LANGUAGE OF BEING
LISÂN-I HÂL - لسان حال
The manner, looks, or condition of a person or thing as appealing directly to the heart or mind without making use of words. Expressing a meaning by a manner, demeanour, condition and state. Taking a lesson from that meaning and admonition, warning, an example to be shunned and an incitative to do what is good.
The language of being of all the creatures, which are the work of art, reminds the people of tafakkur their Sâni’, through their states, conditions and manners. In the same way, each Muslim must demonstrate the perfection of Islam through his demeanour, good moral and actions, which are ‘amal as-sâlih. This is the most powerful tablîgh and lesson through action and language of being.
“While your tongue is engaged with echoing the âyahs of the Qur’an across the world, your demeanour, manner and morality should herald its meaning; read Qur’an with the language of your being. Then you will become the master of the earth, the leader of this world and a means for the happiness of humanity.” Biography (166)
“If he performs actions and works proceeding from the injunctions and sacred haqiqahs that Al-Qur’an Al-Hakîm teaches, in regard to the ikhlas and Ilahî pleasure which are a fundamental of Islam, and if through the language of being he recites Qur'anic âyahs in a ma’nawî manner, then he will be included in and will have a share of the du'â: اَللّٰهُمَّ اغْفِرْ لِلْمُؤْمِنِينَ وَ الْمُؤْمِنَات which is an awrâd of each individual in the ‘âlam of Islam in a ma’nawî manner, and he will become connected to all the others in brotherly fashion.” The Twenty-Ninth Letter/The Sixth Section/1th Wile of the Shaytan
“If we display the perfections of the morality of Islam and the haqiqahs of îmân with our actions, followers of other religions will certainly enter Islam in communities, rather some of the continents and states on the globe of the earth even will seek refuge in Islam.” The Damascus Sermon (24)
“At the beginning, we said that all beings say "Bismillah" through the language of their being. Is that so?
Indeed, it is so. If you were to see that a single person had come and had driven all the inhabitants of a town to a place by force and compelled them to work, you would certainly know that he had not acted in his own name and through his own power, but was a soldier, acting in the name of the government and relying on the power of a sultân.
In the same way, all things act in the name of Janâb-i Haqq, for minute things like seeds and grains bear huge trees on their heads; they raise loads like mountains. That means all trees say: "Bismillah" fill their hands from the treasury of Rahmah, and offer them to us. All gardens say: "Bismillah" and become cauldrons from the kitchens of Qoudrah in which are cooked numerous varieties of different foods. All blessed animals like cows, camels, sheep, and goats, say: "Bismillah" and produce springs of milk from the abundance of Rahmah, offering us a most delicate and pure food like the water of life in the name of Ar-Razzâq. The roots and rootlets, soft as silk, of plants, trees, and grasses say: "Bismillah" and pierce and pass through hard rock and earth. Saying the name of Allah, the name of Ar-Rahmân, everything becomes subjected to them.” The First Word
“اَلتَّحِيَّاتُ لِلّٰهِ . Briefly, its meaning is this: for example, a master craftsman makes a wonderful machine with his profound knowledge and miraculous intelligence, and everyone who sees that wonderous machine applauds and congratulates the craftsman, and through praise and favours, offers him material and ma’nawî gifts and tahiyyahs. That machine too, by displaying the craftsman's wondrously subtle art, and skill and knowledge, and working perfectly in exactly the way he wanted, applauds him through the language of its being, greets him and offers him ma’nawî tahiyyahs and gifts.
In exactly the same way, all the species of living beings in the universe, together with all their individual members, are in every respect miraculous, wonderful machines, like conscious beings, men, and jinn and malâikah’s verbal language, through the language of their beings and lives applauded by tahiyyas and say اَلتَّحِيَّاتُ لِلّٰهِ by greeting to their craftsman, As-Sâni’ Zuljalâl, Who makes Himself known through the profound and subtle manifestations of His all-comprehending ‘Ilm, which sees the relationship of everything with everything else, and knows all the things necessary for the life of each and conveys them to it at the right time.” The Rays (610-611 )
“the gathering together of causes is a du'â for the creation of the effect. That is to say, the causes acquire a position whereby that position become like a language of being through which they make du'â for and request the effect from Al-Qadîr Zuljalâl. For example, water, heat, earth, and light take up positions around a seed, and that position is a language of du'â which says: "O Our Khâliq, make this seed into a tree!" For the tree, which is a wonderful miracle of Qoudrah, cannot be attributed to those unconscious, lifeless, simple substances; it is impossible to attribute it to them. That means the coming together of causes is a sort of du'â.” The Letters ( 353 )
“Indeed what, in fact, established by the exposition of the manifest âyahs is: just as each of the beings offers an appropriated tasbîh, performs a particular ‘ibâdah and a special sajda, it is a du'â which rises to the Ilahî Court from all the universe.
This is either through the language of disposition. (Like the du'âs of all plants in which each of them desires a form from the Absolute Fayyadh through the language of their disposition and requests to be an unfolded place of manifestation to His Names.)
Or it is through the language of fıtrî need. (These are the du'âs offered by all living beings for their necessary needs that are beyond their power to obtain. Through this language of fıtrî need, each of them requests certain wishes, like a sort of rizq, from the Absolute Jawwâd for the continuance of their lives.)
Or it is a du'â through the language of sheer necessity (Through seeking a precise refuge, each being with rûh who is helpless offers du'â and seeks refuge with an unknown protector, indeed, they turn to their Rabb Who is Rahîm.) If there is nothing to prevent it, these three sorts of du'âs are always accepted.
The fourth sort, the most well-known one is our du'â. This too is of two sorts: one is through action and being, and the other, through the heart and with words. For example, attempting causes is a du'â by action. Gathering the causes together is not in order to create the effect it is rather to take up an acceptable position in order to seek the effect from Janâb-i Haqq through the language of being. Even, ploughing is to knock on the door of the treasury of rahmah. Since this sort of du'â by action is inclined toward the Name and title of the Absolute Jawwâd, it is accepted in the great majority.” The Twenty-Third Word - 5th Point