بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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

 ‘IBÂDAH - 2

 

يَا اَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِى خَلَقَكُمْ وَ الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ ٭ اَلَّذِى جَعَلَ لَكُم اْلاَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَاَنْزَلَ مِنَ السَّمَاءِ مَاءً فَاَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَكُمْ فَلاَ تَجْعَلُوا لِلّٰهِ اَنْدَادًا وَ اَنْتُمْ تَعْلَمُونَ1

Introduction

You should know that it is ‘ibâdah that instils the aqâid [in the mu’mins] making them a very part of their character. For if matters of the conscience and reason are not nurtured and strengthened by ‘ibâdah, which consists of carrying out Allah's commands and abstaining from His prohibitions, they remain ineffectual and weak. The present state of the Islamic world testifies to this.

Know too that ‘ibâdah is the cause of happiness in this world and the next, and is a means of ordering life here and there, and a cause of attainment and perfection, both individual and collective. It is an exalted, esteemed relation between Khâliq and ‘abd.

There are several reasons ‘ibâdah is the cause of happiness and prosperity in this world, which is the tillage of the âkhirah:

Firstly: Man has been created with a strange, subtle disposition distinguishing him from all other living beings and making him an exception to them. As a result of this disposition, the inclination to choose, and the inclination for the most beautiful things and for fine decoration, and a fıtrî inclination to have a livelihood and position befitting humanity have arisen in him.

For his food, dress, and accommodation - the need for which arises due to the above-mentioned desires - to be prepared proficiently man has need of multiple arts and crafts, but he is incapable of practising all of these on his own. He needs, therefore, to mix with his fellow-men and to co-operate with them, and for all of them to assist each other and exchange the fruits of their labour.

However, since so as to allow men's progress by means of the juz’ al-ikhtiyârî, As-Sâni’ Al-Hakîm placed no innate limits on the [three] human powers of quwwa ash-shahawiyyah, quwwa al-ghadhabiyah, quwwa al-aqliyyah (appetite, anger and mind) - as with the animals and their limited powers - dhulm and aggression have arisen. And since no limit has been placed on them, the powers [tend to] aggression and the [human] community is in need of justice when exchanging the fruits of its labour.2 But because the minds of single members of society are incapable of comprehending justice, the human race as a whole needs a general or universal mind [to establish] justice from which all may benefit. And that mind is the universal law, and that law is the Sharî’ah. Then in order to preserve the effectiveness of the Sharî’ah and its enforcement, a lawmaker is necessary, someone to lay claim to it and promulgate it, an authority, and that is the Nabi (Prophet) ‘Alayhissalâm.

Then in order to perpetuate his outward and inward domination over [people's] minds and hearts the Nabi needs to be eminently superior both physically and ma’nawî and morally, and in conduct and appearance, and by nature and in character. He is in need too of proof of the strength of his relations with Mâlik al-Mulk, the owner of al-‘âlam, and such a proof is his miracles. Then in order to secure obedience to [its] commands and avoidance of [its] prohibitions, he is in need of perpetuating the idea of the grandeur of As-Sâni’, and that is [possible] through the manifestation of the aqâid. Then in order to perpetuate this idea and fix the aqâid firmly in their minds, he needs a constantly repeated reminder and renewed act, and that reminder is nothing but ‘ibâdah.

Secondly: The purpose of ‘ibâdah is to turn minds towards As-Sâni’ Al-Hakîm. And this turning towards induces obedience and submission, and this includes [‘abds] under the perfect order [in the universe] and binds them to it. To follow this order leads to the realization of the mystery of hikmah,3 and the hikmah is testified to by the perfect art in the universe.

Thirdly: Man resembles a pole to the top of which are joined electric cables, for attached to his head are the tips of all the laws of creation; the fitrah laws4 extend to him, and the rays of the Ilahî laws and principles in the universe are reflected and centred on him. So man has to complete them and adhere to them and cling on to them to facilitate the general current lest his foot slips and he falls and is crushed under the wheels of the machinery turning in the levels. And this is achieved through ‘ibâdah, which consists of conforming to the commands and prohibitions.5     

Fourthly: By complying with the commands and prohibitions numerous connections are formed for a person with the many levels of society, and the individual becomes like a species. For many of the commands, especially those that touch on shaâ’er of Islam and the general good, resemble threads to which are tied [people's] honour and through which their rights are set in order. If it were not for them, all those rights and duties would be torn up and scattered to the wind.

Fifthly: The Muslim has firm relations with all other Muslims and there are strong bonds between them. By reason of the tenets of îmân and [the Muslims'] Islamic traits, these relations give rise to unshakeable brotherhood and true love. And it is ‘ibâdah that renders aqâid effective and roots them firmly in the psyche.

How ‘ibâdah is the cause of personal attainment and perfection:

Consider this: together with being physically small, weak, and powerless, and being one of the animals, man bears within him an exalted rûh and has vast potentiality, unrestricted desires, infinite hopes, uncountable ideas, and unlimited powers, and he has a fitrah so strange he is as though an index of all the species and all ‘âlams. As for ‘ibâdah, it expands his rûh and raises his value; it causes his abilities to unfold and develop, allowing him to become worthy of eternal happiness. ‘Ibâdah is also a means of rectifying and purifying his inclinations, and of realizing his hopes and making them fruitful, and of marshalling his ideas and setting them in order, and also of reining in and limiting his powers6 . ‘Ibâdah also removes the rust of nature from his members, physical and ma’nawî, each of which when transparent is like a window onto his private ‘âlam and that of humankind. Also, when performed with both conscience and mind and heart and body, ‘ibâdah raises man to the dignity of which he is worthy and to his appointed perfection. It is a subtle, elevated relation, an illustrious lofty connection between the ‘abd and Ma’bûd. This relation constitutes the utmost degree of human perfection.

Warning: Ikhlas in ‘ibâdah is this: it is to perform it only because it is commanded, although each of the commands of Allah comprises numerous hikmahs and each of those hikmahs is a real cause (‘illah) for conforming to those commands. But ikhlas necessitates that the real cause (‘illah) be the command to perform it. If the hikmah becomes the real cause (‘illah), the ‘ibâdah will be bâtil. Only if those hikmahs will be the causes to be preferred for performing the ‘ibâdah, it is permissible (jâiz).” Signs of Miraculousness ( 160-163 )

 

One time, it came to my heart, why can wondrous individuals like Muhyiddîn Bin 'Arabî not reach the Sahabah? Then, while saying سُبْحَانَ رَبِّىَ اْلاَعْلٰى during the salâh, the meaning of the phrase was unfolded to me. Not in its complete meaning, but part of its haqiqah appeared. I said in my heart: "If only Allah granted me success in one salâh as He granted it with this phrase, it would be better than a year's ‘ibâdah." After the salâh, I understood that that thought and state were a guidance indicating that the Sahabah’s degree in ‘ibâdah could not be reached.

Addendum to The Twenty-Seventh Word

 

We hear from many lazy people and those who abandon the salâh; they say: “What does Janâb-i Haqq need of our ‘ibâdah that He severely and insistently rebukes those who abandon ‘ibâdah and threatens them with a terrifying punishment like Jahannam in the Qur'an? How is it suitable with the equitable, just and mustaqîm expression of the Qur'an that it displays the extreme severity towards an insignificant minor fault?”

The Answer: Yes, Janâb-i -Haqq is not in need of your ‘ibâdah, nor in need of anything. But you are in need of ‘ibâdah; you are sick in a ma’nawî manner. As for the ‘ibâdah, we have proved in many risales, they are panaceas for your ma’nawî wounds. If a patient says to the compassionate doctor: “What need do you have for insisting on me this way?” in return for his insistence about the patient’s sickness and taking medicines that are beneficial for him, you would understand how senseless it is.

As for the severe threats and terrifying punishments of the Qur'an concerning the abandonment of ‘ibâdah: Just as a sultân, in order to protect the rights of his subjects, severely punishes an ordinary man in accordance with his error harming the rights of his subjects. So too, the man, who abandons ‘ibâdah and salâh, significantly violates the rights of beings, who are the subjects of the Azalî and Eternal Sultân, and perpetrates a ma’nawî dhulm. For the perfections of beings manifest on their faces turned toward As-Sâni’ through tasbîh and ‘ibâdah. The one who abandons ‘ibâdah does not and cannot see the ‘ibâdah of beings; he denies it as well. And since he diminishes beings, each of which is a letter of As-Samad, a mirror to Rabbânî Names and has an exalted rank in the point of ‘ibâdah and tasbîh, from their elevated ranks, and considers them to be in an unimportant, lifeless, wretched situation without a duty, he insults them, denies and violates their perfections.

Yes, everyone sees the universe through his mirror. Janâb-i Haqq has created man in the form of a measure and balance for the universe. And for each person, He has given a particular ‘âlam from this ‘âlam. He shows the colour of that ‘âlam according to that person’s belief in his heart. For example, just as an extremely despaired man weeping in mourning sees beings in the form of weeping and despair and an extremely joyful, cheerful man beaming through his perfect joy and joyful tidings sees the universe as joyful and beaming. In the same way, a man, who earnestly performs ‘ibâdah and tasbîh in a manner of tafakkur, discovers and sees the truly existent certain ‘ibâdah and tasbîh of beings to a degree. A man, who abandons ‘ibâdah through ghaflah or denial, imagines beings in an erroneous and contrary form completely opposed to the haqiqah of their perfections and transgresses their rights in a ma’nawî manner.

Also, such a person, who abandons salâh — since he does not own himself — perpetrates a dhulm to his own nafs, which is an ‘abd of his owner (Mâlik). His owner (Mâlik) terrifyingly threatens in order to take the rights of His ‘abd from his nafs al-ammarah. Also, since he abandons ‘ibâdah, which is the result of his creation and the purpose of his fitrah, it becomes a transgression against the hikmah of Allah and the will of Ar-Rabb. Therefore, he is punished.

In Short: The one, who abandons ‘ibâdah, both perpetrates a dhulm to his own nafs — as for his nafs, it is an ‘abd of Janâb-i Haqq and is owned as absolute property by Him — and also it is a transgression and dhulm to the rights of the perfections of the universe. Yes, just as kufr is an insult to beings, so is the abandonment of ‘ibâdah a denial of the perfections of the universe. And since it is a transgression against the hikmah of Allah, it deserves terrifying threats and severe punishment.

Thus, to express this deservedness and the aforementioned haqiqah, by miraculously choosing such a severe style, the Qur'an of Miraculous Exposition conforms to ‘the conformity of requirement of the situation’ which is a truth of balâghât7 completely.

 The Twenty-Third Flash/Conclusion/The First Question

 

“O nafs! ‘ubûdiyyah is not the introduction to additional rewards, but the result of previous ni’mahs. Yes, we have received our wage, and are accordingly charged with service and ‘ubûdiyyah. Because, O nafs!, since Al-Khâliq Zuljalâl, Who clothed you in existence which is pure khayr, has given you a stomach and appetite, through His Name of Razzâq, He has placed before you all foods on a table of ni’mahs. Then, since He has given you a life decked out with senses, life too requires rizq like a stomach; all your senses like eyes and ears are like hands before which He has placed a table of ni’mahs as broad as the face of the earth. Then, because He has given you humanity, which requires many ma’nawî rizqs and ni’mahs, He has laid out before that stomach of humanity, in so far as the hand of the mind can reach, an extensive table of ni’mahs as broad as al-‘âlam al-mulk and al-‘âlam al-malakût. Then, since He has given you Islam and îmân, which require infinite ni’mahs and are nourished through countless fruits of rahmah and are supreme humanity, He has opened up before you a table of ni’mahs, pleasure, and happiness which includes the sphere of contingency together with the sphere of His Asma al-Husna and sacred attributes. Then, through giving you love, which is a nûr of îmân, He has bestowed on you an endless table of ni’mahs, happiness, and pleasure. That is to say, with regard to your corporeality you are an insignificant, weak, impotent, lowly, restricted, limited particular, but through His favour, you have as though risen from being an insignificant particular to being a universal, luminous whole. For by giving you life, He has raised you from particularity to a sort of universality; and by giving you humanity, to true universality; and by bestowing Islam on you, to an exalted, luminous universality; and by giving you ma’rifat and love of Him, He has elevated you to an all-encompassing nûr.

O nafs! You have received this wage, and you are charged with the pleasurable, bountiful, easy, and light service of ‘ubûdiyyah. But you are lazy in this too. If you perform it half-heartedly, it is as though the former wages are insufficient for you, you are wanting greater things in a domineering manner. Also, you are complaining: "Why was my du’â not accepted?" But your right is not complaining, it is supplication. Through His pure fadl and munificence, Janâb-i Haqq bestows Jannah and eternal happiness. So seek refuge in His rahmah and munificence constantly. Trust in Him and heed this decree:

            8 قُلْ بِفَضْلِ اللهِ وَبِرَحْمَتِهِ فَبِذٰ لِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ

If you say: "How can I respond to these countless, universal ni’mahs with my limited and partial shukr?"

The Answer: With a universal intention and boundless belief... For example, a man enters a sultân's presence with a gift worth five kurush, and he sees that other gifts worth millions have arrived from acceptable people, and have been lined up there. It occurs to his heart: "My present is nothing. What shall I do?" Then he says suddenly: "O my Sayyid! I offer you all these valuable gifts in my name. For you are worthy of them. If I had the power, I would have given you gifts equal to them." Thus, the sultân, who has need of nothing and accepts his subjects' gifts as a sign of their loyalty and respect, accepts that unfortunate man's universal intention and wish, and the worthiness of his elevated belief as though it was the greatest gift. In exactly the same way, while performing the salâh an impotent ‘abd declares: "Attahîyyatu Lillâhi” That is, "I offer You on my own account all the gifts of ‘ubûdiyyah all creatures offer you through their lives. If I had been able, I would have offered You as many tahiyyas as them, for You are worthy of them and worthy of more besides." Such an intention and belief comprise extensive universal shukr.”9 ” The Words ( 369 )

 

 

A warning arising from a despairing memory that bears good news.

It has come to my mind in recent times that: “Whatever they encounter, those who enter social life will mostly be exposed to sins. Sins surround a person easily from all directions. How can a single person’s ‘ibâdah and taqwâ be enough to stand against this many sins?” And I despairingly began to ponder.

I started thinking about the state of Risale-i Nur students in social life and began reflecting on the strong signs of the Qur’an and the good news by Imam ‘Ali and Ghawth al-A'dham regarding the salvation of Risale-i Nur students and that they will be from the people of bliss. I said in my heart: “By using only their individual tongue, how can each respond to the sins coming from a thousand aspects; how can they be victorious and find salvation?” and was left bewildered. In response to my bewilderment, it was warned that:

Through the law of ‘partnership in deeds of the âkhirah’ and the mystery of sincere and pure cooperation, which are the fundamental principles among true and loyal students of the Risale-i Nur — with every sincere and true student offering not with a single tongue, but rather through the ‘ibâdah and istighfâr with the tongues to the number of their brothers —each will respond with thousands of tongues against the onslaught of sins attacking them from a thousand aspects. In the same way, the certain malâikah perform dhikr with forty-thousand tongues; a sincere and true student who practices taqwâ, performs ‘ibâdah through the tongues of their forty thousand brothers and becomes deserving of salvation, and will, InshâAllah, be among the people of bliss. They can acquire that exalted and universal ‘ubûdiyyah, according to their degree of loyalty, service, taqwâ and abstaining from kabâir, within the circle of the Risale-i Nur. Certainly, in order not to lose this great benefit, they must work on taqwâ, ikhlas and loyalty.

The Kastamonu Addendum (108)

 

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

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