HAQQ - حقّ ‎

Literally: The truth, a fact, or reality. The word haqq serves as the root word for various terms such as haqîqah, tahqîq, muhaqqiq, and huqûq.

• The True One (Allah), His word of truth, the Qur'an and every sentence thereof. A decree of Allah, qadar and the only true religion, which is Islam. It denotes the truth or essence of a matter that is fundamental for it and the absolute antithesis of bâtil. It is the essence of haqîqah and represents an event that definitely has happened or will happen, such as death and qiyâmah. It also encompasses wahy and hikmah.
• Something that exists, whose existence has been proven and whose denial is impossible. Hence, Haqq is one of the names of Allah pertaining to His jalâl because His existence is established and His rubûbiyyah absolutely exists.
• Compatibility, agreement and suitability. It refers both to the One who creates a thing in conformity with hikmah and to anything created that conforms to the requirements of hikmah. In this aspect, one of the names of Allah is Haqq, and all His actions are also called haqq.
• The absolute criterion for truth, good and evil. While philosophy, which is human thought that is detached from religion, establishes shifting criteria for truth, good and evil through concepts such as necessity, need, harm and benefit — definitions of which are heavily influenced by the diverse and often conflicting perspectives of various philosophical schools — in religion, these criteria are established by Allah and conveyed to mankind through samawî Books and prophets. In this context, all judgments, rulings, decrees, commands and prohibitions found in the Qur’an are collectively referred to as haqq.

Excerpts from the Risale-i Nur that elucidate this haqiqah:

“On the other hand, Ahl al-Sunnah wa'l-Jamâ'ah, which is the haqq madhab, states, “Janâb-i Haqq commands a thing; therefore, it becomes beautiful and good, and He prohibits a thing; therefore, it becomes ugly and bad.” This means that beauty and goodness are established through command and ugliness and badness are established through prohibition.”

  The Second Station of the Twenty-First Word

“Also, in the madhab of Ahl al-Sunnah wa'l-Jamâ'ah, who are the people of haqq, the cause of ugliness or dirtiness of a thing in the Sharî'ah is the prohibition of Allah.”

 The Eleventh Letter

[Please also refer to the Compilation: Submission To The Evidences Based On Transmitted Knowledge (Al-Dalâil Al-Naqliyyah) Is Essential]

• Legal Rights and Sacred Entitlements (Huqûq): In its plural form, the word haqq is the root of the word huqûq (rights) that encompasses both the Huqûq of Allah (the sacred rights of Allah upon His 'abds regarding ‘ibâdah and absolute submission) and the Huqûq of the ‘abds of Allah (the inviolable rights of fellow human beings and the creation, which are also the ‘abds of Allah). The Huqûq (rights) of the ‘abds of Allah establishes that every creature possesses an inherent right to exist and fulfil its unique purpose under the justice of Allah manifested from His name ‘Adl. The ummah is commanded to meticulously protect these sacred rights.
• The Haqq (Rights) of Life: Anything necessary for the preservation of life is comprehensively defined as the rights of life.
• A judgment made through the requirement of hikmah. For example, in the sentence: “This judgment is haqq.”
• Justice, equity and veracity. In this aspect, the people of justice and istiqâmah are named Ahl al-haqq.
• Certain, incontestable, necessary, unavoidable, or obligatory. It denotes validity and obligatoriness, referencing a thing which is wâjib and a necessity. For example, in the sentence: “Fulfilling this is a haqq.” It signifies that performing that act is a wâjib and a binding necessity (dharûrah) according to the Sharî’ah.
• Claim, assertion, a right, or a thing claimable by right or deserving. It denotes a fee, a remuneration, a price, or a right given to a person for the disposal of a thing, such as the right of ownership given by the Sharî’ah. Therefore, the science of law is named Huqûq, which is the plural of haqq.
• Adherence to Haqq in Islamic Service (Ittibâ’ al-Haqq): Within all paths of service to Islam, haqq serves as the ultimate, unyielding compass. A mu’min must remain completely dedicated to the haqq itself, rather than being driven by the ideas and feelings arising from the nafs al-ammarah and ananiyyah, or by partisan and personal biases — ensuring that one’s actions and alliances align strictly with the pleasure and acceptance of Allah. This universal Islamic principle is articulated with profound emphasis and comprehensive detail within the Risale-i Nur, highlighting its critical importance as a foundational safeguard for the mu'mins in this age of fitnah.

A part from the Risale-i Nur that elucidates this haqiqah:

 

Haqq Prevails in Its Essence (1 اَلْحَقُّ يَعْلُو ); Moreover, The Ultimate Consequence is Intended

O friend! One time, a questioner asked: "Since اَلْحَقُّ يَعْلُو is haqq, why does the kâfir prevail over the Muslim and power over the haqq?"

I replied: Consider these four points! Your difficulty will be resolved.

The first point is this: Every means of every haqq is not always haqq. So too, every means of every bâtil is not always bâtil.

This result emerges: A means that is haqq prevails over a bâtil means. Therefore, haqq is defeated by a bâtil.

It occurs temporarily, through to the means; not in its essence, nor permanently.

However, in the ultimate end, victory always belongs to haqq. Power possesses a right (haqq); there is a mystery in its creation.

The second point is this: While it is wâjib that all attributes of all Muslims should be Muslim, outwardly, it is not always thus.

So too, all attributes of all kâfirs are not always kâfir, and do not arise from their kufr.

All the attributes of all fâsiqs are not always fâsiq, and do not arise from their fisq.

That is to say, a kâfir's Muslim attribute prevails over a Muslim's attribute that does not conform to the Sharî’ah. By means of that attribute, that kâfir prevails over the Muslim.

Furthermore, in this world, the right (haqq) of life is general and all-embracing. It is a meaningful manifestation of universal Rahmah; it has a mystery of hikmah, which kufr does not impede.

The third point is this: There are two distinct manifestations of Sharî’ah arising from two attributes of perfection belonging to the Zuljalâl One:

The determining through the execution of the attribute of Irâdah, and that is the Takwînî Sharî’ah; And the well-known Sharî’ah arising from the attribute of Kalâm.

Just as there are obedience and rebellion to the commands of the revealed Sharî’ah, so there are obedience and rebellion to the Takwînî commands.

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

For example, just as the reward of patience is victory. The punishment of laziness is poverty; So too, the reward of endeavour is wealth.

In steadfastness, triumph is the reward. The punishment of poison is illness; The reward of its antidote is health.

Sometimes, the commands of both Sharî’ahs are united in a single thing that has aspects looking to each.

That is to say, obedience to the Takwînî command is a haqq. That obedience prevails over the rebellion to that command, which is a manner of bâtil.

If a haqq becomes a means for a bâtil, when it is defeated by a bâtil that has become a means for a haqq. Then, indirectly, a haqq is defeated by a bâtil. However, this is not in its essence, But merely by the means.

That is to say, اَلْحَقُّ يَعْلُو means that it prevails in its essence. Moreover, the ultimate consequence is intended;  and the aspectual qualification2 is intended.

The fourth point is this: A haqq has remained potential, or powerless, or it is blended and alloyed. It has become necessary to grant it an unfolding, or a fresh strength.

In order to refine and gild it, bâtil temporarily attacks it, so that the ingot of haqq may emerge pure and genuine, to the degree required.

Even if, in the beginning, bâtil prevails in this world, it cannot win the war. "وَالْعَاقِبَةُ لِلْمُتَّقِينَ "3 strikes a blow to it!

Thus bâtil is defeated. The mystery of اَلْحَقُّ يَعْلُو strikes it with punishment; thus haqq is victorious!

The Gleams