HAQQ - حقّ ‎

 

Literally : The True One, Allah (‘Azza wa jalla). The word of truth. The Qur'an, and every sentence thereof. A truth. A fact. A reality. An Ilahî ordinance. A providence of Allah. The only true religion, the religion of Islam. Justice. Equity. Veracity. The truth or essence of a matter. Substantial. Certain, incontestable. Necessary, unavoidable. Obligatory. Validity, force, obligatoriness.

The opposite of bâtil. The thing which is wâjib and necessary. Claim and assertion. Qiyâmah. The essence of haqiqah. An event which certainly has happened or certainly will happen. The word haqq can be the root of a verb, name or adjective. A right. A thing claimable by right, or due by desert. A legal appurtenance. A fee, a remuneration, price. A respect, regard, relation. A right or due belonging to Allah, a debt from man to Allah; as, submission, ‘ibâdah. Anything necessary for the preservation of life.

 

- Haqq is an existent and a constant thing, which is impossible to deny. Haqq is a name of Allah (‘Azza wa jalla) because of his existence being constant and his Rubûbiyyah being absolutely obvious.

- A meaning of Haqq is compatibility, suitability and creating coherence to hikmah. In this aspect, Allah (‘Azza wa jalla) is named Haqq and all His administrations are called Haqq.

- Justice. In this aspect, the people of justice are named ahl al-haqq.

- Ilahî wahy. Hikmah. Victory. Happiness. Enmity in an ordered way. In this aspect all the orders and prohibitions in the Qur’an are haqq. If we consider that the human ideas are the base of truths, in the world of humanity there can be truths by the number of human beings. In religion, truths which are haqq are revealed from Allah (‘Azza wa jalla) Himself directly.

 

While Ahl al-Sunnah wa'l-Jamâ'ah, which is the haqq madhab, says: “Janâb-i Haqq commands a thing, then it becomes beautiful. He prohibits a thing, then it becomes ugly.” This means beauty comes into existence through command and ugliness through prohibition.

The Second Station of the Twenty-First Word

 

Both الحق يعلو 1 and Its Consequences Are Intended

Friend! One time, a questioner asked: "Since الحق يعلو2 is the haqq, why have the kâfir prevailed over the Muslim, and force over the haqq?"

I replied: Consider these four points and your difficulty will be resolved. The first point is this. It is not necessary that every means of every haqq is haqq.

Similarly, not every means of every bâtil has to be bâtil. This result emerges: a means which is haqq prevails over a bâtil means. In which case, a haqq is overcome by a bâtil. It occurs temporarily and indirectly; not essentially or permanently.

However, finally, it is always still the haqq's. Force possesses a haqq, there is a mystery in its creation. The second point is this:

While it is wâjib that all attributes of all Muslims are Muslim, outwardly it is not always thus.

Similarly, not all the attributes of all kâfirs have to be kâfir and to arise from their kufr.

So too, all the attributes of all fâsiq do not always have to be fâsiq and have arisen from their fisq.

This means a kâfir's Muslim attribute prevails over a Muslim's unlawful attribute. Indirectly, the kâfir prevails over him.

Furthermore, in this world, the haqq of life is general and all-embracing. It is a universal rahmah that has a meaningful manifestation, a mystery of hikmah, which kufr does not impede.

The third point is this: two of the Zuljalâl One’s attributes of perfection, two manifestations pertain to the Sharî’ah: the determining through His choice, which proceeds from the attribute of Irâdah, and that is the Takwînî Sharî’ah;

And the well-known Sharî’ah, which proceeds from the attribute of Kalâm.

Just as there are compliance and rebellion in the face of the commands of the latter, so there is compliance and rebellion before the Takwînî commands.

The reward and punishment for the latter are received mostly in the âkhirah, while the penalties and rewards of the former are suffered mostly in the realm of this world.

For example, the reward of patience is victory. The penalty for laziness is poverty; and the reward of toil is wealth.

The reward of constancy is victory. The penalty of poison is illness, the reward of its antidote is health.

Sometimes the injunctions of both Sharî’ahs are included in a single thing; it has faces looking to both.

That means obedience to the Takwînî command is a haqq. Obedience prevails; rebellion in the face of the injunction is a bâtil stand.

If a haqq has been the means to a bâtil, when it prevails, it will have been the means to a bâtil. Indirectly, a haqq is defeated by a bâtil, but not essentially.

This means that "the haqq prevails" means "essentially." Also, the end is intended, and the restriction of viewpoint is meant.

The fourth point is this: a haqq remained unexpressed, or powerless, or adulterated, or convoluted. It needed to be expressed and opened up, or given fresh strength.

In order to improve and gild it, bâtil had to be temporarily imposed on it, in order to, to assay that ingot of haqq.

Then it could emerge pure and unadulterated from its origins. Even if bâtil prevails in this world, it cannot win the war. " العاقبة للمتقين "3 will strike them a blow!

So bâtil is defeated. The mystery of "haqq prevails" inflicts punishment on it; see, haqq prevails!

The Words (759-760)