of Nokoonam, (Session 310)
Truthfulness (idq), within the mystical framework of Manzil al-Sirn, illuminates the path of the seeker towards God as a radiant beacon. This attribute, constituting the very essence of truth and the foundational integrity of every act and intention, plays a pivotal role in the spiritual journey. The chapter dedicated to truthfulness, as elucidated in the lectures of Nokoonam, , examines this station through a tripartite hierarchical analysis: Truthfulness of Intention (idq al-qasd), Truthfulness in Reality (idq f al-aqq), and Ultimate Truthfulness (idq al-idq), pertaining to the Divine Essence.
In Islamic mysticism, idq represents the quwwat al-shay and hawiyyat al-shaythe intrinsic power and identity of a thingthat is, the criterion by which the reality of any entity is measured. This attribute, like a perfectly clear mirror, manifests the existential essence of the seekers intention and action. Nokoonam, , elucidates this station by affirming that truthfulness is the standard of every matter, necessitating that the seeker first confront their intention within the vessel of knowledge to discern the reality of their purpose. Truthfulness acts as the driving engine of the spiritual journey, guiding the seeker from heedlessness to gnosis and from self-deception to sincerity. Like a divine breeze, this attribute purifies the seekers heart from carnal impurities and directs them towards nearness to God.
Truthfulness is not merely an ethical virtue but a profound spiritual impetus that elevates the seeker to sublime stations. Cognisant of Gods perpetual supervision, the seeker is compelled to maintain propriety and eschew hypocrisy and duplicity. At this station, the seeker beholds themselves in the Divine Presence, and this consciousness propels them towards striving against the self and perseverance upon the path of Truth.
In the spiritual journey, truthfulness manifests through three distinct ranks, each representing a stage in the seekers progress:
These stages function like the rungs of the ladder of spiritual progression, guiding the seeker from pure intention through reality, ultimately culminating in divine witnessing. Each rank, with its unique effects and characteristics, illuminates the trajectory of the seekers perfection.
Truthfulness, within the mystical framework of Manzil al-Sirn, is an attribute that leads the seeker from heedlessness to gnosis and from hypocrisy to sincerity. Through its threefold gradation, it maps the seekers journey from pure intention to the witnessing of reality and annihilation in the Truth. Like a flawless mirror, truthfulness purifies the seekers heart from carnal defects and directs them towards Divine proximity. The subsequent discourse will explore in detail the first ranktruthfulness of intentionand its ramifications.
idq al-Qasd denotes a pure and wholesome intention, devoid of hypocrisy, duplicity, and worldly gains. This stage constitutes the essential prerequisite for entering the spiritual path and guides the seeker towards nearness to the active Cause. Nokoonam, , asserts that intention is the engine propelling action; if this engine is sound and robust, it will steer the seeker towards the Divine goal. However, if intention is tainted with self-deception or worldliness, it leads the seeker astray from the path of Truth. At this station, the seeker must confront their intention and recognise the reality of their purpose: whether their actions are for God or for worldly benefit.
A sincere intention serves as a lantern along the path of spiritual progression, guiding the seeker from the darkness of self-deception towards the light of sincerity. This intention deters the seeker from superficiality and ostentation before others and directs them to actions purely for God. At this stage, cognisant of Divine supervision, the seeker perceives themselves in the presence of the Truth, and this conviction compels observance of propriety and abstention from sin.
Truthfulness of intention generates four salient effects in the seeker:
These effects designate truthfulness of intention as a catalyst for spiritual purification and existential reconstruction. A sincere intention, like crystal-clear water, cleanses the seekers heart from carnal impurities and leads them towards sincerity and Divine proximity.
A truthful seeker in intention exhibits three prominent signs:
Indeed, prayer prohibits immorality and wrongdoing.Al-Ankabt (29): 45
These signs frame truthfulness of intention as a shield against sin and negligence. The sincere seeker, like a loyal soldier, stands firm in the Divine Presence, shunning everything that distances them from God.
The lectures of Nokoonam, , critically analyse insincere intention. Such intention, for instance, memorising the Quran for public preaching or performing acts for show, lacks spiritual reality and bears no fruit in the grave or resurrection. One who memorises the Quran for public display rather than for God derives no benefit in the hereafter, as their intention is not pure. This critique harmonises with the narration, The intention of the believer is better than his deed. Here, sincere intention is valued above apparent action.
By way of a refined metaphor, insincere intention resembles an artificial flower that, despite its beautiful appearance, lacks fragrance and vitality. Conversely, sincere intention is akin to a natural flower whose scent of sincerity perfumes the seekers heart and guides them towards Divine satisfaction.
To illustrate insincere intention, an example is given of one who memorises the Holy Quran solely for public preaching, not for God. Although this individual may shine with Divine verses during sermons, they will reap no benefit in the grave because their intention was for display rather than Divine proximity. This example establishes intention as the criterion for the value of action and underscores the significance of sincerity.
This metaphor, like a mirror, reveals the truth of intention. The sincere seeker memorises the Quran for God, and such intention illumines their world and the hereafter with Divine light. Insincere intention, like a fleeting shadow, vanishes upon the conclusion of the sermon.
Truthfulness of intention, through a pure and sincere motive, admits the seeker into the spiritual journey, compensates for deficiencies, rectifies faults, and reconstructs inner ruins. The signs of a truthful seeker include avoidance of covenant breach, intolerance of unholy association, and earnest perseverance. The critique of insincere intention and the example of memorising the Quran for display stress the paramount importance of sincerity. The forthcoming section will address the critique of action-centred culture and a psychological analysis of the spiritual path.
The lectures of Nokoonam, , critically address the action-centred culture prevalent in religious societies, where greater emphasis is placed on actions rather than intentions. However, a sincere intention determines the value of an action. A seeker may perform prayer, but without attention to intention, this act lacks spiritual reality. This critique aligns with the narration The intention of the believer is better than his deed. which prioritises intention over outward action.
This critique invites the seeker to rectify intention prior to action. Action without sincere intention is akin to a building without foundationsfragile and transient. The seeker must cleanse their heart from hypocrisy and duplicity so that their deeds are accepted in the Divine Presence.
Intention is an immaterial and spiritual reality formed within the seekers heart, whereas action is its material embodiment which, without sincere intention, lacks spiritual value. Intention is the soul of the action, vitalising and energising it. Nokoonam, , states that intention is the architect of action, and action without intention is like labour without engineeringunstable and void of coherence.
By way of literary metaphor, intention can be likened to a pure spring from which action is quenched. Should this spring dry up, the action becomes a stagnant pond, lifeless and inert. Yet sincere intention transforms action into a rushing river that ultimately joins the ocean of Divine proximity.
To elucidate the distinction between intention and action, an example is offered: action without intention resembles a labourers work without engineeringdevoid of structure and firmness. In contrast, intention acts as the architect or engineer who plans and supervises the work. Without the engineer, the structure collapses. Likewise, without intention, the spiritual value of action is compromised.
This section critiques the action-centred approach, underscoring the primacy of sincere intention. Intention is the spiritual core that gives value and coherence to action. Without it, acts become hollow rituals. The analogy of engineer and labourer highlights the necessity of intention in the spiritual edifice. The subsequent discourse will explore idq f al-aqqtruthfulness in reality.
Within the journey mapped by Manzil al-Sirn, truthfulness stands as the cardinal virtue and foundational reality. It traverses the stages of intention, reality, and divine essence, guiding the seeker from self-deception to the truth of existence. The lectures of Nokoonam, , elucidate the indispensable role of sincere intention in this journey, critiquing insincerity and action-centred superficiality. This profound analysis invites every seeker to purify their intention and embark upon the path of truthfulness with unwavering sincerity and steadfastness, thereby transforming every action into a gateway to Divine proximity.
To elucidate the path of spiritual progress founded upon attraction rather than coercion, an illustrative example is drawn from the relationship between a rattle and a child. Just as the rattle gently attracts the child without exerting any force, the spiritual traveller must direct their nafs through affection and divine motivation. This analogy underscores the psychological dimension of mysticism and portrays spiritual progression as a natural process rooted in an intrinsic yearning. This allegory shines like a luminous beacon, revealing the subtlety of the path. The sincere seeker leads their playful nafs toward the Truth with the magnetic pull of the Divine, consciously eschewing compulsion and force.
The critique of action-centred culture emphasises the paramount importance of sincere intention over mere outward deed. The distinction between qasd (purpose), niyyah (intention), and irada (will) clarifies the formative process of action. The rejection of harsh terminology in explanation presents mysticism as a subtle science based upon divine attraction. The rattle and child example manifests spiritual progression as a natural phenomenon contingent on internal desire. Subsequently, a critique of ostentatious acts and the cultivation of intention is advanced.
The lectures of Nokounam adopt a critical perspective on ostentatious iftar events, which are orchestrated as spectacles and at the expense of the impoverished. Such gatherings lack sidq al-qasd (sincerity of purpose) and, rather than fostering sincerity, propagate hypocrisy and extravagance. In contrast, a simple and sincere iftar, conducted with divine intention, is regarded as genuine and acceptable before the Divine Presence.
This critique underscores sincerity and social justice within religious acts. Lavish iftars, being deceptive spectacles, estrange the seeker's heart from sincerity; however, a simple iftar, akin to a fragrant flower, disperses the scent of sincerity before the Divine.
To elucidate sincerity in intention, the analogy of dry bread and chicken is presented. The sincere seeker consumes either chicken or dry bread solely for God's sake. Conversely, should the seeker reject the dry bread with complaint, their intention is insincere. This example tests sincerity under divine trials, affirming genuine intention amid hardship and ease alike. This metaphor acts as a clear mirror, reflecting the truth of intention. The sincere seeker, in all circumstances, purifies their intention for God, abstaining from complaint and materialism.
Sincere intention, akin to a living entity, must grow progressively and not stagnate. Nokounam asserts that just as human life advances, so too must the seeker's intention mature through knowledge and divine proximity. A fixed and plastic-like intention is devoid of sincerity and impedes the seeker's spiritual perfection.
Sincere intention resembles a tree, which, nourished by the waters of gnosis, branches out and bears the fruit of sincerity. By contrast, plastic intention is like an artificial flower, neither growing nor possessing fragrance or vitality.
To illustrate the growth of intention, the example of an addict who increases their dosage is employed. Similarly, the seeker must continuously cultivate their intention to reach perfection. Should their intention remain stagnant, resembling plastic purpose, it lacks authenticity and alienates them from divine proximity. This metaphor shines as a radiant light, demonstrating the dynamism of intention within spiritual progress. The sincere seeker polishes their intention with every step, ascending to loftier levels of sincerity and gnosis.
Plastic intention, which is fixed and unchanging, is analogous to an artificial flower devoid of scent and life. Such intention stagnates the seekers journey and hinders spiritual perfection. Sincere intention, like a natural flower, guides the seekers heart towards the Truth through growth and vitality. As a refined allegory, plastic intention may be likened to a foundationless edifice that, despite its attractive exterior, collapses under the storms of divine trials. In contrast, sincere intention endures hardships like a steadfast structure.
The lectures, through a critical lens, address the infiltration of violence into culturerooted in history and monarchy. This violence has even permeated mystical expressions and must be excised from the spiritual path. Mysticism, thus, represents a means of liberation from violence and the attainment of spiritual gentleness. Mysticism, like a boundless sea, cleanses the seekers heart from the waves of violence and guides them to a tranquil shore of love and sincerity. Cultural violence is likened to dust settling upon the mirror of mysticism, which must be removed through knowledge and subtlety.
The critique of ostentatious iftars and the analogy of dry bread and chicken emphasize the significance of sincerity in religious deeds. The growth of intention renders the spiritual path dynamic and progressive towards perfection. Critiques of plastic intention and cultural violence present mysticism as a path of liberation from hypocrisy and violence. The ensuing discourse will address the overall conclusion.
Bab al-Sidq in Manzil al-Sirn introduces sincerity as a brilliant jewel within the constellation of spiritual progression. This attribute, manifesting in three stages sincerity of purpose (sidq al-qasd), sincerity in Truth (sidq f al-aqq), and absolute sincerity (sidq al-idq) guides the seeker from pure intention to the direct witnessing of Truth and annihilation in the Divine Reality. Sincerity of purpose, characterised by a pure and hypocrisy-free intention, renders the seeker worthy of spiritual advancement, compensates deficiencies, rectifies faults, and reconstructs inner ruins. Signs of the sincere seeker include steadfastness in covenant, intolerance of un-divine matters, and earnestness in the path, in consonance with the noble verse:
Indeed, prayer prohibits immorality and wrongdoing.(Quran, 29:45)
The critique of insincere intention, action-centred culture, and ostentatious deeds emphasises the indispensability of sincerity. The distinction between purpose, intention, and will elucidates the process of action formation. The rejection of harsh terms and cultural violence portrays mysticism as a subtle science grounded in divine attraction. Analogies such as the rattle and child, dry bread and chicken, and the addict highlight sincerity and the psychological dimension of mysticism. Sincerity rescues the seeker from self-deception, hypocrisy, and violence, directing them towards divine proximity and spiritual perfection. Mysticism, likened to a wedding amidst sciences, offers a gentle and loving pathway towards the fulfilment of existential truth.
Under the supervision of: Sadegh Khademi
