AL-ASMÂ AL-HUSNÂ / Compilations Via Risale-i Nur

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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

اللّٰه - ALLAH  (Jalla Jalâluhu) – Part-4

1. Explanation about the truth on returning to Allah (Jalla Jalâluhu):

As for the phrase ثُمَّ اِلَيْهِ تُرْجَعُونَ1 , 2 ثُمَّ indicates the intervention of a great veil. While تُرْجَعُونَ3 indicates its raising, the dismissal of causes and the removal of intermediaries.

If you were to ask: Returning to Allah Taâ’lâ necessitates coming from Him in the first place; because of this, some people have imagined the reunion between man and Allah and some people of tasawwuf have fallen into anthropomorphism?

You would be told: Just as in this world, there is existence and its continuation, so in the âkhirah, there is existence and its continuation. The existence in this world emerges from the hand of qoudrah without intermediaries but its continuation is encompassed by composition, decomposition, arrangement and change in this ‘âlam of existence and dissolution. Because of the above-mentioned hikmahs, causes intervene. But in the âkhirah, both existence and its continuation will emerge directly from the hand of qoudrah with all their necessities and compositions. And everything and everyone will know their True Mâlik. If you could think and understand this, you would also understand the meaning of returning.

Signs of Miraculousness-Âyah 28 (444)

2. Explanation of the hadith اِنَّ اللهَ خَلَقَ اْلاِنْسَانَ عَلٰى صُورَةِ الرَّحْمٰنِ (Allah created man in the form of Ar-Rahmân):

In one noble hadith arrived that اِنَّ اللهَ خَلَقَ اْلاِنْسَانَ عَلٰى صُورَةِ الرَّحْمٰنِ4 [As he said (asm)]. Some of the people of tarîqah have interpreted this hadith in a strange way inappropriate to the aqâid of îmân. Among them, some people of ‘ashq even considered man's ma’nawî face to be a form of Ar-Rahmân. Since the people of tarîqah are mostly in sakr5 and people of ‘ashq are mostly in istighraq6 and confused, they are perhaps excusable in their understanding which is contrary to the haqiqah. But those in their senses cannot accept by mind their meanings which are contrary to the fundamentals of aqâid. If they do, they are in error.

Indeed, the Most Pure and Holy Essence of Allah (Dhât Al-Aqdas), Who administers the whole universe with an order like a palace or house and easily spins the stars like particles and causes them to travel with hikmah and employs particles like orderly officials, has no sharik, similar, opposite or equal. So according to the mystery of لَيْسَ كَمِثْلِهِ شَىْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ7 , He also has no form, similar, peer or like. But according to the mystery of وَلَهُ الْمَثَلُ اْلاَعْلٰى فِى السَّمٰوَاتِ وَاْلاَرْضِ وَهُوَ اْلعَزِيزُ الْحَكِيمُ8 , His shuûn, attributes and names can be looked at through parable and comparison. It means that there are parables and comparisons in regard to His shuûn.

One of the many aims of the above-mentioned Noble Hadith is this: man is in a form that completely displays the Name Rahmân. Yes, as we explained before, it means that just as the Name Rahmân, which manifests from the rays of a thousand and one Names, is seen on the face of the universe; the Name Rahmân, which manifests through the infinite manifestations of Allah's absolute rubûbiyyah, is shown on the face of the universe, so He also shows the complete manifestation of the Name Rahmân on man's comprehensive form like the face of the earth and the face of the universe but in a small measure.

Also, it is a sign: the indication of the places of manifestation like living beings and man, which are the proofs and mirrors of the Rahmânurrahîm One, to Al-Wâjib Al-Wujûd One is so certain, clear and obvious that just as in order to indicate the brightness of the mirror and clarity of its indication, it is said to a shining mirror, which holds the image and reflection of the sun: "That mirror is the sun", so in order to indicate the clarity of his indication and his perfect connection, it has been said and is said: "The form of Ar-Rahmân present in man". As a consequence of this mystery, the non-extreme ones amongst the ahl al-wahdah al-wujûd9 said: لاَ مَوْجُودَ اِلاَّ هُوَ10 as a title of the clarity of this indication and perfection of this connection.

The Second Station of the Fourteenth Flash-Fifth Mystery

3. Great, immense and important matters should be responded to with the phrase “Allahu Akbar!”:

One of shaytan's greatest wile: He deceives people who possess narrow hearts, short minds and deficient thoughts concerning the immensity of the haqiqahs of îmân. He says: "It is said that single Being controls and administers all particles and planets and stars and all other beings within all their states under the management of His rubûbiyyah. How can such an infinite, vast and extraordinary thing be believed? How can it be placed in the heart? How can the mind accept it?" He awakens a feeling of denial with respect to the impotence of man.

The Answer: The mystery that silences this wile of shaytan is "Allahu Akbar!" And its true answer is also "Allahu Akbar". Yes, the numerous repetition of "Allahu Akbar" in the shaâ’er of Islam is for destroying this wile of shaytan. For the impotent strength, weak power and narrow thought of man see and affirm such infinite vast haqiqahs through the nûr of "Allahu Akbar", bear those haqiqahs through the strength of "Allahu Akbar", place them within the sphere of "Allahu Akbar!" and say to the heart which falls into waswasa: The management of the universe and its being controlled in a most orderly fashion are evidently seen. There are two ways in which this can occur:

The First Way: It is possible, but it is extremely immense and wondrous. Certainly, such wondrous work can be done through wondrous art and in a most extraordinary way. As for that way, it is its being through the rubûbiyyah, irâdah and qoudrah of Ahad and Samad One, to Whose existence there are witnesses to the number of beings, indeed, of particles.

The Second Way: This is the way of kufr and shirk, which is in no way possible and is difficult to the degree of being impossible and is in no respect reasonable. Because as is proved decisively in many risales like the Twentieth Letter and Twenty-Second Word, an absolute ulûhiyyah, an encompassing ‘ilm and infinite qoudrah must be present in each being of the universe and even in every single particle of it so that the embroideries of art, which are adorned and perfected with utmost order and regularity and extremely sensitive balance and distinction, can come into existence.

In Short: If an immense and tremendous rubûbiyyah, which is completely appropriate and in place, did not exist, one should follow an unreasonable and unfeasible way in every aspect. Even shaytan cannot propose to enter upon impossibility and unfeasibility by fleeing from such appropriate and necessary immensity.

Thirteenth Flash/Thirteenth Indication


KNOW that when a man, who has life in his heart, turns his gaze to the universe, he will see immense events and matters that he is incapable of comprehending and understanding and will be astonished. To heal this pain of astonishment, like a person who suffers great thirst longing for delicious pleasant water, he also is filled with the desire to say سُبْحَانَ اللّٰهِ .

That same man; when he sees the subtlety of the ni’mahs and delicious foods, by being compelled to express the pleasures he receives from the delicious ni’mahs and to seek to increase the pleasure through seeing the act of giving the ni’mahs within the ni’mahs and Al-Mun’im within the act of giving the ni’mahs under the title of hamd, he can breathe with the phrase اَلْحَمْدُ لِلّٰهِ like a man who has discovered a buried treasure.

That same man; when he sees strange and bizarre creatures that he cannot weigh up with the scales of his mind or judge with his narrow mind but his feelings, which search for the haqiqah, occupy with those strange and bizarre creatures, he can relief only by saying: اللّٰهُ اَكْبَرُ . That is, their Khâliq is greater than them. Their creation and administration are not heavy for Him.

Just as if a man sees that the moon turns around him, the pain of astonishment and confusion will surely cause him to faint away… or if he sees that a mountain rises out of the ground during an earthquake, he will start to say اللّٰهُ اَكْبَرُ due to his fear. He casts the burden of fear and astonishment on his back onto the ship of Al-Qadîr, Al-Qawî, Al-Matîn Jalla Jalâluhu.

Al-Mathnawî al-Nûrî (284)

4. Since Allah exists, everything exists:

I saw and felt that the pleasures of this age, which are received from fleeting things superficially and which deceive the people of dhalâlah, who worship the life, and make them drunk, are extremely painful and grievous, but in that same state and within those fleeting things, the people of îmân and hidâyah find eternal and exalted pleasures; but I am unable to express it.

Just as Risale-i Nur has proven in its numerous places, for the people of dhalâlah, everything except the present time is non-existent and full of pains of separation. For the people of hidâyah, the past and future are existent with the things of which they contained, and are luminous.

In exactly the same way, in fleeting things, that is, in the past transient states, I saw that for ahl ad-dunyâ they are non-existent within the darkness of absolute transience, and for the people of hidâyah, they are existent. For I longingly recall the delightful or valuable and honourable transient states from past times with which I am connected, I find myself yearning for them. While thinking, 'Why should these blessed states remain in the past and become transient? The nûr of îmân in Allah warned me that, although those states appear to be transient, they exist in several aspects. Just as those states, which are the manifestations of the eternal names of Janâb-i Haqq, are eternal in the sphere of ‘Ilm, al-alwâh al-mahfûdh and al-alwâh al-misâliyyah. In the same way, in point of the eternal relations made with the nûr of îmân, they exist in a state beyond time. I understood that I can view and enter those states in many aspects and via many ma’nawî cinema screens. And I said: "The proverb 'Since Allah exists, everything exists' which also expresses this great haqiqah. It indicates that for whomever Allah exists, that is, if one knows Allah, everything exists; Whoever does not know Allah, everything is non-existent for that person. It means that those who dissolutely prefer an iota of painful and dark pleasure filled with yearning, over a permanent pain-free pleasure that is a hundred times greater in the same situation, will receive excruciating pain in that pleasure, which is the opposite of what they sought."

The Kastamonu Addendum (118- 119)


At one time, due to the râbita11 with death, the confirmation within the assertion اَلْمَوْتُ حَقٌّ12 and a state of rûh arising from the fade and extinction of the ‘âlam, I saw myself in a strange ‘âlam. I saw that I was a corpse and standing at the head of three huge corpses.

First: I am a gravestone at the head of the ma’nawî corpse of all living creatures that are related to my life and entered the grave of the past.

The Second: In the graveyard of the globe of the earth, I am a point that will be swiftly erased and an ant that will swiftly die on the face of this century, which is the gravestone at the head of the immense corpse of all the species of living beings related to the life of mankind and buried in the grave of the past.

The Third: Since the death of the universe on qiyâmah will certainly occur, it appeared to me that it has occurred. Together with seeing myself in terror due to the sakarât of that immense corpse and in amazement and astonishment due to its death, my own death too, which will certainly occur in the future, appeared to be occurring at that time. Through the mystery of فَاِنْ تَوَلَّوْا13 to the end thereof... all beings and all beloveds turned their backs on me, abandoned me and left me alone with my death. My rûh was being driven towards the future on the side of eternity, which took the form of an infinite sea. Inevitably, it was necessary to be cast into that sea.

Thus, amidst that most strange and sorrowful state, with the help that came from îmân and the Qur'an, the âyah فَاِنْ تَوَلَّوْا فَقُلْ حَسْبِىَ اللهُ لاَ اِلٰهَ اِلاَّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيم14 came to my help and became a safe and secure ship for me. The rûh entered that âyah with perfect safety and joy. Yes, I understood that apart from the explicit meaning (ma’nâ as-sarîh) of the âyah, an indicative meaning (ma’nâ al-isharî) of it consoled me, so I found peace and it gave me tranquillity. Yes, just as its explicit meaning (ma’nâ as-sarîh) says to Ar-Rasûl Al-Akram alayhissalâtu wassalâm: "If by turning their back, the people of dhalâlah turn away from your Sharî’ah and Sunnah and do not obey the Qur'an, do not worry. And say that Janâb-i Haqq is sufficient for me. I do tawakkul on Him. He shall raise, in your place, those who will follow. The throne of His sovereignty encompasses everything. The rebels cannot escape from His boundary, nor do those who seek help remain helpless."

In the same way, it says through its indicative meaning (ma’nâ al-isharî): “O man! And O chief and murshid of mankind! If all beings leave you and go to non-existence on the way of extinction; if living beings separate from you and run on the way of death; if people abandon you and enter the graveyard; if the people of ghaflah and dhalâlah do not heed you and fall into darkness, do not worry! Say: Janâb-i Haqq is sufficient for me. Since He exists, everything exists. And, in that case, those who have gone have not gone to non-existence. They have gone to another land of His. And in place of them, the Owner of the immense ‘arsh (Al-‘Arsh Al-‘Adhîm) shall send others out of His infinite soldiers and armies. And those who have entered the graveyard have not been annihilated but are going to another ‘âlam. He shall send other officials in their place. And He can send His obedient servants, who will follow the way of haqq, in place of those who fall into dhalâlah. Since it is thus, He takes the place of everything and all things cannot take the place of His single favour.”

Thus, by means of this indicative meaning (ma’nâ al-isharî), the three dreadful corpses, which gave me terror, took another form. That is, it is a voyage and progress, a discharge and employment in the form of a wandering full of hikmah, of a travelling which gives admonition and warning and of a journeying with duties, under the rubûbiyyah and management of a Zuljalâl One, Who is Hakîm, also a Rahîm, also an ‘Âdil, also a Qadîr, within His hikmah, rahmah that in this way, the universe is shaken, it goes and comes!....

The Eleventh Flash- 4th Subtle Point


Yes, calamities as vast as the world are upon the one who does not know Allah. While the world of one who knows Allah is full of nûr and ma’nawî joys.

The Twenty-Fifth Flash-Eighth Remedy


اَللّٰهُمَّ صَلِّ عَلَى جَامِعِ مَكَارِمِ اْلاَخْلاَقِ وَ مَظْهَرِ سِرِّ (وَ اِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ) اَلَّذِى قَالَ : مَنْ تَمَسَّكَ بِسُنَّتِى عِنْدَ فَسَادِ اُمَّتِى فَلَهُ اَجْرُ مِاَةِ شَهِيدٍ

اَلْحَمْدُ لِلّٰهِ الَّذِى هَدَينَا لِهذَا وَ مَا كُنَّا لِنَهْتَدِىَ لَوْ لاَ اَنْ هَدَينَا اللّٰهُ لَقَدْ جَائَتْ رُسُلُ رَبِّنَا بِالْحَقِّ

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ



1 (…then to Him, you will ˹all˺ be returned.)

2 (Then.)

3 (…you will ˹all˺ be returned.)

4 (Allah created man in the form of Ar-Rahmân.)

5 (Literally: Intoxication, drunkenness.

The ma’nawî ecstatic state of the people of tarîqah that occurs due to their ‘ashq for Allah being increased in their ma’nawî journeying.) (Tr.)

6 (Literally: A being totally plunged and immersed (in a thing, figuratively), being wholly taken up (with it).

Awliyâ’s being totally immersed in ecstatic contemplation and bliss. Forgetting the world through losing one’s self by the ‘ashq of Allah.) (Tr.)

7 (There is nothing like Him, for He is Samî’ and Basîr.)

8 (To Him belong the most elevated attributes in the samâwât and the earth, for He is ‘Azîz and Hakîm.)

9 (Wahdah Al-Wujûd: A Sufi term, the literal meaning of which does not express the real meaning intended with it. The meaning intended to be expressed with this term in the Sufi path is hard to explain even with rational explanations. The way of wahdah al-wujûd, which is the subtlest of the Sufi paths, is a way relying on the unfolding of rûh that can be taken by the heart. Although it outwardly looks like pantheism, the philosophical religious belief that imagined the universe and the creation are identical to the creator, their source and essence are totally different.

Ahl Al-Wahdah Al-Wujûd: Followers of the way of wahdah al-wujûd.) (Tr.)

10 (There is no existence but He)

11 (Heart connection — bonding the heart) (Tr.)

12 (Death is haqq.)

13 (And if they turn away)

14 (Now, if they turn away from you, (O Prophet) say: "Allah is all-sufficient for me. There is no Ilah but Him. In Him I do tawakkul. He is Ar-Rabb of the Mighty ‘arsh.")


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