LESSONS / Compilations

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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


“Taâ’lâ has singled you out for His ni’mahs, so you should offer shukr to Him alone…

…He is Al-Ma’bûd, so associate none shariks with Him; He is the Absolute Qâdir and the samâ and earth are in His grasp, so don't believe that He has any shariks; He is Al-Mun’im so offer your shukr to none but He; and He is your Khâliq, so don't imagine that He has any shariks.” Signs of Miraculousness ( 179 )


Question: We give a price to people, who are like tray-bearers. So what price does Allah want, Who is the true owner of the goods?

The Answer: Yes, the price that the True Mun’im wants in return for those valuable ni’mahs and goods is three things.

One is dhikr, another is shukr, and the other is reflection. Saying, "Bismillah" at the beginning is dhikr.  "Alhamdulillah" at the end is shukr. Thinking and comprehending those ni’mahs, which are precious wonders of art, being the miracles of qoudrah and the gifts of rahmah of Al-Ahad Who is Samad, is reflection. Just as how foolish kissing the foot of a poor man who conveys the precious gift of a sultân to you and not recognizing the owner of the gift is, so too, forgetting the True Mun’im through praising and loving the things which outwardly confer the ni’mah is a thousand time more foolish.

O nafs! If you do not want to be such a fool, give in the name of Allah, take in the name of Allah, begin in the name of Allah, and act in the name of Allah. Wassalâm!” The First Word


“KNOW, O FRIEND, that you were created from non-existence. Then, your Originator favoured you by elevating you from the lowest level of existence to the level of being a Muslim human being. Whatever you received and whatever happened between your first movement and your present state is a ni’mah on you. From each favour, a fruit and a colour are attached to you. You are like a necklace or a cluster on which the beads or grains of ni’mah have been strung, an index of Taâ’lâ’s ni’mahs. Existence requires a real and effective cause (‘illah); non-existence does not. You will be asked how you attained so many ni’mahs while obtaining a full, perfect existence from the level of being a particle to death, how you deserved them, and whether you offered shukr for them. No one asks a stone why it has not become a tree or a tree why it has not become a person.” Al-Mathnawi al-Nuri (190)


“do not say: "I am nothing. What importance do I have that the universe should purposefully be made subject to me by an Absolute Hakîm, and universal shukr required of me?" Because for sure you are as though nothing with respect to your nafs and form, but from the point of view of duty and rank, you are an observant spectator of this majestic universe, an eloquent, articulate tongue of these beings so full of hikmah, a discerning reader of this book of ‘âlam, a supervisor of these creatures full of wonder at their tasbîh, and like a foreman of these beings full of respect for their ‘ibâdah.

Yes, O man! In regard to your vegetable physical being and animal nafs, you are a minor particle, a contemptible fragment, a needy creature, a weak animal, who tossed on the awesome waves of the flood of beings, who is departing. But being perfected through the tarbiyyah of Islam which is illuminated with the nûr of îmân that comprises the radiance of Ilahî love, and in regard to humanity and being ‘abd to Allah, you are a sultân, and a universal within particularity, and within your insignificance an ‘âlam, and within your contemptibility, a supervisor of such high rank and extensive sphere that you can say: "My Rabb Ar-Rahim has made the world a house for me, the sun and moon lamps for it, and the spring, a bunch of flowers for me, and summer, a table of ni’mah, and the animals, He has made them my servants. And He has made plants the decorated furnishings of my house.”

To conclude: If you heed shaytan and your nafs, you will fall to the asfal sâfilîn. But if you heed Al-Haqq and the Qur'an, you will rise to the a’lâ ‘illiyyin and become the Most Excellent Pattern of the universe.” The Words (337- 338 )


“In regard to his acts and deeds and his labour man is a weak animal, an impotent creature. The extent of his sphere of disposal and ownership in this respect is so narrow that it is as far as his hand can reach. Domestic animals, even, the reins of which have been given to man, have each taken a share of his weakness, impotence, and laziness, so that if they are compared with their wild counterparts, a great difference is apparent. (Like domestic goats and cattle, and wild goats and cattle). But in regard to passivity, acceptance, du'â, and entreaty, man is an honoured traveller in this hostel of the world. He is the guest of One Karîm that He opened to His infinite treasuries of rahmah. And He made subjugate to man the innumerable unique beings and servants of Him. And a sphere so large that He has been prepared for this guest's recreation, amusement, and benefit that half its diameter is as long and broad as the imagination can stretch.

Thus, if man relies on his ananiyyah, and making worldly life his goal, attempts to taste temporary pleasures while struggling to make his living, he becomes submerged within an extremely constricted sphere, then departs. All the senses, faculties, and subtle faculties which are given to him will testify against him at the resurrection and will bring a suit against him. Whereas if he knows himself to be a guest and spends the capital of his life within the sphere of permission of Al-Karîm One of Whom he is the guest, he will strive for a long, eternal life within a broad sphere, then take his rest and ease. And later, he may rise to the a’lâ ‘illiyyin.

Moreover, all the senses and faculties given to man will be happy with him and testify in favour of him in the âkhirah. For sure, all the wonderful faculties given to men were not for this insignificant worldly life, but for an everlasting life of great significance. For if we compare man with the animals, we see that man is very rich in regard to senses and faculties, a hundred times more so than the animals. But in the pleasures of worldly life and in animal life he falls a hundred times lower. For in each pleasure he receives is the trace of thousands of pains. The pains of the past and fears of the future and the pain of each pleasure's cessation, spoil their pleasure and leave a trace of it. But animals are not like that. They receive pleasure with no pains. They take enjoyment with no sorrow. Neither the sorrows of the past cause them suffering, nor the fears of the future distress them. They live peacefully and offer shukr to their Khâliq.

This means that if man, who is created in the form of Ahsan taqwîm, restricts his thought to the life of this world, he falls a hundred times lower than a creature like a sparrow, although he is higher than the animals. I explained this haqiqah in another place by means of a comparison. It is related to this, so I shall repeat it here. It was like this:

A man gave one of his servants ten pieces of gold and told him to have a suit of clothes made in a particular cloth. Then to a second one, he gave a thousand pieces of gold, and putting in the servant's pocket a note on which certain things were written, sent him to a market. The first servant bought an excellent suit of the finest cloth with the ten pieces of gold. While the second servant did not use his head, and looking at the first servant and not reading the account-note in his pocket, he gave a thousand pieces of gold to a shop keeper and asked for a suit of clothes. The dishonest shopkeeper gave him a suit of the very worst-quality cloth. Then the wretched servant returned to his lord and received a severe reprimand and a terrible punishment.

Thus, even the most unintelligent will understand that a thousand pieces of gold given to the second servant were not to buy a suit of clothes, but for some important trade.

In just the same way, each of the ma’nawî senses in man and subtle faculties of man has expanded to a degree a hundred times greater than that of the animals. For example, consider senses and faculties like man's eyes, which can discern all the degrees of beauty, and his sense of taste, which can distinguish all the varieties of the particular tastes of foods, and his mind, which can penetrate to all the subtlest points of haqiqahs, and his heart, which yearns for every sort of perfection, and then consider the extremely simple faculties of the animals which have developed only one or two degrees. There is just this difference, that in animals a sense particular to some function and special to a particular species develops more. But this development is particular.

The mystery for man's wealth in regard to senses is this: by reason of the mind and thought, man's senses and feelings have greatly developed and expanded. And numerous feelings have come into being because of the multiplicity of his needs. And his perception has become extremely diverse. And because of the comprehensiveness of his fitrah, desires have appeared turned towards numerous aims. And because he has numerous duties due to his fitrah, his senses and faculties have expanded greatly. And since he has been created with a fitrah capable of performing every sort of ‘ibâdah, he has been given capacities which embrace the seeds of all perfections.

Thus, this great wealth in senses and abundant capital was certainly not given for procuring this unimportant temporary worldly life. Rather, man's fundamental duty is to recognize his duties, which look to innumerable aims; and proclaim his impotence, poverty, and faults in the form of ‘ubûdiyyah; and observing the tasbîh of beings with a universal eye, to bear witness to them; and seeing the instances of the assistance of Ar-Rahmân in ni’mahs, to offer shukr; and gazing on the miracles of Rabbânî Qoudrah in beings, to tafakkur on them as objects from which lessons may be drawn” The Words ( 332 - 334 )


“Furthermore, there is the well-known meaning of hamd: the display of the attributes of Kamâl1 .

How this is achieved: Allah Subhânahu created man and made him a comprehensive summary of the universe and an index of the book of the ‘âlam, which comprises eighteen thousand ‘âlam, and lodged in his essence a sample from each, in which is manifested one of the Names of Taâ’lâ.2 If man spends all of what is bestowed on him in the way of that for which they were created, for the purpose of performing shukr al-‘urfî which is a sort of hamd, and obeying the Sharî’ah which removes the rust of nature, each of those samples opens a mishkât3 and a window to the ‘âlam which they belong to, and becomes a mirror to the attribute that manifests in that ‘âlam and the Name which manifests there. In this way, with both rûh and material, man becomes a summary of al-‘âlam ash-shahâdah and al-‘âlam al-ghayb, and manifests what is manifested on them. Through offering hamd man becomes a place of manifestation for the Ilahî attributes of Kamâl.  This is implied by what Muhyi al-Din al-'Arabi said in explanation of the Hadith:كُنْتُ كَنْزًا مَخْفِيًّا فَخَلَقْتُ الْخَلْقَ لِيَعْرِفُونِى 4 That is, I created creation to be a mirror in which I might observe My Jamâl.” Signs of Miraculousness


“KNOW, O FRIEND, that the greatest denial for ni’mahs (kufr an-mi’mah) is not offering shukr for ni’mahs that are common to all (like hearing and sight), constant (like light and fire), and abundant and encompassing (like air and water). One can offer shukr to Allah for his own ni’mahs, for those that are renewed or given at the time of particular need, whereas ni’mahs given uninterruptedly and abundantly are much more important and greater. Their universality indicates their utmost importance and their constancy indicates their greater value.” Al-Mathnawi al-Nuri (355)


“O ungrateful one! Where did you win the right not to offer shukr in return for the degrees of existence which Janâb-i Haqq has given you and are pure ni’mah. How is it that because exalted ni’mahs which are contingencies and non-existent and which you do not deserve have not been given to you, you complain about Janâb-i Haqq with bâtil greed and commit kufr an-ni’mah? If a man rises to an exalted degree like climbing to the top of a minaret and finds a high station, and on every step receives a large ni’mah, then does not offer shukr to the one who gave him the ni’mahs and complainingly asks why he could not have risen higher than the minaret, how wrong would he be and have fallen into such a kufr an-ni’mah, what great foolishness it would be; as even a lunatic would understand.

O discontented greedy, thriftless wasteful, unjustly complaining, ghâfil man! Know certainly that contentment is profitable shukr, greed is loss-causing kufr an-ni’mahs, and frugality is fine and beneficial respect for ni’mahs. As for wastefulness, it is ugly and harmful contempt for ni’mahs. If you have the mind, grow accustomed to contentment and try to be satisfied with little. If you cannot endure it, say: "O Sabûr!" and seek patience. Be satisfied with your lot and do not complain. Understand who is complaining about whom and be silent. If you have to complain, then complain about your nafs to Janâb-i Haqq, for the fault is its.” The Letters ( 338 )


If you say: "How can I respond to these countless, universal ni’mahs with my limited and partial shukr?"

The Answer: With a universal intention and boundless belief... For example, a man enters a sultân's presence with a gift worth five kurush, and he sees that other gifts worth millions have arrived from acceptable people, and have been lined up there. It occurs to his heart: "My present is nothing. What shall I do?" Then he says suddenly: "O my Sayyid! I offer you all these valuable gifts in my name. For you are worthy of them. If I had the power, I would have given you gifts equal to them." Thus, the sultân, who has need of nothing and accepts his subjects' gifts as a sign of their loyalty and respect, accepts that unfortunate man's universal intention and wish, and the worthiness of his elevated belief as though it was the greatest gift. In exactly the same way, while performing the salâh an impotent ‘abd declares: "Attahîyyatu Lillâhi” That is, "I offer You on my own account all the gifts of ‘ubûdiyyah all creatures offer you through their lives. If I had been able, I would have offered You as many tahiyyas as them, for You are worthy of them and worthy of more besides." Such an intention and belief comprise extensive universal shukr.

And for example, the melon utters a thousand intentions in its heart in the form of the nuclei of its seeds: "O my Khâliq! I want to proclaim the embroideries of Your Asmâ Al-Husnâ in many places on the earth." Since Janâb-i Haqq knows how future things will come about, He accepts their intention as actual ibâdah. The rule, "A Mu’min's intention is better than his actions" alludes to this mystery.” The Words ( 370-371)


O my nafs who performs riyâ! Do not pride, saying: "I served religion." According to the mystery of, اِنَّ اللّهَ لَيُؤَيِّدُ هذَا الدِّينَ بِالرَّجُلِ الْفَاجِرِ5 since you were not purified (tazkiyyah), you should know yourself to be such a sinful man. Know that your service and ‘ubûdiyyah are the shukr for past ni’mahs, and the duty of your fitrah, and incumbent on you due to your creation and the result of art. And be saved from vanity and riyâ!” The Twenty-Sixth Word/Conclusion


“Although, people of walâyah are successful in annihilating the nafs and killing the nafs al-ammarah, but they still cannot reach the Sahâbah. For, since the Sahâbah's nafs had been purified (tazkiyyah) and cleansed, through the many faculties within the essence of nafs, they manifested to a greater degree the varieties of ‘ubûdiyyah, and shukr and hamd. After annihilating the nafs ‘ubûdiyyah of the awliyâ acquires a simpleness and plainness.” The Twenty-Seventh Word Addendum 3th Reason



The Fifth Matter, which is the Fifth Part On Shukr

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

وَ اِنْ مِنْ شَيْءٍ اِلاَّ يُسَبِّحُ بِحَمْدِهِ6

Through repeating âyahs like, اَفَلاَ يَشْكُرُونَ ٭ اَفَلاَ يَشْكُرُونَ ٭ وَسَنَجْزِى الشَّاكِرِينَ ٭ لَئِنْ شَكَرْتُمْ َلاَزِيدَنَّكُمْ ٭ بَلِ اللّهَ فَاعْبُدْ وَ كُنْ مِنَ الشَّاكِرِينَ 7 the Qur'an of Miraculous Exposition shows that the most important thing Al-Khâliq Who is Rahmân wants from His ‘abds is shukr. The Qur'an, Al-Furqân Al- Hakîm, calls men to offer shukr, giving it the greatest importance. It shows not offering shukr to be a denial and negation of ni’mahs, and in Surah Ar-Rahmân, utters a severe and fearsome threat thirty-three times with the decree,  فَبِاَىِّ آلاَءِ رَبِّكُمَا تُكَذِّبَانِ 8 It shows that not offering shukr is denial and negation.

Indeed, both Al-Qur’an Al-Hakîm shows shukr to be the result of creation, and the mighty Qur'an of the universe shows that the most important result of the creation of the ‘âlam is shukr. For if the universe is observed carefully, it is apparent that all things result in shukr in the way each is arranged within it; to a degree, each looks to shukr and is turned towards it. It is as if the most important fruit of the tree of creation is shukr, and the most elevated product of the factory of the universe is shukr. The reason for this is as follows:

We see in the creation of the ‘âlam that its beings are arranged as though in a circle with life as its central point. All beings look to life, and serve life, and produce the necessities of life. That is to say, the One Who created the universe chose life from it.

Then we see that He created the ‘âlam of the animated being in the form of a circle and placed man at its centre. Simply, He centred the aims intended from animate beings on man, gathering all living creatures around him, and subjugating them to him. He made them serve him and him dominant over them. That is to say, Al-Khâliq Zuljâlal chose man from among living beings, and willed and decreed this position for him in the ‘âlam.

Then we see that the ‘âlam of man, and the animal ‘âlam too, are formed like circles, with rizq placed at their centre. He has made mankind and the animals enamoured of rizq, has subjugated them to it, and made them serve it. What rules them is rizq. And He has made rizq such a vast and rich treasury that it encompasses His innumerable ni’mahs. Even, with a faculty called the sense of taste, He has placed on the tongue fine and sensitive scales to the number of foods so that they can recognize the tastes of one sort of the many varieties of rizq. That is to say, the strangest, richest, most wonderful, most agreeable, most comprehensive, and most marvellous haqiqah in the universe lies in rizq.

Now we see that just as everything has been gathered around rizq and looks to it, so does rizq in all its varieties subsist through shukr, both material and ma’nawî and that offered by word and by state; it exists through shukr, it produces shukr, it shows shukr. For appetite and desire for rizq are a sort of fıtrî shukr. Enjoyment and pleasure also are a sort of unconscious shukr and it is offered by all animals. It is only man who changes the essence of that fıtrî shukr through dhalâlah and kufr; he deviates from shukr to shirk.

Furthermore, the exquisitely adorned forms, the fragrant smells, the wonderfully delicious tastes in the ni’mahs which are the invitation of shukr; they awake an eagerness in animate beings, and through eagerness urge a sort of appreciation and respect, and prompt a ma’nawî shukr. They attract the attention of conscious beings and engender admiration. They encourage them to respect the ni’mahs; through this, they lead them to offer shukr verbally and by the act, and made them offer shukr; they cause them to experience the highest and sweetest pleasure and enjoyment within shukr. That is, they show that, as well as a brief and temporary superficial pleasure, through shukr, these delicious rizq and ni’mahs gain the favours of Ar-Rahmân, which provide a permanent, true, boundless pleasure. That is, they cause to ponder over the infinite, pleasurable favours of Al-Mâlik Who is Karîm of the treasuries of rahmah, and in ma’nawî aspect to tasting the everlasting delights of Jannah while still in this world. Thus, although by means of shukr rizq becomes such a valuable, rich, all-embracing treasury, through not offering shukr it becomes utterly valueless.

As is explained in the Sixth Word, when the sense of taste in the tongue is turned towards rizq for the sake of Janâb-i Haqq, that is, when it performs its ma’nawî duty of shukr, it becomes like a shâkir inspector of the numberless kitchens of infinite Ilahî rahmah and a highly-esteemed supervisor full of hamd. If it is turned towards it for the sake of the nafs, that is, without thinking the shukr of the One Who has bestowed the rizq, the sense of taste falls from the rank of being a highly-esteemed supervisor to the level of a watchman of the factory of the stomach and a doorkeeper of the stable of the belly. Just as through not giving shukr these servants of rizq descend to such a level, so does the essence of rizq and its other servants fall; they descend from the highest rank to the lowest; they sink to a state opposed and contrary to Al-Khâliq of the universe's hikmah.

The measure of shukr is contentment, frugality and being satisfied and grateful. While the measure of not offering shukr is greed, wastefulness; it is disrespect; it is eating whatever one comes across, whether haram or halal.

Like not offering shukr, greed causes both loss and degradation. For example, it is as though because of greed the blessed ant even, which has a social life, is crushed underfoot. For, although a few grains of wheat would be contentment for a year, it is not contented with this, and collects thousands if it can. While the blessed honey-bee flies overhead due to its contentment, and through an Ilahî command bestows honey on human beings for them to eat.

The Name of Rahmân -the Greatest Name after the Name of Allah, which signifies the Ilahî Essence and is the Greatest Name of the Most Pure and Holy One (Zhât Al-Aqdas)- looks to rizq, and is attained to through the shukr provoked by rizq. Also, the most apparent meaning of Rahmân is Razzâq.

Moreover, there are different varieties of shukr. The most comprehensive of these and their universal index are the salâh.

Furthermore, within shukr is a pure îmân, a sincere Tawhîd. For a person who eats an apple and utters, "Alhamdulillah!" is proclaiming through his shukr: "This apple is a souvenir bestowed directly by the hand of Qoudrah, a gift directly from the treasury of Rahmah." With saying this and believing it, he is surrendering everything, particular and universal, to the hand of Qoudrah. He recognizes the manifestation of Rahmah in everything. He announces through shukr a true îmân and sincere Tawhîd.

Of the many aspects of the great loss which ghâfil man incurs through kufr an-ni’mah, we shall describe only one. It is as follows:

If someone eats a delicious ni’mah and gives shukr, the ni’mah becomes a nûr and a fruit of Jannah in the âkhirah through that shukr. Through thinking of it being a work of Janâb-i Haqq's favour of rahmah due to the pleasure it affords, it gives a true, lasting delight and enjoyment. He sends ma’nawî kernels and essences and ma’nawî substances like these, to the sublime ranks, while the material husk-like residue, that is, the matter that has completed its duty and now is unnecessary, becomes excreta and goes to be transformed into its original substances, that is, into the elements. If he does not give shukr, the temporary pleasure leaves a pain and sorrow at its passing, and itself becomes waste. Ni’mah which is of the essence of diamonds is transformed into coal. Through shukr, transient rizqs produces enduring pleasures, everlasting fruits. But ni’mah which is not met with shukr is turned from the most beautiful of forms into the ugliest. For according to such a ghâfil, after a temporary pleasure, the end of rizq is waste-matter.

For sure, rizq is in a form worthy of ‘ashq, and that form becomes apparent through shukr. While the ‘ashq of the people of ghaflah and dhalâlah for rizq is animality. You can make further comparisons in this way and see what a loss the people of ghaflah and dhalâlah suffer.

Among animate species the neediest for the varieties of rizq is man. Janâb-i Haqq created man as a comprehensive mirror to all His Names; as a miracle of qoudrah with the capacity to weigh up and recognize the contents of all His treasuries of rahmah; and as khalîfah on earth possessing the faculties to draw to the scales all the subtleties of the different manifestations of His Names. He, therefore, gave him a boundless need, making him needy for the endless different varieties of rizq, material and ma’nawî. The means of raising man to 'Ahsan Taqwîm,' which is the highest position in accordance with this comprehensiveness, is shukr. If he does not offer shukr, he falls to 'asfal sâfilîn,' and perpetrates a great dhulm.

In Short: The most essential of the four fundamental principles of the tarîq of ‘ubûdiyyah and winning Allah's love, the highest and most elevated tarîq, is shukr. These four principles have been defined as follows:

"Four things are necessary on the tarîq of the impotence, my friend:

"Absolute impotence, absolute poverty, absolute fervour, and absolute shukr, O ‘Azîz...."

اَللّٰهُمَّ اجْعَلْنَا مِنَ الشَّاكِرِينَ بِرَحْمَتِكَ يَا اَرْحَمَ الرَّاحِمِينَ

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

اَللّٰهُمَّ صَلِّ وَ سَلِّمْ عَلَى سَيِّدِنَا مُحَمَّدٍ سَيِّدِ الشَّاكِرِينَ وَ الْحَامِدِينَ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ آمِينَ

وَ آخِرُ دَعْوَيهُمْ اَنِ الْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ


“One should not receive ni’mahs which arrive at the hands of apparent causes on account of the causes. If a cause does not possess will, like an animal or a tree, for example, it gives the ni’mah directly on account of Janâb-i Haqq. It says: "Bismillah" through the language of its being and gives it to you, so you too should say: "Bismillah" and take it for Allah’s sake. If the cause possesses will, he should say: "Bismillah" then you should take it, otherwise you should not take it. For apart from the ma’nâ as-sarîh of the âyah, وَلاَ تَاْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللهِ عَلَيْهِ 9 a ma’nâ al-isharî is this: "Do not partake of ni’mahs which do not recall True Mun’im and are not given in His name."

Since this is so, both the one who gives should say "Bismillâh," and the one who receives should say, "Bismillâh." If he does not say it, but you are in need, then you say, "Bismillâh," and seeing the hand of Ilahî rahmah upon him, kiss it in shukr, and take from him. That is, look from the ni’mah to the act of giving ni’mahs, and from the act of giving ni’mahs think of True Mun’im. To think in this way is a shukr. Then if you wish, offer a du'â for the apparent means, since it was by his hand that the ni’mah was sent to you.” The Flashes ( 181 )


“On condition, it is not waste and is purely to carry out its duty of shukr and recognize and perceive the varieties of Ilahî ni’mahs, and on condition, it is licit and does not lead to degradation and begging, it can follow its pleasure. In fact, delicious foods may be preferred in order to employ the tongue which bears the sense of taste in offering shukr. The following is an instance of Shaykh Jilânî's karâmât which alludes to this haqiqah:

At one time, being instructed by Hazrat Ghawth al-A'zam Shaykh Jilânî (k.s.), was the only son of an aged and anxious woman. This esteemed lady had gone to her son's cell and seen that he had nothing to eat but a piece of dry, black bread. Her maternal compassion was aroused by his emaciated condition resulting from his riyâzah. She felt sorry for him. Later she went to Hazrat Ghawth in order to complain and saw Hazrat Ghawth was eating roast chicken. Out of her concern, she said: "O Ustadh! My son is dying of hunger while you are eating chicken!" Whereupon Hazrat Ghawth said to the chicken: "Kum biiznillah!" 10 At this, the cooked chicken bones assembled and were thrown out of the dish as an entire live chicken. This has been narrated through ma’nawî tawâtur by many reliable and documented channels as a karâmât of someone like Hazrat Ghawth whose wondrous karâmât are world-famous. Hazrat Ghawth said to her: "When your son reaches this level, then he too can eat chicken." Thus, the meaning of this order of Hazrat Ghawth is: whenever your son's rûh rules his body, and his heart rules his nafs, and his mind rules his stomach, and he wants pleasure for the sake of offering shukr, then he may eat delicious things.” The Flashes ( 191 )


“Since the hikmah of man's creation and the mystery of his comprehensiveness is to seek refuge his Khâliq every moment, and to entreat and offer hamd and shukr, and since illnesses are the most effective and keen impulsion which drive man to the Court of Allah by the blowing of a whip, and since the sweet ni’mahs which urge man to shukr with perfect fervour and which cause man to truly offer hamd by making him grateful are foremost remedies, cures and good health, the noble salawât

اَللّٰهُمَّ صَلِّ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِ سَيِّدِنَا مُحَمَّدٍ بِعَدَدِ كُلِّ دَاءٍ وَدَوَاءٍ وَبَارِكْ وَسَلِّمْ عَلَيْهِ وَعَلَيْهِمْ كَثِيرًا كَثِيرًا11

which is eminently well-known and recited by the followers of Shâfi'î madhab at the end of the tasbîhât of salâh became extremely meaningful and honoured. Sometimes while saying  بِعَدَدِ كُلِّ دَاءٍ وَ دَوَاء12 I feel the globe of the earth in the form of a hospital and the eminently obvious existence of the True Shâfî, Who bestows the remedies for all needs and physical and ma’nawî all troubles, and His universal clemency and sacred and all-embracing rahîmiyyah.” The Second Ray-The First Fruit of the First Station


“The price for Ilahî ni’mahs and rahmah is shukr. We have not offered shukr as we should have done. Not only have we not paid the price of rahmah by shukr; we have attracted Ilahî wrath with our dhulm and rebellion. At the present time, the human race has earned a dreadful blow with his dhulm, destruction, kufr and rebellion, and it has received such blows. For sure we too will receive our share.” Emirdağ Addendum (47)


“Since at the present time due to trickery, exploitation, and bribery, numerous haram matters have become admixed in possessions and rizq, and farmers cannot really claim to their own produce, and out of ten people only two or three truly deserve rahmah, and out of those who profit from the farmer’s produce, five or six lose their right to rahmah due to dhulm and mixing in haram, or not offering shukr.” Emirdağ Addendum (48)


“Al-Mun’im Al-Karîm agrees to provide whatever you need as ni’mah. All you have to do is to eat from the table of His favours and offer shukr. Offering shukr will cause Him to increase His ni’mahs upon you, for it means seeing the act of giving ni’mahs. Seeing this act removes the grief arising from the ni’mah’s disappearance, for this disappearance is not eternal. Like fruits eaten this year being succeeded by new ones next year, it means departing to make room for something new. Thus, it gives you the delight of ever-renewed pleasure. وَ آخِرُ دَعْوَيهُمْ اَنِ الْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ 13 indicates that hamd is itself a pleasure. The meaning and the mystery of hamd is that you see the tree of giving ni’mahs in the ni’mah of fruits. It removes the pain arising from the thought of their disappearance, and becomes the pleasure itself.” Al-Mathnawi al-Nuri (175)


“And, for example, the sense of taste, in the tongue; through appreciating all the tastes of foods, it performs its duty with a truly diverse ma’nawî shukr; and so on. All man's faculties, including his important subtle faculties such as the heart, mind and rûh, have quite distinct duties, pleasures and pains…

…According to the Qur'an, the result in the âkhirah of licit and love with shukr for delicious foods and fruits is again delicious food and fruit, but in a form appropriate for Jannah. This licit love desires those foods and fruits of the âkhirah. So much so that when you utter the phrase 'Alhamdulillah' over the fruit you eat in this world, it will be embodied as a fruit of Jannah and presented to you there. Here you eat fruit, while there you will eat 'Alhamdulillah'.

Since you see the act of giving ni’mahs by Allah and favour of Ar-Rahmân in ni’mah and food, as is established by Hadith, the indications of the Qur'an, and the requirements of hikmah and rahmah that that pleasurable ma’nawî shukr will be given to you in Jannah in the form of a truly delicious food.” The Words (677-678 )


“KNOW, O FRIEND, that modesty sometimes contradicts one’s proclaiming ni’mahs, for doing so sometimes gives rise to pride and arrogance. Thus, avoid tafrît and ifrât. The istiqâmah in one’s proclaiming ni’mahs is as follows: Every ni’mahs has two aspects. The first pertains to the one on whom Allah has bestowed it. This ni’mah distinguishes one in a community and leads to pride and forgetting the One Who gave it. Such people arrogate it to themselves, attributing it to their abilities or merits, and become haughty.

The second pertains to Al-Mun’im. The blessing displays His Munificence and rahmah and testifies to His Names. By the act of bestowing ni’mahs, He pronounces the âyahs of the manifestation of His Names. Modesty should be shown in the first case, while it becomes kufr an-ni’mah if shown in the second one. If one attributes to Allah and His Munificence all the ni’mahs that have been bestowed to him and feels no self-pride, his proclaiming the ni’mahs bestowed on him will be a ma’nawî shukr.

O Yûsuf Kishri. When you wear splendid clothes, Said says to you: “How beautiful you are.” You say: “Beauty belongs to the clothes, not to me.” This is both modesty and a proclamation of ni’mahs.” Al-Mathnawi al-Nuri (321)


“Sometimes modesty suggests a kufr an-ni’mah; rather it becomes a kufr an-ni’mah. And sometimes it so happens that acknowledging the ni’mahs becomes pride. Both are harmful. The only solution for this is that it should neither be a kufr an-ni’mah, and neither turn into pride. It is to acknowledge the virtues and perfections, yet without claiming ownership of them, to show them as the works of bestowal of the True Mun’im. For example, Just as if someone made you wear an embroidered and decorated garb of honour and you were made to look beautiful with it and people said to you: "Mashaallah! You are beautiful How beautiful you have become.” If in modesty you said: "Hâsha! Who am I, a nothing! What is this, Where is the beauty in it? Then it would be a kufr an-ni’mah and would be disrespectful to that skilful craftsman who had made you wear that garment. If you were to say proudly: "Yes, I am very beautiful, there is no one as beautiful as me, show me anyone who can match my beauty!” Then it would be a conceited form of pride.

So then to be saved from both pride and kufr an-ni’mah one should say: "Yes, I have become beautiful, but the beauty is due to the garment and is consequently the person who has made me wear it; it is not mine.” The Letters ( 434-435 )




اَللّٰهُمَّ اجْعَلْنَا مِنَ الشَّاكِرِينَ بِرَحْمَتِكَ يَا اَرْحَمَ الرَّاحِمِينَ

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

اَللّٰهُمَّ صَلِّ وَ سَلِّمْ عَلَى سَيِّدِنَا مُحَمَّدٍ سَيِّدِ الشَّاكِرِينَ وَ الْحَامِدِينَ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ آمِينَ

وَ آخِرُ دَعْوَيهُمْ اَنِ الْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ


1 (perfection)

2 For since animals are tiny indexes of this ‘âlam, and man’s essence is a miniature sample of the universe, whatever there is in the ‘âlam, a sample of it is in man.” The Words ( 289 )

“a human being, is quite simply a miniature sample of the universe, a fruit of the tree of creation, and a seed of  this ‘âlam, for he comprises samples of most of the realms of beings in the ‘âlam. It is as if the animate being is a drop filtered from the universe in an extremely fine measure.” The Words ( 302 )

“The great ‘âlam, which is called the universe, and the small ‘âlam, which is its miniature sample and is called man, point to evidences of wahdâniyyah, both inside man's nafs and outside of it, that are written by the pens of qoudrah and qadar.” The Letters ( 275 )

“is man a unit of measurement, an index, a scale, and a balance to the haqiqahs of the universe.

For example, an extremely decisive evidence of the existence of Al-Lawh Al-Mahfûdh in the universe and an example of it is the faculty of memory in man. And a decisive evidence of the existence of al-‘âlam al-mithâl and an example of it is man's faculty of imagination. {Indeed, just as the elements in man indicate and point to the elements in the universe, and his bones to its stones and rocks, his hair to its plants and trees, and the blood which flows in his body and the fluids which issue from his eyes, ears, nose and mouth to the spring and mineral waters of the earth, in exactly the same way,  does man's rûh point to al-‘âlam al-arwâh, his faculty of memory to Al-Lawh Al-Mahfûdh, and his power of imagination to al-‘âlam al-mithâl, and so on. Each of his members and faculties points to a different ‘âlam and bears decisive witness to their existence.} And an evidence of the existence of rûh beings in the universe and an example of them are the quwwas and subtle faculties in man. And so on. In a small measure, man may display, in a degree of shuhûd, the haqiqahs of îmân in the universe” The Flashes (458-459 )

“As man is a small ‘âlam, so is the ‘âlam a great human being. This small man is an index and summary of the great human being. The great original of the samples in man will necessarily be found in the great human being. For example, the existence of man's faculty of memory is a certain indication of the existence of Al-Lawh Al-Mahfûdh in the ‘âlam. So too everyone has observed in his nafs by sense or hads, the inner faculty named lummah ash-shaytaniyyah, situated in a corner of the heart which is the means to waswasa and a shaytanic tongue which speaks through the promptings of the quwwa al-wâhimah and the corrupted quwwa al-wâhimah, which becomes like a small shaytan and acts contrary to its owner's will and opposed to his desires-these are certain evidence to the existence of great shaytans in ‘âlam.” The Flashes ( 118 )

3 (A place where a lamp is specially placed)

4 (I was a hidden treasure, so I created creation that they know Me.)

5 (Allah strengthens this religion by means of sinful men)

6 (And there is nothing but it does tasbîh Him with hamd.)

7 (Will they not then offer shukr? * Will they not then offer shukr? * And we shall surely reward those who offer shukr.* If you offer shukr, I shall increase [my favours] to you. * perform ‘ibâdah to Allah and be of those who offer shukr)

8 (So which of the favours of your Rabb do you deny?)

9 (Eat not of [meats] on which Allah's name has not been pronounced)

10 (Rise up, with Allah's permission!)

11 (O Allah! Grant blessings to our sayyid Muhammad (asm) and to the family of Muhammad (asm), to the number of troubles and their remedies, and bless him and them and grant them unending blessings and peace.)

12 (To the number of all ills and their remedies)

13 [Their latest call: Alhamdulillah, Ar-Rabb of ‘âlams -10:10)]

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