(For the literal meaning of the language of being, please refer to the dictionary)

The language of being of the universe and beings:

اَلتَّحِيَّاتُ لِلّٰهِ1 . A very brief meaning of it is this: Just as if a craftsman makes an extremely wonderful machine with his profound knowledge and miraculous intelligence, everyone who sees that wonderous machine appreciatively applauds and congratulates the craftsman and admiringly offers him material and ma’nawî gifts and tahiyyahs through praises and favours, that machine, too, applauds its craftsman through the language of its being, greets him and offers ma’nawî tahiyyahs and gifts to him by displaying perfectly his aims and wishes, wondrous subtle art and skill arising from his knowledge in a way exactly the craftsman wanted.

In exactly the same way, all the groups of living beings in the universe, each of them and each individual of them are wonderful machines, which in all respects of them are miraculous, that like the verbal language of conscious beings, who are men, jinn and malâikah, through the language of being of their lives, they say اَلتَّحِيَّاتُ لِلّٰهِ with applauds, greetings and tahiyyas to their craftsman, As-Sâni’ Zuljalâl, Who makes Himself known through the profound and subtle manifestations of His all-comprehending ‘Ilm, which sees the relationship of everything with everything else and sees everything necessary for the life of everything and conveys them at the right time. Through their ‘ubûdiyyah, they offer the price of their lives directly to their Khâliq, Who knows all creatures together with all their states; on the night of Mi’raj, in the name of all living beings, by saying اَلتَّحِيَّاتُ لِلّٰهِ instead of salâm in the presence of Al-Wâjib Al-Wujûd, Muhammad ‘Alayhissalâtu Wassalâm offered the tahiyyas, gifts and ma’nawî salâms of all groups of living beings.

Yes, just as with its well-ordered and balanced system, an ordinary regular machine undoubtedly shows a skilful and attentive craftsman, so does each of the numberless living machines, which fill the universe, display a thousand and one miracles of ‘Ilm. Certainly, those living beings brightly testify to the necessary existence and ma’bûdiyyah of their Craftsman and eternal Artist through the manifestations — in the ratio of the light of a firefly to the degree of sunlight — of ‘Ilm.

The Fifteenth Ray-The Second Station of Al-Hujjah Az-Zahrâ

 

In the beginning, we said, All beings say "Bismillah" through the language of their being. Is that so?

Yes, just as if you see that a single man came, drove all the inhabitants of a town to a place by compulsion and compelled them to work, you would certainly know that he does not act with his own name and his own power, but rather he is a soldier. He acts in the name of the government and relies on the power of a sultân. In the same way, everything acts in the name of Janâb-i Haqq; the seeds and grains, like tiny particles, bear huge trees on their heads; they raise loads like mountains. It means that each tree says, "Bismillah." It fills its hands from the fruits of the treasury of Rahmah and becomes a tray-bearer for us. Each garden says, "Bismillah" and becomes a cauldron from the kitchens of Qoudrah where plenty of various kinds of different delicious foods are cooked in it together. Each blessed animal, like cow, camel, sheep and goat, says, "Bismillah" and becomes a fountain of milk from the faydh of Rahmah. In the name of Ar-Razzâq, they present to us the most subtle and clean sustenance, like the water of life. The roots and veins of each plant, tree and grass as soft as silk say, "Bismillah"; they pierce and go right through hard rock and earth. They say, “In the name of Allah, in the name of Rahmân”; everything becomes subject to it.

The First Word

 

Come, look at these movable antique arts of his! {Note: It indicates animals and humans. For, since animals are a tiny index of this ‘âlam and man’s essence is a miniature sample of the universe, it is simply whatever is present in the ‘âlam, a sample of it is present in man.} Each has been made in such a way that it is simply a small copy of this huge palace. Whatever is present in the palace is found in these tiny movable machines. Is it at all possible that someone other than the palace's craftsman could come and insert this wondrous palace into a tiny machine? Also, is it at all possible that although a machine the size of a box contains the whole ‘âlam, there may be found any useless or coincidental work in it? That is to say, all the antique machines that the eye sees, each is a seal of that hidden personage. Rather, each is a herald or proclamation. Through the language of their being, they say: "We are the art of such a One Who can make this entire ‘âlam of ours as easily and simply as He created us."

The Twenty-Second Word/Second Station/Third Proof

 

According to the mystery of  وَ اِنْ مِنْ شَيْءٍ اِلاَّ يُسَبِّحُ بِحَمْدِهِ2 everything utters its Khâliq and offers taqdîs3 to Him hrough its particular language. Yes, the tasbîhât, which all beings offer through the language of being and verbal language, demonstrates the existence of a single Sacred One. Yes, the testimony of fitrah is not to be rejected. As for the state being the proof, especially if it arises from many aspects, it cannot be doubted. Look! The well-ordered forms of these beings, which comprise infinite testimonies of the fitrah, offer evidence in infinite ways through the language of being and look to a single centre like concentric circles, each is a tongue. And, their well-proportioned and balanced forms, each is a testifying tongue. And the perfect lives of them, each is a tongue offering tasbîh that as is certainly proved in the Twenty-Fourth Word, their tasbîhât and tahiyyah and testifying to a single Sacred One through all these tongues show an Al-Wâjib Al-Wujûd One as light shows the sun, and indicate the perfection of His ulûhiyyah.

The Thirty-Third Word - Thirteenth Window

 

As is stated and proved in the First Word, all things say "Bismillah". Thus, like all beings, each particle and each group of particles and each particular jamâ’ah of particles say "Bismillah" through the language of their being, and they move.

Yes, according to the mystery of the previous three Points, at the beginning of its movement, each particle says بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ through the language of its being. That is, "I am moving in the name of Allah, on His account, with His permission and through His power." Then, at the end of its movement, like each artful being, each particle and each group of particles say اَلْحَمْدُ ِللهِ رَبِّ الْعَالَمِينَ through the language of their being; they show themselves to be a tiny tip of the pen of Qoudrah on the embroidery of an artful creature, which is an ode of praise. Rather, each of them shows itself in the form of a point of needle turning at the top of artful beings, which are the records of an immense and ma’nawî gramophone of Ar-Rabb with innumerable arms, a point of a needle, which makes those artful beings recite the poems of tasbîh for Allah and makes them speak with the odes of hamd to their Rabb.

The Thirtieth Word – The Second Aim – Third Point

 

 

The language of being speaks more powerful and effective than verbal language:

While your tongue is proclaiming the âyahs of the Qur’an to the world, your state, demeanour and morality may disseminate its meaning; recite the Qur’an with the language of your being as well. Then you may become the master of the earth, the leader of the world and a means for the happiness of humanity.

Biography

 

If we display the perfections of the morality of Islam and the haqiqahs of îmân with our actions, followers of other religions will certainly enter Islam in communities, rather some of the continents and states of the globe of the earth even will seek refuge in Islam.

The Damascus Sermon (24)

 

If regarding ikhlas and the acceptance and pleasure of Allah, which are the fundamental mystery of Islam, the actions and deeds concerning the rules and sacred haqiqahs that Al-Qur’an Al-Hakîm teaches appear from him, and if the language of his being recites the âyahs of the Qur'an, in a ma’nawî manner, he will be included in and will have a share of the du'â 4 اَللّٰهُمَّ اغْفِرْ لِلْمُؤْمِنِينَ وَ الْمُؤْمِنَات , which is a constant wird of each individual in the âlam of Islam and he will become connected to all of them in a brotherly fashion.

The Twenty-Ninth Letter/The Sixth Section/1st Wile

 

Undigested ‘Ilm Should Not Be Inculcated

The real ‘âlim guide (Murshid) is a sheep, not a bird; he gives his ‘ilm for the sake of Allah.

The sheep gives its lamb its digested, purified milk.

The bird gives its chick its vomit soiled with saliva.

The Gleams

 

My ‘azîz, siddîq brothers!

One hikmah of the justice of Allah’s qadar driving us to the madrasa of Yûsuf of Denizli is both its prisoners and its inhabitants and also its officials and judiciary being in greater need of the Risale-i Nur and its students than people anywhere else. Consequently, we have been put into this troublesome trial, with a duty of îmân and the âkhirah. Yes, without exception, forty to fifty of the Risale-i Nur students performing their salâh perfectly among the other prisoners, whose only one or two of them out of twenty to thirty perform the salâh with ta'dîl al-arkân5 , is such a lesson and guidance (Irshad) through the language of being and action that it reduces to nothing this difficulty and hardship; indeed, it makes one love it.

And, we hope from rahmah and ‘inâyah of Allah that just as the students gave this lesson through their actions, so through the powerful îmân al-tahqîqî in their hearts, they will become a fortress of steel means to save the people of îmân here from the wahm and doubts of the people of dhalâlah.

Ahl ad-dunyâ here preventing us from speaking and having contact causes no harm. The language of being speaks more powerful and effective than verbal language.

The Thirteenth Ray

 

With a subtle smile he gave for Feyzi and Salâhaddin being called into military service, Ustadh said, “They cannot take you. You have a duty; you are invited. For even if it is not with your tongues, your actions and manners will perform that duty.” It is true that despite the poor weather conditions, when Salâhaddin was on military duty at Tavshan Hill in Izmit, his leading the tarâwih salâh with the jamâ’ah during the blessed Ramadhan and due to his regiment’s being moved to Hadimkoyu coinciding with the 27th, 28th and 29th days of Ramadhan, his holding sawm, performing his salâh on the ship, spending the Night of Qadr at the Hadimkoyu station ramp, taking his wudû with water that was difficult to obtain during the cold rainy weather, performing salâh on the covers of a container and spending the night by offering shukr to Allah in a sorrowful state inside the wagon arouse religious sentiments in other soldiers and became a lesson for them. Moreover, Salâhaddin reading the whole Fourth Word about salâh to a congregation consisting of both military and civil individuals before the Eid salâh in the masjid of Balaban village and preaching the Risale-i Nur, and my brother Feyzi, in the same way, and more effectively, giving lessons through the ma’nawî language of being and verbal language in his regiment confirm Ustadh’s words.

Salâhaddin

The Kastamonu Addendum-62

 

Du'â by action, that is through the language of being, is accepted by the great majority:

Gathering causes together is a du'â for the creation of the effect. That is to say, the causes take a position that such position becomes a language of being; they offer du'â for the effect and seek it from Al-Qadîr Zuljalâl. For example, by taking a position around a seed — such position is  a language of du'â — water, heat, earth and light say: "O Our Khâliq, make this seed a tree!" For the tree, which is a wonderful miracle of Qoudrah, cannot be attributed to those unconscious, lifeless, simple substances; it is impossible to attribute it to them. That is to say, gathering causes together is a sort of du'â.

The First Addendum to the Twenty-Fourth Letter- The First Subtle Point

 

Indeed, in point of haqiqah, what is established by the exposition of the manifest ayahs is that just as all beings, each of them offers an appropriated tasbîh, performs a particular ‘ibâdah and a special sajda, it is a du'â which rises to the Court of Allah from all universe. 

This is either through the language of disposition. (Like the du'âs of all plants, each of them desires a form from the Absolute Fayyadh through the language of its disposition and requests to be an unfolded place of manifestation to His Names.)

Or it is through the language of the need of fitrah. (These are the du'âs offered by all living beings for their necessary needs that are beyond their power to obtain. Through such a language of the need of fitrah, each of them requests certain wishes for the continuance of their lives like a sort of rizq from the Absolute Jawwâd.)

Or it is a du'â through the language of sheer necessity (Through absolutely taking refuge, each helpless being with rûh offers du'â; it seeks refuge with an unknown protector, indeed, they turn to their Rabb, Who is Rahîm.) If there is nothing to prevent it, these three sorts of du'âs are always accepted.

The fourth sort is the most well-known; it is our du'â. This, too, is of two sorts: one is through action and being, and the other is through the heart and with words.

For example undertaking causes is a du'â by action. Gathering causes together is not for creating the effect but rather to take up an acceptable position in order to seek the effect from Janâb-i Haqq through the language of being. Ploughing even is to knock on the door of the treasury of rahmah. Since this sort of du'â by action is inclined toward the Name and title of the Absolute Jawwâd, it is accepted by the great majority.

 The Twenty-Third Word - 5th Point

 

Certain men among our brothers like Çaprazzade Abdullah Efendi asked me: “Related to ahl al-kashf, although it was told that this last Ramadhan a relief from difficulties and a victory were going to occur for Ahl al-Sunnah wa'l-Jamâ'ah, it did not occur. Why do such people of walâyah and kashf give news that is contrary to reality?” A summary of the answer I gave them, which suddenly occurred to my heart, is this:

It is reached in the Noble Hadith: "Sometimes the calamity descends; sadaqa confronts and repels it on the way." The mystery of this Hadith shows that while events appointed by the qadar are going to occur through certain conditions, they do not occur. That is to say, the events appointed by qadar, which the people of kashf are informed, are not absolute but rather restricted by certain conditions; on those conditions not being occurred, the event does not occur. But that event, like the undecided appointed time for the end of one's life6 , has been written and determined in the Lawh al-mahw and ithbât, which is a sort of notebook of the Lawh al-Azalî. Rarely, kashf reaches as far as Lawh al-Azalî. Most of them cannot reach that far.

Thus, as a consequence of this mystery, the news given as a result of extractions or the sort of kashf on this last Noble Ramadhan and ‘Eid al-Adha or at other times did not occur because the conditions on which they were dependent were not fulfilled; they do not give the lie to those who told of them. For they were determined but did not occur before the conditions having fulfilled.

Yes, in the month of Noble Ramadhan, the sincere du'â of the majority of Ahl al-Sunnah wa'l-Jamâ'ah for the removal of bid’ahs was a condition and important reason. Unfortunately, since bid’ahs entered the masjîd in the Noble Ramadhan, they built a barrier to the acceptance of the du'âs, and the release from difficulties did not arrive. Just as according to the mystery of the above Hadith, sadaqa repels calamities, so does the sincere du'â of the majority attract a general release from difficulties. Since the power of attraction did not come into being, victory also was not given.

The Sixteenth Flash-The First

 

A strange characteristic of this age is {NOTE: That is, although they know the qualities of diamond, Muslims prefer glass to it.} the extraordinary gullibility of the people of Islam in this age, their generously forgiving the terrifying criminals and showing a kind of support to such a man who performs one good deed and commits thousands of evils and destroys the ma’nawî and material rights of the ‘abds of Allah, if they see a single good deed from that man. In this way, the people of dhalâlah and rebellion, who are a small minority, create the majority with the support of such gullible people; they cause qadar to judge for the continuation and retention of general calamity, which happens as a consequence of the wrongdoing of the majority, and even its deterioration; they say, “This is what we deserve.”

The Kastamonu Addendum -25

 

بِاسْمِهِ سُبْحَانَهُ

This is an answer given to a question asked by a junior student of the Risale-i Nur on behalf of many people.

Question: Dear Ustadh, the effects of the du'â and salâh for rain have not been seen; it remained futile. The clouds gathered two or three times but scattered without giving rain. Why is this?

…

First Point: The price for the ni’mah and rahmah of Allah is shukr. We did not offer the shukr that was due. Indeed, just as we failed to give the price of rahmah through shukr, we are also attracting the wrath of Allah upon ourselves through our dhulm and rebelliousness. Through the present dhulm, destruction, kufr and rebelliousness across the face of the world, humanity has made itself deserving of a slap and has received terrifying slaps. Surely, we also will have a share in this.

Second Point: There is a hadith which says: To a degree that the fish in the bottom of the ocean complain against sinners and dhâlim people that they say, "because of them the rain is ceased and our sustenance even diminishes." Yes, there are such sins and dhulm in these times that we no longer have the face to ask for rahmah; the animals even are suffering torment.

…

Fourth Point: Now, through deceptions, abuse and bribery, many harams have been mixed with wealth and rizq, and farmers have lost actual ownership of their assets. While there are two or three out of ten men who are worthy of rahmah, through either dhulm or mixing haram into their work or through lack of shukr, five or six who benefit from the assets of farmers lose their worthiness for rahmah.

Fifth Point: The Risale-i Nur is an important cause to repel the calamities over this land of Anatolia. Just as sadaqa repels calamities; it is evident after many signs and many events that as a type of universal sadaqa, the spread and reading of the Nur repel samâwî and earthly calamities. This has, in fact, been established with the indications of the Quran. And having four earthquakes started during the same time the Risale-i Nur's writing and dissemination were forbidden, and their having stopped after its dissemination and with its reading widely across Anatolia, and its being a means of preventing the Second World War from entering Anatolia as indicated to by Surah وَ الْعَصْرِ , this comprehensive ma’nawî sadaqa, which is a means to repel disasters, could not resist since, during this drought which has been going on for two months, while we were expecting the Risale-i Nur being disseminated and read with complete freedom after the court acquitted the Risale-i Nur and the Appeals Court reaffirmed its conclusion about the benefits to this nation, in a totally contrary manner, it has instead prohibited and the risales held by the court have not returned to their owners and we were prohibited to speak from this aspect; as a result of our sin, the drought began.

Sixth Point: Lack of rain is a calamity; it is a torment that is in accordance with the punishment of the deed. Therefore, responding it should be through weeping, begging with sadness, grief, entreaty, sorrow, deep remorse, tawbah and istighfâr and seeking refuge at the court of Allah, offering du'â and performing ‘ubûdiyyah particular to that state within the circle of the Sunnah As-Saniyyah, without mixing bid’ahs and in the manner determined by the Sharî’ah.

Moreover, since such general calamities come as a result of the mistake of the majority, they will be removed by the tawbah, remorse and istighfâr of most of those people — the majority of them.

Since we, the students of the Risale-i Nur, do not attach much importance to the world and only look to the world for the Risale-i Nur, we look from that aspect in this lack of rain too. Thus, at the very same time, when the small number of Risale-i Nur books which were handed over to the court in Denizli returned back to their owners and some of the people here began to write them, rahmah rained down to a degree during this rainless period. However, since the freedom of the Risale-i Nur was partial, the rahmah too was partial. InshâAllah soon my risales will also be returned, and they will be completely free and widely disseminated and the rahmah too will be universal.

The Emirdağ Addendum-1 (32)

 

What is the reason for this calamity, which arises from the wrongdoings of some individuals, taking the form of a general calamity in the country to a degree?

The Answer: From the point of general calamity being aroused from the wrongdoings of the majority, most people, in a ma’nawî manner, participate in the actions of those dhâlim individuals by supporting them through their actions, by having iltizâm for the actions of those dhâlim individuals, or by joining them; they cause the general calamity.

The Addendum to The Fourteenth Word-Third Question