LESSONS / Compilations

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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

بِسْمِ اللّٰهِ - BISMILLAH – 2

“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 اللّٰهُ1 If you understand this, you can understand that لاَ اِلهَ اِلاَّ اللّٰهُ declares 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 اللّٰهُ also 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, he 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

 

" بِسْمِ اللّٰهِ 2 is like the sun, which illuminates itself as well as others and is self-sufficient. Thus, the ب3 is related to the verb that is implicit in its meaning; that is, اَسْتَعِينُ 4 or the meaning usually associated with it; that is, اَتَيَمَّنُ 5 Or it is related to the implicit قُلْ 6 , which necessitates a subsequent اِقْرَاْ7  to denote ikhlas and tawhîd.

As for " اِسْم -" 8 know that Allah has names pertaining to His essence, and names pertaining to various sorts of action, such as Ghaffâr, Razzâq, Muhyî, and Mumît, and so on. They are various and numerous because of the multiplicity of the relations of His pre-eternal Qoudrah with the different kinds of beings. Therefore, بِسْمِ اللّٰهِ "Bismillah" is an invocation, seeking the agency and connection of Ilahî Qoudrah, that its connection might be a rûh for ‘abd and a help for his kasb. اَللّه the proper name of Allah is a comprehensive summary of all the attributes of Kamâl9 , for it implies the Essence of Taâ’lâ, unlike other proper nouns, in which there is no necessary implication of attributes.” Signs of Miraculousness ( 21 )

 

“every particle says "Bismillah" at the start of its motion, and it raises loads infinitely exceeding its strength. For example, a seed the size of a grain of wheat shoulders a load the size of a huge pine-tree. And on completion of its duty, it says "Alhamdulillah." For by exhibiting an art that is beautiful and full of hikmah and an embroidery that is fine and full of benefits which astound all minds, it displays a work of art like an ode in praise of As-Sani Zuljalâl. Look carefully at pomegranates and ears of corn, for example.” The Words ( 570 )

 

“As is stated and proved in the First Word, all things say "Bismillah" Thus, like all beings, all particles and all groups and particular jamâ’ah of particles say "Bismillah" with the language of their being, and they are in motion.

According to the mystery of the previous three Points, at the beginning of their motion, all particles recite بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ through the language of their being. That is, "I am moving in the name of Allah, for His sake, with His permission, and through His power." Then, like all creatures with art, at the end of their motion, all particles and all groups of particles declare through the language of their being: اَلْحَمْدُ ِللهِ رَبِّ الْعَالَمِينَ . Each particle thus shows itself to be like the tip of a tiny pen of Qoudrah tracing the embroideries of the skilfully-worked creatures, which are like odes of praise. Indeed, each of them is like the point of a needle turning on creatures, which in turn are like the records of a mighty, ma’nawî, Rabbânî gramophone with innumerable arms; they cause those creatures to recite odes hamd to their Rabb and to hymn tasbîh to Allah.” The Words ( 582 )

 

“That is, while the huge bodies like the sun and ‘arsh are saying with the language of majesty: "O Jalîl! O Kabîr! O ‘Azîm!", those tiny animate creatures, like flies and fishes, are declaring, but with the language of rahmah: "O Jamîl! O Rahîm! O Karîm!"; they are adding their gentle songs to that great orchestra, sweetening it.” The Letters ( 278 )

 

“It is as if the universe is a huge orchestra of dhikr. Mixing the faintest song with the most powerful refrains, it produces a sublime and subtle harmony. You may make further analogies in the same way.” The Words ( 343 )

 

“when the nûr of îmân constantly [shines] behind and informs his ear, it is affected by the ma’nawî voices of all al-‘âlam and understands the dhikrs of its beings. It hears the universe's dhikr and understands its tasbîh. Indeed, when the ear hears the Rabbânî speech in the sighing of the blowing wind, the peals of the rolling thunder-clouds, the refrains of the billowing sea, the clamour of the throbbing stones, the pattering of the falling rain, and the songs of the twittering birds, and understands their lofty tasbîh, the universe becomes a vast orchestra for him. It arouses in his heart an elevated sorrow and ‘ashq in his rûh. He feels sad about recalling his friends and companions, but it is a pleasurable sadness at their absence. It is not grief that arises from having no friends. But when the ear is blocked up by kufr, it becomes deaf to these delightful sounds and it hears nothing from the universe except cries of mourning and the lamentations of death. This arouses in the heart the pathetic sorrow of the orphan; that is, the lack of friends; and the desolation of alienation; that is, being without Mâlik or guardian.” Signs of Miraculousness ( 77 )

 

 

اَلَمْ تَرَ اَنَّ اللهَ يَسْجُدُ لَهُ مَنْ فِى السَّمٰوَاتِ وَمَنْ فِى اْلاَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَۤابُّ وَكَثِيرٌ مِنَ النَّاسِ وَكَثِيرٌ حَقَّ عَلَيْهِ الْعَذَابُ وَمَنْ يُهِناللهُ فَمَا لَهُ مِنْ مُكْرِمٍ اِنَّ اللهَ يَفْعَلُ مَايَشَۤاءُ

We shall point out only a single jewel from the treasure of this extensive and sublime âyah. It is as follows:

Al-Qur’an Al-Hakîm states clearly that everything, from the ‘arsh to the earth, from the stars to flies, from malâikah to fishes, and from planets to particles, performs sajda, ‘ibâdah, hamd and tasbîh to Janâb-i Haqq. But their ‘ibâdah varies according to their capacities and the Names that manifested on them; it is all different.” The Words ( 361 )

 

“Thus, everything testifies to the Necessary Existence of the Pre-Eternal Qadîr in two respects:

The First: Everything testifies to the existence of Al-Qadîr with the language of absolute impotence, during to carry out the duties that far exceeding its own power.

The Second: Through acting in conformity with the laws that form the order of al-‘âlam and principles which perpetuate the balance of beings, everything testifies to that ‘Alîm Who is Qadîr. For lifeless things like particles, and tiny animals like bees cannot know order and balance, which are the subtle, important matters of Al-Kitâb Al-Mubîn. How can a lifeless particle and tiny bee read the subtle, significant matters of Al-Kitâb Al-Mubîn, which is in the hand of the Zuljalâl One, Who opens and closes and gathers up the levels of the samâwât as though they were the pages of a notebook? If you crazily suppose the particle to possess an eye capable of reading the fine letters of that book, then you can try to refute the particle's testimony!

Yes, Al-Fâtir Al-Hakîm summarizes the principles of Al-Kitâb Al-Mubîn in most beautiful form and abbreviated fashion and with a particular pleasure and through a special need, and includes them in beings. If everything acts thus with a particular pleasure out of a particular need, it unknowingly conforms to the principles of Al-Kitâb Al-Mubîn.10 For example, the minute the mosquito with its proboscis comes into the world, it emerges from its house, and not stopping, attacks man's face; it strikes it with its long staff causing the water of life to spurt out, and it drinks it. It shows the skill of a practised warrior in dodging blows directed at it. Who taught the tiny, inexperienced, newly born creature the science of war and art of extracting water? And where did it learn it? I, that is, this unfortunate Said, confess that if I had been in the place of that mosquito with its proboscis, I could only have learnt this art, this warfare of attack and retreat, this extracting of water, only after lengthy instruction and much experience.

And so, compare animals like the bee, who receives ilhâm, the spider, and the nightingale, who weaves his nest like a stocking, with the mosquito, and you can even compare plants to these animals in just the same way. Yes, the Absolutely Jawwâd (Jalla Jalâluhu) has given each living being a memorandum written with the pen of pleasure and ink of need, and with it has deposited in the being the programme of the takwînî commands and index of its duties. See how Al-Hakîm Zuljalâl has written on a receipt the amount concerning the bee's duties, from the principles of Al-Kitâb Al-Mubîn, and placed it in the coffer in the bee's head. And the key to the coffer is the pleasure particular to the diligent bee. With it, it opens the coffer, reads the programme, understands the command, and acts. It proclaims the mystery of the âyah, وَاَوْحٰى رَبُّكَ اِلَى النَّحْلِ 11 If you have listened to the whole of this Eighth Note and understood it completely, through the hads of îmân, you will understand one mystery of,    وَسِعَتْ رَحْمَتُهُ كُلَّ شَىْءٍ   12 and one haqiqah of the âyah,  مِنْ شَىْءٍ اِلاَّ يُسَبِّحُ بِحَمْدِهِ  اِنْ و 13 , and one principle of the âyah, اِنَّمَۤا اَمْرُهُ اِذَۤا اَرَادَ شَيْئًا اَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ 14 and one point of the âyah, فَسُبْحَانَ الَّذِى بِيَدِهِ مَلَكُوتُ كُلِّ شَىْءٍ وَاِلَيْهِ تُرْجَعُونَ 15 The Flashes ( 172 )

 

“The haqiqah of wahy prevails at all instants over all parts of al-‘alâm al-Ghayb, with a most powerful manifestation. There comes with the haqiqahs of wahy and ilham proceeding from Al-‘Allâm al-Ghuyûb, a testimony to His existence and Tawhîd far stronger than the testimony of the universe and created beings.

He does not leave Himself, His existence and His wahdah, only to the testimony of His creatures. Rather, He speaks with a pre-eternal Kalâm in befitting with His own being. The Kalâm of the One Who is all-present and all-seeing everywhere with His ‘ilm and Qoudrah is also infinite, and just as the meaning of His Kalâm makes Him known, so does His discourse make Himself known with His attributes.” The Rays ( 147 )

 

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّح۪يمِ

اِنَّمَآ اَمْرُهُٓ اِذَآ اَرَادَ شَيْئًا اَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ16

As this âyah indicates, creation is through a command. The treasuries of Qoudrah are in the Kaf. and Nûn. Several of the many aspects of this subtle mystery have been mentioned in various places of the Risale-i Nur. Here, in order to make more comprehensible in this century's materialist view Hadiths about the characteristics, fadhîlah, and material effects of the Qur'an's letters, and particularly the huruf al-muqaththa’ah17 at the start of some Surahs, we shall illustrate this mystery with a material example.

The Zuljalâl One, the Owner of al-‘arsh al-â’dham, has four ‘arsh by which He directs the creatures on the earth, which is like a ma’nawî centre, an ‘âlam and heart and qibla of the universe:

One is the ‘arsh of Preservation and Life, which is the earth. The place which the Names of Hafîdh and Muhyî are manifested on.

The Second ‘arsh is the ‘arsh of fadl and rahmah, which is the element of water.

The Third is the ‘arsh of ‘ilm and hikmah, which is the element of nûr.

The Fourth is the ‘arsh of Irâdah and Command, which is the element of air.

We see with our own eyes that from simple earth, the minerals and innumerable various plants are formed, through which are met the innumerable needs of animals and human beings-boundless multiplicity from wahdah with perfect order, an infinite variety of species from a simple element, innumerable regular embroideries on a plain page. And while water, and especially the nutfah of animals, is a simple fluid like water, innumerable miracles of art become manifest through it in the many various animate creatures. This shows that like these two ‘arshes, despite their simplicity, nûr and air too are the places of manifestation of the wondrous miracles of the pen of ‘ilm, command, and Irâdah of the Pre-Eternal Naqqâsh, Al-‘Alîm Zuljalâl.

For now, we shall leave aside the element of nûr, and in connection with our question here, try to unveil a little the wonders and marvels of Command and Irâdah within the element of air, which is for the globe of the earth the ‘arsh of the Command and Irâdah. With the air in our mouths, we sow letters and words which at once sprout and send forth shoots. That is to say, in an instant, in no time at all, a word becomes a seed in the air, sprouting in the surrounding air. It produces the shoots of innumerable instances of the same word, great and small, in the air all around. We consider the element of air and we see that it is so obedient and subjugated to the command of “kun fayakûn”18 and it is' that it is as if like a soldier in a regular army, each of its particles is all the time awaiting its orders, demonstrating its compliance with and submission to irâdah manifested from the command of “kun”19 , arriving instantaneously from another particle far off.

For example, the fact that human speech may be heard in any place whatever in the air by means of radio transmitters and receivers-on condition there is a receiver-everywhere on earth, at the same moment, instantaneously, demonstrates how perfectly each particle of air obediently conforms to the manifestation of command “kun fayakûn” and it is.' In respect of sacredness and in accordance with this mystery of compliance, the letters, which have an unstable existence in the air, may manifest many external effects and material qualities. In fact, a quality appears on them which transforms those which pertain to ma’nawî to the materiality and changes the ghayb to the perceptibility.

Innumerable signs like these show that since letters, which are the beings of the air, and especially sacred and Qur'anic letters, and in particular the letters of the Ilahî cyphers at the beginning of some Surahs, are well-ordered and infinitely sensitive, and as though listening to the instantaneous commands and acting accordingly, they surely make the particles of air submit to their material qualities and wondrous properties described in hadiths, which reflect the manifestation of the command of “kun fayakûn” and it is' and of Pre-Eternal Irâdah.

It is as a consequence of this mystery that sometimes the Qur'an of Miraculous Exposition describes the works of Qudrah as though they proceed from the attributes of Irâdah and Kalâm, meaning that apart from the utter speed of creation, submission of things and subjugation of beings, they govern identical with the command, Qudrah. That is to say, the letters proceeding from the takwînî command govern in the existence of beings like a physical force. And the takwînî command is manifested identically with Qudrah and Irâdah.

Yes, the works of Irâdah and the takwînî command appear to be identical with Qudrah in beings of this sort whose physical existence is extremely hidden, like the air, which is semi-material and semi-ma’nawî; indeed, they are identical with Qudrah. It is as though the Qur'an of Miraculous Exposition decrees,  اِنَّمَآ اَمْرُهُٓ اِذَآ اَرَادَ شَيْئًااَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ20 in order to attract attention to beings which are barzakh between the material and the ma’nawî.

It is thus in keeping with the sacred letters of Ilahî cyphers like الٓمٓ، طٰسٓ، حٰمٓ   21  that they should each be switches among the particles of the air for causing the wires of the hidden, subtle relations to vibrate and so be the means of the ma’nawî sacred wireless and telecommunications between the earth and ‘arsh; it is entirely reasonable that this should be their function.

In addition to the duties of each and every particle of the air spread through all parts of al-‘âlam conforming to the commands in connection with such things as wireless, radios, telephones, and telegraphs, and acting as receivers and conductors of subtle forces such as electricity, I saw with a certain hads and beholding even, a further duty in the blossom of my almond-tree. The state the tree acquired through the touch of the air in the blowing breeze-with its particles like receivers conforming to the same command at the same instant-and all the trees on the face of the earth like an orderly army, afforded me a conviction as certain as two plus two equals four.

That is to say, the air is a swift and agile servant on the face of the earth, tending the guests of Ar-Rahmân Ar-Râhim. Like radio and telephone receivers and soldiers under orders, all its particles deliver the sacred commands of that Rahmân to the plants and animals. At the command “kun fayakûn” and it is, they carry out numerous orderly duties, like being fans for those creatures, aiding their respiration; that is, after performing the duty of purifying their blood, the water of life, and kindling their bodily heat, the fire of life, they emerge from them and are the means of forming words in their mouths.

It is as a consequence of this quality of the air that when letters, the beings of the air, acquire sacredness, that is, when they take up the position of being receivers-that is, they take up the position of receivers because they are letters of the Qur'an-and become like switches, and even more so when the letters at the start of some Surahs become like the sensitive central switches of those hidden relations, just as their existences in the air possess this quality, so do their existences in the mind, and even their existences as embroideries, have a share in it. That is to say, like physical medicines, healing cures and other aims may be achieved through reading and writing those letters.” The Flashes ( 344 )

 

First comparison: For example, a transparent shining particle on its own, a size of a match-head nûr cannot settle within that particle and it cannot be the source to that nûr. It can possess a nûr as much as its own being and the amount of its essence like an insignificant particle itself. But if that particle has a relation (intisâb) to the sun, if it opens its eyes and looks at it, then it can encompass the huge sun together with its light, seven colours, heat and even its distance and becomes a place of a sort of its great manifestation. That is to say, if that particle remains on its own, it can only perform a function to the extent of a particle. If it is considered to be an official of the sun, and is connected to it and is a mirror to it, it can demonstrate some particular examples of the sun's works, like the sun.

Thus, وَ لِلّٰهِ الْمَثَلُ اْلاَعْلٰى , if all beings, even each particle, are ascribed to multiplicity, shirk, causes, nature or themselves, then each particle, each being, must either possess an all-encompassing ‘ilm and absolute Qudrah or infinite ma’nawî machines and printing-presses must be formed within it, so it can perform astonishing duties to which it is employed. If those particles are attributed to Al-Wâhid Who is Ahad, then each artefact, each particle, becomes related to Him, each becomes His official. Its relation (intisâb) makes it a place of manifestation. Through this relation (intisâb) and state of being the place of manifestation, it relies on an infinite ‘ilm and Qudrah. By the mystery of that relation (intisâb) and reliance, it performs functions and duties far beyond its own power, through the power of its Khâliq.

Second comparison: For example, there are two brothers. One is brave and self-reliant, the other is patriotic and devoted to his country. At a time of war, the one who relies on himself did not form a relation with the state; he wants to perform his service on his own. He is compelled to carry the sources of his power around his own neck. He is compelled to transport his equipment and ammunition according to his own strength. In accordance with his individual and minor strength, he barely fights with one corporal of the enemy army; to do more is beyond him.

The other brother does not rely on himself, he knows himself to be impotent and without strength. He formed a relation with the sultân and was enrolled in the army. Through this relation (intisâb), a huge army became a point of support for him. And through this relation (intisâb), by the assistance of the sultân, he plunged into war with a ma’nawî strength that can convene the ma’nawî strength of an army behind him. So when he encounters Shah’s great General in the defeated enemy army, he says in the name of his own sultân: " I take you as a prisoner! Come!". Captured and handed him over. The mystery and hikmah of this situation are this:

Since the first man, who is not in the military, is compelled to carry his equipment and sources of his strength, he could only perform an extremely insignificant work. Whilst the official one does not have to carry the source of his strength, rather the army and the sultân carry it. Just as connecting the machine to existing telegraph and telephone lines with a tiny wire, this man, through this relation, connects himself to that infinite power.

Thus, وَ لِلّٰهِ الْمَثَلُ اْلاَعْلٰى , if all creatures, all particles are attributed directly to Al-Wâhid Who is Ahad and if they form a relation to Him, then through the power of that relation (intisâb) and through the power of its Sayyid, at His command, an ant can demolish the Pharaoh's palace on his head and throws him upside down; a fly can kill Nimrod and cast him to Jahannam; a microbe can send the most tyrannical dhâlim to the grave; a seed the size of a grain of wheat becomes the workshop and machinery for a pine-tree the size of a mountain, and a particle of air can work orderly and nicely in all the different conditions and formation of all flowers and fruits. All this ease self-evidently arise from the relation (intisâb) and the state of being an official. If the condition reverts to independence if it is left to causes, multiplicity and to itself and if the road of shirk is taken, then everything can perform works to the extent of its own being and to the measure of its consciousness.

Third comparison: For example, there are two friends; they want to write a sort of geographical work with statistics about the state of a country that they had never seen. One of them formed a relation (intisâb) with the sultân of that country and entered the telegraph and telephone office. With a piece of wire worth ten pennies, he connected his telephone to the state lines. He converses and communicates with all-around and receives information from everywhere. He wrote extremely well-arranged and perfect work about statistics of geography masterfully. As for the other friend, he would either travel continuously for fifty years and see everywhere and hear of every event with great difficulty or else, spending millions he would be the owner, like the sultân, of a telegraph and telephone system as extensive as that of the state so that he can write that perfect work like his friend.

In the same way,وَ لِلّٰهِ الْمَثَلُ اْلاَعْلٰى , if infinite things and creatures are attributed to Al-Wâhid Who is Ahad, then through that connection, each thing becomes a place of manifestation. Through being the place of manifestation that the Pre-Eternal Sun manifested on, it attains a connection with the laws of His hikmah, the principles of His ‘ilm, and the laws of His Qudrah. Then, through the Ilahî strength and power, it becomes a place where Rabbânî manifestation is manifested on to be equivalent to it having an eye which sees everything, a face which looks to all places, and a word which rules all works. If that relation (intisâb) is severed, that thing will also be cut off from everything, it will so as to be contained in a smallness as much as its own being. In that case, it should possess an absolute Ulûhiyyah so that it can perform the works it performs in the former state.” The Twentieth Letter/Second Station/Addendum to the Tenth Phrase of to Twentieth Letter

 

“Through the nûr of îmân, man rises to the A’lâ ‘Illiyyin; he acquires a value worthy of Jannah.  And through the darkness of kufr, he descends to the asfal sâfilîn; he enters in a situation that will make him from the people of Jahannam. For îmân relates man to his Sâni’ Zuljalâl. Îmân is a relation (intisâb). Since this is so, man acquires value through the art of Allah and embroideries of the Rabbânî Names which manifest on him through îmân. Kufr severs that relation. Due to that severance, the art of Ar-Rabb is concealed. His value even is only in terms of material. And since the material is a transitory, perishable and temporary animal life, its value is as nothing.

We shall explain this mystery by a comparison:  For example, among men's arts, the value of the material and the value of the art differ. Sometimes they are equal, sometimes the material is more valuable, and sometimes it happens that five dollars of art is to be found in a material like iron worth five cents. Sometimes, rather, an antique work of art acquires a value of a million while the material of it does not worth five cents.

Thus, if such an antique work of art is taken to the antiques shop, and if it is exhibited by relating to its extremely old wondrous and skilful artist, and mentioning that artist, and with that art, it will be sold with the price of a million. If it is taken to the scrap-dealers, it may be bought with the price of five cents of iron.

Thus, man is such an antique art of Janâb-i Haqq and a most delicate and graceful miracle of His qoudrah that He has created man to be the place of manifestation for all His Names and the arena of their embroideries, and in the form of a miniature sample of the universe. If the nûr of îmân enters into him, all the meaningful embroideries on him are read by that light. That mu’min reads them by consciousness, and through that relation (intisâb) makes them read. That is, the Rabbânî art in man manifests through meanings like, "I am the work of art and creature of As-Sâni’ Zuljalâl. I am the place of manifestation for His rahmah and munificence." 22 This means, îmân, which consists of being related to one’s Sâni’, makes manifest all the works of art in man. The value of man is in accordance with that Rabbânî art and it is on account of being a mirror to As-Samad. In that case, on account of this, insignificant man becomes the addressee of Allah who is superior to all other creatures and a guest of Ar-Rabb worthy of Jannah.

If kufr, which consists of the severance of the relation (intisâb), enters into man, then all those meaningful embroideries of the Ilahî Names fall into darkness and are not read. For if As-Sâni’ is forgotten, the ma’nawî aspects which look to As-Sâni’ will not be comprehended. In fact, they fall head down. The majority of those meaningful elevated arts and ma’nawî elevated embroideries hide. The parts that remain and are seen with the eye extremely fall by being attributed to lowly causes, nature and coincidence. While each of them is a brilliant diamond, they become dim glass. His importance looks only to the animal material being. And the aim and fruit of the material are -as we said- in a short life, although being the most impotent, needy and grieving of animals, it is only to live an insignificant life. Then it decays and goes off. Here in this way, kufr destroys the essence of man and transforms it from diamond into coal.” The Twenty-Third Word-First Point 

 

{Yes, if there is the relation (intisâb), that seed receives an order from Ilahî Qadar, becomes a place of manifestation for those extraordinary works. If the relation (intisâb) is severed, the creation of that seed necessitates much more equipment, power and art than the creation of the huge pine-tree. For it becomes necessary for the pine-tree on the mountain possessed a solid body, which is the work of Qoudrah, to be present together with all its parts and equipment in the ma’nawî tree within the seed, which is the work of Qadar. For the factory of that huge tree is the seed. The tree pertaining to qadar within it manifests in the material and visible world through Qoudrah and becomes a physical pine-tree.}.” The Twenty-Third Flash- The Third Word- Second Impossibility

 

“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 23  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 to say, 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.

What deceives those who perform ‘ibâdah to apparent causes is two things coming together or being together, which is called iktiran; they suppose the two things are real and effective causes (‘illah) for each other. Also, since the non-existence of one thing is the real and effective cause of the ni’mah’s being non-existent, they suppose that the thing's existence is also the real and effective cause of the ni’mah’s existence. They offer their shukr and gratitude to that thing and fall into error. For a ni’mah’s existence results from all the conditions and preliminaries of the ni’mah. Whereas the ni’mah’s non-existence occurs through the non-existence of only a single condition.

For example, someone who does not open the water canal to water a garden is the real and effective cause of the garden drying up and the non-existence of ni’mahs. But the existence of the garden's ni’mahs is dependent on hundreds of conditions besides the man's duty and the ni’mahs come into being through Rabbânî Irâdah and Qoudrah, which are the real and effective cause. Here, understand how clear is the error of this matter and know how wrong are those who perform ‘ibâdah to causes!

Yes, iktiran is one thing and the real and effective cause (‘illah) is another. A ni’mah comes to you. But the intention of a person to bestow it on you is associated with the ni’mah. But it was not the real and effective cause (‘illah). The real and effective cause (‘illah) was the rahmah of Allah. If the man had not intended to give, that ni’mah would not come to you, he would have been the real and effective cause of the ni’mah’s non-existence. But as a consequence of the above rule, the inclination to bestow cannot be the real and effective cause of the ni’mah. It can only be one of the hundreds of conditions.

For example, some of those among the Risale-i Nur students (like Husrev and Re'fet) who have received Janâb-i Haqq’s ni’mahs have confused the iktiran and the real and effective cause (‘illah). They have been extremely grateful to their Ustadh. Whereas, Janâb-i Haqq joined and associated the ni’mah of benefiting from the lessons of Qur'an which He gave to them, and the ni’mah of instructing which He bestowed on their Ustadh. They say: "If our Ustadh had not come here, we would not have received this lesson, so his instruction is the real and effective cause (‘illah) of our benefiting." However, I say:

"O, my Brothers! The ni’mah Janâb-i Haqq bestowed on you and on me came together. The real and effective cause of both ni’mahs is rahmah of Allah. Like you, through confusing the iktiran with the real and effective cause (‘illah), at one time, I too felt much gratefulness towards the hundreds of Risale-i Nur students with diamond pens like you. I would say: 'If it had not been for them, how would a semi-literate unfortunate like myself have served?' Then, I understood that after bestowing on you the sacred ni’mah by means of the pen, He bestowed success on me in this service. He made iktiran one to another; they can not be the real and effective cause (‘illah) of each other. I do not thank you but congratulate you. And you too offer du'â for me and congratulate me, rather than being grateful to me."

It may be understood from this Fourth Matter just how many degrees there are in ghaflah.” The Seventeenth Flash-13th Note- The Fourth Matter

 

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.” The Flashes ( 141 )

 

“KNOW, O FRIEND, that the repetition of the âyah: فَبِاَىِّ آلاَءِرَبِّكُمَا تُكَذِّبَانِ 24 in Surah ar-Rahman at the end of the revealed âyahs pointing to diverse takwînî âyahs. It indicates that humanity’s and the jinns’ disobedience, severe rebelliousness, and great kufr an-ni’mah arise mainly from their blindness to the Ilahî act of bestowing ni’mahs and their ghaflah of Al-Mun’im. Therefore, they attribute ni’mahs to causes and chance and deny Allah’s blessings. Given this, mu’mins must say “Bismillah” when they begin to use or consume a ni’mah. This means that it is from Allah and is taken in His Name and for His sake, not for the sake of means and causes. To Him belongs all shukr and gratitude.” Al-Mathnawi al-Nuri (142 -143)

 

“Furthermore, there is the well-known meaning of hamd: the display of the attributes of Kamâl25 .

How this is achieved: Allah Subhânahu created man and made him a comprehensive summary of the universe and an index of the book of the ‘âlam, which comprises eighteen thousand ‘âlam, and lodged in his essence a sample from each, in which is manifested one of the Names of Taâ’lâ. If man spends all of what is bestowed on him in the way of that for which they were created, for the purpose of performing shukr al-‘urfî which is a sort of hamd, and obeying the Sharî’ah which removes the rust of nature, each of those samples opens a mishkât26 and a window to the ‘âlam which they belong to, and becomes a mirror to the attribute that manifests in that ‘âlam and the Name which manifests there. In this way, with both rûh and material, man becomes a summary of al-‘âlam ash-shahâdah and al-‘âlam al-ghayb and manifests what is manifested on them. Through offering hamd man becomes a place of manifestation for the Ilahî attributes of Kamâl. This is implied by what Muhyi al-Din al-'Arabi said in explanation of the Hadith:كُنْتُ كَنْزًا مَخْفِيًّا فَخَلَقْتُ الْخَلْقَ لِيَعْرِفُونِى 27 That is, I created creation to be a mirror in which I might observe My Jamâl.” Signs of Miraculousness

 

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 لَاعِلْمَ لَنَۤا اِلاَّ مَا عَلَّمْتَنَۤا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

 

1 (There is no Ilah but Allah.)

2 (In the name of Allah)

3 (In, bi -)

4 (I seek help from it)

5 (I swear by it)

6 (Say!)

7 ('recite!' or 'read!')

8 (Name)

9 (perfection)

10 First Word: In respect of being an Ilahî attribute like ‘Ilm and Qoudrah, pre-eternal Kalâm is also infinite. Certainly, if the seas were ink for something infinite, they would never be able to complete them.….

The Second Letter: All the ilham received by malâikah and men, and even by animals, are a sort of Ilahî Speech. The words of this speech are certainly infinite. It means that the âyah is telling us how numerous and infinite are the ilham and words of Ilahî command which the innumerable cohorts of Absolute Sovereignty continually receive.” The Flashes (347-349 )

11 (And your Rabb has revealed ilham to the bee.)

12 (And His rahmah embraces all things,)

13 (And there is nothing but it offers tasbîh Him with hamd)

14 (Verily when He intends a thing, His command is Kun (Be!) and it is)

15 (So glory to Him in Whose hands is the dominion of all thing’s malakût; and to Him will you all be brought back.)

16 (Verily, when He intends a thing, His command is Kun (Be!) and it is.)

17 (disjointed letters)

18 (the command of ‘Be!’)

19 (be)

20 (Verily, when He intends a thing, His command is "Kun (Be)!and it is)

21 (Alif. Lam. Mim and Ta. Sin, Ha. Mim.)

22 O Rab! When a man knocks on the door of a grand palace and it is not opened to him, he knocks on it and calls out in the voice of someone who is familiar to the palace, so that it may be opened. And so this wretched one knocks on the door of the Court of Your Rahmah crying out in the voice of Your well-loved ‘abd Uways al-Qarâni and with his munâjât. Open that Court of Yours to me, as you opened it to him! I cry out as he did: The Words ( 682 )

            اِلٰهِى اَنْتَ رَبِّى وَاَنَا الْعَبْدُ.... وَاَنْتَ الْخَالِقُ وَاَنَا الْمَخْلُوقُ

            وَاَنْتَ الرَّزَّاقُ وَاَنَا الْمَرْزُوقُ.... وَاَنْتَ الْمَالِكُ وَاَنَا الْمَمْلُوكُ

            وَاَنْتَ الْعَزِيزُ وَاَنَا الذَّلِيلُ.... وَاَنْتَ الْغَنِّىُ وَاَنَا الْفَقِيرُ

            وَاَنْتَ الْبَاقِى وَاَنَا الْفَانِى…وَاَنْتَ الْمُجِيبُ وَاَنَا الدَّاعِى

“Ya Ilahanâ! You are our Rabb, for we are mere ‘abds; we are powerless to tarbiyyah our nafs. That is to say, the One who does tarbiyyah us is You! And it is You who is Al-Khâliq, for we are creatures, we are being made! And it is You who is Ar-Razzâq, for we are in need of rizq, we have no power! That is to say, the One who creates us and bestows on us our rizq is You! And it is You who is Al-Mâlik because we are totally owned property; someone other than us has the power of disposal over us. That is to say, it is You who is our Mâlik! And You, You are ‘Aziz! You possess grandeur and sublimity! As for us we look to our baseness and see that on us are manifestations of a mightiness. That is to say, we are mirrors to Your mightiness! And it is You who is Absolute Ghanî because we are indigent and riches are bestowed on us that our indigent hands could not obtain. That is to say, it is You who is rich, the One who gives is You! And You, You are Hayy Who is Bâqî because we, we are dying, and in our dying and in our being resurrected we see the manifestation of a perpetual giver of life! Yes, You, You are Bâqî because we see Your continuation and perpetualness in our transience and perishment! And the One who responds to us and answers us, the Granter of Gifts is You. For all of us beings, we are ever crying out and requesting, entreating, imploring by tongue and by state. And our desires are brought about, our aims are achieved. In other words, the One who answers us is You!...” And so on.” The Letters ( 286 )

23 (Eat not of [meats] on which Allah's name has not been pronounced)

24 (Which of the blessings of your Rabb do you deny?)

25 (Perfection)

26 (A place where a lamp is specially placed)

27 (I was a hidden treasure, so I created creation that they may know Me.)

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