بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ
QUESTION:If we are all equal and Allah loves us all equally, then why is it that Allah has created us so differently? For example, people born with disabilities and sickness, as well as people with more favourable external qualities than others? How is this equal when people will suffer either physically or emotionally?
The second part of the answer:
The purpose of sending man to this world
“What is the hikmah of taking Hazrat Âdam (as) out from Jannah and placing some of the sons of Âdam into Jahannam?
The Answer: The hikmah of it is the employment. He was sent being employed for such a duty that unfolding and becoming spread out of all the ma’nawî progress and potentialities of man and man's essence being a comprehensive mirror to all the Ilahî Names are the results of that duty. If Hazrat Âdam had remained in Jannah, his rank would have been fixed like the malâikah; the potentialities of man would not have unfolded. Whereas there are numerous malâikah whose ranks are unchanging, there is no need to man for that sort of ‘ubûdiyyah. Rather, he was taken out from Jannah due to the known sin which is a requirement of man's fitrah contrary to the malâikah, for Ilahî hikmah required a realm of accountability appropriate to the potentialities of man who would traverse infinite degrees.” The Twelfth Letter-Your First Question
“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!1 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 the ‘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.
Look through the mystery of the following comparison, the human faculties were not given in order to gain worldly life like an animal.
For example, someone gave one of his servants twenty gold pieces, telling him to have a suit of clothes made out of a particular cloth. The servant went and got himself a fine suit out of the highest grade of the cloth, and put it on. Then he saw that his employer had given another of his servants a thousand gold pieces, and putting in the servant's pocket a piece of paper with some things written on it, had sent him to conclude some business. Now, anyone with any sense would know that the capital was not for getting a suit of clothes, for, since the first servant had bought a suit of the finest cloth with twenty gold pieces, the thousand gold pieces were certainly not to be spent on that. Since the second servant had not read the paper in his pocket, and looking at the first servant, had given all the money to a shopkeeper for a suit of clothes, and then received the very lowest grade of cloth and a suit fifty times worse than his friend's, his employer was bound to reprimand him severely for his utter stupidity, and punish him angrily.
O my nafs and my friend! Come to your senses! Do not spend the capital and potentialities of your life on pleasures of the flesh and this fleeting life like an animal, or even lower. Otherwise, although you are fifty times superior with regard to capital than the highest animal, you will fall fifty times lower than the lowest.” The Words (139-140 )
The purpose of the creation of sharr, calamity, illness and harm which seem to be unjust and ugly:
“…Thus, the creation and bringing into existence of sharrs, harms, tribulations, shaytans and harmful things are not sharr and ugly, for they are created for the many important results. For example, Malâikah do not have progression; their ranks are fixed and do not change for shaytans do not pester them by attacking. Also, the ranks of the animals are fixed and deficient, for shaytans do not pester them by attacking. However, in the ‘âlam of mankind, the degrees of progress and decline are infinite. From the Nimrods and Pharaohs as far as the siddîq awliyâ and the Prophets, there is an extremely long distance of progress.
Thus, through the creation of shaytans and the mystery of man's accountability through the obligations placed on him by Allah and the sending of prophets, an arena of examination and test and jihâd and competition has been opened for the distinguishment and separation of base rûhs like coal from elevated rûhs like diamond. If there had been no jihâd and competition, the potentialities in the mine of mankind which are like diamonds and coal would have remained equal. The rûh of Abu Bakr the Siddîq at the a’lâ ‘illiyyin would have remained on the same level as that of Abu Jahl’s rûh at the asfal sâfilîn...
Your Third Question: Janâb-i Haqq sends calamities and inflicts tribulations; is this not dhulm towards the innocent in particular and animals even?
The Answer: Hâsha!, The property is His. He possesses His property as He wishes. Moreover, a skilful craftsman makes you a model in return for a wage and dresses you in a bejewelled garment that he has most artistically fashioned. Then in order to display his art and skill, he shortens it and lengthens it, measures it and trims it, and he makes you sit down and stand up. I wonder, are you able to say to him: "You have made the garment which made me beautiful ugly. You have caused me trouble, making me sit down and stand up." Of course, you cannot say that. If you did say it, you would be crazy.
In just the same way, As-Sâni’ Zuljalâl has clothed you a body which is jewelled with faculties like the eyes, the ears and the tongue in a most artistical fashion. In order to display the embroideries of various of His Names, He makes you ill, He afflicts you with tribulations, He makes you hungry, He fills you, He makes you thirsty; He makes you revolve in states like these. In order to strengthen the essence of life and display the manifestation of His Names, He makes you journey in numerous such conditions. If you say: "Why do you inflict these calamities on me?", as is indicated in the comparison, a hundred hikmahs will silence you. In any event, being motionless, repose, idleness, monotony and arrest from action are forms of non-existence and harm. Action and change are existence and khayr. Life finds its perfection through action, it progresses by means of tribulations. Life manifests various actions through the manifestation of the Ilahî Names, it purifies, finds strength, unfolds and expands, it becomes a mobile pen to write its own appointed providences; it performs its duty and acquires the right to receive the reward in the âkhirah.” The Twelfth Letter-Your Second Question
“O sick person who has lost the pleasures of health! Your illness does not spoil the pleasure of Ilahî ni’mahs, on the contrary, it causes them to be experienced and increases them. For if something is continuous, it loses its effect. The people of haqiqah even say that unanimously, اِنَّمَا اْلاَشْيَاءُ تُعْرَفُ بِاَضْدَادِهَا , that is "Things are known through their opposites." For example, if there was no darkness, light would not be known and would contain no pleasure. If there was no cold, heat could not be comprehended and would contain no pleasure. If there was no hunger, food would afford no pleasure. If there was no thirst of the stomach, there would be no pleasure in drinking water. If there was no sickness, no pleasure would be had from good health. Since Al-Fâtir Al-Hakîm's decking out man with truly numerous members and faculties, to the extent that he may experience and recognize the innumerable varieties of ni’mahs in the universe, shows that He wants to make man aware of every sort of His bounties and to experience him with them and to impel man to offer constant shukr. Since this is so, He will give illness, sickness, and suffering, the same as He bestows good health and well-being. I ask you: "If there had not been this illness in your head or in your hand or stomach, would you have perceived the pleasurable and enjoyable Ilahî ni’mah of the good health of your head, hand or stomach, and offered shukr? For sure, you would not have offered shukr for it, you would not have even thought of it! You would have unconsciously spent that good health on ghaflah, and perhaps even on dissipation.” The Flashes (270-271 )
“If you say: "In the First Topic you proved that everything about Qadar is beautiful and khayr. Even the sharr that comes from it is khayr, and the ugliness, beautiful. But the calamities and tribulations in this world refute that statement."
The Answer: O my nafs and my friend who feel severe pain out of intense compassion! The facts that all virtues and perfections return to existence and that the basis of all rebellion, calamities, and defects is non-existence are a proof that existence is pure khayr and non-existence is pure sharr. Since non-existence is pure sharr, circumstances that either result in non-existence or give an inkling of it, also comprise sharr. Therefore, life, the most brilliant nûr of existence, proceeding through different circumstances, finds strength; it encounters varying situations and is purified; it takes on numerous qualities and produces the desired results, and enters many stages and displays comprehensively the embroideries of the Bestower of Life's Names. It is due to this haqiqah that certain things happen to living creatures in the form of griefs, calamities, difficulties, and tribulations whereby the nûrs of existence are renewed in their lives, and the darkness of non-existence draws distant and their lives are purified. For arrest, repose, silence, idleness, rest, and monotony are all, both in quality and as conditions, non-existence. Even the greatest pleasure is reduced to nothing by monotony.
In Short: Since life displays the embroideries of Al-Asmâ Al-Husnâ, everything that happens to it is good. For example, an extremely rich and infinitely skilful person who is proficient in many crafts, for an hour and in return for a wage, clothes an ordinary poor man in a bejewelled, artistically fashioned garment. This garment he made in order to make the miserable man act as a model and to display the works of his art and his extensive wealth. He works the garment on the man, gives it various forms, and alters it. In order to display every variety of his art, he cuts it, changes it, and lengthens and shortens it. Can the poor man receiving the wage be justified if he says to the person: "You are giving me trouble. You are making me bow down and stand up. By cutting and shortening this garment which makes me more beautiful, you are spoiling my beauty"? Does he have the right to tell him: "You are acting unkindly and unfairly"? Thus, like him, in order to display the embroideries of His Asmâ Al-Husnâ, As-Sâni’ Zuljalâl, the Peerless Fâtir, alters within numerous circumstances the garment of existence He clothes on living creatures, bejewelled with senses and subtle faculties like eyes, ears, the mind, and the heart. He changes it within very many situations. Among these are circumstances in the form of suffering and calamity which show the decrees of some of His Names, and the rays of rahmah within flashes of hikmah, and the subtle instances of beauty within those rays of rahmah.” The Words (487-488 )
“As was explained concerning the mystery of Qadar in the Twenty-Sixth Word, men have no right to complain in the case of calamities and illness for the following three reasons:
First Reason: Janâb-i Haqq has made the garment of the existence with which He has clothed man a manifestation of His art. He has made man to be a model on which He cuts, trims, alters and changes the garment of the existence, thus displaying the manifestation of various of His Names. Just as the Name of Shâfî makes it necessary that illness should exist, so too the Name of Razzâq requires that hunger should exist. And so on...
مَالِكُ الْمُلْكِ يَتَصَرَّفُ فِى مُلْكِهِ كَيْفَ يَشَاءُ2
Second Reason: Through calamities and sickness life purifies, perfects, strengthens, progresses, yields results, attains perfection and fulfils its own duty. Life led monotonously on the couch of ease and comfort resembles not so much the pure khayr which is existence, as the pure sharr that is non-existence; it tends in fact in that direction.
Third Reason: This realm of the world is the field of testing, the realm of service. It is not the place of pleasure, wage, and reward. Considering, then, that it is the realm of service and place of ‘ubûdiyyah, sicknesses and calamities -as long as they are not pertaining to religion and being patient- conform fully to that service and that ‘ubûdiyyah, and strengthen it. Since they make each hour equivalent to a day of ‘ibâdah, one should offer shukr instead of complaining.
Yes, ‘ibâdah is of two sorts, one sort is positive and the other is negative. What is meant by the positive is obvious. As for the negative sort, when one afflicted with sickness and calamities through perceiving his own weakness and impotence turns toward his Rabb Who is Rahîm in a manner of seeking refuge, thinks of Him, begs Him, and thus performs a sincere ‘ubûdiyyah. No riyâ can penetrate in this ‘ubûdiyyah, it is sincere. If he endures patiently, thinks of the reward attendant on calamity and offers shukr, then each hour that he passes will count as a whole day's ‘ibâdah. His brief life becomes very long. There are even cases where a single minute is counted as equal to a whole day's ‘ibâdah.
I once was extremely anxious because of an awesome illness that struck one of my brothers of the âkhirah, Muhajir Hâfidh Ahmed. But then my heart was warned: "Congratulate him!" Each minute he spends is counted as a whole day's ‘ibâdah. He was, in any event, enduring his illness in patience and shukr….
True and harmful calamity is that which affects religion. One should at all times seek refuge at the Ilahî Court from calamities in matters of religion and cry out for help. But calamities that do not affect religion in the point of view of haqiqah, are not calamities. Some of them are warnings of Ar-Rahmân. If a shepherd throws a stone at his sheep when they trespass on another's pasture, they understand that the stone is intended as a warning to save them from a perilous action; full of gratitude they turn back. So too, there are many apparent calamities that are Ilahî warnings and admonishments, others are kaffârah adh-dhunûb; and others through dissolving man's ghaflah and reminding him of his human weakness and impotence, granting him a sort of hudhur. As for one of the varieties of calamities that is illness, it is not a calamity, as has already been said, but rather a Rabbânî favour and a purification. There is a riwâyât which says: "Just as a tree drops its ripe fruit when shaken, so too do sins fall away through the shaking of fever."
Hazrat Ayyûb ‘Alayhissalâm did not offer du'â in his munâjât for the comfort of his nafs but rather sought cure (shifa) for the purpose of ‘ubûdiyyah when the disease was preventing the dhikr of the tongue and the tafakkur of heart. Through that munâjât, we should make our primary intent, the healing (shifa) of the ma’nawî wounds which pertaining rûh, that arise from sins.
As far as physical diseases are concerned, we may seek refuge from them when they hinder our ‘ubûdiyyah. But we should seek refuge in a humble and supplicating fashion, not protestingly and plaintively. If we accept His rubûbiyyah, then we must accept too all that He gives us in the point of His rubûbiyyah. To sigh and complain in a manner implying objection to Qadar and Qadhâ’3 is a kind of criticism of Qadar, an accusing of His rahîmiyyah. The one who criticizes Qadar strikes his head against the anvil and breaks it. Whoever accuses rahmah will be deprived of it. To use a broken hand to exact revenge will only cause further damage to the hand. So too a man who, afflicted with calamity, responds to it with protesting complaint and anxiety, is only compounding his calamity ….
Each age has particular characteristics. In this age of ghaflah calamity has changed its form. In certain ages and for certain persons, misfortune is not in reality misfortune, but rather an Ilahî favour. Since I consider those afflicted with illness and calamity in the present age to be fortunate -on condition that their calamity does not affect their religion- it does not occur to me to oppose illness and calamity, nor to take pity on the afflicted. Because, whenever, a young patient came to me, I found that he is more concerned with his religious duties and the âkhirah than are his peers. From this, I deduce that illness does not constitute a calamity for such people, but rather a ni’mah of Allah. It is true that illness causes him distress in his brief, transient and worldly life, but it is beneficial for his eternal life. It is to be regarded as a kind of ‘ibâdah. If he founds health he will not preserve the state which he gained by sickness and will fall into dissipation due to the drunkness of youth and the dissipation of the age.
Janâb-i Haqq, in order to display His infinite qoudrah and unlimited rahmah, has included infinite impotence and unlimited poverty in man. Further, in order to display the endless embroideries of His Names, He has created man like a machine capable of receiving unlimited varieties of pain, as well as infinite varieties of pleasure. Within that human machine are hundreds of instruments, each of which has different pains and pleasures, different duties and rewards. Simply, all of the Ilahî Names manifested in the large human being that is the ‘âlam also have manifestations in the small ‘âlam that is man. Beneficial matters like good health, well-being, and pleasures cause man to offer shukr and prompt that machine to perform its duties in many respects, and thus man becomes like a factory of shukr.
Similarly, by means of calamities, illness and pain, and other impedes that stirs up and motion-inducing, the other cogs of the human machine are set in motion and stir up. The mine of weakness, impotence, and poverty included in human essence is made to work. It induces in man a state whereby he seeks refuge and help not only with a single tongue but with the tongue of each of his members. Thus by means of those impedes man becomes like a moving pen comprising thousands of different pens. He inscribes the appointed course of his existence on the page of his life or al-lawh al-mithâlî4 ; he puts forth a declaration of the Ilahî Names; and becomes himself an ode to As-Subhân, thus fulfilling the duty of his fitrah.” The Flashes ( 23-28 )
“O, Plaintive ill person! It is your right, not to complain, but to offer shukr and be patient. For your body and members and faculties are not your property. You did not make them, and you did not buy them from other workshops. That means they are the property of another. Their Mâlik has disposal over his property as he wishes.
As is stated in the Twenty-Sixth Word, an extremely wealthy and skilful craftsman, for example, employs a poor man as a model in order to show off his fine art and valuable wealth. In return for a wage, for a brief hour, he clothes the poor man in a bejewelled and most skilfully wrought garment. He works it on him and gives it various states. In order to display the extraordinary varieties of his art, he cuts the garment, alters it, and lengthens and shortens it. Does the poor man working for a wage have the right to say to that person: "You are causing me trouble, you are causing me distress with the form you have given it, making me bow down and stand up;" has he the right to tell him that he is spoiling his fine appearance by cutting and shortening the garment which makes him beautiful? Can he tell him he is being unkind and unfair?
O, sick person! Just like in this comparison, in order to display the garment of your body with which He has clothed you, bejewelled as it is with luminous faculties like the eye, the ear, the mind, and the heart, and the embroideries of His Asmâ Al-Husnâ, As-Sâni’ Zuljalâl makes you revolve amid numerous states and changes you in many situations. Like you learn of His Name of Razzâq through hunger, come to know also His Name of Shâfî through your illness. Since suffering and calamities show the decrees of some of His Names, within those flashes of hikmah and rays of rahmah and many beauties exist in those rays. If the veil of illness, which you fear and loathe, was to be lifted, behind it you would find many loveable and beautiful meanings.” The Flashes ( 267-268 )
“O sick person whose eyes have been veiled! If you knew what a nûr and ma’nawî eye are to be found beneath the veil that covers the people of îmân's eyes, you would exclaim: "A hundred thousand shukr to my Rabb Ar-Rahîm." I shall recount an incident to you to explain this salve. It is as follows:
One time, the aunt of Süleyman from Barla, who served me for eight years with complete loyalty and willingness, became blind. Thinking well of me a hundred times more than was my due, that sâliha woman caught me by the door of the mosque and asked me to offer du'â for her sight to be opened. So I made the blessed and majdhûb woman's righteousness the shafî’ for my du’â, and beseeched that: "O my Rabb! Open her sight out of respect for her righteousness." Two days later, an oculist from Burdur came and opened her sight. Forty days later her eyes veiled again. I was most upset and offered du'â fervently for her. Inshaallah, that du'â was accepted for her âkhirah, otherwise, that du'â of mine would have been a most mistaken malediction for her. For forty days had remained till her death; forty days later she had died-May Allah have rahmah on her.
Thus, in place of the late woman looking sorrowfully at the gardens of Barla with the eye of old age, she profited by in her grave being able to gaze for forty thousand days on the gardens of Jannah. For her îmân was strong and she was completely righteous.
Yes, if a mu’min’s eyes veiled and if he enters the grave with closed eyes, in accordance with his degree he may gaze on the ‘âlam of nûr to a much greater extent than others in their graves. Just as we see many things in this world that blind mu’mins do not see, if they depart with îmân, those blind people see to a greater extent than other dead in their graves. As though looking through the most powerful telescopes, they can see and gaze on the gardens of Jannah like the cinema, in accordance with their degree.
Thus, through shukr and patience, you can find beneath the veil on your present eye an eye which is thus nûr-filled, and with which while beneath the earth you can see and observe Jannah above the skies. That which will raise the veil from your eye, the eye doctor that will allow you to look with that eye, is Al-Qur’an Al-Hakîm.” The Flashes (275-276 )
“My brother who suffers from a severe illness like paralysis! Firstly I give you the good news that paralysis is considered blessed for mu’mins. A long time ago I used to hear this from ahl al-walâyah and I did not know the mystery. Now, one mystery for it occurs to my heart as follows:
In order to attain union with Janâb-i Haqq, be saved from the great ma’nawî dangers of this world, and to obtain eternal happiness, Ahlullah5 have chosen to follow two principles:
The First is râbita6 of death. That is, through thinking that like the world is transitory, they too are transient guests charged with duties, they worked for eternal life in that way.
The Second: Through riyâzah and asceticism, they tried to kill the nafs al-ammarah and so be saved from dangers of nafs al-ammarah and blind feelings.
And you, my brother who has lost the health of half his body! Without choosing it, you have been given these two principles, which are short and easy and the cause of happiness. Thus, the state of your body perpetually warns you of the world’s perishment and man’s transience. The world can no longer drown you, nor ghaflah close your eyes. And for sure, the nafs al-ammarah cannot deceive with base lusts and appetites of nafs someone in the state of half a man; he is quickly saved from the trials of the nafs.
Thus, through the mystery of îmân and submission and tawakkul, a mu’min can benefit in a brief time from a severe illness like paralysis, like the severe asceticism of the people of walâyah. Then a severe illness such as that becomes exceedingly cheap.” The Flashes ( 283 )
An important warning: Allah (jalla jalâluhu) has created each human being different and unique.
“man is such an antique work of art of Janâb-i Haqq. He is a most subtle and graceful miracle of Qoudrah whom He created to manifest all his Names and their embroideries, in the form of a miniature specimen of the universe.” The Words (319)
“Man is a particle in relation to the earth, and the earth is a particle in relation to the universe. Similarly, a human individual is a particle relatively to the human race, and the human race is a particle compared with its partners in benefiting from this lofty home. Moreover, the extent to which mankind utilizes the house's advantages and aims is a particle. And its aims that the human intellect can perceive are a particle in relation to the uses in pre-eternal hikmah and Ilahî ‘ilm. So how is it that ‘âlam created for humankind and made man's utilizing it its ultimate aim?
You would be told: Yes, that is right, but despite all that, on account of the breadth of man's rûh and the expanse of his mind and extent of his abilities, and the many, far-flung ways in which he utilizes the universe; and because of the absence of overcrowding and fragmentation and resistance in respect of its utilization, like the relation of the whole with its parts - for the whole is present in its entirety in all its parts and there is, therefore, no crowding and no fragmentation; the Qur'an made man's utilization the ultimate aim although it is only one out of the myriad aims of the samâ and earth, and that is how it appears to man. That is, man benefits from the earth as though it were the courtyard of his house and the samâ were his roof. The stars are lamps for him and the plants, his food, so each has the right to say: "My sun, my samâ, my earth." Now think about this together with your faculty of mind!” Signs of Miraculousness ( 177 )
Due to the difference in their essences, various seeds and cores need different treatments to develop and grow. Although a seed of a winter flower and a seed of a spring flower apparently look like each other, due to their fitrah, the seed of the winter flower needs cold and snow, while the seed of the spring flower needs rain and heat. And when they reach their perfection point, which is blooming, they will vary from each other. The final point for them is to rise from the world of narrow ground, to sprout their haqiqahs in a broad realm.
In the same way, since each man is unique, the trial and examination, which will raise him to his perfection point are also unique. One of the hikmahs for differentiation in calamities and ni’mahs is this.
“For the death of plant life, the simplest level of life shows that it is a more orderly work of art than life. For although the death of fruits, seeds, and grains appear to occur through decay and dissolution, their death is, in fact, a kneading which comprises an exceedingly well-ordered chemical treatment and well-balanced combining of elements and formation of particles with hikmah; this unseen and orderly death with hikmah appears through the life of the new shoots. That is to say, the death of the seed is the start of the life of the shoot; indeed, since it is like life itself, this death is created and well-ordered as much as is life.” The Letters ( 24 )
“Man has two faces: One, concerns his ananiyyah, looks to the life of this world. The other, concerns ‘ubûdiyyah, and looks to eternal life. In respect to the first face he is an unfortunate creature whose capital consists only of the following: of will he has only a partial juz’ al-ikhtiyârî like a hair; of power, a weak kasb; of life, a fast dying flame; of a life-span, a fleeting brief spell; and of being, a swiftly decaying small body. Together with this state, he is one delicate, weak individual out of the innumerable individuals of the numberless varieties of beings dispersed through the levels of the universe.
In respect of the second face and especially his impotence and poverty, which are turned towards ‘ubûdiyyah, man has truly great breadth and vast importance. For Al-Fâtir Who is Hakîm has included in man's ma’nawî essence an infinitely vast impotence and boundlessly huge poverty, so that he can be an extensive mirror containing the innumerable manifestations of a Qadîr Who is Rahîm Whose qoudrah is infinite, a Ghanî Who is Karîm Whose wealth is boundless.
Indeed, man resembles a seed. This seed has been given significant ma’nawî members by Qoudrah and a subtle, valuable programme by Qadar, so that it may work beneath the ground, and emerging from that narrow ‘âlam, enter the broad ‘âlam of the air, and asking its Khâliq with the language of its disposition to be a tree, find a perfection worthy of it. If, due to bad temperament, the seed uses the ma’nawî members given to it in attracting certain harmful substances under the ground, in a short time it will rot and decay in that narrow place without benefit. But if the seed conforms to the takwînî command of, فَالِقُ الْحَبِّ وَالنَّوَى7 and employs well those ma’nawî members, it will emerge from that narrow ‘âlam, and through becoming a large fruit-bearing tree, its tiny particular haqiqah and its ma’nawî rûh will take on the form of an extensive universal haqiqah.
Similarly, significant members by Qoudrah and valuable programmes by Qadar have been deposited in man's essence. If man uses those ma’nawî members on the desires of his nafs under the soil of worldly life in this narrow earthly ‘âlam, he will decay and decompose in the midst of difficulties in a brief life in a constricted place for a minor pleasure like the rotted seed, load the ma’nawî responsibility on his unfortunate rûh, then depart from this world.
If, however, he does tarbiyyah the seed of his abilities with the water of Islam and light of îmân under the soil of ‘ubûdiyyah, conforms to the commands of the Qur'an, and turns his ma’nawî faculties towards their true aims, they will produce branches and buds in al-‘âlam al-mithâl and al-‘âlam al-barzakh; he will be a seed of great value and a shining machine containing the members of an everlasting tree and permanent haqiqah which will be the means to innumerable perfections and ni’mahs in al-‘âlam of âkhirah and Jannah. And he will be a blessed and luminous fruit of the tree of the universe.
Yes, true progress is to turn the faces of the heart, sirr, rûh, mind and even the imagination and other quwwas given to man towards eternal life and for each to be occupied with the particular duty of ‘ubûdiyyah worthy of it. Progress is not as people of dhalâlah imagine, to plunge into the life of this world in all its minute details and in order to taste every sort of pleasure, even the basest, make subject to the nafs al-ammarah all the subtle faculties and the heart and mind, and make them assist it; to do this is not progress, it is decline.” The Words (330-331 )
اَللّٰهُمَّ اَرِنَا الْحَقَّ حَقًّا وَ ارْزُقْنَا اِتِّبَاعَهُ وَ اَرِنَا الْبَاطِلَ بَاطِلاً وَ ارْزُقْنَا اِجْتِنَابَهُ آمِينَ
هَدَينَا اللّٰهُ وَ اِيَّاكُمْ اِلَى الصِّرَاطِ الْمُسْتَقِيمِ
سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ
1 (Allah forbid, Certainly not!)
2 (Al-Mâlik of All Dominion has disposal over His dominion as He wishes.)
3 (Allah's decree, by which all events occur, the accomplishment of Allah’s decree which is in Qadar)
4 (The realm, the tablet that all created beings and events are recorded and written in every aspect.)
5 (The people of walâyah, who drew close to Allah through obeying Him and love of Him. Awliyâ, who gained the love of Allah.)
6 (heart connection- bonding the heart)
7 (Allah, Who causes the seed and the fruit-stone to split and sprout)