LESSONS / Compilations

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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

ÎMÂN-BELIEF - 1

 

“Îmân is a nûr produced by affirming in detail all the dharûriyyah of religion brought by Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm and the rest in general.” Signs of Miraculousness ( 49 )

 

“Know too that as expounded by Sa'd al-Din al-Taftâzâni," îmân is a nûr that Allah Taâ’lâ instils instantaneously in the hearts of those of His ‘abds that He wishes - that is after they have used their juz’ al-ikhtiyârî. Yes, îmân is a nûr for the human conscience, a ray from the Pre-Eternal Sun, that suddenly bathes in nûr the conscience's malakût. It affords it a feeling of familiarity with all the universe and establishes relations between it and all things. It imparts such ma’nawî strength to a person's heart that he can overcome all the events and misfortunes that beset him. It affords him such breadth he can endure the past and the future. Yes, as îmân is a ray from the Pre-Eternal Sun, so it is a flash of eternal happiness, that is, of the resurrection of the dead. Through the light it emits, the seeds of man's hopes sprout, and the potentialities lodged in his conscience start to grow and to stretch out towards eternity, and the seeds of his potentialities are transformed into a Tree of Tuba.” Signs of Miraculousness ( 50 )

 

“The word مِنْ 1 indicates that hidâyah is both created by Allah and granted to them by Him.

The word "Rabb" indicates that giving hidâyah is the mark of rubûbiyyah, so just as He does  tarbiyyah them with rizq, He does tarbiyyah them with hidâyah.” Signs of Miraculousness ( 69 )

 

“if the bestowal of hidâyah and îmân on someone who experiences the ghastly ma’nawî pains of dhalâlah is considered from the point of view of Tawhîd, the pre-eternal and unfading beauty of One Karîm and Muhsin becomes apparent on the face of that supreme gift, which transforms the insignificant, transitory, and impotent man into the ‘abd-addressee of the One Ma’bûd, Al-Khâliq and Sultân of all the universe, and through his îmân bestows on him -and on all mu’mins according to their degree- eternal happiness and a broad and splendid everlasting world and property. One flash of that beauty makes all the people of îmân companions to itself and makes the pure ones fall in ‘ashq.  If such an event is not considered from the point of view of Tawhîd the man's particular îmân will be attributed either to the nafs, as with the self-centred and self-opinionated Mu'tazilites, or to causes. Then that sparkling gem of Ar-Rahmân, the true price and value of which is Jannah, will be reduced to being a piece of glass and it will no longer reflect the flashes of that sacred beauty.” The Rays ( 16 )

 

The human mind does not have the breadth and scope to measure Janâb-i Haqq

“It is a characteristic of man that when he does tafakkur on something in order to weigh it up, he, first of all, seeks criteria for it and its relations and principles, in his own nafs; then in his fellow humans; and if he cannot find them there, in other contingent beings around him. When he does tafakkur over Al-Wâjib Al-Wujûd, even, Who in no way resembles contingent beings, his quwwa al-wâhimah forces him to take the above-mentioned evil wahm as his principle, and use that deceptive analogy as a telescope. However, As-Sâni’ (Jalla Jalâluhu) cannot be observed from this point, for His Qoudrah cannot be restricted.

The Fifth: His Qoudrah, ‘Ilm, And Irâdah (jalla jalâluhu) are like the light of the sun, وَ لِلّٰهِ الْمَثَلُ اْلاَعْلٰى  they embrace everything and encompass all matters. They cannot be restricted or be compared with anything. Just as they look to the vastest things, like the ‘arsh, so they look to the smallest, like a particle. And just as they create the sun and moon, so they create the eyes of the flea and gnat. And just as they lay down the elevated order of the universe, so they place a fine order in the guts of microscopic organisms. And just as they bind together the celestial bodies and stars, suspended [in space] by that law of His known as gravity, so they order minute particles through a similar law, as infinitesimal samples of them. It is through the intervention of impotence that different degrees occur in qoudrah. So all things are equal in the face of the Qoudrah of the One for whom impotence is impossible. For impotence is the opposite of Qoudrah.” Signs of Miraculousness ( 83-84 )

 

“The human mind does not have the breadth and scope to measure Taâ’lâ’s grandeur, weigh up perfections, or to judge His attributes. This is not possible except in one respect they may be gauged only from the sum total of His artefacts, and from what is manifested of all His works, and from what may be epitomized from all His acts. Yes, an atom can only be a mirror, not the measure.

If you have understood these matters, know that Al-Wâjib Taâ’lâ cannot be compared with contingent beings, for they are as different from one another as are the ground and the Pleiades. Surely you can see that it was because of this false comparison, that with the Naturalists, the Mu'tazilites, and Zoroastrians their quwwa al-wâhimah overpowered their reasons, and they ascribed an actual effect to causes, and the creation of acts to living creatures, and the creation of sharr to one other than Taâ’lâ. With their wahm, they asked how with His grandeur, sublimity, and freedom from defect (tanazzuh) Allah Taâ’lâ would condescend to [create] these base matters and ugly things. How could they shackle the mind with such a wahm? But alas! As a wahm, it afflicts mu’mins also. So be careful to avoid it!” Signs of Miraculousness ( 84 )

 

“KNOW, O FRIEND, that Al-Wâjib Al-Wujûd does not resemble contingent beings, which are absolutely dependent upon Al-Wâjib Al-Wujûd for their existence, in His Essence, Attributes, and acts. For example, in His view, there is no difference between near and far, few and many, small and large, individual and species, part and whole. Unlike the contingent, He acts with ease, in no time, and does not busy Himself with anything. This is why the mind (aql) cannot understand the acts of Taâ’lâ and goes so far as to deny the One Who does them.” Al-Mathnawi al-Nuri (256 )

 

KNOW, O FRIEND, that when you turn to Taâ’lâ supposing that He is One known and recognized, He will become unknown and unrecognized, for your supposition is based on a commonplace, taqlîdî knowledge about Him. In most cases, such knowledge has nothing to do with haqiqah. The meaning it conveys to your mind is far from explaining the absolute Ilahî Attributes. But if you turn to Janâb-i Haqq, accepting Him as One existent but unknown, then rays of ma’rifat of Him will be revealed and the all-encompassing, absolute Ilahî Attributes manifested in the universe will appear in the light of this knowledge.” Al-Mathnawi al-Nuri (185)

 

By the way of deduction (al-istidlâl) Allah can be recognized through the evidences on the universe which are His artefacts, His works and His acts

Consider this: a proof is [in the form of] either the argument from material cause to material effect (limmî) or the argument from effect to cause (innî). This latter is sounder, and it is either based on contingency (imkânî), that is, the argument that since contingent beings (imkân) are equal in respect of being and non-being, there must be [a Necessary Being] who has chosen this,2 or it is based on createdness (hudûthî) that is, the argument that since there are constant change and renewal in beings, there must be One to give them existence (al-mûjid). Each of the above proofs is in respect of either the essences of things or their attributes and in respect of either the giving of existence or the continuation of it. And all of them are either the proof that things are given existence out of nothing (dalîl ikhtirâ'î) or the proof of 'inâyah. The present âyah alludes to all these types of proofs. Included here is [only] a summary of them, for we have explained them in detail in another book.

The proof of 'inâyah is the proof of As-Sâni’ that is indicated by this âyah and consists of the order included in the universe. For the order is a thread to which is attached all benefits and instances of hikmah. All the Qur'anic âyahs that enumerate the benefits of things and mention their hikmahs are 'the weaver' of this proof and are where this argument is manifested. For just as the order, with which all the instances of hikmah and benefits comply, proves the existence of the Orderer, so it demonstrates As-Sâni’s intention and hikmah and repulses the wahm of blind chance and unseeing coincidence.

Now see! If you cannot encompass this elevated order, adorned with bezels of hikmah, with your sight, and you are incapable of understanding it through inductive reasoning, look through the prying eyes of the sciences which are the senses of your species and are formed through the meeting of minds and conjunction of ideas, and are like the ideas of the human race for you will see an order that dazzles the mind. You will know too that each of the physical sciences discloses through the universality of its principles, the order and harmony, the more perfect than which cannot be conceived of. For there is a science [to study] every group of the universe, or there will be [that is, each could sustain a science].

Science consists of universal principles, and this universality demonstrates the beauty of the order. For there can be no universality in something without order. Don't you see that if we say: "All ‘Ulamâ wear white turbans," it is confirming the universality, for there is an order among that group. It leads on from this that by reason of the universality of their principles, all the sciences demonstrate through inductive reasoning a total, all-embracing order; each is a shining proof pointing to the benefits and fruits hanging in bunches from the links of the chains of beings, indicating too the instances of hikmah and advantages concealed in their changing states. The sciences raise the banner of As-Sâni’s hikmah. Each of them is a shining star piercing the darkness and repulsing the shaytans of wahm.

If you like, now disregard the general [order] and consider the following example: a microscopic organism so small it is invisible to the naked eye comprises an extremely fine and wonderful Ilahî machine. Necessarily and self-evidently, this machine, which is contingent in both its essence and attributes and states, did not come into existence of itself without a real and effective cause (‘illah). Like the pans of some scales, contingent beings are equal in respect of both existence and non-existence; if one preponderates, it remains in non-existence. Thus, as all reasonable people agree, there has to be a real and effective cause (‘illah) to make the choice. It is impossible that this should be a natural cause. For the exquisite order of [the machine] necessitates infinite ‘ilm and perfect intelligence, and it is impossible to conceive of these in such causes, about which [the Naturalists] deceive themselves. The causes are simple, few, and lifeless and cannot specify their course or restrict their motions, hesitant as they are between thousands of possibilities, some of which have no primacy. So how does [a cause] follow a specific course and travel a defined path, and how can it choose certain aspects of the possibilities so that it produces this marvellous, well-ordered machine the subtlety of the instances of hikmah of which leave minds in astonishment? You could only convince yourself and feel happy at it if you ascribed to every single particle the intelligence of Plato and hikmah of Galen and you believed that all these particles communicated with each other. And this is a sophistry that would put even the Sophists to shame.

Although the forces of attraction and repulsion form the basis of physical matter in the smallest indivisible atoms, this appears to be the combining of opposites. Yes, the law of attraction and that of repulsion and others are the names of the 'Âdâtullah and Taâla's Sharî‘ah of fitrah, which is called nature. Such laws are acceptable on condition they do not cease being principles and become nature, and exist only in the mind and are not ascribed external existence, and do not cease being merely i’tibârî and become haqiqah, and do not cease to be seen as means and are considered effectual.

Now if you have understood this example [of the microscopic organism] and you have seen its vastness despite its infinitesimal size, and its breadth despite its narrowness, raise your head and observe the universe: you will see the clarity of the proof of 'inâyah and that it is as clear and obvious as the universe. All the Qur'anic âyahs that recount the ni’mahs and recall their benefits manifest this proof. When the Qur'an orders tafakkur, it generally directs the one it addresses to the method of this [deductive] reasoning (istidlâl): فَارْجِعِ الْبَصَرَۙ هَلْ تَرٰى مِنْ فُطُورٍ 3 And this âyah, how [clearly] it points to this proof: اَلَّذ۪ى جَعَلَ لَكُمُ اْلاَرْضَ فِرَاشًا وَالسَّمَٓاءَ بِنَٓاءًۖ وَاَنْزَلَ مِنَ السَّمَٓاءِ مَٓاءً فَاَخْرَجَ بِه۪ مِنَ الثَّمَرَاتِ رِزْقًا لَكُمْۚ 4 Signs of Miraculousness ( 163 - 165 )

 

“The Qur'an's main aim is to instruct the mass of people about its four basic principles, which are proof of the Single Sâni’, nubuwwah, the resurrection of the dead, and justice. Thus, its mention of the universe is secondary and digressive, for purposes of deduction (al-istidlâl), for it was not revealed to teach geography or cosmography (astronomy). It mentions the universe in order to conclude from the Ilahî art in it and its unique order [the existence of] the True Orderer (Jalla Jalâluhu). It is a fact that traces of art, purpose, and order are to be seen in all things, but however, they were formed does not concern us since it is unconnected with the main aim.” Signs of Miraculousness ( 194 )

 

Recognition Of The Doer From His Works

“The mighty book of the universe both teaches us the takwînî âyahs concerning Wujûd and Wahdah, and it testifies to all the attributes of perfection (kamâl), beauty (jamâl), and glory (jalâl) of that Zuljalâl One. And they prove the perfection of the Ilahî Essence faultlessly and without defect. For it is obvious that perfection in a work points to the perfection of the act which is the source and origin of the work. And the perfection of the act points to the perfection of the name, and the perfection of the name, to the perfection of the attribute, and perfection of the attribute to the perfection of the essential qualities, and the perfection of the qualities point by hads, necessarily and self-evidently to the perfection of the essence possessing those qualities.

For example, the perfect embroideries and adornments of a faultless palace indicate the perfection of a master builder's acts behind them. And the perfection of the acts shows the perfection of that active master's titles and names, which demonstrate his rank. And the perfection of the names and titles show the perfection of the other attributes qualifying the master builder's art. And the perfection of the art and attributes show the perfection of the abilities and essential capacity of that craftsman, which are called the essential shuûn. And the perfection of those essential shuûn and abilities show the perfection of the master's essential nature.

In exactly the same way, the faultless works observed in al-‘âlam, which manifest the mystery of هَلْ تَرَى مِنْ فُطُورٍ 5 , this art in the well-ordered beings of the universe, point observedly to the perfect acts of an active possessor of power. And those perfect acts point clearly to the perfect Names of a Zuljalâl Fa’il. And that perfection of Names necessarily points to and testifies to the perfect attributes of the Zuljamâl One signified by the Names. And certainly, those perfect attributes point and testify to the perfect shuûn of the Zulkamâl One qualified by the attributes. And those perfect shuûn point with haqq al-yaqîn to the perfect Essence of the One possessing the shuûn that they indicate that all the sorts of perfection to be seen in the whole universe are but âyahs of His perfection (kamâl), hints of His glory (jalâl), and allusions to His beauty (jamâl), and pale, weak shadows in relation to His perfection.” The Words ( 313 )

 

There appears visible to our eye the comprehensive, permanent, orderly and awesome haqiqah of a pervading incessant activity spread across the whole universe which changes, transforms, and renews all beings in samâwât and on earth. Within the haqiqah of that complete activity with hikmah, what is clearly perceived is the haqiqah of the manifestation of Rubûbiyyah, and in turn, within the haqiqah of that manifestation of Rubûbiyyah which spreads out rahmah in every aspect of it, what is inevitably recognisable is the appearance of the haqiqah of Ulûhiyyah.

From behind the veil of this continuous activity with hikmah and domination, the deeds of a Fâ‘il Who is Qadîr and ‘Alîm can be perceived as though seen.

And from behind the veil of these tarbiyyah and administering deeds of Ar-Rabb, the Ilahî  Names, manifest in all things, can be immediately perceived.

Then behind the veil of Al-Asmâ Al-Husnâ manifesting itself with Glory and Beauty (Jalâl and Jamâl), can be deduced to the existence and reality of the ‘seven sacred attributes’, at the degree of ‘ilm al-yaqîn, rather ‘ayn al-yaqîn, even haqq al-yaqîn6 .

And even these seven Sacred attributes, according to the testimony of all creation, and all their endless manifestations in a life-giving, powerful, knowledgeable, all-hearing, all-seeing, volitional and speech-endowed form, there appears to the eye of îmân in the heart, self-evidently, necessarily and with ‘ilm al-yaqîn the existence of Al-Wâjib Al-Wujûd that is described by these attributes, a Wâhid Who is Ahad known by these Names, a Fâ’il Who is Fard and Samad behind these activities, in a way more evidential and brilliant than the sun.

For a beautiful and profound book and a well-built house clearly requires the act of writing and building; and the acts of writing beautifully and building well clearly require the titles of writer and builder; and the names of writer and builder clearly imply the arts and attributes of writing and building; and these arts and attributes self-evidently necessitate a being who will be the owner of these titles and attributes, and be the artist and craftsman. For just as it is not possible for there to be a deed without a doer, and a name without a possessor, so too it is impossible for there to be an attribute without an owner, and a craft without a craftsman.

Thus, based on this haqiqah and principle, the universe with all the beings it contains resembles a collection of profound books and letters written by the pen of Qadar, and countless buildings and palaces constructed with the hammer of Qoudrah. Each of these singly in thousands of ways and together in uncountable ways utters the following testimony: These innumerable deeds of Rabb and Rahmân, and the endless manifestations of the thousand and one Ilahî Names which are the source of the deeds, and the infinite manifestations of the seven attributes of Subhân which are the source of the Beautiful Names, in endless and infinite ways point to and testify to the necessary existence and Wahdah of a Zuljalâl One Who is pre-eternal and post-eternal, and is the source of those all-embracing, sacred seven attributes and is qualified by them.

And so too all the instances of beauty, loveliness, perfection, and exquisiteness found in those beings self-evidently testify all together to the sacred beauties and perfections of the deeds of Rabb, and the Ilahî Names, and attributes of Samad, and shuûnah of Subhân, which are fitting and worthy of them, and to the sacred jamâl and kamal of the Most Pure and Holy Essence (Zhât Al-Aqdas).

So the haqiqah of Rubûbiyyah that manifests itself within the haqiqah of activity reveals and makes itself known in shuûnah and acts such as creating, originating, fashioning and bringing into being, with ‘Ilm and hikmah; determining, forming, administering and changing with regularity and balance; transforming, causing to descend and perfecting, with purpose and Irâdah; and feeding, nurturing, and bestowing generosity and bounty, with tenderness and rahmah.

And within the haqiqah of the manifestation of Rubûbiyyah, the haqiqah of the immediately perceived revelation of Ulûhiyyah makes itself known and recognized through the compassionate and munificent manifestations of Al-Asmâ Al-Husnâ and through the Jalâl and jamâl manifestations of the seven affirmative attributes: Hayât (Life), ‘Ilm (Knowledge), Qoudrah (Power), Irâdah (Will), Sam’ (Hearing), Basar (Sight), and Kalâm (Speech).

Just as the attribute of Kalâm makes His Most Sacred Essence known through wahy and ilham, so too the attribute of Qoudrah makes the Most Sacred Essence (Zhât Al-Aqdas) known through its skilled works and effects, each of which is like a word assuming external shape. Presenting the universe from end to end under the aspect of a material Furqân, it describes and makes known Al-Qadîr Zuljalâl.

As for the attribute of ‘Ilm, it makes known to the number of creatures, the attributes of a single Most Sacred Essence (Zhât Al-Aqdas), through each of the hikmah, well-ordered and balanced objects of creation, through each creature administered, directed, adorned, and made distinct by Allah's ‘Ilm.

As for the attribute of Hayât, it is proven not only by its own evidences, but also by all the works that proclaim Qoudrah, by all the well-ordered, wise, balanced and adorned forms and states that indicate ‘Ilm, as well as by all proofs of all other attributes. Thus Hayât, showing as witnesses all animate beings, which act as mirrors reflecting those abundant proofs, makes known Al-Hayy Who is Qayyûm.

It is also this attribute that constantly changes the universe, in order to produce in it ever-fresh and various manifestations and embroideries, and turns it into a supreme mirror composed of countless smaller mirrors. Similarly, the attributes of Seeing and Hearing, Willing and Speaking, each reveal and make known as great as the universe the Most Sacred Essence (Zhât Al-Aqdas).

Then, too, just as the attributes point to the existence of the Zuljalâl One, they also indicate most manifestly the existence and reality of life and the livingness and permanence of that Essence. For Knowing is a sign of Life; Hearing is an indication of Life; Seeing belongs only to the living; Will takes place only with Life. Purposive Power is found only in living beings, and Speech is a task for those endowed with Knowledge and Life.

It follows from the foregoing that the attribute of Hayât has proofs seven times as numerous as the universe, and has evidences that proclaim its own existence and the existence of the One possessing it, whereby it has come to be the foundation and source of the attributes, the origin and support of Al-ism al-â’dham. Since the Risale-i Nur establishes this first haqiqah with powerful proofs and clarifies it, we will content ourselves now with the above reference as a drop from this ocean.

THE SECOND HAQIQAH: This is Ilahî discourse, which proceeds from the attribute of Kalâm. According to the mystery of the âyah: لَوْ كَانَ الْبَحْرُ مِدَادًا لِكَلِمَاتِ رَبِّى 7 Ilahî Kalâm is infinite. The clearest sign demonstrating the existence of a being is his speech. This haqiqah, therefore, constitutes an infinite testimony to the existence and wahdah of the Pre-Eternal Mutakallim.” The Rays (167-170)

 

“Miracles are to prove the claim of nubuwwah, persuading those who deny and not to compel. Therefore, miracles have to be displayed to those who hear the claim of nubuwwah at a degree that will persuade them. Just as displaying them all over the world self-evidently to a degree compelling is contrary to hikmah of Al-Hakîm Zuljalâl, it is also contrary to the mystery of man's accountability through the obligations placed on him by Allah. For the mystery of man's accountability requires "opening the door to the mind (aql), not taking its will away." The Thirty-First Word-Addendum-Third Point

 

“All the states and acts of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm may testify to his sidq and nubuwwah, but not all the states and acts of his have to be wondrous. For Janâb-i Haqq sent him in the form of a human being so that he may be a guide and imam to the acts and deeds of man in by means of which they attain happiness of the world and the âkhirah and to their social affairs and so that he may display disposal of Ilahî Qoudrah and Rabbânî art that are wondrous within the customary, each of which is a miracle of Ilahî Qoudrah. He could not have been an imam personally if he had abandoned the human state and become wondrous; he could not have instructed with his acts, states and demeanour. But only to prove his nubuwwah to the obstinate people, he became the place of manifestation for wondrous works and displayed miracles on occasion, when the need arose. But as a requirement of examination and trial which is the mystery of man's accountability, certainly, miracles would have not occurred in an evident degree and to a degree that would compel to confirm willingly or unwillingly. Because the mystery of testing and the hikmah of man's accountability requires opening the door to the mind (aql) and not taking the mind’s will away. The will of the mind does not remain if it is so evident. Abu Jahl may believe as Abu Bakr believed. Test and man’s accountability through the obligations placed on him by Allah may remain fruitless. Coal and diamond would have remained at the same level.” The Nineteenth Letter-Fourth Subtle Sign-First Principle

 

Îmân is a single haqiqah, which, composed of its six pillars, cannot be divided up. It is a universal that cannot be separated into parts. It is a whole that cannot be broken up. For each of the pillars of îmân proves the other pillars with the proofs that prove itself. They are all extremely powerful proofs of each other. In which case, a bâtil idea that cannot shake all the pillars together with all their proofs, in the view of haqiqah, cannot negate any one of the pillars, or even a single haqiqah, and cannot deny them. Under the veil of non-acceptance, one might only, by shutting his eyes, commit obstinate kufr. He falls into ‘kufr al-mutlaq’ by degrees and ruins his humanity, and goes to Jahannam, both physically and ma’nawî.” The Rays ( 256 )

 

“One time when events like old age, exile, illness, and defeat were shaking my being it coincided with a period of ghaflah. Causing me grievous anxiety that my being, to which I was intensely attached and with which I was captivated, indeed all creatures, were departing for non-existence, I once again had recourse to the âyah حَسْبُنَا اللّٰهُ وَنِعْمَ الْوَكِيلُ . It told me: "Note my meaning carefully and look through the telescope of îmân!"

So I looked and with the eye of îmân and saw that like all mu’mins, my minuscule being was the mirror of a limitless being, and through infinite expansion, the means of gaining innumerable existences, and a word of hikmah producing the fruits of numerous permanent existences far more valuable than itself. I knew with ‘ilm al-yaqîn that in this connection to live for an instant was as valuable as an eternal existence. For through the consciousness of îmân by understanding that this being of mine was the work of art, artefact, and manifestation of Al-Wâjib Al-Wujûd, through being saved from the wild wahm and innumerable separations and from the pains of innumerable mutual separations, I knew that there was a permanent union in a temporary separation with all the beings that I loved and formed relations and bonds of brotherhood with the number of Ilahî acts and Names connected with beings and especially living beings. And so, through îmân and the relation (intisâb) in îmân, like all mu’mins, my existence gains the nûrs of innumerable existences without separation. Even if it departed, they would remain behind it, and it would be happy as though it had remained itself.

In short, death is not separation, it is union; it is a change of abode; it is the producing of an eternal fruit.” The Flashes ( 324 )

 

“The heart is the seat of îmân; the mind is where the nûr of îmân is reflected.

Sometimes it is a mujâhid, sometimes it is a sweep; if the waswasas and odds in the mind do not enter into the heart,  îmân and the conscience will not be shaken.

For if as some people suppose îmân is in the mind, numerous possibilities will be the pitiless enemies of haqq al-yaqîn, which is the rûh of îmân.

The heart and conscience are the seats of îmân. Hads and ilham are evidence for îmân. A sixth sense, the way of îmân. Thought and intellect, the watchmen of îmân.” The Words ( 766 )

 

“The word (قلوبهم)8 precedes hearing and sight because it is the seat of îmân; and because the first evidences of as-Sâni’ are manifested from the heart's consultation with its nafs, and from the conscience referring to its fitrah. For when a person consults his nafs, he feels an acute sense of powerlessness that drives him to seek out a point of support, and he perceives his clamouring need to fulfil his hopes and is compelled to find a source of assistance. But there is no support to be found and no help except in îmân.

What is meant by the heart is the Rabbânî subtle faculty - not the piece of flesh shaped like a pine-cone - the emotions of which are manifested in the conscience and the thoughts of which are reflected in the mind. The term heart indicates that the Rabbânî subtle faculty is to man's ma’nawî dimensions what the cone-shaped piece of flesh is to the body. For just as the physical heart is a life-machine that pumps the water of life to all the parts of the body, and if it is obstructed or ceases from activity, [life departs and] the body stiffens; so the subtle inner faculty dispenses the nûr of true life to all the parts of the corpus composed of man's ma’nawî aspects, and his states of rûh (hâl), and hopes. And if, Allah forbid, the nûr of îmân fades away, his being, with which he contends with the universe, becomes like a motionless spectre, dark in its entirety.” Signs of Miraculousness ( 85 )

 

“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 tariqs 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.9

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

 

“Imam-i Rabbânî, the Mujaddid of the Second Millenium, Ahmad Faruqi (ra), said: "In my opinion, the unfolding and clarification of a single of the haqiqahs of îmân is preferable to thousands of azwâq and karâmât. Moreover, the aim and result of all the tarîqahs are the unfolding and clarification of the haqiqahs of îmân." Since a hero of tarîqah like Imam-i Rabbani made such a pronouncement, the Words, which expound the haqiqahs of îmân with perfect clarity and proceed from the mysteries of the Qur'an, can indeed yield the results sought from walâyah.” The Letters ( 418 )

 

“The Words and those Nûrs, which proceed from the Qur'an, are not only scholarly matters pertaining to the mind (aql), they are rather matters of îmân which pertain to the heart, the rûh, and hâl10 . They resemble most elevated and valuable Ma’rifatullah.” The Letters ( 419 )

 

 

اَللّٰهُمَّ يَا اَرْحَمَ الرَّاحِمِينَ وَ ارْحَمْ اُمَّةَ مُحَمَّدٍ عَلَيْهِ الصَّلاَةُ وَ السَّلاَمُ وَ نَوِّرْ قُلُوبَ اُمَّةِ مُحَمَّدٍ عَلَيْهِ الصَّلاَةُ وَ السَّلاَمُ بِنُورِ اْلاِيمَانِ وَ الْقُرْآنِ وَ نَوِّرْ بُرْهَانَ الْقُرْآنِ وَ عَظِّمْ شَرِيعَةَ اْلاِسْلاَمِ آمِينَ

1 (from)

2 Imkân is defined as: Contingent beings. The entire creation. The existence of them and non-existence of them have the same possibility. Whatever exists other than Al-Wâjib Al-Wujûd. Allah, Who is Al-Wâjib Al-Wujûd chooses the existence of them, through His will and Irâdah and gives them a particular essence, a specific form, a distinct identity, particular attributes, qualities with hikmah, and beneficial organs from amongst the infinite possibilities.

“in the terminology of ‘Ilm al-Kalâm, contingency (imkân) is the equality on the two sides (Al-imkân musawî ad-darafayn). That is, if there is not a cause, things which are not necessary (wâjib) and unattainable but contingent and the attainment of which are possible are equal in regard to existence and non-existence, there is no difference. Few or many, big or small are the same in regard to this contingency (imkân) and equality.

Thus, creatures are contingent, and since within the sphere of contingency (imkân) their existence and non-existence are equal, it is as easy for the boundless pre-eternal qoudrah of Al-Wâjib Al-Wujûd to give existence to a single contingent being as it is to give all contingent beings existence, He clothes everything in an appropriate existence, spoils the balance of non-existence. And when the being's duties are completed, He takes off its garment of external existence and sends it apparently to non-existence, but in fact, sends it to a ma’nawî existence within the sphere of ‘Ilm.” The Rays ( 625 )

Wujûb is defined as: The totality of the Ilahî essence, Shuûnah, Attributes and Names.

3 (So turn your vision again; do you see any flaw?/61:3)

4 (Who has made the earth a resting-place for you and the samâ a canopy, and has sent down water from the sky and thereby brought forth fruits for your rizq./2:22)

5 (Do you see any flaw?)

6 1-‘Ilm al-yaqîn: Acquiring certain knowledge with the way of ‘Ilm. That is, knowing the existence of something with its proofs.

2-‘Ayn al-yaqîn: Acquiring certain knowledge by seeing. That is, the way to know something by seeing with the eye.

3-Haqq al-yaqîn: Acquiring certain knowledge with the haqiqah of knowledge. That is the way of knowing something by getting inside of it. We explain these three words by the lesson we took from our beloved Ustadh Hazrat Bediuzzaman. For example: If we see some smoke from a far distance, we will know that there is a fire. This is called ‘Ilm al-yaqîn. If we get closer to that smoke, we will see the fire with our eyes. This is called ‘Ayn al-yaqîn. Then if we get inside the nûr of the fire, we will understand the heat of it. This is called Haqq al-yaqîn” Miftah-ül Îmân-93

7 (Were the sea to become ink for the words of my Rabb)

8 (their hearts)

9 “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)

10 (States of rûh)

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