LESSONS / Compilations

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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

KHAYR-GOOD - 1

بِيَدِهِ الْخَيْرُ That is, all khayr is in His hand, all good deeds are in His book, all beneficence is in His treasury. Since this is so, those desiring khayr must seek it from Him, those wishing for goodness must beseech Him.” The Twentieth Letter-Second Station/The Ninth Phrase

 

بِيَدِهِ الْخَيْرُ 1 A brief indication of the proof contained in this phrase is as follows:

We see that each sphere of the universe, each realm of being, each level, each individual and member, and even each cell of each body possesses a store or depot containing its reserve supplies of rizq, an arable field or treasury producing and preserving all its necessities. For at exactly the right time, in perfect order and balance, with perfect hikmah and ‘inâyah, all their necessities are given to those needy beings by a hand of ghayb, outside their power and will.

For example, mountains contain all the minerals and chemicals necessary for man and living beings, and the things necessary for life; on someone's command and through his planning, they are perfect stores and treasuries. Similarly, through the power of a Razzâq Al-Hakîm, the earth is an arable field, a harvest, a kitchen, producing with perfect order and regularity the rizq of all those living beings. Even, just as human beings and all their bodily members have treasuries and stores, and the cells of their bodies have tiny depots; so it goes on, till the world of the âkhirah, a store of which is this world; and an arable field and store of Jannah are the ‘âlam of Islam and humanity with haqiqah, which produce the good, beauty, and nûrs of this ‘âlam; and one storehouse of Jahannam are the filthy matters and groups of this ‘âlam, which come from non-existence, which is sharr, and yield the produce of sharrs, ugly things, and kufr, and which pollute the ‘âlams of existence, which are khayr. And the store of the stars' heat is Jahannam, while the treasury of nûrs is a Jannah. Alluding to all those infinite treasuries, the phrase  بِيَدِهِ الْخَيْرُ 2 , then, demonstrates a most brilliant proof.

Yes, this phrase, together with the phrase,  بِيَدِهِ مَقَالِيدُ كُلِّ شَىْءٍthat is, In His hand are the keys of all things, points out to anyone not totally blind an infinitely extensive, wondrous proof of Rubûbiyyah and Wahdah. For example, consider only the following out of those endless treasuries and stores: just as with his command of "Awake!" and the key of His Irâdah, a Hakîm al-Mutasarrif Who holds the keys of seeds and grains, which are all tiny stores containing the members and the qadar program of huge trees or shining flowers, opens up in perfect balance and order the minute door of a seed; so too opens with the key of the rain the treasury of the earth, without error He opens all the seeds, which are the tiny stores and nutfah of plants, as well as the storehouses of droplets, which receive the command to develop and are the origin of animals, and the nutfah composed of water and air of birds and flying insects. If you want to understand and see that He opens up with the hand of hikmah, irâdah, rahmah, and will, all the treasuries and depots, physical and ma’nawî, universal and particular, in the universe, each with its particular key, consider your own heart, mind, body, stomach, and your garden, and the spring, which is the flower of the earth, and its flowers and fruits, for they are all opened up by a hand of ghayb, with perfect order, balance, rahmah, and hikmah, with all different keys which come from the workbench of كُنْ فَيَكُونُ   3 He draws out pounds of foods from a minute box weighing less than an ounce, and sometimes hundreds of pounds, and presents them to living creatures as a feast. Is it at all possible that blind force, deaf nature, aimless chance, or lifeless, ignorant, impotent causes could interfere in such a boundless orderly act by knowing and seeing, in such totally purposive art with hikmah in which no chance played any part, in such error-free perfectly balanced disposals, and in such completely just Rubûbiyyah which is free of dhulm? Could any being who does not see and administer all beings together at once, nor holds under his command minute particles together with the planets and stars, intervene in this disposal and government which is in every way wise, purposeful, miraculous, and balanced?

As the âyah, تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ states, Jahannam rages at the person who does not recognize a Mutasarrif Ar-Rahîm, a Rabb Al-Hakîm, in Whose hand is all khayr and Who holds the keys of all things, and deviates into denial; it boils up in fury, saying through the language of its being: "He deserves my boundless torments and is in no way worthy of compassion." The Rays ( 575 - 576 )

 

“From Absolute Khayr comes forth khayr, and from the Absolute Jamîl comes forth beauty. So too nothing devoid of purpose can emerge from the Absolute Hakîm.” The Words ( 97 )

 

“When Allah Taâ’lâ created pure khayr, that is, the malâikah, and pure sharr, that is, the shaytans, and that which was neither khayr nor sharr, that is, the animals, being the Absolute Fayyâdh, His hikmah necessitated the existence of a fourth category that embraced both khayr and sharr. [That is, human beings.] Thus, if the human’s quwwa ash-shahawiyyah and quwwa al-ghadhabiyyah submit to the quwwa al-aqliyyah, through effort and striving (jihâd) man rises higher than the malâikah.4 But if the reverse is the case, he falls lower than the beasts, for he has no excuse.” Signs of Miraculousness ( 270 )

 

“O man, if you become an ‘abd of Him alone, you will earn a place superior to all creatures. But if you hold back from the ‘ubûdiyyah, you will become an abased ‘abd to impotent creatures. If you rely on your ananiyyah and own power and abandoning tawakkul and du’â, deviate into pride and boasting, then you will fall lower than an ant or bee in regard to goodness and creation, and become weaker than a spider or a fly. You will become heavier than a mountain in regard to sharr and destruction, and more harmful than a pestilence.

Yes, O man! You have two aspects: one is that of creation, existence, khayr, positivity and act. The other is the aspect of destruction, non-existence, sharr, negativity, and passivity. In regard to the first aspect, you are lower than a bee or sparrow, and weaker than a spider or fly. Whereas in regard to the second aspect, you surpass the mountains, earth, and skies; you take on a burden before which they expressed their impotence and from which they shrank, and you assume a sphere more extensive and vaster than them. For when you create and do good, you are able to do so only to the extent of your own power and strength and to the degree your hand can reach. But when you commit evil and destruction, then your evil overwhelms and your destruction spreads….

In Short: In regard to destruction and sharr, nafs al-ammarah may commit infinite crimes, but concerning creativity and khayr, its power is extremely little and partial. Yes, he may destroy a house in one day, while it cannot be built in a hundred.5 However, if the nafs gives up ananiyyah and seeks khayr and existence from Ilahî assistance, and if it foregoes sharr and destruction and relying on the nafs, and does istighfâr becomes a true ‘abd of Allah's, then it will manifest the meaning of the âyah حَسَنَاتٍ يُبَدِّلُ اللهُ سَيِّئَاتِهِمْ .6 Its infinite capacity for sharr will be transformed into an infinite capacity for khayr. It will acquire the value of Ahsan Taqwîm and ascends to the a’lâ ‘illiyyin.

O the man in ghaflah! See Janâb-i Haqq’s fadl and generosity! Although it would be justice to record one evil as a thousand and a single good deed as one or not at all, He records a single evil as one, and a single good deed as ten, and sometimes as seventy or seven hundred, or even sometimes as seven thousand. You will also understand from this Remark that to be sent to Jahannam, which is so dreadful, is retribution for the deed and pure justice, while to be sent to Jannah is pure fadl.” The Words ( 329 )

 

That is to say, the ana is a conscious string from the thick thread of the being of mankind, a fine thread from the garment of the essence of humanity, it is an Alif from the book of the personality of mankind which has no meaning in itself but shows the meaning of others like a mirror, and a unit of measurement, and a tool for discovery and ma’nâ al-harfî; this Alif has two faces. One looks to khayr and existence. With this face it only receives faydh. It accepts the One Who gives, itself cannot create. In this face, it is not the agent, its hand is too short to create. Its other face looks to sharr and goes to non-existence. In that face, it is the agent, it possesses the act. Also, its essence is harfî; it shows the other’s meaning. Its rubûbiyyah is imaginary. Its existence is so weak and fine that in itself it cannot undertake or bear anything. Rather, it is a measure like the sort of measure of the thermometer or barometer that makes known the degree and amount of things; it is a measure that makes known the absolute, all-encompassing and limitless attributes of Al-Wâjib Al-Wujûd.

Thus, one who knows his essence in this way, and accepts it by heart with a feeling of great need (idh'ân) and acts according to it, is included in the good news of, قَدْ اَفْلَحَ مَنْ زَكَّيهَا7 . He truly delivers the Trust (Amanah), and through the telescope of the ana, he sees what the universe is and what duties it performs, and when information regarding the universe comes to the nafs, it finds a confirmer within the ana. That knowledge (‘ilm) remains as nûr and hikmah. It does not transform into darkness and futility. When the ana fulfils its duty in this way, it abandons its imaginary rubûbiyyah and hypothetical ownership, which are the units of measurement. It says 8 لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ وَ لَهُ الْحُكْمُ وَ اِلَيْهِ تُرْجَعُونَ It assumes its true ‘ubûdiyyah, rises to the rank of ‘Ahsan Taqwîm’.

If through forgetting the hikmah of its creation and abandoning the duty of its fitrah, the ana looks to itself with ma’nâ al-ismî, if it believes that it is the owner, then it betrays the Trust (Amanah). It will be included under وَ قَدْ خَابَ مَنْ دَسَّيهَا9 . Thus, because of this aspect of the ananiyyah, which begets all shirk, sharr and dhalâlah, the samâwât, earth and mountains were terrified; they were afraid of hypothetical shirk. Yes, while ana is a fine Alif, a string, a hypothetical line, if the essence of it is not known, it will grow and develop under the soil of concealment and gradually thicken. It spreads all parts of the being of human. Like a huge dragon, it swallows the being of human. That person entirely, with all his subtle faculties, becomes merely the ana. Then the ananiyyah of the human race, too, gives strength to the ananiyyah in terms of racial and national fanaticism, like shaytan, the ana contests the commands of As-Sâni’ Zuljalâl by relying on that ananiyyah of the human race. Then, through using its nafs as a measurement, it compares everyone, everything even, with itself and divides the possession of Janâb-i Haqq to them and causes. It falls into extremely great shirk, displays the meaning of اِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ10 . Yes, just like a man, who has stolen forty cents from the public property, can only take possession of it by accepting all his friends, who are present, being taken a cent. In the same way, the man who says: "I own myself" is compelled to believe and say: "Everything owns itself".

Thus, while in this treacherous state of its, the ana is in absolute ignorance. Even if it knows thousands of sciences, it is the most ignorant with compounded ignorance. For when its senses and thoughts bring the nûrs of knowledge (ma’rifat) of the universe, they extinguish, since they do not find any material within its nafs with which to confirm, illuminate and perpetuate them. Everything that comes is dyed with the colours within its nafs. If the pure hikmah comes, within its nafs, it will take the form of absolute futility. For the colour of ana in this state are shirk and atheism. It is the denial of Allah. If the whole universe is full of shining âyahs, a dark point in that ana extinguishes them in the view, does not show

Here, look: In the ‘âlam of mankind, from the time of Âdam up to now, as two mighty trees, two great currents, two chains of thought have spread out their branches in all directions and every class of mankind. One of them is the chain of nubuwwah and religion, the other is the chain of philosophy and hikmah, which has come, and which goes. Whenever those two chains have blended and united, that is, when the chain of philosophy has served the chain of religion through joining and obeying to it, the ‘âlam of mankind has experienced brilliant happiness and social life. Whenever they have become separated, all khayr and nûr have been gathered around the chain of nubuwwah and religion, and sharrs and dhalâlahs have been gathered around the chain of philosophy.” The Thirtieth Word-First Aim

 

“Know that nubuwwah in mankind is the summary and foundation of man's khayr and perfections; the Haqq Religion is the index of happiness; îmân is a sheer, transcendent beauty. Since in this ‘âlam a shining beauty, an extensive and exalted khayr, an evident haqq, and superior perfection are apparent, self-evidently haqq and haqiqah lie in nubuwwah and in the hands of Prophets. While sharr, dhalâlah, and loss are with those who oppose them.” The Flashes ( 174 )

 

“I see that the most fortunate person in the life of this world is one who accepts the world as a military guest-house, and does idh‘ân in that way and acts accordingly. And through that acceptance, he swiftly attains the rank of acceptance by Allah which is the greatest rank. He may not give the price of a perpetual diamond to something for the value of glass which will be broken. He passes his life with istiqâmah and pleasure. Yes, the matters concerning the world are like pieces of glass doomed to be broken, while the eternal matters concerning the âkhirah have the value of extremely solid diamonds. The intense curiosity, fervent love, terrible ambition, desiring obstinately and other intense feelings in man's fitrah have been given in order to gain the matters of the âkhirah. To direct those feelings intensely towards transitory matters of the world means giving the price of eternal diamonds to transient pieces of glass which will be broken. A point has occurred to me in connection with this and I shall tell it. It is as follows:

‘Ashq is an intense love. When it is directed towards transitory beloveds, it either causes its owner perpetual torment and pain or, since the metaphorical beloved is not worth the price of such intense love, it causes to search for an eternal beloved; the metaphorical ‘ashq transforms into haqîqî ‘ashq.

Thus, there are thousands of feelings in man. Like ‘ashq, each has two degrees. One is metaphorical, the other haqîqî. For example, the feeling of anxiety for the future is present in everyone. When a person experiences intense anxiousness, he sees that he possesses nothing to guarantee to reach the future which he is anxious about. Also, a future which is brief and undertaken in respect of rizq is not worth such intense anxiety. So he turns his face away from it, towards a future which is beyond the grave, haqîqî, long-lasting and for the ghâfil it has not been undertaken.

Also, he displays intense ambition for possessions and rank. Then he sees that the transient possession which has been put temporarily under his supervision, and calamitous fame and rank which is perilous and leads to riyâ are not worthy of such intense ambition. He turns towards ma’nawî ranks and degrees in closeness to Allah which are haqîqî ranks, and turns towards good works, as a store laid up for the needs of the âkhirah and ‘amal as-sâlih which are a haqîqî possession. The metaphorical ambition which is a bad quality transforms into haqîqî ambition, an elevated quality.

And, for example, with intense obstinacy, man expends his feelings on trivial, fleeting, transient matters. Then he sees that he pursues for a year something not worth even a minute's obstinacy. Also, on account of obstinacy, he persists in something poisonous and harmful. Then he sees that this powerful feeling was not given to him for such things. It is contrary to hikmah and haqiqah to expend it on them. So he expends that intense obstinacy, not on those redundant fleeting matters, but on the elevated and eternal haqiqahs of îmân and principles of Islam and the services of the âkhirah. That metaphorical obstinacy, a base quality transforms into haqîqî obstinacy. That is intense ardent steadfastness on haqq which is a fine and good quality.

Thus, like these three examples, if man uses the ma’nawî faculties that are given to him on account of the nafs and the world, and behaves in ghaflah as though he was going to remain in the world eternally, they become the means to base morality, wastefulness and futility. But if he expends the light feelings on the matters of the world and the intense feelings on ma’nawî duties and the duties pertaining to the âkhirah, they become the source of laudable morals and the means to happiness in both worlds in conformity with hikmah and haqiqah.

I guess that one reason the advice and admonitions offered have been ineffective at this time is that those that offer them say to the immoral people: "Don't be envious! Don't display ambition! Don't hate! Don't be obstinate! Don't love the world!" That is, they propose something that is apparently impossible, like changing their fitrah. If they say: "Turn these feelings towards khayr, change their channel," their advice would be effective, and it would be  employing a duty within the bounds of their will. The Ninth Letter

 

 

لاَ تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَۤا اَتَوْا وَيُحِبُّونَ اَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا

فَلاَ تَحْسَبَنَّهُمْ بِمَفَازَةٍ مِنَ الْعَذَابِوَلَهُمْ عَذَابٌ اَلِيمٌ11

A Chastening Slap for my nafs al-ammarah:

O my foolish nafs, charmed at glory, enamoured of fame, addicted to praise, and without equal in egotism! If it is a just claim that the source of the fig and its thousands of fruits is its tiny seed, and that all the grapes in their hundred bunches hanging from a dry branch of the vine are produced through the skill of the branch, and that those who benefit from them should praise and esteem the branch and the seed, then perhaps you have the right to be proud and conceited about the ni’mahs with which you are loaded. But in fact, you deserve to be constantly disparaged, because you are not like the seed and the branch: since you have a juz’ al-ikhtiyârî, you reduce the value of those ni’mahs through your pride. Through your conceit, you destroy them; through your ingratitude, you nullify them; through claiming them as your own, you lay hands on them unlawfully.12 Your duty is not to glory, but to offer shukr. What is worthy for you is not fame, but humility and shame.  What is worthy for you is not fame, but humility. Your right is not praise, it is repentance and istighfâr. Your perfection lies not in self-centredness, but in recognizing Allah.

Yes, you in my body resemble 'nature' in ‘âlam. Both of you were created to receive khayr and be the source to which sharr is referred. That is to say, you are not the agent and source, but the recipient and passive. You have only an effect, and that is being the cause of sharr because you did not accept as you should have done a khayr arising from absolute Khayr. Also, you were both created as veils, so that things that are apparently ugly, whose beauty is not obvious, would be attributed to you, and you would be the means of the Most Holy Ilahî Essence being acknowledged free of defect. But you have taken on a form entirely contrary to the duty of your fitrah. Although out of your incapacity you have transformed khayr into sharr, you as though act as partners to your Khâliq. That means one who performs ‘ibâdah to his nafs and nature is extremely foolish and dhâlim.

And do not say: "I am a place of manifestation, and one who manifests beauty becomes beautiful." For since you have not assimilated it, you are not a place of manifestation but a place of passage.

And do not say: "Among people I was chosen. These fruits are shown through me. That means I have some merit." No! Hâsha! Rather they were given to you first because you are more bankrupt, needy, and sad than everyone else!” The Words ( 239 )   

 

“During these troublesome times, while my nafs was irritating me with its impatience, this passage completely silenced it and made it offer shukr. This enclosed passage which is presented to you that you may also benefit from is hung on my wall.

1. O my nafs! In seventy-three years you have received a greater share of pleasure than ninety per cent of people. You have no right to ask for any more.

2. You seek the permanence of immediate and transitory pleasures, therefore, you begin to cry at its fading. Due to this mistake of yours, you and your blind feelings receive a complete slap. In return for a minute of laughter, you cry for ten hours.

3. Beneath the dhulm and calamities that befall you lie the justice of Qadar. People are oppressing you for crimes that you have not committed. However, due to your secret mistakes, Qadar does tarbiyyah you through the hand of that calamity and make it kaffârah for your mistake.

4 - After hundreds of experiences of yours, O my impatient nafs! I have come to the firm conviction that beneath the apparent calamities and in their results are found the sweet outcomes of Ilahî ‘inâyah. عَسَى اَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ 13 teaches a most decisive haqiqah. Remember this lesson at all times. Also, the laws of Allah which govern the universe, that comprehensive law of Qadar may not be changed for your sake.

5 - Take as a guide the sacred principle مَنْ آمَنَ بِالْقَدَرِ اَمِنَ مِنَ الْكَدَرِ 14 Do not run after temporary, insignificant pleasures like strong desirous, mindless children. Remember that transitory pleasures leave behind ma’nawî pains and regrets for you. As for problems and pains, they leave ma’nawî pleasures and eternal rewards. If you are not mad, you can only seek temporary pleasures for the sake of shukr. Anyway, pleasures have been given for shukr.

Said Nursî

Emirdağ Addendum-1 (198-199)

 

اَللّٰهُمَّ اَرِنَا الْحَقَّ حَقًّا وَ ارْزُقْنَا اِتِّبَاعَهُ وَ اَرِنَا الْبَاطِلَ بَاطِلاً وَ ارْزُقْنَا اِجْتِنَابَهُ آمِينَ

هَدَينَا اللّٰهُ وَ اِيَّاكُمْ اِلَى الصِّرَاطِ الْمُسْتَقِيمِ

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

1 (All khayr is in His hand) 

2 (All khayr is in His hand) 

3 (Be! And it is)

4 الصِّرَاطَ الْمُسْتَقِيمَ: Know that as-sirât al-mustaqîm is justice (‘adl) and is the summary of hikmah, ‘iffah and shajâ'ah which are the wasat in the three degrees of man's three powers (quwwa).

To explain: Allah (‘Azza wa jalla) housed rûh in man's body, which is changing, needy and exposed to dangers. He introduced three powers (quwwa) in it to preserve.

The First: al-quwwa ash-shahawiyyah al-bahîmiyyah, the power of animal appetites to attract benefits.

The Second: al-quwwa al-ghadhabiyyah as-sabui’yyah, the predacious power of anger to repulse harmful and destructive things.

The Third: al-quwwa al-aqliyyah al-malakiyyah, the power of mind pertaining to the malâikah to distinguish between benefit and harm.

However, since His hikmah necessitated that mankind should achieve perfection through the mystery of competition, Allah did not determine limits on these quwwas in fitrah, as He did on those of animals. He determined limits on them through the Sharî’ah that it prohibits ifrât and tafrît and orders the wasat. This is what is clearly ordered by the âyah فَاسْتَقِمْ كَمَٓا اُمِرْتَ   (Therefore stand firm [in istiqâmah] as you are commanded) Since there is no fıtrî limitation in these three quwwas, three degrees occur in each: the degree of tafrît which is deficiency, the degree of ifrât which is excess and the degree of wasat which is ‘adl.

Tafrît in al-quwwa al-aqliyyah is gabâwah and foolishness, and its ifrât is jarbaza (Deceptive intelligence which can display the haqq as the bâtil and the bâtil as the haqq) and over-meticulousness in trivialities and its wasat is hikmah (To know and distinguish haqq and bâtil, obeying haqq and abstaining from bâtil). وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ اُو۫تِىَ خَيْرًا كَث۪يرًۜا (He who has been given hikmah, has been given great khayr.) Know that just as these quwwas vary in these three degrees, so do each of their branches. For example, in the question of the creation of actions, the wasat is the madhab of ahl al-Sunnah between the Jabriyya and the Mu'tazila, and in the question of belief, the madhab of Tawhîd is the wasat between the denial of the attributes or existence of Allah (ta'til) and anthropomorphism (tashbîh). The examples can be made further on this analogy.

Tafrît in al-quwwa ash-shahawiyyah is extinction (khumud) which is having no longing for anything, while its ifrât is fujûr which is to desire whatever is encountered whether halal or haram. Its wasat is ‘iffah, which is desiring what is halal and shunning what is haram. Compare the branches of this quwwa such as eating, drinking, dressing so on with the root of this principal.

Tafrît in al-quwwa al-ghadhabiyyah is jabânah that is fear of what is not to be feared and having wahm. Its ifrât is tahawwur (To have no fear of anything ma’nawî nor material) which is the source and father of despotism, domination and dhulm. And its wasat is shajâ'ah which is giving freely of one’s rûh with love and eagerness for the defence of the laws of Islam and the upholding of the Word of Tawhîd. Compare this same principle within each of its branches.

The six extremes are thus dhulm and the three wasat are ‘adl which is as-sirât al-mustaqîm and is to act in accordance with  فَاسْتَقِمْ كَمَٓا اُمِرْتَ (Therefore stand firm [in istiqâmah] as you are commanded)  Whoever passes along this way will cross the bridge suspended over the Fire.”  The Sign of Miraculousness-24

5 “The existence of something is dependent on the existence of all its parts. As for non-existence, since it occurs through non-existence of one part, a weak man supports destruction in order to demonstrate his power; he acts negatively instead of positively.” The Letters (545 )

“The hikmah and purpose are these: for the most part, dhalâlah and sharr are negative, destructive, pertain to non-existence and disruption. While in the great majority of cases, hidâyah and khayr are positive, constructive, repairing, and pertain to existence. Everyone knows that one man can destroy in one day a building made by twenty men in twenty days. Yes, although human life continues through the existence of all the basic members and conditions of life, and is particular to Khâliq Zuljalâl’s Qoudrah, through severing a member, a dhâlim may make the person manifest death, which is non-existence in relation to life. The saying "Destruction is easy" has for this reason become proverbial.” The Flashes ( 103 )

6 (Allah will change their evil into good)

7 [Indeed successful will be the one who keeps it pure (tazkiyyah)]

8 (His is the possession and to Him is all hamd and His is the judgement and to Him you all shall return.)

9 (And indeed failure will be the one who corrupts it!)

10 (Shirk is verily a great dhulm.)

11 (Think not that those who exult in what they have thus contrived, and who love to be praised for what they have not done – think not that they will escape suffering: for grievous suffering does await them )

12 “For sure, man's particular faculty of irâdah and juz’ al-ikhtiyârî are weak and an i’tibârî action, but Janâb-i Haqq the Absolutely Hakîm, made that weak juz’ al-ikhtiyârî a condition for the connection of His universal Irâdah. That is, He says in a ma’mawî manner: "Oh my ‘abd! Whichever way you wish to take with your power of choice, I will take you there. In which case the responsibility is yours!" If the comparison is not mistaken, you take a powerless child onto your shoulders and leaving the choice to him, tell him you will take him wherever he wishes. The child wants to go to a high mountain so you take him there, but he either catches a cold or falls. So, of course, you reprimand him, saying, "You wanted to go there," and you give him a slap. Thus, Janâb-i Haqq, the Ahkam ul-Hâkimîn (Firmest of Judges), makes His ‘abd's irâdah, which is utterly weak, a condition, and His universal Irâdah follows it.

In Short : O man! You have an irâdah known as the juz’ al-ikhtiyârî which is extremely weak, but whose hand in evil acts and destruction is extremely long and in good deeds is extremely short. Give one of the hands of that irâdah of yours to du'â, so that it may reach Jannah, which is a fruit of the chain of good deeds, and stretch to eternal happiness which is a flower of Jannah. And give its other hand to the istighfâr, so that it may be short for evil deeds and will not reach the Zakkum-tree of Jahannam, which is one fruit of that accursed tree. That is, just as du'â and tawakkul greatly strengthen the inclination to khayr, so the istighfâr and tawbah cut the inclination to sharr, putting an end to its transgressions.” The Words ( 483 )

13 (It may be that you hate a thing but it is khayr for you)

14 (The believer of qadar suffers no grief) 

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