Thirteenth Indication

It consists of Three Points.

First Point: One of shaytan's greatest wile: He deceives people who possess narrow hearts, short minds and deficient thoughts concerning the immensity of the haqiqahs of îmân. He says: "It is said that single Being controls and administers all particles and planets and stars and all other beings within all their states under the management of His rubûbiyyah. How can such an infinite, vast and extraordinary thing be believed? How can it be placed in the heart? How can the mind accept it?" He awakens a feeling of denial with respect to the impotence of man.

The Answer: The mystery that silences this wile of shaytan is "Allahu Akbar!" And its true answer is also "Allahu Akbar". Yes, the numerous repetition of "Allahu Akbar" in the shaâ’er of Islam is for destroying this wile of shaytan. For the impotent strength, weak power and narrow thought of man see and affirm such infinite vast haqiqahs through the nûr of "Allahu Akbar", bear those haqiqahs through the strength of "Allahu Akbar", place them within the sphere of "Allahu Akbar!" and say to the heart which falls into waswasa: The management of the universe and its being controlled in a most orderly fashion are evidently seen. There are two ways in which this can occur:

The First Way: It is possible, but it is extremely immense and wondrous. Certainly, such wondrous work can be done through wondrous art and in a most extraordinary way. As for that way, it is its being through the rubûbiyyah, irâdah and qoudrah of Ahad and Samad One, to Whose existence there are witnesses to the number of beings, indeed, of particles.

The Second Way: This is the way of kufr and shirk, which is in no way possible and is difficult to the degree of being impossible and is in no respect reasonable. Because as is proved decisively in many risales like the Twentieth Letter and Twenty-Second Word, an absolute ulûhiyyah, an encompassing ‘ilm and infinite qoudrah must be present in each being of the universe and even in every single particle of it so that the embroideries of art, which are adorned and perfected with utmost order and regularity and extremely sensitive balance and distinction, can come into existence.

In Short: If an immense and tremendous rubûbiyyah, which is completely appropriate and in place, did not exist, one should follow an unreasonable and unfeasible way in every aspect. Even shaytan cannot propose to enter upon impossibility and unfeasibility by fleeing from such appropriate and necessary immensity.

Second Point: An important wile of shaytan is to prevent man from admitting his faults so that he can close the way of istighfâr and isti’âdha. He also incites the ananiyyah of the human nafs so that the nafs defends itself like a lawyer as though offers taqdîs1 to itself.

Yes, a nafs that heeds shaytan does not want to see its faults. Even if it sees them, it explains them away in a hundred ways. Through the mystery of وَ عَيْنُ الرِّضَا عَنْ كُلِّ عَيْبٍ كَلِيلَةٌ 2 , since he looks to his nafs with the eye of contentment, he does not see its faults. And since he does not see its faults, he does not admit them; he does not offer istighfâr; he does not offer isti’âdha; he becomes the laughingstock of shaytan. Although an illustrious noble prophet like Hazrat Yûsuf ‘Alayhissalâm said: 3 وَمَا اُبَرِّئُ نَفْسِى اِنَّ النَّفْسَ َلاَمَّارَةٌ بِالسُّوءِ اِلاَّ مَا رَحِمَ رَبِّى how can the nafs be trusted? One who accuses his nafs sees his faults. One who admits his faults offers istighfâr. One who offers istighfâr offers isti’âdha. One who offers isti’âdha is saved from shaytan's sharr. Not to see his faults is a greater fault than the fault itself. And not to admit his faults is a great defect. And if he sees his fault, that fault will not be a fault anymore. If he admits it, he becomes worthy of forgiveness.

Third Point: One of the wiles of shaytan that corrupts man’s social life is this: he covers all virtues of a mu’min with his single bad moral. Unjust people, who heed this wile of shaytan, harbour enmity for that mu’min. Whereas, when Janâb-i Haqq weighs up man’s deeds on His supreme scales with absolute justice on the day of rising from the dead and assembling for judgment, He judges according to the predominance of good over bad deeds. And since the causes of evils are numerous and their existence is easy, sometimes He veils many bad deeds with a single good deed. It means that in this world, dealings and relations with one another should be in accordance with the justice of Allah. If a man's goodnesses are greater in regard to quality or quantity than his badnesses, he deserves love and respect. As a matter of fact, on account of a single valuable virtue, his numerous bad morals should be looked at with a forgiving eye. However, due to the vein of dhulm in his fitrah and through the instilling of shaytan, man forgets a hundred virtues of a person because of a single bad moral; he harbours enmity for his mu’min brother and commits sins. If a fly's wing covers the eye, it conceals a mountain and makes it invisible, so too, due to the vein of grudge, man conceals virtues as great as a mountain and forgets them with one bad moral like a fly's wing; he harbours enmity for his mu’min brother and becomes a tool of corruption in man’s social life.

Through another wile resembling this one, shaytan corrupts the salâmât of man’s thought, destroys sound judgement concerning the haqiqahs of îmân and injures istiqâmah of thought. It is as follows:

He wants to break a judgement concerning a haqiqah of îmân, which has been proven by hundreds of evidences, with a sign indicating its negation. Whereas it is an established principle that "A single proof is superior to numerous negations." The statement of a witness, who proves a claim, is superior to a hundred people, who deny it. Look at this haqiqah through the following comparison:

There is a palace with a hundred closed doors. The palace can be entered by one of its doors being opened, and the other doors can be opened too. If all the doors are open, and one or two are closed, it cannot be said that the palace cannot be entered.

Thus, the haqiqahs of îmân are the palace. Each evidence is a key; it proves and opens a door. Due to one of the doors remaining closed, those haqiqahs of îmân cannot be abandoned and denied. While shaytan points out a door that remained closed as a consequence of certain causes or by means of ghaflah or ignorance; he causes a person to disregard all the proving evidences. Saying: "See, this palace cannot be entered. Perhaps it is not a palace; there is nothing inside it", he deceives.

Thus, o wretched man subjected to the wiles of shaytan! If you want the salâmat of the life of religion, personal and social life, and if you want sound thought, istiqâmah in view and the salâmat of heart, weigh up your actions and thoughts on the scales of the muhkamât of the Qur'an and the balance of the Sunnah as-Saniyyah. Always take the Qur'an and the Sunnah as-Saniyyah as your guide. Say اَعُوذُ بِاللّٰهِ مِنَ الشَّيْطَانِ الرَّجِيمِ 4 and take refuge with Janâb-i Haqq!

Thus, these Thirteen Indications are thirteen keys. With them, open the door of the strong castle and firm fortress of the Surah

اَسْتَعِيذُ بِاللّٰهِ بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

5 قُلْ اَعُوذُ بِرَبِّ النَّاسِ مَلِكِ النَّاسِ اِلهِ النَّاسِ مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ الَّذِى يُوَسْوِسُ فِى صُدُورِ النَّاسِ مِنَ الْجِنَّةِ وَ النَّاسِ

which is the last surah of the Qur'an of Miraculous Exposition and the detailed explanation and mine of اَعُوذُ بِاللّٰهِ مِنَ الشَّيْطَانِ الرَّجِيمِ ; enter it and find salâmat!

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

رَبِّ اَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ ٭ وَاَعُوذُ بِكَ رَبِّ اَنْ يَحْضُرُونِ

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