Who Exactly Is A Sideeq

[ummtaalib]

                 

The following is an explanation given by Aarif Billah, Hazrat Maulana Hakeem Muhammad Akhtar Saheb (DB) of Karachi, Pakistan. These are extracts from his book, “THE FRIENDS OF ALLAH AND THE STRAIGHT PATH”.

“THE HIGHEST RANK AMONG THE AULIYA IS THAT OF THE SIDDIQEEN

Let us all ask Allah Ta’ala for that stage of Wilayat:

O Allah, the door of Prophethood has been closed while the door of the Auliya-e-Siddiqeen remains open. It will remain open till the Day of Qiyaamah. This is why You have revealed the plural form : Siddiqeen (Surah Taubah). If You revealed the singular form, people would have been under the notion that besides Hazrat Abu Bakr Siddique (RA), there can be no other Siddique. In Your Infinite Wisdom, You revealed the plural form, ‘Siddiqeen’.

From this, we learn that Siddiqeen will continue to be born till the Day of Qiyaamah, but none of them will ever equal the status of Hazrat Abu Bakr (RA).

The questions that now arise in your minds is: ‘What is meant by Auliya-e-Siddiqeen? What is their position? What is their description?

I will now, from Tafseer Ruhul Ma`ani of Allamah Aaloosi (RA), present to you who the Siddiqeen are, so that we know, so we realize what we have to become.

By knowing the meaning of Auliya-e-Siddiqeen, we will find added pleasure in asking Allah to grant Nisbat-e-Siddiqeen, to include us amongst the Auliya-e-Siddiqeen.

Without knowing the meaning of Siddiqeen, tell me, will we find pleasure in making dua, in begging Allah for that position?...

THE DEFINITION OF SIDDIQEEN

Who are the Siddiqeen?

Siddiqeen are those Auliya whose hearts readily bear testimony to the revelation received by the Prophet (Sallallaahu ‘alayhi wa-Sallam).

A Siddique is therefore a mirror reflection of Prophethood.

Allamah Aaloosi (RA) has defined SIDDIQUE as :

1.)     A Siddique is one whose words and inner state are the same. There is no difference between the two.

What issues from his tongue is that which resides in his heart. The Siddiqeen are those Auliya whose words and spiritual states are in total conformity to each other. The amount of Imaan on his tongue is the amount of Imaan in his heart. …

2.)    One whose inner state, whose heart is not affected by outward conditions.

A Siddique is one whose heart, whose inner state is so undeviating, so constant and strong in Imaan that he is not swayed, is not affected and changed by outward of physical conditions.

Whether all the beautiful women of Germany, Japan or England, all the young maidens of the world, were to come before him, no matter what the circumstance, he will never succumb, he will never compromise his Imaan. He will never perform any action which is contrary to the pleasure of Allah Ta’ala.

3.)    A Siddique is one who sacrifices both the worlds for the Pleasure of his Beloved

Just yesterday, I presented this definition to some Arabs, whereupon one of them said: ‘I am prepared to sacrifice this world for Allah Ta’ala but how does any human sacrifice the Hereafter?’

I replied to him that the manner of sacrificing the Hereafter for Allah Ta’ala’s Sake is to do all good deeds solely for the Pleasure of Allah Ta’ala. Do not perform deeds out of covetousness and greed for Jannat. Give priority to the Pleasure for Allah and let Jannat be secondary.

Let the intention be : ‘O Allah, I am not performing this action for the sake of Jannah, but am doing so for Your Pleasure. But because Jannah is the venue for meeting You; it is the location for beholding Your Sublime Countenance, I beg You for Jannat as well. However, my actual objective is Your Unending Pleasure.”

With this intention, you have sacrificed the Hereafter.

Do not give up sins due to the fear of Jahannum but do so, due to the fear of Allah Ta’ala’s Displeasure. Give up sin for the sake of saving yourself from Allah’s Displeasure and relegate Jahannum to a secondary position. Insha-Allah, you have sacrificed Jannat and Jahannum. You have sacrificed the Hereafter.

One hearing this, the Arab brother said : ‘SubhanAllah.'
He was overjoyed and asked from where I found this explanation.

Rasulullah (Sallallaahu ‘alayhi waSallam) made dua : ‘O Allah, I ask of You for Your Pleasure and Jannat.’

(Jannat is mentioned after the Pleasure of Allah Ta’ala, and given a secondary position).

“And I seek protection from Your Displeasure and from the Fire (Jahannum).”

(Jahannum is also given a secondary position).

From this Hadith, (Hazrat) Akhtar has understood this to be the method of sacrificing the Hereafter. This is the last definition of a Siddique.”


Book : Ahlullah Aur Siraate-e-Mustaqeem

Posted by sister Munawwarah on sunniforum.com

[ummtaalib]

Added by Shaykh FusuAlHikam (sunniforum)

 

If you eat a sweet your digestive system accepts it and takes it in willingly but what if someone offered you a spoon of insects to eat your stomach would reject it immediately you would vomit it up, you would be repulsed by it. That is what sidq is like. Siddiq absolutely is repulsed by baatil, falsehood, it becomes ones nature to repel baatil falsehood. Siddiq naturally cannot tolerate anything false. Inside and out, actions and words, everything is haq. Also they have perfect level of certainty thus the incident of Me'raj.

 

Taken from Majlis translation of Shariat wa Tasawwuf:

 

Allah Ta’ala says:

 

“Verily, the Mu’minoon (Believers) are those who believe in Allah, and His Rasul. Thereafter they have no doubt and they strive in the Path of Allah with their wealth and their lives. Assuredly, they are the Saadiqoon (the truthful ones).”

 

The following is narrated in the Hadith Shareef: “Nabi (saws) passed by Abu Bakr (radhiyallahu anhu) while he was cursing some of his slaves. Rasulullah (saws) turned towards him and said. ‘People who curse and people who are truthful!”

 

Abu Bakr (radhiyallahu anhu) said: ‘I will not repeat it.”

 

THE NATURE OF SIDQ

The nature of Sidq consists of developing a rank acquired until it attains perfection.

 

The meaning of Sidq is firmness. It is for this reason that a Wali-e-Kaamil (a saint who has attained spiritual perfection) is called a Siddeeque. In all ahwaal (states), af’aal (acts) and aqwaal (statements) the Wali-e-Kaamil has been well-grounded. He has realized the state of perfection. In the Shariar, the conception of Sidq includes af’aal (actions), aqwaal (statements) and ahwaal (states and conditions). Sidq in regard to statements is that talk should be firm and true according to reality. One imbued with this quality is called Saadiqul Aqwaal. Sidq in regard to actions is that every act be in conformity with the Command of the Shariat and not in conflict with the Shariat. One whose acts are at all times in conformity with the Shariat is termed Saadiqul Af’aal. Sidq in regard to one’s state or condition is that all conditions should be in accordance with the Sunnat. Conditions which are in conflict with the Sunnat are false. One whose states are in accordance with the Sunnat is called Saadiqul Ahwaal.

 

The states (ahwaal) of Sidq are such that their effect is enduring. The influence of the states of Sidq are lasting and dominant. They are not of a temporary nature. This does not mean that such ahwaal exist over one perpetually. It is the effect or influence (athr) of these states of Sidq which lasts and does not disappear.

 

The summary of what has been explained is that one should develop the acts of Ibaadat or obedience to the stage of perfection. For example, perform Salaat in such a way that it could be described in the Shariat as Salaat-e-Kaamilah (perfect Salaat), i.e. a Salaat performed observing all the external rules and respects (aadab-e-zaahirah) and all the internal rules and respects (aadaab-e-baatinah). The same should apply to all other acts of obedience and Ibaadat. They should be rendered in the kaamil (perfect) way shown by the Shariat. The adoption of this way is Sidq.

 

ACQUIRING SIDQ

Sidq is dependant upon the knowledge of the factors which produces perfection. One has, therefore, to be alert at all times and compensate for one’s shortcomings. An endeavour is to be made to rectify imperfectly performed obligations. Constancy in improving and perfecting one’s acts will ensure within a short while the perfect state of Sidq.