بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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

بِسْمِ اللّٰهِ - BISMILLAH – 2

KNOW that the Name “Allah” indicates and necessitates the meaning of all Asmâ Al-Husnâ and all attributes of Kamâl (Perfection) unlike other proper names of all other beings which point only to the beings themselves called by those names. Through the mystery of their attributes not being indispensable to them, their proper names do not point to their attributes. However, The Most Pure and Holy One’s (Dhât Al-Aqdas) Essence, Names and attributes are indispensable to each other. Also, since the proper Name “Allah” requires ulûhiyyah, it necessarily indicates all attributes. The word اِلهَ , which is used in the phrase 1 لاَ اِلهَ اِلاَّ اللّٰهُ before the rejection of all other things to which ulûhiyyah is attributed, also necessarily indicates all attributes.

If you understand this, you can understand thatلاَ اِلهَ اِلاَّ اللّٰهُ  contains Tawhîd and all requirements and conclusions of Tawhîd to the number of Al-Asmâ Al-Husnâ. This single phrase contains thousands of phrases. Also, all the phrases it contains are combined from confirmation and negation. Since by being directed to each individual, the negation totally comprehends all the individuals of a compound, through the established principle of the Logic, there will be confirmations to the number of all the negations. Therefore, when لاَ اِلهَ اِلاَّ اللّٰهُ  is said, from that negation all the confirmations like 2 لا خالق، ولا رازق، ولا قيّوم، ولا مالك، ولا فاطر، ولا قهار، إلّا اللّٰه emerge. Therefore, the meaning of the phrase لاَ اِلهَ اِلاَّ اللّٰهُ  can be opened for a progressive dhâkir in all levels and ranks according to all degrees and states of those ranks. Then repeating this phrase becomes corroboration for confirmation.

Al-Mathnawî Al-Nûrî 573-574

 

بِسْمِ اللّٰهِ 3 is like the sun, which illuminates itself as well as others and is self-sufficient. Thus, the ب4 is related to the verb that is implicit in its meaning; that is, اَسْتَعِينُ 5 or the meaning usually associated with it; that is, اَتَيَمَّنُ 6 Or it is related to the implicit قُلْ 7 , which necessitates a subsequent اِقْرَاْ8  to denote ikhlas and tawhîd…

As for the word اِسْم within بِسْمِ اللّٰهِ , know that some of the one thousand-one Names of Al-Wâjib Al-Wujûd One are called “Al-Asmâ Adh-Dhâtiyyah9 ”; they are Names and titles that indicate The Most Pure and Holy One (Dhât  Al-Aqdas) in all aspects like Allah, Ahad, Samad, Wâjib Al-Wujûd… Some of those Names are named “Al-Asmâ Al-fii’liyyah10 ”, which contains various kinds. For example, Ghaffâr, Razzâq, Muhyî, Mumît, Mun’im, Muhsîn and so on. As for those Names dividing into varieties and multiplying, it arises from the multiplicity of the relations of Azalî Qoudrah with the different kinds of beings11 . Therefore, بِسْمِ اللّٰهِ "Bismillah" is an invocation, seeking the agency and connection of Ilahî Qoudrah, that its connection might be a rûh for ‘abd and a help for his kasb. As for the Lafza-i Jalâl12 , اَللّه , within بِسْمِ اللّٰهِ , comprehends all the attributes belonging to His perfection (Kamâl) and necessarily indicates them. Through the mystery of indicating necessarily the attributes of the Essence of Taâ’lâ — unlike other proper Names in which there is no necessary indication — all the attributes belonging to His perfection (Kamâl) indicate necessarily to the name of اَللّه .

Signs of Miraculousness-Surah Al-Fâtiha

 

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. Because, like all beings, particles and each particle say "Bismillah" at the start of its movement. Because, like a seed the size of a grain of wheat shouldering a load the size of a huge pine tree, it raises loads infinitely exceeding its strength. And on completion of its duty, it says "Alhamdulillah." Because by displaying a beauty arising from an art full of hikmah and embroidery full of benefits, which astound all minds, it displays a work of art like an ode praising As-Sani Zuljalâl. For example, look carefully at the pomegranate and corn.

The Thirtieth Word – The Second Aim

 

As is stated and proved in the First Word, all things say "Bismillah". Thus, like all beings, each particle and each group of particles and each particular jamâ’ah of particles say "Bismillah" through the language of their being, and they move.

Yes, according to the mystery of the previous three Points, at the beginning of its movement, each particle says بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ through the language of its being. That is, "I am moving in the name of Allah, on His account, with His permission and through His power." Then, at the end of its movement, like each artful being, each particle and each group of particles say اَلْحَمْدُ ِللهِ رَبِّ الْعَالَمِينَ through the language of their being; they show themselves to be a tiny tip of the pen of Qoudrah on the embroidery of an artful creature, which is an ode of praise. Rather, each of them shows itself in the form of a point of needle turning at the top of artful beings, which are the records of an immense and ma’nawî gramophone of Ar-Rabb with innumerable arms, a point of a needle, which makes those artful beings recite the poems of tasbîh for Allah and makes them speak with the odes of hamd to their Rabb.

The Thirtieth Word – The Second Aim – Third Point

 

“That is, while the huge bodies like the sun and ‘arsh are saying with the language of majesty: "O Jalîl! O Kabîr! O ‘Azîm!", those tiny animate creatures, like flies and fishes, are declaring, but with the language of rahmah: "O Jamîl! O Rahîm! O Karîm!"; they are adding their gentle songs to that great orchestra, sweetening it.” The Letters ( 278 )

 

“It is as if the universe is a huge orchestra of dhikr. Mixing the faintest song with the most powerful refrains, it produces a sublime and subtle harmony. You may make further analogies in the same way.” The Words ( 343 )

 

“when the nûr of îmân constantly [shines] behind and informs his ear, it is affected by the ma’nawî voices of all al-‘âlam and understands the dhikrs of its beings. It hears the universe's dhikr and understands its tasbîh. Indeed, when the ear hears the Rabbânî speech in the sighing of the blowing wind, the peals of the rolling thunder-clouds, the refrains of the billowing sea, the clamour of the throbbing stones, the pattering of the falling rain, and the songs of the twittering birds, and understands their lofty tasbîh, the universe becomes a vast orchestra for him. It arouses in his heart an elevated sorrow and ‘ashq in his rûh. He feels sad about recalling his friends and companions, but it is a pleasurable sadness at their absence. It is not grief that arises from having no friends. But when the ear is blocked up by kufr, it becomes deaf to these delightful sounds and it hears nothing from the universe except cries of mourning and the lamentations of death. This arouses in the heart the pathetic sorrow of the orphan; that is, the lack of friends; and the desolation of alienation; that is, being without Mâlik or guardian.” Signs of Miraculousness ( 77 )

 

 

اَلَمْ تَرَ اَنَّ اللهَ يَسْجُدُ لَهُ مَنْ فِى السَّمٰوَاتِ وَمَنْ فِى اْلاَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَۤابُّ وَكَثِيرٌ مِنَ النَّاسِ وَكَثِيرٌ حَقَّ عَلَيْهِ الْعَذَابُ وَمَنْ يُهِناللهُ فَمَا لَهُ مِنْ مُكْرِمٍ اِنَّ اللهَ يَفْعَلُ مَايَشَۤاءُ

We shall point out only a single jewel from the treasure of this extensive and sublime âyah. It is as follows:

Al-Qur’an Al-Hakîm states clearly that everything, from the ‘arsh to the earth, from the stars to flies, from malâikah to fishes, and from planets to particles, performs sajda, ‘ibâdah, hamd and tasbîh to Janâb-i Haqq. But their ‘ibâdah varies according to their capacities and the Names that manifested on them; it is all different.” The Words ( 361 )

 

“Thus, everything testifies to the Necessary Existence of the Pre-Eternal Qadîr in two respects:

The First: Everything testifies to the existence of Al-Qadîr with the language of absolute impotence, during to carry out the duties that far exceeding its own power.

The Second: Through acting in conformity with the laws that form the order of the ‘âlam and principles which perpetuate the balance of beings, everything testifies to that ‘Alîm Who is Qadîr. For lifeless things like particles, and tiny animals like bees cannot know order and balance, which are the subtle, important matters of Al-Kitâb Al-Mubîn. How can a lifeless particle and tiny bee read the subtle, significant matters of Al-Kitâb Al-Mubîn, which is in the hand of the Zuljalâl One, Who opens and closes and gathers up the levels of the samâwât as though they were the pages of a notebook? If you crazily suppose the particle to possess an eye capable of reading the fine letters of that book, then you can try to refute the particle's testimony!

Yes, Al-Fâtir Al-Hakîm summarizes the principles of Al-Kitâb Al-Mubîn in most beautiful form and abbreviated fashion and with a particular pleasure and through a special need, and includes them in beings. If everything acts thus with a particular pleasure out of a particular need, it unknowingly conforms to the principles of Al-Kitâb Al-Mubîn.13 For example, the minute the mosquito with its proboscis comes into the world, it emerges from its house, and not stopping, attacks man's face; it strikes it with its long staff causing the water of life to spurt out, and it drinks it. It shows the skill of a practised warrior in dodging blows directed at it. Who taught the tiny, inexperienced, newly born creature the science of war and art of extracting water? And where did it learn it? I, that is, this unfortunate Said, confess that if I had been in the place of that mosquito with its proboscis, I could only have learnt this art, this warfare of attack and retreat, this extracting of water, only after lengthy instruction and much experience.

And so, compare animals like the bee, who receives ilhâm, the spider, and the nightingale, who weaves his nest like a stocking, with the mosquito, and you can even compare plants to these animals in just the same way. Yes, the Absolute Jawwâd (Jalla Jalâluhu) has given each living being a memorandum written with the pen of pleasure and ink of need, and with it has deposited in the being the programme of the takwînî commands and index of its duties. See how Al-Hakîm Zuljalâl has written on a receipt the amount concerning the bee's duties, from the principles of Al-Kitâb Al-Mubîn, and placed it in the coffer in the bee's head. And the key to the coffer is the pleasure particular to the diligent bee. With it, it opens the coffer, reads the programme, understands the command, and acts. It proclaims the mystery of the âyah, وَاَوْحٰى رَبُّكَ اِلَى النَّحْلِ 14 If you have listened to the whole of this Eighth Note and understood it completely, through the hads of îmân, you will understand one mystery of, وَسِعَتْ رَحْمَتُهُ كُلَّ شَىْءٍ   15 and one haqiqah of the âyah,  مِنْ شَىْءٍ اِلاَّ يُسَبِّحُ بِحَمْدِهِ  اِنْ و 16 , and one principle of the âyah, اِنَّمَۤا اَمْرُهُ اِذَۤا اَرَادَ شَيْئًا اَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ 17 and one point of the âyah, فَسُبْحَانَ الَّذِى بِيَدِهِ مَلَكُوتُ كُلِّ شَىْءٍ وَاِلَيْهِ تُرْجَعُونَ 18 ” The Flashes ( 172 )

 

“The haqiqah of wahy prevails at all instants over all parts of al-‘alâm al-Ghayb, with a most powerful manifestation. There comes with the haqiqahs of wahy and ilham proceeding from Al-‘Allâm al-Ghuyûb, a testimony to His existence and Tawhîd far stronger than the testimony of the universe and created beings.

He does not leave Himself, His existence and His wahdah, only to the testimony of His creatures. Rather, He speaks with a pre-eternal Kalâm in befitting with His own being. The Kalâm of the One Who is all-present and all-seeing everywhere with His ‘ilm and Qoudrah is also infinite, and just as the meaning of His Kalâm makes Him known, so does His discourse makes Himself known with His attributes.” The Rays ( 147 )

 

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّح۪يمِ

اِنَّمَآ اَمْرُهُٓ اِذَآ اَرَادَ شَيْئًا اَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ19

As this âyah indicates, creation is through a command. The treasuries of Qoudrah are in the Kaf. and Nûn. Several of the many aspects of this subtle mystery have been mentioned in various places of the Risale-i Nur. Here, in order to make more comprehensible in this century's materialist view Hadiths about the characteristics, fadhîlah, and material effects of the Qur'an's letters, and particularly the huruf al-muqaththa’ah20 at the start of some Surahs, we shall illustrate this mystery with a material example.

The Zuljalâl One, the Owner of al-‘arsh al-â’dham, has four ‘arsh by which He directs the creatures on the earth, which is like a ma’nawî centre, an ‘âlam and heart and qibla of the universe:

One is the ‘arsh of Preservation and Life, which is the earth. The place which the Names of Hafîdh and Muhyî are manifested on.

The Second ‘arsh is the ‘arsh of fadl and rahmah, which is the element of water.

The Third is the ‘arsh of ‘ilm and hikmah, which is the element of nûr.

The Fourth is the ‘arsh of Irâdah and Command, which is the element of air.

We see with our own eyes that from simple earth, the minerals and innumerable various plants are formed, through which are met the innumerable needs of animals and human beings-boundless multiplicity from wahdah with perfect order, an infinite variety of species from a simple element, innumerable regular embroideries on a plain page. And while water, and especially the nutfah of animals, is a simple fluid like water, innumerable miracles of art become manifest through it in the many various animate creatures. This shows that like these two ‘arshes, despite their simplicity, nûr and air too are the places of manifestation of the wondrous miracles of the pen of ‘ilm, command, and Irâdah of the Pre-Eternal Naqqâsh, Al-‘Alîm Zuljalâl.

For now, we shall leave aside the element of nûr, and in connection with our question here, try to unveil a little the wonders and marvels of Command and Irâdah within the element of air, which is for the globe of the earth the ‘arsh of the Command and Irâdah. With the air in our mouths, we sow letters and words which at once sprout and send forth shoots. That is to say, in an instant, in no time at all, a word becomes a seed in the air, sprouting in the surrounding air. It produces the shoots of innumerable instances of the same word, great and small, in the air all around. We consider the element of air and we see that it is so obedient and subjugated to the command of “kun fayakûn”21 and it is that it is as if like a soldier in a regular army, each of its particles is all the time awaiting its orders, demonstrating its compliance with and submission to irâdah manifested from the command of “kun”22 , arriving instantaneously from another particle far off.

For example, the fact that human speech may be heard in any place whatever in the air by means of radio transmitters and receivers-on condition there is a receiver-everywhere on earth, at the same moment, instantaneously, demonstrates how perfectly each particle of air obediently conforms to the manifestation of command “kun fayakûn” and it is.' In respect of sacredness and in accordance with this mystery of compliance, the letters, which have an unstable existence in the air, may manifest many external effects and material qualities. In fact, a quality appears on them which transforms those which pertain to ma’nawî to the materiality and changes the ghayb to the perceptibility.

Innumerable signs like these show that since letters, which are the beings of the air, and especially sacred and Qur'anic letters, and in particular the letters of the Ilahî cyphers at the beginning of some Surahs, are well-ordered and infinitely sensitive, and as though listening to the instantaneous commands and acting accordingly, they surely make the particles of air submit to their material qualities and wondrous properties described in hadiths, which reflect the manifestation of the command of “kun fayakûn” and it is and of Pre-Eternal Irâdah.

It is as a consequence of this mystery that sometimes the Qur'an of Miraculous Exposition describes the works of Qudrah as though they proceed from the attributes of Irâdah and Kalâm, meaning that apart from the utter speed of creation, submission of things and subjugation of beings, they govern identical with the command, Qudrah. That is to say, the letters proceeding from the takwînî command govern in the existence of beings like a physical force. And the takwînî command is manifested identically with Qudrah and Irâdah.

Yes, the works of Irâdah and the takwînî command appear to be identical with Qudrah in beings of this sort whose physical existence is extremely hidden, like the air, which is semi-material and semi-ma’nawî; indeed, they are identical with Qudrah. It is as though the Qur'an of Miraculous Exposition decrees,  اِنَّمَآ اَمْرُهُٓ اِذَآ اَرَادَ شَيْئًااَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ23 in order to attract attention to beings which are barzakh between the material and the ma’nawî.

It is thus in keeping with the sacred letters of Ilahî cyphers like الٓمٓ، طٰسٓ، حٰمٓ   24  that they should each be switches among the particles of the air for causing the wires of the hidden, subtle relations to vibrate and so be the means of the ma’nawî sacred wireless and telecommunications between the earth and ‘arsh; it is entirely reasonable that this should be their function.

In addition to the duties of each and every particle of the air spread through all parts of al-‘âlam conforming to the commands in connection with such things as wireless, radios, telephones, and telegraphs, and acting as receivers and conductors of subtle forces such as electricity, I saw with a certain hads and beholding even, a further duty in the blossom of my almond-tree. The state the tree acquired through the touch of the air in the blowing breeze-with its particles like receivers conforming to the same command at the same instant-and all the trees on the face of the earth like an orderly army, afforded me a conviction as certain as two plus two equals four.

That is to say, the air is a swift and agile servant on the face of the earth, tending the guests of Ar-Rahmân Ar-Râhim. Like radio and telephone receivers and soldiers under orders, all its particles deliver the sacred commands of that Rahmân to the plants and animals. At the command “kun fayakûn” and it is, they carry out numerous orderly duties, like being fans for those creatures, aiding their respiration; that is, after performing the duty of purifying their blood, the water of life, and kindling their bodily heat, the fire of life, they emerge from them and are the means of forming words in their mouths.

It is as a consequence of this quality of the air that when letters, the beings of the air, acquire sacredness, that is, when they take up the position of being receivers-that is, they take up the position of receivers because they are letters of the Qur'an-and become like switches, and even more so when the letters at the start of some Surahs become like the sensitive central switches of those hidden relations, just as their existences in the air possess this quality, so do their existences in the mind, and even their existences as embroideries, have a share in it. That is to say, like physical medicines, healing cures and other aims may be achieved through reading and writing those letters.” The Flashes ( 344 )

 

First comparison: For example, a transparent shining particle on its own, a size of a match-head nûr cannot settle within that particle and it cannot be the source to that nûr. It can possess a nûr as much as its own being and the amount of its essence like an insignificant particle itself. But if that particle has a relation (intisâb) to the sun, if it opens its eyes and looks at it, then it can encompass the huge sun together with its light, seven colours, heat and even its distance and becomes a place of a sort of its great manifestation. That is to say, if that particle remains on its own, it can only perform a function to the extent of a particle. If it is considered to be an official of the sun, and is connected to it and is a mirror to it, it can demonstrate some particular examples of the sun's works, like the sun.

Thus, وَ لِلّٰهِ الْمَثَلُ اْلاَعْلٰى , if all beings, even each particle, are ascribed to multiplicity, shirk, causes, nature or themselves, then each particle, each being, must either possess an all-encompassing ‘ilm and absolute Qoudrah or infinite ma’nawî machines and printing-presses must be formed within it, so it can perform astonishing duties to which it is employed. If those particles are attributed to Al-Wâhid Who is Ahad, then each artefact, each particle, becomes related to Him, each becomes His official. Its relation (intisâb) makes it a place of manifestation. Through this relation (intisâb) and state of being the place of manifestation, it relies on an infinite ‘ilm and Qoudrah. By the mystery of that relation (intisâb) and reliance, it performs functions and duties far beyond its own power, through the power of its Khâliq.

Second comparison: For example, there are two brothers. One is brave and self-reliant, the other is patriotic and devoted to his country. At a time of war, the one who relies on himself did not form a relation with the state; he wants to perform his service on his own. He is compelled to carry the sources of his power around his own neck. He is compelled to transport his equipment and ammunition according to his own strength. In accordance with his individual and minor strength, he barely fights with one corporal of the enemy army; to do more is beyond him.

The other brother does not rely on himself, he knows himself to be impotent and without strength. He formed a relation with the sultân and was enrolled in the army. Through this relation (intisâb), a huge army became a point of support for him. And through this relation (intisâb), by the assistance of the sultân, he plunged into war with a ma’nawî strength that can convene the ma’nawî strength of an army behind him. So when he encounters Shah’s great General in the defeated enemy army, he says in the name of his own sultân: " I take you as a prisoner! Come!". Captured and handed him over. The mystery and hikmah of this situation are this:

Since the first man, who is not in the military, is compelled to carry his equipment and sources of his strength, he could only perform an extremely insignificant work. Whilst the official one does not have to carry the source of his strength, rather the army and the sultân carry it. Just as connecting the machine to existing telegraph and telephone lines with a tiny wire, this man, through this relation, connects himself to that infinite power.

Thus, وَ لِلّٰهِ الْمَثَلُ اْلاَعْلٰى , if all creatures, all particles are attributed directly to Al-Wâhid Who is Ahad and if they form a relation to Him, then through the power of that relation (intisâb) and through the power of its Sayyid, at His command, an ant can demolish the Pharaoh's palace on his head and throws him upside down; a fly can kill Nimrod and cast him to Jahannam; a microbe can send the most tyrannical dhâlim to the grave; a seed the size of a grain of wheat becomes the workshop and machinery for a pine-tree the size of a mountain, and a particle of air can work orderly and nicely in all the different conditions and formation of all flowers and fruits. All this ease self-evidently arise from the relation (intisâb) and the state of being an official. If the condition reverts to independence if it is left to causes, multiplicity and to itself and if the road of shirk is taken, then everything can perform works to the extent of its own being and to the measure of its consciousness.

Third comparison: For example, there are two friends; they want to write a sort of geographical work with statistics about the state of a country that they had never seen. One of them formed a relation (intisâb) with the sultân of that country and entered the telegraph and telephone office. With a piece of wire worth ten pennies, he connected his telephone to the state lines. He converses and communicates with all-around and receives information from everywhere. He wrote extremely well-arranged and perfect work about statistics of geography masterfully. As for the other friend, he would either travel continuously for fifty years and see everywhere and hear of every event with great difficulty or else, spending millions he would be the owner, like the sultân, of a telegraph and telephone system as extensive as that of the state so that he can write that perfect work like his friend.

In the same way,وَ لِلّٰهِ الْمَثَلُ اْلاَعْلٰى , if infinite things and creatures are attributed to Al-Wâhid Who is Ahad, then through that connection, each thing becomes a place of manifestation. Through being the place of manifestation that the Pre-Eternal Sun manifested on, it attains a connection with the laws of His hikmah, the principles of His ‘ilm, and the laws of His Qudrah. Then, through the Ilahî strength and power, it becomes a place where Rabbânî manifestation is manifested on to be equivalent to it having an eye which sees everything, a face which looks to all places, and a word which rules all works. If that relation (intisâb) is severed, that thing will also be cut off from everything, it will so as to be contained in a smallness as much as its own being. In that case, it should possess an absolute Ulûhiyyah so that it can perform the works it performs in the former state.” The Twentieth Letter/Second Station/Addendum to the Tenth Phrase of to Twentieth Letter

 

Through the nûr of îmân, man rises to the a’lâ ‘illiyyin; he acquires a value worthy of Jannah. And through the darkness of kufr, he descends to the asfal sâfilîn; he falls into a situation that will lead him to Jahannam. Because îmân relates man to his Sâni’ Zuljalâl; îmân is a relation (intisâb); therefore, man acquires value through the art of Allah and the embroideries of the names of Ar-Rabb that manifest on him through îmân. Kufr severs that relation. Due to that severance, the art of Ar-Rabb is concealed. His value is only in terms of his material value. And since the material is a transitory, perishable and temporary animal life, its value is nothing.

We shall explain this mystery through a comparison: For example, in man's arts, the value of the material and the value of the art differ. Sometimes they are equal, sometimes the material is more valuable, and sometimes it happens that art worth five dollars is found in a material like iron worth five cents. Rather, an antique work of art sometimes acquires a value of a million, while its material is not worth five cents. Thus, if such an antique work of art were taken to the antique market and exhibited with that art by relating it to its very old and talented artist capable of wondrous crafts and by mentioning the artist, it would be sold at the price of a million. If it were taken to the scrap dealers, it would be bought with the price of five cents of iron.

Thus, man is such an antique art of Janâb-i Haqq and a most delicate and beloved miracle of His qoudrah; He has created man in the form of a place of manifestation of all His Names, an arena of embroideries of His Names and a miniature sample of the universe. If the nûr of îmân enters into him, all the meaningful embroideries on him are read by that light; that mu’min reads them by that consciousness, and through that relation (intisâb) makes them to be read. That is, the art of Ar-Rabb in man becomes visible through meanings like, "I am the work of art and creature of As-Sâni’ Zuljalâl. I am honoured with His rahmah and generosity."25 It means that îmân, which consists of being related to one’s Sâni’, makes all the works of art in man visible. The value of man is in accordance with that art of Ar-Rabb; it is due to being a mirror to As-Samad. In that case, due to this, insignificant man becomes the addressee of Allah superior to all other creatures and a guest of Ar-Rabb worthy of Jannah.

If kufr, which consists of the severance of the relation (intisâb), enters into man, then all those meaningful embroideries of the names of Allah fall into darkness and cannot be read because if As-Sâni’ is forgotten, the ma’nawî aspects that look to As-Sâni’ cannot be understood. They simply fall upside down. Most of those meaningful elevated arts and ma’nawî elevated embroideries hide. The parts that remain and are seen with the eye infinitely decline due to being attributed to lowly causes, nature and random coincidence. While each of them is a brilliant diamond, they become dim glass. His importance will be limited only to animal physical matter, and the aim and fruit of the material are — as we said — only to have an insignificant life in a state where he is the most impotent, neediest and saddest of animals in a brief lifetime. Then he decays. Here, in this way, kufr destroys the essence of man and transforms it from diamond into coal.

 The Twenty-Third Word-First Point 

 

Yes, if there is the relation (intisâb), that seed receives an order from Qadar of Allah; it becomes a place of manifestation for those wondrous works. If the relation (intisâb) is severed, the creation of that seed necessitates much more equipment, power and art than the creation of the huge pine tree. Because it becomes necessary for the pine tree on the mountain, which possesses a solid body and is the work of Qoudrah, to be present with all its parts and equipment in the ma’nawî tree within the seed, which is the work of Qadar. Because the factory of that huge tree is the seed. The tree of Qadar within it manifests in the material and visible world through Qoudrah; it becomes a physical pine tree.

The Twenty-Third Flash- The Third Word- Second Impossibility

 

Ni’mahs that came by the hands of apparent causes should not be taken on account of those causes. If that cause does not possess the will, like an animal or a tree, for example, it gives the ni’mah directly on account of Janâb-i Haqq. Since it says Bismillah through the language of its being and gives it to you, you, too, say Bismillah and take it on account of Allah. If the cause possesses the will, he should say Bismillah, then you take it from him; otherwise, do not take it, because apart from the explicit meaning (ma’nâ as-sarîh) of the âyah وَلاَ تَاْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللهِ عَلَيْهِ 26, an indicative meaning (ma’nâ al-isharî) is this: "Do not eat the ni’mah 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 Bismillah and the one who takes should say Bismillah. If he does not say Bismillah, but you are in need of taking it, then you say Bismillah; see the hand of the rahmah of Allah upon him; kiss it with shukr; then take it from him. That is, look from the ni’mah to the act of its being given, and from the act of the ni’mah being given, think of True Mun’im. Thinking in this way is a shukr. Then, if you wish, offer a du'â for the apparent means because the ni’mah was sent to you by his hand.

What deceives those who worship apparent causes is two things coming together or being together, which is called iktiran; they suppose the two things are real and effective causes (‘illah) for each other. Also, since the non-existence of a thing is the real and effective cause of a ni’mah’s being non-existent, they imagine that that thing's existence is also the real and effective cause (‘illah) of the ni’mah’s existence. They offer their shukr and gratitude to that thing and fall into error because a ni’mah’s existence is the result of all the conditions and preliminaries of the ni’mah. In contrast, the ni’mah’s non-existence occurs through the non-existence of only a single condition.

For example, a man who does not open the water canal, which waters a garden, is the real and effective cause (‘illah) of the garden drying up and the non-existence of ni’mahs. But the existence of the garden's ni’mahs is dependent on hundreds of conditions besides the man's service, and the ni’mahs come into existence through the irâdah and qoudrah of Ar-Rabb, which are the real and effective cause (‘illah). Here, understand how clear the error of this fallacy is and know how wrong those who worship causes are!

Yes, iktiran is one thing, and the real and effective cause (‘illah) is another. A ni’mah comes to you. But the intention of a person to bestow it on you is associated with the ni’mah. But it was not the real and effective cause (‘illah). The real and effective cause (‘illah) was the rahmah of Allah. If the man had not intended to give, that ni’mah would not come to you. He would have been the real and effective cause (‘illah) of the ni’mah’s non-existence. But as a consequence of the above rule, the inclination to bestow cannot be the real and effective cause (‘illah) of the ni’mah but can only be one of the hundreds of conditions.

For example, some of those among the Risale-i Nur students (like Husrev and Re'fet) who are honoured with the ni’mahs of Janâb-i Haqq have confused the iktiran and the real and effective cause (‘illah); they were excessively grateful to their ustadh. Whereas, Janâb-i Haqq joined and associated (iktiran) the ni’mah of benefiting from the lessons of the Qur'an, which He gave to them, with the ni’mah of instructing, which He bestowed on their ustadh. They say that if our ustadh had not come here, we would not have received this lesson, so his instruction is the real and effective cause (‘illah) of our benefit. However, I say, "O, my brothers! The ni’mah that Janâb-i Haqq bestowed on you and on me came together. The real and effective cause (‘illah) of both ni’mahs is the rahmah of Allah. Through confusing the iktiran with the real and effective cause (‘illah), I, too, felt much gratitude towards the hundreds of Risale-i Nur students with diamond pens like you. I would say, “If it were not for them, how would a semi-literate and helpless person like me serve?” Then, I understood that after bestowing on you the sacred ni’mah that occurs by means of the pen, He bestowed success on me in this service. He associated (iktiran) one with another; they cannot be the real and effective cause (‘illah) of each other. I do not thank you, but I congratulate you. You too offer du'â for me and congratulate me, rather than being grateful to me."

In this Fourth Matter, how many degrees there are in ghaflah can be understood.

The Seventeenth Flash-13th Note- The Fourth Matter

 

“Just as the most precious jewel in the treasury of Rahmah and its doorkeeper is Ahmad ‘Alayhissalâtu Wassalâm, so too is its first key “Bismillahirrahmanirrahîm”. And its most easy key is salawât.” The Flashes ( 141 )

 

“KNOW, O FRIEND, that the repetition of the âyah: فَبِاَىِّ آلاَءِرَبِّكُمَا تُكَذِّبَانِ 27 in Surah ar-Rahman at the end of the revealed âyahs pointing to diverse takwînî âyahs. It indicates that humanity’s and the jinns’ disobedience, severe rebelliousness, and great kufr an-ni’mah arise mainly from their blindness to the Ilahî act of bestowing ni’mahs and their ghaflah of Al-Mun’im. Therefore, they attribute ni’mahs to causes and chance and deny Allah’s blessings. Given this, mu’mins must say “Bismillah” when they begin to use or consume a ni’mah. This means that it is from Allah and is taken in His Name and for His sake, not for the sake of means and causes. To Him belongs all shukr and gratitude.” Al-Mathnawi al-Nuri (142 -143)

 

“Furthermore, there is the well-known meaning of hamd: the display of the attributes of Kamâl28 .

How this is achieved: Allah Subhânahu created man and made him a comprehensive summary of the universe and an index of the book of the ‘âlam, which comprises eighteen thousand ‘âlam, and lodged in his essence a sample from each, in which is manifested one of the Names of Taâ’lâ. If man spends all of what is bestowed on him in the way of that for which they were created, for the purpose of performing shukr al-‘urfî which is a sort of hamd, and obeying the Sharî’ah which removes the rust of nature, each of those samples opens a mishkât29 and a window to the ‘âlam which they belong to, and becomes a mirror to the attribute that manifests in that ‘âlam and the Name which manifests there. In this way, with both rûh and material, man becomes a summary of al-‘âlam ash-shahâdah and al-‘âlam al-ghayb and manifests what is manifested on them. Through offering hamd man becomes a place of manifestation for the Ilahî attributes of Kamâl. This is implied by what Muhyi al-Din al-'Arabi said in explanation of the Hadith:كُنْتُ كَنْزًا مَخْفِيًّا فَخَلَقْتُ الْخَلْقَ لِيَعْرِفُونِى 30 That is, I created creation to be a mirror in which I might observe My Jamâl.” Signs of Miraculousness

 

اَللّٰهُمَّ بِحَقِّ اَسْرَارِ بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ صَلِّ وَ سَلِّمْ عَلَى مَنْ اَرْسَلْتَهُ رَحْمَةً لِلْعَالَمِينَ كَمَا يَلِيقُ بِرَحْمَتِكَ وَ بِحُرْمَتِهِ وَ عَلَى آلِهِ وَ اَصْحَابِهِ اَجْمَعِينَ

وَ ارْحَمْنَا رَحْمَةً تُغْنِينَا بِهَا عَنْ رَحْمَةِ مَنْ سِوَاكَ مِنْ خَلْقِكَ آمِينَ

سُبْحَانَكَ لَاعِلْمَ لَنَۤا اِلاَّ مَا عَلَّمْتَنَۤا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ