the Lectures of (May His Soul Rest in Peace), Session 315
In the mystical journey (Suluk), truth is like a precious gem that reveals the essence of existence across various stages of speech, heart, action, and knowledge. This station, presented by Khwaja Abdullah Ansari in "Mansal al-Sa'irin" as one of the most prominent ethical states, is the foundation upon which all spiritual stations are built. (May His Soul Rest in Peace) in his 315th session, with a focus on the chapter of "Truth", provides an in-depth explanation of this station, exploring it in its threefold nature, from truth in speech and action to truth in the knowledge of truth.
Truth is a term that encompasses the essence and reality of any entity. In linguistic terms, it signifies realization, occurrence, and actual existence, while in Islamic mysticism, it refers to the essence that defines the measure and stability of each being. (May His Soul Rest in Peace) elaborates on this concept by stating: "Truth is the essence of a thing; it is its reality, its substance, and that which grants it existence and stability." This definition extends truth beyond mere speech, encompassing all levels of existencefrom the heart and soul to physical objects. Truth is like a light that dispels the darkness of falsity and unveils reality.
Key Point: Truth is the essence and measure of a thing, determining its reality across all levels of speech, heart, soul, and physical objects.
In mystical practice, truth manifests in three degrees:
These stages represent the ascension of the mystic from external truthfulness to sincerity in action, ultimately culminating in the annihilation of selfhood in divine will. Each degree serves as a rung on the ladder leading the seeker towards the summit of divine proximity.
Truth signifies the actualization and realization of reality. (May His Soul Rest in Peace) states: "Truth means realization, presence, union, attainment, and arrival." These terms point to the process by which potentialities of an entity become actualized. Truth is the moment when the reality of a thing transitions from potential to actual, establishing its true existence in the cosmic order. This actualization manifests in speech as correspondence with reality, in the heart as sincere belief, and in action as adherence to truth. Truth flows like a river originating from the spring of reality, creating life and permanence wherever it goes.
In the explanation of Khwaja Abdullah Ansari, it is stated that "The essence of truth is news that corresponds to reality," meaning truth initially manifests in speech (a statement corresponding to reality) and then extends to objects and other levels. (May His Soul Rest in Peace) considers this precedence incorrect and emphasizes: "Truth is the foundational essence of a thing, and the precedence of speech over objects contradicts the spirit of meaning." According to him, truth is present simultaneously across all levels of existence, from speech and heart to objects, and none of them takes precedence over the other. This view sees truth as a singular gem, revealing aspects of reality at each level.
The first degree refers to the alignment of speech and action with truth. This stage is foundational to the mystical journey and requires sincerity in both speech and deeds. (May His Soul Rest in Peace) states: "Truth in speech is its realization; it corresponds to reality." For instance, when the mystic says "I ask forgiveness from Allah, my Lord, and I turn to Him" and truly repents, their speech is truthful. However, if this utterance is merely a lip service or for show, it falls into falsehood. The first degree is like a bridge that connects hearts to truth and distances them from the precipice of deceit and pretense.
Key Point: The first degree is the alignment of speech and action with truth, which protects the mystic from hypocrisy, pretense, and deceit.
The second degree involves actions performed solely for God's sake (Lillah), not for oneself or others. This degree encompasses the first degree, but the first degree does not necessarily lead to the second. (May His Soul Rest in Peace), citing the verse "And they were not commanded except to worship Allah, sincere to Him in religion..." (Quran: Al-Bayyina, 5), emphasizes that actions for God's sake benefit others but actions for the sake of others do not reach the truth. The second degree is like a seed planted in the soil of sincerity, yielding the fruit of divine proximity.
In the first degree, the mystic speaks truthfully, and their actions align with their words, but these actions may still be for personal or worldly gain. In the second degree, the mystic acts purely for God, and their sincerity is fully manifest. (May His Soul Rest in Peace) explains: "The second degree holds the truth of the first, but the first may not necessarily contain the second." This distinction represents the mystics ascent from superficial truthfulness to inner sincerity.
The third degree, or Truth in the Knowledge of Truth, is an act where its agency is from God, and God's satisfaction is realized within it. (May His Soul Rest in Peace) defines this station as: "It is that the satisfaction of God is manifested in the servant's action, state, or moment, with the servants certainty and intention." This degree represents the pinnacle of the mystical journey, where the mystic is emptied of selfhood and individual agency, becoming solely a reflection of divine will. The third degree is like the summit of a mountain, reached after traversing valleys of pretense and selfhood.
Key Point: The third degree is an act where the agency is from God, and the mystic, with certainty and pure intention, embodies divine satisfaction.
In the first degree, the mystic speaks the truth, and their actions align with their words. In the second degree, the mystic acts for God, yet they are still the agent of action. In the third degree, the agency is entirely from God, and the mystic becomes merely the reflection of divine will. (May His Soul Rest in Peace) references the concept of "The good deeds of the righteous are the sins of the near ones", emphasizing that actions that are virtuous in the second degree are considered tainted by selfhood in the third degree. This distinction highlights the complete annihilation of the mystic in divine agency.
In the text of "Mansal al-Sa'irin", there exists a difference between the Tlemsani and Kashani versions. The Tlemsani version reads "Certainty and intention of the servant" while the Kashani version reads "Action and intention of the servant." (May His Soul Rest in Peace) argues that "certainty" is the correct reading, as "action" repeats the concept of "deed" and certainty indicates a higher stage of realization. This critique emphasizes the importance of precision in manuscript studies and the role of certainty in the mystical path. Certainty is like the key that opens the doors of knowledge and annihilation in the Truth.
(May His Soul Rest in Peace) compares the mystic in the third degree to someone who sets sail on a broken boat, relying solely on God's will, without fear of waves or calamities. This metaphor illustrates the courage and reliance on God that characterizes the mystic's journey in divine annihilation.
The mystic in the third degree is likened to a worker who continues their work without concern for whether anyone is watching. (May His Soul Rest in Peace) uses this metaphor to demonstrate sincerity and independence from external validation. The third degree is like an action performed in the solitude of the heart, solely for God, unaffected by whether it is seen or not.
Truth is the most critical station in the mystical journey, with all other stations depending on it. (May His Soul Rest in Peace) states: "Nothing is heavier than truth; its foundation lies in its truth." This analogy likens truth to the chassis of a vehicle, without which no other part functions. Truth is the core of all mystical stations, determining the seekers value in relation to God. This station is the backbone of the journey, binding all stages together and giving them stability.
Key Point: Truth is the foundation of all mystical stations, and without it, no station remains stable.
The third degree leads to the Unity of Divine Actions. At this stage, the mystic, with the declaration of "There is no god but Allah," perceives only God as the actor, becoming emptied of selfhood. (May His Soul Rest in Peace) references the verse "Every day He is in a new state" (Quran: Ar-Rahman, 29), emphasizing that the mystic in the third degree moves according to divine motion, not their own agency. This station represents the highest level of divine unity, where the mystic becomes the embodiment of God's will.
God evaluates humans measure of truth. (May His Soul Rest in Peace) stresses: "God evaluates based on truth, not appearance." This evaluation will manifest on the Day of Judgment, where the worth of a person will not be judged by their wealth, power, or outward appearance but by their degree of truth. A person who speaks truth, even if an unbeliever, is superior to a believer who is deceptive. Truth is like a divine scale, showing the true weight of a person in the eyes of God.
elucidates the distinction between longing and love as follows:
"Longing is the desire for something that one does not possess; love is the realization and preservation of something that one already possesses." Longing refers to the pursuit of the lost, whereas love pertains to the preservation of the present. These two wings carry the spiritual seeker towards the divine proximity, guiding them on the path to perfection.
Longing and love, like the two wings of a bird, allow the seeker to soar in the sky of truth, leading them to the ultimate goal of spiritual fulfillment.
In contrast to truth, lies signify emptiness and existential frailty. states:
"A lie is nothingness; it is the result of weakness, of fear." Lies arise from fear, cowardice, or a lack of inner strength, distancing the individual from the truth. A liar is like a tree with no roots in the soil, easily felled by the first gust of wind. This existential weakness manifests not only in speech but also in the heart and actions, depriving the individual of spiritual happiness.
Lies can be classified into two types:
This hypocritical lie is like poison hidden in a jar of honey, gradually destroying the soul.
Adherence to truth in daily life presents numerous challenges. refers to the difficulty of speaking the truth in harsh conditions:
"If you speak the truth, you will be assassinated; if you lie, your existence will be assassinated." This statement highlights the dichotomy that individuals face between truth and falsehood. Nevertheless, he emphasizes that "salvation lies in truth," even if it brings apparent hardships. Truth is like a narrow but bright path that guides the seeker from the precipice of lies towards spiritual felicity.
Truth is the path to salvation, even if accompanied by difficulty, while lies lead to the degradation of the self.
underscores the significance of avoiding hypocrisy and pretense with examples such as pretending to be pious behind the back of a scholar. This behaviour reflects a hypocritical lie, which separates outward appearance from inner reality. The seeker must achieve self-awareness and abstain from hypocrisy. Truth, in its purest form, is like a mirror, reflecting the essence of the soul without any concealment.
critiques fruitless discussions, such as those regarding esoteric topics or unnecessary religious rulings, emphasising the importance of focusing on practical and beneficial matters. This critique positions the spiritual path as a pragmatic and results-oriented journey, one that should lead to spiritual growth. Futile discussions are like dust that clouds the vision of the seeker, obstructing their path to the truth.
employs the metaphor of a patched sock to describe the seeker who should not, through recalling past hardships, consider themselves entitled to God's blessings. The seeker must perform their deeds with sincerity, without expecting any reward. This metaphor likens sincerity to a precious gem, one that should not be tainted by a sense of entitlement.
The chapter on truth in "Maqamat al-Sa'irin" is like a star that illuminates the truth of existence in the realms of speech, heart, action, and knowledge. Truth, at its first level, is the alignment of speech and actions with reality; at the second level, it is an action done for the sake of God (lil-Haqq); and at the third level, it is an action whose agency is from God, and in which God's satisfaction is realised. The sacred verse "And when they have resolved a matter, if they were true to Allah, it would have been better for them" (Qur'an, Muhammad: 21) underscores the necessity of adhering to truth in action. The third level of truth is linked with the unity of actions (Tawhid al-Af'ali) and the declaration "There is no god but God" (La ilaha illallah), which elevates the seeker to the station of being both content with and pleasing to God. Lies, in contrast, lead to existential emptiness and weakness, taking the seeker further from the truth. Longing and love are the two wings of the seeker, guiding them towards divine proximity. Truth serves as the foundation of all spiritual stations, and without it, no station remains stable. This text, by presenting a scholarly and eloquent exposition of the place of truth, serves as a guide for researchers and spiritual seekers on the path of truth.
