In the realm of Islamic mysticism, truthfulness shines like a luminous gem amidst the attributes of morality, fortifying the existence of the seeker on the path to divine proximity. This quality is not merely the foundation of honesty and righteous action but, in its higher degrees, directs human life and death towards the truth. In the 314th lecture of the *Maqamat al-Sa'irin* (Stages of the Seeker), which is commentary of Khwaja Abdullah Ansari, the concept of truthfulness is examined in two stages: the first stage pertains to verbal and practical truthfulness, while the second stage, known as *Sadaq al-Haqq* (Truthfulness for the Sake of Truth), defines life and death solely for God and in accordance with the truth. This article, synthesising the content of the lecture with scholarly analysis, offers a comprehensive explanation of these two stages. Through the use of Qur'anic verses, critiques of commentators, and psychological and sociological analyses, truthfulness is introduced as an essential necessity in mysticism, ethics, and society.
Definition of Truthfulness: The Foundation and Wholeness of Existence Truthfulness, both in its linguistic and mystical terminology, refers to the integrity, correctness, and completeness of an entity. This attribute, beyond mere verbal honesty, encompasses all aspects of human existence: the heart, senses, expression, actions, and objects. Truthfulness is like a steadfast pillar, protecting human existence from collapse, and it measures the value of everything by the degree of its integrity and soundness. In its first stage, truthfulness means the alignment of speech and action with reality, such that the seeker is free from any form of hypocrisy, deception, or pretense. This stage, known as verbal and practical truthfulness, forms the foundation of ethical conduct, urging the seeker towards sincerity in both intention and action.
Truthfulness stands in opposition to two contrasts: falsehood (blatant lies) and formal truthfulness (empty honesty). Falsehood refers to speech or action that is incompatible with reality, while formal truthfulness, which leads to hypocrisy, is even more dangerous. Formal truthfulness, such as a greeting or affection that does not stem from a sincere heart, appears deceptively virtuous but lacks any inner truth. This distinction positions truthfulness as an all-encompassing quality that opposes not only lies but also any form of pretense. For instance, we can consider crying for inheritance or feigning grief (known as *tabaki*) as an example of falsehood, since it does not originate from a sincere heart.
Types of Truthfulness in Mystical Practice Truthfulness, as a composite attribute, manifests in various aspects of human existence:
This classification presents truthfulness as a comprehensive concept, encompassing all facets of human existence and considering the integrity of each thing dependent on its truthfulness. A truthful seeker, in all of these dimensions, is free from hypocrisy and deception, and their actions align with the truth.
Truthfulness is deeply connected to the concept of divine sustenance. God, as the Ever-Living and Sustainer, possesses absolute truthfulness because the integrity and completeness of all things derive from Him. Anything that possesses integrity and health is truthful, and the absence of these qualities signifies the absence of truth. This perspective introduces truthfulness as a measure of the value and authenticity of everything, as it reflects the truth of existence like a mirror. In this context, a truthful act is one performed with a pure intention for the sake of God, and any action that is not directed towards God, even if beneficial, is considered futile due to the absence of eternal purpose.
Truthfulness, as a comprehensive attribute, encompasses all aspects of human existence and is connected to divine sustenance. The first stage of truthfulness, which pertains to verbal and practical truthfulness, invites the seeker to align their speech and actions with reality. The distinction between truthfulness and both falsehood and formal truthfulness underscores the importance of avoiding hypocrisy and pretense. This stage lays the foundation for the higher stages of truthfulness, which will be explored in subsequent sections.
Definition of the Second Stage of Truthfulness: Actions for the Sake of God The second stage of truthfulness, known as *Sadaq al-Haqq* (Truthfulness for the Sake of Truth), defines the life and death of the seeker solely for God. This stage, referencing the Qur'anic verse:
"Say: Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds." (Al-An'am, 162)
Directs the seeker towards absolute sincerity in intention and action. In this stage, no non-divine motives are involved in one's actions, and everything is performed with the sole purpose of pleasing God. The seeker, in this state, becomes a vessel for truth and lives as an embodiment of divine will. Their life, as a reflection of this truth, no longer carries any trace of self-interest, for every action aligns with the eternal truth.
Truthfulness is the essential foundation for both mysticism and ethical conduct. It transcends simple honesty and embodies a total alignment of existence with divine will and truth. The first stage of truthfulness directs the seeker towards sincerity in their words and deeds, while the second stage elevates their actions to a level of absolute truth, where life and death are dedicated solely to God. In this way, truthfulness leads the seeker towards the ultimate goal of spiritual perfection, aligning their entire being with the eternal truth.
The Surah Al-Munafiqun (The Hypocrites) emphasizes the behavior of the hypocrites, focusing on their outward show and false testimony:
"When the hypocrites come to you, they say: 'We bear witness that you are indeed the Messenger of Allah.' And Allah knows that you are indeed His Messenger, and Allah bears witness that the hypocrites are liars." (Al-Munafiqun, verse 1)
: "When the hypocrites come to you, they say: 'We bear witness that you are certainly the Messenger of Allah.' And Allah knows that you are His Messenger, and Allah bears witness that the hypocrites are liars." The hypocrites used their false testimony of the Prophet's mission as a shield for their outward appearance, blocking the path of Allah:
"They took their oaths as a shield, thus turning people away from the path of Allah." (Al-Munafiqun, verse 2)
: "They took their oaths as a shield, thus preventing people from the way of Allah." The outward show of the hypocrites was so deceptive that even the Prophet was astonished:
"And when you see them, their bodies impress you; and when they speak, you listen to their speech. They are as though they are propped up against a wall." (Al-Munafiqun, verse 4)
: "And when you see them, their bodies impress you; and when they speak, you listen to their speech. They are as though they are propped up against a wall." However, Allah condemns them as the true enemies, denouncing them with phrases such as "May Allah kill them" and "May Allah curse them," and firmly denounces hypocrisy.
Surah Al-Munafiqun highlights hypocrisy and false truthfulness, presenting the hypocrites as the true enemies. Their outward appearance even astonished the Prophet, but Allah exposed their true nature.
The commentator limits the life of the seeker to worship and servitude to God, neglecting the service to creation. This phrase is incomplete, as true mysticism is realized through the union of servitude to Allah and service to His creation. The correct phrase should be, "He lives only for the worship of Allah, the Blessed and Exalted, and service to creation." Servitude to Allah and service to creation, like two wings, guide the seeker towards perfection. Serving creation completes worship, as love for God without service to His creation is incomplete.
The commentator, by using the verb forms "to belittle" and "to exaggerate" (yastasghar, yastazim), associates the belittling of oneself and the magnification of God's greatness to the seeker. This view is erroneous because God is inherently Great (Allh Akbar), and creation is inherently small before Him. There is no need for artificial self-belittling, as the words of Amir al-Mu'minin (Ali) confirm:
"When the Creator appears great in your sight, creation appears small in your eyes."
This statement reveals that God's greatness naturally diminishes the significance of creation in the seeker's eyes, without the need for artificial diminishment.
The commentator confines perfection to God and deficiency to creation: "Only God embodies perfection, and only creation embodies deficiency." This view is incomplete, as creation, being a manifestation of God, also embodies perfection. Even the deficiency in creation, like Adam's fall, is defined within the context of divine perfection. The discussion emphasizes that creation is the manifestation of God, and its deficiency is part of the path towards divine perfection. Even human sin occurs by God's power and will, and in itself, it reflects divine perfection.
Expressions like "He lives only for service and worship of Allah alone" and "to belittle oneself" are incomplete. Secondary truthfulness is embodied in servitude to Allah and service to creation. Creation, as the manifestation of God, embodies perfection, and its deficiency is part of the divine perfection.
