HAQQ - حقّ
- A truth. A fact. A reality.
- The True One, Allah (‘Azza wa jalla). The word of truth. The Qur'an and every sentence thereof.
- An Ilahî decree. A providence of Allah. The only true religion, the religion of Islam.
- The truth or essence of a matter. Substantial.
- An event which certainly has happened or certainly will happen. Qiyâmah.
- A respect, regard, relation.
- Haqq is an existent and a constant thing, which is impossible to deny. Since the existence of Allah (‘Azza wa jalla) is constant and his rubûbiyyah absolutely exists, Haqq is one of His names pertaining to His Jalâl.
- Compatibility and suitability. Haqq is referred to as the one who creates conformingly to hikmah and anything created conformingly to hikmah. In this aspect, Allah (‘Azza wa jalla) is named Haqq and all His actions are called haqq.
- Wahy. Hikmah. Victory. Happiness. Enmity in istiqâmah.
- Since, in the world of humanity, the essence and meaning of truth are based on the benefit and harm, and since one thing harmful for one person can be the benefit of the other, there can be truths to the number of human beings. In religion, truths are revealed directly from Allah (‘Azza wa jalla) Himself. In this aspect, all the orders and prohibitions of the Qur’an are haqq.
“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.” It means that beauty comes into existence through command and ugliness 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]
- A judgement made through the requirement of hikmah.
For example, in the sentence “This judgement is haqq.”
- Any matter about which Allah judged. An event on which Allah decreed. Qadar and qadhâ1 .
- Justice. Equity. Veracity. In this aspect, the people of justice are named ahl al-haqq.
- Certain, incontestable. Necessary, unavoidable. Obligatory. Validity, obligatoriness. The thing which is wâjib and a necessity.
For example, in the sentence “To do is a haqq.” It means that doing it is a wâjib and necessity.
- Claim and assertion. A right. A thing claimable by right or deserving. A fee, a remuneration, price. A right given to a person for disposal of a thing. The right of ownership given by the Sharî’ah. Therefore, the science of law is named Hukûk, the plural of haqq.
- A right or due belonging to Allah, a debt of man to Allah such as submission, ‘ibâdah, etc.
- Anything necessary for the preservation of life. The right of life.
Both الحق يعلو 2 and Its Consequences Are Intended
O friend! One time, a questioner asked: "Since الحق يعلو is haqq, why is the kâfir prevailed over the Muslims, 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 every means of every bâtil is not always bâtil. This result emerges: a means that is haqq, prevails over a bâtil means. Therefore, a haqq is defeated by a bâtil. It occurs temporarily due to the means; not essentially or permanently.
However, in the 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.
And, all attributes of all kâfirs are not always kâfir and do not arise from their kufr.
All the attributes of all fâsiq 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. That kâfir prevails over him by the means.
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: two manifestations pertaining to the Sharî’ah arising from two of the Zuljalâl One’s attributes of perfection; the determining through His will arising from 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 Sharî’ah, so there is 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, the reward of patience is victory. The punishment of laziness is poverty; the reward of endeavour is wealth.
The reward of steadfastness is victory. The punishment of poison is illness; the reward of its antidote is health.
Sometimes, the commands of both Sharî’ahs are included in a single thing; it has faces looking to both.
That is to say, obedience to the Takwînî command is a haqq. Obedience prevails over rebellion to that command, which is a bâtil.
If a haqq has been the means to a bâtil, it prevails over a bâtil means that was the means to a haqq. A haqq is defeated by a bâtil due to the means but not essentially.
That is to say, الحق يعلو means: “The haqq essentially prevails”. Also, consequence is intended, and its essence changes according to the point of view.
The fourth point is this: a haqq remained as an unfolded capacity, or powerless, or mixed and adulterated. It is necessary to unfold it or give fresh strength to it.
In order to improve and gild it, bâtil temporarily attacks it so that the ingot of haqq could emerge pure and unadulterated as much as needed.
Even if at the beginning, bâtil prevails in this world, it cannot win the war. " العاقبة للمتقين "3 strikes to it a blow!
So bâtil is defeated. The mystery of الحق يعلو inflicts punishment on it; thus haqq prevails!
(The consequence belongs to the muttaqîn)