the Lectures of Nokounam, may his secret be sanctified (Session 320)
The station of truthfulness represents one of the exalted abodes in the path of mystical wayfaring, wherein the seeker is guided from the external forms of action towards the inner reality of sincerity and the negation of egoism. As delineated in the lectures of Nokounam, may his secret be sanctified, in session 320, this station encompasses three distinct degrees: truthfulness in action, truthfulness in intention, and truthfulness in the negation of the carnal agentivity. These gradations portray the seekers journey from outwardly righteous deeds to the witnessing of divine agency and complete proximity to the Almighty Lord.
In the realm of mystical wayfaring, truthfulness is akin to a radiant light that guides the wayfarer from the darkness of self-conceit towards the luminous nearness of the Divine. This station is distinctly defined in three levels: the first truthfulness, wherein the seeker performs a correct action though the intention remains uncentred on God; the second truthfulness, in which the correct action is accompanied by a pure intention directed solely towards God; and the third truthfulness, where the seeker negates his own agentivity and ascribes all actions to divine grace. These levels serve as the rungs of a ladder, leading the seeker from the apparent deed to the inward witnessing.
At this initial stage, the seeker undertakes a righteous deed; however, although the action is outwardly correct, it lacks a pure intention for God. This degree is analogous to an endeavour rooted in the soil of action but has yet to ascend to the heavens of sincerity. The seekers agency at this level is deficient due to the absence of divine orientation, rendering it incapable of leading him to spiritual perfection.
In the second degree, the seeker not only performs the right action but also centres his intention upon God. Nevertheless, he still perceives his own carnal agency and does not fully witness the Truth as the sole true agent. This station resembles a tree whose branches have reached towards the sky, while its roots remain entangled in the earth of egoism.
The third degree represents the pinnacle of mystical truthfulness, wherein the seeker negates his own agency, affirming, "God has granted success and through My hand the action is accomplished." This station is comparable to a mirror that reflects the divine light unobstructed by any veil. Herein, the seeker perceives himself as the mere instrument of divine action and attributes all deeds to the Almighty Lord.
The second truthfulness is complete (kmil), whereas the third is consummate (akmal). The first, due to its lack of full sincerity, is deemed incomplete. This distinction is analogous to degrees of light extending from faint brightness to the unshadowed radiance of the Divine. Each degree guides the seeker toward a superior perfection without invalidating the preceding levels.
Among the perspectives critiqued in the lecture is the hadith attributed as "The good deeds of the righteous are the sins of the near ones." This narration is deemed fallacious. The righteous and the near ones, in the celestial realm, are free from sin; moreover, this hadith is rejected due to the lack of an authentic chain of transmission and its incongruity with mystical knowledge. This critique functions as a beacon that dispels the darkness of misconceptions from the path of gnosis.
The theologian resembles one who merely transmits narrations without critical rational reflection, justifying them uncritically. Conversely, the philosopher is akin to an investigator who scrutinizes truth through reason, eschewing unfounded justifications. This distinction underscores the significance of rational analysis within the mystical path.
Numerous cultural and epistemological issues stem from the uncritical acceptance of weak narrations and Isra'iliyyat (Jewish and Christian traditions introduced into Islamic literature). These narrations act like a veil of dust upon the mirror of knowledge, necessitating removal through scholarly and rational critique.
As long as egoism remains, the seeker is a genuine servant. Yet, if he negates his own agency, he attains true truthfulness. This negation of egoism is akin to a key that unlocks the gates of divine proximity.
When the seekers spiritual state subsides and he returns to his rational faculties, if he perceives himself as the agent, he falls into the trap of coercion and falsehood, for the true agent is God alone. This point serves as a warning that prevents the seeker from self-conceit.
True truthfulness is actualised through the predominance of the light of divine manifestation, wherein the seeker perceives himself as the instrument of divine action and attributes all acts to God. This light is like the sun that dispels the darkness of egoism.
At the second degree, the seeker states: "I stand and sit by the power of God," whereas at the third degree, he affirms: "By the power of God I stand and sit," indicating the primacy of divine agency. This simile serves as a guide elucidating the levels of witnessing.
The degrees of truthfulness encompass three stages: "By the power of God I stand and sit" (the lower level), "There is no power and no strength except through God" (the intermediate level), and "There is no deity but God" (the highest level). These stages function as stations leading the seeker towards the negation of every agent save God alone.
The deterministic viewpoint, which considers the salik (spiritual seeker) as dead and God as the washer of the dead, is fundamentally erroneous. The salik is rather the manifestation of the Divine act, not an entity devoid of identity. This critique acts as a sharpened blade, cleaving through the veils of illusion.
Comparing the salik to the dead and God to the washer is flawed, for God is the Rabb al-Alamin (Lord of the Worlds), and the salik is the manifestation of Divine Names and Attributes. This metaphor serves as a cautionary admonition, warning against the degradation of the seeker within the spiritual path.
Exaggeration in defining the saints, such as ascribing divinity to them, is incorrect because they are creatures and manifestations of Divine Attributes. This critique serves as a delineation, distinguishing the boundaries of servitude from those of polytheism.
Pure intention (qasd-e sfi) denotes an unadulterated yearning towards God, actualised through abstention from egoistic seeking (qad az talab), rather than through negligence or passivity. This intention is like a rivulet flowing into the ocean of sincerity.
Refraining from seeking does not imply laziness or passivity; rather, it signifies pure pursuit of God directed towards God alone. This critique functions as a refreshing breeze that disperses the dust of misunderstanding from the path of spiritual progress.
At the third stage, the seeker replaces the imposition of owing favours upon others with gratitude towards God, acknowledging that it is God who effectuates the act of goodness through them. This gratitude blossoms like a flower in the garden of sincerity.
The seeker must supplicate that God accomplish acts of goodness through their hands and protect them from wrongdoing. This supplication serves as a shield safeguarding the seeker along the divine path.
Wa M Ramayta Itha Ramaytaوَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ اللَّهَ رَمَىٰ And you did not throw when you threw, but Allah threw.
(Quran, Srah al-Anfl, 8:17)
This verse constitutes the Quranic foundation of the third level of veracity, attributing the true agency to God and perceiving the seeker as the instrument of the Divine act.
Inna Salti Wa Nusukإِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ Indeed, my prayer, my sacrifice, my living and my dying are for Allah, Lord of the Worlds.
(Quran, Srah al-Anm, 6:162)
This verse underscores complete sincerity in spiritual practice, affirming that all acts of the seeker are dedicated solely to God.
Divine guidance directs the seeker towards veracity and sincerity, requiring the seeker to regard themselves as a manifestation of God rather than as negated existence. This guidance is like a luminous light illuminating the spiritual journey.
Faith in the Ahl Allah (People of God), even if the seeker is not themselves perfected, draws them closer to perfection. This faith acts as a bridge, leading the seeker towards love and proximity to the Ahl Allah.
The station of veracity within the manzil al-sirn (stations of the wayfarers) serves as a portal guiding the seeker from the external acts towards the inner sincerity and witnessing of Divine agency. The triadic levels of veracityfrom the correct external act to the negation of egoistic agencyoutline the path of spiritual progression. Quranic verses such as Wa M Ramayta Itha Ramayta and Inna Salti Wa Nusuk elucidate the Quranic basis of this station. The critique of deterministic views and erroneous narrations highlights the necessity of rational and scientific analysis. The seeker, at the station of veracity, perceives themselves as the manifestation of the Divine actnot as negated or as God Himselfand through gratitude and sincerity, approaches divine proximity. The presented analogies, such as the perfect scholar and the distinction between act and agent, offer practical paradigms for perfect veracity. This treatise, grounded in the lectures of Nokounam (may his secret be sanctified), provides methodologies for attaining the station of the near ones, guiding the seeker towards gnosis and sincerity.
Supervised by Sadegh Khademi
