Preface

This book is an academic compilation of Lecture 318 from "The Stations of the Wayfarers" delivered by , may his soul rest in peace, on the 16th of October, 2009. The lecture focuses on "The Chapter of Truthfulness" and particularly the third degree of truthfulness (Truthfulness III), delving into mystical concepts related to the Oneness of Actions (Tawhid al-Afali) and critically examining the prevalent view of The Good Deeds of the Righteous as the Sins of the Near Ones (Hassanat al-Abrar Sayyiat al-Muqarrabin).

Section One: Elucidation of the Third Degree of Truthfulness and Oneness of Actions

Nature of Truthfulness III: The Abolishment of Human Agency

The third degree of truthfulness, known in mystical terminology as "Truthfulness III", is a station in which the wayfarer reaches the perception of the divine actions and completely negates their own agency. In this station, every action is entirely attributed to the Almighty, as expressed in the following text:

For in truth, it is the action of God, as it had no existence of its own, so how can it have an action?

This statement, like a guiding light, affirms the truth that, in the third degree of truthfulness, the individual sees themselves not as an agent but merely as a manifestation of divine will. Just as a branch bends in the wind and does not consider itself the cause of its movement, the wayfarer in this station relinquishes any claim to agency, attributing all actions to the ultimate source of creation. This perspective is rooted in the Oneness of Actions (Tawhid al-Afali) and leads the wayfarer toward unity with the divine reality.

The Danger of Self-Deception in the Station of Closeness

One of the key points of the lecture is the warning against the danger of believing in ones own agency. If a wayfarer in the station of closeness continues to consider themselves the doer of their actions, this belief becomes a veil that obstructs the perception of the truth:

If they remain with the belief that it is their own action, then they have been veiled by it, and it becomes a sin in the station of closeness.

This veil, akin to a dark curtain over the heart, prevents the radiance of the divine light from manifesting. The belief in ones own agency is a subtle form of polytheism, which, in the station of closeness, is considered a sinnot in the legal sense, but as a deviation from the truth of Oneness. The wayfarer, in this station, must purify themselves to become like a polished mirror, reflecting only the divine light and nothing else.

The Removal of Sin through Perception of Divine Actions

The text further emphasizes that through the perception of divine actions, the sin of self-deception is forgiven:

And when their belief is elevated through witnessing the divine actions, their sin is forgiven.

Witnessing the divine actions, like a refreshing breeze, purges the wayfarers heart of the traces of self-deception. In this station, the wayfarers actions are, in truth, the actions of God, and this awareness leads them to the perfection of existence. This process is akin to pure water that cleanses all impurities from the vessel of existence.

Summary of Section One

Section one emphasizes the necessity of negating human agency and attributing all actions to God. Truthfulness III is a station in which the wayfarer sees themselves only as a manifestation of divine will. The danger of self-deception and subtle polytheism is a serious obstacle in this path, but the perception of divine actions removes this veil and guides the wayfarer toward perfection.

Section Two: The Three Degrees of Truthfulness and Their Distinction

Elucidation of the Degrees of Truthfulness

The lecture beautifully explains the three degrees of truthfulness:

The first truthfulness must be based on intent, the second truthfulness must be based on God, and the third truthfulness must have no agent involved.

These degrees are like steps leading to the summit of perfection. The first truthfulness is based on pure intention, determining the criterion for actions. The second truthfulness seeks the presence of God in actions, and the third truthfulness, by negating human agency, leads the wayfarer to the Oneness of Actions. This hierarchical progression is like a river that starts from the spring of pure intention and flows into the ocean of Oneness.

The Difference between the Second and Third Truthfulness

The fundamental distinction between the second and third truthfulness lies in the presence of the agent. In the second truthfulness, the wayfarer performs the action for God, yet still considers themselves the agent. In the third truthfulness, the agent is completely erased, and the action is entirely attributed to God. This distinction is akin to the difference between the light of a candle and the light of the sunboth provide illumination, but one is limited, while the other is boundless.

Summary of Section Two

The three degrees of truthfulness represent the wayfarers spiritual progression. From pure intention to the presence of God and finally to the negation of human agency, these degrees guide the wayfarer toward the divine reality. Truthfulness III is the pinnacle of this journey, uniting the wayfarer with the divine will.

Section Three: Critique of the View "The Good Deeds of the Righteous as the Sins of the Near Ones"

Critique of the View and Lack of Valid Evidence

One of the central topics of the lecture is the critique of the prevalent view "The good deeds of the righteous are the sins of the near ones":

This statement is baseless... it is neither a hadith, nor correct, nor has a valid chain of transmission, nor does the text support it.

This view mistakenly turns the good deeds of the righteous into sins at the station of the near ones. This misunderstanding arises from a confusion between the degrees of perfection and the opposition between good and evil. Both the righteous and the near ones occupy stations of perfection, but the near ones are at a higher station. This distinction is like the difference between two towering peaks, one higher than the other, yet both are peaks.

The Distinction between the Degrees of Perfection and the Opposition of Good and Evil

The lecture emphasizes that good and evil are two opposites, while the righteous and the near ones represent different degrees of perfection:

Evil means bad... good and evil are opposites, they are in opposition, and opposition is different from degree.

Good and evil are opposites, like light and darkness, but the righteous and the near ones are different degrees of light, representing various stages of perfection. This distinction prevents conceptual confusion and corrects the flawed viewpoint.

Quranic Evidence: The Degrees of Perfection in the Quranic Verses

The lecture references Quranic verses to underscore the distinction between degrees of perfection:

We do not distinguish between any of His messengers. (Al-Baqarah 2:285)

We have preferred some of them over others. (Al-Baqarah 2:253)

These verses illuminate the fact that all the prophets are infallible and perfect, yet some are at a higher station. This superiority is a matter of degree, not a contrast between good and evil. Another example from the Quran is from Surah Maidah:

Today, I have completed for you your religion and perfected My favor upon you. (Maidah 5:3)

The terms "completed" and "perfected" both refer to perfection, without any implication of deficiency or evil. These verses emphasize the distinction between the degrees of perfection (complete and more complete).

Summary of Section Three

The critique of the view "The good deeds of the righteous are the sins of the near ones" highlights the importance of careful understanding of mystical concepts. This view is incorrect due to the confusion between the degrees of perfection and the opposition of good and evil. The Quranic verses, which clarify the degrees of perfection, provide clear guidance to resolve this misunderstanding. Both the righteous and the near ones are in stations of perfection, and evil has no place in these stations.

Section Four: Critique of Misleading Examples in Mystical Literature

Critique of the Example "The First Brick When Laid, the Wall Becomes Crooked"

The lecture critiques some common examples in mystical literature for their scientific inaccuracies:

They say, The first brick, when laid, the wall becomes crooked, and it will continue crooked until it reaches the top... this is not the case.