LESSONS / Compilations

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

وَ بِهِ نَسْتَعِينُ

اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ

بِسْمِ اللّٰهِ - BISMILLAH – 1

“The Qur'an's style has a comprehensiveness so wonderful that a single Surah contains the ocean of the Qur'an, which in turn contains the universe. A single of its âyah contains the treasury of that Surah. And most of the âyahs are each a short Surah, while most of the Surahs are short Qur'ans. Thus, this is a great favour and guidance and facilitating arising from its miraculous conciseness. For although everyone is in need of the Qur'an all the time, either due to lack of comprehension or for some other reason, they can not read all of the Qur'an every time, or they do not have the time and opportunity. So in order that they should not be deprived of it, each Surah is like a short Qur'an, and each long âyah even has the rank of a Surah. Ahl al-kashf agree that the whole Qur'an is contained in the Surah al-Fâtiha, even, and the Fâtiha in the Bismillah. The proof of this haqiqah is the consensus of Ahl al-tahqîq.” The Words (410)

 

“According to the Abjad’s well-known calculation, بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ is equal in numerical value to the Name of Rabb. Similarly, if the doubled ( ر ) in الرَّحْمٰنِ الرَّحِيمِ is counted twice, it becomes nine hundred and ninety and a key to numerous important mysteries-with its nineteen letters, the key to nineteen thousand ‘âlams.” The Flashes (55)

 

“Oh, man! You should know that there is a mi’raj to ascend to that ‘arsh of Rahmah, and that is,  بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ . If you want to understand how important this mi’raj is, look at the beginning of the one hundred and fourteen chapters of the Qur'an of Miraculous Exposition, and at the beginnings of all blessed books, and at the start of all blessed works. And a clear proof of the grandeur of Bismillâh’s value is that the very foremost mujtahids like Imam Shafi'i (ra) said: "Although بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ is one âyah, it was revealed one hundred and fourteen times in the Qur'an." The Flashes (137)

 

Another example, the âyah,فَاعْلَمْ اَنَّهُ لاَ اِلهَ اِلاَّ اللّٰهُ وَاسْتَغْفِرْ لِذَنْبِك1 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 هُوَ2 And so on..3 ” The Words (406)

 

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

وَ بِهِ نَسْتَعِينُ

اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ

O, Brother! You wanted a few advice from me. Since you are a soldier, listen together with my nafs to a few haqiqahs with eight short stories which are in the form of comparisons pertaining to the military. For, I consider my nafs in need of advice more than anyone. Once, I have somewhat lengthy said the Eight Words, which I had benefited from eight âyahs, to my nafs. Now I shall say to my nafs briefly and in the language of ‘awâm. Whoever wishes may listen together.

The First Word

Bismillah is the head of all khayr. We too shall start to it at the beginning. Know, O my nafs! As this blessed word is a mark of Islam, it is a constant wird of all beings through the language of their being.4 If you want to understand what a great inexhaustible strength and what an abundant unending barakah Bismillah is, look to this short story which is in the form of a comparison, and listen. It is as follows:

It is necessary for a man who travels in the deserts of Bedouin Arabia that he may take the name of a tribal chief and enter under his protection. So that he may be saved from the evil of outlaws and procure his needs. Otherwise, he will be perturbed alone in the face of infinite enemies and needs of his.

Here, for such a journey, two men go to a desert. One of them was humble, the other proud. The humble one took the name of a chief. The proud one did not. The one who took the name of the chief travelled everywhere with salâmât. If he comes across a highway robber, he says: "I am travelling with the name of such-and-such chief." The outlaw goes away, he can not molest him. If he enters a tent, he is shown respect with that name. The other proud one suffered such calamities throughout his journey which cannot be described. He always trembled and always begged. He was abased and held in contempt.

Thus, my proud nafs! You are the traveller. As for this world, it is a desert. Your impotence and poverty are boundless. Your enemies and needs are infinite. Since it is thus, take the name of the Future-Eternal Mâlik and Past-Eternal Hâkim of this desert. So that you may be saved from the beggary of the whole universe and trembling before every event.

Yes, this word is such a blessed treasury that your infinite impotence and poverty, by binding you to the infinite qoudrah and rahmah, make the impotence and poverty a most acceptable shafî’6 at the Court of Qadîr Who is Rahîm. Yes, one who acts with this word resembles a man who enrols in the military and acts in the name of the government. He becomes free from the apprehension of anyone. He says: “In the name of the law, in the name of the government,” performs every kind of services, and holds out against everything.

In the beginning, we said, “All beings say ‘Bismillah’ through the language of their being.” Is that so?

Yes, if you see that a single man came and drove all the inhabitants of a town to a place by compulsion and compelled them to work, you would certainly know, he does not act with his own name and through his own power. Rather he is a soldier. He acts in the name of a government and relies on the power of a sultân. So too, everything acts in the name of Janâb-i Haqq, seeds and grains like tiny particles bear huge trees on their heads, they raise loads like mountains. That means each tree says "Bismillah"; fills its hands from the fruits of the treasury of Rahmah, and offer and exhibit them to us like trays. Each garden says "Bismillah";itbecomes a cauldron from the kitchens of Qoudrah in which plenty of various kinds of different delicious foods are cooked together. Each blessed animal like the cow, camel, sheep and goat says "Bismillah";it becomes a fountain of milk from the faydh of Rahmah. They present us the most subtle and clean food like the water of life in the name of Ar-Razzâq. Each plant, tree and grass’ root and veins as soft as silk say "Bismillah"; they pierce and go right through hard rock and earth. It says “In the name of Allah, in the name of Ar-Rahmân,” everything becomes subjected to it. Yes, as the branches being spread through the air and bearing fruits, the roots being spread in that hard rock and earth with perfect ease and bearing fruits below ground, and also the delicate green leaves retaining their moisture for months in the face of the severity of heat, deal a slap severely in the mouths of naturalists, and sting a finger in their eye –may it be blind-, and say: "Even hardness and heat, in which you most trust, are acting under the command, therefore, by conforming to the command of, فَقُلْنَا اضْرِبْ بِعَصَاكَ الْحَجَرَ7 , each of those rootlets as soft as silk splits the rocks, like the Staff of Mûsâ (as).8 And like the members of Ibrâhîm (as), each of those delicate leaves as fine as cigarette paper recites the âyah,يَا نَارُ كُونِى بَرْدًا وَ سَلاَمًا9 , against the face of the heat which scatters fire.

Since everything says "Bismillah," in a ma’nawî manner, brings the ni’mahs of Allah in the name of Allah and gives them to us. We too should say: "Bismillah." We should give in the name of Allah, and take in the name of Allah.  Since this is so, we should not take from ghâfil people who do not give in the name of Allah.10

Question: We give a price to people, who are like tray-bearers. So what price does Allah want, Who is the true owner of the goods?

The Answer: Yes, the price that the True Mun’im wants in return for those valuable ni’mahs and goods is three things.

One is dhikr, another is shukr, and the other is reflection. Saying, "Bismillah" at the beginning is dhikr.  "Alhamdulillah" at the end is shukr. Thinking and comprehending those ni’mahs, which are precious wonders of art, being the miracles of qoudrah and the gifts of rahmah of Al-Ahad Who is Samad, is reflection. Just as how foolish kissing the foot of a poor man who conveys the precious gift of a sultân to you and not recognizing the owner of the gift is, so too, forgetting the True Mun’im through praising and loving the things which outwardly confer the ni’mah is a thousand time more foolish.

O nafs! If you do not want to be such a fool, give in the name of Allah, take in the name of Allah, begin in the name of Allah, and act in the name of Allah. Wassalâm!

 

The Second Station of the Fourteenth Flash

This consists of Six of the thousands of mysteries contained in بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

NOTE: A bright nûr of Bismillah concerning Rahmah appeared to my dull mind from afar. I wanted to record it for my nafs in the form of notes, and to hunt it down and capture it, and circumscribe that nûr with twenty to thirty Mysteries. But unfortunately, I was not able to do this at the present time and the twenty or thirty were reduced to five or six.

When I say: "Oh, man!", I mean my nafs. And while this lesson is directed particularly to my own nafs, I refer it as the Second Station of the Fourteenth Flash for the approval of my meticulous brothers in the hope that it may benefit those with whom I am connected by rûh and whose nafs are more awake than my nafs. This lesson looks to the heart more than the mind and regards ma’nawî pleasure rather than rational proofs.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

11 قَالَتْ يَا اَيُّهَا الْمَلَؤُا اِنِّى اُلْقِىَ اِلَىَّ كِتَابٌ كَرِيمٌ اِنَّهُ مِنْ سُلَيْمنَ وَ اِنَّهُ بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

A number of mysteries will be mentioned in this Station.

First Mystery: I saw one manifestation ofبِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِas follows:

On the face of the universe, the face of the earth, and the face of man are three Stamps of rubûbiyyah one within the other and each showing samples of the others.

The First is the Great Stamp of Ulûhiyyah, which is manifest through mutual assistance, co-operation, and embracing and corresponding to one another of beings in the totality of the universe. This looks to Bismillâh.

The Second is the Great Stamp of Rahmâniyyah, which is manifest through mutual resemblance and proportion, order, harmony, favour and compassion in the disposal, tarbiyyah and administration of plants and animals on the face of the earth. This looks to Bismillâhirrahmân.

Then there is the Exalted Stamp of Rahîmiyyah, which is manifest through the subtleties of Ilahî beneficence, fine points of Ilahî clemency, and rays of Ilahî compassion on the face of man's comprehensive reality. This looks to Ar-Rahîm in Bismillâhirrahmânirrahîm.

That is to say, Bismillâhirrahmânirrahîm is the sacred title of three Stamps of Ahadiyyah, which form a luminous line on the page of the ‘âlam, and a strong cord, and shining filament. That is, through being revealed from above, the tip of Bismillâhirrahmânirrahîm rests on man, the fruit of the universe and miniature copy of the ‘âlam. It binds the earth to the ‘arsh. It is a way for man to ascend to the ‘arsh pertaining to human….

Second Mystery: In order not to overwhelm minds by Wâhidiyyah, which becomes manifest in the boundless multiplicity of creatures, the Qur'an of Miraculous Exposition constantly points out the manifestation of Ahadiyyah within Wâhidiyyah. That is, for example, the sun encompasses numberless things with its light. In order to consider the sun itself in the totality of its light, a most extensive conception and comprehensive view are necessary. So, lest the sun itself be forgotten, it is displayed in every shining object by means of its reflection. And in accordance with the capacity of each, all shining objects display the sun's qualities, such as its light and heat, together with the manifestation of its essence. And just as in accordance with their capacities, all lustrous objects show the sun together with all its attributes, so too do the sun's qualities, like its light and heat and the seven colours in its light, all encompass all the things facing it.

In the same way, 12 وَ لِلّٰهِ الْمَثَلُ اْلاَعْلَى -but let there be no mistake in the comparison- just as Ilahî Ahadiyyah and Samadiyyah have a manifestation together with all the Names in everything, in animate creatures in particular, and especially in man's mirror-like essence, so too each of the Names which are connected to beings encompass all the beings through Wahdah and Wâhidiyyah. Thus, lest minds become overwhelmed in Wâhidiyyah and hearts forget the Most Pure and Holy Essence (Zhât Al-Aqdas), the Qur'an constantly puts before the eyes the stamp of Ahadiyyah within Wâhidiyyah. And that is Bismillahirrahmânirrahîm, which points out the three important points of that stamp.

Third Mystery: What makes this boundless universe rejoice is clearly Rahmah. And what illuminates these dark beings is self-evidently Rahmah. And what does tarbiyyah creatures struggling within these endless needs is self-evidently again Rahmah. And what causes the whole universe to be turned towards man, like a tree together with all its parts is turned towards its fruit, and causes it to look to him and run to his assistance is clearly Rahmah. And what fills and illuminates boundless space and the empty, vacant ‘âlam and makes it rejoice is self-evidently Rahmah. And what designates transient man to eternity and makes him the addressee and beloved of a Pre-Eternal and Post-Eternal One is self-evidently Rahmah.

Oh, man! Since Rahmah is such a powerful, alluring, sweet, assisting lovable haqiqah, say:بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِadhere to this haqiqah and be saved from absolute desolation and the pains of unending needs. Draw close to the throne of the Pre-Eternal and Post-Eternal Sultân, and through the compassion, shafâ’ah and rays of that Rahmah, become the addressee, friend, and beloved of that Sultân.

Indeed, to gather within the sphere of hikmah around man the varieties of creatures in the universe, and to make them hasten to meet all his needs with perfect order and ‘inâyah is clearly one of two situations. Either each variety of creatures in the universe itself knows man, and obeys him, runs to help him, which just as it is completely irrational is also impossible in many respects, or an absolutely impotent being like man has to possess the qoudrah of the mightiest absolute Sultân, or this assistance occurs through the ‘ilm of an Absolutely Qadîr behind the veil of the universe. That is to say, it is not that the different beings in the universe know man, but that they are the evidences of a Knowing, Compassionate One being acquainted with him and knowing him.

Oh, man! Come to your senses! Is it at all possible that Zuljalâl One, Who causes all the varieties of creatures to turn towards you and stretch out their hands to assist you, and causes them to say: "Labbayk!" in the face of your needs, is it possible that He does not know you, is not acquainted with you, does not see you? Since He does know you, He informs you that He knows you through His Rahmah. So, you know Him too, and with respect let Him know that you know Him, and understand with the certainty that what subjugates the vast universe to an absolutely weak, absolutely impotent, absolutely needy, transient, insignificant creature like you, and despatches it to assist you is the haqiqah of Rahmah, which comprises of hikmah, ‘inayah, ‘ilm, and qoudrah.

Most certainly, a Rahmah such as this requires universal and sincere shukr and earnest and genuine respect. Therefore, say بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ , which is the interpreter and title of such sincere shukr and genuine respect. And make it the means of attaining to the Rahmah, and a shafî’ at the Court of Ar-Rahmân.

Indeed, the existence and reality of Rahmah are as clear as the sun. For just as an embroidery centred on one point is formed by the order and situation of the threads of its warp and weft coming from all directions, so too the luminous threads extending from the manifestation of a thousand and one Ilahî Names in the vast sphere of the universe weave such a seal of Rahîmiyyah, embroidery of clemency, and seal of ‘inâyah within a Stamp of Rahmah that it demonstrates itself to minds more brilliantly than the sun.

Ar-Rahmân Zuljamâl, Who orders the sun and moon, the elements and minerals, plants and animals like the warp and weft of a vast embroidery through the rays of His thousand and one Names, and causes them to serve life; and demonstrates His compassion through the exceedingly sweet and self-sacrificing compassion of all mothers, plant and animal; and subjugates animate creatures to human life, and from this demonstrates man's importance and a most fine and lovely large embroidery of Ilahî Rubûbiyyah, and manifests His most brilliant Rahmah, has, in the face of His own absolute istghnâ made His Rahmah an acceptable shafî’ for animate creatures and man.

Oh, man! If you are truly a human being, say  بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ “Bismillahirrahmânirrahîm”. Find that shafî’. For sure, it is clearly, self-evidently, Ilahî Rahmah which, without forgetting or confusing any of them does tarbiyyah and administers the four hundred thousand different plant and animal species on the earth at precisely the right time, and with perfect order, hikmah, and ‘inâyah, and stamps the Seal of Ahadiyyah on the face of the globe of the earth. And just as the existence of  Rahmah is as certain as the existence of the beings on the face of the earth, so too do the beings form as many evidences to its reality as their own number.

Like on the face of the earth there is such a Seal of Rahmah and Stamp of Ahadiyyah, so also on the face of man's ma’nawî reality is a Stamp of Rahmah which is not inferior to the Stamp of Compassion on the face of the earth and vast Stamp of Rahmah on the face of the universe. Simply, man possesses a comprehensiveness like being a point of focus of a thousand and one Ilahî Names.

Oh, man! Is it at all possible that the One Who gives you this face, and places such a Stamp of Rahmah and Seal of Ahadiyyah on it would leave you to your own devices, attach no importance to you, pay no attention to your actions, make the whole universe, which is turned towards you, futile and pointless, and make the tree of creation rotten and insignificant with decayed fruit? Would He cause to be denied His Rahmah, which is as obvious as the sun, and His hikmah, which is as clear as light, neither of which can in any way be doubted, nor are in any way deficient? Hâsha!

Oh, man! You should know that there is a mi’raj to ascend to that ‘arsh of Rahmah, and that is,  بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ . If you want to understand how important this mi’raj is, look at the beginning of the one hundred and fourteen chapters of the Qur'an of Miraculous Exposition, and at the beginnings of all blessed books, and the start of all blessed works. And a clear proof of the grandeur of Bismillâh’s value is that the very foremost mujtahids like Imam Shafi'i (ra) said: "Althoughبِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِis one âyah, it was revealed one hundred and fourteen times in the Qur'an."

Fourth Mystery: To declare: اِيَّاكَ نَعْبُدُ13 the manifestation of Wâhidiyyah within boundless multiplicity is not sufficient for everyone; the thought wanders.14 It is necessary to possess a heart as broad as the globe of the earth in order to consider the Ahadiyyah of One in all aspects behind the Wahdah in the totality of beings, and to say: اِيَّاكَ نَعْبُدُ وَ اِيَّاكَ نَسْتَعِينُ15 As a consequence of this mystery,  just as the stamp of Ahadiyyah is shown clearly on individuals, the stamp of Ahadiyyah is shown within the seal of Rahmâniyyah, to show the stamp of Ahadiyyah on all species and realms of beings and causing them to consider the One Who is Ahad in all aspects. Thus everyone at every level may turn toward the Most Pure and Holy One (Zhât Al-Aqdas), and saying: اِيَّاكَ نَعْبُدُ وَ اِيَّاكَ نَسْتَعِينُ16 addressing Him directly.

It is in order to express this mighty mystery, Al-Qur’an Al-Hakîm suddenly mentions the smallest sphere and most particular matter when describing the vastest sphere of the universe, for example, the creation of the samâwât and the earth; so that it may clearly be shown the seal of Ahadiyyah.  For example, while mentioning the creation of the samâwât and earth, it opens the subject of man's creation and man's voice, and the subtle details of the ni’mahs and hikmah in his features, so that thought does not wander, nor the heart drown, and the rûh may find directly its Ma’bûd. For example, the âyah, وَمِنْ آيَاتِهِ خَلْقُ السَّمٰوَاتِ وَاْلاَرْضِ وَاخْتِلاَفُ اَلْسِنَتِكُمْ وَ اَلْوَانِكُمْ17 miraculously demonstrates this haqiqah.

Within innumerable creatures and an infinite multiplicity, there are sorts and degrees of stamps of Wahdah like concentric circles from the greatest stamp to the smallest. But however clear that Wahdah is, it is still a Wahdah within multiplicity. It cannot truly address observers. It is because of this that there has to be the stamp of Ahadiyyah behind Wahdah. So that Wahdah does not call to mind multiplicity, and directly before the Most Pure and Holy One (Zhât Al-Aqdas), a way may be opened up to the heart.

Furthermore, in order to direct gazes towards the stamp of Ahadiyyah and attract hearts toward it, the stamp of Rahmah and seal of Rahîmiyyah which are the most captivating embroidery, shining nûr, agreeable sweetness, pleasing beauty, and powerful haqiqah have been placed on the stamp of Ahadiyyah. For sure, it is the strength of that Rahmah which attracts the gazes of conscious beings and causes them to reach the stamp of Ahadiyyah and to consider the One Who is Ahad in all aspects, and from that causes to being the place of manifestation of the true addressee in اِيَّاكَ نَعْبُدُ وَ اِيَّاكَ نَسْتَعِينُ18 .

Thus, it is through Bismillahirrahmânirrahîm being the index of the Surah al-Fâtiha and a concise summary of the Qur'an that it is the title and interpreter of this mighty mystery. One who acquires this title may travel through the levels of Rahmah. And one who causes this interpreter to speak may learn the mysteries of Rahmah and see the nûrs of Rahîmiyyah and compassion.

Fifth Mystery: A noble hadith came like this: اِنَّ اللهَ خَلَقَ اْلاِنْسَانَ عَلٰى صُورَةِ الرَّحْمٰنِ19 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 sakr20 and ahl al-‘ashq are mostly in istighraq21 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 الْبَصِيرُ22 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 الْحَكِيمُ23 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 هُوَ24 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

Sixth Mystery: O unhappy man struggling within boundless impotence and endless want! You should understand just what a valuable means and acceptable shafî’ is Rahmah. For Rahmah is the means to a Sultân Zuljalâl in Whose army both the stars and minute particles serve together in perfect order and obedience. And that Zuljalâl One and Sultân of Pre-Eternity and Post-Eternity has istighnâ in His essence, He is in absolute istighnâ. He is Ghanî without limit being in no respect needy of the universe and beings. The whole universe is under His command and direction, utterly obedient beneath His majesty and grandeur, submissive before His sublimity. That is Rahmah for you, Oh man! It raises you to the presence of the One absolutely lacking any need, the Eternal Sultân, and makes you His friend, addressee, and well-loved ‘abd. But just as you cannot reach the sun, are far from it and can in no way draw close to it, although the sun's light gives you its reflection and manifestation by means of your mirror, in the same way, you are infinitely distant from the Most Pure and Holy One (Zhât Al-Aqdas), the Sun of Pre-Eternity and Post-Eternity, and cannot draw close to Him, but the light of His Rahmah makes Him closer to us.

And so, O man! He who finds this Rahmah finds an eternal unfailing treasury of nûr. And the way to find this treasury is the Sunnah of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm; who was the most brilliant exemplary and representative of Rahmah, its most eloquent tongue and herald of that Rahmah, and was described in the Qur'an as Rahmah li’l ‘Âlamîn25 and following it.

And the means to this embodiment of Rahmah who is Rahmah li’l ‘Âlamîn is salawât. Indeed, the meaning of salawât is Rahmah. And salawât which is the du'â of Rahmah for that embodiment of Rahmah is the means of reaching that Rahmah li’l ‘Âlamîn. So, make salawât the means to the Rahmah li’l ‘Âlamîn for yourself, and at the same time make Him the means to the Rahmah of Ar-Rahmân.

The whole Ummah in all their great numbers uttering salawât with the meaning of Rahmah for the One who is Rahmah li’l ‘Âlamîn ‘Alayhissalâtu Wassalâm proves brilliantly what a valuable Ilahî gift is Rahmah, and how broad is its sphere.

To Conclude: Just as the most precious jewel in the treasury of Rahmah and its doorkeeper is Ahmad ‘Alayhissalâtu Wassalâm, so too is its first key “Bismillahirrahmanirrahîm”. And its most easy key is salawât.

اَللّٰهُمَّ بِحَقِّ اَسْرَارِ بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ صَلِّ وَ سَلِّمْ عَلَى مَنْ اَرْسَلْتَهُ رَحْمَةً لِلْعَالَمِينَ كَمَا يَلِيقُ بِرَحْمَتِكَ وَ بِحُرْمَتِهِ وَ عَلَى آلِهِ وَ اَصْحَابِهِ اَجْمَعِينَ وَ ارْحَمْنَا رَحْمَةً تُغْنِينَا بِهَا عَنْ رَحْمَةِ مَنْ سِوَاكَ مِنْ خَلْقِكَ آمِينَ

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

 

1 (Know then that there is no Ilah but Allah, and do istighfâr for your fault)

2 (There is no Razzâq but Him! There is no Khâliq but Him! There is no Rahmân but Him!)

3 “KNOW, O FRIEND, that the Name “Allah” contains the meaning of all Asmâ Al-Husnâ and all Attributes of perfection, whereas the proper names of all other beings point only to the persons of the beings called by them. This does not include their attributes, for these are not indispensable to them, and thus their proper names do not point to their attributes or qualities. However, the All-Holy One’s Names and Attributes are indispensable when describing Him, and Ulûhiyyah particularly requires them. So the word “Allah,” necessarily contains the meaning of all Attributes, points to them, and rejects all others to which Ulûhiyyah is attributed, as in:لاَ اِلهَ اِلاَّ اللّٰهُIf you understand this, you can understand that لاَ اِلهَ اِلاَّ اللّٰهُdeclares Tawhîd and contains all requirements or conclusions of Tawhîd to the number of Al-Asmâ Al-Husnâ. This phrase contains thousands of phrases, for such a phrase signifies confirmation and negation or rejection. Since Allah necessarily contains all other Ilahî Names, لاَ اِلهَ اِلاَّ اللّٰهُalso means that “Lâ Khâliq, Lâ Razzâq, Lâ Qayyûm, Lâ Mâlik, Lâ Fâtir and Lâ Qahhâr... Illallah (but Allah).” Therefore, when a progressive dhâkir repeats this phrase repeats thousands of phrases at the same time. This phrase implies such a person’s ma’nawî ranks and states, and its repetition increases and improves conviction.” Al-Mathnawi al-Nuri (349)

4 اَلتَّحِيَّاتُ لِلّٰهِ (Tahiyyas to Allah). 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 لِلّٰهِby 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)

5 “By fitrah man is extremely weak, yet everything touches him and saddens and grieves him. Also, he is utterly impotent, yet the calamities and enemies that afflict him are extremely numerous. Also, he is extremely poor, yet his needs are indeed many. Also, he is lazy and powerless, yet life's responsibilities are most burdensome. Also, his humanity has connected him to the rest of the universe, yet the separation and disappearance of the things he loves and with which he is familiar continually pain him. Also, the mind shows him exalted aims and eternal fruits, yet his hand is short, his life brief, his power slight and his patience little.” The Words (54)

“The fact that îmân affords sources of support and assistance necessitates saying: "Alhamdulillah!"

Yes, because of their impotence and their abundant enemies, humankind are in need of a point of support to which they can refuge to repulse those enemies. Likewise, because of the abundance of their needs and their extreme poverty, they need a point of assistance from which they may seek help, so that through it they may meet their needs.

O man! Your one and only point of support is îmân in Allah. The only point of assistance for your rûh and conscience is îmân in the âkhirah. One who does not know of these two points suffers constant fear in his heart and rûh, and his conscience is perpetually tormented. While the person who seeks support from the first point and help from the second, experiences many pleasures and delights, familiarity in his heart and rûh, so that he is both consoled, and his conscience is at ease.” The Rays (651)

6 “What fear can a man have, who, through the certificate of his impotence, relies on a Sultân of the universe Who is the possessor of the  command: كُنْ فَيَكُونُ (Be! and it is.) For in the face of the worst calamity, he relies upon his Rabb Who is Rahîm with ease of heart through saying:  اِنَّا لِلّٰهِ وَاِنَّا اِلَيْهِ رَاجِعُونَ (Verily, to Allah do we belong, and verily to Him is our return). Yes, one who is ‘ârif of Allah takes pleasure from impotence, from fear of Allah. Yes, there is pleasure in fear. If a twelve-month baby was sufficiently intelligent and it was asked to him: "What is most pleasurable and sweetest for you?", he might as well say: "To realize my impotence and powerlessness, and fearing my mother's gentle smack to at the same time take refuge in her tender breast." But the compassion of all mothers is but a flash of the manifestation of Rahmah. It is for this reason that the people of attainment have found such pleasure in impotence and fear of Allah, vehemently declaring themselves to be free of their strength and power, and have taken refuge in Allah through their impotence. They have made impotence and fear a shafî’ for themselves.” The Words (43)

7 (And We said, O Mûsâ, strike the rock with your staff.)

8 “O Children of Israel and Sons of Âdam! What has happened to you that your hearts have become harder and more lifeless than stone? For do you not see that those extremely hard, lifeless, huge rocks formed in vast strata under the earth are so obedient and subjugated before the Ilahî commands and so soft and tractable under the Rabbânî works that to whatever degree the Ilahî disposals occur without resistance in the formation of trees in the air, orderly water channels and veins, like the circulation of blood in veins, occur with the same ease and order and with perfect hikmah in those hard, deaf rocks under the earth. And like the way the branches of trees and plants spread in the air with ease encountering no obstacles, the delicate veins of roots spread with the same ease with the order of Allah in the rocks under the earth. The Qur'an indicates this and teaches an extensive haqiqah with the âyah, and thus by allusion says the following to the hard-hearted:

O Children of Israel and Sons of Âdam! What sort of heart do you bear within your weakness and impotence so that with its hardness it resists the command of such a One? Whereas how perfectly and obediently the huge strata of hard rocks carry out their delicate duties in the darkness before His commands. They display no disobedience. Indeed, those rocks act as treasurers for the water of life and other means of life of all the living creatures above the earth, and are the means for their division and distribution. They do this with such hikmah and justice that they are soft like wax or air in the hand of Qoudrah of Al-Hakîm Zuljalâl; offering no resistance, they perform sajda before His mighty Qoudrah. For just like well-ordered creatures and Ilahî disposals with hikmah and ‘inâyah occur on top of the earth, which we observe, the same occur beneath it. Indeed, Ilahî hikmah and ‘inâyah are manifest there more wondrously and strangely in regard to hikmah and order. See how like wax those hard, unfeeling mighty rocks display a softness towards the takwînî commands, and how they offer no resistance or hardness to the delicate waters, the fine roots, and silken veins, which are Ilahî officials. As though like a lover, the rock's heart melts at the touch of those delicate, beautiful things, and becomes earth in their path.” The Words (255)

9 (O fire be cool and safe for Ibrâhîm.)

10 “As is explained in the First Word, one should give in Allah's name and take in Allah's name. Whereas, either for the most part of the one who gives is ghâfil, gives in his own name, implicitly puts the others in debt, or the one who receives is ghâfil; he gives the shukr and praise, which belongs to the True Mun’im, to apparent causes and makes an error.” The Second Letter

“One should not receive ni’mahs which arrive at the hands of apparent causes on account of the causes. If a cause does not possess will, like an animal or a tree for example, it gives the ni’mah directly on account of Janâb-i Haqq. It says: "Bismillah" through the language of its being and gives it to you, so you too should say: "Bismillah" and take it for Allah’s sake. If the cause possesses will, he should say: "Bismillah" then you should take it, otherwise you should not take it. For apart from the ma’nâ as-sarîh of the âyah,وَلاَ تَاْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللهِ عَلَيْهِ a ma’nâ al-isharî is this: "Do not partake of ni’mahs which do not recall True Mun’im and are not given in His name."

Since this is so, both the one who gives should say "Bismillâh," and the one who receives should say, "Bismillâh." If he does not say it, but you are in need, then you say, "Bismillâh," and seeing the hand of Ilahî Rahmah upon him, kiss it in shukr, and take from him. That is, look from the ni’mah to the act of giving ni’mahs, and from the act of giving ni’mahs think of True Mun’im. To think in this way is a shukr. Then if you wish, offer a du'â for the apparent means, since it was by his hand that the ni’mah was sent to you.” The Flashes (181)

11 ([The Queen of Saba, Balqîs] said: "Ye my chiefs! Here is -delivered to me- a letter worthy of respect. It is from Sulaymân, and is [as follows]:'Bismillahirrahmânirrahîm')

12 (And Allah's is the highest similitude)

13 (You alone do we perform ‘ibâdah)

14 “At one time I was pondering over the use of the first person plural in the âyah اِيَّاكَ نَعْبُدُ وَاِيَّاكَ نَسْتَعِينُ (You alone do we perform ‘ibâdah and from You alone do we seek help) and my heart was seeking the reason why the first person singular had been transposed into the first person plural of "na'budu" (we perform ‘ibâdah). Suddenly from that "Nun" the mystery and fadhîlah of performing the salâh in jamâ’ah were unfolded to me. I saw that my participating in the jamâ’ah in Bayezid Mosque, where I was performing the salâh, made each member of the jamâ’ah a sort of shafî’ for me, who testified to and affirmed each of the statements I pronounced in reciting the prayers. Amid the great, multiple ‘ibâdah of the jamâ’ah, I received the courage to offer my deficient ‘ubûdiyyah to the Ilahî Court. Then a further veil was lifted. That is, all the mosques of Istanbul were added. The city became like Beyazid Mosque. Suddenly I felt as though I was receiving their du'â and affirmation in a ma’nawî manner. Then within that, I saw myself in the mosque of the face of the earth, in the circular rows around the Ka'ba. I declared: اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَI have shafîs to this great number; they say exactly the same words as I say in the salâh, confirming me. Since this veil was raised by the imagination, the Noble Ka'ba became like the mihrab. Taking advantage of this opportunity, I called on the ranks of the congregation to testify and entrusted the interpreter of îmân that is, اَشْهَدُ اَنْ لا لٰهَ اِلاَّ اللهُ وَاَشْهَدُ اَنَّ مُحَمَّدًا رَسُولُ اللهِin tahîyyah to the Hajar al-Aswad. While saying this, a further situation was laid open before me: I saw that the jamâ’ah of which I was a part was separated into three circles:

The First Circle was the vast jamâ’ah of mu’mins and those who affirm Tawhîd on the face of the earth.

The Second Circle: I looked and saw that I was part of a jamâ’ah consisting of all beings, all of which, performing vast salâh and great tasbîh, were occupied with the salawât and tasbîhât particular to its group and species. Their ‘ubûdiyyah consists of the activities we observe, called "the duties of things." Declaring: "Allahu Akbar!" before this, I bowed my head in wonderment, and looked at my nafs:

Within a Third Circle I saw an astonishing small ‘âlam which was apparently and in quality small, but in haqiqah, number, and duties, great; that is, from the particles of my being to my external senses was a jamâ’ah in which every group was occupied with duties of ‘ubûdiyyah and shukr. In this circle, the Rabbânî subtle faculty in my heart was saying: اِيَّاكَ نَعْبُدُ وَاِيَّاكَ نَسْتَعِينُ (You alone do we perform ‘ibâdah and from You alone do we seek help) in the name of that jamâ’ah. Just as in the two former jamâ’ah my tongue had said it, having formed the intention to say those two vast jamâ’ah.” The Letters (460-461)

15 (You alone do perform ‘ibâdah, and from You alone do we seek help.)

16 (You alone do perform ‘ibâdah, and from You alone do we seek help.)

17 (And among His âyahs is the creation of the samâwât and the earth and the variations in your languages and in your colours.)

18 (You alone do perform ‘ibâdah, and from You alone do we seek help.)

19 (Allah created man in the form of Ar-Rahmân)

20 (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.)

21 (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)

22 (There is nothing whatever like unto Him, and He hears and sees [all things])

23 (And His is the highest similitude in the samâwât and the earth, and He is ‘Azîz, Hakîm)

24 (There is no existent but He)

25 (Rahmah to All al-‘âlams)

to read thIs lesson In turkIsh
CLICK HERE

Yukarı Çık