بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ
ÎMÂN-BELIEF - 2
“Tawhîd is of two sorts. For example, if the goods of a rich man arrive in a market or a town, there are two ways in which one may know they are his. One is briefly and simply, as with ordinary people, which is: "No one apart from him is capable of owning this vast amount of goods." But when under the supervision of a common man such as that, much of it may be stolen. Many others may claim ownership of parts of it. The second sort is this: through reading his writing on every packet, recognizing his signature on every roll, and seeing his seal on every bill, the man declares: "Everything belongs to that person." Here, everything in a ma’nawî manner shows the important man. Similarly, the Tawhîd is of two sorts:
One is Tawhîd al-‘âmi and dhâhirî, which says: "Janâb-i Haqq is One, He has no sharik or like. This universe is His."
The Second is Tawhîd al-haqîqî, which through seeing on everything the stamp of His Qoudrah, the seal of His Rubûbiyyah, and the embroidery of His pen, is to open a window directly onto His nûr from everything and to confirm and believe with almost the certainty of shuhûd that everything emerges from the hand of His Qoudrah and that in no way has He any sharik or assistant in His Ulûhiyyah or in His Rubûbiyyah or in His sovereignty, and thus to attain to a sort of perpetual hudhur.” The Words ( 299 )
“Our brother Younger Ali who has a great rûh, also is a hero of the blessed and carries the meanings of both Abdurrahmân and Lütfi and Hâfidh Ali the Elder, asks a question. Whereas the answer to that question is addressed in a hundred places in the Risale-i Nur. He asks: “What is it for, such a degree of numerous emphasis on the pillars of îmân in the Risale-i Nur? The former hojas have taught us that the îmân of an ordinary mu’min is like the îmân of a great walî.
The Answer: Foremost Âyet-ül Kübra1 , in the discussions about the degrees of îmân, and near its end the statement and rule of Imam-i Rabbânî, the Mujaddid of the Second Millennium, which says: “The endpoint of all the tarîqahs and their greatest aim is the unfolding of the haqiqahs of îmân. And to clarify a single matter of îmân decisively is far better than thousands of karâmât and kashfs”, and the part of the letter at the end of Âyet-ül Kübra2 which is taken from the Addendum, and its statement completely, are answers to this question. Also, the Tenth Matter about the repetition of the Qur’an in The Risale on the Fruits, the hikmah of the repeated and numerous emphasis on Tawhîd and the pillars of îmân in the Qur’an is completely present in just the same way in the Risale-i Nur which is a true tafsir of it, is too an answer.
Furthermore, the explanations of the parts of the Risale-i Nur which state that îmân and îmân al-tahqîqî, îmân al-taqlîdî, îmân al-ijmâlî and îmân al-tâfsîlî remain unshaken and withstand all assaults, waswasas and doubts, are such an answer to the letter of Younger Ali who has a great rûh, that it leaves no need for us.
Second Aspect: Îmân is not restricted to an ijmâlî and taqlîdî assent. It has degrees and unfoldings from a seed to a large date tree and from the resembling of the sun which appears in the mirror in the hand to the reflection of the sun on the surface of the sea, and even to the sun itself, îmân has such numerous haqiqahs. The thousand and one Ilahî Names and the other pillars of îmân have so many haqiqahs which pertain to the haqiqahs of the universe that the people of haqiqah have agreed unanimously “the greatest of all ‘ilm, ma’rifat and human perfections is îmân and the sacred ma’rifatullah detailed and evidenced which comes from îmân al-tahqîqî.
Yes, îmân al-taqlîdî may be swiftly defeated by doubts. Îmân al-tahqîqî which is far more powerful and far more comprehensive has many more degrees. Among these degrees, the degree of ‘ilm al-yaqîn3 may withstand against thousands of doubts with the strength of its many evidences. Whereas, îmân al-taqlîdî may sometimes be defeated against a single doubt.
Also, a degree of îmân al-tahqîqî is the degree of ‘ayn al-yaqîn which contains so many degrees. Rather, it has degrees of manifestations to the number of the Ilahî Names. It reaches a degree in which it may read the whole universe like a Qur’an.
Also, one of its degrees is haqq al-yaqîn. This too has many degrees. Even if the armies of doubts attack a person with such îmân they cannot provoke any confusion. And the thousands of volumes of books from the ‘Ulamâ of ‘ilm al-Kalâm which were written based on mind and logic have shown only one way of that ma’rifat of îmân that is based on proofs and reasoning. And the hundred of books of people of haqiqah, which are based on kashf and zawq, have demonstrated a different aspect of that ma’rifat of îmân. However, the miraculous highway of the Qur’an and the haqiqahs of îmân and sacred ma’rifat that it shows is far beyond than those ‘ulamâ and awliyâ in strength and loftiness.
Thus through interpreting (tafsir) this all-embracing, universal and elevated highway of ma’rifat, in the name of the Qur’an and îmân, the Risale-i Nur defends and resists against the universal destructive currents which for a thousand years are working against the Qur’an and to the detriment of Islam and humanity on account of ‘âlams of non-existence. Indeed, it needs infinite emphasis so that it may withstand the infinite enemies and with the nûr of the Qur’an, it may become the means of preserving the îmân of the people of îmân.
The noble hadith narrates that: “To have one person embrace îmân through you is better for you than a desert full of red sheep” “Sometimes an hour’s tafakkur is better than a year’s ‘ibâdah.” In fact, the great importance the Naqshis attach to silent dhikr is in order to reach tafakkur of this kind.” Emirdağ Addendum-1 (103-104)
“As tahqîqî îmân moves from ‘ilm al-yaqîn closer to haqq al-yaqîn it can no longer be eradicated. This was the judgement made by ahl al-kashf and tahqîq who have said: At the hour of sakarât, shaytan can cause uncertainty only in the mind (aql) by using its waswasa to bring doubts. Whereas this type of tahqîqî îmân does not remain with the mind (aql) alone. Rather, it spreads into the heart, the rûh, the sirr and settles in such subtle faculties that shaytan cannot reach them. Îmân of such people is preserved.
One path, which serves to reach this level of tahqîqî îmân, is to reach the haqiqah through perfect walâyah, and with kashf and shuhûd. This is a special path for the very special khawass. It is to have îmân at the level of shuhûd.
The Second Path is an evidential and Qur’anic style which, from the perspective of îmân in the ghayb, derives from the faydh of the mystery of wahy. It is to confirm the haqiqahs of îmân through the union of the heart and the mind which reaches the degree of strength found in the level of haqq al-yaqîn, and at the level of ‘ilm al-yaqîn which reaches the degree of necessity and clarity. The elect students of the Risalet-un Nur can see that this second path is the foundation, basis, rûh and haqiqah of the Risale-i Nur. If others too look with fairness, they will see that the Risalet-un Nur shows that the paths contrary to the haqiqahs of îmân are at the degree of improbability, impossibility and inconceivability.” Kastamonu Addendum ( 25 )
“Muhyiddîn Bin 'Arabî said in his letter to Fakhraddîn Râzî: "To know Allah is different from knowing His existence." What does this mean, and what was the purpose of raising this question?
Firstly: In the introduction to the Twenty-Second Word, which you read to him, the comparison and example showing the difference between the Tawhîd al-haqîqî and Tawhîd adh-dhâhirî (al-‘âmi) point to this purpose. While the Second and Third Stopping-Places of the Thirty-Second Word and its Aims, elucidate it.
And Secondly: Muhyiddîn Bin 'Arabî said that to Fakhraddîn Râzî, who was an imam on ‘ilm al-Kalâm because the explanations of the imams of the Usul ad-dîn and the ‘Ulamâ of ‘ilm al-Kalâm concerning the aqâid and the existence of Al-Wâjib Al-Wujûd and Ilahî Tawhîd were insufficient in his view.
Yes, the ma’rifatullah gained by means of ‘ilm al-Kalâm does not provide a perfected ma’rifat and a complete hudhur. However, when it is gained through the method of the Qur'an of Miraculous Exposition, it affords both complete ma’rifat and provides a complete hudhur. Inshallah, all parts of the Risale-i Nur perform the duty of an electric lamp on that nûr-filled highway of the Qur'an of Miraculous Exposition.
Also, however deficient the ma’rifatullah Fakhraddîn Râzî obtained by means of ‘ilm al-Kalâm appeared in Muhyiddîn Bin 'Arabî's view, the ma’rifat obtained by the way of Tasawwuf is deficient to the same degree in relation to the ma’rifat obtained through the mystery of the legacy of nubuwwah directly from Al-Qur’an Al-Hakîm. For in order to attain a constant hudhur, the way of Muhyiddîn Bin 'Arabî' says: لاَ مَوْجُودَ اِلاَّ هُوَ 4 goes so far as to deny the existence of the universe. As for the others, again to gain a constant hudhur, they say: لاَ مَشْهُودَ اِلاَّ هُوَ 5 enter a strange state as though casting the universe into absolute oblivion.
As for the ma’rifat obtained from Al-Qur’an Al-Hakîm, in addition to providing a constant hudhur, it neither condemns the universe to non-existence nor does it imprison it in absolute oblivion. It rather releases it from purposelessness and employs it in Janâb-i Haqq's name. Everything becomes a mirror of ma’rifat. As Sa'di Shirazi said:دَرْ نَظَرِ هُوشِيَارْ هَرْ وَرَقِى دَفْتَرِيسْتْ اَزْ مَعْرِفَتِ كِرْدِگَارْ 6 It opens up a window in everything onto ma’rifat of Janâb-i Haqq.
In some of the Words, we have illustrated the differences between the way of the ‘Ulamâ of ‘ilm al-Kalâm and the true highway taken from the Qur'an with the following comparison: For example, in order to obtain water, some dig down under mountains bring water from a distant place by means of pipes. Some dig wells everywhere and draw water. The first sort is fraught with difficulties; the pipes become blocked or broken. But for those who know how to dig wells and draw water, they can find water everywhere without any trouble.
In exactly the same way, the ‘Ulamâ of ‘ilm al-Kalâm cut causes at the extremities of ‘âlam with the impossibility of causality and causal chains, then with that, they prove the existence of Al-Wâjib Al-Wujûd. They travel a long road. However, the true highway of Al-Qur’an Al-Hakîm finds water everywhere and draws it. Like the Staff of Mûsâ, each of its âyahs causes water to flow forth wherever it strikes. It makes everything recite the rule: وَ فِى كُلِّ شَيْءٍ لَهُ آيَةٌ تَدُلُّ عَلَى اَنَّهُ وَاحِدٌ 7 Also, îmân is not obtained only through ‘ilm; many of the subtle faculties have their share in îmân. Just as when food enters the stomach, it is distributed in various ways to various members according to their degree the rûh, heart, sirr, nafs and other subtle faculties receive their share and absorb the matters of îmân which come through ‘ilm, after entering the stomach of the mind. If they do not receive their share, it is deficient. Thus, Muhyiddîn Bin 'Arabî was reminding Fakhraddîn Râzî of this point.” The Twenty-Sixth Letter Fourth Topic Second Matter
“As for life, if it is without îmân or because of rebelliousness, îmân is ineffective,8 it will produce pains, sorrows and grief far exceeding the superficial, fleeting enjoyment it brings. Because, since, contrary to the animals, man possesses a mind and he thinks, he is connected to both the present time and to the past and the future through his fitrah. He can obtain both pain and pleasure from them. Whereas, since the animals do not think, the sorrows arising from the past and the fears and anxieties arising from the future do not spoil their pleasure of the present. Since man, if he has fallen into dhalâlah and ghaflah the sorrows arising from the past and the fears and anxieties arising from the future spoil that limited pleasure, give severe pain. Especially if the pleasure is illicit; then it is like an altogether poisonous honey.
That is to say, from the point of view of the pleasure of life, man falls to a level a hundred times lower than the animals. In fact, life for the people of dhalâlah and ghaflah, and indeed their existence, rather their universe, is the day in which they find themselves. From the point of view of their dhalâlah, all the time and universes of the past are non-existent and are dead. So their minds, which connect them to the past and the future, produce darkness and blackness for them. Due to their lack of belief, the future is also non-existent. Furthermore, because they think, the eternal separations resulting from this non-existence continuously produce darkness to their lives.
Whereas, if îmân becomes the life of life, then through the nûr of îmân, both the past and the future times are illuminated and find existence. Like present time, it produces elevated, ma’nawî azwaq and nûrs of existence for the rûh and heart-in respect of îmân. There is an explanation of this haqiqah in the 'Seventh Hope' in the Risale For The Elderly. You may refer to that.
Life is thus. If you want the pleasure and enjoyment of life, give life to your life through îmân, and adorn it with fardh, and preserve it by abstaining from sins.” The Words (158)
“Amongst the ‘Ulamâ of Islam, the differences between Islam and îmân have been a subject of discussion. One group has said, “they are the same”, while another has said, “they are not the same, but one cannot be without the other.” They have expressed various ideas like this. I understood the following difference:
Islam is iltizâm; îmân is idh'ân. To put it another way, Islam is supporting the haqq and is submission and obedience to it, and îmân is acceptance and assent to the haqq. Long ago I saw certain irreligious people that were fervently supporting the injunctions of the Qur'an. Which means, in one respect that irreligious reflected Islam through iltizâm of the haqq; he was called “a Muslim without religion.” Then later I saw certain mu’mins who did not support the injunctions of the Qur'an, they did not have iltizâm, and they reflected the term "a non-Muslim mu’min."
Can îmân without Islam be the means of salvation?
The Answer: Just as Islam without îmân is not the means of salvation, neither can îmân without Islam be the means of salvation. Falillahilhamdu wal-minnatu9 , through the faydh of the Qur'an's ma’nawî miraculousness, the comparisons of the Risale-i Nur have demonstrated the fruits and results of the religion of Islam and Qur'anic haqiqahs in such a way that even if someone without religion understands them, it is not possible for him not to support them. And they have shown the evidences and proofs of îmân and Islam in such powerful fashion that if a non-Muslim even understands them, he is certain to assent to them. Although he would be a non-Muslim, he would believe. Yes, the Words show the fruits of îmân and Islam to be sweet and delectable like the fruits of the Tuba-tree of Jannah and show their results to be pleasant and agreeable like the pleasures of happiness in this world and the next. They, therefore, induce in those who see them and know them a feeling of infinite partiality, iltizâm and submission. And they have demonstrated proofs as powerful as the chains of beings and numerous as minute particles so that they afford infinite idh'ân and strength of îmân. On certain occasions even, when testifying to îmân in the awrâd of Shah Naqshband and saying, عَلَى ذلِكَ نَحْيَى وَ عَلَيْهِ نَمُوتُ وَ عَلَيْهِ نُبْعَثُ غَدًا10 I have felt an infinite feeling of partiality. If the whole world was given to me, I could not sacrifice a single haqiqah of îmân. It causes me extreme distress to imagine the reverse of a haqiqah of îmân for a minute even. Even if the whole world was to be given to me, my nafs would submit without hesitation for the existence of a single haqiqah of îmân. When I say, وَ آمَنَّا بِمَا اَرْسَلْتَ مِنْ رَسُولٍ وَ آمَنَّا بِمَا اَنْزَلْتَ مِنْ كِتَابٍ وَ صَدَّقْنَا 11 I feel an infinite strength of îmân. I think that the opposite of all the haqiqahs of îmân is rationally impossible, and I consider the people of dhalâlah to be infinitely foolish and crazy.” The Ninth Letter-Fourthly
“The meaning of the non-mu’min Muslim and the non-Muslim mu’min is this: At the early period of the Freedom12 , I was seeing irreligious people, those who penetrated among the members of the Party of Union and Progress13 ; they accepted that Islam and the Sharî’ah of Ahmad contain profitable and valuable sublime principles for the social life of humankind and particularly for the politics of the Ottoman and they were supporters of the Sharî’ah of Ahmad with all their strength. At that point, they were Muslims, that is although they were supporters of haqq and had iltizâm of haqq they were not mu’mins. That is to say, they were deserving of being categorized as a non-mu’min Muslim. But now, although he is a supporter of the European methods and the currents of bid’ah which impairs the Sharî’ah under the name of civilization, one carries îmân in Allah, the âkhirah and the Prophet and knows himself as a mu’min. Since he does not perform iltizâm and true support to the laws of the Sharî’ah of Ahmad, which are haqq and haqiqah, he becomes a non-Muslim mu’min. As Islam without îmân can not be the means of salvation, neither îmân can withstand without Islam knowingly. It can be said, it can not give salvation.” Barla Addendum (349)
“Together with pointing out to mankind in the samâwî scriptures great rewards like Jannah and terrible punishments like Jahannam, Janâb-i Haqq gives guidance, and many admonishments, reminders, threats and encouragement. Despite, there are so many causes of hidâyah and istiqâmah, the people of îmân are defeated in the face of the feeble, repellent wiles of shaytan's party, which are without merit. At one time this caused me much thought. How is it, I wondered, that while they have îmân, they pay no attention to Janâb-i Haqq's severe threats? How have they not lost their îmân? According to the mystery of the âyah, اِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا 14 they are carried away by shaytan's weak wiles, and rebel against Allah. Some of my own friends, even, although they affirmed a hundred lessons of haqiqah they had received from me by heart and had an excessively good opinion of me and relations with me, were carried away by the unimportant and hypocritical compliments of a corrupt person who had no heart and assumed a position in favour of him and against me. “Fasubhanallah!”, I exclaimed, "can man fall so low? What a false man he was." I had a ghiybah of the man and committed a sin.
Later, the haqiqah explained in the previous Indications unfolded and illuminated many obscure points. Lillahilhamd, through its nûr I understood both that Al-Qur’an Al-Hakîm's powerful encouragement and assurances are completely in place, and that the people of îmân being deceived by the wiles of shaytan is not due to lack of îmân or weakness of îmân. I understood too that one who commits kabâir does not become a kâfir, and that the Mu'tazilites and some Kharijite sects are in error by stating that "Someone who commits a kabâir either becomes a kâfir or is in a state between îmân and kufr," and that unfortunate friend of mine sacrificing a hundred lessons of haqiqah to win the attention of such a scoundrel was not despicable abasement and degeneration; I offered shukr to Janâb-i Haqq and was saved from the abyss. Because as I said before, through some insignificant matter pertaining to non-existence, shaytan throws man into serious peril. Moreover, man's nafs always listens to shaytan. And his quwwa ash-shahawiyyah and quwwa al-ghadhabiyyah are like both receivers and transmitters of shaytan's wiles.
It is because of this that Janâb-i Haqq's two Names like Ghafûr and Rahîm are turned to the people of îmân with a maximum manifestation. And He shows in Al-Qur’an Al-Hakîm that His greatest bounty to the prophets is maghfirah and calls on them to istighfâr.15 Through repeating the blessed word, بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ at the start of every Surah and ordering it to dhikr at the commencement of all blessed works, He shows that His all-encompassing rahmah embraces the universe and is a stronghold and place of refuge. And through the command, فَاسْتَعِذْ 16 , He makes a shield of the phrase, "A‘ûzu billahi minashshaytanirrajîm"17 The Flashes ( 107 )
“How can someone who commits kabâir remain a mu’min?": Firstly, their error has been understood clearly in the previous Indications so that there is no need to repeat it. Secondly, just as the man's nafs prefers an ounce of immediate, present pleasure to a ton of postponed, hidden pleasure, so too he shrinks at the fear of an immediate slap more than at a year's torment in the future. Furthermore, if the feelings are dominant in a person, they do not heed the reasoning of the mind. Desires and wahm govern and he prefers the slightest and least significant present pleasure to huge reward in the future. And he flinches from some minor present distress more than from some terrible postponed torment. For the wahm, the desires of nafs and feelings do not see the future, indeed, they deny it. And if the nafs assists them, the heart, which is the seat of îmân, and the mind, fall silent and are defeated.
Moreover, as is understood from the previous Indications, the way of the passions and of evil is destruction and therefore extremely easy. Shaytans from among jinn and men quickly drive people down that road. It is an astonishing situation, for according to Hadith, a nûr to the extent of a fly's wing from al-‘âlam al-baqâ is comparable with the pleasure and ni’mahs a person receives in his entire life in this world, yet following shaytan, certain unfortunates prefer the pleasures of this fleeting world, which are the equivalent of a fly's wing, to the pleasures of that eternal ‘âlam, which are worth all this world.” The Flashes ( 111 )
“Corresponding to the outer wounds and sicknesses of Hazrat Ayyûb ‘Alayhissalâm, we have inner sicknesses of the rûh and heart. If our inner being was to be turned outward, and our outer being turned inward, we would appear more wounded and diseased than Hazrat Ayyûb ‘Alayhissalâm. For each sin that we commit and each doubt that enters our mind, inflicts wounds on our heart and our rûh.
The wounds of Hazrat Ayyûb ‘Alayhissalâm threatened his brief worldly life, but our ma’nawî wounds threaten our infinitely long everlasting life. We need the munâjât of Ayyûb thousands of times more than he did himself. Just as the worms that arose from his wounds penetrated to his heart and tongue, so too the wounds that sin inflicts upon us and the waswasas and doubts that arise from those wounds will -na’ûzu Billah!20 - penetrate our inner heart, the seat of îmân, and thus wound îmân. Penetrating too the ma’nawî joy of the tongue, the interpreter of îmân, they cause it to shun in revulsion the dhikr and reduce it to silence.
Yes, sin, penetrating to the heart, will blacken and darken it until it extinguishes the nûr of îmân. Within each sin is a path leading to kufr. Unless that sin is swiftly obliterated by istighfâr, it will grow from a worm into a ma’nawî snake that gnaws on the heart.
For example, a man who secretly commits a shameful sin will fear the disgrace that results if others become aware of it. Thus the existence of malâikah and rûh beings will be hard for him to endure, and he will long to deny it, even on the strength of the slightest indication.
Also, for example, one who commits a major sin deserving of the torment of Jahannam will desire the non-existence of Jahannam wholeheartedly, and whenever he hears of the threat of Jahannam-fire, he will dare to deny it on the strength of a slight indication and doubt, unless he takes up in protection the shield of istighfâr.
Also, for example, one who does not perform the fardh salâh and fulfil his duty of ‘ubûdiyyah will be affected by distress, just as he would be in case of the neglect of a minor duty toward some petty ruler. Thus, his laziness in fulfilling his fardh, despite the repeated commands of the Sultân of Pre-Eternity and Post-Eternity, will distress him greatly, and on account of that distress will desire and say to himself in a ma’nawî manner: "Would that there was no such duty of ‘ubûdiyyah!" In turn, there will arise from this desire a desire to deny Allah, and bear a ma’nawî enmity toward Him. If some doubt concerning the existence of Allah comes to his heart, he will be inclined to embrace it like a conclusive proof. A wide gate to destruction will be opened to him. That wretch does not know that although he is delivered by denial from the slight trouble of duty of ‘ubûdiyyah, he has made himself, by that same denial, the target for millions of ma’nawî troubles that are far more awesome. Fleeing from the bite of the gnat, he welcomes the bite of the snake.
There are many other examples, which may be understood with reference to these three so that the sense of, بَلْ رَانَ عَلَى قُلُوبِهِمْ 21 will become apparent.” The Flashes ( 22 )
“First disease: Despair
KNOW, O FRIEND, that those who fear the punishment and cannot fulfil to ‘amal, desire the non-existence of punishment and an argument against it. When they see signs that seem to confirm such an argument, they begin to be recruited by shaytans into their legions. [If you are in such a state,] give a sincere and attentive ear to the promise of Taâ’lâ:
قُلْ يَا عِبَادِىَ الَّذِينَ اَسْرَفُوا عَلَى اَنْفُسِهِمْ لاَ تَقْنَطُوا مِنْ رَحْمَةِ اللّٰهِ اِنَّ اللّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا اِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ22
Al-Mathnawi al-Nuri (85-86)
“Question: You have proved in the above Indications that since the way of dhalâlah is easy, and is destruction and aggression, many take that way. Whereas in other risales you have proved decisively that the way of kufr and dhalâlah is so fraught with difficulties and problems that no one should take it; that it is not possible to follow it. And you have proved that the way of îmân and hidâyah is so easy and clear that everyone should take it.
The Answer: There are two sorts of kufr and dhalâlah. One pertains to actions and secondary matters and is also denial and rejection of the matters of îmân. This kind of dhalâlah is easy. It is a non-acceptance of the haqq, an abdication, non-existence, and the absence of acceptance. Thus, in the Risale-i Nur, this sort has been shown to be easy.
As for the second sort, it pertains not to actions and secondary matters, but is a judgement of the mind and pertains to belief. It does not only deny îmân but opens up a way that is the opposite of it. It is the acceptance of bâtil, proving the reverse of haqq. This is not only the denial and refutation of îmân, but it is also its opposite. It is not non-acceptance so that it should be easy, but the acceptance of non-being, and can only be accepted through proving non-existence. In accordance with the rule اَلْعَدَمُ لاَ يُثْبَتُ 23 it is certainly not easy to prove it. 24
Thus, the kufr and dhalâlah shown in other risales to be so difficult and problematic as to be impossible is this sort. Anyone with even a grain of consciousness would not take this way. Moreover, as is certainly proved in risales, this way contains such grievous pains and suffocating darkness that anyone reasonable to the tiniest degree would not follow it.
If it is said: If this way is so grievous, dark, and difficult, why do most people take it?
The Answer: They have fallen into it and cannot extricate themselves. And because the animal and vegetable powers in man do not see the consequences and do not think of them, and come to dominate man's subtle faculties, they do not want to extricate themselves, and console themselves with present and temporary pleasure."
Question: If it is asked: there is such dreadful suffering and fear in dhalâlah, it is not receiving pleasure from life, the kâfir should not be able to live even. He should be crushed by the pain and be absolutely terrified. For although by reason of his humanity he desires innumerable things and loves life, due to kufr, he constantly sees before him death as eternal extinction and everlasting separation, and the passing of beings and deaths of his friends and those he loves as annihilation and eternal parting, so how can such a man live? How can he receive pleasure from life?
The Answer: He deceives himself through the shaytan's extraordinary sophistry and lives. He supposes he receives a superficial pleasure. We shall allude to the reality of this through a well-known comparison.
It is related that they said to the ostrich: 25 "You've got wings, so fly!" But it folded its wings and said: "I'm a camel," and did not fly. So it fell into the hunter's trap, and not wanting the hunter to see it, stuck its head in the sand. However, it left its huge body in the open and was the target of the hunter. They later said to it: "Since you say you're a camel, carry loads." Whereupon it opened its wings and said: "I'm a bird," and was saved from the hardship of carrying loads. But having neither protector nor food, it was pursued by the hunters.
In exactly the same way, the kâfir gave up kufr al-mutlaq in the face of the Qur'an's samâwî proclamations and descended to kufr al-mashkuk. If he is asked: "You think death is eternal extinction. How can a person live when he perpetually sees before him the gallows on which he is to be hanged? What pleasure can he receive?" Due to the portion he has received from the Qur'an's universal rahmah and all-encompassing nûr, the man replies: "Death is not extinction; there is a possibility of eternity." Or else he plunges his head in the sand of ghaflah like the ostrich so that the appointed hour will not spot him and the grave will not watch him and the perishment of things will not let fly their arrows at him!
In Short: When like the ostrich he sees death and perishment to be extinction, due to his kufr al-mashkuk, the certain news of the Qur'an and samâwî scriptures concerning 'îmân in the âkhirah' afford him a possibility. The kâfir clasps onto the possibility and is not subjected to that ghastly pain. If it is then said to him: "Since one will go to an everlasting ‘âlam, for a good life there, one has to suffer the difficulties of the religious obligations here," due to his kufr al-mashkuk, the man says: "Perhaps there is no such world, so why should I work for something that does not exist?" That is to say, because of the possibility of eternity afforded by that decree of the Qur'an, he is saved from the pain of eternal extinction, and because of the possibility of non-existence afforded by kufr al-mashkuk, he is faced with the hardship of religious obligations; he clings onto the possibility of kufr and is saved from the hardship. That is to say, from this point of view, he supposes he receives more pleasure from this life than the mu’mins, for due to the possibility afforded by kufr he is saved from the hardship of the religious obligations, and due to the possibility afforded by îmân, he does not expose himself to everlasting pains. However, this shaytanic sophistry is extremely superficial, temporary, and without benefit.
Thus, Al-Qur’an Al-Hakîm has a sort of manifestation of rahmah in respect of the kâfirs also which to a degree saves their lives in this world from being Jahannam; it induces doubt in them, so they live through doubt. Otherwise they would have suffered the torments of a sort of ma’nawî Jahannam in this world too, recalling the Jahannam of the âkhirah, and they would have been compelled to commit suicide.
And so, O people of îmân! Enter under the protection of the Qur'an with îmân and confidence, which will save you from eternal extinction and the Jahannams of this world and the âkhirah. And submissively and appreciatively remain within the bounds of the Sunnah as-Saniyyah. Then you will be saved from both misery in this world and torment in the âkhirah!” The Flashes ( 112)
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
سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ
حَسْبُنَا اللّٰهُ وَنِعْمَ الْوَكِيلُ نِعْمَ الْمَوْلَى وَ نِعْمَ النَّصِيرُ اَلْحَمْدُ لِلّٰهِ رَبِّ اْلعَالَمِينَ
1 (7th Ray- The Supreme Sign)
2 (7th Ray- The Supreme Sign)
3 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
4 (There is no existent but He)
5 (There is none witnessed but He)
7 (In everything are âyahs indicating that He is Wâhid)
8 “You should know that it is ‘ibâdah that instils the aqâid [in the mu’mins] making them a very part of their character. For if matters of the conscience and reason are not nurtured and strengthened by ‘ibâdah, which consists of carrying out Allah's commands and abstaining from His prohibitions, they remain ineffectual and weak. The present state of the Islamic world testifies to this.”Signs of Miraculousness ( 160 )
10 (In accordance with that we live, in accordance with it we shall die, and in accordance with it shall we be raised up tomorrow)
11 (We believe in what You have sent through ar-Rasûl, and we believe in what You have revealed through the Book, and we assent to it)
12 (First Period of the 2nd Constitutionalism)
13 Ittihad ve Terakki
14 (Indeed, the plot of Shaytan has ever been weak.)
15 “لِيَغْفِرَلَكَ اللّٰهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَاَخَّرَ Through giving the good news of maghfirah at the start of the Surah for not true sins, because the Prophet is exempt from sin (‘ismat) and does not commit them, but maghfirah for a meaning in keeping with the rank of nubuwwah, and giving the good news of maghfirah for the Sahâbah at the end of the Surah, it adds a further subtlety to the allusion.” The Flashes ( 50 )
16 (Seek refuge with Allah)
17 (I seek refuge with Allah from shaytan the Accursed.)
18 (If there is no condition of considering sins unimportant and accepting harams as halal. If that person knows that and accepts it as a sin and does istighfâr for that. And if he has not fallen into the third degree of fisq, which is mutajahir bi’l fisq -the fâsiq who commits sin by denying the ugliness of it, freely without shame and in front of the community-) (Tr)
“No conscious being in the universe can indeed deny Al-Khâliq Zuljalâl to whom every particle of the universe bears witness. If he does so, he will be rebuffed by all the universe, and hence becomes silent and negligent.
But îmân-believing in Him is as the Qur’an of Mighty Stature instructs us, to assent in one’s heart to Al-Khâliq with all of His Attributes and Names, based on the testimony of the whole universe; it is to recognize the commands He has sent by His messengers; and to make tawbah and feel regret with the heart after having sinned and violated His commands. Conversely, to commit great sins freely, not to do istighfâr and to remain careless, is proof that one has no share in that îmân.” Emirdağ Addendum-1 (203)
“Another of shaytan's important wile is to prevent man admitting his faults so that the way of istighfâr and isti’âdha should be closed. He also incites the ananiyyah of the human nafs, so that the nafs defends itself like a lawyer, quite simply acquitting itself of all fault.
Yes, a nafs that listens to shaytan does not want to see its own faults. Even if it does see them, it explains them away in a hundred ways. According to the mystery of:وَ عَيْنُ الرِّضَا عَنْ كُلِّ عَيْبٍ كَلِيلَةٌ (The eye of contentment is blind to faults) when a person looks with the eye of contentment on his nafs, he does not see its faults. And because he does not see its faults, he does not admit to them, and does not istighfâr, nor isti’âdha from them, and becomes the plaything of shaytan. How can the nafs be relied on when a noble prophet like Hazrat Yûsuf ‘Alayhissalâm said: وَمَا اُبَرِّئُ نَفْسِى اِنَّ النَّفْسَ َلاَمَّارَةٌ بِالسُّوءِ اِلاَّ مَا رَحِمَ رَبِّى ? (Nor do I absolve my nafs [of blame]; the nafs is certainly prone to evil, unless my Rabb bestows His rahmah)
One who accuses his nafs sees its faults. And one who admits his faults does istighfâr. And one who does istighfâr does isti’âdha. And one who does isti’âdha is saved from shaytan's sharr. Not to see his faults is a greater fault than the first fault. And not to admit to his faults is a serious defect. If he sees the fault, it ceases to be a fault. If he admits it, he becomes worthy of forgiveness.” The Thirteenth Flash/13th Indication/2nd Point
19 “Since man's feelings, which are blind to the consequences of things and prefer an ounce of present pleasure to tons of future joys, have prevailed over his mind and reason, the only way to save the people of dissipation from the dissipation is to defeat their feelings through showing them the pain present in their pleasure. In this time, the only way to save from the danger of following the people of dhalâlah while being people of îmân due to the above mystery and the love of the world, and through the indication of the âyâh يَسْتَحِبُّونَ الْحَيَوةَ الدُّنْيَا عَلَى اْلاٰخِرَةِ the danger of choosing worldly pleasures which are like pieces of glass soon to be shattered although knowing the diamond-like ni’mahs and pleasures of the âkhirah is showing the Jahannam-like torments and pains even in this world. This is the way the Risale-i Nur takes.
For at this time, due to the obduracy arising from kufr al-mutlaq, the addiction in dissoluteness and dhalâlah arising from science, perhaps only one in ten or even twenty can be induced to give up his evil ways by proving the existence of Jahannam and its torments, after having told him of Janâb-i Haqq. Having heard this, such people are likely to say: "Allah is Ghafûr and Rahîm, and Jahannam is a long way off," and continue in their dissipation. Their hearts and rûh are overcome by their feelings.
Thus, by showing through most of its comparisons the grievous and terrible results of kufr and dhalâlah in this world, the Risale-i Nur makes even the people who are most stubborn and those who perform ‘ibâdah to their nafs feel disgusted at those inauspicious, illicit pleasures and dissipation. It leads to tawbah those who did not lose their mind. ….” The Fifteenth Ray-2nd Station-Introduction to the Translation of the Arabic Damascus Sermon
20 (May Allah protects us!)
21 (Nay but their hearts are stained)
23 (Non-existence cannot be proved)
24 “Since the haqiqah is this; and since as we see with our own eyes everything is infinitely valuable, and full of art, and meaningful, and powerful; most definitely there can be no way other than the way of Tawhîd. If there was, it would be necessary to change all beings, empty the world into non-existence, and then refill it with meaningless junk, so that a way could be opened up to shirk.” The Rays ( 34 )
25 (In Turkish ostrich is called “camel-bird”) (Tr)