بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ
ÂYAH-VERSE - 1
Know that, there are much rahmah and compassion in the Qur'an of Miraculous Exposition's expression. For the majority of those addressed in speech is the mass of common classes of mankind. Their minds are simple, and since their view does not see subtle things, it repeats the âyahs written on the face of the samâwât and earth in order to flatter the simpleness of their thoughts. It makes it easy to read those large letters. For example, it teaches âyahs that are clearly seen and read like the creation of the samâwât and the earth, and the rain being made to fall from the samâ, and the resurrection of the earth. It rarely directs the view to the subtle âyahs written with small letters amidst those large letters, so they do not suffer difficulty.
And there is an eloquence, fluency and naturalness in the styles of the Qur'an as though the Qur'an is a hâfidh; it recites the âyahs written with the pen of Qoudrah on the pages of the universe. As though the Qur'an is the recitation of the book of the universe and reading its order, and it reads its Pre-Eternal Naqqâsh's shuûn and writes His acts. If you want to see this eloquence of expression, listen with an awakened and attentive heart to decrees like Surah 'Amma' and the âyah, قُلِ اللّٰهُمَّ مَالِكَ الْمُلْكِ
The Seventeenth Flash-Eleventh Note
Because arts like “To make everything from one thing”, that is, to make all plants and fruits from single earth, to create all animals from single water and to create all the limbs and organs of animals from simple food, together with “To make everything one thing”, that is, from the great variety of foods which the living beings eat, to weave a simple skin and to make flesh particular to that living being, are a peculiar stamp, private seal and inimitable mark of Azalî and Eternal Sultân, Who is Al-Ahad, As-Samad. Yes, to make one thing everything and everything one thing is an âyah and a mark peculiar to Al-Khâliq of everything and Al-Qadîr over everything.
The Eighth Word
The entirety of the past, extending from the present back to the creation of ‘âlam’s beginning, consists of occurrences. Every day, year and century that came into being are like a line, a page, a book, written by the pen of qadar; the hand of Qoudrah has inscribed His âyah’s miracles there with the utmost hikmah and order.
Similarly, time from the present until qiyâmah, Jannah and eternity, consists entirely of contingencies. That is, the past consists of occurrences, the future of contingencies. Now if these two chains of time are compared with each other, it will be seen to be true of a certainty that the Being That created yesterday and brought into being the creatures peculiar to it, is capable, too, of creating tomorrow together with its creatures. Again, there is no doubt that the beings and wonders of past time, that wondrous display, are the miracle works of a Qadîr Zuljalâl. They bear decisive witness that, that Qadîr is capable of creating all of the future and its contingencies and manifesting all of its wonders.
The one who creates an apple must of a certainty be able to create all the apples in the world and to bring the vast spring into being. Conversely, the one who cannot create a spring cannot create a single apple either, for the apple is made at the same workbench. But the one who makes an apple can make the spring. Each apple is an example in miniature of a tree, even of a garden or a universe. The apple seed that carries within itself the life-story of the huge tree is, from the point of view of artistry, such a miracle that the one who creates it thus is incapable of nothing. So too, the one that creates today is able also to create the day of qiyâmah, and it is only the one capable of creating the spring that is able, too, to create resurrection. The one who affixes all the ‘âlams of past time to the ribbon of time and displays them there in utmost hikmah and order, is without a doubt capable of attaching other universes to the ribbon of the future, displaying them there and will display. In several of the Words, particularly the Twenty-Second Word, we proved with utter certainty that: "the one who cannot create everything cannot create anything, and the one who can fashion one thing, can fashion everything. Also, if the creation of everything is entrusted to a single being, the creation of all things becomes as easy as the creation of a single thing; thus facility arises. If, on the contrary, it is entrusted to numerous causes, and ascribed to multiplicity, the creation of a single thing becomes as difficult as the creation of everything and such difficulty arises as borders on impossibility.
The Tenth Word-Seventh Haqiqah
Thus, the palace is this ‘âlam that its roof is the face of the skies illuminated with smiling stars. And as for its floor, it is the face of the earth adorned with various sorts of flowers from east to west. As for that Malik, He is the Holy One Who is the Sultân of the past and future eternity, Whom the seven samâwât and the earth and everything within them declare that He is purified and free from all faults and exalted above all deficiencies (taqdîs) and perform tasbîh with their particular tongue. He is such a Malik, Who is Qadîr, that creating the samâwât and earth in six days, abiding on the ‘arsh of His rubûbiyyah, turning one after another the night and the day like two lines one white and one black, writes His âyahs on the page of the universe; and He is the possessor of qoudrah and majesty Whom the sun, moon and stars are subjugated to His command…
…the people of îmân, they are the students of Al-Qur’an Al-Hakîm, the mufassir of the âyahs of the book of the universe.
The Eleventh Word
Yes, Al-Qur'an Al-Hakîm is a most elevated mufassir and a most eloquent translator of the Mighty Qur'an of the Universe. Yes, it is the Furqân that gives the lesson on the takwînî âyahs written by the pen of Qoudrah on the pages of the universe and on the leaves of time to man and the jinn. It looks at beings, each of which is a meaningful letter, through the point of view of ma’nâ al-harfî, that is, on account of As-Sâni’. It says: "How beautiful they have been made, how beautifully they indicate the beauty of their Sâni (jamâl)". And it shows the true beauty of the universe with this .
The Twelfth Word
Just as the attribute of Kalâm makes His Most Sacred Essence known through wahy and Just as the attribute of Kalâm makes the Most Pure and Holy Essence (Zhât Al-Aqdas) known through wahy and ilham, so does the attribute of Qoudrah make the Most Pure and Holy Essence (Zhât Al-Aqdas) known through its artful works, which are its embodied words, and through showing the universe, from end to end, in the essence of a material Furqân, it describes and makes known a Qadîr Zuljalâl.
The Seventh Ray-Nineteenth Degree of the First Station
Just as this great book of the universe gives us the lesson of takwînî âyahs concerning the existence (Wujûd) and wahdah of Allah, so too, it testifies to all attributes of that Zuljalâl One pertaining to His perfection (Kamâl), beauty (Jamâl) and glory (Jalâl). And they prove the perfection of His faultless Essence free of deficiency. For it is self-evident that perfection in a work indicates the perfection of the act which is the source and origin of the work. As for the perfection of the act, it indicates the perfection of the name, and the perfection of the name indicates the perfection of the attribute, and the perfection of the attribute indicates the perfection of the shuûn pertaining to the essence, and the perfection of the shuûn indicates, by hads, necessarily and self-evidently, the perfection of the essence possessing those shuûn.
The Twenty-Second Word/The Second Station/Tenth Flash
Then he sees that in this palace of the universe a Wâhid, Who is Ahad, puts marks of wahdah and embroideries of the âyahs of tawhîd on all beings with His inimitable signatures, seals special to Him, indications exclusive to Him and decrees particular to Him. And He plants the flag of wahdâniyyah in every region of the horizons of ‘âlam and proclaims His rubûbiyyah. And, in return, he responds with affirmation, îmân, tawhîd, idh'ân, witnessing and ‘ubûdiyyah.
The Twenty-Third Word/The Second Discussion/Fifth Subtle Point
“Numerous âyahs of the Qur'an, like, 1 وَلاَ رَطْبٍ وَلاَ يَابِسٍ اِلاَّ ف۪ى كِتَابٍ مُب۪ينٍstate clearly that before it comes into existence and after it passes from existence, everything is written. And Qoudrah’s mighty Qur'an’s âyahs which is called the universe, through its takwînî âyahs like the order, balance, regularity, the giving of form, adornment, and differentiation confirm these statements of the Qur'an. Indeed, the well-ordered missives and finely balanced âyahs of the book of the universe testify that everything is written.” The Words ( 483 )
The transformation of the particles is the vibration and revolving during the pen of qoudrah of Azalî Embroiderer (Naqqâsh) write the takwînî âyahs in the book of the universe not a jumbled meaningless movement or the plaything of coincidence like the Materialists and Naturalists imagine…
… By displaying infinite embroideries of the manifestations of Ilahî Names, Azalî Embroiderer (Naqqâsh) has caused particles to move with perfect hikmah and employed them with perfect order, to show in a limited field endless embroideries for expressing the manifestations of those Names and to write on a small page the infinite âyahs that will express infinite meanings.
The Thirtieth Word-The Second Aim-Second Discussion
اِبْدَاعُهُ لِذَاكَ...الخ Its meaning is this: As-Sâni’, Who is Hakîm, created the great ‘âlam in such a wonderful form and embroidered the âyahs of His grandeur on it that He transformed the universe into a mighty masjîd. And He created man in such a way that He gave him mind (aql), caused him to perform sajda in wonderment with it before those miracles of His art and His wondrous Qoudrah, and made him recite the âyahs of His grandeur; He created him with the fitrah of a sâjid ‘abd in this mighty masjîd by girding him ready for ‘ubûdiyyah in that mighty masjîd. Is it at all possible that the true Ma’bûd of those sâjids and ‘abds in this mighty masjîd could be other than As-Sâni’, Who is Wâhid Al-Ahad?
The Twentieth-Letter/Second Station/Fourth Phrase
“Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm was the most excellent individual among the works of art and the most perfect person among creatures;
And since he displayed and applauded Ilahî art with a clamour of tasbîh and dhikr;
And since he opened through the tongue of the Qur'an the treasuries of jamâl (beauty) and kamâl (perfection) in the Ilahî Names;
And since he expounded brilliantly and cogently through the tongue of the Qur'an the indication to Sâni's perfection by the takwînî âyahs of the universe;
And since through his universal ‘ubûdiyyah he acted as a mirror to Ilahî Rubûbiyyah;
And since through the comprehensiveness of his essence he was a complete place of manifestation to all the Ilahî Names;
It surely may be said that since Al-Jamîl Zuljalâl loves His own beauty, He loves Muhammad the Arabian ‘Alayhissalâtu Wassalâm, who was the most perfect conscious mirror to His beauty.” The Letters ( 360 )
…to testify to the Messengership of Muhammad the Arabian ‘Alayhissalâtu Wassalâm, who is the proclaimer of the sovereignty of Rubûbiyyah, who delivers the things pleasing Him, and the interpreter of the âyahs of the book of the universe...
The Ninth Word-Fifth Subtle Point
“Since As-Sâni’ Zuljalâl wished to display His wondrous âyahs which lie in the mulk and malakût, and to make the workshops and sources of this ‘âlam to be gazed upon, and to point out the results of man's actions in the âkhirah. Indeed it was necessary to take together his eyes, which were like the key to al-‘âlam al-mubsirât2 , and his ears, which perceived the âyahs in al-‘âlam al-masmû‘ât3 as far as the ‘arsh. Furthermore, it is required by hikmah and mind that As-Sâni’ Zuljalâl should have taken as far as the ‘arsh his blessed body, which was like the machine of his rûh comprising different members and components, which was the means of infinite duties.” The Words ( 596 )
Levels of meanings in the âyahs of the Qur’an
“As the Qur'an of Miraculous Exposition expresses haqiqahs through its ma’nâ as-sarîh and senses so it expresses many ma’nâ al-isharî through its styles and forms. Each of its âyahs contains numerous levels of meanings. Since the Qur'an proceeds from all-encompassing ‘ilm, all its meanings may be intended. It cannot be restricted to one or two meanings like man's speech, the product of his limited mind and individual will.
It is because of this mystery, innumerable haqiqahs contained in the Qur'an's âyahs have been expounded by mufassirs, and there are many more which have not been expounded by them. In addition to its ma’nâ as-sarîh and its letters, there is much significant ‘ilm contained in particular in its allusions.” The Flashes ( 51 )
“The Qur’an’s âyah have a bâtin4 , a dhâhir5 , a hadd6 and a muttalaa’7 , which serve an ultimate purpose for our inner and outer improvement. For example, it was intended that many legal injunctions and norms of conduct would be derived from various âyahs, and that their relative significance and applicability in different contexts would require the âyahs to be repeated in different ways and terms of style.” Al-Mathnawi al-Nuri (34)
“The First Flash: the comprehensiveness in the words. This comprehensiveness is clearly apparent from the âyahs mentioned both in all the previous Words and in this Word. As is indicated by the Hadith, لِكُلِّ اٰيَةٍ ظَهْرٌ وَبَطْنٌ وَحَدٌّ وَمُطَّلَعٌو,لِكُلٍّ شُجُونٌ وَغُصُونٌ وَفُنُونٌ 8 the words of the Qur'an have been positioned in such a way that all its phrases, words, even, and even letters, and sometimes even a sukût9 , has many aspects. It gives to all those it addresses their share from a different door.” The Words ( 402 )
“A further example: اُولٰۤئِكَ هُمُ الْمُفْلِحُونَ 10 This âyah has itlaq 11 and sukût, it does not specify in what way they shall be successful, so that each person may find what he wants in it. Its words are few, so that they may be lengthy. For the aim of some of those, it is addressing is to be saved from the Fire. Others think only of Jannah. Some desire eternal happiness. Yet others seek only Allah's pleasure. While others know their aim and desire to be the Ru’yat of Allah; and so on. In numerous places, the Qur'an leaves the words in itlaq, so that they may be general. It leaves things unsaid so that it can express many meanings. It makes it brief, so that everyone may find his share. Thus, it says, اَلْمُفْلِحُونَ . It does not determine how they shall prosper. It is as if with this sukût it is saying: "O Muslims! Good news! O you Muttaqî! You shall find prosperity through being saved from Jahannam. O Sâlih! You shall find prosperity in Jannah. O ‘Ârif! You will attain Allah’s pleasure. O lover of Allah! You will experience the Ru’yat." And so on.
Thus, out of thousands, we have offered one example of each of the phrases, words, letters, and sukûts12 demonstrating the comprehensiveness of the Qur'an's words. You may make analogies and compare its âyahs and stories with these.” The Words ( 406 )
“As it is said in the Hadith, all the âyahs in the Qur’an have a dhâhir13 and a bâtin14 ; and each of those has a hadd15 and a muttalaa’16 ; and each of those has numerous branches and boughs. The Islamic sciences testify to this. Each of these levels has a degree, a value, a station, and this has to be distinguished between. They do not, however, impinge on each other. But complication leads to doubt. If the sphere of causes is confused with the sphere of aqâid, it leads to laziness under the name of tawakkul, or to join the Mu’zilites (I’tizal) and calling it to conform the rule of causes; if those spheres and degrees are not differentiated, it produces the result described.” Rational Arguments ( 50 )
If you say: While the whole Qur'an is one of the dharûriyyah of religion, there have been differences of opinion over its meanings?
You would be told: In every word of the Qur'an there are three propositions:
The First: This is Allah's Word.
The Second: The meaning intended by Allah with that word is the haqq.
It is kufr to deny these two.
The Third: The meaning intended by Allah is this.
If the word of the Qur’an is muhkamât or its tafsir was made by the Qur’an, it is wâjib to have îmân in it as soon as one is informed about it and to deny it is kufr.
If the word of the Qur’an is an âyah that has another possible meaning, a denial of it, which relies on an interpretation that is not based on personal whims, is not kufr. The disagreement of mufassirîn is in this part of the Qur’an.
Mutawâtir Hadiths are the same as âyahs in this regard. However, where there is a denial of the first proposition in connection with Hadiths, these rules should be considered carefully.
Signs of Miraculousness-Sixth Âyah (137)
You know that it is different to know the existence of a thing than to know its quality and essence. Also, a single proposition comprises numerous judgements. Some of them are necessary (dharûrî), and some are secondary (nadharî) and controversial…
… From now on we shall distinguish between the necessary (dharûrî) and that which is not necessary. Thus, the necessary (dharûrî) statements understood from the Qur’an’s answer are not to be denied. It is like this: Dhu’l-Qarnayn was a person whose existence is corroborated by Allah. Under his arrangement and guidance, a barrier was constructed between two mountains in order to be protected from the corruption of dhâlims and nomads. And, Ya’juj and Ma’juj were two corrupting tribes. When the command of Allah comes, the barrier will be destroyed. And so on. According to this analogy, the statements indicated by the Qur’an are the dharûriyyah of the Qur’an. Denying even a letter of them is not possible.
However, the Qur’an does not definitely indicate the limits of realities and details of circumstances for those subjects and their predicate. Rather, in accordance with the rule, “If a general statement is particular, it does not express any of the three types of signification (Dalalat salasah)17 ” and as is stated in the logic “It is sufficient to think a judgement with a cause of the subject and predicate”, it is established that the Qur’an does not indicate them but may accept them. It means that those details are from among the judgements of nadhariyyah. They are referred to other indications.18 The opinions for ijtihad arise from them. In those judgements of nadhariyyah, there is a scope for interpretation. The disagreement of muhaqqiqîn about them is a proof of their being nadhariyyah.
…One may make ijtihad and interpretations concerning the matters and how it was. So seeking Allah’s assistance, I say: Firm belief in what Allah and our Prophet intended is certainly wâjib, because it is a religious dharûriyyah. But what they actually intended is disputed. It is as follows:
I do not say that Dhu’l-Qarnayn was Alexander, for the name does not fit. Some of the mufassirs called him Malik spelling it with kasra, others called him malak, spelling it with fatha, others said he was a prophet, and others said he was a walî, and so on. But certainly, Dhu’l-Qarnayn was the person whose existence is corroborated by Allah and who constructed the construction of the barrier.
As for the barriers, some mufassirs said that it was the Wall of China, others said it was a great mountainous barrier somewhere else, others said it was a hidden barrier, concealing the revolutions and circumstances of the ‘âlam. And others said such and such and so on and so forth. Most probably it was a mighty rampant or huge wall to repulse the depredation of marauders.
Rational Arguments (66-67)
…hadith comprises three propositions:
The First: This is the prophet’s word. This proposition is the result of — if there is — tawâtur.
The Second: The meaning intended by this word is haqq and right. As for this proposition, it is the result of the proof born from miracles. Both of these have to be agreed upon. One who denies the first proposition becomes an arrogant and a liar, while one who denies the second deviates into dhalâlah and falls into darkness.
The Third: The meaning intended by this word is this. And this is the jewel found in this shell; I am showing it. As for this proposition, it is the result of ijtihad, not the desires. In any event, someone who is a mujtahid is not obliged to follow other mujtahids. In this third proposition, disagreements boil up. All the “qâl u qîl”19 testifies to this. If it proceeds from an ijtihad, the person who denies it is neither an arrogant nor deviated into kufr. For a general matter is not extinguished through a particular thing being denied. Therefore, all houses should be entered by their own door since each has its own door and each lock has its own key.
Rational Arguments (47)
“Firstly, the âyah's meaning is one thing and the parts of the meaning and points confirming it, another. The meaning cannot be denied if one of the many parts of the universal meaning is absent….
….Since the Qur'an of Miraculous Exposition is a pre-eternal address speaking to all the classes of all mankind and the jinn, for sure each of those classes will receive its share from the Qur'an's âyahs and its âyahs will contain various and numerous meanings, both implicit and indicative, in a way that will satisfy the understanding of each.
Yes, the breadth of the Qur'anic address and the comprehensiveness of its meanings and indications and its conforming to and flattering all the degrees of understanding from the most uneducated ‘awâm to the khawass shows that all its âyahs have an aspect which looks to each class.” The Flashes (97-101 )
“Now consider this: if you ponder over the Qur'an's addresses and its meanings and its taking into consideration the understanding of all classes [of people] from the lowest to the very special khawass, you will observe an extraordinary matter. For example, from سَبْعَ سَمٰوَاتٍ 20 some people understand the levels of the atmosphere, and some understand the wafting spheres that encircle our earth and its fellows which sustain living beings; others understand the seven planets visible to everyone; others understand the seven layers of athîr in the solar system; yet others understand seven solar systems the first of which is our's; others understand the athîr giving rise to the formation of seven levels [or states] as was discussed above; then some consider that all that is visible of the adorning lamps of the suns and fixed stars is a single samâwât. They form the skies of this world, above which are six more invisible samâwât. And yet others surmise that the seven samâwât are not restricted to al-‘âlam ash-shahâdah, and they conceive of them as levels of creation in this world, the âkhirah, and the Ghayb and their worlds. All of these [classes of people] profit from the Qur'an's abundant blessings in accordance with their capacities and receive their shares from its table, which encompasses all these understandings.” Signs of Miraculousness ( 256 )
قُلْ اَعُوذُ بِرَبِّ الْفَلَقِ مِنْ شَرِّ مَا خَلَقَ وَمِنْ شَرِّ غَاسِقٍ اِذَا وَقَبَ وَمِنْ شَرِّ النَّفَّاثَاتِ فِى الْعُقَدِ وَمِنْ شَرِّ حَاسِدٍ اِذَا حَسَدَ21
Thus, only in respect of the indicative meaning (ma’nâ al-isharî), this mighty, wondrous âyah through commanding our Prophet (ASM) and his ummah “Protect yourselves from the evil (sharr) ones and shaytans among jinn and men who strive on account of the ‘âlams of non-existence in the universe” looks to all ages, through its indicative meaning (ma’nâ al-isharî), it also looks to a greater degree, even explicitly, to our strange age, and summons the Qur'an's servants to isti’âdha.” The Eleventh Ray/The Eleventh Topic/Conclusion
“مُحَمَّدٌ رَسُولُ اللهِ وَالَّذِينَ مَعَهُۤ اَشِدَّۤاءُ عَلَى الْكُفَّارِ رُحَمَۤاءُ بَيْنَهُمْ تَرٰيهُمْ رُكّعًا سُجَّدًا 22 Through telling of the elevated qualities and characteristics which were the reason for the Sahâbah being the most elevated of humankind after the prophets, the start of this âyah describes through its ma’nâ as-sarîh the excellent qualities which would mark the class of the Sahâbah. And through its ma’nâ al-isharî, the âyah alludes to the Rightly-Guided Khalîfahs, who would succeed to the office of the Prophet (asm) after his death through the institution of the Khilâfah, and gives news of the fine attributes which were what most distinguished each of them and marked them out.” The Flashes ( 47 )
“In addition to corroborating the indication to Ghayb at the end of Surah al-Fath, the âyah, وَحَسُنَ اُولٰۤئِكَ رَفِيقًا فَاُولٰۤئِكَ مَعَ الَّذِينَ اَنْعَمَ اللهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَۤاءِ وَالصَّالِحِينَ 23 also elucidates what is meant by the people of as-sirât al-mustaqîm and the âyah صِرَاطَ الَّذِينَ اَنْعَمْتَ عَلَيْهِمْ and describes the luminous, familiar, attractive large caravan travelling the lengthy road leading to eternity, and concisely and urgently urges the people of îmân and the conscious to join, follow, and accompany the caravan. In addition to its explicit meaning, like the âyahs at the end of Surah al-Fath, this âyah indicates through ma’nâ al-isharî and ma’nâ al-ramzî -called in ‘ilm al-balâghat (rhetoric) ma'aridu'l-kalâm and mustatba'at u't-tarâkib-the four Rightly-Guided Khalîfahs and Hasan (ra), the fifth Khalîfah. It gives news of the ghayb in several respects, as follows:
Just as the above âyah states through its ma’nâ as-sarîh that the caravan of the Prophets, the group of the Siddîqîn, the community of the Shahîds, the category of the Sâlihs, and the Tâbi’în are the people of as-sirât al-mustaqîm and those among mankind who receive elevated Ilahî ni’mahs, and are Muhsinîn’24 , so too it indicates in a manner predicting the ghayb that the best and most excellent of those groups are found in al-âlam of Islam, like this: it points to the heirs of the Prophets who follow on in succession through the mystery of the legacy of the nubuwwah of the Messenger of the âkhirzaman, and to the caravan of the Siddîqîn who follow on from the source of Siddiqiyyah of the Most Siddîq One, and to the convoy of the Shahîds, who are bound through the rank of Shahâdah to three of the Rightly-Guided Khalîfahs, and to the jamâ’ah of the Sâlihs, who are tied to it through the mystery of الصَّالِحَاتِ وَالَّذِينَ اٰمَنُوا وَعَمِلُوا and the categories of Tabi’în, who represented the mystery of قُلْ اِنْ كُنْتُمْ تُحِبُّونَ اللهَ فَاتَّبِعُونِى يُحْبِبْكُمُ اللهُ 25 ; and were in the company of the Sahâbahs and the Rightly-Guided Khalîfahs. So too, through its ma’nâ al-isharî, it gives news through the term and the وَالصِّدِّيقِينَ that Abu Bakr the Siddîq would succeed to Ar-Rasûl Al-Akram (asm) position after him, and would be Khalîfah, famous among the ummah with the title Siddîq and be the chief of the caravan of the Siddîqîn.” The Flashes ( 53 )
Thus, amidst that most strange and sorrowful state, with the help that came from îmân and the Qur'an, the âyah فَاِنْ تَوَلَّوْا فَقُلْ حَسْبِىَ اللهُ لاَ اِلٰهَ اِلاَّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيم14 came to my help and became a safe and secure ship for me. The rûh entered that âyah with perfect safety and joy. Yes, I understood that apart from the explicit meaning (ma’nâ as-sarîh) of the âyah, an indicative meaning (ma’nâ al-isharî) of it consoled me, so I found peace and it gave me tranquillity. Yes, just as its explicit meaning (ma’nâ as-sarîh) says to Ar-Rasûl Al-Akram alayhissalâtu wassalâm: "If by turning their back, the people of dhalâlah turn away from your Sharî’ah and Sunnah and do not obey the Qur'an, do not worry. And say that Janâb-i Haqq is sufficient for me. I do tawakkul on Him. He shall raise, in your place, those who will follow. The throne of His sovereignty encompasses everything. The rebels cannot escape from His boundary, nor do those who seek help remain helpless."
In the same way, it says through its indicative meaning (ma’nâ al-isharî): “O man! And O chief and murshid of mankind! If all beings leave you and go to non-existence on the way of extinction; if living beings separate from you and run on the way of death; if people abandon you and enter the graveyard; if the people of ghaflah and dhalâlah do not heed you and fall into darkness, do not worry! Say: Janâb-i Haqq is sufficient for me. Since He exists, everything exists. And, in that case, those who have gone have not gone to non-existence. They have gone to another land of His. And in place of them, the Owner of the immense ‘arsh (Al-‘Arsh Al-‘Adhîm) shall send others out of His infinite soldiers and armies. And those who have entered the graveyard have not been annihilated but are going to another ‘âlam. He shall send other officials in their place. And He can send His obedient servants, who will follow the way of haqq, in place of those who fall into dhalâlah. Since it is thus, He takes the place of everything and all things cannot take the place of His single favour.”
The Eleventh Flash- 4th Subtle Point
“For apart from the ma’nâ as-sarîh of the âyah, وَلاَ تَاْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللهِ عَلَيْهِ 27 a ma’nâ al-isharî is this: "Do not partake of ni’mahs which do not recall True Mun’im and are not given in His name."
Since this is so, both the one who gives should say "Bismillâh," and the one who receives should say, "Bismillâh." If he does not say it, but you are in need, then you say, "Bismillâh," and seeing the hand of Ilahî rahmah upon him, kiss it in shukr, and take from him. That is to say, look from the ni’mah to the act of giving ni’mahs, and from the act of giving ni’mahs think of True Mun’im. To think in this way is a shukr. Then if you wish, offer a du'â for the apparent means, since it was by his hand that the ni’mah was sent to you.” The Flashes ( 181 )
“Explanation of pure justice and relative justice is this: according to the ma’nâ al-isharî of the âyah, مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ اَوْ فَسَادٍ فِى اْلاَرْضِ فَكَاَنَّمَا قَتَلَ النَّاسَ جَمِيعًا 28 the rights of an innocent man cannot be cancelled for the sake of all the people. A single individual may not be sacrificed for the good of all. In the view of Janâb-i Haqq's compassion, right is right, there is no difference between great and small. The small may not be annulled for the great. Without his consent, the life and rights of an individual may not be sacrificed for the good of the community. If he consents to sacrifice them in the name of patriotism, that is a different matter.” The Letters ( 74 )
“Since the Qur'an is a pre-eternal khutbah and speaks with all the classes of humanity and all the groups of the people of ibâdah, it has to possess numerous meanings conformable with them, and numerous levels of the universal meanings. Some Mufassirs choose only the most general or the most ma’nâ as-sarîh, or one which expresses a wâjib or a sunnah al-mu’akkada. For example, for the âyah, 29 وَمِنَ الَّيْلِ فَسَبِّحْهُ they mention an important sunnah, the two rakahs of the tahajjud salâh, and for the âyah وَإِدْبَارَ النَّجُومِ 30 the early morning Fajr sunnah, which is a sunnah al-mu’akkada. And there are numerous other constituents of the former meaning.” The Rays ( 323 )
“Yes, it is said to me through a ma’nawî warning, in Eskişehir Prison at a terrible time when we were in dire need of a sacred solace: "You cite the awliyâ of olden times as testifying to the Risale-i Nur's acceptability, but in accordance with the inner meaning of the âyah, وَلاَ رَطْبٍ وَلاَ يَابِسٍ اِلاَّ فِى كِتَابٍ مُبِينٍ 31 it is the Qur'an that should have the word in this matter. Does it find the Risale-i Nur acceptable? How does it look on it?" I was faced with this strange question. So I sought help from the Qur'an, and within the space of an hour, I perceived that the Risale-i Nur was one element of the level of ma’nâ al-isharî of thirty-three âyahs, from the level constituted by details of their ma’nâ as-sarîh (and included in the generality of the ma’nâ al-isharî), and that there were powerful inferences to its inclusion and distinction. A part of these I saw in some detail, and a part I saw in summary form. In my view, no doubt, hesitation, wahm, or waswasa. And I wrote that firm conviction of mine intending to strengthen the îmân of the people of îmân the Risale-i Nur, and I gave it to my closest brothers on condition it was held to be confidential. In that risale, we do not say that this is the ma’nâ as-sarîh of the âyah, lest the hojas say "Fihi nazarun" And we do not say that this is the generality of the ma’nâ al-isharî. We say that underlying the ma’nâ as-sarîh are numerous layers or levels, one of which is the ma’nâ al-isharî and ma’nâ al-ramzî that the ma’nâ al-isharî is a generality. Every century, this has particularities. And this century the Risale-i Nur is one element in the generality of that level of its ma’nâ al-isharî. Inferences drawn by means of the principles of jifr and numbers, practised since early times by the 'ulamâ, indeed, proofs, show that that element is intentionally held in view and will perform an important function, and this does not harm the âyah of the Qur'an or its ma’nâ al-sarîh but serves its miraculousness and balâghat (eloquence). One who cannot deny the innumerable deductions made by the people of haqiqah from Qur'anic indications, should not deny this, and no one can deny it.” The Rays ( 646 )
“Yes, since the Qur’an of Miraculous Exposition is an all-encompassing ‘ilm which addresses each person in every century, and has a vast irâdah which can look to all things; and since, as unanimously agreed by ‘ulamâ of Islam, other than their ma’nâ as-sarîh, the âyah have various ma’nâ al-isharî, ma’nâ al-ramzî and ma’nâ adh-dhimnî levels of meanings; and since, like in every age, in its addresses such as يَۤا اَيُّهَا الَّذِينَ اٰمَنُوا the people of îmân in this age are included as are the mu’mins at the time of the Prophet; and since with regard to Islam this age is very important and terrifying; the Qur’an and Hadith have made stern warnings by notifications from the ghayb so that the people of îmân may avoid its fitnah.” Kastamonu Addendum ( 205 )
“the âyah cannot be restricted to a particular meaning; and since in principle, dhimnî and isharî signs are included within the meaning of words; and since many people of walâyah such as Najm’uddin Kubra and Muhyiddin’ul Arabi (ra) have used the batin and isharî32 meanings together with the ma’nâ as-sarîh to make a tafsir of most âyah-and although in their tafsirs they have said that the intended meaning in ‘Mûsâ (as) and the Pharaoh’ points to the heart and the nafs, the ummah have not interfered with them, and most of the great ‘ulamâ have approved them. Indeed, the âyah having strong signs and indicating the Risale-i Nur through its hidden references is most definite and should not be doubted.” Kastamonu Addendum ( 207 )
سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ
3 (The ‘âlam of sound).
4 (inner meaning)
5 (outer meaning)
8 (Each âyah has a bâtin (inner meaning), a dhâhir (outer meaning), a hadd (limit) and a muttalaa’ (the meaning that is aimed), and each has roots, and boughs, and branches)
9 (becoming silent, to remain silent )
10 (It is they who shall prosper)
11 (general, unrestrictedly and unspecific)
12 (becoming silent, to remain silent)
13 (outer meaning)
14 (inner meaning)
16 (the meaning that is aimed)
17 (Dalalat salasah: Three types of signification in the logic.
1. Dalalat Mutabiqiyyah: Signification by conformity.
2. Dalalat Tadhammuniyyah: Signification by inclusion.
3. Dalalat Iltizâmiyyah: Signification by implication.
For example, the proposition “Zakat is given to the poor among Muslims but not to the rich.”:
Through dalalat mutabiqiyyah (Signification by conformity), it is deduced from this proposition that zakat can be given only to poor Muslims.
Through dalalat tadhammuniyyah (Signification by inclusion), it is deduced from this proposition that zakat cannot be given to the person ‘A’ who is rich.
Through dalalat iltizâmiyyah (Signification by implication), it is deduced from this proposition that there is a difference between the rich and the poor, in the matter of zakat.) (Tr.)
18 [The hadiths of the Prophet (asm)] (Tr.)
19 (The narrations in the form of “said or it is said”)
21 (Say: I seek refuge with the Rabb of the dawn * from the sharr of all that He has created; * and from the sharr of the night when it grows dark, * from the sharr of those who blow on knots * and from the sharr of the envier when he envies.)
23 (All..... are in the company of those on whom is the grace of Allah-of the Prophets, the Siddîqîn, the Shahîds, and the Sâlihîn: how goodly a company are these!)
24 (Beneficent, the people who perform ‘ibâdah as if they feel the presence of Allah)
25 (Say: If you do love Allah, follow me: Allah will love you and forgive you your sins)
26 (Now, if they turn away from you, (O Prophet) say: "Allah is all-sufficient for me. There is no Ilah but Him. In Him I do tawakkul. He is Ar-Rabb of the Mighty ‘arsh.")
27 (Eat not of [meats] on which Allah's name has not been pronounced)
28 (If any one slew a person -unless it be for murder or for spreading mischief in the land- it would be as if he slew the whole people)
29 (And in the night tasbîh Allah)
30 (the flight of the stars)
31 (Nor anything fresh or dry [green or withered], but is [inscribed] in a kitâb al-mubîn)
32 (inward and indicative)