بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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

AL-HAKAM -  الحكم

“Al-ism al-â’dham is not the same for everyone; it differs. For example, concerning Imam ‘Ali (ra) it was the six Names of Al-Fard, Al-Hayy, Al-Qayyûm, Al-Hakam, Al-‘Adl and Al-Quddûs. And Imam al-Â’dham’s1 ism al-â’dham was two Names; Al-Hakam and Al-‘Adl. And Ghawth al- Â’dham’s2 ism al-â’dham was Al-Hayy. And Imam Ar-Rabbani’s ism al-â’dham was Al-Qayyûm, and so on; many other people considered Al-ism al-â’dham to be different Names.” The Thirtieth Flash/The Fifth Point/Conclusion

 

The Third Subtle Point Which Indicates To The Third Of The Six Nûrs Of Al-Ism Al-Â’dham

اُدْعُ اِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ 3 One manifestation of the Name of Hakam, which is an ism al-â’dham or one of the six nûrs of al-ism al-â’dham, and a subtle point of the above âyah, appeared to me in the month of Noble Ramadan while in Eskişehir Prison. This Third Subtle Point consists of Five Points, which forms only an indication to it, is written in haste and has remained in the state of the first draft.

First point of the third subtle point: As is indicated in the Tenth Word, the greatest manifestation of the Name of Hakam has made the universe like a book in every page of which hundreds of books have been written, and in every line of which hundreds of pages have been included, and in every word of which are hundreds of lines, and in each letter of which are a hundred words, and in every point of which is found a short index of the book. That book's pages and lines down to the very points show its Naqqâsh and inscriber with hundreds of ways that, beholding of that book of the universe testifies to and proves the existence and wahdah of its scribe to a degree far greater than it shows its own existence. For if a single letter shows its own existence to the extent of a letter, it shows its Scribe to the extent of a line.

Yes, one page of this mighty book is the face of the earth. Books to the number of the plant and animal species are to be observed on this page in the spring, one within the other, together, at the same time, without error, in the most perfect form.

A single line of the page is a garden. We see that written on this line are well-composed odes to the number of flowers, trees, and animals, together, one within the other, without error.

One word of the line is a tree which has opened its blossom and put forth its leaves in order to give its fruit. This word consists of meaningful passages lauding and praising Al-Hakam Zuljalâl to the number of orderly, well-proportioned, adorned leaves, flowers, and fruits. It is as though like all trees, this tree is a well-composed ode singing the praises of its embroiderer.

It is also as if Al-Hakam Zuljalâl wants to look with thousands of eyes on His wonderful antique works displayed in the exhibition of the earth.

And it is as if the bejewelled gifts, decorations and uniforms given to the tree by that Pre-Eternal Sultân have been given such adorned, well-proportioned, orderly, meaningful and forms with hikmah in order to present them to His view in the spring, its particular festival and parade, that each of its flowers and fruits testifies in numerous ways and with many evidences one within the other to its Naqqâsh's existence and Names.

For example, since in each of the flowers and fruits is a balance, and the balance is within an order, and the order is within a renewing arrangement and equilibration, and the arrangement and equilibration are within an adornment and art, and the adornment and art are within meaningful scents and tastes with hikmah, each flower indicates Al-Hakam Zuljalâl to the number of the flowers of the tree.

And in this tree, which is a word, the point of a seed within a fruit, which is a letter, is a small coffer carrying the index and programme of the whole tree. And so on. In analogy with this, through the manifestation of the Name of Hakam and Hakîm, all the lines and pages of the book of the universe, not only every page of it, but each of its line, word, letter and point, have been made as a miracle that if all causes gather together, they can not make the like of a single point of it, nor can they contend.

Yes, since each of the takwînî âyah of this Qur’an of the immense universe displays miracles to the number of points and letters of that âyah, in no way, vagrant coincidence, blind force, aimless, unbalanced, unconscious nature certainly can not interfere in that peculiar balance and extremely subtle order with seeing and hikmah. If they had interfered, traces of confusion would certainly have seemed. But the disorder is not witnessed anywhere.

The second point of the third subtle point: This consists of two matters.

First Matter: As is explained in the Tenth Word, it is a most basic rule that infinitely perfect beauty and infinitely beautiful perfection want to behold themselves and show and exhibit themselves. It is as a consequence of this basic general rule that the Pre-Eternal Naqqâsh of the mighty book of the universe, through the universe and through all its pages, lines and even letters and points, through the numerous languages of all beings from the most particular to the most universal, makes known and loved the beauty of His perfection and perfection of His beauty, in order to make Himself and His perfections known, and to display His beauty and make Himself loved.

And so, O ghâfil man! If in the face of Al-Hâkim Al-Hakam Al-Hakîm Zuljalâl wa’l-Jamâl’s making Himself known to you and loved by you by means of all His creatures in this brilliant, endless fashion you do not recognize Him with îmân and you do not make yourself loved by Him with your ‘ubûdiyyah, you should know just what a compounded ignorance it is and what a loss; so come to your senses!

Second Matter of the Second Point: There is no place for partnership in the dominions of the universe's Sâni’ Who is Qadîr and Hakîm. For since in everything is infinitely perfect order, it does not accept shirk. For, if many hands intervene in one matter, it confuses it. If there are two sultâns in a country, two governors of a town, or two headmen in a village, disorder will occur in all the matters of the country, town, and village. Similarly, the fact that the most minor official does not accept the interference of others in his duties shows that the most fundamental characteristic of rulership is independence and singleness. That is to say, order necessitates wahdah, and rulership necessitates independence.

If impotent man needy for assistance a temporary shadow of rulership rejects interference in this way, the true, absolute rulership at the degree of rubûbiyyah of an Absolute Qadîr will certainly reject interference with all its severity. If there had been even the tiniest interference, the order would have been spoilt.

However, the universe has been created in such a way that in order to create a seed, a qoudrah which is sufficient to create a tree is a necessity. And in order to create a tree, a qoudrah which is sufficient to create the universe is a necessity. And if there was a sharik who interfered in the universe, he would have to share in the tiniest seed. For the seed is a sample of the universe. So then two rubûbiyyah, which cannot reside together in the vast universe, would have to reside in a seed and even in a minute particle. And this is the most impossible and meaningless of impossibilities and bâtil delusions. Know what an infinitely compounded contradiction, error, and falsehood are kufr and shirk, which necessitate the impotence -even if only in a seed- of the Absolutely Qadîr Who holds in the balance of His justice and order of His hikmah all the states and attributes of the vast universe; and know what an infinitely compounded haqq, haqiqah and truth is Tawhîd, and say: "Alhamdulillâhi ‘alal-îmân!"

Third Point: Through His Names of Hakam and Hakîm, As-Sâni’ Who is Qadîr has included thousands of well-ordered ‘âlams in this ‘âlam. He created man who is the source of most of the hikmahs and place of the manifestation on them in the universe as a centre and pivot within those ‘âlams. And the most important of the instances of hikmah and beneficial things in the sphere of the universe look to man. And in the human sphere, He made rizq a centre; in the human ‘âlam most of the instances of hikmah and benefits look to rizq and are manifest through it. The manifestation of the Name of Hakîm is apparent in brilliant form in man through the consciousness and the pleasure of rizq. While each of the hundreds of sciences discovered by means of human consciousness describes one manifestation of the Name of Hakam in one realm of creation.

For example, if the science of medicine was to be asked: "What is the universe?", it would be bound to reply: "It is an exceedingly orderly and perfect vast pharmacy. All remedies are prepared and stored up in it in the best way."

And if the science of chemistry was asked: "What is the earth?", it would reply: "It is a perfectly ordered chemistry laboratory."

While the science of engineering would reply: "It is a totally faultless, utmost perfect factory."

And the science of agriculture would reply: "It is an infinitely productive, regular and well-ordered field and garden which produces all kinds of seeds at the required time."

The science of commerce would reply: "It is an extremely well-set-out exhibition, orderly market, and shop stocked with the most artistic wares."

The science of economics would reply: "It is an exceedingly well-ordered warehouse containing every sort and kind of food."

The science of food (rizq) would reply: "It is a Rabbânî kitchen and cauldron of Ar-Rahmân in which is cooked in most regular fashion hundreds of thousands of the most delicious foods."

The science of soldiering would reply: "The earth is a military camp. Although there are four hundred thousand different nations in that army in the spring, newly taken under arms with their tents pitched on the face of the earth, they are given their rations, uniforms, weapons, training, and discharges, which are all different for each nation, in perfect order, with no confusion and none being forgotten, through the command, power, compassion of a single Commander-in-Chief, from His treasury; they are all administered most regularly."

And if the science of electricity was to be asked, “what is this ‘âlam?”. It would certainly reply: "The roof of this magnificent palace of the universe has been adorned with innumerable orderly and balanced electric lamps. However, the order and balance are so wondrous that foremost the sun, and those samâwî lamps, which are a thousand times larger than the earth, do not spoil their balance, although they burn continuously; they do not explode or burst into flames. Their expenditure is endless, so where do their income and fuel and combustible material come from? Why are they not exhausted? Why is the balance not spoilt with their burning? A small lamp goes out if it is not tended regularly. See the hikmah and qoudrah of Al-Hakîm Zuljalâl, Who makes the sun, which according to astronomy is a million times larger than the earth and a million years older, {You can reckon just how much wood, coal, and oil would be necessary for the stove or lamp of the sun, which heats the palace of the world. According to the reckoning of astronomy, for it to burn every day, piles of wood equal to a million earths and thousands of oceans of oil would be necessary. Now think! And say: "Subhânallah! Mâshâallah!4 Bârakallah!5 " to the number of the sun's particles in the face of the majesty, hikmah, and qoudrah of Al-Qadîr Zuljalâl, Who makes it give light continuously without firewood or oil.} burn without coal or oil, without being extinguished; say: 'Subhânallah!' Say: 'Mâshâallah! Bârakallah! Lâ Ilâha Illâ Hû!' to the number of seconds of the sun's existence.

This means there is a wondrous order in these samâwî lamps, and they are tended with the greatest care. It is as if the boiler of those huge, numerous fiery masses, those nûr-shedding lamps, is a Jahannam whose heat is never exhausted; it provides them with heat without nûr. While the machinery and central factory of those electric lamps are a perpetual Jannah; it provides them with nûr and light; through the greatest (â’dham) manifestation of the Names of Hakam and Hakîm, they continue to burn in an orderly fashion.

And so on; through the certain testimony of hundreds of sciences like these, the universe has been adorned with innumerable instances of hikmah, purposes, and beneficial things within a faultless, perfect order. And the order and hikmah given through that wondrous, all-encompassing hikmah to the totality of the universe have been included in small measure in seeds and the tiniest living creatures. It is clear and self-evident that following the aims, hikmahs, and benefits by regularity can only be through choice, irâdah, intention, and will, not through any other way. Just as they could not be the work of unconscious causes and nature, which lack of will, irâdah, and purpose, so too  could not interfere in them.

That is to say, it cannot be described what an extraordinary ignorance and madness it is not to know or to deny a Sâni’ Who is Hakîm, a Fâ’il Mukhtâr, Whom the universe and all its beings necessitate and demonstrate through their infinite order and the instances of hikmah they contain. Yes, if there is anything astonishing in the world, it is such denial. For the endless aspects of order and instances of hikmah in the beings in the universe testify to His existence and wahdah, so that even the most profoundly ignorant can understand what blindness and ignorance it is not to see or not to recognize Him. I might even say that among the people of kufr, the Sophists, who are supposed to be stupid because they denied the universe's existence, are the most intelligent. For since on accepting its existence, it was not possible not to believe in Allah and its Khâliq, they started to deny the universe's existence. They denied themselves as well. Saying, "There is nothing," they abdicated their minds, and being saved from the boundless unreasonableness -under the guise of mind (aql)- of the other deniers, they in one sense drew close to reason.

Fourth Point: As is indicated in the Tenth Word, for a Sâni’ Who is Hakîm, a master builder who has great hikmah, to follow carefully hundreds of instances of hikmah in each stone of a palace, then not to construct the palace's roof so it falls into ruin and all the innumerable purposes and instances of hikmah are lost, is something no conscious being could accept. So too it is in no way possible that having followed out of his perfect hikmah tons of benefits, aims, and purposes in a tiny seed, one possessing absolute hikmah should go to the great expense of the mighty tree as vast as a mountain in order for it to produce a single benefit, a single small aim, a single fruit worthy of virtually nothing, and so to be wastefully prodigal in a way entirely opposed and contrary to his hikmah.

In just the same way, As-Sâni’ Who is Hakîm attaches hundreds of instances of hikmah to each of the beings in the palace of the universe, and equips them to perform hundreds of duties, and to all trees bestows instances of hikmah to the number of its fruits and gives duties to the number of its flowers. For Him not to bring about the resurrection of the dead and the qiyâmah and for all those incalculable numbers of hikmah and infinite duties to be meaningless, futile, pointless, and without purpose or benefit, would impute absolute impotence to that Absolutely Qadîr's perfect qoudrah, just as it would impute futility and purposelessness to that Absolutely Hakîm's perfect hikmah, and utter ugliness to that Absolutely Rahîm's beauty of rahmah, and boundless dhulm to that Absolutely ‘Âdil's perfect justice. It would be quite simply to deny the hikmah, rahmah, and justice in the universe, which may be seen by everyone. It would be an extraordinary impossibility comprising innumerable absurdities. The people of dhalâlah should come and see just what a terrifying darkness, blackness, there is in their dhalâlah, just as there is in their graves; and how they are the nests of scorpions and snakes. And they should know that îmân in the âkhirah is a way beautiful and luminous as Jannah, and should embrace îmân.

Fifth Point :

This consists of two Matters.

First Matter: Through the requirement of the Name Hakîm, As-Sâni’ Zuljalâl having followed the lightest form, the shortest way, the easiest manner, the most beneficial modality shows that there is no wastefulness (isrâf), futility and uselessness in the fitrah. As for wastefulness (isrâf), it is the opposite of the Name of Hakîm, while frugality (iqtisâd) is the necessary consequence of that Name and is its fundamental principle.

O wasteful man lacking frugality (iqtisâd)! Since you do not practice frugality (iqtisâd), which is the most essential principle of all universe, know how you act contrary to haqiqah! Understand how an essential and extensive principle the âyah كُلُوا وَ اشْرَبُوا وَ لاَ تُسْرِفُوا 6 teaches.

Second Matter: 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 al-‘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).

In Short : Since the universe exists and is not denied, indeed the haqiqahs that we witness, like hikmah, ‘inâyah, rahmah, beauty (jamâl), order, balance, and adornment, which are like the colours, embellishments, lights, rays, arts, lives, and bonds of the universe, may in no way be denied. Since it is not possible to deny these attributes and acts, certainly Al-Wâjib Al-Wujûd, Al-Hakîm, Karîm, Rahîm, Jamîl, Hakam, and ‘Adl One, Who is the Possessor of those attributes, and is the Doer of those deeds, and the Sun and Source of those lights, may in no way be denied. And certainly the Prophethood of Muhammad ‘Alayhissalâtu Wassalâm, who is the supreme guide, most perfect teacher, pre-eminent herald, solver of the enigma of the universe, and mirror of As-Samad, and beloved of Ar-Rahmân, and the means of those attributes and acts being known, indeed of their perfection, and even of their being realized, may in no way be denied. Like the lights of al-‘âlam of haqiqah and of the haqiqah of the universe, his Prophethood is the universe's most brilliant light.

عَلَيْهِ وَعَلَى آلِهِ وَصَحْبِهِ الصَّلاَةُ وَالسَّلاَمُ بِعَدَدِ عَاشِرَاتِ اْلاَيَّامِ وَذَرَّاتِ اْلاَنَامِ

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

 

 

“the Jawshan’ul Kabir, the Risale-i Nur and the Hizb’un Nuri also illuminate the universe entirely and scatter the darknesses… shattering all forms of ghaflah and naturalism.  I saw that it tears down the veils which the people of ghaflah and dhalâlah wish to hide behind. I witnessed that it scatters the universe with all its categories, and arranges with the combs. It shows the nûrs of Tawhîd behind the final and broadest veils in which the people of dhalâlah drown.

In short: Two days ago, after reading the ‘Point on the Name of Hakam’ a Naqshi darwish could not see how the reference to the sun and its orbit was relevant to the way of the Risale-i Nur. He assumed and said: “This explanation is like those made by the people of Science and Astronomy.” When it was read beside me, he realised and said: “This is completely different”. This means that the Risale-i Nur points out the Nur of Ahadiyyah within the furthest and broadest points of support and the veils which are the source of ghaflah of the people of science, like astronomers. It chases its enemies even there and destroys their furthest strongholds. Everywhere, it opens a way to the hudhur. If it were to run away to the sun, it will be told: “That is a heater, a light. Who is it that gives its fuel? Know this and wake up!” It will hit their heads.

Also, it shows how altogether the universe is like (an array of) mirrors displaying their reflections of the Names so much, that it makes ghaflah impossible. Nothing obstructs hudhur. Without having to deny and leave behind the universe and abandon it like the people of tarîqah and haqiqah do achieve that permanent state of hudhur, I saw that it attained a level of hudhur as large as the universe and opened a wide, universal and permanent sphere of ‘ubûdiyyah as broad as the universe. There is more to this. But I have been made to write this much now.” Kastamonu Addendum (254-255)

 

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

رَبِّ اَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ ٭ وَاَعُوذُ بِكَ رَبِّ اَنْ يَحْضُرُونِ