SIDDIQIYYAH - صديقية
Literally: Sidq is truth. Veracity. Reality. Correctness. Inward honesty. The truthfulness of heart.
Conformity to haqiqah. One of the particular attributes of the Prophets.
Literally: Siddiqiyyah is the quality of an utmost sidq. The state of utmost loyalty.
The rank of muhaqqiqîn, who submit to injunctions of Islam through seeing its haqiqah by following its fundamentals without using any possession on them with his mind and inclinations. The final of the rank of walâyah.
The attribute, rank and title of Hazrat Abu-Bakr (ra).
“A couple of days ago, a hâfidh recited part of Surah Yûsuf as far as,1 تَوَفَّنِى مُسْلِمًا وَ اَلْحِقْنِى بِالصَّالِحِينَ
Suddenly, like a flash, this subtle point occurred to my heart: everything concerning the Qur'an and îmân is valuable; however insignificant it appears to be, its value is great. Whatever assists in eternal happiness is not insignificant. In which case, it may not be said that this subtle point is only a small subtle point and not worth explaining or being given importance. And certainly, the first student and one addressed in matters of this kind, who appreciates the subtle points of the Qur'an, Ibrâhîm Hulûsi, wants to hear this subtle point! In which case, listen to it:
It is a subtle point of the finest of stories. An elevated, subtle, happy, and miraculous subtle point of the âyah,2 تَوَفَّنِى مُسْلِمًا وَ اَلْحِقْنِى بِالصَّالِحِينَ which announces that the story of Yûsuf ‘Alayhissalâm, the best of stories, has reached its conclusion. It is this: the sorrows and pains of death and separation at the end of other happy stories make bitter the pleasure the listener has received from the story in his imagination, and dispel it. Especially if they tell of death and separation just when recounting the moment of perfect joy and happiness; this is even more painful and causes those listening to cry out in sorrow. However, although this âyah tells of Hazrat Yûsuf 's death just at the most brilliant part of his story, when he is Ruler of Egypt, united with his mother and father, fondly meeting with his brothers, and is experiencing the greatest happiness and joy of this world, it does so in such a way as to say: Hazrat Yûsuf himself asked for his death from Janâb-i Haqq in order to receive an even more happy and brilliant state than that happy and brilliant state; and he did die and did receive that happiness.
That is to say, there is beyond the grave a happiness and joy greater than the pleasurable happiness of this world, so that while in that most pleasurable worldly situation, a haqiqah-seeing person like Hazrat Yûsuf ‘Alayhissalâm wished for bitter death, so as to receive that other happiness.
So see this eloquence of Al-Qur’an Al-Hakîm; in what way it announces the end of the story of Yûsuf. It causes not sorrow and regret to those listening to it, but gives good tidings and adds further joy. It also gives guidance, saying: Work for beyond the grave, for it is there that true happiness and pleasure will be found. It also points out Hazrat Yûsuf 's exalted siddiqiyyah, saying: even the most brilliant and joyful situation of this world did not give him ghaflah; it did not captivate him; he still wanted the âkhirah.
اَلْبَاقِى هُوَ الْبَاقِى
Said Nursî
The Twenty-Third Letter/Your 7th Question