بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ
WHY RISALE-I NUR?
Because at this time, there are two terrifying conditions:
The First: Since man's feelings, which do not see the consequences and prefer an ounce of present pleasure to tons of future pleasures, have prevailed over the mind and reason, the only means to save the people of dissipation from dissipation is to defeat their feelings by showing them the pain present in their pleasure. And through the indication of the âyâh يَسْتَحِبُّونَ الْحَيَوةَ الدُّنْيَا عَلَى اْلاٰخِرَةِ1 in this time, the only means to save the mu’mins from the danger of following the people of dhalâlah while being people of îmân due to the above mystery and the love of the world and the danger of choosing pieces of worldly glass soon to be shattered although they know the diamond-like ni’mahs and pleasures of the âkhirah is showing pains like Jahannam torment even in this world. This is the way the Risale-i Nur takes. Otherwise, in the face of the obstinacy of dhalâlah arising from science, addiction of dissipation and kufr al-mutlaq in this time, perhaps only one in ten or even twenty can receive a lesson by the way of dissuading from evil and bad deeds by proving the existence of Jahannam and its torments after acquainting Janâb-i Haqq. After he receives the lesson he says: "Janâb-i Haqq is Ghafûr and Rahîm, and Jahannam is a long way off" and might continue to his dissipation. His heart and rûh are defeated by his feelings. Thus, by showing the grievous and frightening results of kufr and dhalâlah in this world, the Risale-i Nur, through most of its comparisons, makes even the most obstinate people, who perform ‘ibâdah to their nafs, feel disgusted at dissipation and inauspicious pleasures, which are not permitted by the Sharî'ah; it leads those who still possess the mind among them to tawbah. Among those comparisons, the short comparisons in the Sixth, Seventh and Eighth Words and the long one in the Third Stopping-Place in the Thirty-Second Word frighten a most dissipated person, who takes the way of dhalâlah, and cause him to accept its lesson….
…It has been proved with many comparisons in the Risale-i Nur that the people of dissipation and dhalâlah suffer torment in a ma’nawî Jahannam even in this world, and by the stomachs of Islam and humanity and through the manifestations of îmân, in a ma’nawî Jannah, the people of îmân and righteousness can taste the pleasures of a ma’nawî Jannah even in this world. Rather, they can benefit according to the degree of their îmân. But currents of this stormy time, which numb the senses, scatter man's view and plunge it into âfâkî 2 matters, have made man stupor of the sort of numbing the senses so that the people of dhalâlah temporarily cannot feel their ma’nawî torment, while the people of hidâyah are overwhelmed by ghaflah and cannot appreciate the real pleasures of hidâyah.
The Second Terrifying Condition at This Age: In former times, comparing this time, dhalâlah arising from kufr al-mutlaq and science and rebellion arising from the obstinate kufr were very few. Therefore, at those times, the instructions and proofs of the former muhaqqiqîn of Islam were completely sufficient. They were removing kufr al-mashkuk quickly. Since îmân in Allah was general, most people could have been made to give up dhalâlah and dissipation by acquainting them with Allah and reminding them of Jahannam’s torment. But now, a hundred kâfir al-mutlaq can be found in one small town in place of one in a country in former times. Those who enter dhalâlah by science and ‘ilm and oppose the haqiqahs of îmân with obstinacy and rebellion have increased a hundredfold comparing former times. Since these rebellious obstinate contend against the haqiqahs of îmân with their terrible dhalâlah and pride to the degree of being Pharaoh, surely, a sacred haqiqah like an atom bomb against them is necessary, which will smash the bases of their kufr into pieces in this world, so that it may halt their transgression and bring some of them to îmân.
Thus, infinite shukr to Janâb-i Haqq that, as a panacea for exactly the wounds of this time, the Risale-i Nur, which is a ma’nawî miracle of the Qur'an of Miraculous Exposition and its gleams, destroys with many comparisons even the most terrible obdurate rebels with the diamond sword of the Qur'an. Its proofs and arguments on wahdâniyyah of Allah and the haqiqahs of îmân to the number of the particles of the universe show for twenty-five years that it has not been defeated in the face of the severest attacks; it has prevailed and it prevails.
Yes, the Risale-i Nur, the comparisons of îmân and kufr and hidâyah and dhalâlah prove those haqiqahs to the degree of witnessing. For example, if attention is paid to the proofs and flashes of the Second Station of the Twenty-Second Word, the First Stopping-Place of the Thirty-Second Word, the Windows of the Thirty-Third Letter and the eleven proofs of The Staff of Mûsâ and the other comparisons are compared, it would be understood that it is the haqiqahs of the Qur'an manifested in the Risale-i Nur that will smash and destroy kufr al-mutlaq and the obstinacy of the rebellious dhalâlah at this time.
The Fifteenth Ray-2nd Station- The introduction to the translation of the Arabic lesson called Al-Khutbah Ash-Shâmiyyah (Damascus Sermon)
Since the time of Âdam (as), two mighty currents in mankind have come by conflicting with each other. One is that of the people of nubuwwah, righteousness and îmân, who through following istiqâmah, receive the ni’mahs and happiness in both worlds. Since they act in istiqâmah in accordance with the true beauty, order and perfection of the universe, they both receive the favours of the universe's Owner and happiness in this world and the âkhirah, and being the means of mankind rising to the level of the Malâikah, or higher, through the haqiqahs of îmân, they attain a ma’nawî Jannah in this world, and bliss in the âkhirah and they cause others to win these too.
The second current, due to transforming the mind into an instrument which collects pains and means of tortures by abandoning istiqâmah, through ifrât and tafrît, it casts humanity down to a degree lower than the animals. And in return for their dhulm in this world, together with receiving the slaps of Ilahî wrath and calamity, their rûhs and consciences are in a ma’nawî Jahannam in this world due to seeing the universe as a place of universal mourning and as the slaughterhouse of living creatures rolling over in perishment, and extremely ugly and confused, with the connection of mind, in terms of their dhalâlah, and they make themselves deserving of everlasting torment in the âkhirah.
Thus, the âyah, اَلَّذِينَ اَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ at the end of Surah al-Fâtiha instructs us of these two mighty currents. And this âyah is the source, basis, and ustadh of all the comparisons in the Risale-i Nur. Since the Nûrs do tafsir this âyah with hundreds of comparisons, referring the further explanation to them, we suffice with this brief indication.
The Fifteenth Ray/The First Station/A Brief Summary of the Noble Fâtiha/The 8th Phrase
[A Eulogy which answers the questions: What is the Risale-i Nur? Before the Haqiqah What is the reality of Risale-i Nur and its Interpreter?]
The high servants of religion, which the Hadith announces as coming at the start of each century are not innovators but followers. That is, they do not invent anything new and of themselves; they do not bring new rulings (ahkâm). Through following the path of religious foundations and rulings with strict obedience to the Sunnah of Muhammad (asm); their duties are to strengthen and reinforce religion, to display the authenticity and haqiqah of religion and to denounce and refute the bâtil which have been mixed up with it. It is to reject and destroy the ongoing assaults on religion, to establish the Rabbânî commands, and proclaim and make known the honour and exaltedness of the Ilahî rulings (ahkâm). They perform their duties using new methods of persuasion and new styles of classification and explanation appropriate to the understanding of the age, but without harming the fundamental essence and spoiling the original rûh.
These Rabbânî officials verify their duties through their actions and deeds. They personally fulfil the role of reflecting their strength of îmân and ikhlas. They display in their actions their degree of îmân. They completely represent the morals of Muhammad (asm) and mirror the practices of Ahmad (asm) and show that truly they have been invested with the Prophetic robe. In short: for the ummah of Muhammad (asm) they form perfect models in respect of deeds and morality and following and adhering to the Prophet's Sunnah (asm); they are exemplary guides.
The works they write, tafsirs of Allah's Book and elucidating the injunctions of religion and their presenting these in accordance with the understanding of the age and its degree of ‘ilm, are not the products of their own nafs and their own elevated, fertile minds; these are not the result of their own intelligence and knowledge. These are directly ma’nawî ilham and promptings of the Pure personage of the Prophet (asm), who is the source of wahy. Jaljalutiyya, Mathnawi-i Sharif, and Futuh al-Ghayb and such works are all of this sort. Those honourable people are considered to be merely interpreters of these sacred works. These blessed people have only a share in the arrangement and style of expressions used in those distinguished works. That is, they are considered as being the recipients, mirrors and the places where those meanings are reflected on.
As for the Risale-i Nur and its Interpreter: since in this lofty work are an elevated faydh and endless perfection never before encountered in any similar work; and since it is observed that, in a way previously unseen in any work, it is the heir to the faydh of the Qur'an, which is an Ilahî torch and the sun of hidâyah and moon of happiness; it is a fact as clear as the sun that its basis is the pure nûr of the Qur'an and that it bears the effulgence of the nûrs of Muhammad (asm) to a greater extent than the works of awliyâ, and that the share in it, and concern with it, and sacred disposal over it of the Pure Personage of the Prophet (asm) are greater than in the works of awliyâ, and the attainment and perfections of the ma’nawî one who is its Interpreter and place of manifestation is elevated and matchless to the same degree.
Yes, while still in his childhood and never having studied, in the space of three month's study in order to be saved from externals, the Risale-i Nur's interpreter was made heir to the early and later ‘ulûm, ladûnniyah, the haqiqah of things, the mysteries of the universe, and Ilahî hikmah, which had been bestowed on no one previously. We are left with no doubt, the interpreter of Nûr with his learning and moral fortitude, consisting of his being embodied ‘iffah, and his extraordinary shajâ’ah and complete istighnâ, he was a miracle of fitrah, an embodiment of ‘inâyah; his abilities were Allah-given.
As a matchless scholar, an extraordinary prodigy, challenging the whole world of ‘ilm before reaching the age of puberty, he silenced all the ‘ulamâ with whom he debated, answered absolutely correctly and without hesitation just about all the questions posed to him, bore the mantle of 'ustadh' from the age of fourteen, and continuously irradiated the faydh of ‘ilm and nûr of hikmah. With the subtlety and profundity of his exposition, the conciseness and loftiness of his explanations, and his farâsah, basîrah and nûr of hikmah, he astonished the ‘ulamâ and learned, deservedly earning the illustrious title of 'Bediuzzaman'. As someone who with his elevated qualities and scholarly virtues propagated and proved most perfectly the religion of Muhammad (asm), he surely received the highest favours of As-Sayyîd al-Anbiya3 (asm), and was under his lofty protection and auspices. Doubtless, he was one of noble virtue who advanced at the decree of the Blessed Prophet (asm), and acted under his command, and was the heir to his haqiqahs and reflected his nûrs.
Signed in the name of the Nur students who attended the single ‘lesson’ of the third Madrasa of Yûsuf (as), consisting of Al-Hujjah az-Zahra and Zühretü’n-Nur,
Ahmed Feyzi, Ahmed Nazif, Salâhaddin, Zübeyir, Ceylan, Sungur, Tabancali
They have accorded me a share far exceeding my due. But lacking the courage to offend these signatories, I remained silent and accepted their eulogy in the name of the ma’nawî collective personality of the Risale-i Nur students.
In order to injure the value of the Risale-i Nur to an extent, some antagonists said to him: "Everyone knows Allah. An ordinary man believes in Allah just as an awliyâ does" and have tried to present the valuable and necessary emphasises of the Nur risales as excessive.
Now, in Istanbul, in order to deceive people and reduce the need for the haqiqahs of îmân within the Risale-i Nur, which everybody desperately needs like bread and water, some munafiqs, who harbour a far more terrifying idea of anarchy and have fallen into kufr al-mutlaq, want to oppose the Risale-i Nur by saying "Every nation and everybody know Allah. We do not really need new lessons about Him".
Whereas, to know Allah is to have a firm îmân in His rubûbiyyah encompassing the whole universe, and everything, particular and universal, from the particles to the stars being in the grasp of His disposal and coming into existence through His qoudrah and irâdah; it is to have îmân in the sacred phrase لاَ اِلهَ اِلاَّ اللّٰهُ and its haqiqahs and His having no shariks in His possession; it is to confirm them by heart.4
Otherwise, saying “There is one Allah” but dividing His possession among causes and nature and attributing it to them, and — Hâsha — accepting causes as His endless shariks and originators and not knowing His irâdah and ‘ilm, which are present with all things, and refusing His strict commands and not knowing His attributes and the messengers and prophets He has sent, surely, the haqiqah of îmân in Allah is not present in it in any way. Rather, he says such words to provide a degree of consolation for himself against the worldly torments of the ma’nawî Jahannam in kufr al-mutlaq.
Yes, not denying is one thing, but having îmân is entirely different.
Yes, no conscious being in the universe can deny Al-Khâliq Zuljalâl to Whom every particle of the universe bears witness. If he does so, he will be silent and indifferent since all universe will refute him.
But to have îmân in Him is confirming Al-Khâliq with all His attributes and names by heart, relying on the testimony of the whole universe as the Qur’an Great in Dignity instructs; it is to accept the commands He has sent through His messengers and to offer tawbah and feel regret in the heart when he sinned and violated the commands. Otherwise, committing great sins freely but not offering istighfâr and being careless is a proof that he has no share from îmân.
Emirdağ Addendum-1 (203)
“In Maktubat, Imam-i Rabbani (Radiallahu ‘anh), the hero and a sun of the Naqshbandi Order, said: "I prefer the unfolding of a single matter of the haqiqahs of îmân to thousands of azwâq, ecstasies and instances of karâmât."
He also said: "The final point of all the tarîqs is the clarification and unfolding of the haqiqahs of îmân."
He also said: "Walâyah is of three sorts: one is the 'lesser Walâyah,' which is the well-known Walâyah. The others are the 'middle Walâyah' and the 'greater Walâyah.' 'Greater Walâyah' is to open up by way of the legacy of nubuwwah a direct way to haqiqah without entering the barzakh of tasawwuf."
He said also: "The ma’nawî journeying on the Naqshi way is with two wings." That is, "Through having a firm belief in the haqiqahs of îmân and carrying out the religious fardh. If there is a defect in these two wings, the way cannot be traversed." In which case, the tarîq of Naqshi consists of three 'veils':
The First and most important is direct service to the haqiqahs of îmân; Imam-i Rabbani (ra) travelled this way in his later years.
The Second is service to the religious fardh and Glorious Sunnah under the veil of the tarîqah.
The Third is to work to eliminate the sicknesses of the heart by way of Tasawwuf and to journey with the feet of the heart. Of these, the first is the equivalent of fardh, the second wâjib, and the third Sunnah.
Since this is the haqiqah, it is my estimation that: If persons like Shaykh 'Abd al-Qadîr Jilânî (ra) and Shah Naqshband (ra) and Imam-i Rabbânî (ra) were alive at the present time, they would expend all their efforts in strengthening the haqiqahs of îmân and aqâid of Islam. For they are the means to eternal happiness. If there is a deficiency in them, it results in eternal misery. One may not enter Jannah without îmân, but very many have gone to Jannah without Tasawwuf. Man cannot live without bread, but he can live without fruit. Tasawwuf is the fruit, the haqiqahs of Islam are the essential sustenances. In former times, a person could only rise to some of the haqiqahs of îmân through the ma’nawî journeying from forty days to as many as forty years. But now, if, through the rahmah of Janâb-i Haqq a way is found to rise to those haqiqahs in forty minutes, to remain indifferent is to surely not sensible.
Thus, those who have carefully read it reach the decision that the thirty-three pieces of Words have opened up such a Qur'anic way. Since this is the haqiqah, I am of the conviction that the Words written about the mysteries of the Qur'an are a most appropriate medicine and salve for the wounds of this age, and a most beneficial nûr for the totality of Islam which is being subjected to the assaults of darkness, and the truest guide for those bewildered in the valleys of dhalâlah.
You know that if dhalâlah arises from ignorance, it is easy to dispel. Whereas if it proceeds from science and ‘ilm, it is difficult to eliminate. In former times, the latter was one in a thousand, and of this only one in a thousand could come to the way through guidance. For such people fancy themselves. And they do not know, but they suppose that they do know. I think that Janâb-i Haqq has bestowed the Words at this time, which are ma’nawî flashes of the Qur'an's miraculousness, as an antidote to this zandaqa of dhalâlah.” The Fifth Letter
“The Second Matter: In the pronouncement of the sign of the Thirty-third âyah, in the discussion of يَسْتَحِبُّونَ الْحَيٰوةَ الدُّنْيَا it is said: One of the features of this century is such that it knowingly makes one prefer the life of this world over the life of the eternal world. That is, it has become a principle for people to knowingly prefer broken pieces of glass to eternal diamonds. I used to be amazed at this. It has been warned in recent days that:
Just like when a human organ is ill or is injured, all other organs in the body partly hold off their own duties and run to its aid. In the same way, a device inbuilt in human fitrah that carries within it the greed for life and its preservation, the pleasure of life and its love, has been injured due to many reasons. It has started to debase all other faculties by preoccupying them within itself and is trying to make them forget their own actual duties.
And if there were an attractive, dissolute and glamorous stupefying form of entertainment, like children and layabouts, people occupying high positions and covered women even, would be caught up with the attraction and will suspend their actual duties to take part in them. In the same way, human life in this century and its social life in particular, has taken such a terrifying, but attractive and grievous, yet curious state, that it drags humanity’s elevated duties, its heart and mind to follow the nafs al-ammarah and, like a propeller, pushes them into the fire of fitnah.
Indeed, in order to preserve the life of this world – on the condition, it is due to dharûrah– there is rukhsah in the Sharî’ah to temporarily prefer it over some of the matters relating to the âkhirah. But if the cause is only a simple need, for which the harm in abandonment does not lead to being perished, this preference can not be made; there is not rukhsah. Whereas this century has injected that to the man’s vein of character to such a degree that for the smallest of needs and the most insignificant harm to worldly life, matters of the religion, which are like diamonds, are abandoned.
Within humanity, the vein of living this worldly life and the inherent faculty of preserving this life has been wounded and corrupted through wastefulness. And the lack of frugality, the discontentment and greed in this century, has led to the withdrawal of barakah and has caused the rise in poverty and intensified the struggle for livelihood. The people of dhalâlah constantly make this temporary world the point of attraction to such a degree that the slightest need in this worldly life is given precedence over important matters of religion. In response to this strange illness and terrible affliction of this strange century, it is the Risale-i Nur which is the herald of the antidote-like remedies of the Quran of Miraculous Exposition that can withstand it; and it is its firm steadfast, sincere, loyal and sacrificing students who are able to resist it. Thus, in order to save themselves from the effects of this strange illness, one must foremost enter the circle of the Risale-i Nur and stick to it with loyalty, steadfastness, utmost ikhlas and complete confidence.
We pass on our salam and du'â to each of our brothers in general.” Kastamonu Addendum (116-117)
“They say: Said does not keep other books besides him, which means he does not approve them. And it is because he does not completely admire Imam Ghazali (ra) that he does not carry his books with him.” Using such strange and meaningless words they cause confusion. Those who carry out such ploys are ahl al-zandaqa who operate beneath the veil; and they use credulous hojas and certain Sufis.
What we say to this is: “Hâsha! Hâsha! a hundred times!.. The Risale-i Nur and its students, let alone disapproving Hujjat’ul Islam Imam Ghazali and my sole Ustadh connecting me to Hazrat Ali (ra), rather, they are working with all their strength to save and preserve the method they have followed against the onslaught of ahl al-dhalâlah.
However, in their times, these terrifying zandaqa attacks did not weaken the pillars of îmân. Also, the weapons which those muhaqqîqs, great ‘ulamâ and mujtahids used in scholarly and religious debate which were in accordance with their time, can only be acquired over a long period and are unable to achieve victory against all present-day enemies. As a result, because the Risale-i Nur has found from the Quran of Miraculous Exposition weapons that are faster and sharper, that can completely scatter the heads of all enemies, it does not resort to the workbench of those blessed and sacred people. Since the Quran, as the authority, source and ustadh of them all, has become a completely perfect ustadh for the Risale-i Nur, and since time is limited, and we are limited in number, we do not have the time to benefit from those luminous works.
Moreover, the people who are engaged in those books and who perform those duties are a hundred times more in number than the students of the Risale-i Nur. So we have left that duty to them. Otherwise, Hâsha! We love the blessed works of those sacred ustadhs with all our beings. But each of us has only one head, one hand, and one tongue; and we are confronted by thousands of aggressors. Our time is limited. Since we consider the Risale-i Nur’s proofs of as the final weapon like a machine-gun, we are obligated to embrace it and be content with it.” Kastamonu Addendum (200)
“Some who have extensively studied the diwan5 of the awliyâ and the books of ‘ulamâ have asked: "Why is the pleasure, ardour, îmân and idh'ân provided by the Risale-i Nur far greater than those works?”
The Answer: Most of the diwans by those blessed people of the past and some of the risales of ‘ulamâ discuss the results, fruits and effulgence received as a result of îmân and ma’rifat. In their age, there was no attack made on the foundations and origins of îmân; the pillars of îmân were not shaken. Whereas now, there is an intense and collective attack carried out against the origins and pillars of îmân. Most of those diwans and risales address sincere mu’mins and individuals, and so are unable to repel the terrifying attacks of this age.
As for the Risalet-un Nur, as a ma’nawî miracle of the Quran, it saves the foundations of îmân; and rather than benefiting from the îmân that is present, it, in fact, serves to establish, reinforce and preserve îmân and to save it from doubts by providing many proofs and brilliant evidences. For this reason, those who examine it carefully conclude that like bread and like medicine, it is what everyone needs in this age.
Those diwans say: “Become a walî, and see; rise to the stations (maqams) and look; you will then receive the nûrs and faydhs.”
Whereas the Risalet-un Nur “No matter who you are; look, see; simply open your eyes, observe the haqiqah; and save your îmân which is the key to eternal happiness.”
Also, the Risalet-un Nur looks foremost at persuading the nafs of its interpreter, and looks on to others after that. Surely a lesson that completely persuades his nafs al-ammarah and removes his doubts all together, is so powerful and pure that it can retaliate and be victorious on its own against the ma’nawî collective personality of dhalâlah, which in this age has taken the form of a jamâ’ah.
Moreover, the Risalet-un Nur does not provide lessons only by means and perspective of the mind (aql) like the works of other ‘ulamâ; and it does not move only by means of the kashf and zawq of the heart (qalb) like other awliyâ. Rather, it rises to the highest pinnacle by moving with the union and compatibility of the mind and heart, and the cooperation of the rûh and other subtle faculties. It ascends far beyond the heels of philosophy which are on attack, to places not even philosophy’s vision can reach, and shows the haqiqahs of îmân even to its blind eyes.” Kastamonu Addendum (17)
“Thus, at such a time, the most necessary, most important and foremost duty is to save îmân. And for this reason, the good tidings given by the Quran which look to this time and this year, and the good news by the âyah فَضْلاً كَبِيرًا ٭ فَضْلُ اللّٰهِ يُؤْتِيهِ مَنْ يَشَاءُ shows the ma’nawî conquests of îmân made by the Risalet-un Nur as being the most significant conquests.
Indeed, a person's îmân is the key and nûr to everlasting properties that are eternal and as large as the world. That is why, the Risalet-in Nur, which gains for every individual whose îmân is at risk a reign and conquest far more beneficial than having reign over the whole world, is one of the intended recipients of the glad tidings given by these âyahs in this century.” Kastamonu Addendum (29)
“As tahqîqî îmân moves from ‘ilm al-yaqîn closer to haqq al-yaqîn it can no longer be eradicated. This was the judgement made by ahl al-kashf and tahqîq who have said: At the hour of sakarât, shaytan can cause uncertainty only in the mind (aql) by using its waswasa to bring doubts. Whereas this type of tahqîqî îmân does not remain with the mind (aql) alone. Rather, it spreads into the heart, the rûh, the sirr and settles in such subtle faculties that shaytan cannot reach them. Îmân of such people is preserved.
One path which serves to reach this level of tahqîqî îmân, is to reach the haqiqah through perfect walâyah, and with kashf and shuhûd. This is a special path for the very special khawass. It is to have îmân at the level of shuhûd.
The Second Path is an evidential and Qur’anic style which, from the perspective of îmân in the ghayb, derives from the faydh of the mystery of wahy. It is to confirm the haqiqahs of îmân through the union of the heart and the mind which reaches the degree of strength found in the level of haqq al-yaqîn, and at the level of ‘ilm al-yaqîn which reaches the degree of necessity and clarity. The elect students of the Risalet-un Nur can see that this second path is the foundation, basis, rûh and haqiqah of the Risale-i Nur. If others too look with fairness, they will see that the Risalet-un Nur shows that the paths contrary to the haqiqahs of îmân are at the degree of improbability, impossibility and inconceivability.” Kastamonu Addendum ( 25 )
“KNOW, O FRIEND, that one receiving Allah’s help can proceed from the outward (dhâhir) to the haqiqah without joining a barzakh of tarîqah. I have seen in the Qur’an one way leading directly to haqiqah without any tarîqah, and another way leading to the attainment of desired ‘ilms without studying instrumental ‘ilms6 . To grant the children of the present time—a time flowing too fast—a short, yet safe, way is expected from the all-embracing Rahmah.” Al-Mathnawi al-Nuri (295)
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
2 (Insignificant matters pertaining to the universe and the events inside of it. Matters not concerning the nafs and inner ‘âlam. Valueless matters and words.) (Tr.)
3 (Lord of the Prophets)
4 “KNOW that the Name “Allah” indicates and necessitates the meaning of all Asmâ Al-Husnâ and all attributes of Kamâl (Perfection) unlike other proper names of all other beings which point only to the beings themselves called by those names. Through the mystery of their attributes not being indispensable to them, their proper names do not point to their attributes. However, The Most Pure and Holy One’s (Dhât Al-Aqdas) Essence, Names and attributes are indispensable to each other. Also, since the proper Name “Allah” requires ulûhiyyah, it necessarily indicates all attributes. The word اِلهَ , which is used in the phrase لاَ اِلهَ اِلاَّ اللّٰهُ before the rejection of all other things to which ulûhiyyah is attributed, also necessarily indicates all attributes. If you understand this, you can understand thatلاَ اِلهَ اِلاَّ اللّٰهُ contains Tawhîd and all requirements and conclusions of Tawhîd to the number of Al-Asmâ Al-Husnâ. This single phrase contains thousands of phrases. Also, all the phrases it contains are combined from confirmation and negation. Since by being directed to each individual, the negation totally comprehends all the individuals of a compound, through the established principle of the Logic, there will be confirmations to the number of all the negations. Therefore, when لاَ اِلهَ اِلاَّ اللّٰهُ is said, from that negation all the confirmations like لا خالق، ولا رازق، ولا قيّوم، ولا مالك، ولا فاطر، ولا قهار، إلّا اللّٰه (There is no Khâliq, no Razzâq, no Qayyûm, no Mâlik, no Fâtir and no Qahhâr... but Allah.) emerge. Therefore, the meaning of the phrase لاَ اِلهَ اِلاَّ اللّٰهُ can be opened for a progressive dhâkir in all levels and ranks according to all degrees and states of those ranks. Then repeating this phrase becomes corroboration for confirmation.” Al-Mathnawî Al-Nûrî 573-574
6 (Like grammar, syntax, logic, linguistics…)