بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ
“You should know that it is ‘ibâdah that instils the aqâid [in the mu’mins] making them a very part of their character. For if matters of the conscience and reason are not nurtured and strengthened by ‘ibâdah, which consists of carrying out Allah's commands and abstaining from His prohibitions, they remain ineffectual and weak. The present state of the Islamic world testifies to this.” Signs of Miraculousness ( 160 )
“Then in order to secure obedience to [its] commands and avoidance of [its] prohibitions he is in need of perpetuating the idea of the grandeur of As-Sâni’, and that is [possible] through the manifestation of the aqâid. Then in order to perpetuate this idea and fix the aqâid firmly in their minds, he needs a constantly repeated reminder and renewed act, and that reminder is nothing but ‘ibâdah.” Signs of Miraculousness ( 161 )
“KNOW, O FRIEND, that I have observed during my journeying in the “layers of darkness” that the Sunnahs, as well as the bounds of Sharî’ah, are like stars that guide us among innumerable ways of dhalâlah in darkness. Deviating from the Sunnah makes one a plaything of shaytan, a mount of wahm, a target of fear, and a mountain of unbearable burdens. Deliverance from such things comes only from following the Sunnah.
I have also observed that the Sunnah are like ropes hanging down from the samâ. Whoever holds fast to even a part of them can be elevated. I have also observed that whoever opposes them and relies on their own or even public mind is like one who desires to obtain the means of travelling through the samâwât spheres in earthly vehicles and is ridiculed like Pharaoh, who said: يَا هَامَانُ ابْنِ ل۪ى صَرْحًا 1 .” Al-Mathnawi al-Nuri (117-118)
“In Maktubat, Imam-i Rabbani (Radiallahu ‘anh), the hero and a sun of the Naqshbandi Order, said: "I prefer the unfolding of a single matter of the haqiqahs of îmân to thousands of azwâq, ecstasies, and instances of karâmât."
He also said: "The final point of all the tarîqs is the clarification and unfolding of the haqiqahs of îmân."
He also said: "Walâyah is of three sorts: one is the 'lesser Walâyah,' which is the well-known Walâyah. The others are the 'middle Walâyah' and the 'greater Walâyah.' 'Greater Walâyah' is to open up by way of the legacy of nubuwwah a direct way to haqiqah without entering the barzakh of tasawwuf."
He said also: "The ma’nawî journeying on the Naqshi way is with two wings." That is, "Through having a firm belief in the haqiqahs of îmân and carrying out the religious fardh. If there is a defect in these two wings, the way cannot be traversed." In which case, the tarîq of Naqshi consists of three 'veils':
The First and most important is direct service to the haqiqahs of îmân; Imam-i Rabbani (ra) travelled this way in his later years.
The Second is service to the religious fardh and Glorious Sunnah under the veil of the tarîqah.
The Third is to work to eliminate the sicknesses of the heart by way of Tasawwuf and to journey with the feet of the heart. Of these, the first is the equivalent of fardh, the second wâjib, and the third Sunnah.
Since this is the haqiqah, it is my estimation that: If persons like Shaykh 'Abd al-Qadîr Jilânî (ra) and Shah Naqshband (ra) and Imam-i Rabbânî (ra) were alive at the present time, they would expend all their efforts in strengthening the haqiqahs of îmân and aqâid of Islam. For they are the means to eternal happiness. If there is a deficiency in them, it results in eternal misery. One may not enter Jannah without îmân, but very many have gone to Jannah without Tasawwuf. Man cannot live without bread, but he can live without fruit. Tasawwuf is the fruit, the haqiqahs of Islam are the essential sustenances. In former times, a person could only rise to some of the haqiqahs of îmân through the ma’nawî journeying from forty days to as many as forty years. But now, if, through the rahmah of Janâb-i Haqq a way is found to rise to those haqiqahs in forty minutes, to remain indifferent is to surely not sensible.2
Thus, those who have carefully read it reach the decision that the thirty-three pieces of Words have opened up such a Qur'anic way. Since this is the haqiqah, I am of the conviction that the Words written about the mysteries of the Qur'an are a most appropriate medicine and salve for the wounds of this age, and a most beneficial nûr for the totality of Islam which is being subjected to the assaults of darkness, and the truest guide for those bewildered in the valleys of dhalâlah.
You know that if dhalâlah arises from ignorance, it is easy to dispel. Whereas if it proceeds from science and ‘ilm, it is difficult to eliminate. In former times, the latter was one in a thousand, and of this only one in a thousand could come to the way through guidance. For such people fancy themselves. And they do not know, but they suppose that they do know. I think that Janâb-i Haqq has bestowed the Words at this time, which are ma’nawî flashes of the Qur'an's miraculousness, as an antidote to this zandaqa of dhalâlah.” The Fifth Letter
“Because at this time there are two awesome conditions:
The First: Since man's feelings, which are blind to the consequences of things and prefer an ounce of present pleasure to tons of future joys, have prevailed over his mind and reason, the only way to save the people of dissipation from the dissipation is to defeat their feelings through showing them the pain present in their pleasure. In this time, the only way to save from the danger of following the people of dhalâlah while being people of îmân due to the above mystery and the love of the world, and through the indication of the âyâh يَسْتَحِبُّونَ الْحَيَوةَ الدُّنْيَا عَلَى اْلاٰخِرَةِ 3 the danger of choosing worldly pleasures which are like pieces of glass soon to be shattered although knowing the diamond-like ni’mahs and pleasures of the âkhirah is showing the Jahannam-like torments and pains even in this world. This is the way the Risale-i Nur takes.
For at this time, due to the obduracy arising from kufr al-mutlaq, the addiction in dissoluteness and dhalâlah arising from science, perhaps only one in ten or even twenty can be induced to give up his evil ways by proving the existence of Jahannam and its torments, after having told him of Janâb-i Haqq. Having heard this, such people are likely to say: "Allah is Ghafûr and Rahîm, and Jahannam is a long way off," and continue in their dissipation. Their hearts and rûh are overcome by their feelings.
Thus, by showing through most of its comparisons the grievous and terrible results of kufr and dhalâlah in this world, the Risale-i Nur makes even the people who are most stubborn and those who perform ‘ibâdah to their nafs feel disgusted at those inauspicious, illicit pleasures and dissipation. It leads to tawbah those who did not lose their mind. The short comparisons in the Sixth, Seventh, and Eighth Words, and the long one in the Third Stopping-Place in the Thirty-Second Word lead a person to feel repugnance at the vice and dhalâlah of the way he has taken, and cause him to accept what they teach….
….This has been proved with many comparisons in the Risale-i Nur, that the people of dissipation and dhalâlah suffer a ma’nawî Jahannam torment in this world too, while through the manifestations of îmân, the people of îmân and righteousness may taste the ma’nawî pleasures of Jannah through the stomachs of Islam and humanity in a ma’nawî Jannah in this world too. They may benefit according to the degree of their îmân. But in these stormy times, currents which numb the senses and scatter man's attention on 'âfâkî'4 matters, plunging him into them, have deadened his senses and bewildered him. As a result of this, the people of dhalâlah are temporarily unable to feel their ma’nawî torment, while the people of hidâyah are overwhelmed by ghaflah and cannot truly appreciate its pleasures.
The Second Awesome Condition at This Age: In former times, compared with the present there was very little kufr al-mutlaq, or dhalâlah arising from science, or perversity arising from the obstinate kufr. The instruction of the muhaqqiqîn of Islam of those times and their arguments were, therefore, sufficient, quickly dispelling any kufr al-mashkuk. Îmân in Allah was general, and they could persuade most people to give up their dhalâlah and dissipation through teaching them about Allah and reminding them of Jahannam-fire. But now there are a hundred kâfir al-mutlaq in one small town instead of perhaps one in a whole country. Those who fall in dhalâlah due to science and ‘ilm and oppose the haqiqahs of îmân obstinately and perversely have increased a hundredfold in relation to former times. With pride like that of the Pharaoh and their terrible dhalâlah, these obdurate rebels oppose the haqiqahs of îmân. A sacred haqiqah is, therefore, much needed that will completely destroy the bases of their kufr in this world, like an atom bomb, and will halt their transgression and bring some of them to îmân.
All shukr to Janâb-i Haqq that with its many comparisons, as the perfect panacea for the wounds of this time, the Risale-i Nur -a ma’nawî miracle of the Qur'an of Miraculous Exposition proceeding from its effulgence- has routed even the worst of those obdurate rebels with the diamond sword of the Qur'an. Its proofs and arguments to the number of the particles of the universe demonstrating Ilahî Wahdâniyyah and the haqiqahs of îmân show that in twenty-five years it has not been defeated in the face of the severest attacks, but has itself prevailed and been victorious.” The Fifteenth Ray-2nd Station-Introduction to the Translation of the Arabic Damascus Sermon
“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.” The Letters ( 388 )
“It is a very powerful sign of the ghayb and is an Ilahî ‘inâyah that the Risale-i Nur’s parts proving brilliantly all the important haqiqahs of îmân and Qur'an against even the most obstinate. For among the haqiqahs of îmân and Qur'an there are those that someone like Ibn Sina, who is considered the greatest genius, admitting his impotence to understand, saying: "The mind (aql) cannot find a way to this." Yes the haqiqahs for which that person could not reach with his genius, has been shown in the Risale of the Tenth Word to ‘awâm and to children.
For example: A great ‘âlim like great Sa'd Taftazani could only solve the mystery of Qadar and juz’ al-ikhtiyârî in forty to fifty pages with the famous Muqaddimat-i Ithna 'Ashar in his book titled Talwihat. Those same matters, which he only disclosed the khawass, are explained completely in two pages of the Second Topic of the Twenty-Sixth Word, which is in a form that discloses to everyone. If that is not a mark of ‘inâyah, than what is?
Also, that which has left minds in wonder and could not be discovered by the hand of any philosophy and is called the mystery of the creation of ‘âlam and the enigma of the universe, that abstruse enigma and astonishing mystery which has been discovered through the miraculousness of the Qur'an of Mighty Stature; has been unravelled in the Twenty-Fourth Letter, and the Allusive Subtle Point at the end of the Twenty-Ninth Word and the six instances of hikmah in the transformation of particles in the Thirtieth Word. They have been discovered and explain the enigma of the astonishing activity in the universe, the riddle of the creation of the universe, its result and the mystery of the hikmah in the motion of transforming particles. They are there for all to see.
Also, the Sixteenth Word and the Thirty-Second Word explain with perfect clarity astonishing haqiqahs like the Wahdah of Rubûbiyyah without shariks, and the mystery of Ahadiyyah; the infinite Ilahî proximity together with our infinite distance to Allah. So too, in the explanation of the phrase وَهُوَ عَلٰى كُلِّ شَىْءٍ قَدِيرٌ in the Twentieth Letter and its addendum, which contains three comparisons, have discovered this great mystery of Wahdah that in relation to Allah’s Qoudrah the particles being equal to the planets, and that for that Qoudrah, bringing back to life all rûh beings in the great resurrection is as easy as resurrecting a single nafs, and that the interference of shirk in the creation of the universe is so distant from the mind as to be impossible. These have been demonstrated with perfect clarity.
Also, there is a breadth in the haqiqahs of îmân and Qur'an, although the greatest human genius cannot comprehend them; to emerge the absolute majority of those haqiqahs with their subtleties to a man like me -whose mind is scattered, state is wretched and who is in distress and writes hastily, and when there were no books to refer to- is a work of ma’nawî miraculousness of Al-Qur’an Al-Hakîm and a manifestation of Rabbânî ‘inâyah and a powerful sign of the ghayb.” The Twenty-Eighth Letter-The Seventh Matter-3th Sign
“This Second Topic is the most profound and difficult of the questions of the mystery of Qadar. It is held by the all muhaqqiqîn ‘ulamâ to be one of the most important and debating matters of aqâid of Kalâm, yet the Risale-i Nur has solved it completely.” The Words-480
“In connection with the Third Point, we shall indicate briefly a matter which is a point of dispute between the Shi'a and the Sunnis and has been magnified to such an extent that it has entered the books on the aqâid of îmân and among the fundamentals of îmân.” The Flashes ( 39 )
“Two Points comprising a concise explanation of one comprehensive result of the numerous spiritual benefits of the aqîdah of îmân in resurrection and of its vital consequences; a demonstration of how essential it is for human life and especially for the life of society; a summary of one universal proof out of numerous proofs of the aqîdah in the resurrection of the dead; and a statement of how indubitable and self-evident is that aqîdah.
FIRST POINT: We shall indicate, as a measure, only four out of hundreds of proofs that aqîdah in the âkhirah is fundamental to the life of society and to man's personal life, and is the basis of his happiness, prosperity, and achievement.” The Rays ( 203 )
“A subtle point of the âyâh, فَقَدْ جَۤاءَ اَشْرَاطُهَا 5 written in order to protect the aqîdah of the ‘awâm of mu’mins and preserve it from doubt. ” The Fifth Ray-Introduction
“Now, with Rabbânî assistance, out of hundreds of examples of those events of the ghayb, twenty-three 'Matters' will be explained extremely concisely, since they have been spread by mulhids with the idea of corrupting the aqîdah of the ‘awâm. I beseech Rabbânî rahmah that these 'Matters' will cause no harm, as the mulhids surmised, but that when it is seen that each is a miraculous prophetic utterance and their true interpretations are proved and made clear, they will be an important means of strengthening the aqîdah of the ‘awâm. And I entreat my Rabb Ar-Rahîm to forgive my faults and errors.” The Rays ( 102 )
This part is about how we should understand the expressions of Sufis which are opposite to aqâid and mutashâbih hadiths (allegorical hadiths)
“Fifth Mystery: A noble hadith came like this: اِنَّ اللهَ خَلَقَ اْلاِنْسَانَ عَلٰى صُورَةِ الرَّحْمٰنِ 6 Some people of tarîqah have interpreted (tafsir) this noble hadith in an extraordinary way inappropriate to the aqâid of îmân. Some ahl al-‘ashq amongst them even considered man's ma’nawî face to be in the form of Ar-Rahmân. Since the people of tarîqah are mostly in sakr7 and ahl al-‘ashq are mostly in istighraq8 and confused, they are perhaps excusable in their understanding which is contrary to the haqiqah. But those in their senses, by reason, cannot accept their meanings which are contrary to the fundamentals of aqâid. If they do, they are in error.
Indeed, the Most Pure and Holy Essence of Allah (Zhât Al-Aqdas), Who administers with order the whole universe like a palace or house and spins the stars and causes them to travel like particles with hikmah and ease and employs minute particles as orderly officials, has no sharik, match, opposite or equal. So also according to the mystery of the âyâh: لَيْسَ كَمِثْلِهِ شَىْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ 9 He has no form, like or peer, nothing is resembling or similar to Him. However, through the mystery of the âyâh, وَلَهُ الْمَثَلُ اْلاَعْلٰى فِى السَّمٰوَاتِ وَاْلاَرْضِ وَهُوَ اْلعَزِيزُ الْحَكِيمُ 10 His shuûnah, attributes and Names are considered through parable and comparison. That is to say, there are parables and comparisons in regard to shuûnah.
One of the aims of the above-mentioned Noble Hadith is this: "Man is in a form that completely displays the Name of Rahmân." Yes, as we explained before, just as the Name of Rahmân, that manifests from the rays of a thousand and one Names, is seen on the face of the universe, and the Name of Rahmân, which manifests through the infinite manifestations of Allah's absolute rubûbiyyah, is displayed on the face of the earth, so also man's comprehensive form, in a small measure, like the face of the earth and the face of the universe, displays the complete manifestation of the Name of Ar-Rahmân.
Also, it is an indication that the places of manifestation, which are the proofs and mirrors of One Who is Ar-Rahmân and Ar-Rahîm, like living creatures and man’s indication to One Who is Al-Wâjib Al-Wujûd is so certain, clear and obvious, that just as it is said to a shining mirror which holds the image and reflection of the sun: "That mirror is the sun," to indicate the clarity of its brilliance and indication, so also it has been said and is said: "the form of Ar-Rahmân is in man" pointing the clarity of his indication and perfect connection. As a consequence of this mystery, the more equable amongst ahl al-wahdah al-wujûd said: لاَ مَوْجُودَ اِلاَّ هُوَ 11 as a way of expressing the clarity of this indication and perfection of this connection.
اَللّٰهُمَّ يَا رَحْمنُ يَا رَحِيمُ بِحَقِّ بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ اِرْحَمْنَا كَمَا يَلِيقُ بِرَحِيمِيَّتِكَ وَ فَهِّمْنَا اَسْرَارَ بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ كَمَا يَلِيقُ بِرَحْمَانِيَّتِكَ آمِينَ
The Fourteenth Flash-Second Station
“The principles of the Usul ad-dîn about the Islamic aqîdahs, which the ‘ulamâ of the ‘Ilm al-Kalâm and genius muhaqqiq ‘ulamâ of the ahl al-Sunnah wa’l-Jamâ’ah agreed on after their minute examination and rational arguments, and through weighing the âyâhs of Qur’an and Hadiths, command to preserve the outlook of Risale-i Nur, and strengthen it. Nowhere, not even ahl al-bid’ah may attack our outlook. Since the haqiqah of ikhlas is preserved, all kinds of people of Islam enter in it.” Emirdağ Addendum-1 (210)
“opened a way to haqiqah within ‘ilm, in place of ‘ibâdah; it has opened a way to the essence of haqiqahs within scientific evidences by logical proofs and in place of ma’nawî journeying and awrâd; it has opened a way of the greater walâyah (walâyah al-kubra) directly within the ‘ilm al-Kalâm, the ‘ilm al-aqîdah and Usul ad-dîn, in place of the ‘ilm al-tasawwuf and the tarîqah. It is victorious over the dhalâlah arising from philosophy, which has defeated the currents of haqiqah and tarîqah of this age, as is clear for all to see.” Emirdağ Addendum-1 (91)
“As a result of this important comprehensiveness of man, Al-Hayy and Qayyûm has given him a stomach and appetite through which He allows him to understand all His Names and to taste all the varieties of His bounty, and He has generously laden the table with endless varieties of foods for man's stomach. He has made life a stomach too, like the physical one, and before the senses, which are like the hands of the stomach of life, has spread a most extensive table of ni’mahs. Through its senses, life offers thanks for each sort of benefit on the table of ni’mahs.
And after the stomach of life, He has bestowed on man the stomach of humanity, which requires rizq and ni’mahs in a wider sphere than life. Intelligence, mind, and imagination, like the hands of this stomach, benefit from the table of rahmah, which is as broad as the samâwât and the earth, and offer shukr.
And after the stomach of humanity, He has spread before man another table of ni’mahs which is infinitely vast. He has made Islam and aqîdah of îmân like a ma’nawî stomach requiring much rizq and has extended its table outside the sphere of contingency and included in it the Ilahî Names. Thus, through this stomach and the greatest pleasure of rizq, man perceives the Names of Rahmân and Hakîm and exclaims: "Alhamdu lillâhi ‘alâ Rahmâniyyatihî wa ‘alâ hakîmiyyatihî!" And so on. Man is able to benefit from limitless Ilahî ni’mahs through this vast ma’nawî stomach.” The Flashes ( 456 )
mixing the stories of israiliyat 12 in the aqâid of Islam
"And it had the right, for we mixed israiliyat—with the fundamentals of Islam, and stories with the aqâid, and metaphors with the haqiqahs, and did not appreciate its value. So to punish us in this world, it left us in abasement and penury. And what will save us, is again its mercy.” Rational Arguments ( 15 )
"To include the base metals of stories and the refuse of israiliyyat and misleading similes among the diamonds of the aqâid, the jewels of the Sharî’ah, and the pearls of its injunctions, reduces its value to an even greater degree and disgust their costumers, the seeker after haqiqah, even more.” Rational Arguments ( 56 )
“During that extreme time when irreligiousness was reigning, the people of religion were made to appear humiliated. In fact, the idea was to destroy the Qur’an completely and to destroy the aqîdah as it happened in Russia. But when it was put forward that this would bear the risk of a backlash by the nation of Islam, they gave up the idea and instead took the following decision “With the new methods of education implemented in schools, we will indoctrinate the youths raised in them and they will do away with the Qur’an themselves. We will thus be cutting all ties this nation has with Islam.” The originators of all of these horrifying plans of fitnah were the leaders and members of foreign irreligious currents who are the adversaries and enemies of the current progress in religion….
Our duty is to be concerned and engaged exclusively with the haqiqahs of îmân and Qur’an. We are only of the current of îmân and Islam.” Biography (167)
“and since the Nur students also sacrifice their lives without hesitation to perform this duty of serving îmân and Islam within the circle of Ahl al-Sunnah, they do not chase lowly benefits; and since hundreds of thousands of Nur students have actively proven this truth, despite all the pressures and threats they have faced; and since all the students are trained and continue their learning to provide true and logical replies to the false beliefs of philosophy prevalent in modern times; and since the Qur'an fulfils all our needs, and all truths ever required can be explicitly found in it; and since the Qur'an is a gift, a nûr and rahmah of Allah that delivers its lessons in the best way; therefore, it is the greatest ‘ibâdah and source of delight to avoid wasting our precious times in futility, and to attentively and continually read and write the Risale-i Nur with tafakkur. This treasure of rahmah is the source of haqiqah and teaches the haqiqahs of the Qur’an, in a manner comprehensible to the youth and the ‘awâm. It is an extremely delightful, desirous, beneficial and sufficient medicine and antidote. It is a ma’nawî saviour for our youth in the present and the future. With these certain haqiqahs are evident, to not embrace it with all our strength, to avoid investigating it thoroughly, and to remain disinterested, can only be a sign of ghaflah.” Biography ( 663)
سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ
2 “KNOW, O FRIEND, that one receiving Allah’s help can proceed from the outward (dhâhir) to the haqiqah without joining a barzakh of tarîqah. I have seen in the Qur’an one way leading directly to haqiqah without any tarîqah, and another way leading to the attainment of desired ‘ilms without studying instrumental ‘ilms (Like grammar, syntax, logic, linguistics…) The all-embracing Rahmah is expected to grant the children of the present time—a time flowing too fast—a short, yet safe, way.” Al-Mathnawi al-Nuri (295)
4 (Pertains to the universe and the events contained within it. The valueless words and matters.)
5 [Its signs have already come (47:18)]
6 (Allah created man in the form of Ar-Rahmân)
7 (Literally: intoxication, drunkenness. The ma’nawî ecstatic state of the people of tarîqah which occurs due to the increase of their ‘ashq of Allah in their ma’nawî journeying.)
8 [A being totally plunged and immersed (in a thing, figuratively), being wholly taken up (with it); especially, awliyâ’s being totally immersed in ecstatic contemplation and beatitude. Forgetting the world through losing one’s self by the ‘ashq of Allah]
9 (There is nothing whatever like unto Him, and He hears and sees [all things])
10 (And His is the highest similitude in the samâwât and the earth, and He is ‘Azîz, Hakîm)
11 (There is no existent but He)
12 Forged and insubstantial stories, beliefs and knowledge of Judaism