KÂFIR AL-MUTLAQ – المطلق كافر

 

Absolute kâfir. Absolute denier.

(Please refer to the Compilation on Kâfir)

 

In the riwâyât, it was mentioned that "at the âkhirzaman, no one will remain who will say: Allah! Allah!"

¹ لاَ يَعْلَمُ الْغَيْبَ اِلاَّ اللّٰهُ , a ta’wîl of it must be as follows: the takkas 2 , the places of dhikr and the madrasas, where the dhikr of “Allah! Allah! Allah!” is recited, will be closed, and a name other than the Name Allah will be used in the shaâ’er, such as the adhan and iqâmah. It does not mean that all mankind will fall into kufr al-mutlaq. Because denying Allah is as far from the mind as denying the universe. The mind cannot accept the occurrence of this denial, even in the majority of people, let alone all of them. The kâfirs do not deny Allah but are in error concerning His attributes.

Another ta’wîl of it is this: the rûhs of the mu’mins will be seized a little previously by the qiyâmah so that they do not see its terror. Qiyâmah will erupt over the heads of the kâfirs.

The Fifth Ray-Fourth Matter

 

“There is no contradiction between the existence and ghastly torments of Jahannam, and infinite rahmah, true justice, and hikmah with its balance and absence of waste. Indeed, rahmah, justice, and hikmah require its existence. For to punish a dhâlim who tramples the rights of a thousand innocents and to kill a savage animal who tears to pieces a hundred cowed animals, is for the oppressed a thousandfold rahmah within justice. While to pardon the dhâlim and leave the savage beast free, is for hundreds of wretches a hundredfold pitilessness in place of that single act of misplaced mercy.

Similarly, kâfir al-mutlaq who among those will enter Jahannam through his kufr  transgresses the rights of the Ilahî Names by denial, and transgresses their rights through denying the testimony of beings to those Names, and violates their rights by denying the elevated duties of those creatures before the Ilahî Names, in a manner of tasbîh, and transgresses their rights through denying their being mirrors to the manifestation of Ilahî Rubûbiyyah and responding to the manifestation of Ilahî Rubûbiyyah with their ‘ubûdiyyah, which is the purpose of the universe's creation and a reason for its existence and continuance. His kufr is, therefore, a crime and dhulm of such vast proportions it may not be forgiven and deserves the threat of the âyah,اِنَّ اللّهَ لاَ يَغْفِرُ اَنْ يُشْرَكَ بِهِ 3 Not to cast him into Jahannam would comprise innumerable instances of mercilessness to innumerable claimants whose rights had been transgressed, in place of a single misplaced act of mercy. Just as those claimants demand the existence of Jahannam, so do dignity of Jalâl and majesty of Kamâl most certainly demand it.

Yes, if a worthless rebel who assaults the people says to the honoured ruler of the place: "You can't put me in prison!", affronting his dignity, if there is not a prison in the town, the ruler will have one made just to throw the ill-mannered wretch into it. In just the same way, through his kufr, kâfir al-mutlaq affronts seriously the dignity of Jalâl, and through his denial offends the splendour of His Qoudrah, and through his transgression disturbs the perfection of His Rubûbiyyah. Even if there were not many things necessitating the functions of Jahannam and many reasons for and instances of hikmah in its existence, it is the mark of that dignity and Jalâl to create a Jahannam for kâfirs such as that and to cast them into it.

Moreover, even the reality of kufr makes known Jahannam. Yes, just as if the reality of îmân was to be embodied, it could with its pleasures take on the form of a private Jannah, and in this respect gives secret news of Jannah; so, as is proved with evidences in the Risale-i Nur and is also alluded to in the previous Topics, kufr, and especially kufr al-mutlaq, and nifâq, and irtidad4 , are the cause of such dark and awful pains and ma’nawî torment that if they were to be embodied, they would become a private Jahannam for the murtad and in this way tell of the greater Jahannam in a concealed manner. The tiny haqiqahs in the seed-bed of this world produce shoots in the âkhirah. Thus, this poisonous seed indicates that particular tree of Zaqqum, saying: "I am its origin. For the unfortunate who bears me in his heart, my fruit is a private sample of that Zaqqum-tree." The Rays (250)