بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ

AS-SIRÂT AL-MUSTAQÎM - 3

1. The istiqâmah of Muhammad (asm):

The sources of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm's Sunnah as-Saniyyah are three: his words, his actions and his attitude.

These three parts also contain three parts: fardh, nawâfil and his commendable customary actions.

It is obligatory to follow and adhere to fardh and wâjib; there is torment and punishment in abandoning them. Everyone is accountable for following them. The people of îmân are also responsible for following the nawâfil since they are mustahab. However, in abandoning them, there is neither torment nor punishment, and in performing and following them, there is great sawâb; altering and changing them is bid’ah, dhalâlah and a great error. As for his exalted customary actions and admirable conduct, emulating and following them is extremely commendable in terms of hikmah and benefit, and for personal life, the life of society and mankind, because in each of his habitual actions, there are numerous benefits for life, and by conforming to them, those conduct and customary actions become ‘ibâdah.

Yes, the Sunnah and actions of that personage certainly are the finest examples to emulate, the soundest guides and the strongest laws to uphold as principles since, by the consensus of both friends and foes, Ahmad (asm) is the place of manifestation for the highest degrees of moral virtues, and since, unanimously, he is the most famous and distinguished personage among mankind, and since, through the indication of thousands of miracles, the testimonies of the Islamic world that he established, the perfections of the Islamic world and the affirmation of the haqiqahs of Al-Qur’an Al-Hakîm, of which he is the herald and interpreter, he is the most excellent, perfect man and greatest murshid, and since, as a result of following him, millions of people of perfection have advanced in the levels of attainment and perfection and have reached the happiness of both worlds.

Happy is the one who has a great share of following the Sunnah. One who does not follow the Sunnah, if it is out of laziness, it is a great loss; if he considers it unimportant, it is a great crime; the criticism of it, which reeks of pronouncing it to be false, is a great dhalâlah.

Second Matter: Janâb-i Haqq decrees in Al-Qur’an Al-Hakîm, وَاِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ1. According to the sahîh riwâyât, when Hazrat Aisha Siddîqah (ra), a distinguished Sahabah, described Hazrat Prophet ‘Alayhissalâtu Wassalâm, she would say كان خُلُقهُ القرآن .2 That is, "The embodiment of good moral qualities, virtues and ethics the Qur'an declares is Muhammad ‘Alayhissalâtu Wassalâm, and one who conformed to those good moral virtues more than anyone and who, by fitrah, was created with these admirable qualities is he."

While every deed, state, word and action of such a personage is worthy of being a model for all mankind, even lunatics can understand how wretched are those ghâfil individuals among his ummah who profess belief in him yet do not value his Sunnah or want to change it.

Third Matter: Since, by disposition, Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm was created with the highest level of istiqâmah and in the perfect form, his actions and stillness were always within wasat and istiqâmah. His biography (Siyar as-Saniyyah) clearly demonstrates that he always acted within istiqâmah and wasat while avoiding ifrât and tafrît. Yes, istiqâmah is certainly evident in all actions, words and states of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm since he completely conformed to the command فَاسْتَقِمْ كَمَٓا اُمِرْتَ3.

For example, by being free of gabâwah and jarbaza, which are the dhulm, corruption, ifrât and tafrît of al-quwwa al-aqliyyah, his quwwa al-aqliyyah consistently worked with hikmah, which is the boundary of wasat and the source of istiqâmah; by being free of tahawwur and cowardice, which are the corruption, ifrât and tafrît of al-quwwa al-ghadhabiyyah, his quwwa al-ghadhabiyyah consistently worked with sacred shajâ'ah, which is the source of istiqâmah and the boundary of wasat of quwwa al-ghadhabiyyah; by being purified of khumud and fujûr, which are the corruption, ifrât and tafrît of al-quwwa ash-shahawiyyah, his quwwa ash-shahawiyyah consistently took ‘iffah, which is the source of istiqâmah of that power (quwwa), as a guide at the degree of utmost innocence. And so on. In all of his Sunnah as-Saniyyah, his fıtrî demeanours and the laws of his Sharî’ah, he used his will within the boundaries of istiqâmah while avoiding ifrât and tafrît, waste (isrâf) and extravagance, which are dhulm and darkness. He completely avoided wastefulness (isrâf) and took frugality (iqtisâd) as his guide even in his speech, eating and drinking. Thousands of books have been written concerning the details of this haqiqah. According to the mystery, اَلْعَارِفُ تَكْفِيهِ اْلاِشَارَةُ4; sufficing with this drop from the ocean, we cut the story short here.

The 11th Flash-11th Subtle Point

2. From the Tafsir of Âyahs 2:26–27, on the Nature and Essence of Fisq:

The word order of the phrase

 وَمَا يُضِلُّ بِهِ اِلَّا الْفَاسِقِينَ5

is as follows:

Since the phrase 6 يضل به كثيرًا was left ambiguous,7 the listener's mind immediately paid attention and was filled with apprehension. Seeking clarity, the listener asked:

"Who are these people that go astray? What is the cause of their dhalâlah? And how can darkness emerge from the nûr of the Qur'an?"

The Qur'an answered:

"Because they are fâsiqs; falling into dhalâlah is the punishment for their fisq. And because of fisq, nûr transforms into the fire for the fâsiq, and light transforms into darkness." Do you not see that sunlight rots and putrefies filthy substances?

As for the reason for describing the fâsiq with these specific attributes in the phrase

اَلَّذِينَ يَنْقُضُونَ عَهْدَ اللّٰهِ مِنْ بَعْدِ مِيثَاقِهِ وَ يَقْطَعُونَ مَا اَمَرَ اللّٰهُ بِهِ اَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْاَرْضِ8

it is because this description serves as a detailed exposition and disclosure of what fisq truly is.

Indeed, fisq is a deviation from the haqq, a transgression of the limits and a rupture from the fortified, protective shell. Furthermore, fisq occurs through ifrât or tafrît in the three powers (quwwa):

1. Quwwa al-aqliyyah9

2. Quwwa al-ghadhabiyyah10

3. Quwwa ash-shahawiyyah11.

And indeed, ifrât and tafrît within these powers are two causes for rebellion against the evidences, which constitute the covenants (al-'uhûd) of Allah within the fitrah.12 Ifrât and tafrît are also two causes of sickness in personal life, which this âyah indicates through the first attribute of fisq. They also act as two catalysts for rebellion against social life, severing social bonds and laws, which this âyah indicates through the second attribute of fisq. And they are two causes of corruption and revolution that result in the disruption of the order of the earth, which this ayah indicates through the third attribute.

Yes, by allowing the quwwa al-aqliyyah to transgress the limits of istiqâmah, the fâsiq breaks the bonds of aqâid and ruptures the fortified shell, that is, his eternal life. By allowing the quwwa al-ghadhabiyyah to transgress its limits, he tears apart the protective shell of social life. And by allowing the quwwa ash-shahawiyyah, the power of animal appetites, to transgress its limits and by following the desires of the nafs (hawâ), he eradicates from his heart all compassion for his fellow human beings. Consequently, he falls into corruption, entangles others in the very ruin he has brought upon himself, and ultimately becomes a cause of harm to mankind and the corruption of the order of the earth.

The word order of the phrase

اُولئِكَ هُمُ الْخَاسِرُونَ13

is as follows:

Having recounted the grave crimes of the fâsiq to awaken a sense of dread, the Qur’an reinforces this warning with their ultimate consequence and punishment, thereby maximising the impact of the intimidation.

Thus, it declares:

“They are the ones who have indeed lost by trading the âkhirah for this world and exchanging guidance (hudâ) for the desires of their nafs (hawâ).”

…

As for the form of the phrase يُضِلُّ بِهِ كَثِيرًا وَ يَهْدِي بِهِ كَثِيرًا14:

Know that the essence of the sentence's arrangement requires the second part of the phrase to be placed first.15 However, since the primary objective is to refute the objections of those who are hesitant, questioning, objecting and finding the parables repugnant, starting the sentence with

يُضِلُّ16

carries greater importance.

As for departing from the nominal forms الضَّلَالَة  (dhalâlah) and الْهِدَايَة  (hidâyah), which would have been the appropriate, direct answers to the question

فَيَقُولُونَ مَاذَا اَرَادَ اللّٰهُ بِهٰذَا مَثَلًا17

and turning instead to the verbal form of mudhâri‘ (the present/future tense), it is an indication that the darkness of their kufr intensifies, layer upon layer, in proportion to the continuous and gradual revelation of the Qur’an; just as the mu’min’s îmân increases in

نُورٌ عَلٰى نُورٍ18

with every degree of revelation.

Furthermore, using the verbal form  يُضِلُّ — given that it serves as an answer — contains a subtle allusion that describes the state of both groups, mu’mins and kâfirs, and explains the underlying cause of their conditions.

As for 19 كَثِيرًا :

The first كَثِيرًا expresses quantity and number, while the second كَثِيرًا expresses quality and value. Yes, generous and noble people are numerous due to their high worth, even if they are few in number.

The use of the word كَثِيرًا in the second instance is also a subtle allusion to the mystery of how the Qur'an is a rahmah to all of mankind. 20 Consider this!

As for the phrase وَمَا يُضِلُّ بِهِ اِلَّا الْفَاسِقِينَ :

Know that having mentioned كَثِيرًا in the first instance, the Qur’an dispels all waswasa, fear, hesitation and any accusation of deficiency in the Qur’an by clarifying exactly who those 21 ضالين are.

It further explains that:

• The source of their dhalâlah is their own fisq,
• The cause of it is their own kasb,
• The deficiency lies entirely with them, not with the Qur’an,
• And the creation of dhalâlah by Allah is a just recompense for their own actions.

‌ …

As for the form of the phrase

 اَلَّذِينَ يَنْقُضُونَ عَهْدَ اللّٰهِ مِنْ بَعْدِ مِيثَاقِهِ وَ يَقْطَعُونَ مَا اَمَرَ اللّٰهُ بِهِ اَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْاَرْضِ22

Know that there is an elevated and subtle suitability in describing here the fâsiq — who harbour doubts about the Qur’an's miraculousness and word order — with these specific attributes.

It is as though the Qur'an is saying:

 "It's not at all surprising that the fâsiq should be hesitant and ignorant about the miraculousness of the Qur'an’s order, since they fail to see the miraculousness of Qoudrah in the order of the universe, which is the Greater Qur'an. Just as they view the order of the universe as merely coincidental and its fruitful transformations as futile, accidental occurrences; therefore, its underlying hikmahs are concealed from them due to the corruption of their rûh. So too, through their sick fitrah and corrupt whims, they perceive the miraculous order of the Qur’an as a disordered muddle, its premises as barren, and its fruits as bitter."

As for the phrase يَنْقُضُونَ عَهْدَ اللّٰهِ :

Since أن النقض  literally means untying and tearing apart the strands of a rope, its use here points to an elevated style.

It is as though the covenant with Taâ’lâ is a luminous rope twisted with hikmah, ‘inâyah and will, extending from azal to eternity. It manifests in the universe in the form of a universal order. This great chain has sent down its individual chains to all the species, and its most wondrous extremity23 has been extended to mankind. Within the rûh of man, it has bequeathed the seeds of potentialities and abilities, yielding fruits from them. These seeds of potentiality are watered and brought to bloom through juz’ al-ikhtiyârî, which is rectified and balanced by the legislative command, that is, the textual evidences (al-dalâil al-naqliyyah24 ).

Thus, the covenant is fulfilled by employing these potentialities and dispositions for the very purposes they were created for. Conversely, breaking the covenant is to do the exact opposite, which is to unravel and separate the strands of that rope.25 Examples of this include believing in some prophets while denying others, accepting some religious decrees (ahkâm) while rejecting others, or approving of some âyahs while disapproving of others.26 For indeed, this disrupts the order, the harmony and the overall regularity.

As for the phrase 27 وَ يَقْطَعُونَ مَا اَمَرَ اللّٰهُ بِهِ اَنْ يُوصَلَ :

Know that 28 مَا اَمَرَ اللّٰهُ encompasses both the commands of Sharî’ah and the takwînî commands, both of which are embedded within 'Âdâtullah and the laws of fitrah29. Thus, severing what has been commanded to be maintained in terms of the Sharî‘ah means actions such as severing sila ar-rahm30 and disconnecting the hearts of believers from one another; and you may make further analogies along these lines.

And in terms of the takwînî Sharî’ah, it means:

• Severing action (‘amal) from ‘ilm,
• Severing ‘ilm from intelligence,
• Severing intelligence from dispositions,
• Severing ma’rifatullah from the mind (‘aql),
• Severing labour from strength,

• And severing jihad from courage, and so forth...

For indeed, the granting of strength is a ma’nawî takwînî command to strive and work, and the granting of intelligence is a ma’nawî takwînî command to acquire ‘ilm, and so on.

As for the phrase 31 وَ يُفْسِدُونَ فِي الْاَرْضِ :

Know that whoever becomes corrupt and embroiled in the mire [of sin] seeks to have companions who are similarly embroiled, in order to alleviate the terror of his own state through the mystery: "When a calamity becomes widespread, it becomes bearable."

Likewise, if a subversive corruption falls into someone’s heart, the perfections within his heart are ruined, and his elevated feelings decline. Consequently, an inclination toward destruction is born within him; he begins to derive a certain pleasure from destruction, and thus actively seeks his gratification in corruption and disorder.

If you ask: "How can the corruption perpetrated by a single fâsiq affect the entire earth, as indicated by the comprehensive phrase فِي الْاَرْضِ ?"

You are told in response: Wherever there is an established order, there is a precise balance; indeed, order itself is built entirely upon balance. Even the intrusion of a tiny, insignificant object between the cogs of a massive machine will affect its operation, even if it goes unnoticed. Similarly, a colossal scale holding a mountain on each of its pans will be affected by placing a single walnut upon one of them.

Signs of Miraculousness 413-421-424-425 

3. The istiqâmah of ummah:

Eighteenth Matter: In the riwâyât, it was mentioned that "If my ummah maintains istiqâmah, there is one remaining day for it." That is, in accordance with the mystery of the âyah 32 فِى يَوْمٍ كَانَ مِقْدَارُهُ اَلْفَ سَنَة , the ummah will have a dominant life in splendour for a thousand years. If the ummah does not maintain istiqâmah, there is half a day remaining for it. That is, it will sustain dominance and victory for only five hundred years.

اللّٰه أعْلَم , this riwâyât does not give the news of the qiyâmah, but of Islam's victorious dominance and the sovereignty of the khilâfah that it exactly occurred as a pure haqiqah and a miracle about the ghayb. The 'Abbasid khilâfah continued for five hundred years because, towards the end of it, its politicians deviated from istiqâmah. But the Ottoman khilâfah came to assist, and they continued the rule for one thousand three hundred years since the whole ummah did not deviate from the istiqâmah. Then, since the Ottoman politicians, too, were unable to maintain the istiqâmah, it could survive for only five hundred years (with the khilâfah). With its demise, the Ottoman khilâfah confirmed the hadith's miraculous information. We cut the discussion short here because this hadith has been discussed in other risales.

The Fifth Ray

4. An important question:

Question: Why is it that despite being honoured with so much ‘inâyah and rahmah of Allah and the assistance of Subhân, the people of hidâyah, who are hizbAllah33, foremost the prophets and Fakhr al-‘âlam34 ‘Alayhissalâtu Wassalâm, who is the leader of the prophets, were many times defeated by the people of dhalâlah, who are hizb ash-shaytan35?

Why is it that the munâfiqs of Madina, who were near and close to the nubuwwah and risalah of Khatam al-Anbiya36 brilliant like the sun, his guidance through the miraculousness of the Qur’an, effective like a magnificent elixir and to the haqiqahs of the Qur’an that are more captivating than the attraction that exists in the entire universe, insisted on dhalâlah and did not embrace hidâyah? What is the hikmah of it?

The Answer: It is necessary to explain a profound principle in order to solve this astonishing question, which consists of two parts. It is as follows:

Al-Khâliq Zuljalâl of the universe has two kinds of names: those arising from His Jalâl and those from His Jamâl. Since the requirement of these names is to demonstrate their decrees through different manifestations, Al-Khâliq Zuljalâl mixed opposites in the universe, placed them face-to-face and gave them an offensive and a defensive position towards each other. He gave them a state of a kind of beneficial clash full of hikmah. And then made the opposites transgress each other's boundaries, created conflict and transformation and made the universe subject to the law of change and transformation and the principle of attaining perfection and development. In mankind, which is the comprehensive fruit of the tree of creation, Al-Khâliq Zuljalâl gave an even stranger form to this law of clash, opened the door to jihâd that is the source of all human progress, and gave some devices to hizb ash-shaytan so that they can challenge hizbAllah.

It is because of this subtle mystery that the prophets were many times defeated by the people of dhalâlah, and the people of dhalâlah, who are extremely weak and impotent, temporarily gain victory over the people of haqq, who are extremely strong in the ma’nawî aspect, and resist them. The mystery of the hikmah of this strange resistance is this: In dhalâlah and kufr, there is both non-existence and abandonment, which are very easy and require no action. There is also destruction, which is very simple and easy, and it requires just a little action. There is also the transgression that it causes the people of dhalâlah to gain rank and authority by harming many with minimal action, terrorising them and behaving like Pharaoh. There are also the satisfaction, pleasure and freedom of man’s vegetable and animal powers (quwwa) that do not see consequences and are enamoured and addicted to instant pleasure; those powers (quwwa) cause man’s subtle faculties, like the heart and the mind, to give up their duties that nurture humanity in man and are cautious about consequences.

In the sacred way of the people of hidâyah, foremost the prophets and their leader Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm, Habîbu Rabb al-‘âlamîn37, there is existence. Their sacred way is constructive, restoring and improving, and requires firmness and action. It is based on important principles, such as being in istiqâmah within boundaries, being cautious about consequences, ‘ubûdiyyah and breaking the Pharaoh state of nafs al-ammarah and its independence; therefore, the munâfiqs of that time in Medina al-Munawwarah closed their eyes like bats against that bright sun, captivated by a shaytanic force of repulsion instead of that immense force of attraction, and remained in dhalâlah.

The 13th Flash-9th Indication

5. Deviating from as-sirât al-mustaqîm by creating bid’ahs:

(Please also refer to the compilations on Bid’ah and Shaâ’er and The Eleventh Flash on Sunnah As-Saniyyah.)

Then, when I said, 38 اِهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ صِرَاطَ الَّذِينَ اَنْعَمْتَ عَلَيْهِمْ , I saw that among the caravans of mankind who migrated towards the past, the most luminous and radiant ones were the caravan of prophets, siddîqîn, shahîds, awliyâ and sâlihîn. They were scattering the darkness of the future and travelling the road to eternity on a mustaqîm great highway. This phrase was showing me the way to join that caravan; rather, it was joining me to it. Suddenly I said, "Fasubhanallah!” Anyone with an iota of intelligence must know what a loss and destruction it is not to join that great caravan full of nûr that illuminates the future and travels in perfect salâmât. Where can one who deviates from that immense caravan by creating bid’ahs find a nûr? Which road can he take? Our guide, Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm decreed, كُلُّ بِدْعَةٍ ضَلاَلَةٌ وَكُلُّ ضَلاَلَةٍ فِى النَّارِ .39

I wonder what benefit some wretches worthy of the label ‘Ulamâ as-sû’ find in opposing this definitive decree, what fatwa they issue that they unnecessarily and harmfully oppose the clear matters of Shaâ’er of Islam, and what makes them consider changing the Shaâ’er possible?

Twenty-Ninth Letter/The First Section

 

Thus, O wretched man afflicted with the wiles of shaytan! If you want the salâmat of your life of religion, your personal and social life, and if you want to have sound thought, istiqâmah in point of 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 Sunnah as-Saniyyah. Always take the Qur'an and Sunnah as-Saniyyah as your guide. Say اَعُوذُ بِاللّٰهِ مِنَ الشَّيْطَانِ الرَّجِيمِ40 and take refuge with Janâb-i Haqq!

The 13th Flash-13th Indication