Conclusion

The person who abandoned nature, which is the thought of kufr, and came to îmân says: “Alhamdulillah, I have no doubts left, but I still have a few questions which I am curious about.”

First Question: We hear from many lazy people and those who abandon the salâh; they say: “What does Janâb-i Haqq need of our ‘ibâdah that He severely and insistently rebukes those who abandon ‘ibâdah and threatens them with a terrifying punishment like Jahannam in the Qur'an? How is it suitable with the equitable, just and mustaqîm expression of the Qur'an that it displays the extreme severity towards an insignificant minor fault?”

The Answer: Yes, Janâb-i -Haqq is not in need of your ‘ibâdah, nor in need of anything. But you are in need of ‘ibâdah; you are sick in a ma’nawî manner. As for the ‘ibâdah, we have proved in many risales, they are panaceas for your ma’nawî wounds. If a patient says to the compassionate doctor: “What need do you have for insisting on me this way?” in return for his insistence about the patient’s sickness and taking medicines that are beneficial for him, you would understand how senseless it is.

As for the severe threats and terrifying punishments of the Qur'an concerning the abandonment of ‘ibâdah: Just as a sultân, in order to protect the rights of his subjects, severely punishes an ordinary man in accordance with his error harming the rights of his subjects. So too, the man, who abandons ‘ibâdah and salâh, significantly violates the rights of beings, who are the subjects of the Azalî and Eternal Sultân, and perpetrates a ma’nawî dhulm. For the perfections of beings manifest on their faces turned toward As-Sâni’ through tasbîh and ‘ibâdah. The one who abandons ‘ibâdah does not and cannot see the ‘ibâdah of beings; he denies it as well. And since he diminishes beings, each of which is a letter of As-Samad, a mirror to Rabbânî Names and has an exalted rank in the point of ‘ibâdah and tasbîh, from their elevated ranks, and considers them to be in an unimportant, lifeless, wretched situation without a duty, he insults them, denies and violates their perfections.

Yes, everyone sees the universe through his mirror. Janâb-i Haqq has created man in the form of a measure and balance for the universe. And for each person, He has given a particular ‘âlam from this ‘âlam. He shows the colour of that ‘âlam according to that person’s belief in his heart. For example, just as an extremely despaired man weeping in mourning sees beings in the form of weeping and despair and an extremely joyful, cheerful man beaming through his perfect joy and joyful tidings sees the universe as joyful and beaming. In the same way, a man, who earnestly performs ‘ibâdah and tasbîh in a manner of tafakkur, discovers and sees the truly existent certain ‘ibâdah and tasbîh of beings to a degree. A man, who abandons ‘ibâdah through ghaflah or denial, imagines beings in an erroneous and contrary form completely opposed to the haqiqah of their perfections and transgresses their rights in a ma’nawî manner.

Also, such a person, who abandons salâh — since he does not own himself — perpetrates a dhulm to his own nafs, which is an ‘abd of his owner (Mâlik). His owner (Mâlik) terrifyingly threatens in order to take the rights of His ‘abd from his nafs al-ammarah. Also, since he abandons ‘ibâdah, which is the result of his creation and the purpose of his fitrah, it becomes a transgression against the hikmah of Allah and the will of Ar-Rabb. Therefore, he is punished.

In Short: The one, who abandons ‘ibâdah, both perpetrates a dhulm to his own nafs — as for his nafs, it is an ‘abd of Janâb-i Haqq and is owned as absolute property by Him — and also it is a transgression and dhulm to the rights of the perfections of the universe. Yes, just as kufr is an insult to beings, so is the abandonment of ‘ibâdah a denial of the perfections of the universe. And since it is a transgression against the hikmah of Allah, it deserves terrifying threats and severe punishment.

Thus, to express this deservedness and the aforementioned haqiqah, by miraculously choosing such a severe style, the Qur'an of Miraculous Exposition conforms to ‘the conformity of requirement of the situation’ which is a truth of balâghât1 completely.

Second Question: The person, who abandoned nature and came to îmân, says: “It is an immense haqiqah that each being is subjected to the will of Allah and the qoudrah of Ar-Rabb in every aspect, in all of its works and states and everything about it. We are unable to squeeze it into our narrow minds due to its immensity. Whereas, infinite profusion that we see with our eyes, the boundless ease in the creation of things and giving existence to them and the infinite ease and convenience of the creation of things in the way of wahdah, which was established through the above proofs of yours, and the infinite ease declared by the nass of the Qur’an and explicitly demonstrated by âyahs like

مَا خَلْقُكُمْ وَلاَ بَعْثُكُمْ اِلاَّ كَنَفْسٍ وَاحِدَةٍ ٭ وَمَا اَمْرُ السَّاعَةِ اِلاَّ كَلَمْحِ الْبَصَرِ اَوْ هُوَ اَقْرَبُ2

show this immense haqiqah to be the most acceptable and reasonable matter. What is the mystery and hikmah of such ease?”

The Answer: This mystery has been declared in an extremely clear, decisive and convincing manner, in the explanation of 3 وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌwhich is the Tenth Phrase of the Twentieth Letter. In particular, it was proved more clearly in the Addendum of that Letter that all beings become as easy as a single being when they are attributed to As-Sâni’, Who is Wâhid. If they are not attributed to Al-Wâhid, Who is Ahad, the creation of a single creature becomes as difficult as that of all beings. And a seed would be as difficult as a tree.

If they are attributed to their True Sâni’, the universe becomes as easy as a tree, a tree as easy as a seed, Jannah as easy as the spring and the spring as easy as a flower, and acquires convenience. We indicate briefly one or two proofs out of the hundreds — which are the sources of the mysteries of infinite profusion and cheapness that are seen with the eye, of each species having a great number of individuals with ease and of well-ordered, artful and valuable beings conveniently coming into existence with great speed and ease, and which demonstrate the hikmah of those mysteries — that have been explained in detail in other risales.

For example, just as if the administration of a hundred soldiers is given to one officer, it is a hundred times easier than giving one soldier’s administration to a hundred officers, and when the military equipment of an army is assigned to one centre, one law, one factory and the command of one sultân, in terms of quantity, it simply becomes as easy as equipping a single soldier… In the same way, referring the military equipment of one soldier to numerous centres, numerous factories and numerous commanders simply becomes as difficult as equipping an army in terms of quantity. Because to equip a single soldier, there must be the factories needed to equip a whole army.

Also, since the necessary materials for the life of a tree are given through one law, in one root and one centre through the mystery of wahdah, it is seen with the eye, the tree which produces thousands of fruits is easy as a single fruit. If wahdah is abandoned, multiplicity is followed and the necessary materials for the life of each fruit are given by different places, each fruit becomes as difficult as one tree. Rather a single seed even which is a sample and index of the tree becomes as difficult as the tree. Because the necessary materials for the life of a tree are also necessary for a single seed.

Thus, there are hundreds of examples like these; they demonstrate that thousands of beings, which come into existence through infinite ease in the way of wahdah, are easier than a single being in the way of shirk and multiplicity. Since this haqiqah has been proved in other risales as decisively as two times two equals four, we refer to them and here only declare an extremely important mystery of this ease and convenience in point of the ‘ilm and qadar of Allah and the qoudrah of Ar-Rabb. It is as follows:

You are a being. If you attribute yourself to the Azalî Qadîr, He creates you like striking a match in an instant out of nothing from non-existence with a command through His infinite Qoudrah. If you do not attribute yourself to Him but rather attribute material causes and nature, since you are a well-ordered summary, fruit and tiny index and list of the universe, in order to make you, it becomes necessary to sift the universe and the elements with a fine sieve and to collect the substances of your body with precise measures from all sides of the ‘âlam. Because the material causes compose and collect only; they cannot create what is not present in them from non-existence, out of nothing as is confirmed by all reasonable people. Therefore, they would be compelled to collect the body of a tiny living being from all sides of the ‘âlam.

Now, understand how much ease is present in wahdah and tawhîd, and how much difficulty is present in shirk and dhalâlah!

Secondly, there is infinite ease in the point of ‘Ilm. It is as follows:

Qadar is a sort of ‘Ilm that determines a measure which is a particular ma’nawî mould for each thing. And, that measure of Qadar becomes a plan, a model for the being of that thing. When Qoudrah creates, it creates with extreme ease on that measure of Qadar. If that thing is not attributed to Al-Qadîr Zuljalâl, Who possesses an all-surrounding, infinite and azalî ‘ilm — as it was mentioned — not only thousands of difficulties come out but rather hundreds of impossibilities. Because if such a measure of Qadar and a measure of ‘Ilm do not exist, it becomes necessary to use thousands of external and material moulds in the body of a tiny animal.

Thus, understand one mystery of the infinite ease in wahdah and the boundless difficulties in dhalâlah and shirk, and know that the âyah وَمَا اَمْرُ السَّاعَةِ اِلاَّ كَلَمْحِ الْبَصَرِ اَوْ هُوَ اَقْرَبُ‌4 expresses such a true and exalted haqiqah!

Third Question: The person, who is granted hidâyah, the former enemy and friend now, says: “Philosophers, who exceedingly transgressed their bounds in this time, say that nothing is created out of nothing and nothing goes to non-existence; there is only composition and decomposition that cause the factory of the universe to work.”

The Answer: Since the most advanced philosophers, who did not look at beings through the nûr of the Qur'an, saw that the formation and existence of beings by means of nature and causes — as we proved before — were difficult at the degree of unfeasibility, they diverged into two groups.

One group, by becoming Sophists, resigning from the mind, which is a peculiar quality of man, and falling lower than fool animals, has denied both themselves and the universe and fallen into absolute ignorance since they found denying the universe's existence and even their own existences easier than causes and nature having the act of creation in the way of dhalâlah.

The second group saw that, in dhalâlah, there are innumerable difficulties in the creation of a fly or a seed in the point of causes and nature being the creator, and it requires a power beyond the limits of the mind. Therefore, they compellingly deny the act of creation and say: “Nothing can exist from non-existence.” And they also consider annihilation to be impossible and judge: “What exists can in no way become non-existent.” They only imagine a theoretical situation in the form of composition and decomposition and gathering and dispersion through the movement of particles and the winds of random coincidence.

Now, come and see the people, who consider themselves to be the most intelligent, at the lowest degree of stupidity and ignorance; know how dhalâlah makes man a laughingstock, base and ignorant; take warning!

An azalî Qoudrah that creates four hundred thousand species every year, at once, on the face of the earth, and created the samâwat and the earth in six days, and every spring constructs (inshâ) a living universe, which is more artful and full of hikmah than the universe, in six weeks, it is more foolish and ignorant than the Sophists, the first group, to deny the act of creation and to deem it improbable for such an Azalî Qoudrah to give an external existence to beings in the form of knowledge, which do not have an external existence and whose plans and measures are determined in the sphere of an Azalî ‘Ilm, with extreme ease like a chemical that is applied to show an invisible writing written with a chemical which makes it invisible.

Since their own absolute impotent nafs, which became Pharaoh and possess nothing apart from a juz’ al-ikhtiyârî in its hand, can neither annihilate nor exterminate anything and cannot create any particle or material out of nothing and the causes and nature to which they rely on are incapable to create out of nothing, those unfortunates say out of their stupidity: “Nothing can exist from non-existence neither can what exists in no way become non-existent” and they want to extend this void (bâtil) and erroneous principle to the Absolute Qadîr.

Yes, Al-Qadîr Zuljalâl has two ways of creating:

The First is through ikhtirâ’5 and ibdâ’.6 That is to say, He gives existence out of nothing, out of non-existence, and creates everything necessary for it also out of nothing and gives them to its hand.

The Second is through inshâ7 , through art. That is to say, He constructs (inshâ) certain beings out of the elements of the universe for subtle hikmahs like demonstrating the perfection of His hikmah and the manifestations of many of His Names. Through the law of razzâqiyyah, He sends particles and materials, which are dependent on all of His commands, to them and employs them in those beings.          

Yes, the Absolute Qadîr possesses the creation in two ways, both in the form of ibdâ’ and inshâ. To annihilate what exists and to give existence to what does not exist is the simplest and easiest rather constant and general law of His. In the face of such a Qoudrah that makes exist the forms and attributes of three hundred thousand species of living creatures rather all their conditions and states apart from their particles out of nothing, in one spring, the man who says: “He cannot give existence to what does not exist” should be non-existent!

The person, who abandon nature and passed to the haqiqah, says: “Praise and shukr and hamd be to Janâb-i Haqq to the number of particles that I have attained complete and perfect îmân, I have been saved from wahm and dhalâlahs and none of my doubts has remained.

‌8 اَلْحَمْدُ للّٰهِ عَلٰى دِينِ اْلاِسْلاَمِ وَ كَمَالِ اْلاِيمَانِ

‌سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ9

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