بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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

 

QUESTION: We heard there are Hadiths in the meaning, “The reason for the creation of the universe and the creatures is Prophet Muhammad (asm) and everything is created from His nûr. He is the seed of the universe”. The âyah وَمَا خَلَقْتُ الْجِنَّ وَاْلاِنْسَ اِلاَّ لِيَعْبُدُونِ (51:56) which states “I created not jinn and mankind except that they might perform ‘ibâdah to me.” These two look contrary to each other.

ANSWER: Firstly; if we explain this âyah and the Hadith, InshâAllah your question will be answered. We start with the âyah:

 بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

وَمَا خَلَقْتُ الْجِنَّ وَاْلاِنْسَ اِلاَّ لِيَعْبُدُونِ1

“According to the mystery of this mighty âyah, the purpose and hikmah of human being sent to this world is recognizing Al-Khâliq of the universe and îmân (believing) in Him and performing ‘ibâdah to Him. Man’s duty of fitrah and the fardh incumbent upon him are Ma’rifatullah and îmân in Allah, to assent to His Being (wujûd) and wahdah by idh'ân and perfect certainty.

For man, who by fitrah desires living eternally and permanent life, who has unlimited hopes and boundless afflictions, any object or attainment must be regarded as lowly for man other than îmân in Allah, Ma’rifatullah and the means for attaining these, which are the fundament and key of eternal life. Indeed most of them have no value.” The Rays (125 )

 

“Know certainly that the highest aim of creation and the most elevated result of fitrah are îmân in Allah. The most exalted degree of humanity and the greatest rank of mankind are ma’rifatullah within îmân in Allah.” The Twentieth Letter

 

O, Brother! If you want to understand a little about the hikmah of the ‘âlam’s enigma and the riddle of man's creation and the mystery of the haqiqah of salâh, look to this short story which is in the form of a comparison together with my nafs.

One time there was a sultân; concerning wealth, he had numerous treasuries. Also, in those treasuries, every kind of jewel, diamond, emerald were to be found. He also had extremely wondrous hidden treasuries. Also, concerning attainment, he had numerous skills in strange arts. He also had the talent and comprehension of innumerable wondrous sciences. He also had the knowledge and information about infinite wonderful ‘ilm. According to the mystery of: “Every possessor of beauty and perfection wants to see and display his own beauty and perfection”, that glorious sultân too wanted to open an exhibition and set out displays within it, so that he may manifest and display both the glory of his sovereignty, the splendour of his wealth, the wonders of his art and the marvels of his knowledge in the view of people. So that he may behold his ma’nawî beauty and perfection in two ways:

The First Way: He himself may behold with his view that knows and is cognizant of subtle and abstruse things.

The Other: He may look through the view of others.

As a consequence of this hikmah, he started to construct an immense, vast and splendid palace. He magnificently divided it into suites and residences, embellished it with various sorts of jewels of his treasuries, adorned it with the subtlest and most beautiful works of art of his own possession, ordered it by arranging it with the most fineness of the sciences of his hikmah, equipped it with miraculous works of his ‘ilm and completed it, then in the palace, he set up tables containing the most delicious of every sort of food and ni’mah of his. He appointed a table suitable for each group. He munificently and artistically presented such a public banquet that it was as though he spread out the infinite precious ni’mahs as though they had come into existence through the works of a hundred subtle arts. Then, he invited his subjects and inhabitants from all the regions of his dominion to see and for excursion and feast. Then, he made his most honourable adjutant to known of the hikmahs of the palace and the meanings of its contents, and he appointed him as a master and describer. So that he may describe As-Sâni’ of the palace with the contents of the palace to the people, and he may make the enigmatic signs of the embroideries of the palace known, and teach the indications of arts within it, and describe to those who entered that palace what the well-arranged jewels and the well-proportioned embroideries in the inner of the palace were, and in what way they indicate the perfections and arts of the owner of the palace, and make them know of the âdâb of entering the palace and the ceremony of beholding, and describe the honouring ceremonials before the unseen sultân, in the sphere of his approval. Thus, an assistant of that instructive master was to be found in each sphere. He himself stands in the largest sphere among his students and proclaims the following to all the spectators. He says:

“O, people! By displaying these things and making this palace, our Sayyîd, Who is the sovereign of the palace, wants to make Himself known to you. You too, recognize Him and work to know Him well. Also, through these adornments, He wants to make Himself loved by you. You too, make yourself loved by Him by appreciating His art and admiring His works. Also, He shows His love for you through these bounties that you see. You too, love Him through obedience. Also, through the bestowal of ni’mahs and gifts which are to be seen, He shows his compassion and mercy to you. You too, show reverence to Him through shukr. Also, through these works of His perfection, He wants to show His ma’nawî beauty to you. You too, show your ardent desire to see Him and gain His favourable inclination. And through placing a special stamp and peculiar seal and an inimitable mark on these works of art and adornments that you see, He wants to show that everything is peculiar to Him, and is the work of His own hand and that He is single and unique and possesses absolute independence and singleness. You too, know and accept that He is single and sole and matchless, unequalled, unique.” He said further words like these that are appropriate for Him and for that matter to the spectators. Then the people who had entered the palace separated into two groups.

The First Group: Since they had known themselves and were in their right mind and their hearts were in the right place, when they looked at the wonders inside the palace, they said: "There is a great mystery herein!" They also understood that it was not futile or not a valueless ordinary plaything. Therefore, they were curious. While thinking, "We wonder what its enigma is and what's inside?" they suddenly heard the speech that the instructive master was declaring. They understood that the keys of all the mysteries were with him. They went toward him and said: "Assalâmu alayka yâ Ayyuhal Ustadh! By right, a loyal and minutely investigating instructor like you is necessary for such a splendid palace. Please make us know what our Sayyîd has made known to you!" As for the master, he said the previous speeches to them. They listened well, accepted thoroughly and benefited completely. They acted in the sphere of the approval of the sultân. Since the sultân was pleased with their modest conduct and state, he invited them to another private, exalted, indescribable palace, and bestowed them. He also bestowed them in a manner worthy of such a Jawwâd, Who is Malik, and suitable for such obedient inhabitants, and appropriate for such well-behaved guests, and worthy of such an exalted palace; He permanently made them happy.

As for the Second Group, since their minds were corrupted and their hearts extinguished, when they entered the palace, being defeated by their nafs they took notice of nothing apart from the delicious foods; they closed their eyes to all those beauties and virtues and closed their ears to the guidance of the master and the warnings of his students. By eating like animals, they sank into sleep. They drank undrinkable elixirs which had been prepared for certain things. They became drunk, shouted and made so much trouble; they disturbed the other spectating guests a lot. They were ill-behaved in the face of the Glorious Sâni's rules. So the soldiers of the palace's owner arrested them and cast them into a prison worthy of such ill-behaved people.

O friend who is listening to this story with me! Of course, you have understood that the Glorious Hâkim built this palace for the afore-mentioned purposes. The attainment of those purposes is contingent on two things:

The first is the existence of the master whom we saw and whose speech we heard. Because if it is not for him, all these purposes would be futile. For if an incomprehensible book has no teacher, it will remain consisting only of meaningless paper.

The second is the people's acceptance of that master’s words and obeying them. That is to say, the existence of the master is the cause of the existence of the palace, and hearing and obedience of the people are the causes of the permanency of the palace. So it can be said that if it were not for the master, that Glorious Malik would not have built this palace. Also again, it may be said that when the inhabitants do not obey the instructions of the master the palace will certainly be transformed and changed.

O, friend! The story ends here. If you have understood the mystery of the comparison, see the face of the haqiqah as well.

Thus, the palace is this ‘âlam that its roof is the face of the skies illuminated with smiling stars. And as for its floor, it is the face of the earth adorned with various sorts of flowers from east to west. As for that Malik, He is the Holy One Who is the Sultân of the past and future eternity, Whom the seven samâwât and the earth and everything within them declare that He is purified and free from all faults and exalted above all deficiencies (taqdîs) and perform tasbîh with their particular tongue. He is such a Malik, Who is Qadîr, that creating the samâwât and earth in six days, abiding on the ‘arsh of His rubûbiyyah, turning one after another the night and the day like two lines one white and one black, writes His âyahs on the page of the universe; and He is the possessor of qoudrah and majesty Whom the sun, moon and stars are subjugated to His command. As for the residences of that palace, they are the eighteen thousand ‘âlams of which each have been ornated and ordered in a fashion worthy of itself. As for the strange arts you saw in the palace, they are the miracles of qoudrah of Allah seen in this ‘âlam. And, as for the foods you saw there, they are the indications of the wonderous fruits of the rahmah of Allah in this ‘âlam, especially in summer, and especially in the gardens of Barla. And, as for the stove and kitchen there, they are the earth and the face of the earth here, which has fire in its heart. And, as for the jewels of the hidden treasures you saw in the comparison, in this haqiqah, they are the similitudes of the manifestations of the sacred Names of Allah. And, as for the embroideries we saw in the comparison and the allusions of those embroideries, they are well-ordered works with art and the harmonious embroideries of the pen of Qoudrah adorning this ‘âlam that indicate the Names of Al-Qadîr Zuljalâl.

And, as for the master, he is our Sayyîd Muhammad ‘Alayhissalâtu Wassalâm. As for his assistants, they are the prophets ‘Alayhimussalâm, and as for his students, they are the awliyâ and asfiyâ. As for the ruler's servants in the palace, they indicate the Malâikah ‘Alayhimussalâm in this ‘âlam. And, as for the guests in the comparison who are invited to the banquet and to spectate, they are the jinn and mankind in this guest-house of the world, and the animals, who are the servants of mankind.

As for the two groups, here one of them is the people of îmân, they are the students of Al-Qur’an Al-Hakîm, the mufassir of the âyahs of the book of the universe. As for the other group, they are the people of kufr and rebellion, it is the group of the dhâllîn2 , who are deaf and dumb, who follow shaytan and the nafs, and know only the worldly life, who are like animals or even lower.

As for the first group, who are blessed and righteous, they listened to the master who is the possessor of two wings (Zuljanâhayn). That master is both the ‘abd; in point of ‘ubûdiyyah, he describes and makes his Rabb known; he is the envoy of his ummah at the Court of Janâb-i Haqq. He is also a rasûl; in point of messengership, he conveys (tablîgh) his Rabb’s decree to the jinn and mankind by means of the Qur’an....

…O my foolish nafs and O my desireful friend! I wonder, do you suppose that your life's duty is restricted to only protect your nafs nicely through the tarbiyyah of civilization, and, if you will excuse the expression, is restricted to serve to the abdomen and perineum? Or do you suppose that the sole aim of the delicate subtle senses and your ma’nawî being, the sensitive members and organs, the well-ordered limbs and faculties, the diligently inquisitive feelings and senses included in the machine of your life are restricted to satisfy the low desires of the vile nafs in this transient life? Hâsha and Kallâ!3 Indeed, there are two principles of their creation in your being and the purpose of their insertion into your fitrah:

The First consists of causing you to offer shukr by making perceived each of the varieties of the Almighty True Mun’im's ni’mahs to you. You, too, should offer its shukr and perform its ‘ibâdah through perceiving.

The Second is, by means of those faculties, to make all the sorts of the manifestations of the sacred Ilahî Names, which manifest to the ‘âlam, one by one known and felt by you. You, too, should come to îmân by recognizing through experiencing them.

Thus, the perfection of man develops and grows onto these two principles. Man becomes a human being through this.

The Eleventh Word

 

“اَلْحَمْدُ لِلّٰهِ being put at the opening of the Fâtiha of the Qur'an is like putting the conception of the Qur'an's ultimate purpose in the forefront of the mind. For hamd is a concise form of ‘ibâdah, which is the result of creation, and of Ma’rifat of Allah, which is the hikmah and aim of the universe. So to mention hamd is to conceive of the Qur'an's ultimate purpose. Indeed, Allah (‘Azza wa jalla) says وَمَا خَلَقْتُ الْجِنَّ وَاْلاِنْسَ اِلاَّ لِيَعْبُدُونِ4

Furthermore, there is the well-known meaning of hamd: the display of the attributes of Kamâl5 .

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. 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 mishkât6 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 7   That is, I created creation to be a mirror in which I might observe My Jamâl.” Signs of Miraculousness

 

Our discussion was brief since this âyah has been explained in detail in the Risale-i Nur,

The following parts are the explanation of the Hadiths in the question and the explanation of the haqiqah of Muhammad (asm). If the haqiqah and ‘ubûdiyyah of Muhammad (asm) is understood, it can be seen clearly that all the purposes of the creation of the universe appears on him.

 

“It may be said that the Names of Hakam and Hakîm point to and necessitate the Prophethood of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm to the degree of being self-evident.

Yes, since a most meaningful book requires a teacher to teach it; and an exquisite beauty requires a mirror to show itself and see itself; and a most perfect art requires a herald to announce it; for sure among mankind, who is addressed by the mighty book of the universe, in every letter of which are hundreds of meanings and instances of hikmah, will be a perfect guide, a supreme teacher. For then he may teach the sacred and true hikmah in the book; that is, make known the existence of the hikmahs in the universe; indeed, be the means of the appearance, and even existence, of the Rabbânî purposes in the universe's creation; and make known and act as a mirror to the perfect art of Al-Khâliq, and the beauty of His Names, which Al-Khâliq willed to display with great importance throughout the universe.

And since Al-Khâliq wants to make Himself loved through all His beings and to be responded to by all His conscious creatures, one of them will respond with comprehensive ‘ubûdiyyah in the name of all of them in the face of those comprehensive manifestations of Rubûbiyyah; he will bring the land and sea to ecstasy, turn the gazes of those conscious creatures to As-Sâni’ Who made the art with a tumultuous announcement and exaltation which will cause the samâwât and earth to reverberate; and with sacred instruction and teaching and a Qur'an of Mighty Stature which will draw the attention of all reasonable people, will demonstrate in the best way the Ilahî purposes of that Sâni’ Who is Hakam and Hakîm;  and who will respond most completely and perfectly to the manifestations of all His instances of hikmah and of His Beauty and Glory; the existence of such a one is as necessary, as essential for the universe as the existence of the sun. And the one who did this and performed those duties in most perfect form was self-evidently Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm. In which case, all the hikmah in the universe necessitates the Prophethood of Ahmad (asm) as much as the sun necessitates light, and light, the day.

Yes, just as through their greatest manifestation, the Names of Hakam and Hakîm necessitate the Prophethood of Ahmad (asm) at the maximum degree, so too each of the many Names from Al-Asmâ Al-Husnâ like Allah, Rahmân, Rahîm, Wadûd, Mun’im, Karîm, Jamîl and Rabb, necessitate through their greatest manifestation apparent in the universe, at the utmost degree and with absolute certainty, the Prophethood of Ahmad (asm).

For example, the all-embracing rahmah which is the manifestation of the Name Rahmân is apparent through the One sent as Rahmah lil-‘âlamîn. And Rabb's making Himself known and loved, which is the manifestation of the Name Wadûd, gives the fruit of that Beloved of the Rabb of All the ‘âlams, and finds response in him. And all instances of beauty, which are the manifestation of the Name Jamîl, that is, the beauty of the Ilahî Essence, the beauty of the Ilahî Names, the beauty of art, and the beauty of the works of art, are seen and displayed in the Mirror of Ahmad (asm). And the manifestations of the splendour of Rubûbiyyah and sovereignty of Ulûhiyyah are known, become apparent and understood, and are confirmed through the Prophethood of Ahmad (asm), the herald of the dominion of Rubûbiyyah. And so on, like these examples, most of Al-Asmâ Al-Husnâ are shining proofs of the Prophethood of Ahmad (asm).” The Thirtieth Flash-The Third Subtle Point-Fifth Matter

 

“Since Al-Khâliq of the universe created in every species a distinguished, perfect individual and whom He united in that individual all the Ilahî attributes, and making it the cause of the species' pride and perfection. Indeed through the manifestation of Al-ism al-â’dham among His Names, He will surely create an individual who is distinguished and perfect in relation to the universe. As there is an ism al-â’dham among His Names, so there will be a perfect individual among His creatures with art in whom He will gather together all the perfections dispersed throughout the universe, and through whom He will draw gazes to Himself.

Such an individual will surely be from among living creatures, for among the species in the universe, the most perfect are living beings. And among the species of living beings, that individual will be a conscious being, for among living beings the most perfect are beings with conscious. And certainly, that exceptional individual will be a human being, for among conscious beings, the one capable of endless progress is man. And among men, that individual will certainly be Muhammad ‘Alayhissalâtu Wassalâm. For no time in history, from the time of Âdam to the present, has shown an individual like him, and cannot and will not show such an individual. For taking half the globe of the earth and a fifth of mankind under his ma’nawî sovereignty, he has continued his ma’nawî sovereignty with utter magnificence for one thousand three hundred and fifty years, and for all who seek perfection has become like a universal Ustadh in every sort of haqiqah. As agreed by friend and foe alike, he possessed moral qualities of the very highest order. At the start of his mission, he challenged the whole world on his own. Surely that distinguished individual is he, who represented the Qur'an of Miraculous Exposition, which is constantly recited by more than a hundred million men. It could be none other than him. He is both the seed and the fruit, of this ‘âlam.” The Letters (363-364 )

 

“it is a requirement of hikmah that Ulûhiyyah wants to be manifested. And this desire of Ulûhiyyah to be manifested is met at the highest and brilliant level by the great ‘ubûdiyyah performed by Ahmad (asm) in his religion. Also, Al-Khâliq of al-‘âlam wants to display His beauty in its utter perfection through some means as the requirement of hikmah and haqiqah. And the one who displayed and described His beauty in a most beautiful form was self-evidently the person of Muhammad (asm).

It was also clearly Muhammad (asm) who, in response to the desire of al-‘âlam's Sâni’ to exhibit and attract attentive gazes towards His perfect art within infinite beauty, heralded that art with the loudest voice.

Also, it was necessarily Muhammad (asm) who, in response to the desire of the Rabb of All al-‘âlams to proclaim Wahdâniyyah in the levels of multiplicity, announced all the degrees of Tawhîd, each at the greatest level of Tawhîd.

Also, as is indicated by the utter beauty in beings and as is required by haqiqah and hikmah, the world's Owner desires to see and display in mirrors, His infinite essential beauty and the subtleties and qualities of His exquisiteness. And again it was self-evidently Muhammad (asm) who acted as a mirror and displayed His beauty most radiantly, and loved it and made others love it.

Also, in response to the desire of As-Sâni’ of the palace of this ‘âlam to exhibit His hidden treasuries, which are filled with the most wonderful miracles and priceless jewels, and through them to describe and make known His perfections, it was again self-evidently Muhammad (asm) who exhibited, described and displayed them most comprehensively.

Also, since As-Sâni’ of the universe has made it in such a way that He adorns it with different varieties of wonders and embellishments and has included conscious creatures in it so that they might inspect, make tours and excursions and tafakkur over it and take lessons of warning and admonition, hikmah requires that He should desire to make known the meanings and value of the works of art to those who observe and tafakkur over them. And it was again self-evidently Muhammad (asm), who by means of Al-Qur’an Al-Hakîm, acted as a guide most comprehensively to jinn and man, indeed, to rûh beings and malâikah.

Also, Al-Hâkim Who is Hakîm of the universe wishes, by means of an envoy, to cause all conscious beings to unravel the obscure enigma containing the aims and purposes of the change and transformations in the universe and to solve the riddle of the three perplexing questions: "From where, to where and what are they?" And again it was self-evidently Muhammad (asm), who by means of the haqiqahs of the Qur'an, unravelled the enigma and solved the riddle in the clearest fashion and highest degree.

Also, As-Sâni’ Zuljalâl of this ‘âlam desires to make Himself known to conscious beings by means of all His fine works of art and to make them love Him through all His precious ni’mahs, and, most certainly, to make known to them by means of an envoy His wishes and what will please Him. And again it was self-evidently Muhammad (asm), who by means of the Qur'an, expounded those wishes and things that please Him in the most exalted and perfect fashion.

Also, since Ar-Rabb of All ‘âlams has given to man, who is the fruit of al-‘âlam, a comprehensive disposition which encompasses al-‘âlam and has prepared him for a universal ‘ubûdiyyah, and since, because of his faculties and senses, multiplicity and the world afflict man, Ar-Rabb desires to turn man's face from multiplicity to wahdah, from transience to permanence by the mean of a guide. And again it was self-evidently Muhammad (asm), who by means of the Qur'an, acted as a guide most comprehensively and completely, and in the best way, and carried out the duty of prophethood most perfectly.

Among beings, the most superior are animate beings, and among animate beings, the most superior are conscious beings, and among conscious beings, the most superior are true human beings. So the one among true human beings who carried out the above-mentioned duties at the greatest level and most perfectly would rise through an all-embracing Mi’raj to the Qab Qawsayn, knock at the door of eternal happiness, open the treasury of rahmah, and see the hidden haqiqahs of îmân. Again it would be him.” The Words (603-605 )

 

“And his obedience to the religion he brought to a greater degree than everyone else, and his ‘ubûdiyyah of his Khâliq to a greater degree than everyone else and his taqwâ towards whatever was forbidden to a greater degree than everyone else, demonstrate conclusively, that he was the envoy and herald of the Sultân of Pre-Eternity and Post-Eternity; he was the most sincere ‘abd of Al-Ma’bûd by right, and the interpreter of His pre-eternal Kalâm.” The Letters ( 234 )

 

“The Prophet is similarly unparalleled in the way in which he was the foremost in practising all the forms of ‘ibâdah found in his religion, and the first in taqwâ and Fear of Allah; in his conforming the ‘ubûdiyyah fully to their most profound mysteries, even while engaged in constant struggle and activity; in his practice of ‘ibâdah combining perfectly the beginning and end without imitation of anyone.” The Letters ( 259 )

 

“Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm was the most excellent individual among the works of art and the most perfect person among creatures;

And since he displayed and applauded Ilahî art with a clamour of tasbîh and dhikr;

And since he opened through the tongue of the Qur'an the treasuries of jamâl (beauty) and kamâl (perfection) in the Ilahî Names;

And since he expounded brilliantly and cogently through the tongue of the Qur'an the indication to Sâni's perfection by the takwînî âyahs of the universe;

And since through his universal ‘ubûdiyyah he acted as a mirror to Ilahî Rubûbiyyah;

And since through the comprehensiveness of his essence he was a complete place of manifestation to all the Ilahî Names;

It surely may be said that since Al-Jamîl Zuljalâl loves His own beauty, He loves Muhammad the Arabian ‘Alayhissalâtu Wassalâm, who was the most perfect conscious mirror to His beauty.

And since He loves His own Names, He loves Muhammad the Arabian ‘Alayhissalâtu Wassalâm, who was the most brilliant mirror to the Names, and He loves according to their degree those who resemble him.

And since He loves His art, of a certainty He loves Muhammad the Arabian ‘Alayhissalâtu Wassalâm, who proclaimed His art to the whole universe with reverberating voice, making it ring in the ears of the samâwât, and who with a tumult of tasbîh and dhikr, brought to ecstasy the land and the sea; and He loves too those who follow him.

And since He loves His works of art, He loves animate beings which are the most perfect of His works of art, and conscious beings who are the most perfect of animate beings, and human beings who are the most superior of conscious beings, and He surely loves most of all Muhammad the Arabian ‘Alayhissalâtu Wassalâm, who as is agreed by all was the most perfect of human beings.

And since He loves the moral virtues of His creatures, He loves Muhammad the Arabian ‘Alayhissalâtu Wassalâm, whose moral qualities were at the very highest degree, as is agreed unanimously, and He loves too according to their degree those who resemble him. This means that like His rahmah, Janâb-i Haqq's love also encompasses the universe.

Thus, it was because, among all those innumerable beloveds, too very highest rank in every respect of the above-mentioned five aspects was unique to Muhammad the Arabian ‘Alayhissalâtu Wassalâm that the name of Habibullah8 was given to him.” The Letters (360-361 )

 

States and attributes of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm have been expressed in the form of history and biography (siyar). But most of those attributes and states look to his humanity. Whereas, the ma’nawî collective personality and the sacred essence of that blessed personage are so high and luminous that the attributes expressed in biography (siyar) and history do not suit that high stature and do not conform with that value. Because according to the mystery, اَلسَّبَبُ كَالْفَاعِلِ9 , every day, even at this moment, the immense amount of ‘ibâdah as much as the ‘ibâdah of his whole ummah is added to the pages of his perfections. Just as he is endlessly place of manifestation for the endless rahmah of Allah, with an unlimited capacity, so is he the place of manifestation for the infinite du'â of his infinite ummah every day. All essence and the haqiqah of perfection of that blessed personage, who is the result and the most perfect fruit of this universe and the interpreter and the beloved of Al-Khâliq of the universe, cannot be contained in the human states and attitudes recorded in the biography (siyar) and history.

For example, a blessed personage, who was with Hazrat Jabrâil and Mîkâîl as two guard aides-de-camp at his side in the Battle of Badr cannot be contained in the attitude of bargaining with a bedouin in the bazaar over the price of a horse, which is seen by the testimony of the sole witness Khuzayma. Thus, in order not to proceed in error, every time, by raising one’s head from the ordinary attributes heard about the essence of his humanity, it is necessary to look at his real essence and luminous ma’nawî personality standing at the rank of messengership. Otherwise, one will either show him irreverence or fall into doubt. In order to explain this mystery, listen to the following comparison:

For example, there is a seed of the date tree. That seed of the date tree was put under the earth, has sprouted and become a large tree giving fruits. It becomes extensive gradually and grows. Or there was an egg of a peacock. The heat was given to that egg; a peacock chick was hatched from it. Then, it became a perfect peacock gilded and inscribed all over by Qoudrah. It also grows gradually and becomes more beautiful. Now, there are attributes and states that belong to the seed and the egg. There are subtle substances within them. Also, the tree and the bird, which originated from them, have great and elevated attributes and conditions in comparison with the ordinary and small states and conditions of that egg and seed. So, while discussing the attributes of that tree and bird by connecting them with the attributes of the seed and the egg, it is necessary that man’s mind may raise his head from the seed to the tree and look at it and turn his eyes to the bird and behold it, so that his mind can accept the attributes he heard. Otherwise, if one says: “I have obtained thousands of kilos of dates from three grams seed” or “This egg is the sultân of all birds in the samâwât,” he will turn to denial and will pronounce it to be false. In the same way, the humanity of Rasûl Al-Akram ‘Alayhissalâtu Wassalâm resembles that seed or egg. And as for his essence shining with the duty of messengership, it is like the Tûbâ-tree of Jannah and the imperial bird of Jannah, and it continues to gain perfection. Therefore, when one thinks of the person who disputed in the bazaar with a bedouin, it is necessary to raise the eye of imagination to his luminous personage who, riding the Rafraf,10 leaving Jabrâil behind, raised Qab Qawsayn. Otherwise, he will either be disrespectful or his nafs al-ammarah will not believe.

The Nineteenth Letter – Fourth Subtle Sign – Sixth Principle

 

“since As-Sâni’ Who is Qadîr, Al-Hakîm, Ar-Rahîm, Al-‘Alîm Who has disposal over the universe takes into account the smallest cure and least shukr; does not refer to others nor is indifferent towards the tiniest art, such as that of a fly's wing; attaches to the lowliest common seed duties and instances of hikmahs as great as a tree; and makes perceived His rahmâniyyah, rahîmiyyah, and hakîmiyyah through all His arts, and Himself known through every means and loved through every ni’mah - is it at all possible that He should be indifferent towards the virtues of the haqiqah of Muhammad (asm) and tasbîhât of Ahmad (asm), and the nûrs of Islam which invaded the universe in a ma’nawî manner?

Is it at all possible that the Messengership of Ahmad (asm), which gilds all creatures and fills them with joy, illuminates the universe and brings the samâwât and earth to tumult, and has for fourteen centuries taken under its material and ma’nawî sovereignty, half the globe and a fifth of mankind, and has perpetuated that glorious rule on account of Al-Khâliq of the universe and in His Name - is it at all possible that his Messengership is not one of As-Sâni’s most important aims, nûrs, and mirrors; and that the other prophets, who served the same haqiqahs as Muhammad (asm), should not also have been that Sâni's envoys, friends, and officials? Hâsha! To the number of the prophets' miracles! Hâsha! And Kallâ!” The Rays ( 44 )

 

“Since we see with our eyes and understand with our minds that man; is the final and most comprehensive fruit of the tree of the universe and in respect of the haqiqah of Muhammad ‘Alayhissalâtu Wassalâm is its original seed…” Biography (473)

 

Yes, many proofs and indications of the highest rank being given to the personage of Ahmad in the Qur'an, and the messengership of Muhammad and “Muhammadurrasûlullah”, which is held equivalent to the pillar of “Lâ Ilâha Illallah” by comprising four pillars of îmân, being the greatest haqiqahs in the universe, and the personage of Ahmad being the noblest of creatures, and his universal ma’nawî collective personality and sacred rank, which are described as the haqiqah of Muhammad (asm), being the most brilliant sun of the two worlds and his worthiness for this extraordinary rank have been proved decisively in the Risale-i Nur. One in a thousand of them is this:

Al-‘Allâm Al-Ghuyûb knew and saw that the haqiqah of Muhammad, which is his ma’nawî personality, in the future, will be a Tûbâ-tree of Jannah due to the equivalent of all the good works performed at all times by his whole ummah entering his book of good works through the principle of اَلسَّبَبُ كَالْفَاعِلِ11 , and his illuminating the haqiqahs of all the universe with the nûr he brought, and his making grateful not only the jinn, mankind, malâikah and living beings, but also the universe and the samâwât and earth, and through the testimony of the actual acceptance of the plants’ du'âs offered by the language of disposition and the animals’ du'âs offered by the language of fitrî need in front of our eyes, the millions even billions of his (asm) ummah’s sâlihs, whose fitrî and unrejectable du'âs are accepted, every day bequeathing first of all to him their ma’nawî gains and rahmah du'âs under the title of salâh and salâm for such personage, and since each of the three hundred thousand letters of the Qur'an yields from ten sawâb to a hundred and a thousand merits and fruits, only with regard to the recitation of the Qur'an by all his ummah, infinite nûrs entering into his book of deeds. According to that rank, He has given such immense importance in His Qur'an and He showed that receiving his shafâ’ah through following him and conforming to his sunnah is one of the most important matters of mankind in His Decree. And from time to time it takes into consideration his personality as a human and his state of humanity in his early life, which was a seed of that majestic Tûbâ-tree.

The Twenty-Fifth Word – The Flower of Emirdag

 

“Muhammad ‘Alayhissalâtu Wassalâm, who responded with universal ‘ubûdiyyah and teaching to the manifestation of the Rubûbiyyah of the universe's Owner, and His eternal Ulûhiyyah, and His infinite bounties, is as necessary for the universe as is the sun. For he is the supreme Ustadh of mankind and its greatest prophet, the Fakhr al-‘alâm12 , and the one addressed by لَوْلاَكَ لَوْلاَكَ لَمَا خَلَقْتُ اْلاَفْلاَكَ .13 The haqiqah of Muhammad was the reason for ‘âlam’s creation, and is its result and most perfect fruit. So too, haqiqahs connected with the universe such as its true perfections and its being the enduring mirrors of an eternal Jamîl  Zuljalâl, and the manifestation of His Attributes, and the works —charged with duties— of His acts with hikmah, and His most meaningful missives, and its bearing an everlasting ‘âlam, and its producing the result of the âkhirah and an abode of bliss for which all conscious creatures yearn, - these are all realized through the haqiqah of Muhammad (asm) and messengership of Ahmad (asm). Since this is so, the universe testifies most powerfully and decisively to his messengership. Moreover, the messengership of Ahmad (asm) and the haqiqah of Muhammad (asm) give certain good news of eternal life, which, in order to be saved from non-existence, nothingness, eternal extinction, and absolute annihilation which is more painful and horrendous than Jahannam, foremost al-‘âlam of Islam, and all mankind and all conscious creatures, constantly seek with ‘ashq and eagerness, with all the powers of their comprehensive essences, with the languages of all their latent abilities, and with the languages of all their du'âs, ‘ibâdah and entreaties. They thus testify to Muhammad’s messengership (asm) and the haqiqah of Muhammad, endorsing that he is the pride of mankind and the noblest of creatures. Moreover, in accordance with the rule اَلسَّبَبُ كَالْفَاعِلِ 14 the equivalent of all the good works and khayrs performed every day by three hundred and fifty million people of îmân being recorded in Muhammad’s ‘Alayhissalâtu Wassalâm book of good works, and the single person of Muhammad (asm) attaining to a ‘station’ manifesting the universal ‘ubûdiyyah and effulgence of hundreds of millions of righteous ‘abds, and perhaps thousands of millions, testifies in truly powerful fashion to his messengership, affirming it.” The Rays ( 591 )

 

“Each of these fifteen Testimonies comprises numerous testimonies, and through the language of miracles, the Second even comprises thousands, thus proving the profession “Ashhadu Anna Muhammadarrasûllullah” most powerfully and definitely and proclaiming its reality, value, and importance, so that every day five times in the tashahhud al-‘âlam of Islam announces it to the universe with millions of tongues. So too, billions of people of îmân unhesitatingly accept and affirm that the haqiqah of Muhammad (asm), which is the basis of that profession, is the original seed of the universe, a reason for its creation, and its most perfect fruit. And the universe's Owner (jalla jalâluhu) made that ma’nawî collective personality of Muhammad (asm) the loudest herald of the sovereignty of His Rubûbiyyah; the accurate discloser of the enigma of the universe and riddle of creation; a shining exemplar of His favour and rahmah; an eloquent tongue of His compassion and love; the most powerful bringer of the good tidings of everlasting life and happiness in eternal ‘âlam; and of His messengers, His final and greatest Rasûl.” The Rays (602-603 )

 

“And for example, the following passage which elucidates لَوْلاَكَ لَوْلاَكَ لَمَا خَلَقْتُ اْلاَفْلاَكَ 15 “although this address is apparently directed to Hazrat Prophet ‘Alayhissalâtu Wassalâm, it implicitly refers to life and animate beings” needs to be altered. For since the universal haqiqah of Muhammad (asm) is both the life of life, the life of the universe and the place of the supreme manifestation of Al-ism al-â’dham, and he is the nûr of all rûh beings, and the original seed of the universe, and the aim of its creation and it’s most perfect fruit, the address looks directly to him. Then on his account it looks to life, consciousness, and ‘ubûdiyyah.” Emirdağ Addendum (171)

 

“Look at this most illustrious being. See how he disseminates the nûr of haqiqah with such light of Haqq that our night is changed into daytime, our winter into spring. It is as if the universe changed form so that its vexed, distressful face became cheerful and smiling. If we do not look at the universe according to the nûr that he brought, it seems full of sorrow, its living creatures like strangers and mutual enemies, and its inanimate objects like frightening corpses. We see animals and human beings as orphans weeping at the pain of perishment and separation. The universe’s movements, changes, alterations and embroideries seem like meaningless vain playthings of chance. The helplessness of human is a continuous source of trouble, and his poverty renders him powerless. The human mind (‘aql) continually upset us with sorrows of the past and fear of the future, causing man to be the lowest and most wretched of animals. Thus, the reality of the universe is this, if it is not to be looked from the sphere of that nûr.

Now look at the reality of the universe with his nûr and observe it through the telescope of religion and the sphere of Sharî’ah. See how the appearance of ‘âlam has changed. It is no longer a house of mourning, but a mosque of dhikr, tafakkur, gathering of attraction and shukr. Creatures that formerly seemed like strangers and mutual enemies have become friends, brothers. Inanimate objects, seen as terrifying corpses, have become amiable submissive officials. In the language of their being, they articulate their Khâliq’s âyahs. Living beings who were like orphans weeping with pain and complaints now appear as dhâkirs of the tasbîh throughout their lives and shâkirs for discharging them from their duties. The universe’s movements, changes, and alterations are no longer the vain neglectful playthings of chance, but Rabbânî letters, “pages” on which He writes His takwînî âyahs, and mirrors in which His Names are reflected. In sum, the universe is a book of hikmah of As-Samad.

Now look at man and see how he progressed from being impotent, destitute, and degraded animals to the rank of Ilahî khalîfah on earth. He has progressed through the power of his weakness, the qoudrah of his impotence, the incitement of his poverty, the eagerness of his disappointment, the glory of his ‘ubûdiyyah, the light of his heart, and the splendour of his mind’s (aql) îmân. Then look how the reasons for his descent, impotence, poverty and mind have become the reasons for his ascension due to his being enlightened by the nûr brought by that luminous person.

Now, look at the past, that great tomb of darkness. See how it has been illuminated with the suns of Prophets and stars of awliyâ. Look at the future, the darkest of nights. See how it has been illuminated with the Qur’an’s light and appears as gardens of Jannah.

Without his presence, the universe, humanity and everything would have been rendered worthless and meaningless. Had it not been for that wonderful, superior person who makes known the universe and its Creator, this beautiful universe would not have existed, for we could not have understood its meaning. How truthful is He Whose words are haqq, and for Whom is the sovereignty of creation, in His declaration: لَوْلاَكَ لَوْلاَكَ لَمَا خَلَقْتُ اْلاَفْلاَكَ 16 ” Al-Mathnawi al-Nuri (22-23)

 

“This ‘âlam’s Mâlik has such rahîmiyyah and compassion that He helps those who ask and answers those who pray to and take refuge in Him. The proof of it is this: He fulfils the smallest need on time from unexpected places. The proof of He hears the most hidden voice of His most hidden creatures is this: even though it is through the language of their being He complies with its request. Consider that the beautiful tarbiyyah of infants and the weak animate beings, you will see the compassion as clear as the light of the sun. Thus this compassion united with generosity and rahmah requires that as necessity, the greatest need of His greatest and most beloved ‘abd be met, especially if it is the need expressed, either in words or states, by all conscious beings. This is especially true if meeting that need will enable them to reach a’lâ ‘illiyyin, and refusing to meet it may cause them to fall to asfal sâfilîn; if that need is presented through all Ilahî Names manifested in the universe, such that the One Who can and will meet that need in an instant is the One Who has these Names; and if it is His most beloved ‘abd who pleads its meeting most humbly and acceptably and in a way that makes him loved. Those who accept his leadership, among whom are the Prophets, awliyâ, and asfiyâ, say “Amen” to his du‘â and ask their Karîm Rabb for Jannah, eternity, eternal happiness, and approval.

In such a case, the all-encompassing Ilahî Mercy fulfils the request, for not to do so would be unjust. This beloved person, the centre or pivot of witnessing and having others witness the Existence, wahdah, and acts of the Post-Eternal Shâhid, is a Rasûl who reveals to humanity the enigma of creation, wahdah amidst multiplicity, and how to attain eternal happiness in Jannah. Through his ‘ubûdiyyah, He unveils the treasuries of rahmah, reflects the beauty of the Rubûbiyyah, and serves as the means of eternal happiness and the existence of Jannah.

If there were no other reason for Jannah to exist, this beloved one’s request would suffice for Al-Jawwâd’s Generosity, Who every spring creates richly ornamented gardens resembling gardens of Jannah, to create it. For Him, creating Jannah is as easy as creating gardens like Jannah on earth. The one about whom was declared: لَوْلاَكَ لَوْلاَكَ لَمَا خَلَقْتُ اْلاَفْلاَكَ 17 deserves to be addressed with: “Had there been nothing but your du'â, I would have created Jannah for your sake.” Al-Mathnawi al-Nuri (56-57)

 

“KNOW, O FRIEND, that Allah (jalla jalâluhu) makes Himself known through His creatures and works of art, and loved through His rahmah, ni’mahs, and rizqs. He manifests almost all His Names for various reasons. Whoever understands perfectly why each Name manifests Itself and then explains it to others perfectly deserves to be addressed with the words: لَوْلاَكَ لَوْلاَكَ لَمَا خَلَقْتُ اْلاَفْلاَكَ 18 He is such a firm the trustworthy bond between earth and the samâwât that earth is connected to al-‘arsh by the rope woven in his heart. As a human being, he is the most honourable of the universe; as a sample of humanity, he is the most perfect of living beings; and as an individual, he is the sayyîd of the species honoured with Allah’s khâlifah on earth. He is the Sayyîd of the Mursalîn, Imam of the muttaqîn, Beloved of Ar-Rabb of ‘âlams - Muhammad, ‘alayhi wa ‘alâ âlihi wa sahbihi as-salâtu wassalâmu abad al-âbidîn” Al-Mathnawi al-Nuri (263)

 

“O nafs! If in a brief life, you want to do something that will profit you infinitely in the âkhirah, and you want every moment of your life to be as beneficial as a life-time, and if you want to transform your habitual actions into ‘ibâdah and your ghaflah into hudhur, follow the Sunnah as-Saniyyah. For when you apply your actions to the rulings of the Sharî’ah, it affords a sort of hudhur; it becomes ‘ibâdah of a sort and yields many fruits for the âkhirah. For example, you bought something. The moment you applied what is acceptable and required by the Sharî’ah, that ordinary act of shopping acquired the value of ‘ibâdah. Recalling the injunctions of the Sharî’ah calls to mind Wahy. And by thinking of the Lawgiver, you are turned towards Allah. And that gives you hudhur. That means, in applying the Sunnah as-Saniyyah to your actions, are advantages like making this fleeting life the means of gaining an everlasting life which produces eternal fruits. Heed the decree: فَآمِنُوا بِاللّٰهِ وَرَسُولِهِ النَّبِىِّ اْلاُمِّىِّ الَّذِى يُؤْمِنُ بِاللّٰهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ 19 Al-Asmâ Al-Husnâ’s manifestations are diffused within the ordinances of the Sharî’ah and Sunnah as-Saniyyah. Work to be a comprehensive place of manifestation for each of the Names of Al- Asmâ Al-Husnâ’s manifestation of faydh” The Words (372)

 

اَللّٰهُمَّ صَلِّ وَ سَلِّمْ عَلَى ذلِكَ الْحَبِيبُ الَّذِى هُوَ سَيِّدُ الْكَوْنَيْنِ وَ فَخْرُ الْعَالَمَيْنِ وَ حَيَاتُ الدَّارَيْنِ

 وَ وَسِيلَةُ السَّعَادَتَيْنِ وَ ذُو الْجَنَاحَيْنِ وَ رَسُولُ الثَّقَلَيْنِ

وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ وَ عَلَى اِخْوَانِهِ مِنَ النَّبِيِّينَ وَ الْمُرْسَلِينَ آمِينَ