The Reality of Truthfulness (Sidq)

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The Reality of Truthfulness (Sidq)

As for truthfulness (sidq), Allah says:

“O you who believe! Have fear of Allah (taqwa) and be with the truthful.” (9:120)

“Be among the truthful” because the one who sits with someone is influenced for good and evil. Nature is a thief. A man copies the one he mixes with a lot, even if he is not aware of it. Tarafa said,

Do not ask about a man. Ask about his close companions.
Every man imitates his close companions.

This is the best path to travel for someone who wants to discipline himself. It is to mix with the perfect man so that his nature and good habits flow to him. The influence of actions is absolutely stronger than the influence of words.

Al-Qushayri noted, “Truthfulness is the basis of the matter and it is made perfect by it, and it is commanded.” He said, “The least truthfulness is when what is secret and what is public are the same.”

Sahl said, “The scent of truthfulness has not been smelt by any person who flatters wither himself or another person.”

“Truthfulness is the sword of Allah,” said Dhu’n-Nun al-Misri. “It is not applied to anything but that it cuts right through it.”

Al-Harith al-Muhasibi said, “The truthful man is the one who does not care if his entire worth in the hearts of men should vanish away if it is for the sake of putting his heart in harmony. He does not like people to know about his least good actions, and he does not dislike people being aware of his bad actions. If he dislike that, it is proof that he desires to be greater in their eyes. This is not sincerity of the truthful ones.”

It is said that if you seek truthfulness from Allah, He will give you a mirror in which you can see the baseless falsehood of this world and the Next.

The master, Abu’l-Qasim al-Junayd, said, “The truthful man is turned about forty times a day, while the show-off is fixed in the same state for forty years.”

By this, he means that the truthful man changes direction with the truth, no matter what it is. When sees something in the Shari’a which is considered to be excellent, he promptly does it, even if it is at variance with his customary habit. If something arises in the Shari’a which is more important, but he cannot combine the two things, then he moves to the better one. He continues to behave like that. In a single day, he may have a hundred different states, or a thousand or even more, according to his mastery of gnosis, and the manifestation to him of fine points and subtleties.

The show-off, on the other hand, clings to one state alone, and if something arises which the Shari’a considers more important in some states, then he will still not do that important thing. He will hold fast to his state, because he is showing off his worship and his state to creation. He fears that people will stop loving him if he changes. He is very careful to ensure that their love continues. But the truthful one desires only the Face of Allah by his worship. Whenever the Shari’a gives greater weight to a certain state, he goes to that state, and does not turn to creation.

-Imam Abu Zakariyya Muhyi’d-din ibn Sharaf an-Nawawi, The Garden of the Gnostics (Bustan-ul-Arifeen)

Murid’s Log: Moulay Abd as-Salam ibn Mashish

The Shadhili Tariqa is built on the foundations of Shukr and Mahabba, gratitude to Allah, and love for him. Moulay Abd as-Salam ibn Mashish summed up the way of the Tariqa that his greatest student was to found in his famous advice to the brethren:

“Seek four things after four things:

Love for Allah,

Satisfaction with the Decree of Allah,

Indifference of the heart towards worldly things, and

Reliance on Allah.

Attain these four, after these four:

Performing Allah’s commands,

Avoiding Allah’s prohibitions,

Patience and fortitude from everything that does not concern one, and

Abandoning everything that distracts and diverts one.”

Were this admonition the only piece of knowledge we had of the Sheikh, it would be enough to prove the truth of his immense understanding, and his lofty status before Allah.

via Murid’s Log: Moulay Abd as-Salam ibn Mashish.

Ask Imam :: Fatwa regarding tasawwuf, tariqas etc.

“Other peculiar forms of spiritual exercises include making loud dhikr with bodily motion whether standing, as in the case of hadrah as performed by the Shadhilīs, or sitting, as performed by the Chishtīs. Other exercises include certain breathing exercises like pās anfās as performed by the Chishtīs and various forms of murāqabah (meditation) as done by the Naqshbandīs etc.

The inherent permissibility or impermissibility of some of these exercises will rest upon the differences of the various Madhāhib since some of these practices cross the boundary of a mere internal metaphysical sphere to the externally physical; thus, falling under the jurisdiction of the Fuqahā’. To present a brief example, the practice of hadrah, a type of spiritual bodily movement similar to swaying that some refer to dancing coupled with loud dhikr, is permissible for the followers of the Shāfi‘ī Madhhab since according to their ‘Ulamā and Madhhab dancing is permissible with certain conditions.

…

It is important to bear in mind that unfortunately, there has always existed groups of self-centered, worldly motivated pseudo-Sufis who misrepresented Tasawwuf and used some of the practices of the Sufis, not to mention concocted some of their own, to suit their nafsānī (selfish) desires. Some of them feign being Sufis in order to gain fame and popularity, others to engage in singing and dancing and others to earn money etc. It is from such people that deviances began to crop up in this pristine and praiseworthy science. Examples of their innovations include the Qawāli where singing and music are rampant under the guise of Dhikr, grave-worship where people commit shirk by prostrating to the inmates of the grave, Salāmī where people stand up to offer salutations upon Rasūlullah صلى الله عليه و سلم with the belief that Rasūlullah صلى الله عليه و سلم visits the gathering and other similar practices that have no real connection with Tasawwuf. Because of the existence of such perfidious people and their impermissible practices, it has become a daunting task for sincere people such as you to find a true Shaykh and Tarīqah. Every Tarīqah has these imposters in their midst preying upon the ignorant masses; therefore, one must be cautious as to who one takes as a Murshid (guide). You should ensure that before taking formal bay‘ah to any Shaykh or entering into any Tarīqah, that the Shaykh is a complete adherent of the Sharī‘ah and upholds its dictates. Anyone who intentionally and openly breaks a single commandment of the Sharī‘ah is not worthy to be a Shaykh.”

via Ask Imam :: Fatwa.

see also: sunniforum.com – Mufti Desai on Shadhili Hadrah, Chishti Dhikr, Naqshi muraqabah, etc.