بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ
ÎMÂN-BELIEF – 5
The Second Word
بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
اَلَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ1
If you want to understand how great a happiness and ni’mah, how great a pleasure and ease are to be found in îmân, look and listen to this short story which is in the form of a comparison:
One time, two men went on a journey for both pleasure and trade. One is a self-seeker and unfortunate, he entered in one direction; the other one is fortunate, he knows Allah and sees haqq and haqiqah, he entered to another direction, and they went.
Since the self-seeking man is both wilful and pessimistic and just worries about himself, as a punishment for the pessimism, in his view, he falls in a very bad country. He sees that: everywhere the impotent unfortunates exclaim: “Ah and Alas!” due to the fearsome despot men and their destruction. He sees such a sorrowful, excruciating situation in all the places he travels. The whole country has taken the form of a general house of mourning. To not feel this excruciating and dark situation, he cannot find any way apart from drunkenness. 2 Because everyone appears to be an enemy and foreign to him. And all around he sees fearsome corpses and orphans weeping despairingly. His conscience remains in torment.
The other man, who knows Allah and sees haqq and haqiqah, and performs ‘ibâdah to Allah, and whose concern is the haqq, had fine moral that he fell in a very beautiful country in his view. Thus, this good man sees a general cheerfulness in the country he entered. All around a rejoice, a festival, the places for dhikr of Allah with a rapture and merriment... Everyone appears to be a friend and relative to him. Throughout the country, he sees a celebration of the general demobilization with cheers and thanks. He also hears the rejoicing sound of a drum and melody due to the enlistment of soldiers with: "Allahu Akbar!" and "Lâ Ilâha Illallah!" Instead of the first unfortunate man being grieved at the pain of both himself and that of all the people, this fortunate man is pleased and merry at both his own joy and that of all the people. Furthermore, he obtains a profitable trade. He offers shukr to Allah.
Later he returns and comes across the other man. He understands his condition and said to him: "You have become mad. The ugliness within you must have been reflected in your outer so that you have imagined laughter to be weeping, and the demobilization to be robbery and pillage. Come to your senses and purify your heart so that this calamitous veil may raise from your view and you may see the haqiqah. For the country of an infinitely just, compassionate, powerful and tenderly kind sultân, who cherishes his subjects and nurtures the order, a country, which in front of the eyes demonstrates works of progress and achievement to such a degree, cannot be in the form that your wahm has shown you."
Then that unfortunate man comes to his senses, repents and says: "Yes, I have become mad through drunkenness. May Allah be pleased with you, you saved me from a state like Jahannam."
O my nafs! Know that the first man is a kâfir. Or he is a ghâfil fâsiq. In his view, this world is a house of general mourning. All living beings are orphans weeping at the blows of separation and death. As for the animals and man, they are forlorn disordered civilians ripping apart by the talons of the appointed hour. Great beings like the mountains and seas are terrifying corpses without rûh. Many painful, overwhelming and terrifying wahms like these originate from his kufr and dhalâlah and inflict him with torment in a ma’nawî manner.
As for the other man, he is a mu’min. He recognizes and affirms Janâb Al-Khâliq. In his view, this world is a place for dhikr of Rahmân, a place of learning for man and animal, and an arena of examination for man and jinn. As for all the deaths of animals and man, they are demobilizations. Those who have completed their duties of life go rejoicingly from this transient realm to another ‘âlam which is without tempests. So that the places may be opened for new officials, they may come and work. As for all the birth of animal and man, it is the enlistment into the army, their being taken under the army and the start of their duties. Each of all living being is a rejoicing regular soldier, a mustaqîm, contented official. As for all voices, they are either dhikr and tasbîh at the outset of the duty, and the shukr and gladden arising from the end of their shift, or the melodies arising from the rejoice of working. In the view of that mu’min, each of all beings is a companionable servant, a friendly official, and a pleasant book of his Sayyîd Who is Karîm and Mâlik Who is Rahîm. Very many more subtle, exalted, pleasurable and sweet haqiqahs like these manifest and appear from his îmân.
That is to say, îmân bears the seed of a ma’nawî Tûba-Tree of Jannah, while kufr conceals the seed of a ma’nawî Zaqqûm-Tree of Jahannam.
That is to say, salâmât and security are only in Islam and îmân. In which case, we should continually say, اَلْحَمْدُ لِلّٰهِ عَلَى دِينِ اْلاِسْلاَمِ وَ كَمَالِ اْلاِيمَانِ3
فَنَادٰى فِى الظُّلُمَاتِ اَنْ لآَ اِلٰهَ اِلآَّ اَنْتَ سُبْحَانَكَۗ اِنّ۪ى كُنْتُ مِنَ الظَّالِم۪ينَۚ٭ اِذْ نَادَى رَبَّهُ اَنِّى مَسَّنِىَ الضُّرُّ وَاَنْتَ اَرْحَمُ الرَّاحِمِينَ ٭فَاِنْ تَوَلَّوْا فَقُلْ حَسْبِىَ اللّٰهُۘ لآَ اِلٰهَ اِلاَّ هُوَۜ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظ۪يمِ* حَسْبُنَا اللّٰهُ وَنِعْمَ الْوَكِيلُ ٭لاَ حَوْلَ وَلاَ قُوَّةَ اِلاَّ بِاللّٰهِ الْعَلِىِّ الْعَظِيمِ ٭ يَا بَاقِى اَنْتَ الْبَاقِى ٭يَا بَاقِى اَنْتَ الْبَاقِى ٭ 4
[This first section of the Thirty-First Letter is six Flashes, which will show one of the many nûrs of each of the above blessed phrases (kalimât al-mubârakah) which have great fadhîlah in being recited thirty-three times every time, particularly between Maghrib and 'Isha.]
The First Flash
The du’â of Hazrat Yûnus ibn Matta ‘alâ nabiyyinâ and ‘Alayhissalâtu Wassalâm5 is one of the greatest du’âs and the most important means for acceptance of the du’â.
A summary of the well-known story of Hazrat Yûnus ‘Alayhissalâm: He was cast into the sea, and a large fish swallowed him. In a state of the sea being stormy, the night tempest and dark and hope ceased from all sides, the du’â of لاَ اِلهَ اِلاَّ اَنْتَ سُبْحَانَكَ اِنِّى كُنْتُ مِنَ الظَّالِمِينَ6 swiftly became the means of salvation for him. The great mystery of the du’â is this: In that state, causes entirely became of no avail. Because in that state, to save him, such a One was needed Whose command to be obeyed and carried out by both the fish and the sea and the night and the sky. Because the night, the sea and the fish were united against him. One Who subjugates the three of these to His commands could disembark him to the shore of salâmât. If all creation had become his servants and helpers, they would have been of no help. That means causes have no effect. Since he saw ‘ayn al-yaqîn, that there could be no refuge other than the Causer of Causes7 , and since the mystery of Ahadiyyah unfolded within the nûr of Tawhîd, that du’â suddenly subjugated the night, the sea and the fish. It turned the belly of the fish into a submarine through that nûr of tawhîd, and the sea amidst the dread of the quaking mountainous waves became a safe plain, an arena for wandering and a place of excursion through that nûr of tawhîd, and it swept the clouds from the face of the sky through that nûr and set the moon over his head like a lantern. The creation that had been pressing and threatening him from all sides showed him a friendly face from every direction. So that he reached the shore of salâmât and witnessed that Rabbânî favour beneath the yaqtîn8 tree.
Thus, we are in a state that is one hundred times more terrifying than the first state of Hazrat Yûnus ‘Alayhissalâm. Our night is the future. Our future, through the eye of ghaflah, is a hundred times darker and more terrifying than his night. Our sea is this bewildered globe of the earth of ours. There are thousands of corpses on each wave of this sea; it is a thousand times more frightening than his sea. The desires of our nafs are our fish; through clenching our eternal life, it works to destroy it. This fish is a thousand times more destructive than his. For his fish destroys a hundred-year life. As for our fish, it works to destroy hundreds of millions of years of life.
Since this is our true state, through following Hazrat Yûnus ‘Alayhissalâm, we too should turn our face from all causes and take refuge directly in our Rabb Who is the Causer of Causes9 and we should say: لاَ اِلهَ اِلاَّ اَنْتَ سُبْحَانَكَ اِنِّى كُنْتُ مِنَ الظَّالِمِينَ10 and understand with ‘ayn al-yaqîn that the One Who will repel from us the harm of the future, the world and the desires of the nafs which unite against us because of our ghaflah and dhalâlah can only be The One under Whose command is the future, under Whose rule is the world, under Whose dominion is our nafs.
Is there any cause other than Al-Khâliq of the Samâwât and Earth Who will know the most subtle and secret thoughts of our heart, and will lighten the future for us by creating the âkhirah, and will save us from the hundred thousand overwhelming waves of the world? By no means! Other than the One Who is Al-Wâjib Al-Wujûd, nothing, in any way, can give aid and salvation without His permission and irâdah.
Since this is the haqiqah of the situation, just as his fish became a mount, a submarine and his sea became a safe plain and the night took a beautiful form with moonlight for Hazrat Yûnus ‘Alayhissalâm as a result of that du’â, so too, with the mystery of that du’â, we should say: لاَ اِلهَ اِلاَّ اَنْتَ سُبْحَانَكَ اِنِّى كُنْتُ مِنَ الظَّالِمِينَ11 . We should engage the gaze of mercy with the sentence لاَ اِلهَ اِلاَّ اَنْتَ12 upon our future, with the word سُبْحَانَكَ13 upon our world, and with the phrase اِنِّى كُنْتُ مِنَ الظَّالِمِينَ14 upon our nafs. So that our future may illumine with the nûr of îmân and the moonlight of the Qur'an, and the terror and wilderness of our night may transform into friendly familiarity and a place of excursion. And on our world and ground, which are cast into non-existence by boarding infinite corpses on the waves of the years and centuries through the continuous alternation of life and death, we may safely travel on that sea embarking on the haqiqah of Islam which is a ma’nawî ship made in the dockyard of Al-Qur’an al-Hakîm, so that the duty of our life may finish by disembarking to the shore of salâmât. Instead of fear and terror, the storms and quakes of that sea may pleasingly caress and illumine the gaze of admonition and tafakkur by refreshing the views of the excursion like cinema screens. Also, by that mystery of the Qur'an and through the tarbiyyah of Furqân; our nafs will not ride us, it may become our mount, embark us on itself and may be a powerful means for us in the attainment of our eternal life.
In Short: Since man, due to the comprehensiveness of his essence suffers from malaria, he also suffers from the quakes and tremors of the earth, and the supreme quake of the universe at the time of qiyâmah. And just as he fears from a microscopic microbe, so too he fears the comet that appears among the lofty planets. Just as he loves his home, so too he loves the huge world. Just as he loves his little garden, so too he ardently loves infinite and eternal Jannah. The One Who the whole universe is in the grasp of His disposal, both particle and planet are under His command can only be such a man's Ma’bûd, Rabb, refuge, saviour and purpose.
Definitely, such a man is constantly in need to say like Yûnus (as):لاَ اِلهَ اِلاَّ اَنْتَ سُبْحَانَكَ اِنِّى كُنْتُ مِنَ الظَّالِمِينَ15
سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيم
2 “how can we follow you, O conceited, deceived one, especially after we hear the âyah: فَلاَ تَغُرَّنَّكُمُ الْحَيٰوةُ الدُّنْيَا وَلاَيَغُرَّنَّكُمْ بِاللّٰهِ الْغَرُورُ (Let not the life of the world delude you, nor let any deluder delude in regard to Allah/35:5). Only those who are drunk with the wine of politics or passion for fame, ambition to be heard, compassion towards human-beings, zandaqa of philosophy, or dissipation of civilisation, would follow you.” Al-Mathnawi al-Nuri (308)
“O ghâfil man created on the Ahsan Taqwîm, who, through the misuse of his will is descending to the asfal sâfilîn! Listen to me! In the ghaflah through the drunkenness of youth I, like you, thought the world was fine and lovely. Then the moment I awoke from that drunkenness of youth in the morning of old age, I saw how ugly the world's face was which was not turned towards the âkhirah, that I had previously imagined to be beautiful.” The Words (339-340)
“Indeed, in order to avoid feeling this grievous pain, this awesome ma’nawî torment, the people of dhalâlah have recourse to the drunkenness of ghaflah that is like a sort of blocking out the feelings. But when they do feel it, they suddenly feel the proximity of the grave.” The Words ( 662 )
“a person who supposes this world is a guesthouse, which belongs to As-Sâni’ Who is Hakîm, to be the plaything of chance and natural forces through the lunacy of dhalâlah and drunkenness of kufr which arises from the misuse of his will.” The Words ( 663 )
“KNOW, O FRIEND, that nature and causes close the door of shukr and open the door of shirk. Shirk, kufr, and ingratitude to Allah are based on infinite impossibilities, one of those impossibilities is if the kâfir awakes from the drunkenness of ignorance and looks to their kufr through the eye of ‘ilm, they must acknowledge that they have attributed functions and missions to one minute particle that it cannot fulfil….” Al-Mathnawi al-Nuri (48)
“O my nafs! Do not say, "The time has changed, age has become altered, everyone has plunged into the world and performs ‘ibâdah to the life. Everyone is drunk with the struggle of livelihood." For death does not change. Separation does not transform into permanence and does not alter. Man's impotence and poverty do not change but increase. Man's journey does not cease but becomes faster.” The Fourteenth Word- Conclusion
“The pleasures of this strange age given superficially by fleeting things which deceive and cause drunkenness in the people of dhalâlah who perform ‘ibâdah to life are extremely painful and grievous. But in that same state and within those fleeting matters, the people of îmân and hidâyah find eternal and exalted pleasures. I saw and felt this, but I am unable to express it. ” Kastamonu Addendum (118)
3 (Alhamdulillah for the religion of Islam and perfect îmân.)
4 (He prayed to Us from the depths of darkness, "There is no Ilah but You; You are Subhân! Indeed, I have been of the dhâlims!" * When he prayed to his Rabb saying, "Verily harm has afflicted me, and You are the Most Merciful of the Merciful (Ar-Rahmânurrahîm)." * Now, if they turn away from you, (O Prophet) say: "Allah is all-sufficient for me. There is no Ilah but Him. I do tawakkul on Him and He is Ar-Rabb of al-‘arsh al-adhîm" *Allah is enough for us; and how excellent a guardian is He!" * There is no strength and no power but in Allah, He is Al-‘Alî, Al-‘Adhîm. * O Bâqî, You are the Eternal One! O Bâqî, You are the Eternal One! * "To the believers, it is a guide and a healing.")
6 ("There is no Ilah but You; You are Subhân! Indeed, I have been of the dhâlims!")
7 (Musabbib Al Asbâb: The creator of the causes, Allah Jalla Jalâluhu) (Tr.)
8 (A tree from which the leaves and branches creeping out of it are like groud and watermelon) (Tr.)
9 (Musabbib Al Asbâb: The creator of the causes, Allah Jalla jalâluhu) (Tr.)
10 ("There is no Ilah but You; You are Subhân! Indeed, I have been of the dhâlims!")
11 ("There is no Ilah but You; You are Subhân! Indeed, I have been of the dhâlims!")
12 (There is no Ilah but you)
13 (You are Subhân!)
14 (Indeed, I have been of the dhâlims)
15 ("There is no Ilah but You; You are Subhân! Indeed, I have been of the dhâlims!")