The Stairway of the Sunnah and Panacea for the Disease of Bid’ah
بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ اَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَؤُفٌ رَحِيمٌ1
(The First Station of this âyah is the Highway of the Sunnah, its Second Station is the Stairway of the Sunnah.)
فَاِنْ تَوَلَّوْا فَقُلْ حَسْبِىَ اللّٰهُ لاَ اِلهَ اِلاَّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ2
قُلْ اِنْ كُنْتُمْ تُحِبُّونَ اللّهَ فَاتَّبِعُونِى يُحْبِبْكُمُ اللّٰهُ3
Eleven of the hundreds of subtle points of these two supreme âyahs will be expressed summarily.
First Subtle Point: Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm decreed:مَنْ تَمَسَّكَ بِسُنَّتِى عِنْدَ فَسَادِ اُمَّتِى فَلَهُ اَجْرُ مِاَةِ شَهِيدٍ That is to say “During the time of the corruption of my ummah, whoever adheres to my Sunnah may attain the reward and sawâb of a hundred shahîds.”
Yes, following the Sunnah as-Saniyyah is absolutely valuable. Especially, at the time of the invasion of bid’ahs, following the Sunnah as-Saniyyah is more valuable. Especially, during the time of corruption of the ummah, to conform to a small âdâb of the Sunnah as-Saniyyah causes to perceive an important taqwâ and powerful îmân. Following the Sunnah directly reminds of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm. Through that reminder, that thought transforms into the thought of the Ilahî hudhur. Within the moment one conforms to the Sunnah as-Saniyyah with even the least conduct, even in the âdâb of eating, drinking or sleeping, such habitual conduct and fıtrî action become a ‘ibâdah with sawâb and act concerning the Sharî’ah. For, through such habitual action, one thinks of himself following Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm and conceives it as an adab of the Sharî’ah and he remembers that he is the owner of the Sharî’ah. And from that, his heart turns toward Janâb-i Haqq, Who is the True Lawgiver, and gains a sort of hudhur and ‘ibâdah.
Thus, in consequence of this mystery, one who makes the following Sunnah as-Saniyyah a habit for himself transforms his habitual actions into ‘ibâdah may make his whole life fruitful and full of sawâb .
Second Subtle Point: Imam-i Rabbanî Ahmad-i Faruqî (ra) has said: "While I was traversing through the degrees of the ma’nawî journey, among the ranks of the awliyâ, I saw that the most brilliant, grandeur, subtle and sound were those who took following the Sunnah as-Saniyyah as the basis of the tarîqah. Even the lowest awliyâ of that group appeared to be more magnificent than the distinguished awliyâ of the other groups."
Yes, Imam-i Rabbanî, Mujaddid of the Second Millenium (ra) speaks the haqq. One who takes the Sunnah as-Saniyyah as the basis becomes the place of manifestation of the rank of being beloved of Allah under the shadow of Habibullah4 .
Third Subtle Point: At a time this poor Said was trying to emerge from the Old Said, due to the lack of a guide and the pride of nafs al-ammarah, my mind and heart were rolling over and falling amidst haqiqahs in a terrible and ma’nawî storm. Sometimes from the Pleiades to the ground, sometimes from the ground to the Pleiades, amidst the falling and rising, they were violently shaken.
Thus, at that time, I witnessed that the matters of the Sunnah as-Saniyyah and even its small âdâb, I was seeing them like a compass arranged to point to the direction of qibla showing the route followed by ships, they were switches among innumerable harmful, dark ways. Also, on that ma’nawî journey, when I saw myself in a situation where I was loaded extremely burdensome loads under heavy pressures, as long as I followed the matters of the Sunnah as-Saniyyah touching on that situation, I found a lightness as though all my loads were being taken from me. Through a submission, I was saved from doubts and waswasas, that is to say, from anxieties like: "I wonder if such an action is haqq, is it beneficial?" Whenever I drew back my hand, I saw the pressure was heavy. There were numerous ways that were not understood where they led. The load was heavy, and I was extremely impotent. My view also was short, and the way dark as well. Whenever I adhered to the Sunnah, I was feeling a state as though the way lightened, the safe way appeared, the load became lighter and the pressure lifted. Thus, at those times of mine, I confirmed the judgement of Imam-i Rabbanî through witnessing with my eye.
Fourth Subtle Point: At a time, due to bonding the heart with death (Râbitah) and the confirmation within the assertion اَلْمَوْتُ حَقٌّ5 and a state of rûh emerged from the fade and extinction of the ‘âlam, I saw myself in a strange ‘âlam. I saw that: I am a corpse and standing at the head of three huge corpses.
One: I am a gravestone at the head of the ma’nawî corpse of all living creatures, which are connected with my life and which entered the grave of the past.
The Second: In the graveyard of the globe of the earth, I am a point that will be swiftly erased and an ant that will swiftly die, on the face of this century, which is the gravestone at the head of the immense corpse of all the species of living beings buried in the grave of the past, which are connected with the life of mankind.
The Third: Since the death of the universe on qiyâmah, which is a certain occurrence, it appeared to have occurred. Together with seeing myself in terror due to the sakarât of that immense corpse, and in amazement and astonishment due to its death, my own death too, which is a certain occurrence in the future, appeared to be occurring at that time, and through the mystery of فَاِنْ تَوَلَّوْا6 to the end thereof... through my death, all beings, all the beloveds, turned their backs on me, abandoned me and left me alone. My rûh was being driven towards the future on the side of eternity, which took the form of an infinite sea. Inevitably, it was necessary to be cast into that sea.
Thus, amidst that most strange and sorrowful state, with the help that came from îmân and the Qur'an, the âyah, فَاِنْ تَوَلَّوْا فَقُلْ حَسْبِىَ اللهُ لاَ اِلٰهَ اِلاَّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيم7 reached my help and became a safe and secure ship for me. The rûh entered in that âyah with perfect safety and joy. Yes, I understood that, apart from the explicit meaning (ma’nâ as-sarîh) of the âyah, an indicative meaning (ma’nâ al-isharî) of it consoled me, so I found peace and it gave me tranquillity. Yes, just as its explicit meaning (ma’nâ as-sarîh) says to Ar-Rasûl Al-Akram (asm): "If the people of dhalâlah do not obey the Qur'an, turning their back, and turning away from your Sharî’ah and Sunnah, do not worry. And say: Janâb-i Haqq is sufficient for me. I do tawakkul on Him. He shall raise ones who will follow in your place. The throne of His sovereignty encompasses everything. The rebels cannot escape from His bound, nor those who seek help remain helpless." In the same way, it says through the indicative meaning (ma’nâ al-isharî): "O man! And O chief and murshid of mankind! If all beings leave you and go to non-existence on the way of extinction; if living beings separate from you and run on the way of death; if people abandon you and enter the graveyard; if the people of ghaflah and dhalâlah do not heed you and fall into darkness; do not worry! Say: Janâb-i Haqq is sufficient for me. Since He exists, everything exists. And, in that case, those who have gone, have not gone to non-existence. They have gone to another land of His. And in place of them, the Owner of the immense ‘arsh (Al-‘Arsh Al-‘Adhîm) shall send others out of His infinite soldiers and armies. And those who have entered the graveyard have not been annihilated, they are going to another ‘âlam. He shall send other officials in their place. And He can send His obedient servants who will follow the way of haqq in place of those who fall into dhalâlah. Since it is thus, He takes the place of everything. All things cannot take the place of His single favour.
Thus, by means of this indicative meaning (ma’nâ al-isharî), the three dreadful corpses which gave me terror took another form. That is, it is a voyage and progress, a discharge and employment in the form of a wandering with hikmah, a travelling which gives admonition and warning, a journeying with duties under the rubûbiyyah and management of a Zuljalâl One Who is Hakîm, also Rahîm, also ‘Âdil, also Qadîr, within His hikmah, rahmah, and, in this way, the universe is shaken, it goes and comes!...
Fifth Subtle Point: The immense âyah, قُلْ اِنْ كُنْتُمْ تُحِبُّونَ اللّهَ فَاتَّبِعُونِى يُحْبِبْكُمُ اللّٰهُ8 declares in a most definite fashion how important and necessary following the Sunnah is. Yes, among the syllogisms of logic, this noble âyah is the most powerful and certain of the sort called hypothetical syllogisms. It is as follows:
According to logic, as an example of a hypothetical syllogism, it is said: "If the sun comes out, it will be daytime." For the positive result, it is said: "The sun has come out, therefore, it concludes that it is now daytime." For the negative result, it is said: "It is not daytime, therefore, it concludes that the sun has not come out." According to logic, these two conclusions, negative and positive, are definite.
In just the same way, this noble âyah says: "If you have love for Allah, Habibullah9 will be followed. If he is not followed, it concludes that you do not have love for Allah." If there is the love of Allah, it concludes following the Sunnah of Habibullah.
Yes, one who has îmân in Janâb-i Haqq will certainly obey Him. And the most acceptable, the most mustaqîm and the shortest among the ways of obeying Him is, without doubt, the way Habibullah showed and followed.
Yes, it is necessary and self-evident that Al-Karîm Zuljamâl One, Who fills the universe with acts of giving ni’mah to this extent, wanting shukr from conscious beings in return for those ni’mahs. Also, Al-Hakîm Zuljalâl One, Who adorns the universe with such miracles of art, will certainly and self-evidently make the most distinguished one amongst the conscious beings His addressee and interpreter, and herald and imam to His ‘abds. Also, Al-Jamîl Zulkamâl One, Who makes the universe a place of manifestation for the infinite and boundless manifestations of His beauty (Jamâl) and perfection (Kamâl), will give the most perfect state of ‘ubûdiyyah to the one who is the most comprehensive and perfect measure and arena of His beauty (Jamâl), perfection (Kamâl), Names and art, which He certainly and self-evidently loves and wants to display, and He will make his state an example to be conformed for others, and He will encourage everyone to follow him so that his fine state may be seen in others too.
In Short: The love of Allah necessitates and results in following the Sunnah as-Saniyyah. How fortunate the person whose share of following the Sunnah as-Saniyyah is great! Alas! the person who, through not appreciating the Sunnah as-Saniyyah, enters upon bid’ahs!
Sixth Subtle Point: Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm decreed:كُلُّ بِدْعَةٍ ضَلاَلَةٌ وَكُلُّ ضَلاَلَةٍ فِى النَّارِ10 That is to say, through the mystery اَلْيَوْمَ اَكْمَلْتُ لَكُمْ دِينَكُمْ11 after the rules of the Illustrious Sharî’ah and the principles of the Sunnah as-Saniyyah have been completed and perfected, to not admire those principles with new creations, or, Hâsha and Kalla!,12 to create bid’ahs, which concludes considering them to be deficient, is dhalâlah and fire.
Sunnah as-Saniyyah has degrees. Some of them are wâjib, these are not to be abandoned. This sort is declared in detail in the Illustrious Sharî’ah. They are muhkamât and are not to be changed in any aspect. Another sort of it is nawâfil. The sort of nawâfil also is of two sorts:
One sort is the Sunnah as-Saniyyah subjected to ‘ibâdah. They, too, are declared in the books of the Sharî’ah. To change them is bid’ah. The other sort is called âdâb, and are described in the books of the Prophet's biography (Siyar as-Saniyyah). Opposition to them is not called bid’ah. But it is an opposition of a sort to the Prophet's âdâb and it is to not benefit from their nûr and from such true adab. As for this sort, it is to follow Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm’s actions concerning general custom, habitual practices and fıtrî acts, which are known through tawâtur. For example, there are a number of Sunnah as-Saniyyah concerning social relations that show the âdâb of speaking, and those declaring the principles of the âdâb of conditions like eating, drinking and sleeping. The Sunnahs of this sort are called “âdâb”. However, one who follows such âdâb transforms his habitual practices into ‘ibâdah and receives significant faydh from that âdâb. Conforming to the smallest âdâb reminds of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm, and gives a nûr to the heart.
The most important among the Sunnah as-Saniyyah are the Sunnahs which are the symbols of Islam and connected with the shaâ’er. Shaâ’er is an ‘ubûdiyyah concerning the community which are, in fact, general rights of a sort. As the whole community benefits through the performance of them by one person, due to its abandonment, the whole community will be responsible as well. Riyâ cannot penetrate in the shaâ’er of this sort, and it is to be proclaimed. Even if they are of the nawâfil sort, they are more important than personal fardhs.
Seventh Subtle Point: The Sunnah as-Saniyyah is adab. There is no matter of it, beneath which a nûr and adab, is not to be found! Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm decreed اَدَّبَنِى رَبِّى فَاَحْسَنَ تَاْدِيبِى , that is: "My Rabb bestowed me adab beautifully and instructed me of the adab."
Yes, one who pays attention to the Prophet's biography and knows the Sunnah as-Saniyyah certainly understands that Janâb-i Haqq gathered together all the varieties of adab in His beloved (Habib). One who abandons his Sunnah as-Saniyyah abandons adab. He verifies the rule,13 بِى اَدَبْ مَحْرُومْ بَاشَدْ اَزْ لُطْفِ رَبْ and falls into a destructive situation without adab.
Question: How can there be adab in the face of Al-‘Allâm ul-Ghuyûb, Who sees and knows everything and from Whom nothing can be hidden? Situations that cause shame cannot be concealed from Him. One sort of adab is tasattur, it is veiling the states which are a cause to be loathed. There can be no tasattur before Al-‘Allâm ul-Ghuyûb.
Firstly: Just as As-Sâni’ Zuljalâl wants to show His art beautiful by giving it complete importance and He veils loathed things, and He attracts attention to His ni’mahs through adorning them. So too, He wants to show His creatures and ‘abds as beautiful to other conscious beings. Their appearing in ugly situations is a sort of rebellion against His Names like Jamîl, Muzayyin, Latîf and Hakîm, and is contrary to adab. Thus, the adab in the Sunnah as-Saniyyah is to assume a state of pure adab within the bounds of As-Sâni’ Zuljalâl's Names.
Secondly: Just as a doctor, in the point of being a doctor, examines the most private member of a non-mahram, and if there is a necessity, it is shown to him. It is not said to be contrary to adab. Rather, it is said that the adab of medicine requires this. But that doctor cannot look to those non-mahrams through the title of manhood, or under the name of the preacher or through the attribute of Hoja. Adab cannot issue a fatwa about its being shown. To show him in that aspect is the lack of hayâ.
In the same way, As-Sâni’ Zuljalâl has numerous Names. Each Name has a different manifestation. For example, just as the Name of Ghaffâr requires the existence of sins and the Name of Sattâr, the existence of faults, so too, the Name of Jamîl does not wish to see ugliness. Names pertaining to beauty (Jamâl) and perfection (Kamâl) like Latîf, Karîm, Hakîm and Rahîm require that beings be in the most beautiful form and best among the possible situations. And as for those Names pertaining to beauty (Jamâl) and perfection (Kamâl), they want to display their beauties in the view of Malâikah, rûh beings, jinn and man through the beautiful condition and fine adab of beings.
Thus, the âdâb in the Sunnah as-Saniyyah are the signs of this elevated âdâb, and its principles and samples.
Eighth Subtle Point: The âyah لَقَدْ جَاءَكُمْ رَسُولٌ14 (to the end thereof...), which is previous to the âyah 15 فَاِنْ تَوَلَّوْا فَقُلْ حَسْبِىَ اللّٰه , after showing the perfect compassion and the infinite clemency of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm towards his ummah, through the ayah 16 فَاِنْ تَوَلَّوْا says: "O mankind! O Muslims! Know how unconscionable and how unreasonable to turn away from the Sunnah of such a compassionate one who guides you with his infinite compassion, who expends all his strength for your benefit and who cures and applies a salve to your ma’nawî wounds through his Sunnah as-Saniyyah and the decrees he brought with perfect compassion, and to turn away from the decrees he conveyed to a degree that accusing his visible clemency and denying his self-evident compassion.
And O compassionate Rasûl and clement Prophet! If they do not recognize this immense compassion and great clemency of yours, and out of their foolishness, turn their backs and do not obey you, do not worry! The Zuljalâl One, under Whose command are the soldiers of the samâwât and earth, and the sovereignty of Whose rubûbiyyah rules over the throne of all-encompassing immense ‘arsh (Al-‘Arsh Al-‘Adhîm), is sufficient for you. He shall gather the true obedient people around you, and make them obey you and make them accept your decrees!"
Yes, there is no matter of the Sharî’ah of Muhammad and the Sunnah of Ahmad in which is not found numerous hikmahs. This poor one claims and is ready to prove this claim, together with all his faults and impotence. Also, the seventy to eighty Risales of Nur written so far became seventy to eighty truthful witnesses testifying to how the matters of the Sunnah of Ahmad and the Sharî’ah of Muhammad (asm) containing hikmah and haqiqah. If there was capability and this matter had been written, not seventy but seven thousand Risales could not complete those hikmahs.
Also, in my own self, with my eye and through feeling, perhaps I have thousands of experiences, I proclaim that I accept the matters of the Sharî’ah and the principles of the Sunnah as-Saniyyah are extremely beneficial remedies for sicknesses of the rûh and mind and heart, and particularly for social sicknesses, and I feel through witnessing and cause others to feel to an extent in the Risales the other matters of philosophy and science cannot take their place. If anyone hesitates on this claim of mine, let them refer to the parts of the Risale-i Nur and see.
Thus, it may be compared how profitable it is to try to follow the Sunnah as-Saniyyah of such a person as much as possible, and how happy for eternal life, and how beneficial for worldly life.
Ninth Subtle Point: Following each sort of Sunnah as-Saniyyah completely in practice is accomplished only for the very special khawass by Allah’s facilitation. Even if not by action, everyone can be diligent in seeking it intentionally, purposely and by supporting it to the degree of necessity (Iltizâm). In any way, there is a constrained necessity to follow the sorts of fardh and wâjib. And even the abandonment of the mustahab17 sort of the Sunnah as-Saniyyah concerning ‘ubûdiyyah is not sinning, it is a great loss of sawâb. As for changing them, it is a great error. As for the Sunnah as-Saniyyah concerning habitual practices and customs, as much as they are followed, such habitual practices become ‘ibâdah. If they are not followed, there is no reprimand, but one’s benefit from the nûr of âdâb of Habibullah’s life will decrease. New creations in the ordinances concerning ‘ubûdiyyah are bid’ah. As for the bid’ahs, since they are opposed to the mystery of اَلْيَوْمَ اَكْمَلْتُ لَكُمْ دِينَكُمْ18 , they are rejected. But if they are of the sort of awrâd, dhikr and methods in the tarîqah, on condition of their origins having taken the Book and Sunnah, and even if they are in different manners and forms, on condition of not opposing or changing established basis and principles of the Sunnah as-Saniyyah, they are not bid’ahs. Yet, some people of ‘ilm included a part of these into bid’ahs, but called them “bid’ah al-hasanah”.19 Imam-i Rabbanî, the Mujaddid of the Second Millenium (ra), said: "On the ma’nawî journey of rûh, I saw that words narrated from Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm were luminous, shining with the rays of the Sunnah as-Saniyyah. When I saw brilliant and powerful awrâd and states not narrated from him, there was no such nûr on them. The most brilliant of this sort was not equal to the least of the first sort. I understood from this that the rays of the Sunnah as-Saniyyah are elixirs. Also, such Sunnah is sufficient for those who seek nûr, there is no need to seek nûr outside them."
This judgement of such a person who is a hero of haqiqah and the Sharî’ah shows that the Sunnah as-Saniyyah is the foundation stone of the happiness of both worlds and the source and origin of all attainment and perfection.
اَللّٰهُمَّ ارْزُقْنَا اِتِّبَاعَ السُّنَّةِ السَّنِيَّةِ
رَبَّنَا آمَنَّا بِمَا اَنْزَلْتَ وَاتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّاهِدِينَ20
Tenth Subtle Point: In the âyah, 21 قُلْ اِنْ كُنْتُمْ تُحِبُّونَ اللّهَ فَاتَّبِعُونِى يُحْبِبْكُمُ اللّٰهُ , there is a miraculous conciseness. For, many phrases have been included in these three phrases. It is as follows:
The âyah says: "If you have îmân in Allah (Jalla Jalâluhu), you will surely love Allah. Since you love Allah, you will act in the manner He loves. And as for the manner which He loves, you must resemble the one Allah loves. As for resembling him, it is to follow him. When you follow him, Allah will love you too. Essentially, you love Allah so that Allah shall love you."
Thus, all these phrases are only a brief and concise meaning of this âyah. It means that the most important and elevated aim for man is to attain the love of Janâb-i Haqq. Through the nass of âyah, He shows that the way of this elevated aim is to follow Habibullah and being guided by his Sunnah as-Saniyyah. At this station, if “Three Points” are proved, the aforementioned haqiqah will manifest completely.
First Point: By fitrah, man was created upon an infinite love for the universe's Khâliq. For in man’s fitrah, there is the love for beauty, and worshipping perfection, and the love for bestowal. That love increases according to the degrees of beauty, perfection and bestowal. It reaches extreme limits in the degrees of ‘ashq.
Also, in the tiny man's tiny heart an ‘ashq may indwell as great as the universe. Yes, writings as much as thousands of books equivalent to a library being written within the faculty of memory, which is a lentil size coffer of the heart, shows that man’s heart can contain the universe and bear love that much.
Since in man’s fitrah, there is such an infinite capacity of love for bestowal, beauty and perfection. And since Al-Khâliq of the universe possesses infinite sacred beauty (Jamâl), the real existence of which is self-evidently established by His works manifest in the universe; and since He possesses infinite sacred perfection (Kamâl), the existence of which is necessarily proved by the embroideries of His art manifest on beings; and since He possesses infinite favours, the existence of which is certainly, rather, visibly established by the infinite varieties of favours and His acts of the bestowal of ni’mahs manifest on living beings. Surely, these require an infinite love from man, who are the most comprehensive, the neediest, the one who performs tafakkur most and the most yearning of conscious beings.
Yes, like each man is capable of infinite love for Al-Khâliq Zuljalâl, that Khâliq too deserves to be loved in return for His beauty (Jamâl), perfection (Kamâl) and bestowal more than anyone. Even, all the varieties of love and intense attachments of a mu’min man for his life, his eternity, his existence, his world, his nafs and other beings are droplets of such capacity of love for Allah. Even, man’s various intense feelings are transformations of such capacity of love; they are drops of it altered into other forms. It is well-known that like man takes pleasure in his own happiness, he takes pleasure in the happiness of others to whom he is attached to as well. And just as he loves the one who saves him from calamities, he loves the one who saves those he loves, as well. Thus, as a consequence of this state of rûh, if man thinks of only this out of all the varieties of bestowals of Allah concerning each man, he will say:
"Like my Khâliq saved me from non-existence, which is eternal darkness, and gave me a beautiful world within this world when the appointed time for the end of my life comes, and like He will again save me from non-existence and annihilation, which is eternal extinction, and will bestow me a most magnificent eternal ‘âlam within a permanent ‘âlam, and He will bestow me external and inner senses and feelings with which will benefit from all the varieties of pleasures and beauties of that ‘âlam and will wander and make excursions, so He also bestows infinite bounties on all my relatives and friends and fellow men, whom I greatly love and to whom I am attached. And those bestowals belong to me in an aspect because I am happy and take pleasure at their happiness. Since through the mystery of اْلاِنْسَانُ عَبِيدُ اْلاِحْسَانِ22 worshipping bestowal is present in everyone. In the face of such eternal infinite favours, surely, if I have a heart as great as the universe, it necessitates it being filled with love for those favours, and I want to fill it. If I cannot love in practice, I do so through capacity, by îmân, by intention, by acceptance, through appreciation, through longing, through iltizâm and by will." And so on...
As for the love which man will show for beauty and perfection, it may be compared with the love for bestowal which we have briefly indicated here. As for the kâfir, he has an infinite enmity due to his kufr. He even bears a wrongful and insulting enmity towards the universe and beings.
Second Point :
Love of Allah necessitates following the Sunnah of Muhammad Alayhissalâtu Wassalâm. For to love Allah is to do what pleases Him. As for the things that please Him, they manifest in the most perfect form in the person of Muhammad (asm). Resembling the person of Ahmad (asm) in actions and deeds is through two aspects:
The First: Obeying the commands of Janâb-i Haqq and acting within the bounds of the things that please Him, in terms of loving Him, it necessitates the following, for the most perfect Imam in this matter is the person of Muhammad (asm).
The Second: Since the person of Ahmad (asm) is a most important means to infinite favours that Allah bestows on man, he is surely worthy of infinite love on account of Janâb-i Haqq. If it is possible to resemble someone he loves, man, by fitrah, wants to do so. Thus, for those who love Habibullah, it is definitely necessary to work to resemble him by following his Sunnah as-Saniyyah.
Third Point: Just as Janâb-i Haqq has infinite mercy, He also has infinite love. As He makes Himself loved infinitely through all the beauties and adornment of the works of art in the whole universe, so too, He loves His works of art, in particular, conscious beings who respond with love to His causing Himself to be loved. It is self-evidently understood how important and exalted an aim it is to work to attract the regard of love of the One one manifestation of Whose rahmah is all the subtleties and beauties and pleasures and ni’mahs of Jannah. Since by His definite words, His love is attained only through following the Sunnah of Ahmad (asm). Certainly, it is a definite fact that following the Sunnah of Ahmad (asm) is the greatest aim of man and the most important duty of mankind.
Eleventh Subtle Point: This consists of “Three Matters”.
First Matter: The sources of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm's Sunnah as-Saniyyah are three: His words, his acts and his states. These three parts are also three parts: Fardh, nawâfil and his laudable habitual practices.
To follow the sort of fardh and wâjib is an obligation, there is suffering and punishment in their abandonment. Everyone is bound to follow them. As for the nawâfil sort, as a commendable act (mustahab), the people of îmân are again bound to follow. But in their abandonment, there is no suffering or punishment. There is great sawâb in performance and following them and substituting and changing them is bid’ah, dhalâlah and a great error. As for his exalted habitual practices and admirable conduct, to imitate and follow them are extremely admirable in terms of the hikmah, the benefit, personal life and the life of society and mankind. For in each of his habitual behaviours are numerous benefits for life, and through conforming to them, such âdâb and habitual practices become ‘ibâdah.
Yes, since by the agreement of friend and foe, the person of Ahmad (asm) is the place of manifestation for the highest degrees of moral virtues; and since by unanimity, he is the most famous and distinguished individual in the human race; and since through the indication of thousands of miracles, and testimony of the ‘âlam of Islam that he established and its perfections, and affirmation of the haqiqahs of Al-Qur’an Al-Hakîm of which he is the herald and interpreter, he is the most excellent perfect man and most excellent murshid; and since through the fruit of following him, millions of the people of perfection have advanced through the degrees of attainment and reached the happiness of both worlds; for sure the Sunnah and conduct of that person are the finest examples to be followed, and the safest guides and the firmest laws to be taken as principles. Happy is the one whose share of following such Sunnah is great. One who does not follow the Sunnah, if it is due to laziness, it is a great loss; if he considers it to be unimportant, it is a great crime; the criticism, which reeks of pronouncing it to be false, is a great dhalâlah.
Second Matter: Janâb-i Haqq decrees in Al-Qur’an Al-Hakîm, وَاِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ23 . Through the sahîh riwâyât when a distinguished Sahabah like Aisha Siddîqah (ra) described Hazrat Prophet ‘Alayhissalâtu Wassalâm, she would say كان خُلُقهُ القرآن .24 That is to say, "The example of good moral qualities of which the Qur'an declares is Muhammad ‘Alayhissalâtu Wassalâm. One who conformed to those good moral qualities more than anyone and who, by fitrah, is created on those good moral qualities is he."
Thus, while each deed, state, word and action of such a person is worthy to be a model for mankind, even lunatics may understand how unfortunate the ghâfils among his ummah who believe in him are (those who do not give importance to his Sunnah or want to change them).
Third Matter: Since by disposition, Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm was created in a most equable state and in the most perfect form, his actions and quiescence were on moderation and istiqâmah. His biography (Siyar as-Saniyyah) definitely shows that in all his actions he was on istiqâmah and moderation, and abstained from ifrât and tafrît.
Yes, since Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm completely conformed to the command فَاسْتَقِمْ كَمَٓا اُمِرْتَ25 , istiqâmah is definitely seen in all his acts, words and states. For example, by being free of stupidity (gabâwah) and deceptive intelligence (jarbaza)26 , which are the ifrât and tafrît of al-quwwa al-aqliyyah that of its corruption and dhulm, his quwwa al-aqliyyah always acted on the point of hikmah27 , which is the boundary of justice (wasat) and means of istiqâmah. So too, by being free of having no fear of anything ma’nawî nor material (tahawwur) and being free of cowardice, which are the corruption, ifrât and tafrît of al-quwwa al-ghadhabiyyah, his quwwa al-ghadhabiyyah always acted with sacred shajâ'ah, which is the means of istiqâmah and the boundary of justice (wasat) of quwwa al-ghadhabiyyah. And so too, by being purified of extinction (khumud)28 and desiring whatever is encountered whether halal or haram (fujûr), which are the corruption, ifrât and tafrît of al-quwwa ash-shahawiyyah, his quwwa ash-shahawiyyah always took ‘iffah, which is the means of istiqâmah of that power (quwwa), as a guide, at the degree of maximum innocence. And so on... In all his Sunnah as-Saniyyah, his fıtrî conduct, and injunctions of his Sharî’ah, he willed the boundary of istiqâmah and abstained from ifrât and tafrît, wastefulness and prodigality, which are dhulm and darkness. He absolutely abstained from wastefulness and took frugality as his guide even in his speech and in eating and drinking. Thousands of books have been written concerning the details of this haqiqah. Concerning the mystery of اَلْعَارِفُ تَكْفِيهِ اْلاِشَارَةُ29 , sufficing with this drop from the ocean, we cut the story short here.
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
1 (Now, there has come to you a Rasûl from among yourselves, the one who grieves at your loss and who is excessively anxious for your success in both worlds, and who is compassionate and merciful towards the mu’mins.)
2 (Now, if they turn away from you, (O Prophet) say: "Allah is all-sufficient for me. There is no Ilah but Him. In Him I do tawakkul. He is Ar-Rabb of the Mighty ‘arsh.")
3 (Tell the people O Muhammad: "If you sincerely love Allah, then follow me; Allah will also love you... ")
4 (Beloved of Allah)
6 (And if they turn away)
8 (Tell the people O Muhammad: "If you sincerely love Allah, then follow me; Allah will also love you... ")
9 (Beloved of Allah)
11 (Today, I have perfected your religion for you...)
12 (Allah forbid! Certainly not!)
14 (Now, there has come to you a Rasûl from among yourselves...)
15 (Now, if they turn away from you, (O Prophet) say: "Allah is all-sufficient for me...")
16 (Now, if they turn away from you...)
17 (Mustahab: Recommended and commendable acts performed by Rasûl of Allah (asm) one or several times in his lifespan. The Sunnahs fulfilment of which is plentifully rewarded and abandonment is not required punishment.) (Tr.)
18 (Today I have perfected your religion for you...)
20 (O Allah! Grant us to follow the Sunnah as-Saniyyah.)
"O our Rabb! We believe in what you have revealed and we follow Your Rasûl. Please count us with those who bear witness.")
21 (Tell the people O Muhammad: "If you sincerely love Allah, then follow me; Allah will also love you... ")
23 (You are of the highest noble character.)
24 (His character is the Qur'an.)
27 (To know and distinguish haqq and bâtil, obeying haqq and abstaining from bâtil)
28 (Having no longing for anything.)
29 (To the knowing, a sign is enough.)