Conclusion

The person who abandoned the idea of naturalism, which is kufr, and embraced îmân says, “Alhamdulillah, I don't have any more doubts but only have a few questions I am curious about.”

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

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

As for the severe threats and terrifying punishments in the Qur'an concerning the abandonment of ‘ibâdah: just as to protect the rights of his subjects, a sultân severely punishes an ordinary man for his wrongdoing that harms the rights of his subjects. So too, a man who abandons ‘ibâdah and salâh commits a significant violation of the rights of beings, who are the subjects of the azalî and eternal Sultân, and perpetrates a ma’nawî dhulm. Because through tasbîh and ‘ibâdah, the perfections of beings manifest on their faces turned toward As-Sâni’. The one who abandons ‘ibâdah does not and cannot see the ‘ibâdah of beings; he even denies it. And he insults beings and denies and violates their perfections since he diminishes beings, each of which has an exalted rank regarding their ‘ibâdah and tasbîh, is a letter of As-Samad and is a mirror for Rabbânî Names, from their elevated ranks, and considers them to be in an insignificant, lifeless and wretched situation and without a duty.

Yes, everyone sees the universe through their own mirror. Janâb-i Haqq created man in the form of a measure and a balance for the universe. And He has given each man a particular ‘âlam from this ‘âlam. He shows the colour of that ‘âlam according to that man’s belief in his heart. For instance, just as a deeply hopeless man crying mournfully sees beings as in despair and weeping, and a very joyful, cheerful and happy man smiling from the peak of his joy sees the universe joyful and laughing. And a man, who earnestly and with tafakkur performs ‘ibâdah and offers tasbîh, discovers and sees to some extent the existing and established ‘ibâdah and tasbîh of beings. In the same way, a man who, due to ghaflah or denial, abandons ‘ibâdah erroneously imagines the beings to be completely opposed and contrary to the haqiqah of their perfections and violates their rights in a ma’nawî manner.

Furthermore, 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 to take the rights of His ‘abd from his nafs al-ammarah. Moreover, since he abandons ‘ibâdah, which is the ultimate 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 will be punished.

Conclusion: A person who abandons ‘ibâdah perpetrates dhulm against his own nafs, which is an ‘abd of Janâb-i Haqq and is owned by Him as an absolute property; abandoning ‘ibâdah is also violating the rights of the perfections of the universe and is dhulm towards those perfections. Yes, just as kufr insults beings, so too the abandonment of ‘ibâdah is a denial of the perfections of the universe. Since it is an act of transgression against the hikmah of Allah, it deserves terrifying threats and severe punishment.

Thus, to express this deservingness and the aforementioned haqiqah, the Qur'an of Miraculous Exposition, in a miraculous manner, chooses such a severe style of expression and conforms to the rule ‘the conformity with the requirements of the situation’, which is a perfect truth of balâghât.

Second Question: The person who abandoned nature and embraced 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 its works and states and everything about it. This haqiqah does not fit into our narrow minds due to its immensity. However, this infinite abundance that we see with our eyes, the infinite ease in the creation of things and the existence being given to them, the infinite ease and convenience of the creation of things in the way of wahdah, as confirmed by your previous proofs, and the infinite ease declared by the nass of the Qur’an and explicitly demonstrated by âyahs, such as

مَا خَلْقُكُمْ وَلاَ بَعْثُكُمْ اِلاَّ كَنَفْسٍ وَاحِدَةٍ ٭ وَمَا اَمْرُ السَّاعَةِ اِلاَّ كَلَمْحِ الْبَصَرِ اَوْ هُوَ اَقْرَبُ1

all these facts demonstrate that this immense haqiqah is the most acceptable and reasonable matter. What is the mystery and hikmah of this ease?”

The Answer: This mystery has been declared in a very explicit, definitive and convincing manner in the explanation of

2 وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

which is the Tenth Phrase of the Twentieth Letter. Especially, in the Addendum of that Letter, it was proven with greater clarity that the creation of all beings becomes as easy as a single being when they are attributed to As-Sâni’, Who is Wâhid. If it is not attributed to Al-Wâhid, Who is Ahad, the creation of a single creature becomes as difficult as the creation of all beings, and the creation of a seed would be as difficult as a tree. If the creation of all beings is attributed to their true Sâni’, the creation of 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 with convenience and ease.

We shall briefly mention one or two proofs — which have been explained in detail in other risales — out of the hundreds of proofs that are the sources of the mysteries of infinite abundance and inexpensiveness, the effortless creation of the great numbers of individuals of each species and the effortless creation of well-ordered, artful and valuable beings with great speed and ease, all of which are clearly visible. These proofs demonstrate the hikmah of these mysteries.

For example, just as it is a hundred times easier to place a hundred soldiers under the command of a single officer than to place a single soldier under the command of a hundred officers, and just as the military equipment of an army becomes as easy in quantity to equip as a single soldier when placed under the command of a central authority, a single law, a single factory and a single sultân… Similarly, when the military equipment of one soldier is referred to multiple centres, numerous factories and many commanders, it simply becomes as difficult in quantity as equipping an entire army because to equip a single soldier, there should be the required factories to equip the whole army.

Moreover, since through the mystery of wahdah, the necessary materials for the life of a tree are given through one law and one centre and from one root, it is clearly visible that the creation of a tree that produces thousands of fruits is as easy as a single fruit. If wahdah is left behind and multiplicity is followed, and if the necessary materials for the life of each fruit were provided from different places, the creation of each fruit would be as difficult as a tree. Indeed, even a single seed, which is a sample and index of the tree, would be as difficult as the tree because the necessary materials for the life of a tree are also necessary for a single seed.

Just like these examples, hundreds of examples demonstrate that in the way of wahdah, the existence of thousands of beings is ultimately more convenient than the creation of a single being in the way of shirk and multiplicity. Since this haqiqah has been proven in other risales as decisively as two times two equals four, we refer to those risales and here only explain a very important mystery of this ease and convenience from the perspective of the ‘ilm and qadar of Allah and the qoudrah of Ar-Rabb. It is as follows:

You are an existing being. If you attribute your existence to the azalî Qadîr, He will create you in an instant, just like striking a matchstick, out of nothing, from non-existence, with a single command through His infinite Qoudrah. If you do not attribute your existence to Him but instead attribute it to material causes and nature, then it would be necessary to sift the universe and elements with a fine sieve and to gather the substances that compose your body with precise measurements from every corner of the ‘âlam to make you because you are a well-ordered summary and fruit of the universe, and its tiny index and list and material causes combine and collect only. It is confirmed by all reasonable people that material causes cannot create what they do not possess out of nothing and from non-existence. Therefore, material causes must gather the substances that compose the body of a tiny living being from all corners 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 from the perspective of ‘Ilm. It is as follows:

Qadar is a type of ‘Ilm that determines a measurement, which is a specific ma’nawî mould for each thing. And that measurement of Qadar becomes a plan, a model for the existence of that thing. When Qoudrah creates, it does so with utmost ease over that measurement of Qadar. If the existence of that thing is not attributed to Al-Qadîr Zuljalâl, Who possesses an encompassing, infinite and azalî ‘ilm, not thousands of difficulties but rather hundreds of impossibilities come about, as previously mentioned. Because if such measurements of Qadar and ‘Ilm do not exist, thousands of external and material moulds must be used in the body of a tiny animal.

Thus, understand a mystery of the infinite ease in wahdah and the infinite difficulties in dhalâlah and shirk, and know that the âyah

3 وَمَا اَمْرُ السَّاعَةِ اِلاَّ كَلَمْحِ الْبَصَرِ اَوْ هُوَ اَقْرَبُ‌

expresses such a true and exalted haqiqah!

Third Question: The person who was granted hidâyah, the former enemy who becomes a friend now, says, “In this time, philosophers who have greatly overstepped their limits say that nothing is created out of nothing and nothing goes to non-existence; there is only a composition and a decomposition that cause the factory of the universe to work.”

The Answer: As we proved earlier, the leading philosophers who do 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 were so difficult as to be impossible. Therefore, they split into two groups.

One group became Sophists and, by abandoning the mind, which is the unique quality of man, fell lower than foolish animals, denied both themselves and the universe and fell into absolute ignorance since they saw that it was easier to deny the existence of the universe and even their own existences than to accept the way of dhalâlah, which attributes the act of creation to causes and nature.

The second group saw that, in the way of dhalâlah, if causes and nature are accepted as the creators, the creation of a fly or a seed would be infinitely difficult and would require a power beyond the limits of the mind. Therefore, they are obliged to deny the act of creation, saying, “Nothing can exist from non-existence,” and they consider annihilation impossible and judge that “What exists does not cease to exist.” They can only imagine a theoretical state in the form of composition and decomposition and gathering and dispersion through the movement of particles and the winds of random coincidence.

Here, come and see men who are at the lowest degree of stupidity and ignorance but consider themselves the most intelligent and know how dhalâlah makes man a laughingstock, corrupt and ignorant; take heed!

An azalî Qoudrah that creates a hundred thousand species every year simultaneously on the face of the earth, created the samâwat and the earth in six days, and every spring, in six weeks, brings a living universe into existence (inshâ) that is more artful and full of hikmah than the universe itself; I wonder, is it not more foolish and ignorant than the first group, the Sophists, to deny the act of creation and to deem it improbable for such an azalî Qoudrah to give an external existence to beings that possess an existence in the form of knowledge — which do not have an external existence and whose plans and measurements are determined within the sphere of an azalî ‘Ilm — with utmost ease, just like applying a chemical to show an invisible writing written with a chemical that makes it invisible?

Out of their stupidity, those wretches say, “Nothing can exist from non-existence, and what exists does not cease to exist,” since their nafs that is absolutely impotent and possesses nothing apart from juz’ al-ikhtiyârî in its hand and that has become a pharaoh can neither annihilate nor obliterate anything and cannot create any particle or substance out of nothing, and since causes and nature on which they rely are incapable of creating out of nothing, they want to apply this bâtil and erroneous principle to the Absolute Qadîr.

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

The first is through ikhtirâ and ibdâ’; that is, He gives existence out of nothing, out of non-existence, and also creates everything necessary for its life out of nothing and places everything necessary for its life into its hand.

The second is through inshâ and art; that is, He brings into existence (inshâ) certain beings from the elements of the universe for abstruse hikmahs, such as demonstrating the perfection of His hikmah and the manifestations of His many Names. Through the law arising from the name Razzâq, He sends particles and substances to those beings. And He employs in them those particles and substances, which are subject to His every command.

Yes, the Absolute Qadîr has two ways of creating, by ibdâ’ and by inshâ. To annihilate what exists or to give existence to what does not exist is His simplest and easiest law, or indeed permanent and universal law. Against such a Qoudrah that gives existence out of nothing to the forms and attributes of three hundred thousand species of living creatures, or indeed all their conditions and states apart from their particles in spring, the man who says, “He cannot give existence to what does not exist” should perish!

The person who abandoned nature and reached the haqiqah says, “I offer praise and shukr and hamd to Janâb-i Haqq as numerous as the particles, for I have gained perfect îmân, and I have been freed from wahm and dhalâlahs, and none of my doubts remained.

‌4 اَلْحَمْدُ للّٰهِ عَلٰى دِينِ اْلاِسْلاَمِ وَ كَمَالِ اْلاِيمَانِ

‌سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ5

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