اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ
اللّٰه - ALLAH (Jalla Jalâluhu) – Part-1
“Allah has names pertaining to His essence, and names pertaining to various sorts of action, such as Ghaffâr, Razzâq, Muhyî, and Mumît, and so on. They are various and numerous because of the multiplicity of the relations of His pre-eternal Qoudrah with the different kinds of beings….
…اَللّه the proper name of Allah is a comprehensive summary of all the attributes of Kamâl (perfection), for it implies the Essence of Taâ’lâ, unlike other proper nouns, in which there is no necessary implication of attributes.
اَلرَّحْمنِ الرَّحِيمِ just as Ilahî glory (jalâl) and its concomitants are manifested in sequence from the name of Allah, so too Ilahî beauty (jamâl) and its concomitants appear in sequence from اَلرَّحْمنِ الرَّحِيمِ (ar-Rahmân ar-Rahîm). Since Glory and Beauty are two sources, there appear in sequence from them by virtue of their being manifest in every ‘âlam, branches like command and prohibition, reward and punishment, inducement and threat, tasbîh and tahmîd, and fear and hope, and so on.
Also, just as the name of Allah indicates the attributes that are identical with His Essence and indicate His freedom from defect (as-sifât al-'ayniyyah wa't-tanzihiyyah), so الرَّحِيم Ar-Rahîm hints at the attributes that are other than His Essence and pertain to action (as-sifât al-ghayriyyah al-fii'liyyah). As for اَلرَّحْمن Ar-Rahmân, it indicates the seven attributes that are neither identical with nor other than His Essence (lâ 'ayn wa lâ ghayr), since it has the meaning of Ar-Razzâq and consists of the bestowal of continuance. For continuance is the repetition of existence; and existence necessitates a distinguishing attribute, a specifying attribute, and an effectuating attribute, and these are ‘Ilm, Irâdah, and Qoudrah. Continuance, which is the result of the bestowal of rizq, entails the certainty of Basar1 , Sam’ 2 and Kalâm, for necessarily Ar-Razzâq has sight in order to see the need of the recipient of providence if he does not seek it; and He has hearing in order to hear the recipient's word when he asks; and He has speech in order to speak through intermediaries when there are some. And these six necessitate the seventh, which is Hayât3 .” Signs of Miraculousness (21-22 )
“the âyah, فَاعْلَمْ اَنَّهُ لاَ اِلهَ اِلاَّ اللّٰهُ وَاسْتَغْفِرْ لِذَنْبِك4 contains so many aspects and degrees that all the levels of awliyâ have seen their needs to this âyah in all their ma’nawî journeyings and in all their degrees, and have found ma’nawî sustenance and a fresh meaning from it appropriate for their own level. For, since the Name of 'Allah' is a comprehensive Name, there are Tawhîds within it to the number of Al-Asmâ Al-Husnâ: اَىْ لاَ رَزَّاقَ اِلاَّ هُوَ ٭ لاَ خَالِقَ اِلاَّ هُوَ ٭ لاَ رَحْمنَ اِلاَّ هُوَ 5 And so on...” The Words ( 406 )
Deductions can be made to Ilahî Names from the general activity with hikmah that we witness in all over the universe, and from the deductions to Ilahî Names to the seven sacred attributes, and from them in one aspect deductions can be made to Al-ism al-â’dham:
“The mighty book of the universe both teaches us the takwînî âyahs concerning Wujûd and Wahdah, and it testifies to all the attributes of perfection (kamâl), beauty (jamâl), and glory (jalâl) of that Zuljalâl One. And they prove the perfection of the Ilahî Essence faultlessly and without defect. For it is obvious that perfection in a work points to the perfection of the act which is the source and origin of the work. And the perfection of the act points to the perfection of the name, and the perfection of the name to the perfection of the attribute, and perfection of the attribute to the perfection of the essential qualities, and the perfection of the qualities point by hads, necessarily and self-evidently to the perfection of the essence possessing those qualities.
For example, the perfect embroideries and adornments of a faultless palace indicate the perfection of a master builder's acts behind them. And the perfection of the acts shows the perfection of that active master's titles and names, which demonstrate his rank. And the perfection of the names and titles show the perfection of the other attributes qualifying the master builder's art. And the perfection of the art and attributes show the perfection of the abilities and essential capacity of that craftsman, which are called the essential shuûn. And the perfection of those essential shuûn and abilities show the perfection of the master's essential nature.
In exactly the same way, the faultless works observed in the ‘âlam, which manifest the mystery of هَلْ تَرَى مِنْ فُطُورٍ 6 , this art in the well-ordered beings of the universe, point observedly to the perfect acts of an active possessor of power. And those perfect acts point clearly to the perfect Names of a Zuljalâl Fa’il. And that perfection of Names necessarily points to and testifies to the perfect attributes of the Zuljamâl One signified by the Names. And certainly, those perfect attributes point and testify to the perfect shuûn of the Zulkamâl One qualified by the attributes. And those perfect shuûn point with haqq al-yaqîn to the perfect Essence of the One possessing the shuûn that they indicate that all the sorts of perfection to be seen in the whole universe are but âyahs of His perfection (kamâl), hints of His glory (jalâl), and allusions to His beauty (jamâl), and pale, weak shadows in relation to His perfection.” The Words ( 313 )
“There appears visible to our eye the comprehensive, permanent, orderly and awesome haqiqah of a pervading incessant activity spread across the whole universe which changes, transforms, and renews all beings in samâwât and on earth. Within the haqiqah of that complete activity with hikmah, what is clearly perceived is the haqiqah of the manifestation of Rubûbiyyah, and in turn, within the haqiqah of that manifestation of Rubûbiyyah which spreads out rahmah in every aspect of it, what is inevitably recognisable is the appearance of the haqiqah of Ulûhiyyah.
From behind the veil of this continuous activity with hikmah and domination, the deeds of a Fâ‘il Who is Qadîr and ‘Alîm can be perceived as though seen.
And from behind the veil of these tarbiyyah and administering deeds of Ar-Rabb, the Ilahî Names, manifest in all things, can be immediately perceived.
Then behind the veil of Al-Asmâ Al-Husnâ manifesting itself with Glory and Beauty (Jalâl and Jamâl), can be deduced to the existence and reality of the ‘seven sacred attributes’, at the degree of ‘ilm al-yaqîn, rather ‘ayn al-yaqîn, even haqq al-yaqîn7 .
And even these seven Sacred attributes, according to the testimony of all creation, and all their endless manifestations in a life-giving, powerful, knowledgeable, all-hearing, all-seeing, volitional and speech-endowed form, there appears to the eye of îmân in the heart, self-evidently, necessarily and with ‘ilm al-yaqîn the existence of Al-Wâjib Al-Wujûd that is described by these attributes, a Wâhid Who is Ahad known by these Names, a Fâ’il Who is Fard and Samad behind these activities, in a way more evidential and brilliant than the sun.
For a beautiful and profound book and a well-built house clearly requires the act of writing and building; and the acts of writing beautifully and building well clearly require the titles of writer and builder; and the names of writer and builder clearly imply the arts and attributes of writing and building; and these arts and attributes self-evidently necessitate a being who will be the owner of these titles and attributes, and be the artist and craftsman. For just as it is not possible for there to be a deed without a doer, and a name without a possessor, so too it is impossible for there to be an attribute without an owner, and a craft without a craftsman.
Thus on the basis of this haqiqah and principle, the universe with all the beings it contains resembles a collection of profound books and letters written by the pen of Qadar, and countless buildings and palaces constructed with the hammer of Qoudrah. Each of these singly in thousands of ways and together in uncountable ways utters the following testimony: These innumerable deeds of Rabb and Rahmân, and the endless manifestations of the thousand and one Ilahî Names which are the source of the deeds, and the infinite manifestations of the seven attributes of Subhân which are the source of the Beautiful Names, in endless and infinite ways point to and testify to the necessary existence and Wahdah of a Zuljalâl One Who is pre-eternal and post-eternal, and is the source of those all-embracing, sacred seven attributes and is qualified by them.
And so too all the instances of beauty, loveliness, perfection, and exquisiteness found in those beings self-evidently testify all together to the sacred beauties and perfections of the deeds of Rabb, and the Ilahî Names, and attributes of Samad, and shuûnah of Subhân, which are fitting and worthy of them, and to the sacred jamâl and kamal of the Most Pure and Holy Essence (Zhât Al-Aqdas).
So the haqiqah of Rubûbiyyah that manifests itself within the haqiqah of activity reveals and makes itself known in shuûnah and acts such as creating, originating, fashioning and bringing into being, with ‘Ilm and hikmah; determining, forming, administering and changing with regularity and balance; transforming, causing to descend and perfecting, with purpose and Irâdah; and feeding, nurturing, and bestowing generosity and bounty, with tenderness and rahmah.
And within the haqiqah of the manifestation of Rubûbiyyah, the haqiqah of the immediately perceived revelation of Ulûhiyyah makes itself known and recognized through the compassionate and munificent manifestations of Al-Asmâ Al-Husnâ and through the Jalâl and jamâl manifestations of the seven affirmative attributes: Hayât (Life), ‘Ilm (Knowledge), Qoudrah (Power), Irâdah (Will), Sam’ (Hearing), Basar (Sight), and Kalâm (Speech).
Just as the attribute of Kalâm makes His Most Sacred Essence known through wahy and ilham, so too the attribute of Qoudrah makes the Most Sacred Essence (Zhât Al-Aqdas) known through its skilled works and effects, each of which is like a word assuming external shape. Presenting the universe from end to end under the aspect of a material Furqân, it describes and makes known Al-Qadîr Zuljalâl.
As for the attribute of ‘Ilm, it makes known to the number of creatures, the attributes of a single Most Sacred Essence (Zhât Al-Aqdas), through each of the hikmah, well-ordered and balanced objects of creation, through each creature administered, directed, adorned, and made distinct by Allah's ‘Ilm.
As for the attribute of Hayât, it is proven not only by its own evidences, but also by all the works that proclaim Qoudrah, by all the well-ordered, wise, balanced and adorned forms and states that indicate ‘Ilm, as well as by all proofs of all other attributes. Thus Hayât, showing as witnesses all animate beings, which act as mirrors reflecting those abundant proofs, makes known Al-Hayy Who is Qayyûm.
It is also this attribute that constantly changes the universe, in order to produce in it ever-fresh and various manifestations and embroideries, and turns it into a supreme mirror composed of countless smaller mirrors. Similarly, the attributes of Seeing and Hearing, Willing and Speaking, each reveal and make known as great as the universe the Most Sacred Essence (Zhât Al-Aqdas).
Then, too, just as the attributes point to the existence of the Zuljalâl One, they also indicate most manifestly the existence and reality of life and the livingness and permanence of that Essence. For Knowing is a sign of Life; Hearing is an indication of Life; Seeing belongs only to the living; Will takes place only with Life. Purposive Power is found only in living beings, and Speech is a task for those endowed with Knowledge and Life.
It follows from the foregoing that the attribute of Hayât has proofs seven times as numerous as the universe, and has evidences that proclaim its own existence and the existence of the One possessing it, whereby it has come to be the foundation and source of the attributes, the origin and support of Al-ism al-â’dham. ” The Rays (167-169)
There are no degrees, changing and altering in the attributes of Allah (jalla jalâluhu) and His essence has no resemblance to any essence:
“In the view of Qoudrah there is no difference between a minute particle and the planets, for the Qoudrah, ‘Ilm, Irâdah, and Kalâm of Taâ’lâ are necessary inherent qualities. They are unchanging and can neither increase nor decrease nor have degrees, which would cause them to vary. For being the opposite [of Qoudrah], impotence cannot intervene in it. There is, therefore, no difference for Qoudrah between an atom and the sun.” Signs of Miraculousness ( 226 )
“As-Sâni’ of the universe is not of the same kind as the universe. His Essence resembles no other essence at all. Since this is so, the obstacles and restraints within the sphere of the universe cannot hinder Him, they cannot restrict His actions. He has complete disposal over the whole universe and is able to transform all of it at the same time. If the disposal and actions that are apparent in the universe were to be attributed to it, it would cause so many difficulties and so much confusion that neither would any order remain nor would anything continue to exist; indeed, nothing would be able to come into existence.
For example, if the masterly art in vaulted domes is attributed to the stones of the domes, and if the command of a battalion, which properly belongs to its officer, is left to the soldiers, either neither of them would ever come into existence, or with great difficulty and confusion they would achieve a state completely lacking in order. Whereas, if in order for the situation of the stones in the dome to be achieved, it is accorded to a master who is not a stone himself, and if the command of the soldiers in the regiment is referred to an officer who possesses the essential quality of officership, both the art is easy and command and organization are easy. This is because, while the stones and the soldiers are obstacles to each other, the master and the officer can look from every angle, they command without obstacle.
Thus, وَلِلّٰهِ الْمَثَلُ اْلاَعْلَى 8 the sacred Essence of Al-Wâjib Al-Wujûd is not of the same kind as contingent beings' essences. Rather, all the haqiqahs of the universe are rays from the Name of Haqq, which is one of Al-Asmâ Al-Husnâ of His Essence. Since His sacred Essence is Wâjib Al-Wujûd and completely detached from materiality and different from all other essences, it has no like, no equivalent, no equal. So, most certainly, the administration and tarbiyyah of the whole universe in relation to the pre-eternal Qoudrah of that Zuljalâl One are as easy as that of the spring, indeed, of a tree. And the creation of the resurrection of the dead, the realm of the âkhirah, and Jannah and Jahannam, is as easy as the resurrection in spring of a tree which had died the previous autumn.” The Twentieth Letter-Second Station-The Tenth Phrase/The Fourth
“Moreover, As-Sâni’ is exempt from all defects, for defects arise from the essential inability of material beings and Taâ’lâ is free of materiality. So too is He free of the attributes necessarily arising from the contingent essences of beings. Subhânallah! There is none like Al-Wâjib Al-Wujûd, Jalla jalâluhu! He alludes to these two haqiqahs with His words: فَلاَ تَجْعَلُوا لِلّٰهِ اَنْدَادًا 9 ” Signs of Miraculousness ( 169 )
“Al-Khâliq Zuljalâl of the universe is Qayyûm, that is, He subsists, continues, endures of Himself. All things subsist, continue and they remain in existence and have permanence through Him. If that relation of Qayyûmiyyah was cut off from the universe for even the fraction of a second, the universe would be annihilated.
Furthermore, as the Qur'an of Mighty Stature decrees, together with the Zuljalâl One's Qayyûmiyyah, لَيْسَ كَمِثْلِهِ شَيْءٌ10 That is, neither in His essence, nor in His attributes, nor in his actions has He like, equal, peer, or partner. Indeed, for a Most and Holy One Who takes the universe with its shuûnah and circumstances in the grasp of His Rubûbiyyah and Who regulates, administers and tarbiyyah it with perfect order as though it was a house or a palace to have any like, equal, partner, or peer is not possible; it is impossible.
For sure, One for Whom the creation of the stars is as easy as that of particles, and to His qoudrah is subjugated the greatest thing in the same way that the most minute is subjugated, and for Whom nothing is an obstacle to any other thing and no action an obstacle to any other action, and in Whose view innumerable individuals are present in the same way that a single individual is present, and Who hears all voices simultaneously and is able to answer the limitless needs of all simultaneously, and outside the sphere of His Irâdah and volition is nothing, no state, as is testified to by all the order and balance that is present in the beings in the universe, and although He is in no place, through His Qoudrah and ‘ilm is present everywhere, and although everything is utterly distant from Him, is able to be utterly close to all things-such an Hayy Al-Qayyûm Zuljalâl One most certainly can in no way have any like, equal, partner, deputy, opposite or peer; it would be impossible. His sacred shuûnah can only be considered through allegory and comparison.”The Flashes (441-442 )
“The most remarkable and surprising thing is this: the Necessarily Existent One possesses 'wujûb,' which is the firmest level of existence; 'absolute isolation from materiality,' which is the most immutable degree of existence; 'absolute freedom from space,' which is the state of existence furthest from cessation; and 'wahdah,' which is the soundest quality of existence and the one remotest from change and non-existence. And yet they attribute pre-eternity and everlastingness, which are Al-Wâjib Al-Wujûd One's most particular qualities and are necessary and essential to Him, to things like athîr and particles, which are matter that is material, unbounded and numerous, is the least stable level of existence and the least tangible, the most changing and the most varying and the most dispersed through space; they ascribe pre-eternity to them and fancy them to be pre-eternal; and some of them even suppose that it is out of them that the Ilahî works arise. It has been demonstrated through cogent arguments in numerous places in the Risale-i Nur how contrary to haqiqah and fact, how unreasonable and bâtil, is this idea.” The Flashes (444-445 )
“A Decisive Answer to an Important Question
One group of the people of dhalâlah say that the One Who transforms and changes the universe with this constant activity must Himself be subject to change and alteration.
The Answer: Hâsha! A hundred thousand times, Hâsha! The change of mirrors on the ground shows not that the sun in the sky changes but on the contrary that its manifestations are being renewed. Moreover, change and alteration are impossible in the Most Pure and Holy Essence (Zhât Al-Aqdas), Who is pre-eternal, post-eternal, sempiternal, in every respect absolutely perfect and absolutely self-sufficient, totally free of, detached from and beyond matter, space, restriction, and contingency. Change in the universe points not to His changing but to his lack of change and alteration. Because one who constantly causes change and causes numerous things to move with order must himself be unchanging and not move.
For example, if you spin a large number of globes and balls which have each been tied to a piece of string and cause them all to move unceasingly within an order, then it is necessary for you to remain in one place and not to change it or move, for if you did move, it would spoil the order. It is clear that one who causes objects to move with order must himself not move, and one who causes objects to change ceaselessly must himself be unchanging so that these actions may continue in an orderly fashion.
Secondly: Change and alteration arise from hudûs11 , from being renewed in order to be perfected, from need, from materiality, and from contingency. Since the Most Pure and Holy Essence (Zhât Al-Aqdas) is both eternal, and in every respect absolutely perfect and absolutely self-sufficient, and totally detached from matter, and Wâjib Al-Wujûd, most certainly His changing and altering are not possible; it is impossible.” The Flashes ( 453 - 454 )
“Muhyi'l-Din al-'Arabi said in his letter to Fakhr al-Din Razi: "To know Allah is different from knowing His existence." What does this mean, and what was his aim in saying it?
Firstly: In the introduction to the Twenty-Second Word, which you read to him, the comparison and example showing the difference between the Tawhîd al-haqîqî and Tawhîd adh-dhâhirî (al-‘âmi) point to this aim. While the Second and Third Stopping-Places of the Thirty-Second Word and its Aims, elucidate it.
And Secondly: Muhyi'l-Din al-'Arabi said that to Fakhr al-Din Razi, who was an imam on ‘ilm al-Kalâm, because the imams on the Usul ad-dîn and the expositions of the ‘Ulamâ of ‘ilm al-Kalâm concerning the aqâid and the existence of Al-Wâjib Al-Wujûd and Ilahî Tawhîd were insufficient in his view.
Yes, the Ma’rifatullah gained by means of ‘ilm al-Kalâm does not afford a perfected Ma’rifat and a complete hudhur. However, when gained in accordance with the method of the Qur'an of Miraculous Exposition, it affords both complete Ma’rifat and gains a complete hudhur. Inshallah, all the parts of the Risale-i Nur perform the duty of an electric lamp on that nûr-filled highway of the Qur'an of Miraculous Exposition.
Furthermore, however deficient the Ma’rifatullah Fakhr al-Din Razi obtained by means of ‘ilm al-Kalâm appeared in Muhyi'l-Din al-'Arabi's view, the Ma’rifat attained by the Tasawwuf is deficient to the same degree in relation to the Ma’rifat obtained through the mystery of the legacy of nubuwwah directly from Al-Qur’an Al-Hakîm. For in order to attain a perpetual hudhur, the way of Muhyi'l-din al-'Arabi says: لاَ مَوْجُودَ اِلاَّ هُوَ 12 going so far as to deny the existence of the universe. As for the others, again to gain a perpetual hudhur, they said: لاَ مَشْهُودَ اِلاَّ هُوَ 13 entering a strange state as though casting the universe into absolute oblivion.
However, Ma’rifat obtained from Al-Qur’an Al-Hakîm, in addition to affording a perpetual hudhur, neither condemns the universe to non-existence nor imprisons it in absolute oblivion. It rather releases it from its purposelessness and employs it in Janâb-i Haqq's name. Everything becomes a mirror of Ma’rifat. As Sa'di Shirazi said:دَرْ نَظَرِ هُوشِيَارْ هَرْ وَرَقِى دَفْتَرِيسْتْ اَزْ مَعْرِفَتِ كِرْدِگَارْ 14 In everything a window opens up onto Ma’rifat of Janâb-i Haqq.
In some of the Words we have illustrated the differences between the way of the ‘Ulamâ of ‘ilm al-Kalâm and the true highway taken from the Qur'an with the following comparison: For example, in order to obtain water, some is brought from a distant place by means of pipes, digging down under mountains. Some of it is also obtained by digging wells everywhere. The first sort is fraught with difficulties; the pipes become blocked or broken. But for those who know how to dig wells and extract water, they can find water everywhere with no trouble.
In exactly the same way, the ‘Ulamâ of ‘ilm al-Kalâm cut the chains of causes at the extremities of al-‘âlam with the impossibility of causation and causal sequences, then with that they prove the existence of Al-Wâjib Al-Wujûd. They travel a long road. However, the true highway of Al-Qur’an Al-Hakîm finds water everywhere and extracts it. Each of its âyahs causes water to flow forth wherever it strikes, like the Staff of Mûsâ. It makes everything recite the rule: وَ فِى كُلِّ شَيْءٍ لَهُ آيَةٌ تَدُلُّ عَلَى اَنَّهُ وَاحِدٌ 15 Also, îmân is not obtained only through ‘ilm; many of the subtle faculties have their share in îmân. Just as when food enters the stomach, it is distributed in various ways to various members according to their degree the rûh, heart, sirr, nafs and other subtle faculties receive their share and absorb the matters of îmân which come through ‘ilm, after entering the stomach of the mind. If they do not receive their share, it is deficient. Thus, Muhyi'l-Din al-'Arabi was informing Fakhr al-Din Razi of this point.” The Twenty-Sixth Letter Fourth Topic-Second Matter
“KNOW, O FRIEND, that when you turn to Taâ’lâ supposing that He is One known and recognized, He will become unknown and unrecognized, for your knowing and recognizing are the results of a commonplace familiarity, a taqlîd through hearing and common conventional terms. In most cases, such knowledge has nothing to do with haqiqah. The meaning it conveys to you is far from explaining the absolute Ilahî Attributes. They may be a sort of title for the consideration of The Most Pure and Holy Essence (Zhât Al-Aqdas)
But if you turn to Him, accepting Him as One existent but unknown, then rays of ma’rifat of Him will be revealed and the all-encompassing, absolute Ilahî Attributes manifested in the universe will appear in the light of this knowledge.” Al-Mathnawi al-Nuri (185)
اَللّٰهُمَّ صَلِّ عَلَى جَامِعِ مَكَارِمِ اْلاَخْلاَقِ وَ مَظْهَرِ سِرِّ (وَ اِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ) اَلَّذِى قَالَ : مَنْ تَمَسَّكَ بِسُنَّتِى عِنْدَ فَسَادِ اُمَّتِى فَلَهُ اَجْرُ مِاَةِ شَهِيدٍ
اَلْحَمْدُ لِلّٰهِ الَّذِى هَدَينَا لِهذَا وَ مَا كُنَّا لِنَهْتَدِىَ لَوْ لاَ اَنْ هَدَينَا اللّٰهُ لَقَدْ جَائَتْ رُسُلُ رَبِّنَا بِالْحَقِّ
سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ
5 (There is no Razzâq but Him! There is no Khâliq but Him! There is no Rahmân but Him!)
6 (Do you see any flaw?)
7 1-‘Ilm al-yaqîn: Acquiring certain knowledge with the way of ‘Ilm. That is, knowing the existence of something with its proofs.
2-‘Ayn al-yaqîn: Acquiring certain knowledge by seeing. That is, the way to know something by seeing with the eye.
3-Haqq al-yaqîn: Acquiring certain knowledge with the haqiqah of knowledge. That is the way of knowing something by getting inside of it. We explain these three words by the lesson we took from our beloved Ustadh Hazrat Bediuzzaman. For example: If we see some smoke from a far distance, we will know that there is a fire. This is called ‘Ilm al-yaqîn. If we get closer to that smoke, we will see the fire with our eyes. This is called ‘Ayn al-yaqîn. Then if we get inside the nûr of the fire, we will understand the heat of it. This is called Haqq al-yaqîn” Miftah-ül Îmân-93
8 (And Allah's is the highest similitude)
9 (Then set not up rivals to Allah)
10 (There is nothing that is like unto Him)
11 (constant change and renewal in beings, there must be One to give them existence. A newly coming into existence from non-existence, a being new or recent, recentness.)
12 (There is no existent but He)
13 (There is none witnessed but He)
14 (To the conscious gaze each leaf is a book telling of Ma’rifat)
15 (In everything are âyahs indicating that He is Wâhid.)