosis. Truthfulness, as the criterion of ontological veracity and the essence of actions and intentions, is analysed in three exalted stagesnamely, the First Truthfulness, the Second Truthfulness, and the Third Truthfulnesseach demarcating a phase in the seeker's progression towards divine proximity.
The lectures of Nekounam , particularly in the three hundred and sixteenth session, provide a meticulous exegesis of this invaluable treatise, employing scholarly critiques and concrete exemplifications to elucidate the epistemic and practical dimensions of truthfulness.
Definition of Truthfulness and Critique of Superficial Deeds
In Islamic mysticism, truthfulness serves as the standard of reality in all things, the very essence by which the authenticity of deeds and intentions is measured. Nekounam, drawing upon the Quranic verse:
And when a servant wears borrowed garments, his best deeds are sins, his truest states are falsehood, and his purest intentions are inertia.
delivers a rigorous critique of superficial actions. The metaphor of the borrowed garment represents ostentation and self-conceit, distancing the seeker from divine truth. In this condition, deeds, states, and intentions, though outwardly commendable, lack spiritual authenticity, being respectively designated as sin (thanb), falsehood (zr), and inertia (qud). Such critique summons the seeker towards sincerity and conformity with the divine will.
Truthfulness acts as a polished mirror, purifying the seekers heart from carnal defilements and directing him to the Divine Presence. A seeker who substitutes connection to reality with self-regard and affectation, even his finest deeds become sins, his states falsehoods, and his intentions stagnations. This exposition underscores the indispensability of sincerity in the spiritual journey and calls the seeker to reassess his intentions and actions.
The Threefold Degrees of Truthfulness
Truthfulness in the mystical path is delineated in three sublime degrees, each signifying a progressive stage in the seekers ascent:
These degrees serve as rungs upon the ladder of spiritual progression, guiding the seeker from external sincerity to inner purity and ultimately to the station of divine unity in action. Each degree, with its distinctive characteristics and effects, clarifies the path of spiritual perfection.
Summary of Section One
Truthfulness, as the measure of existential veracity, plays a foundational role in the mystical path. The critique of superficial deeds summons the seeker from ostentation and self-conceit to sincerity and conformity with divine reality. The threefold degrees of truthfulness delineate the seekers journey from the external conformity of speech and deed to sincerity and final annihilation in divine will. The subsequent sections will offer a detailed analysis of each degree and their respective consequences.
The Nature of First Truthfulness
The First Truthfulness denotes the alignment of the seekers words and actions with objective reality. Nekounam emphasises that a seeker tainted by hypocrisy, duplicity, or ostentation cannot be deemed truthful, even if his statements correspond to facts. Truthfulness at this degree necessitates purity in expression and deed, wholly devoid of any form of affectation or deceit. This level constitutes the most elementary degree of truthfulness, pertaining to outward sincerity in behaviour and speech.
Like a lamp at the beginning of the mystical path, the First Truthfulness illuminates the seekers way from the darkness of hypocrisy to the light of sincerity. The seeker must harmonise his words and actions with truthfulness to qualify for advancement to higher spiritual stages. Such conformity is the prerequisite for the actualisation of sincerity and divine proximity.
Critique of Hypocrisy and Ostentation
Nekounams lectures offer a profound critique of hypocrisy and affectation in deeds. A seeker whose actions are performed for display or worldly gain lacks First Truthfulness. This critique, emphasising sincerity in speech and conduct, invites the seeker to scrutinise his motives. As a refined metaphor, hypocrisy may be likened to an artificial flowerthough outwardly beautiful, it lacks fragrance and vitality; conversely, First Truthfulness is akin to a natural flower whose scent sanctifies the seekers heart.
Summary of Section Two
First Truthfulness, as the foundation of the spiritual journey, demands the conformity of speech and deed with reality. This degree guides the seeker from hypocrisy and affectation towards outward sincerity. The critique of hypocrisy underscores the importance of sincerity in words and actions, preparing the seeker for higher degrees of truthfulness. The following section will explore the Second Truthfulness and the role of sincerity in action.
The Nature of Second Truthfulness
The Second Truthfulness pertains to sincerity in performing actions solely for God. Nekounam asserts that an act performed exclusively for the pleasure of God (lil-aqq) actualises the Second Truthfulness. An action done for worldly aims or even intrinsic goodness lacks this degree, though it may retain validity from the perspective of First Truthfulness. This level emphasises a pure intention and divine orientation in deeds.
Like a divine breeze, the Second Truthfulness cleanses the seekers heart from worldly impurities and guides him towards proximity as an active agent of God. At this stage, the seeker must liberate his deeds from all non-divine motives to be accepted before the Divine Presence. This sincerity serves as the driving force of the spiritual path, propelling the seeker towards loftier stations.
Critique of Acting for Other than God
The lecture provides a critical examination of actions performed for the world, intrinsic goodness, or display. Such deeds, though possibly truthful outwardly, lack the Second Truthfulness. As a literary metaphor, insincere acts may be likened to a building without a foundation, stable in appearance but collapsing under the trials of divine scrutiny. Conversely, sincere acts resemble a firm edifice enduring in the Divine Presence.
Concrete Examples of Agency
To clarify motivational distinctions in action, the lectures outline three types of agency: material agency (acting for sustenance), goal-oriented agency (acting for worldly ends), and divine agency (acting for God). The Second Truthfulness is intrinsically linked to divine agency, which emancipates the seeker from material and personal motives. These examples function as mirrors revealing the reality of intention and exhorting the seeker to sincerity.
Summary of Section Three
The Second Truthfulness, emphasising sincerity in action for God, guides the seeker from worldly motives to pure intention. The critique of insincere acts and the agency examples highlight the paramount importance of divine orientation in deeds. This degree prepares the seeker for entry into the Third Truthfulness, namely the actualisation of divine will. The subsequent section will analyse the Third Truthfulness and the station of unity of action.
The Nature of Third Truthfulness
The Third Truthfulness represents the highest degree of truthfulness wherein the seeker has entirely transcended selfhood, and his actions become the channel of divine will. Nekounam affirms that at this stage, the seeker is no longer an independent agent; rather, God acts through him. This station is elucidated by the noble verse:
And you did not throw when you threw, but God threw. (Srah al-Anfl, 8:17; )
This verse manifests the complete annihilation of the seekers volition in the divine will, where the true agent is God alone.
Like an infinite ocean, the Third Truthfulness immerses the seeker and conveys him to a serene shore of divine proximity. In this degree, the seekers will and consent align entirely with the divine will, such that no movement occurs without Gods command. This station epitomises the zenith of the mystical path and the full realisation of unity in actions.
Distinction of the Third Truthfulness from Previous Degrees
The lectures emphasise that even if the seeker attains First Truthfulness (alignment of speech and deed) and Second Truthfulness (sincerity in action), without the actualisation of divine will in his actions, his Third Truthfulness remains spurious. This distinction illustrates the formidable challenge of the Third Truthfulness, which transcends personal intention and deed and depends upon perfect conformity with divine will. As a refined metaphor, the Third Truthfulness may be likened to the sun whose light eradicates all shadows of selfhood, whereas the previous degrees resemble faint lamps illuminating only parts of the path.
Divine Satisfaction and Will
The Third Truthfulness is realised when divine satisfaction and will manifest in the servants actions. The lecture, citing the verse:
God is pleased with them and they are pleased with Him. (Srah al-Bayyinah, 98:8; )
underscores the reciprocal relationship of satisfaction between God and the servant. The servants satisfaction with God is a consequence of Gods satisfaction with him. A seekers dissatisfaction with himself indicates an incomplete alignment with divine satisfaction, for true contentment stems solely from divine approval.
The verse وَمَا رَمَيتَ إِذْ رَمَيتَ وَلَٰكِنَّ اللَّهَ رَمَىٰ (Surah Al-Anfal, Ayah 17) serves as a quintessential manifestation of the third truthfulness (idq), evincing a condition wherein the apparent action of the Prophet (peace be upon him) is attributed to the Divine Will. The ostensible paradox within the verse the juxtaposition of "إِذْ رَمَيتَ" (when you threw) and "وَمَا رَمَيتَ" (but you did not throw) articulates the notion that the servants deed is, in essence, an act of God. Furthermore, the illustrative example of the lifting at Khaybar by adrat Al (peace be upon him), ascribed to Divine Power (quwwah ramniyyah) rather than physical strength, stands as an empirical paradigm of the third truthfulness. These exemplars, radiant as luminous beacons, manifest the reality of Divine agency within the spiritual journey.
In the third truthfulness, the seeker attains a station where their own will and consent harmonise with the Will and Pleasure of God. The lecture underscores that the seeker initiates no movement absent Divine Will, as their volition becomes entirely subsumed into Gods Will. This station, akin to a lofty summit in the spiritual path, liberates the seeker from carnal desires and satanic insinuations, establishing them firmly in the Divine Presence.
The discourse critically examines human dependence on material factors, such as caloric intake and bodily energy. The example of fasting demonstrates that as physical energy wanes, many are incapacitated from movement; yet, in the third truthfulness, Divine Will supersedes all material determinants. This critique invites the seeker towards reliance on Divine Will, emancipating them from corporeal limitations.
The third truthfulness constitutes the highest degree of the spiritual path, culminating in the seekers complete annihilation in Divine Will. The verse وَمَا رَمَيتَ إِذْ رَمَيتَ وَلَٰكِنَّ اللَّهَ رَمَىٰ and the example of Khaybar exemplify Divine agency in the servants action. The mutual consent between God and servant, along with liberation from material factors, guides the seeker towards the station of Tawd Afl (Unity of Divine Actions). The subsequent discourse will address critical commentaries and analyse the gradations of spiritual progression.
The lectures of Nokounam offer scholarly and meticulous critique of errors committed by the commentator in interpreting the third truthfulness. The commentators employment of the term "يتوافق" (mutual correspondence), which implies a bilateral relationship, is erroneous since the third truthfulness is unilateral, governed solely by Divine Will. This mistake stems from a failure to appreciate the unidirectional nature of the third truthfulness (يتفق). Moreover, the substitution of "اتيان" for "ایقان" disrupts the triadic structure of the spiritual stages. Correcting this error, almsn manuscript, elucidates that qn (certainty) rather than ityn (performance) is the appropriate term.
This critique, like a brilliant torch, clarifies the complexities inherent in the exegesis of mystical texts. The commentators imprecise vocabulary confounds meanings and diminishes scholarly exactitude. Rectifying these faults articulates the spiritual stages as action, state and time, and certainty and intention.
The lecture delineates three levels of spiritual progression:
This classification constitutes a sturdy ladder, portraying the seekers journey from external acts through internal states to the culmination in exalted knowledge and sincere intent. qn is the blossom of certainty, and qad the zenith of truthful intent, elevating the seeker to nearness and ultimate spiritual rank.
The lecture critiques the textual variants of the commentators manuscripts, emphasising that the term "اتيان" is mistakenly used instead of "ایقان". Correcting this error, grounded in the almsn manuscript, sharpens the triadic structure of spiritual stages. This critique underscores the imperative of precision in editing mystical texts and demonstrates how textual mistakes can distort meanings.
The discourse differentiates between attached mystics and pure mystics, analysing their epistemological divergences. Attached mystics, who reach mysticism through scholastic learning, may err in interpretationas exemplified by the commentators misuse of "يتوافق". Conversely, pure mystics such as Khwaja Abdullah Ansari, by virtue of direct connection to the Reality, remain impervious to error. This distinction serves as a mirror reflecting epistemic disparities among mystics.
The lecture offers profound insights into Satans role in the spiritual path. The seeker at the third truthfulness station perceives Divine Presence within heart and soul, discerning Satans influence distantly. Satan, confronting a truthful seeker, often recoils in fear and confusion. This elucidation, like a radiant light, manifests the seekers epistemic power in distinguishing Divine Will from satanic insinuations.
The critique of the commentators errors accentuates the necessity for precision in mystical exegesis. Correcting the term qn in lieu of ityn and rejecting يتوافق refines the spiritual stages. The triadic divisionbeginner, intermediate, advancedcharts the seekers progressive path. The distinction between attached and pure mystics, alongside Satans role, deepens the epistemic understanding of the third truthfulness. The forthcoming section will explore the psychological and practical dimensions of the spiritual path.
Nokounams lectures approach the spiritual path from a psychological perspective, highlighting the significance of knowledge (marifah). A truthful seeker must comprehend the motivating agent behind their movementbe it Divine Will, the ego, or satanic whispers. This knowledge, akin to a polished mirror, reveals the true impetus of the seeker, rescuing them from self-deception. The sincere mystic perceives the footsteps of God within heart and soul and remains cognizant of Satans influence.
The lecture, utilising concrete examples, critiques reliance on material causes. Individuals whose movement depends on calories and physical energy often falter during Ramadan due to lethargy. Conversely, the seeker in the third truthfulness, reliant on Divine Will, transcends material confines. This critique invites the seeker towards liberation from materiality and connection to the ramniyyah (Merciful Power).
Through examples such as adrat Als lifting at Khaybar and sermons during Ramadan, the lectures delineate the distinction between material and Divine agency. A seeker reliant upon Divine Will moves by quwwah ramniyyah rather than physical strength. These examples, like torches along the spiritual path, illuminate the reality of Divine agency.
The lecture critically addresses the limitation of outward acts and mere verbal remembrance (dhikr) devoid of knowledge. A seeker who confines themselves solely to ritual remembrance and prayer, without scrutinising their motives, risks hardening the heart. This critique urges the seeker to reflect deeply on their intentions and advance towards true knowledge. An apt metaphor is that of a hollow sound: loud yet ineffective upon a stone heart.
The psychology of the path emphasises the importance of understanding motivational forces. The critique of material dependence steers the seeker towards Divine reliance. Practical exemplars such as the Khaybar incident and the critique of superficial ritual highlight Divine agencys truth. This section invites reflection on motives and emancipation from material constraints.
The Door of Truthfulness in Manzil al-Sirn is introduced as a resplendent gem within the constellation of mystical progression. This attribute, manifesting in three gradationsthe conformity of speech and deed, sincerity in action, and the realisation of Divine Willguides the seeker from the darkness of self-deception to the illumination of knowledge and Divine proximity. The first truthfulness, grounded in apparent conformity of word and deed, establishes the foundation of the path. The second truthfulness, through sincerity directed solely towards God, leads the seeker to causal proximity. The third truthfulness, actualising Divine Will within the servants action, represents the pinnacle of the path and the station of Tawd Afl. Quranic verses such as
وَمَا رَمَيتَ إِذْ رَمَيتَ وَلَٰكِنَّ اللَّهَ رَمَىٰ
and
رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ
affirm these gradations. The commentators errors, including the improper use of يتوافق and اتيان, reveal the complexities inherent in mystical text interpretation. Correcting these errors, referencing the almsn manuscript, delineates the spiritual stages as action, state and time, and certainty and intention. The critique of material dependence, the role of Satan, and the distinction between attached and pure mystics enhance the epistemic depth of truthfulness. Mysticism, as a bride among the sciences, offers a gentle and loving pathway towards the realisation of existential truth.
Under the supervision of SSadegh Khademi
