LESSONS / Compilations

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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

WOMEN - 1

women are called the gracious sex and are weak and delicate.

“Thus, As-Sâni’ Zuljalâl has made all His creations by art in such a way that He causes most of them, and especially animate beings, to recite numerous Ilahî Names. It is as if He has dressed each creation by art in twenty different shirts, one on top of another or has enfolded them in twenty veils, and on each shirt or veil, He has inscribed different Names.

For example, as was demonstrated in the comparison, there are many pages in what is only apparent in the creation of a beautiful member of mankind's other half or of a beautiful flower. From these two small and particular examples you can draw analogies with other large and universal creatures.

The First Page: It is the state which demonstrates the general shape and proportion. It mentions the Names of O Musawwir! O Muqaddir! O Munadhdhim!

The Second Page: This is the plain and unadorned state of the human being and flower in the comparison, which occurs with the disclosure of the forms of all the different members of those two creatures. Many Names, like ‘Alîm and Hakîm, for example, are written on this page.

The Third Page: Through bestowing a different beauty and adornment on all the different members of those two creatures, many Names like Sâni’ and Bâri’, for example, are written on this page.

The Fourth Page: Such beauty and adornment are given to those two creations by art, it is as though they have become embodied favours and munificence. This page mentions and recites numerous Names, like for example, O Latîf! O Karîm!

The Fifth Page: Through attaching delicious fruits to the flower and lovable children and a fine character to the beautiful woman, this page recites Names like O Wadûd! O Rahîm! O Mun’im!

The Sixth Page: On this page of bestowal and giving ni’mahs, Names like O Rahmân! O Hannân! are recited.

The Seventh Page: Flashes of such beauty are apparent in these ni’mahs and results that they are worthy of a sincere shukr and pure love which have been kneaded with true desire and compassion. On this page, the Names of O Jamîl Zulkamâl! O Kâmil Zuljamâl! are inscribed and recited.

Thus, if the beautiful flower and beautiful human being display this number of Names, and that only in material and apparent form, you can conclude what exalted and universal Names all flowers and living creatures, as well as vast, universal beings, cause to be recited.” The Words ( 658 )

                              

The extremely essential and intense relationship, love and connection between men and women are not only based on the needs of worldly life. Yes, a woman is not a life-companion to her husband only particular to worldly life. Rather, she is also a life-companion in eternal life. Since she is also her husband's life-companion in eternal life, she surely should not attract the looks of others to her beauties beside her husband, her eternal friend and companion, and should not offend him and make him jealous.

Since in consequence of the mystery of îmân, her mu’min husband's connection to her is not confined to worldly life and his love is not only animal, temporary and restricted to the time of her beauty, rather he is attached with the true and earnest love and respect in terms of her being his life-companion in the eternal life. And he bears that earnest love and respect for her, not only during her youth and at the time of beauty, but also at the time of oldness and ugliness.” The Twenty-Fourth Flash - Second Hikmah

 

“Concerning marriage, one of man's most intense needs is to have someone respond to him with heartfelt love and to share with [his partner] pleasure and intimacy, and for them to together feel wonder and to ponder over them. You must have observed that if someone sees something unusual that amazes him and makes him tafakkur, he calls on someone if only mentally, to share his amazement and tafakkur. And the most gracious of hearts, and the kindest and warmest are those of mankind's other half. And those whose rûh will blend fully and hearts will achieve complete intimacy, and whose outward union will be pure and chaste are those of the mankind's other half who have been purified and cleansed of bad morals and unpleasant traits.” Signs of Miraculousness ( 216 )

 

Since, on account of the moral worth in being the domestic administrator of the family life, the woman is an official in protecting all of her husband's possessions and his children, her most essential moral quality is loyalty and trustworthiness….

In fact, if the courage and generosity, which are two beautiful moral qualities in men, are found in women, they are considered to be bad moral qualities as they damage the loyalty and trustworthiness. But her husband's duty is not loyalty and being a treasurer to her, but protection, mercy and respect, therefore, he cannot be restricted and may marry other women as well.1 The Twenty-Fourth Flash/Fourth Hikmah

 

“love and cherish your life-companion as a companionable and gracious gift of Ilahî rahmah. But do not fasten your love to her physical beauty, which swiftly fades. Rather, woman's most attractive and agreeable beauty is the fineness of character that accompanies the delicacy and refinement peculiar to her. As for her most precious and sweet beauty, it is her earnest, sincere, sublime and luminous compassion. This beautiful tenderness and fineness of character continues and increases until the end of her days. Moreover, that weak and gracious creature's rights of respect will be protected by that love. Otherwise, when her superficial beauty fades the poor woman will lose her rights, even when she most needs them….

Your love for your life-companion. Since it will be built on her being a mine of compassion, a gift of Rahmah and on her fineness of character, if you have sincere love and affection for that companion, she too will have earnest love and respect for you. As the two of you approach old age these sentiments will increase, you will pass your life happily. But if it is otherwise, if it is love of a pretty face and for the sake of the nafs, then that love will be quickly destroyed and it will destroy good relations.

Licit love for your life-companion in this world is sincere love in consequence of her delicate compassion, fine virtues and good character, together with your protecting her from being nushûz2 and sinning. The Absolutely Rahîm has promised that as a result of this licit love your life-companion shall be given to you as an eternal life-companion in the âkhirah, the realm of bliss. She will be in a form more beautifully adorned and attractive than the Houris. You will relate to one another in delight your former adventures in the world, bringing to mind old memories. She will be an intimate, gracious and eternal friend, who loves and is beloved. And, most certainly, that which He promises shall definitely be given.” The Words (669-674 )

 

“Also, everyone's home is a small world for him, and even a small Jannah. If îmân in the âkhirah is not at the basis of the happiness of that home, the members of the family will suffer anguish and anxiety to the extent of their compassion, love, and attachment. Their Jannah will either turn into Jahannam, or they will put their minds to sleep with temporary amusements and dissipation. Like the ostrich, who sees the hunter but can neither fly nor escape and sticks its head in the sand so as not to be seen, they plunge their heads into ghaflah so that death, fading and separation do not spot them. They find a way out by temporarily blocking out their feelings in lunatic fashion. Because, for example, the mother trembles constantly at seeing her children, for whom she would sacrifice her rûh, exposed to dangers. While the children all the time feel sorrow and fear at being unable to save their father and brother from unceasing calamities. Thus, in the upheavals of this worldly life, the supposedly happy life of the family loses its happiness in many respects, and the relations and closeness in this brief life do not result in true loyalty, heartfelt ikhlas, disinterested service and love. Moral declines proportionately, and is even lost. Whereas if îmân in the âkhirah enters that home, it illuminates it completely, and its members have sincere respect, love, and compassion for each other, are loyal and disregard each other's faults, in the measure not of their relations, closeness, kindness, and love in this brief life, but of their continuation in the realm of the âkhirah, in everlasting happiness, and their moral increases accordingly. The happiness of true humanity starts to unfold in that home.” The Rays ( 246 )

 

Since women are weak and delicate according to their creation, and they are in need of a man's protection and help for themselves and for their children whom they love more than their own lives, they have an inclination in their fitrah to make themselves loved and not loathed, and not to be subjected to detest.

Also, six or seven out of ten women are either old or ugly that they do not want to show their old age and ugliness to everyone. Or they are jealous; they do not want to be uglier in comparison with those who are more beautiful than themselves, or they fear aggression or being accused; they want tasattur by fitrah so as not to suffer assault, nor to be accused of treachery in the eyes of their husbands. Even if noted carefully, those who mostly hide themselves are the elderly ones. And out of ten women, only two or three may be found who are both young and beautiful and are not embarrassed at displaying themselves.

As it is known, one is embarrassed by the looks of men of those that she does not like or detests, is affected. Indeed, if there are two or three out of ten men whose looks are liked by a beautiful woman dressed immodestly, she detests seven or eight of them. Also, since a beautiful woman, whose morality is not corrupted and who is not putrefied, is sensitive and quickly affected, she will certainly be embarrassed by the poisoning dirty looks, the effects of which have been physically experienced.

Also, women have the fear and timidity from strange men by fitrah. As for the fear, it requires tasattur by fitrah. For, not only suffering the heavy load of a child with difficulty for eight or nine months, which exceedingly renders the eight or nine minutes illicit pleasure bitter, but there is also the possibility of suffering the calamity of that eight or nine minutes illicit pleasure due to the tarbiyyah of a child for eight or nine years as well, without a protector. And since this happens frequently, their fitrah exceedingly fears from non-mahrams intensely and their natural disposition wants to avoid them. Their weak creation commands and strongly warns not to excite the appetites of non-mahrams and not to give any opportunity for their aggression.…” The 24th Flash-The First Hikmah

 

“Here the Qur'an is saying: "Janâb-i Haqq is absolutely Samî’; He hears everything, even, through the Name of Haqq, a wife arguing with you and complaining about her husband, a truly insignificant matter. And since women are the place of the subtlest manifestations of rahmah and are mines of the haqiqah of self-sacrificing compassion, He hears through the Name of Rahîm the rightful claim of a woman and her complaint to Him, and through the Name of Haqq takes it seriously, affording it the greatest importance." Thus, in order to make this particular aim universal, One outside the sphere of contingency of the universe Who hears and sees a minor incident among creatures, must of necessity hear and see all things, and One Who is Rabb of the universe of necessity sees the suffering of insignificant creatures within the universe who are wronged and hears their cries. One who does not see their suffering and does not hear their cries for help cannot be Ar-Rabb.” The Words ( 440 )

 

“If a twelve-month old baby has the intelligence and it is asked to him: "What is the most pleasurable and sweetest state of yours?", he might say: " By fearing my mother's gentle slap, the state that I again take refuge in my mother’s tender breast through understanding my impotence and weakness." While the compassion of all mothers is but a flash of the manifestation of rahmah.” The Seventh Word

 

“It is well-known that a mother gently scares her infant, for example, and draws it to her breast. The fear is most pleasurable for the child because it drives him to her tender breast. Whereas the compassion of all mothers is but a flash of Ilahî rahmah.” The Words ( 368 )

 

“It is also apparent that the working of the manifestation of all-embracing rahmah in the fashion of all mothers, in the vegetable, animal and human realms, with their rahîm compassion and tarbiyyah of the weak and powerless infants with the delicate nurture of milk. {The fact that a hungry lion will prefer its offspring to its nafs, and give to it a piece of meat it would otherwise have eaten; that the cowardly hen will attack to a lion or a dog in order to protect its young; that the fig-tree contents itself with mud while giving pure milk to its offspring, the fruit - this shows to anyone not blind that they act in accordance with the commands of a Being infinitely Rahîm, Karîm and solicitous. Again, the fact that even unconscious plants and beasts function in the wisest and most conscious of fashions demonstrates irrefutably that One Utterly ‘Alîm and Hakîm has set them to work, and that they are acting in His name.}” The Words ( 75 )

 

“Also, a kind and a compassionate person receives true pleasure proportionately to those towards whom he has been compassionate find ease and comfort. For example, the pleasure a mother receives from the happiness and comfort of her children, because of her compassion, is so strong she would sacrifice her rûh for their comfort. The pleasure of such compassion will even make a hen attack a lion in order to protect her chicks.” The Words ( 650 )

 

“love and respect for parents, when for the sake of the hikmah and rahmah that compassionately fitted you out and caused them to tarbiyyah you with tender care, pertain to Janâb-i Haqq's love. The sign that this love, respect and compassion are for Allah’s sake is that when they are old and are of no more use to you and bring you only trouble and difficulty, you are even more loving, kind and compassionate towards them. The âyah, اِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ اَحَدُهُمَا اَوْ كِلاَهُمَا فَلاَ تَقُلْ لَهُمَا اُفٍّ 3 summons children to respect and be kind to their parents in five degrees, and demonstrates how important are the rights of parents in the eyes of the Qur'an, and how ugly ingratitude is towards them.

A father desires only his son, and no one else, to be much better than himself, however, the son cannot claim any rights over his father in return for this. That is to say, there is no inherent cause for dispute between parents and child. This is because dispute arises from ghibtah4 and envy and there is nothing of this in the father towards his son. Or it arises from the abuse of rights and the son has no rights that he can claim against his father. If he considers his father to be unjust, he may not rebel against him. That is to say, one who does rebel against his father and causes him pain is a monster, a corrupted human being…

…Your love for your father and mother. Since it will be for Janâb-i Haqq's sake, it will be both ‘ibâdah and the older they grow the more your love and respect for them will increase. If you earnestly desire and offer du'â, with the noblest of sentiments and most manly zeal, that they will live far into old age, and even kiss their hands with sincere respect and say, "Let me gain even more reward on their account", it will obtain for you a most elevated pleasure of the rûh. But if it is otherwise, and for the sake of the nafs and this world, when they grow old and approach the time of becoming a burden for you, if you show them, with the most base and despicable sentiment, that they are a nuisance and then wish for the deaths of those respected people, who were the cause of your life, it will be savage and grievous pain for the rûh…

…The result of licit love for parents and children: Through the nass of Qur'an, Janâb Arham Ar-Râhimîn bestows on that happy family, even though their ranks are different, the pure pleasure of each other's company in the form of a beautiful life together that is worthy of Jannah in the eternal realm through an eternal union.

And, the children who die before reaching the age of fifteen, that is, before reaching the age of puberty, He will give them to the arms of their fathers and mothers as the children of Jannah and in a manner worthy of Jannah, most beautifully adorned and lovable that is expressed with  وِلْدَانٌ مُخَلَّدُونَ5 He gratifies their child-cherishing feeling and gives them that pleasure and delight eternally. Since those children had not reached the age of responsibility, they will remain eternally as lovable and sweet children.

Every pleasurable thing in this world will be found in its highest form in Jannah. Some people surmise that since Jannah is not appropriate for reproduction, there will be none of this cherishing of children, which is so sweet, that is, the pleasure of loving and caressing them. But it will be there too and in the most delightful and sweet form. This then is good news for those whose children die before puberty.” The Words (668-679 )

 

 

اِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ اَحَدُهُمَا اَوْ كِلاَهُمَا فَلاَ تَقُلْ لَهُمَا اُفٍّ وَلاَ تَنْهَرْهُمَا وَقُلْ لَهُمَا قَوْلاً كَرِيمًا ٭ وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُلْ رَبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِى صَغِيرًا ٭ رَبُّكُمْ اَعْلَمُ بِمَا فِى نُفُوسِكُمْ اِنْ تَكُونُوا صَالِحِينَ فَاِنَّهُ كَانَ ِلْلاَوَّابِينَ غَفُورًا6

O ghâfil, in whose house is an elderly parent or an invalid or someone no longer able to work from among his relations or brothers in îmân! Study the above noble âyahs carefully and see how on five levels in different ways it summons children to be kindly towards their elderly parents. Yes, the highest haqiqah in this world is the compassion of parents towards their children, and the most elevated rights, their rights of respect in return for their compassion. For they sacrifice their lives with great pleasure, spending them for the sake of their children's lives. In which case, every child who has not lost his humanity and been transformed into a monster honours those respected, loyal, self-sacrificing friends, serves them sincerely, and tries to please them and make their heart happy. Uncles and aunts, maternal and paternal, are like parents…

…O man, come to your senses! If you do not die earlier, you too will become old. If you do not honour your parents, in accordance with the mystery of, اَلْجَزَاءُ مِنْ جِنْسِ الْعَمَل 7 your children will not be dutiful towards you. If you love your âkhirah, this is an important treasury for you: be dutiful towards them and gain their pleasure. While if it is this world that you love, still try to please them, so that through them your life will be easy and your rizq will be with barakah. For if you are contemptuous of them, wish for their deaths, and wound their sensitive and easily hurt hearts, you will manifest the mystery of the âyah, خَسِرَ الدُّنْيَا وَ اْلآخِرَةَ 8 If you want the rahmah of Ar-Rahmân, be merciful towards those in your house whom He has entrusted to you.” The Letters ( 308 )

 

“O you who look after innocent sick children or the elderly, who resemble innocent children! You have before you important trade for the âkhirah. So produce it through enthusiasm and effort! It is established by the ahl al-haqiqah that the illnesses of innocent children are like training and riyâzah for their delicate bodies, and injections and Rabbânî tarbiyyah to allow them to withstand in the future the upheavals of the world; that in addition to many instances of hikmah pertaining to the child's worldly life, instead of the kaffârah adh-dhunûb in adults which looks to the life of rûh and is the means to purifying life, illnesses are like ma’nawî injections ensuring the child's ma’nawî progress in the future or in the âkhirah; and that the merits accruing from such illnesses pass to the book of good works of the parents, and particularly of the mother who through the mystery of compassion prefers the health of her child to her own health.

As for looking after the elderly, it is established in riwâyât as-sahîhah and many historical events that together with receiving huge reward, to receive the du’âs of the elderly and especially of parents, and to make happy their hearts and serve them loyally, leads to happiness in both this world and the âkhirah. And it is established by many events that a fortunate child who obeys to the letter his elderly parents will be treated similarly by his children, but if a wretched child wounds his parents he will be punished by means of many disasters in this world and in the âkhirah.

Yes, Islam requires that one looks after not only relatives who are elderly or innocents, but also elderly ahl al-îmân if one encounters them - through the mystery of the true brotherhood of îmân - and that one serves to one's utmost ability the venerable sick elderly if they are in need of it.” The Flashes ( 284 )

 

“The meaning and the mystery of the phrase, وِلْدَانٌ مُخَلَّدُونَ9 in Al-Qur’an Al-Hakîm is this: with this phrase, this noble âyah indicates and gives the good news that the children of mu’mins who die before reaching maturity will remain perpetually as eternal, lovable children in a form worthy of Jannah; that they will be an everlasting source of happiness in the embrace of their fathers and mothers who go to Jannah; and will ensure that their parents receive the sweetest of pleasures, the loving and caressing of children; and that all pleasurable things will be found in Jannah; that those who say that since Jannah is not the place for reproduction, there will be no loving and caressing of children are not correct; and that gaining millions of years of pure, pain-free loving and caressing of eternal children instead of a brief ten years or so of loving them mixed with the sorrows of this world is a great source of happiness for the people of îmân.” The Letters ( 100 )

 

“Only, in his question about the âyah, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ 10 in the letter of condolence on the death of a child it says in some old tafsirs that in Jannah everyone from children to the elderly will be thirty-three years of age. Allah knows best, but the haqiqah is this, that the term وِلْدَانٌ11 in the sarîh âyah means that children, for whom it is not compulsory to perform the fardh of Sharî’ah and they are absolved from them, and who die before the age of puberty, will remain lovable children worthy of Jannah. Nevertheless, according to the Sharî’ah, parents should command by encouraging their child to perform fardhs like the salâh when they reach the age of seven in order to familiarize them, and they should strongly make them perform salâh when they reach ten, to accustom them. That is to say, although it is not wâjib, as a sort of nawâfil, children who perform the salâh from the age of seven till the age of puberty like adults, and hold the sawm, will be thirty-three years old in Jannah, in order to receive the large rewards of pious adults. Some tafsirs included all children, without elucidating this point. It was supposed to be general, although it is specific.” Emirdağ Letters (346-347)

 

 

May Janâb-i Haqq save us and you from the alluring fitnah of this time, and preserve us from them. Amen.

اَللّٰهُمَّ يَا اَرْحَمَ الرَّاحِمِينَ وَ ارْحَمْ اُمَّةَ مُحَمَّدٍ عَلَيْهِ الصَّلاَةُ وَ السَّلاَمُ وَ نَوِّرْ قُلُوبَ اُمَّةِ مُحَمَّدٍ عَلَيْهِ الصَّلاَةُ وَ السَّلاَمُ بِنُورِ اْلاِيمَانِ وَ الْقُرْآنِ وَ نَوِّرْ بُرْهَانَ الْقُرْآنِ وَ عَظِّمْ شَرِيعَةَ اْلاِسْلاَمِ آمِينَ

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

 

1 “Civilization does not accept polygamy, it considers the Qur'an's decree to be contrary to itself and opposed to humanity's benefits and hikmah. Indeed, if the hikmah of marriage was only to satisfy lust, polygamy would have been contrary to it. But as is testified to by all animals and corroborated by plants that 'marry', the hikmah and aim of marriage is reproduction. The pleasure of satisfying lust is a small wage given by rahmah to encourage the performance of the duty. Since according to haqiqah and hikmah, marriage is for reproduction and the perpetuation of the species, since women can give birth only once a year, and can be impregnated only half the month, and after the age of fifty falls into despair, and men can impregnate till a hundred years old, and thus one woman is insufficient for one man, civilization has been compelled to accept numerous houses of promiscuousness.” The Twenty-Fifth Word/1st Light/3rd Ray/2nd Principle

Question: From the point of view of civilisation, foreigners adduce doubt and wahm about the Sharî’ah through using as a pretext certain matters like polygamy and slavery.

The Answer: The laws of Islam are of two sorts:

The First: Sharî’ah grounds the matters of it on a new foundation.  This sort is truly beautiful and pure khayr. 

Also the other: Sharî’ah equalizes. That is, Sharî’ah expels from a great savage and cruel form and moulds to a form, which is taken from the time and place, applicable to the nature of human and a lesser sharr and equated for transition to complete true beauty.

Because, to annul a matter together all of a sudden, that generally governs the nature of human requires to change together all of a sudden human nature. Consequently upon it, Sharî’ah has not established slavery, indeed it equated and deduced from a most savage form to a form, which can open the way to complete freedom and progress to it.

And also, with polygamy being conformable to nature, mind and hikmah, Sharî’ah did not increase from one to four {Man mostly can impregnate until a hundred years old. Women may be impregnated until fifty, although menstruates half of her time} but decreased from eight or nine to four. Especially, Sharî’ah put conditions to multiplying through conforming to them, it cannot cause any harm. If it is sharr in some points, it is still a lesser sharr and the lesser sharr is a relative justice.

Alas! There can not be pure khayr in every situation of this ‘âlam.” Sünuhat (95-97)

2 (Disobeying Allah obstinately)

3 (Should one of them, or both, attain to old age in your care, never say to them a word of contempt)

4 (A commendable longing; a desire without envy or malice. Longing for having other’s good states for oneself )

5 (immortal youths)

6 (Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honour. * And out of kindness, lower the wing of humility, and say: "My Rabb! Bestow on them Your rahmah even as they cherished me in childhood." * Your Rabb knows best what is in your nafs: if you do deeds of righteousness, indeed he is Ghafur to those who turn to Him again and again [in true penitence].)

7 (The punishment and reward is similar to the act that required it.)

8 (They lose both this world and the âkhirah.)

9 (Immortal youths)

10 (Immortal youths will [attend on] them)

11 (Youths)

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