Seddiqin means the argument of the sincere men or truthful ones. Seddiqin refers to those who are just only argue for the God's existence through God. In other words, in this argument, the existence of God argued through only the existence. According to Legenhausen the Seddiqin is a synonym of "sincere" and an antonym of "hypocritical". The word "Seddiqin" is a sighah mubalighah in Arabic grammar which shows extra attribution. Consequently, Seddiqin means those who are extremist in faith and belief.
Historical views
The Seddiqin counted as one of the lasting and permanent argument in Islamic philosophy for the existence of God. This argument also posed by most of Islamic philosophers in different explanation to justify the Necessity Being. It seems that one who first presented the argument is Avicenna. after him, many of Islamic philosophers try to show other explanation of the Seddiqin argument.
Avicenna's Argument
detailed the argument for the existence of God in three books namely Al-ShifaThe Book of Healing and Al-Nejat and Al-isharat wa al-tanbihat. it seems that for the first time applied the argument of Seddiqin. According to Muhammad Legenhausen little pay attention to Avicenna's proof of sincere.Avicenna described the argument as seddiqin because this argumentation applies by those who are truthful. According to Avicenna, those who are truthful persons, their argument is pure truth while there is no symbols of untruthfulness in their argumentation. In other words, Seddiqin witness to existence of God and truth just only by one argument which is the essence of Truth and God. Avicenna refers to the argument as follows: Also Avicenna quotesthe Quran to support the argumentation:" Is it not sufficient as regards your Lord that he is witness over all things". Avicenna focuses on the view that God is a necessary being in itself. This argument is based on contingency. The claim of Avicenna is that we can establish the existence of God directly by consideration of his existence itself. In other words in the proof of sincere, Avicenna tries to reach the existence of God just through an analysis of existence itself along with the supposition that God is the necessary existent. According to him, if we reflect on any things generally and consider only to its existence, then the existence is either necessary or not. If the existence is necessary then it is God-Avicenna call it and if the existent is not necessary then it is impossible or contingent. It is not impossible because we assume that it is something therefore it must be contingent. In fact, if we consider the existence of existent alone then it is either the necessary or contingent. The contingent, in respect to its existence, needed ab alio or something which brings it into existence. The preponderant itself is necessary or contingent. If it is necessary, then it is God. If it is contingent, then it is in need of a transcendent cause. The series of these transcendent causes themselves are finite or infinite. The finite series finally arrives to God since that the last member doesn't need to any cause and therefore itself is by definition the Necessary Existent. If the series would be infinite then series as a whole needed to its components in its existence and therefore is contingent.
Suhrawardi, founder of illuminatinism, also referred to the seddiqin. its version is important for two reasons. first that he introduce mystical ideas into the argument. secondly mulla Sadra Shirazi known himself closer to Suhrawardi rather than Avicenna. Suhrawardi has its terminology for the argument. For instance he used word the lights of light in place of God or necessary being. He used rich for necessary being and poor for contingent being. His argument in his collected works are as follows: Of course the above argument depends upon the impossibility of an infinite regress but in other books he presents as argument in which there is no need to the supposition of infinite regress. This argument is as follows: This argument has closed relation with metaphor of light. According to surawardi, if we suppose that existence is contingent then if the regress of infinite be impossible, consequently there is to be a first.
Mulla Sadra's Argument
Mulla Sadra explained the proof of sincere in a way that his explanation has some differentiation not only with Avicenna's version but also with Suhrevardi's. This differentiation with Avicenna differs in the argument of the existence as an existent. In other words, he begins his argument with an existent in the world until he reached to the necessary existent. Mulla Sadra also rejects Suhrawardi’s statement of the argument from contingency.
