‘AWÂM - عوام

Etymology: Plural of عَامَّة (‘âmmah), derived from the root ‘-m-m (ع-م-م), which means "to encompass, be general, common, or widespread". It literally denotes the general public, the laypeople, or the class within a community that does not possess profound scholarly knowledge, as opposed to khawass.

As an Islamic Term: The uninitiated; those who have not yet reached complete haqiqah nor mastered the profound haqiqahs of tawhîd.

Since the ‘awâm constitute the vast majority of mankind, the guidance of the Qur’ân (irshâd) addresses them with utmost rahmah by presenting universal and profound haqiqahs through tangible, familiar analogies and the visible signs inscribed upon the book of the universe, enabling them to comprehend essential tenets of îmân without hardship. Yet, it simultaneously opens vast horizons for the ‘ulamâ and the khawass to access the deepest layers of meaning — a dual depth that constitutes the very essence of Qur’anic balâghât.

Furthermore, there is a fundamental difference between the ‘awâm of an Islamic community and the ‘awâm of a society dominated by secular philosophy and fitnah. Within an Islamic community, everyday discourse revolves around the religion and the âkhirah; the criteria for good and evil are grounded in the laws of the Sharî‘ah; and the social environment inculcates virtues, such as religious zeal (hamiyyah) and moral responsibility.

A Passage from the Risale-i Nur on the Islamic Social Environment:

In the realm of Islam, however, the environment teaches the concise meanings of those sacred words to the people of Islam through the language of being. Islamic traditions, Islamic history and all the Shaâ’er and pillars of Islam, together with the everyday discourse of Muslims concerning them, continuously instil the concise meanings of those sacred words into the people of îmân — to such a degree that, beyond the places of ‘ibâdah and religious madrasas of this land, even the gravestones within the graveyards are those very instilling teachers that remind the mu’mins of those sacred meanings.

The Twenty-Ninth Letter/Seventh Section

A Comparison from the Risale-i Nur Between the ‘Awâm of an Islamic Community and the ‘Awâm of a Society of Fitnah

Just as in a marketplace different merchandise is sought after according to the seasons, and different goods become popular from time to time. So too, in the exhibition of the ‘âlam, in the market of the social life and civilisation of mankind, in every age a different commodity becomes sought after and gains currency. It is displayed in the market of that age; attention is drawn to it, gazes turn toward it, and minds are captivated by it.

For example, at this time, the commodities in high demand are politics, securing worldly life and philosophy. Whereas in the age of Salaf as-Sâlihîn, and in the market of that era, the most sought-after commodity was to deduce from His Word what pleases Al-Khâliq of the samâwât and the earth and what He desires of us and to acquire the means to gain eternal happiness in the ‘âlam of the âkhirah, which was opened to an unclosable degree by the nûr of nubuwwah and the Qur'an.

Thus, at that time — since minds, hearts and rûhs were turned with all their strength toward understanding what pleases the Rabb of the samâwât and the earth — the conversations, discussions, events and circumstances of the social life of mankind all focused on this aim and unfolded in accordance with it. Consequently, whoever possessed a sound disposition his heart and fitrah would unconsciously receive a lesson of ma’rifat from everything; he would learn from the events, circumstances and conversations taking place in that era. It was as if every single thing became a teacher for him, instilling in his fitrah and disposition a preparatory capacity for ijtihad. Indeed, this fitrî lesson illuminated him to such a degree that he came close to acquiring the capacity for ijtihad almost without effort and acquiring nûr without fire...

Thus, when a capable person who had received such a fitrî lesson began working to make ijtihad, his capacity — which acted like a match — became a manifestation of the mystery of

‌نُورٌ عَلٰى نُورٍ1 ‌;

and he would become a mujtahid swiftly and in a short time.

But at this time, due to the domination of European civilisation, the tyranny of naturalistic philosophy and the heavy burden of the conditions of worldly life, minds and hearts have become scattered, and endeavour and attention divided. Minds have become alienated from the ma’nawî matters.

Thus, it is for this reason that if someone today possessed the intelligence of a mujtahid, such as Sufyan ibn ‘Uyayna, who memorised the Qur'an and held scholarly discussions with the ‘ulamâ at the age of four, he would need ten times more time than the time Sufyan took to acquire ijtihad. If Sufyan attained ijtihad in ten years, this man would need a hundred years to attain it. For Sufyan’s initial fitrî period of learning began at the age of discernment (sinn at-tamyîz)2 . His capacity was gradually prepared and illuminated; it received a lesson from everything and became like a match.

But as for his counterpart at the present time — since his mind is drowned in philosophy, his intellect plunged into politics and his heart dazed by worldly life — his capacity has grown distant from ijtihad.

Indeed, to the degree that he is occupied with modern sciences, his capacity has grown distant from the ability for ijtihad within the Sharî‘ah; and to the degree that he is versed in material sciences, he falls behind in comprehending ijtihad.

Therefore, he cannot say: “I am as intelligent as he is; why can I not reach him?” He has no right to say this, and he cannot reach Sufyan.

The Twenty-Seventh Word-The Third