LESSONS / Compilations

 بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ


QUESTION: We heard there are Hadiths in the meaning, “The reason for the creation of the universe and the creatures is Prophet Muhammad (asm) and everything is created from His nûr. He is the seed of the universe”. The âyah وَمَا خَلَقْتُ الْجِنَّ وَاْلاِنْسَ اِلاَّ لِيَعْبُدُونِ (51:56) which states “I created not jinn and mankind except that they might perform ‘ibâdah to me.” These two look contrary to each other.

ANSWER: Firstly; if we explain this âyah and the Hadith, Inshaallah your question will be answered. We start with the âyah:

 بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

وَمَا خَلَقْتُ الْجِنَّ وَاْلاِنْسَ اِلاَّ لِيَعْبُدُونِ1

“According to the mystery of this mighty âyah, the purpose and hikmah of human being sent to this world is recognizing Al-Khâliq of the universe and îmân (believing) in Him and performing ‘ibâdah to Him. Man’s duty of fitrah and the fardh incumbent upon him are Ma’rifatullah and îmân in Allah, to assent to His Being (wujûd) and wahdah by idh'ân and perfect certainty.

For man, who by fitrah desires living eternally and permanent life, who has unlimited hopes and boundless afflictions, any object or attainment must be regarded as lowly for man other than îmân in Allah, Ma’rifatullah and the means for attaining these, which are the fundament and key of eternal life. Indeed most of them have no value.” The Rays (125 )


“Know this certainly, that the highest aim of creation and the most elevated result of fitrah are îmân in Allah. The most exalted degree in humanity and its highest rank are Ma’rifatullah contained within îmân in Allah.” The Letters ( 265 )


Brother! If you want to understand a little about the enigma of the hikmah of the ‘âlam and the riddle of man's creation and the mystery of the haqiqah of the salâh, then consider this short comparison together with my nafs.

One time there was a sultân. As wealth, he had numerous treasuries. Also in those treasuries contained diamonds, emeralds and jewels of every kind. Besides these, he had many hidden wondrous treasuries. By way of attainment he had consummate skill in strange arts, and encompassing knowledge of innumerable wondrous sciences, and great erudition in endless branches of abstruse learning. Now, like every possessor of beauty and perfection wants to see and display his own beauty and perfection, that glorious sultân wanted to open up an exhibition and set out displays within it in order to make manifest and display in the view of the people the glory of his sovereignty, his glittering wealth, the wonders of his art and the marvels of his knowledge, and so that he could behold his beauty and perfection in two respects:

The First Respect: so that he himself could behold them with his own discerning eye.

The Other: so that he could look through the view of others.

In consequence of this hikmah, the sultân started to construct a vast and majestic palace. He divided it into magnificent apartments and dwellings and decorated it with every sort of jewel from his treasuries, and with his own hand so full of art adorned it with the finest and most beautiful works. He ordered it with the subtlest of the sciences of his hikmah and decked it out with the miraculous works of his ‘ilm. Then after completing it, he set up in the palace broad tables containing the most delicious of every kind of food and every sort of ni’mah. He specified an appropriate table for each group. He set out such a munificent and artful banquet that it was as though the boundless priceless ni’mahs he spread out had come into existence through the works of a hundred subtle arts. Then he invited his people and subjects from all the regions of his lands to feast and behold the spectacle.

Later the sultân appointed a Supreme Commander as Ustadh, to make known the hikmahs of the palace and the meanings of its contents; to describe its Sâni’ and its contents to the people, make known the secrets of the palace's embroideries, teach what the arts within it were pointing to, and to explain what the well-set jewels were, and the harmonious embroideries; and to explain to those who entered the palace the way in which they indicated the perfections and arts of the palace's owner, and to inform them of the âdâb for entering and inspecting the palace, and to explain the official ceremonies in the sphere of the approval of sultân, who is not to be seen. The instructor Ustadh had an assistant in each area of the palace, while he himself remained in the largest apartment among his students, making the following announcement to all the spectators. He told them:

"O, people! By making this palace and displaying these things our Sayyîd, who is the sovereign of the palace, wants to make himself known to you. You, therefore, should recognize Him and try to get to know Him. And with these adornments, He wants to make Himself loved by you. Also, He shows His love for you through these bounties that you see, so you should love Him too by obeying Him. And through the bestowal of ni’mahs and gifts which are to be seen, He shows His compassion and mercy for you, so you should show your respect for Him by offering shukr. And through these works of His perfection, He wants to display His ma’nawî beauty to you, so you should show your eagerness to see Him and gain His regard. And through placing a particular stamp and special seal and an inimitable signet on every one of these adorned works of art that you see, He wants to show that everything is particular to Him, and is the work of His own hand, and that He is single and unique and independent and removed. You, therefore, should recognize that He is single and alone, and without peer or like or match, and accept that He is such." He spoke further fitting words to the spectators like these concerning to Him and that station. Then the people who had entered the palace separated into two groups.

The First Group: Since these people had self-awareness, were in their right mind, and their hearts were in the right place when they looked at the wonders inside the palace, they declared: "There are great matters afoot here!" They understood that it was not futile or some trifling plaything. Therefore, "They were curious, and while wondering: "We wonder what the enigma to this is and what it contains," they suddenly heard the speech the instructor Ustadh (ASM) was giving, and they realized that the keys to all the mysteries were with him. So they approached him and said: "Assalâmu alayka yâ Ayyuhal Ustadh! By rights, a truthful and exact instructor like you is necessary for a magnificent palace such as this. Please tell us what our Sayyîd has made known to you!" First of all the Ustadh repeated the speech to them. They listened carefully, accepted graciously and completely profited. They acted in the sphere of the approval of sultân. And because the sultân was pleased with their conduct and state through adab, he invited them to another special, elevated, ineffable palace. And he bestowed it on them in a way worthy of such a Jawwâd Malik, and fitting for such obedient subjects, and suitable for such well-mannered guests, and appropriate to such an elevated palace. He made them permanently happy.

As for the Second Group, because their minds were corrupted and their hearts extinguished, when they entered the palace, they were defeated by their nafs and took notice of nothing apart from the delicious foods; they closed their eyes to all the virtues and closed up their ears to the guidance of the Ustadh (ASM) and the warnings of his students. They stuffed themselves like animals then sank into sleep. They quaffed elixirs which had been prepared for certain other matters and were not to have been consumed. Then they became drunk and started shouting so much they greatly upset the other spectating guests. They were ill-mannered in the face of the Glorious Sâni's rules. So the soldiers of the palace's owner arrested them and cast them into a prison appropriate to such unmannerly people.

O friend who is listening to this story with me! Of course, you have understood that the Glorious Hâkim built this palace for the above-mentioned aims. The achievement of these aims is dependent on two things:

The First: The existence of the Ustadh (ASM) whom we saw and whose speech we heard. Because if it was not for him, all these aims would be futile. For if an incomprehensible book has no teacher, it consists only of meaningless paper.

The Second is that the people accept the Ustadh’s (ASM) words and heed them. That is to say, the existence of Ustadh (ASM) is the cause of the palace's existence, and the people listening to him are the cause of the continuation of the palace's existence. In which case it can be said that if it was not for the Ustadh (ASM), the Glorious Malik would not have built the palace. And again it may be said that when the people do not heed the instruction of the Ustadh (ASM) the palace will of a certainty be transformed and changed.

Friend! The story ends here. If you have understood the mystery of the comparison, come and behold its haqiqah.

The palace is this ‘âlam. Its roof is the heavens illuminated with smiling stars, and its floor, the face of the earth adorned from east to west with multifarious flowers. As for that Malik, he is the Most Holy One, the Pre-Eternal and Post-Eternal Sultân, Whom all things in the seven samâwât and the earth glorify and tasbîh, each with its particular tongue. He is such a Malik Who is Qadîr, created the samâwât and earth in six days, then abided on the ‘Arsh of His Rubûbiyyah; alternating night and day like two threads, one white and one black, writes His âyahs on the page of the universe, He Who has Qoudrah and Majesty, the sun, moon and stars are subjugated to His command. The apartments of the palace are the eighteen thousand ‘âlams, each of which has been set in order and decorated in a fashion suitable to it. The strange arts you saw in the palace are the miracles of Ilahî qoudrah you see in this ‘âlam, and the foods you saw there allude to the wonderful fruits of Ilahî rahmah in this ‘âlam, especially in summer, and above all in the gardens of Barla. The stove and kitchen there is the earth here, which has fire in its heart, and the face of the earth. While the jewels of the hidden treasures you saw in the comparison are the similitudes of the manifestations of the sacred Ilahî Names. And the embroideries there, and the signs of the embroideries are the well-ordered works with art and the harmonious embroideries of the pen of Qoudrah which adorn this ‘âlam and point to the Names of Al-Qadîr Zuljalâl.

As for the Ustadh, he is our Sayyîd Muhammad ‘Alayhissalâtu Wassalâm. His assistants are the prophets ‘Alayhimussalâm, and his students, the awliyâ and asfiyâ. The ruler's servants in the palace indicate the malâikah ‘Alayhimussalâm in this ‘âlam. And the guests invited to the banquet to spectate in the comparison are the jinn and mankind in this guest-house of the world, and the animals, who are the servants of mankind.

As for the two groups, one of them here consists of the people of îmân, who are the students of Al-Qur’an Al-Hakîm, the mufassir of the âyahs of the book of the universe. The other group are the people of kufr and rebellion, who follow shaytan and the nafs; deaf and dumb, like animals, or even lower, they form the group of the dhâllîn2 , who recognize the life of this world only.

FIRST GROUP: These are the felicitous and the good, who listened to the Ustadh, Zuljanâhayn3 . He is both the ‘abd; in regard to ‘ubûdiyyah he describes and makes known his Rabb so that he is like the envoy of his ummah at the Court of Janâb-i Haqq, he is also Rasûl; with regard to Messengership he conveys his Rabb’s decree to men and the jinn by means of the Qur’an..

O my senseless nafs and desireful friend! Do you suppose your life's duty is restricted to only protecting your nafs nicely through the tarbiyyah of civilization, and, if you will excuse the expression, to serving to the abdomen and perineum? Do you suppose the sole aim of the delicate subtle senses and ma’nawî faculties, the sensitive faculties and members, the well-ordered limbs and systems, the inquisitive feelings and senses included in the machine of your life is restricted to satisfying the low desires of the vile nafs in this fleeting life? Hâsha and Kallâ!4 There are two bases of their creation in your existence and the purpose of their inclusion in your fitrah:

The First consists of causing you to offer shukr through making perceived to you all the varieties of the True Mun’im's ni’mahs. You should offer its shukr and perform its ‘ibâdah through perceiving.

The Second is to make known to you by means of your faculties all the sorts of the manifestations of the sacred Ilahî Names manifested in al-‘âlam and to cause you to experience them. And you, by recognizing through experiencing them, should come to îmân.

Thus, the perfection of man develops and grows through the achievement of these two bases. Through them, man becomes a human being.”The Words (133-139 )


اَلْحَمْدُ لِلّٰهِ being put at the opening of the Fâtiha of the Qur'an is like putting the conception of the Qur'an's ultimate purpose in the forefront of the mind. For hamd is a concise form of ‘ibâdah, which is the result of creation, and of Ma’rifat of Allah, which is the hikmah and aim of the universe. So to mention hamd is to conceive of the Qur'an's ultimate purpose. Indeed, Allah (‘Azza wa jalla) says وَمَا خَلَقْتُ الْجِنَّ وَاْلاِنْسَ اِلاَّ لِيَعْبُدُونِ5

Furthermore, there is the well-known meaning of hamd: the display of the attributes of Kamâl6 .

How this is achieved: Allah Subhânahu created man and made him a comprehensive summary of the universe and an index of the book of the ‘âlam, which comprises eighteen thousand ‘âlam, and lodged in his essence a sample from each, in which is manifested one of the Names of Taâ’lâ. If man spends all of what is bestowed on him in the way of that for which they were created, for the purpose of performing shukr al-‘urfî which is a sort of hamd, and obeying the Sharî’ah which removes the rust of nature, each of those samples opens a mishkât7 and a window to the ‘âlam which they belong to, and becomes a mirror to the attribute that manifests in that ‘âlam and the Name which manifests there. In this way, with both rûh and material, man becomes a summary of al-‘âlam ash-shahâdah and al-‘âlam al-ghayb, and manifests what is manifested on them. Through offering hamd man becomes a place of manifestation for the Ilahî attributes of Kamâl. This is implied by what Muhyi al-Din al-'Arabi said in explanation of the Hadith:كُنْتُ كَنْزًا مَخْفِيًّا فَخَلَقْتُ الْخَلْقَ لِيَعْرِفُونِى 8   That is, I created creation to be a mirror in which I might observe My Jamâl.” Signs of Miraculousness


Since this âyah has been explained in detail in the Risale-i Nur, our discussion here has been brief.

The following parts are the explanation of the Hadiths in the question and the explanation of the haqiqah of Muhammad (asm). If the haqiqah and ubûdiyyah of Muhammad (asm) would be understood, it could be seen clearly, that the purpose of the creation of the universe appears on Him.


“It may be said that the Names of Hakam and Hakîm point to and necessitate the Prophethood of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm to the degree of being self-evident.

Yes, since a most meaningful book requires a teacher to teach it; and an exquisite beauty requires a mirror to show itself and see itself; and a most perfect art requires a herald to announce it; for sure among mankind, who is addressed by the mighty book of the universe, in every letter of which are hundreds of meanings and instances of hikmah, will be a perfect guide, a supreme teacher. For then he may teach the sacred and true hikmah in the book; that is, make known the existence of the hikmahs in the universe; indeed, be the means of the appearance, and even existence, of the Rabbânî purposes in the universe's creation; and make known and act as a mirror to the perfect art of Al-Khâliq, and the beauty of His Names, which Al-Khâliq willed to display with great importance throughout the universe.

And since Al-Khâliq wants to make Himself loved through all His beings and to be responded to by all His conscious creatures, one of them will respond with comprehensive ‘ubûdiyyah in the name of all of them in the face of those comprehensive manifestations of Rubûbiyyah; he will bring the land and sea to ecstasy, turn the gazes of those conscious creatures to As-Sâni’ Who made the art with a tumultuous announcement and exaltation which will cause the samâwât and earth to reverberate; and with sacred instruction and teaching and a Qur'an of Mighty Stature which will draw the attention of all reasonable people, will demonstrate in the best way the Ilahî purposes of that Sâni’ Who is Hakam and Hakîm;  and who will respond most completely and perfectly to the manifestations of all His instances of hikmah and of His Beauty and Glory; the existence of such a one is as necessary, as essential for the universe as the existence of the sun. And the one who did this and performed those duties in most perfect form was self-evidently Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm. In which case, all the hikmah in the universe necessitates the Prophethood of Ahmad (asm) as much as the sun necessitates light, and light, the day.

Yes, just as through their greatest manifestation, the Names of Hakam and Hakîm necessitate the Prophethood of Ahmad (asm) at the maximum degree, so too each of the many Names from Al-Asmâ Al-Husnâ like Allah, Rahmân, Rahîm, Wadûd, Mun’im, Karîm, Jamîl and Rabb, necessitate through their greatest manifestation apparent in the universe, at the utmost degree and with absolute certainty, the Prophethood of Ahmad (asm).

For example, the all-embracing rahmah which is the manifestation of the Name Rahmân is apparent through the One sent as Rahmah lil-‘âlamîn. And Rabb's making Himself known and loved, which is the manifestation of the Name Wadûd, gives the fruit of that Beloved of the Rabb of All the ‘âlams, and finds response in him. And all instances of beauty, which are the manifestation of the Name Jamîl, that is, the beauty of the Ilahî Essence, the beauty of the Ilahî Names, the beauty of art, and the beauty of the works of art, are seen and displayed in the Mirror of Ahmad (asm). And the manifestations of the splendour of Rubûbiyyah and sovereignty of Ulûhiyyah are known, become apparent and understood, and are confirmed through the Prophethood of Ahmad (asm), the herald of the dominion of Rubûbiyyah. And so on, like these examples, most of Al-Asmâ Al-Husnâ are shining proofs of the Prophethood of Ahmad (asm).” The Thirtieth Flash-The Third Subtle Point-Fifth Matter


Since Al-Khâliq of the universe created in every species a distinguished, perfect individual and whom He united in that individual all the Ilahî attributes, and making it the cause of the species' pride and perfection. Indeed through the manifestation of Al-ism al-â’dham among His Names, He will surely create an individual who is distinguished and perfect in relation to the universe. As there is an ism al-â’dham among His Names, so there will be a perfect individual among His creatures with art in whom He will gather together all the perfections dispersed throughout the universe, and through whom He will draw gazes to Himself.

Such an individual will surely be from among living creatures, for among the species in the universe, the most perfect are living beings. And among the species of living beings, that individual will be a conscious being, for among living beings the most perfect are beings with conscious. And certainly, that exceptional individual will be a human being, for among conscious beings, the one capable of endless progress is man. And among men, that individual will certainly be Muhammad ‘Alayhissalâtu Wassalâm. For no time in history, from the time of Âdam to the present, has shown an individual like him, and cannot and will not show such an individual. For taking half the globe of the earth and a fifth of mankind under his ma’nawî sovereignty, he has continued his ma’nawî sovereignty with utter magnificence for one thousand three hundred and fifty years, and for all who seek perfection has become like a universal Ustadh in every sort of haqiqah. As agreed by friend and foe alike, he possessed moral qualities of the very highest order. At the start of his mission, he challenged the whole world on his own. Surely that distinguished individual is he, who represented the Qur'an of Miraculous Exposition, which is constantly recited by more than a hundred million men. It could be none other than him. He is both the seed and the fruit, of this ‘âlam.” The Letters (363-364 )


it is a requirement of hikmah that Ulûhiyyah wants to be manifested. And this desire of Ulûhiyyah to be manifested is met at the highest and brilliant level by the great ‘ubûdiyyah performed by Ahmad (asm) in his religion. Also, Al-Khâliq of al-‘âlam wants to display His beauty in its utter perfection through some means as the requirement of hikmah and haqiqah. And the one who displayed and described His beauty in a most beautiful form was self-evidently the person of Muhammad (asm).

It was also clearly Muhammad (asm) who, in response to the desire of al-‘âlam's Sâni’ to exhibit and attract attentive gazes towards His perfect art within infinite beauty, heralded that art with the loudest voice.

Also, it was necessarily Muhammad (asm) who, in response to the desire of the Rabb of All al-‘âlams to proclaim Wahdâniyyah in the levels of multiplicity, announced all the degrees of Tawhîd, each at the greatest level of Tawhîd.

Also, as is indicated by the utter beauty in beings and as is required by haqiqah and hikmah, the world's Owner desires to see and display in mirrors, His infinite essential beauty and the subtleties and qualities of His exquisiteness. And again it was self-evidently Muhammad (asm) who acted as a mirror and displayed His beauty most radiantly, and loved it and made others love it.

Also, in response to the desire of As-Sâni’ of the palace of this ‘âlam to exhibit His hidden treasuries, which are filled with the most wonderful miracles and priceless jewels, and through them to describe and make known His perfections, it was again self-evidently Muhammad (asm) who exhibited, described and displayed them most comprehensively.

Also, since As-Sâni’ of the universe has made it in such a way that He adorns it with different varieties of wonders and embellishments and has included conscious creatures in it so that they might inspect, make tours and excursions and tafakkur over it and take lessons of warning and admonition, hikmah requires that He should desire to make known the meanings and value of the works of art to those who observe and tafakkur over them. And it was again self-evidently Muhammad (asm), who by means of Al-Qur’an Al-Hakîm, acted as a guide most comprehensively to jinn and man, indeed, to rûh beings and malâikah.

Also, Al-Hâkim Who is Hakîm of the universe wishes, by means of an envoy, to cause all conscious beings to unravel the obscure enigma containing the aims and purposes of the change and transformations in the universe and to solve the riddle of the three perplexing questions: "From where, to where and what are they?" And again it was self-evidently Muhammad (asm), who by means of the haqiqahs of the Qur'an, unravelled the enigma and solved the riddle in the clearest fashion and highest degree.

Also, As-Sâni’ Zuljalâl of this ‘âlam desires to make Himself known to conscious beings by means of all His fine works of art and to make them love Him through all His precious ni’mahs, and, most certainly, to make known to them by means of an envoy His wishes and what will please Him. And again it was self-evidently Muhammad (asm), who by means of the Qur'an, expounded those wishes and things that please Him in the most exalted and perfect fashion.

Also, since Ar-Rabb of All ‘âlams has given to man, who is the fruit of al-‘âlam, a comprehensive disposition which encompasses al-‘âlam and has prepared him for a universal ‘ubûdiyyah, and since, because of his faculties and senses, multiplicity and the world afflict man, Ar-Rabb desires to turn man's face from multiplicity to wahdah, from transience to permanence by the mean of a guide. And again it was self-evidently Muhammad (asm), who by means of the Qur'an, acted as a guide most comprehensively and completely, and in the best way, and carried out the duty of prophethood most perfectly.

Among beings, the most superior are animate beings, and among animate beings, the most superior are conscious beings, and among conscious beings, the most superior are true human beings. So the one among true human beings who carried out the above-mentioned duties at the greatest level and most perfectly would rise through an all-embracing Mi’raj to the Qab Qawsayn, knock at the door of eternal happiness, open the treasury of rahmah, and see the hidden haqiqahs of îmân. Again it would be him.” The Words (603-605 )


“And his obedience to the religion he brought to a greater degree than everyone else, and his ‘ubûdiyyah of his Khâliq to a greater degree than everyone else and his taqwâ towards whatever was forbidden to a greater degree than everyone else, demonstrate conclusively, that he was the envoy and herald of the Sultân of Pre-Eternity and Post-Eternity; he was the most sincere ‘abd of Al-Ma’bûd by right, and the interpreter of His pre-eternal Kalâm.” The Letters ( 234 )


“The Prophet is similarly unparalleled in the way in which he was the foremost in practising all the forms of ‘ibâdah found in his religion, and the first in taqwâ and Fear of Allah; in his conforming the ‘ubûdiyyah fully to their most profound mysteries, even while engaged in constant struggle and activity; in his practice of ‘ibâdah combining perfectly the beginning and end without imitation of anyone.” The Letters ( 259 )


“Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm was the most excellent individual among the works of art and the most perfect person among creatures;

And since he displayed and applauded Ilahî art with a clamour of tasbîh and dhikr;

And since he opened through the tongue of the Qur'an the treasuries of jamâl (beauty) and kamâl (perfection) in the Ilahî Names;

And since he expounded brilliantly and cogently through the tongue of the Qur'an the indication to Sâni's perfection by the takwînî âyahs of the universe;

And since through his universal ‘ubûdiyyah he acted as a mirror to Ilahî Rubûbiyyah;

And since through the comprehensiveness of his essence he was a complete place of manifestation to all the Ilahî Names;

It surely may be said that since Al-Jamîl Zuljalâl loves His own beauty, He loves Muhammad the Arabian ‘Alayhissalâtu Wassalâm, who was the most perfect conscious mirror to His beauty.

And since He loves His own Names, He loves Muhammad the Arabian ‘Alayhissalâtu Wassalâm, who was the most brilliant mirror to the Names, and He loves according to their degree those who resemble him.

And since He loves His art, of a certainty He loves Muhammad the Arabian ‘Alayhissalâtu Wassalâm, who proclaimed His art to the whole universe with reverberating voice, making it ring in the ears of the samâwât, and who with a tumult of tasbîh and dhikr, brought to ecstasy the land and the sea; and He loves too those who follow him.

And since He loves His works of art, He loves animate beings which are the most perfect of His works of art, and conscious beings who are the most perfect of animate beings, and human beings who are the most superior of conscious beings, and He surely loves most of all Muhammad the Arabian ‘Alayhissalâtu Wassalâm, who as is agreed by all was the most perfect of human beings.

And since He loves the moral virtues of His creatures, He loves Muhammad the Arabian ‘Alayhissalâtu Wassalâm, whose moral qualities were at the very highest degree, as is agreed unanimously, and He loves too according to their degree those who resemble him. This means that like His rahmah, Janâb-i Haqq's love also encompasses the universe.

Thus, it was because, among all those innumerable beloveds, too very highest rank in every respect of the above-mentioned five aspects was unique to Muhammad the Arabian ‘Alayhissalâtu Wassalâm that the name of Habibullah9 was given to him.” The Letters (360-361 )


“Although some states and qualities of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm have been described in books of history and biography (siyar), most of those qualities and states relate to his humanness. But in reality, the ma’nawî collective personality and the sacred essence of this blessed being are so exalted and luminous that the qualities described in history and biography (siyar) fall short of his high stature. For according to the rule, اَلسَّبَبُ كَالْفَاعِلِ 10   every day, even at this moment, the great amount of the ‘ibâdah performed by all his ummah is being added to the record of his perfections. He is also every day the object of the countless du'â of his vast ummah, in addition to being the object of infinite Ilahî rahmah infinitely and with an infinite capacity to receive. He is, indeed, the result and the most perfect fruit of the universe, the interpreter and the beloved of Al-Khâliq of the universe. Hence his true essence in its entirety, and the haqiqah of all his perfections, cannot be contained in the human states and attitudes recorded in books of history and biography (siyar). For example; the stature of a blessed being with the Jibril and Mikael as two guard aides-de-camp at his side in the Battle of Badr is not to be found in the form of a person bargaining with a bedouin in the marketplace over the price of a horse, bringing forth Khuzayma as his sole witness.

In order not to proceed in error, one should raise his head beyond the ordinary qualities of the Prophet (asm) that pertain to his participation in the essence of humanness, and behold instead his essence and luminous ma’nawî collective personality which pertain to the rank of messengership. Otherwise, one will either show him irreverence or instil doubts in oneself. Heed the following comparison for an understanding of this mystery.

Suppose that a seed of the date-tree was planted under the earth, has sprouted and become a large, fertile tree, and is still continuing to grow taller and broader. Or that the egg of a peacock was incubated, a chick was hatched from it and became a beautifully adorned peacock gilded all over with the imprint of qoudrah, and is still growing bigger and more beautiful. Now, there exist attributes, states and precisely balanced elements that belong to the seed and the egg. Also, the tree and the bird have great and elevated attributes and conditions which relatively with the customary and small condition and situation of that egg and the seed. So, while describing the qualities of the tree and the bird together with those of the seed and the egg, one should turn one's mind from the seed to the tree, and from the egg to the bird, so that one's mind may find acceptable the description of the attributes which he hears. Otherwise, if you claim: "I have obtained thousands of dates from a seed," or, "This egg is the sultân of all birds in the samâwât," you will invite others to contradict and deny your words.

The humanness of Rasûl Al-Akram ‘Alayhissalâtu Wassalâm may be likened to the seed or egg, and his essence, illumined with the duty of messengership, to the Tuba-tree of Jannah, or to the birds of Jannah. His essence is, moreover, continually moving to greater perfection. That is why, when you think of the man who disputed in the market with a bedouin, you should also turn the eye of imagination to that luminous being who, riding the Rafraf, leaving Jibrîl behind, reached Qab Qawsayn. Otherwise, you will either be disrespectful toward him or fail to convince the nafs al-ammarah.” The Letters (127-128 )


“since As-Sâni’ Who is Qadîr, Al-Hakîm, Ar-Rahîm, Al-‘Alîm Who has disposal over the universe takes into account the smallest cure and least shukr; does not refer to others nor is indifferent towards the tiniest art, such as that of a fly's wing; attaches to the lowliest common seed duties and instances of hikmahs as great as a tree; and makes perceived His rahmâniyyah, rahîmiyyah, and hakîmiyyah through all His arts, and Himself known through every means and loved through every ni’mah - is it at all possible that He should be indifferent towards the virtues of the haqiqah of Muhammad (asm) and tasbîhât of Ahmad (asm), and the nûrs of Islam which invaded the universe in a ma’nawî manner?

Is it at all possible that the Messengership of Ahmad (asm), which gilds all creatures and fills them with joy, illuminates the universe and brings the samâwât and earth to tumult, and has for fourteen centuries taken under its material and ma’nawî sovereignty, half the globe and a fifth of mankind, and has perpetuated that glorious rule on account of Al-Khâliq of the universe and in His Name - is it at all possible that his Messengership is not one of As-Sâni’s most important aims, nûrs, and mirrors; and that the other prophets, who served the same haqiqahs as Muhammad (asm), should not also have been that Sâni's envoys, friends, and officials? Hâsha! To the number of the prophets' miracles! Hâsha! And Kallâ!” The Rays ( 44 )


“Since we see with our eyes and understand with our minds that man; is the final and most comprehensive fruit of the tree of the universe and in respect of the haqiqah of Muhammad ‘Alayhissalâtu Wassalâm is its original seed…” Biography (473)


“Many proofs and indications have been proved decisively in the Risale-i Nur for the messengership of Muhammad and “Muhammadurrasûlullah”, which is held equivalent to the pillar of “Lâ Ilâha Illallah” through comprising four pillars of îmân and giving the highest position to the personage of Ahmad in the Qur'an, are the greatest haqiqahs in the universe, and of the person of Ahmad is the noblest of creatures, and of his universal ma’nawî collective personality and sacred rank, which are described as the haqiqah of Muhammad (asm), are the most radiant Sun of the two worlds and his worthiness for this wondrous position. One in a thousand of these proofs is this:

Through the principle of اَلسَّبَبُ كَالْفَاعِلِ  11 , the equivalent of all the good works performed by all his ummah at all times entering his book of good works; and with the nûr which he brought illuminating the haqiqahs of all the universe; and his making grateful not only the jinn, mankind, malâikah and animate beings, but also the universe and the samâwât and earth; and through the testimony of the actual acceptance of the plants’ du'âs, offered through the language of latent ability and the animals’ du'âs offered through the language of fitrî need in front of our eyes, rahmah du'âs under the name of salâh and salâm offered every day by the millions even billions of his (asm) ummah’s sâlihs whose fitrî and unrejectable du'âs are accepted, and first of all bequeathing to him their ma’nawî gains; and since each of the three hundred thousand letters of the Qur'an yield from a hundred to a thousand merits, only with regard to the recitation of the Qur'an by all his ummah, with infinite numbers of nûrs entering the book of his deeds; due to all these, Al-‘Allâm Al-Ghuyûb saw and knew that the haqiqah of Muhammad, which is his ma’nawî collective personality, would in the future be like a Tuba-tree of Jannah, in accordance with that rank, supreme importance is given in His Qur'an, and in His Decree, He showed that receiving his shafâ’ah through following him and conforming to his sunnah to be one of the most important matters concerning man. And from time to time it is taken into consideration his personality as a human and his state of humanness in his early life, which was a seed of that majestic Tuba-tree. The Eleventh Ray-The Tenth Matter


“Muhammad ‘Alayhissalâtu Wassalâm, who responded with universal ‘ubûdiyyah and teaching to the manifestation of the Rubûbiyyah of the universe's Owner, and His eternal Ulûhiyyah, and His infinite bounties, is as necessary for the universe as is the sun. For he is the supreme Ustadh of mankind and its greatest prophet, the Fakhr al-‘alâm12 , and the one addressed by لَوْلاَكَ لَوْلاَكَ لَمَا خَلَقْتُ اْلاَفْلاَكَ .13 The haqiqah of Muhammad was the reason for ‘âlam’s creation, and is its result and most perfect fruit. So too, haqiqahs connected with the universe such as its true perfections and its being the enduring mirrors of an eternal Jamîl  Zuljalâl, and the manifestation of His Attributes, and the works —charged with duties— of His acts with hikmah, and His most meaningful missives, and its bearing an everlasting ‘âlam, and its producing the result of the âkhirah and an abode of bliss for which all conscious creatures yearn, - these are all realized through the haqiqah of Muhammad (asm) and messengership of Ahmad (asm). Since this is so, the universe testifies most powerfully and decisively to his messengership. Moreover, the messengership of Ahmad (asm) and the haqiqah of Muhammad (asm) give certain good news of eternal life, which, in order to be saved from non-existence, nothingness, eternal extinction, and absolute annihilation which is more painful and horrendous than Jahannam, foremost al-‘âlam of Islam, and all mankind and all conscious creatures, constantly seek with ‘ashq and eagerness, with all the powers of their comprehensive essences, with the languages of all their latent abilities, and with the languages of all their du'âs, ‘ibâdah and entreaties. They thus testify to Muhammad’s messengership (asm) and the haqiqah of Muhammad, endorsing that he is the pride of mankind and the noblest of creatures. Moreover, in accordance with the rule اَلسَّبَبُ كَالْفَاعِلِ 14 the equivalent of all the good works and khayrs performed every day by three hundred and fifty million people of îmân being recorded in Muhammad’s ‘Alayhissalâtu Wassalâm book of good works, and the single person of Muhammad (asm) attaining to a ‘station’ manifesting the universal ‘ubûdiyyah and effulgence of hundreds of millions of righteous ‘abds, and perhaps thousands of millions, testifies in truly powerful fashion to his messengership, affirming it.” The Rays ( 591 )


“Each of these fifteen Testimonies comprises numerous testimonies, and through the language of miracles, the Second even comprises thousands, thus proving the profession “Ashhadu Anna Muhammadarrasûllullah” most powerfully and definitely and proclaiming its reality, value, and importance, so that every day five times in the tashahhud al-‘âlam of Islam announces it to the universe with millions of tongues. So too, billions of people of îmân unhesitatingly accept and affirm that the haqiqah of Muhammad (asm), which is the basis of that profession, is the original seed of the universe, a reason for its creation, and its most perfect fruit. And the universe's Owner (jalla jalâluhu) made that ma’nawî collective personality of Muhammad (asm) the loudest herald of the sovereignty of His Rubûbiyyah; the accurate discloser of the enigma of the universe and riddle of creation; a shining exemplar of His favour and rahmah; an eloquent tongue of His compassion and love; the most powerful bringer of the good tidings of everlasting life and happiness in eternal ‘âlam; and of His messengers, His final and greatest Rasûl.” The Rays (602-603 )


“And for example, the following passage which elucidates لَوْلاَكَ لَوْلاَكَ لَمَا خَلَقْتُ اْلاَفْلاَكَ 15 although this address is apparently directed to Hazrat Prophet ‘Alayhissalâtu Wassalâm, it implicitly refers to life and animate beings” needs to be altered. For since the universal haqiqah of Muhammad (asm) is both the life of life, the life of the universe and the place of the supreme manifestation of Al-ism al-â’dham, and he is the nûr of all rûh beings, and the original seed of the universe, and the aim of its creation and it’s most perfect fruit, the address looks directly to him. Then on his account it looks to life, consciousness, and ‘ubûdiyyah.” Emirdağ Addendum (171)


“Look at this most illustrious being. See how he disseminates the nûr of haqiqah with such light of Haqq that our night is changed into daytime, our winter into spring. It is as if the universe changed form so that its vexed, distressful face became cheerful and smiling. If we do not look at the universe according to the nûr that he brought, it seems full of sorrow, its living creatures like strangers and mutual enemies, and its inanimate objects like frightening corpses. We see animals and human beings as orphans weeping at the pain of perishment and separation. The universe’s movements, changes, alterations and embroideries seem like meaningless vain playthings of chance. The helplessness of human is a continuous source of trouble, and his poverty renders him powerless. The human mind (‘aql) continually upset us with sorrows of the past and fear of the future, causing man to be the lowest and most wretched of animals. Thus, the reality of the universe is this, if it is not to be looked from the sphere of that nûr.

Now look at the reality of the universe with his nûr and observe it through the telescope of religion and the sphere of Sharî’ah. See how the appearance of ‘âlam has changed. It is no longer a house of mourning, but a mosque of dhikr, tafakkur, gathering of attraction and shukr. Creatures that formerly seemed like strangers and mutual enemies have become friends, brothers. Inanimate objects, seen as terrifying corpses, have become amiable submissive officials. In the language of their being, they articulate their Khâliq’s âyahs. Living beings who were like orphans weeping with pain and complaints now appear as dhâkirs of the tasbîh throughout their lives and shâkirs for discharging them from their duties. The universe’s movements, changes, and alterations are no longer the vain neglectful playthings of chance, but Rabbânî letters, “pages” on which He writes His takwînî âyahs, and mirrors in which His Names are reflected. In sum, the universe is a book of hikmah of As-Samad.

Now look at man and see how he progressed from being impotent, destitute, and degraded animals to the rank of Ilahî khalîfah on earth. He has progressed through the power of his weakness, the qoudrah of his impotence, the incitement of his poverty, the eagerness of his disappointment, the glory of his ‘ubûdiyyah, the light of his heart, and the splendour of his mind’s (aql) îmân. Then look how the reasons for his descent, impotence, poverty and mind have become the reasons for his ascension due to his being enlightened by the nûr brought by that luminous person.

Now, look at the past, that great tomb of darkness. See how it has been illuminated with the suns of Prophets and stars of awliyâ. Look at the future, the darkest of nights. See how it has been illuminated with the Qur’an’s light and appears as gardens of Jannah.

Without his presence, the universe, humanity and everything would have been rendered worthless and meaningless. Had it not been for that wonderful, superior person who makes known the universe and its Creator, this beautiful universe would not have existed, for we could not have understood its meaning. How truthful is He Whose words are haqq, and for Whom is the sovereignty of creation, in His declaration: لَوْلاَكَ لَوْلاَكَ لَمَا خَلَقْتُ اْلاَفْلاَكَ 16 Al-Mathnawi al-Nuri (22-23)


“This ‘âlam’s Mâlik has such rahîmiyyah and compassion that He helps those who ask and answers those who pray to and take refuge in Him. The proof of it is this: He fulfils the smallest need on time from unexpected places. The proof of He hears the most hidden voice of His most hidden creatures is this: even though it is through the language of their being He complies with its request. Consider that the beautiful tarbiyyah of infants and the weak animate beings, you will see the compassion as clear as the light of the sun. Thus this compassion united with generosity and rahmah requires that as necessity, the greatest need of His greatest and most beloved ‘abd be met, especially if it is the need expressed, either in words or states, by all conscious beings. This is especially true if meeting that need will enable them to reach a’lâ ‘illiyyin, and refusing to meet it may cause them to fall to asfal sâfilîn; if that need is presented through all Ilahî Names manifested in the universe, such that the One Who can and will meet that need in an instant is the One Who has these Names; and if it is His most beloved ‘abd who pleads its meeting most humbly and acceptably and in a way that makes him loved. Those who accept his leadership, among whom are the Prophets, awliyâ, and asfiyâ, say “Amen” to his du‘â and ask their Karîm Rabb for Jannah, eternity, eternal happiness, and approval.

In such a case, the all-encompassing Ilahî Mercy fulfils the request, for not to do so would be unjust. This beloved person, the centre or pivot of witnessing and having others witness the Existence, wahdah, and acts of the Post-Eternal Shâhid, is a Rasûl who reveals to humanity the enigma of creation, wahdah amidst multiplicity, and how to attain eternal happiness in Jannah. Through his ‘ubûdiyyah, He unveils the treasuries of rahmah, reflects the beauty of the Rubûbiyyah, and serves as the means of eternal happiness and the existence of Jannah.

If there were no other reason for Jannah to exist, this beloved one’s request would suffice for Al-Jawwâd’s Generosity, Who every spring creates richly ornamented gardens resembling gardens of Jannah, to create it. For Him, creating Jannah is as easy as creating gardens like Jannah on earth. The one about whom was declared: لَوْلاَكَ لَوْلاَكَ لَمَا خَلَقْتُ اْلاَفْلاَكَ 17 deserves to be addressed with: “Had there been nothing but your du'â, I would have created Jannah for your sake.” Al-Mathnawi al-Nuri (56-57)


“KNOW, O FRIEND, that Allah (jalla jalâluhu) makes Himself known through His creatures and works of art, and loved through His rahmah, ni’mahs, and rizqs. He manifests almost all His Names for various reasons. Whoever understands perfectly why each Name manifests Itself and then explains it to others perfectly deserves to be addressed with the words: لَوْلاَكَ لَوْلاَكَ لَمَا خَلَقْتُ اْلاَفْلاَكَ 18 He is such a firm the trustworthy bond between earth and the samâwât that earth is connected to al-‘arsh by the rope woven in his heart. As a human being, he is the most honourable of the universe; as a sample of humanity, he is the most perfect of living beings; and as an individual, he is the sayyîd of the species honoured with Allah’s khâlifah on earth. He is the Sayyîd of the Mursalîn, Imam of the muttaqîn, Beloved of Ar-Rabb of ‘âlams - Muhammad, ‘alayhi wa ‘alâ âlihi wa sahbihi as-salâtu wassalâmu abad al-âbidîn” Al-Mathnawi al-Nuri (263)


“O nafs! If in a brief life, you want to do something that will profit you infinitely in the âkhirah, and you want every moment of your life to be as beneficial as a life-time, and if you want to transform your habitual actions into ‘ibâdah and your ghaflah into hudhur, follow the Sunnah as-Saniyyah. For when you apply your actions to the rulings of the Sharî’ah, it affords a sort of hudhur; it becomes ‘ibâdah of a sort and yields many fruits for the âkhirah. For example, you bought something. The moment you applied what is acceptable and required by the Sharî’ah, that ordinary act of shopping acquired the value of ‘ibâdah. Recalling the injunctions of the Sharî’ah calls to mind Wahy. And by thinking of the Lawgiver, you are turned towards Allah. And that gives you hudhur. That means, in applying the Sunnah as-Saniyyah to your actions, are advantages like making this fleeting life the means of gaining an everlasting life which produces eternal fruits. Heed the decree: فَآمِنُوا بِاللّٰهِ وَرَسُولِهِ النَّبِىِّ اْلاُمِّىِّ الَّذِى يُؤْمِنُ بِاللّٰهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ 19 Al-Asmâ Al-Husnâ’s manifestations are diffused within the ordinances of the Sharî’ah and Sunnah as-Saniyyah. Work to be a comprehensive place of manifestation for each of the Names of Al- Asmâ Al-Husnâ’s manifestation of faydh” The Words (372)


اَللّٰهُمَّ صَلِّ وَ سَلِّمْ عَلَى ذلِكَ الْحَبِيبُ الَّذِى هُوَ سَيِّدُ الْكَوْنَيْنِ وَ فَخْرُ الْعَالَمَيْنِ وَ حَيَاتُ الدَّارَيْنِ

 وَ وَسِيلَةُ السَّعَادَتَيْنِ وَ ذُو الْجَنَاحَيْنِ وَ رَسُولُ الثَّقَلَيْنِ

وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ وَ عَلَى اِخْوَانِهِ مِنَ النَّبِيِّينَ وَ الْمُرْسَلِينَ آمِينَ




1 (I have not created jinns and mankind except to perform ibâdah to me.)

2 (Those who fall in dhalâlah)

3 (The Possessor of Two Wings)

4 (Allah forbid, Certainly not!)

5 (I created not the jinn and men except that they might perform ‘ibâdah to me.)(51:57)

6 (Perfection)

7 (A place where a lamp is specially placed)

8 (I was a hidden treasure, so I created creation that they may know Me.)

9 (Allah's Beloved)

10 (The cause is like the doer)

11 (The cause is like the doer)

12 (Glory of ‘âlam)

13 (If not for you, if not for you, I would not have created the spheres.)

14 (The cause is like the doer)

15 (If not for you, if not for you, I would not have created the spheres)

16 (If not for you, if not for you, I would not have created the spheres.)

17 (If not for you, if not for you, I would not have created the spheres)

18 (If not for you, if not for you, I would not have created the spheres)

19 (So believe-îmân in Allah and His Rasûl, the unlettered Prophet, who believes in Allah and His Word: follow him so you may be guided.)

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