Gleams

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Nasrâniyyah1 Will Submit To Islam

Nasrâniyyah will either be extinguished or purified. It will surrender to Islam and lay down its arms.

It was torn repeatedly so that it came to Protestantism; in Protestantism, it did not find any means that will reform it.

The veil was again torn; it fell into absolute dhalâlah. But, a part of it approached the Tawhîd; in that, it will find salvation.

It is already prepared; {Note: It points to the situation that resulted from the terrifying First World War, rather, reports exactly about the Second World War.} it has started to tear. If it will not extinguish, it will be purified and will be Islam’s.

It is a great mystery which Fakhr ar-Rasûl2 alluded and indicated, he said: "‘Îsâ will act upon my Sharî’ah; he will be of my ummah."

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Undigested ‘Ilm Should Not Be Inculcated

The real ‘âlim guide (Murshid) is a sheep, not a bird; he gives his ‘ilm for the sake of Allah.

The sheep gives its lamb its digested, purified milk.

The bird gives its chick its vomit soiled with saliva.

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Its enticing service is to encourage, facilitate and satisfy the desires, appetites and wants of the nafs, which are the source of dissipation (safahat).

The necessary consequence of the desires and appetites of the nafs is always this: they cause man to be metamorphosed and change his morals; they turn him into a beast (maskh) in a ma’nawî manner; humanity transforms.

If you turn most of these civilised people inside out, you will see foremost monkeys and foxes, snakes, bears and pigs. Their morals become their form.

Their imaginations appear before you, as do their pelts and hair! Here, the product of civilisation is seen through these.

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Weakness encourages the enemy. Allah tests his ‘abd. ‘Abd cannot test his Allah

O fearful and weak one! Your fear and weakness are futile and also against you; they encourage external influences and attract them.

O you having wahm and waswasa! A certain benefit cannot be sacrificed for an imaginary harm. What is necessary for you is to act; the result belongs to Allah.

His work cannot be interfered with. Allah puts His ‘abd into the arena of trial and says, "If you do that, I'll do this."

But an ‘abd can never test his Allah. If he says, "My Rabb should help, then I'll do this," he transgresses his limits.

Shaytan said to ‘Îsâ (as), "Since He does everything, and qadar is one and does not change, throw yourself off the mountain, and let's see what He will do to you."

‘Îsâ (as) said, "O you cursed! An ‘abd cannot test his Rabb!"

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Both الحق يعلو 3 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, the 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 "4 strikes to it a blow!

So bâtil is defeated. The mystery of الحق يعلو inflicts punishment on it; thus haqq prevails!

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Women Left Their Homes and Led Mankind Astray, They Must Return To Their Homes

اِذَا تَاَنَّثَ الرِّجَالُ السُّفَهَاءُ بِالْهَوَسَاتِ ٭ اِذًا تَرَجَّلَ النِّسَاءُ النَّاشِزَاتُ بِالْوَقَاحَاتِ5

{*This is the basis of Risale on Tasattur. Twenty years later, a court of law that made that risale the cause of its author's conviction eternally shamed and convicted itself and its judges.}

Vile civilization made womankind fly from their homes; it destroyed their blessedness and respect towards them and made them common goods.

As a rahmah, the Sharî’ah of Islam invites them to their previous homes. It is there, they are respected, their comfort is in their homes, in family life.

Cleanliness is their adornment; goodness of character is their splendour; innocence is their grace and beauty; compassion is their perfection’s beauty; their children are their amusement.

Despite so many causes of corruption, she has to be as strong and firm as steel so that she can withstand them.

When a beautiful woman enters a gathering of brothers, riyâ, rivalry, envy and selfishness stir the veins. Sleeping desires of the nafs suddenly awaken.

Increased freedom of womankind has caused a sudden unfolding of bad morality in mankind.

Little corpses, the smiling deads, which are called images, have played a great role in the violent-tempered rûh of civilized mankind. {**Just as to look lustfully at a dead woman shows extreme despicability of nafs, in the same way, to look with carnal desires at a beautiful picture of a helpless female corpse needy of compassion extinguishes the elevated feelings of the rûh.}

The statues and images prohibited by the Sharî’ah are either petrified dhulm, embodied riyâ, or frozen desires of the nafs. Or it is a talisman attracting those evil rûhs.

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Malâikah is an ummah; charged with the Sharî’ah of fitrah

There are two Sharî’ah of Allah that arose from two attributes; two humans are both addressed by them and bound to comply with them. The takwînî Sharî’ah arising from the attribute of Irâdah.

It is the Sharî’ah that orders the states and actions of the ‘âlam, which is the large human being; following it is not voluntary. It is the will of Ar-Rabb and is also wrongly termed nature.

The Sharî’ah arising from the attribute of Kalâm is the Sharî’ah that orders the actions of man, which is the small ‘âlam; following it is voluntary.

The two Sharî’ahs sometimes come together in the same place. The malâikah of Allah are a vast ummah, an army of As-Subhân.

They are obedient bearers and representative officials of the first Sharî’ah. Some of them are ‘abds performing tasbîh. Some of them are the muqarrabun6 of the ‘arsh in the state of istighraq7 .

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The heart is the seat of îmân; the mind is where the nûr of îmân is reflected.

Sometimes, it is a mujâhid; sometimes, it is a sweeper. If the waswasas and various possibilities in the mind do not enter the heart, îmân and conscience will not be shaken.

For if, as some people suppose, îmân is in the mind, numerous possibilities become merciless enemies oppose haqq al-yaqîn, which is the rûh of îmân.

The heart and conscience are the seats of îmân. Hads and ilham are evidence for îmân. They are the sixth sense, a way to îmân. Thought and mind are the guards of îmân.