LESSONS / Compilations

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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


The Qur'an reads the universe in the great masjîd of the universe. Let us listen to it. Let us be illuminated with that nûr, act through its hidâyah and make it our constant wird.

 The Seventh Word

Some of the Hadiths about the fadhîlah of ‘ilm and attainment of it that Ustadh Bediuzzaman included in his book ‘Tafakkurname’

تَعَلَّمُوا العِلْمَ، فَإِنَّ تُعَلِّمَهُ لِلهِ خَشْيَةً وَطَلَبَةُ عِبَادَةٍ، وَمُذَاكَرَتَهُ تَسْبِيحٌ وَالبَحْثُ عَنْهِ جِهَادٌ

“Acquire ‘ilm, because acquiring it is standing in awe before Allah; seeking it is performing ‘ibâdah; discussing it is tasbîh; investigating it is jihâd.”

اِذَا جَاءَ الْمَوْتُ لِطَالِبِ  الْعِلْمِ وَ هُوَ عَلَى هذِهِ الّحَالَةِ مَاتَ وَ هُوَ شَهِيدٌ

“If death comes to the student of ‘ilm while he is thus engaged, he dies as a shahîd.”

مَنْ تَعَلَّمَ بَابًا  مِنَ الْعِلْمِ ـ اى مِنَ الْعِلْمِ اْلاِيمَانِىِّ وَالتَّحْقِيقِىِّ ـ عَمِلَ بِهِ اَوْ لَمْ يَعْلَمْ بِهِ كَانَ اَفْضَلَ مِنْ صَلاَةِ اَلْفَ رَكْعَةٍ٠ فَاِنْ هُوَ عَمِلَ بِهِ اَوْعَلَّمَهُ كَانَ لَهُ ثَوَابُهُ  وَ ثَوَابُ مَنْ يَعْمَلُ بِهِ اِلَى يَوْمِ الْقِيَامَةِ

“If you learn one matter (one part) from the ‘ilm (‘ilm of îmân and tahqîq), it is better for you than to voluntarily salâh one hundred rak’ahs; regardless if it is applied or not. If you act through that ‘ilm or teach it to others, then until qiyâmah the merits of it and the merit that the one acts on that ‘ilm, will be yours.”

اَكْرِمُوا الْعُلَمَاءَ فَاِنَّهُمْ وَرَثَةُ اْلاَنْبِيَاءِ

“The ‘Ulamâ are indeed the heirs of the Prophets. It is therefore incumbent on us to show honour to them.”

اِذَا مَرَرْتُمْ  بِرِيَاضِ الْجَنَّةِ فَارْتَعُوا٠ قَالُوا يَا رَسُولَ اللَّهِ وَمَا رِيَاضِ الْجَنَّةِ؟ قَالَ مَجَالِسُ الْعِلْمِ

“When you pass by the meadows of Jannah, indulge freely in them! They said, “What are the meadows of Jannah?” The Prophet (asm)  said, “Gatherings of ‘ilm.”

اُغْدُ عَالِمًا أَوْ مُتَعَلِّمًا أَوْ مُسْتَمِعًا أَوْ محبًا وَلَا تَكُنْ  الْخَامِسَةُ فَتُهْلِكُ

“You should be an ‘âlim, or a student, or a listener, or a lover of ‘Ilm and ‘ulamâ, and you should not be the fifth which makes you perish.

اَلْعِلْمُ عِلْمَانٍ فَعِلْمٌ ثَابِتٌ  فِى  الْقَلْبِ فَذَاكَ الْعِلْمُ النَّافِعُ وَعِلْمٌ  فِى اللِّسَانِ فَذَاكَ حُجَّةُ اللهِ عَلَى عِبَادِهِ

“ ‘Ilm is of two types. Firstly, ‘ilm perceived by the heart, and that is useful ‘ilm; secondly, the ‘ilm on the tip of one’s tongue, and that is an argument from Allah, against His ‘abds.”

تَعَلَّمُوا الْعِلْمَ وَتَعَلَّمُوا  لِلعِلْمِ السَّكِينَةَ وَالوَقَارَ  وَتَوَاضَعُوا  لِمَنْ تُعَلِّمُونَ مِنْهُ

“Acquire ‘ilm and seek in order to [attain] ‘ilm, stillness and seriousness (sakîna wa al-waqâr) as well as humility towards whom you are learning from and towards those you are teaching.”

مَثَلُ الَّذِى يَتَعَلَّمُ  الْعِلْمَ  فِى صِغَرِهِ  كَالنَّقْشِ  عَلَى لْحَجَرِوَمَثَلُ الَّذِى  يَتَعَلَّمُ الْعِلْمَ   فِى كِبَرِهِ  كَالَّذِي يَكْتُبُ عَلَى  المَاءِ

The Learning of ‘ilm at an early age is like carving on stones and learning of ‘ilm in elderly age is like writing on water.


Islam  appreciates the true sciences

Furthermore, Since Islam always protects the poor and common people with thousands of compassionate propositions like zakat being wâjib and usury and interest (ribâ) being haram; and with phrases like اَفَلاَ يَعْقِلُونَ ٭ اَفَلاَ يَتَفَكَّرُونَ ٭ اَفَلاَ يَتَدَبَّرُونَ 1 , it makes the mind and knowledge witnesses and warns them, and protects people of knowledge; Islam has been the castle and place of refuge for the poor and the people of knowledge. Therefore, there is no reason to be vexed at Islam.” The Twenty-Sixth Letter/Third Topic/5th Matter



Reading the book of the universe

An Important Subtle Point And An Important Mystery

This wondrous âyah, in stating and expressing all the perfections arising from ‘ilm, the progress of science and the wonders of art and craft, which are manifested on man according to his comprehensive disposition, under the title of “the teaching of the Names (Al-Asmâ)”, 2 there is a subtle and elevated allusion. It is as follows:

Each perfection, each ‘ilm, each progress and each science has an elevated haqiqah that relies on one of the Names of Allah. That science, perfection and art find their perfection by relying on that Name, which has numerous veils and various manifestations and different spheres; they become haqiqah. Otherwise, they are deficient shadows in an incomplete form.

For example, mathematics is a science. Its haqiqah and final point are to reach Janâb-i Haqq's Names of ‘Adl and Muqaddîr and to witness with all their majesty the manifestations of those Names with hikmah in the mirror of mathematics.

For example, medicine is a science and also an art. Its final limit and haqiqah: Medicine finds its perfection by relying on the Absolutely Hakîm's Name of Shâfî and seeing that Name's compassionate manifestation on the remedies on the face of the earth, which is His great pharmacy; it becomes haqiqah.

For example, the natural sciences, which discuss the reality of beings, these sciences can be hikmah through seeing the supreme manifestations of Janâb-i Haqq's (Jalla Jalâluhu) Name of Hakîm on things, on their benefits and profits by arranging and nurturing, and through reaching that Name and relying on It. Otherwise, they either transform into superstition, become useless, or open the way to dhalâlah like Naturalist philosophy.

Thus, three examples for you! Compare the other perfections and sciences with these three examples...

…As for the Qur'an of Miraculous Exposition, the supreme miracle of Ahmad (asm), it shows clearly its being the place of manifestation in detail for the haqiqah of the teaching of the Names, the right aims of the ‘ilms and sciences, which are haqq and haqiqah, and perfections and happiness of this world and the âkhirah. It also urges man toward them with many great encouragements. It encourages and urges in such a way that it says through that style:

“O man! the highest purpose of the universe is man's universal ‘ubûdiyyah responding to the manifestation of rubûbiyyah and the uttermost aim of man is to reach that ‘ubûdiyyah through ‘ilms and perfection.”

It also expresses it in such a way that through that expression it indicates the following:

“Indeed, at the end of time, mankind will spill into ‘ilms and science and will obtain all its power from ‘ilm. As for the rule and power, they will pass to the hand of ‘ilm.”

Also, since the Qur'an of Miraculous Exposition repeatedly puts forward the perfection of its expression and its balâghat, it allusively says: “In the âkhirzaman, balâghat and perfection of expression, which are the most brilliant of the ‘ilms and sciences, with all their sorts, will take the most desirable form. In order to make one another accept their own ideas and carry out their rule on each other, people will even obtain their most strong weapon from the perfection of expression and their most irresistible power from the balâghat of articulation.”

The Twentieth Word – 2nd Station


“all the sciences demonstrate through inductive reasoning a total, all-embracing order; each is a shining proof pointing to the benefits and fruits hanging in bunches from the links of the chains of beings, indicating too the instances of hikmah and advantages concealed in their changing states. The sciences raise the banner of As-Sâni’s hikmah. Each of them is a shining star piercing the darkness and repulsing the shaytans of wahm.” Signs of Miraculousness ( 163 )


“As-Sâni’ Zuljalâl's art in the great ‘âlam is so meaningful that because it is manifested in the form of a book, thus making the universe like a huge book, the human mind has extracted the library of true hikmah of science from it and has written the library according to it. And that book of hikmah is bound to haqiqah and draws assistance from haqiqah to such a degree that it has been proclaimed in the form of Al-Qur’an Al-Hakîm, which is a copy of that huge Kitâb al-Mubîn.” The Letters ( 277 )


“the Pre-Eternal Naqqâsh of the mighty book of the universe, through the universe and through all its pages, lines and even letters and points, through the numerous languages of all beings from the most particular to the most universal, makes known and loved the beauty of His perfection and perfection of His beauty, in order to make Himself and His perfections known, and to display His beauty and make Himself loved.” The Flashes ( 406 )


raise your head and observe the universe: you will see the clarity of the proof of 'inâyah and that it is as clear and obvious as the universe. All the Qur'anic âyahs that recount the ni’mahs and recall their benefits manifest this proof. When the Qur'an orders tafakkur, it generally directs the one it addresses to the method of this [deductive] reasoning (istidlâl): فَارْجِعِ الْبَصَرَۙ هَلْ تَرٰى مِنْ فُطُورٍ3 And this âyah, how [clearly] it points to this proof: اَلَّذ۪ى جَعَلَ لَكُمُ اْلاَرْضَ فِرَاشًا وَالسَّمَٓاءَ بِنَٓاءًۖ وَاَنْزَلَ مِنَ السَّمَٓاءِ مَٓاءً فَاَخْرَجَ بِه۪ مِنَ الثَّمَرَاتِ رِزْقًا لَكُمْۚ4 Signs of Miraculousness (165 )


“With its acute expositions, the Qur'an of Miraculous Exposition rends the veil of familiarity and habit over all the beings in the universe, which are known as ordinary things but are all extraordinary and miracles of Qoudrah, and reveals those wondrous haqiqahs to conscious beings. It attracts their admonishing gazes and opens up before their minds an inexhaustible treasury of ‘ilm.

As for the hikmah of philosophy, it conceals within veils of the habit all the miracles of Qoudrah, which are extraordinary, and passes over them in an ignorant and neglectful fashion. It only puts forward to be noted freaks, which have fallen from being extraordinary and deviated from the order of creation, and sheered away from the perfections of their fitrahs; it offers them to conscious beings as hikmah with admonishing instructions. For example, it says that man's creation is ordinary, despite its being a comprehensive miracle of Qoudrah, and looks on it neglectfully. But then with cries of astonishment, it points out as an object of instruction a person who has diverged from the perfection of creation and has three legs or two heads.

And for example, it considers ordinary the regular sustenance of infants and young, bestowed from the treasury of ghayb, which is a most delicate and general miracle of rahmah and draws a veil of kufr over it. Whereas, on spotting an insect under the sea which is an exception from the general order and is alone and isolated from its fellows, being fed with green sea-weed, it wants to make the fishermen weep for it, because of the Ilahî favour and munificence manifested on it. {Just such an event occurred in America}

So, see the wealth and riches of Al-Qur'an Al-Hakîm regarding ‘ilm, hikmah and ma’rifat of Alla, and the poverty and bankruptcy of philosophy regarding ‘ilm, admonition and ma’rifat of As-Sâni’! And take a warning!” The Thirteenth Word


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 awaken and attentive heart to decrees like Surah 'Amma' and the âyah,  قُلِ اللّٰهُمَّ مَالِكَ الْمُلْكِ ” The Seventeenth Flash-Eleventh Note


“In Kastamonu a group of high-school students came to me, saying: "Tell us about our Khâliq, our teachers do not speak of Allah." I said to them: "All the sciences you study continuously speak of Allah and make known Al-Khâliq, each with its own particular tongue. Do not listen to your teachers; listen to them…..

…Thus, hundreds of other sciences like these make known Al-Khâliq Zuljalâl of the universe together with His Names, each through its broad measure or scale, its particular mirror, its far-seeing eyes, and admonishing gaze; they make known His attributes and perfections.

"It is in order to give instruction in this matter, which is a brilliant and magnificent proof of wahdâniyah, that the Qur'an of Miraculous Exposition teaches us about our Khâliq most often with the âyahs,رَبُّ السَّمٰوَاتِ وَ اْلاَرْضِ5 , and,خَلَقَ السَّمٰوَاتِ وَاْلاَرْض .6 I said this to the schoolboys, and they accepted it completely.” The Rays ( 226 )


Yes, no conscious being in the universe can deny Al-Khâliq Zuljalâl to Whom every particle of the universe bears witness. If he does so, he will be silent and indifferent since all universe will refute him.

But to have îmân in Him is confirming Al-Khâliq with all His attributes and names by heart, relying on the testimony of the whole universe as the Qur’an Great in Dignity instructs; it is to accept the commands He has sent through His messengers and to offer tawbah and feel regret in the heart when he sinned and violated the commands. Otherwise, committing great sins freely but not offering istighfâr and being careless is a proof that he has no share from îmân.

Emirdağ Addendum-1 (202)


Also, a degree of îmân al-tahqîqî is the degree of ‘ayn al-yaqîn which contains so many degrees. Rather, it has degrees of manifestations to the number of the Ilahî Names. It reaches a degree in which it may read the whole universe like a Qur’an.” Emirdağ Addendum-1 (103)


although since the time of Âdam, all sciences together with all of their laws have studied this book of the universe, only a tiny proportion of the book's meanings and âyahs, which state and point to the Ilahî Names and perfections, have been read.” The Words ( 600 )


This means man came to this ‘âlam to be perfected by means of ‘ilm and du'â. Everything is tied to ‘ilm regarding the essence and disposition. And the foundation, source, nûr and rûh of all true ‘ilm is Ma’rifatullah, and its fundamental foundation is îmân in Allah.

The Twenty-Third Word - Fourth Point


Ma’nâ al-harfî – Ma’nâ al-ismî


بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ اُوتِىَ خَيْرًا كَثِيرًا7

[It is a brief comparison between the sacred hikmah of Al-Qur'an Al-Hakîm and the hikmah of philosophy, and a very short summary of the instruction of tarbiyyah, which the hikmah of Qur'an gives to man’s personal and social life, and an indication of the aspect of the superiority of the Qur'an to other Ilahî words (kalimât) and all speech. Thus, there are “Four Principles” in this Word.]


Look to the differences between the hikmah of the Qur'an and the hikmah of science through the telescope of the following story which is in the form of a comparison:

One time, a celebrated Ruler, who was both religious and the most skilful craftsman, wanted that he may write Al-Qur’an Al-Hakîm with a script worthy of the sacredness in its meaning and the miraculousness in its words. May that stature displaying miracles be clothed with a marvellous garment. Thus that embroiderer wrote the Qur'an in such a wonderous fashion. He used all the precious jewels in his writing. In order to indicate the variety of its haqiqahs, he wrote some of its embodied letters in diamond and emerald, some in pearl and agate, and another sort in brilliant and coral, while another with gold and silver. He also adorned and embroidered it in such a way that everyone, who knew how to read and those who did not, was astonished and admired through its beholding. Since such visible beauty is the indication of an extremely brilliant beauty and extremely charming adornment in its meaning, especially in the view of the people of haqiqah, it became a very precious antique. Then the Ruler showed the artistically made and jewelled Qur'an to a foreign philosopher and a Muslim ‘âlim. Both to test and reward, he commanded: "Each of you write a work about the hikmah of this!" First the philosopher, then the ‘âlim composed a book about it. But, the philosopher's book discusses only the embroideries of the letters, their relations and conditions and the peculiar qualities of their jewels and the description of them. It does not touch on its meaning at all. For, the foreign man does not know to read the Arabic script. He does not even know that the adorned Qur'an is a book and writing which expresses a meaning. He rather considers it as an embroidered antique. Although he does not know Arabic, he is a perfect engineer, a fine describer, a skilful chemist and a clever jeweller who discriminates the jewels. Thus, that man wrote his work according to those arts.

As for the Muslim ‘âlim, when he looked at it, he understood that it was Al-Kitâb Al-Mubîn, Al-Qur’an Al-Hakîm. Thus, this haqq-loving person neither attached importance to the external adornments nor occupied himself with the embroideries of the letters. He rather occupied with such a thing that it was a million-degree more elevated, more precious, more subtle, nobler, more beneficial and more comprehensive than the other man’s matters with which he occupied. For he wrote an extremely beautiful noble tafsir through discussing its sacred haqiqahs and nûrs of its mysteries beneath the veil of the embroideries. Then both of them took their works and presented them to the Glorious Ruler. The Ruler firstly took the work of the philosopher. He looked at it and saw that that conceited man who performs ‘ibâdah to nature had worked very hard but had not written any of its true hikmah. He had not understood any of its meaning. Rather, he had confused it. He had been disrespectful towards it, ill-mannered even. For supposing it to be a meaningless embroidery, he had insulted that Qur’an, which is the source of haqiqah, with being valueless regarding meaning, the Ruler possessing hikmah hit his work over his head and expelled him from his presence.

Then he looked at the work of the other haqq-loving ‘âlim, who minutely investigates, and saw that it was an extremely fine and beneficial tafsir, a book composed with utmost hikmah in a manner of a murshid. "Congratulations! Bârakâllah!", he said. Thus, hikmah is this, and the possessor of it is called ‘âlim and hakîm. As for the other man, he is a craftsman who has exceeded his limit. Then as a reward for his work, in return for each letter, he willed "May ten gold pieces be given" from his inexhaustible treasury.

If you have understood the comparison, look and see the face of the haqiqah as well:

As for the adorned Qur'an, it is this artistically made universe. As for the Ruler, He is Al-Hakîm, Who is eternal in the past. And as for those two men, the foreigner one is the ‘ilm of philosophy and its philosophers. The other is the Qur'an and its students.

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. As for the philosophy, which they call ‘ilm of hikmah, it has plunged into the ornaments of the letters of beings and into their relationships, and has become mindless; it has lost the way of haqiqah. While it is necessary to look at the letters of this mighty book through ma’nâ al-harfî, that is, on account of Allah, it does not do this. It looks at beings through ma’nâ al-ismî, that is, it looks at beings on account of beings, and discusses them in that way. Instead of saying "How beautiful they have been made", it says "How beautiful they are", and makes them ugly. With this, it insults the universe and causes it to complain about itself. Indeed, philosophy without religion is a fallacy that lacks haqiqah and is an insult to the universe.

The Twelfth Word


Your second question about the discussion of ma’nâ al-ismî and ma’nâ al-harfî is explained in the majority of the books of ‘ilm al-nahw’s8 beginnings and also there are sufficient statements with comparisons in the risales on ‘ilm of haqiqah which are called The Words and The Letters. Further explanations to a person, who is intelligent and investigates minutely like you, are surplus. When you look to a mirror if you look at it to see the glass you may see the glass deliberately. Inside the mirror, Re’fet may be secondary and your view may slightly catch indirectly. If you look to the mirror intending to see your blessed face, you may see the loveable Re’fet purposely. You would say,  فَتَبَارَكَ اللّٰهُ اَحْسَنُ الْخَالِقِينَ . Your view indirectly and secondarily may slightly catch the glass of the mirror. In the first example, the glass of the mirror is ma’nâ al-ismî. Re’fet becomes ma’nâ al-harfî. In the second example the glass of the mirror is ma’nâ al-harfî, that is, it is not to be looked at for itself, it is to be looked at for another meaning, which is the reflection. The reflection is ma’nâ al-ismî. That is, in an aspect it is included in the description of the ismî 9 دَلَّ عَلَى مَعْنًى فِى نَفْسِهِ10 . And the mirror confirms the description of the harfî11 دَلَّ عَلَى مَعْنًى فِى غَيْرِهِ12 With the point of view of the Qur’an all the creatures of the universe are letters, they express others’ meanings withma’nâ al-harfî. That is, they cause to be known His Names and attributes. The philosophy that is lack of rûh mostly looks with ma’nâ al-ismî, stuck in the swamp of nature.

Barla Lahikası-348


Like Intention, Point of View Transforms Habitual Actions Into ‘Ibâdah

Note this point! Just as through intention, permissible habitual actions may become ‘ibâdah, so according to the point of view, the sciences pertaining to existences may become Ma’rifatullah.

If you study and tafakkur, that is, if you look from the point of view of harfî and in respect to art: "How beautifully As-Sâni’ made these, how well He did it!" instead of: "How beautiful it is;"

If you look from this point of view at the universe, the embroideries of the Pre-Eternal Naqqâsh, His order and hikmah, and flashes of purpose and the solidness will illuminate your doubts.

The sciences of the universe will become Ma’rifatullah. But if you look at things through ma’nâ al-ismî, saying: "How does it exist by itself alone,"

If you look thus at the universe, whatever the extent of your scientific knowledge, it will be ignorance.13 Those unfortunate haqiqahs become worthless in worthless hands. The witnesses to this are many.” The Words ( 757 )

Looking to the sciences with ma’nâ al-ismî causes them to be the means of shirk.

“KNOW, O FRIEND, Hamd to Allah that He makes it possible to solve the greatest problems of the universe by one rule of ‘ilm al-nahw14 : “ma’nâ al-harfî and ma’nâ al-ismî.” This universe is a book; the creatures in it are its words. These words indicate other’s meanings, they are Rabbânî letters that manifest Al-Asmâ Al-Husnâ. They do not indicate their own nafs’ meanings. Compounded ignorance15 , kufr and ornamented philosophy branched from the second aspect, and ‘ilm, îmân and hikmah branched from the first aspect.” Al-Mathnawi al-Nuri (214)


“As we have explained in many of the Words, in regard to the ma’nâ al-ismî and their faces which look to themselves, all things are nothing. They do not possess existences which are of themselves independent or constant. And they do not possess haqiqahs which subsist of themselves. But in regard to their aspects that look to Janâb-i Haqq, that is if it is with ma’nâ al-harfî, they are not nothing. For in that aspect are to be seen the manifestations of eternal Names. That aspect is not doomed for non-existence, for it bears the shadow of an eternal existent. It has a haqiqah, it is constant, and it is elevated. For it is a sort of constant shadow of an eternal Name which manifests on it.” The Letters ( 82 )


“Know, O friend, that during the 40 years of my life and my 30 years of study, I have learned four words and four sentences.

The phrases are ma’nâ al-harfî; ma’nâ al-ismî; intention (niyyah); and viewpoint (nadhar). In other words, everything except Taâ’lâ (that is the universe) should be considered on account of Allah from the point of view of ma’nâ al-harfî. Considering the universe in terms of ma’nâ al-ismî, that is on account of causes is wrong. Everything has two aspects, one points to Al-Haqq, the other points to creation (kawn). Any created being should be considered with respect to its first aspect, that of ma’nâ al-harfî, and also should be a title to the ma’nâ al-ismî which has a point of view of relation to Taâ’lâ. For example, any ni’mah should be related to the act of bestowing ni’mahs. The related means and causes should be seen as “mirrors” reflecting the management or disposal of Qoudrah.

Similarly, intention and viewpoint transform the essence of things and, as an elixir turns soil into gold, changes evil acts into good ones. Intention transforms our everyday, ordinary acts into ‘ibâdah. And viewpoint transforms sciences to ma’rifat of Allah. If the viewpoint of them is on account of causes and means, they are the means of ignorance; if the viewpoint of them is on account  of Allah, they will be ma’rifat of Allah.” Al-Mathnawi Al-Nuri 67-68


“This ‘âlam, when considered on account of As-Subhân from the viewpoint of ma’nâ al-harfî as taught by the Qur’an, becomes infinitely valuable. If considered on behalf of causes, from the viewpoint of ma’nâ al-ismî as taught by hikmah of philosophy, its value is reduced to its changing and lifeless material substance. The ‘ilm of the universe derived from the Qur’an is infinitely superior to that taught by modern science of philosophy. For example, the Qur’an says وَجَعَلَ الشَّمْسَ سِرَاجًا16 . What a broad, profound view the Qur’an gives you to look at the series of the Names’ manifestations. That is:

“O humankind! Despite its huge size, the sun is subjugated to you as a nûr to illuminate your home, a fire to ripen or cook your food, by the command of Him Who gives your rizq. You have such a Mâlik Who is Rahîm and an ‘Adhîm Who is Qadîr,  that the sun and innumerable others like it are lamps in His guest-house.

Hikmah of philosophy tells you that the sun is a huge mass of fire moving by itself. Our Earth and other planets were detached from it and move in their orbits determined by their attraction to the sun and gravity. Does the information that is given by philosophy give you any attaintments other than a deaf fright, terrifying greatness and blind hikmah.” Al-Mathnawi Al-Nuri 324-325


If it is said: The Qur’an does not discuss the universe as philosophy and hikmah of science do.

The Answer: For philosophy deviated from the way of haqiqah. And it employs the creation on account of their own sakes, through looking to the universe by the terms of ma’nâ al-ismî. But the Qur’an is haqq, which was revealed from Al-Haqq and goes to haqiqah, employs the creation on account of their Khâliq not for themselves, through looking to them by the terms of ma’nâ al-harfî.” Al-Mathnawi Al-Nuri


“KNOW, O FRIEND, that a mu’min sees the creatures of art with ma’nâ al-harfî. He looks at them with a meaning pointing outside of itself. But a kâfir considers it with ma’nâ al-ismî with the meaning pointing to itself.

Every creature with art has two aspects: one looks to itself and its attributes, and the other looks to its Sâni’ and its Fâtir’s Names which are manifested on it. The second aspect has the most extensive power and most perfect meaning. Each letter of a book points to itself only as a letter, while in the book it points to and describes its scribe in many ways. In the same way, every creature with art, which is a letter from the book of Qoudrah, points to itself and its apparent existence to the extent of its size, while pointing to its Eternal Naqqâsh in many respects, and recites the Names manifested on it with long praising poetry.” Al-Mathnawi Al-Nuri (351-352)


“the Jawshan’ul Kabir, the Risale-i Nur and the Hizb’un Nuri also illuminate the universe entirely and scatter the darknesses… shattering all forms of ghaflah and naturalism.  I saw that it tears down the veils which the people of ghaflah and dhalâlah wish to hide behind. I witnessed that it scatters the universe with all its categories, and arranges with the combs. It shows the nûrs of Tawhîd behind the final and broadest veils in which the people of dhalâlah drown.

In short: Two days ago, after reading the ‘Point on the Name of Hakam’ a Naqshi darwish could not see how the reference to the sun and its orbit was relevant to the way of the Risale-i Nur. He assumed and said: “This explanation is like those made by the people of Science and Astronomy.” When it was read beside me, he realised and said: “This is completely different”. This means that the Risale-i Nur points out the Nur of Ahadiyyah within the furthest and broadest points of support and the veils which are the source of ghaflah of the people of science, like astronomers. It chases its enemies even there and destroys their furthest strongholds. Everywhere, it opens a way to the hudhur. If it were to run away to the sun, it will be told: “That is a heater, a light. Who is it that gives its fuel? Know this and wake up!” It will hit their heads.

Also, it shows how altogether the universe is like (an array of) mirrors displaying their reflections of the Names so much, that it makes ghaflah impossible. Nothing obstructs hudhur. Without having to deny and leave behind the universe and abandon it like the people of tarîqah and haqiqah do achieve that permanent state of hudhur, I saw that it attained a level of hudhur17 as large as the universe and opened a wide, universal and permanent sphere of ‘ubûdiyyah as broad as the universe. There is more to this. But I have been made to write this much now.” Kastamonu Addendum (254- 255)


The veil of familiarity

“KNOW, O FRIEND, that one of the greatest cause of dhalâlah is the human tendency to regard something familiar as ‘ilm because it is common and usual. However, this tendency may cause compounded ignorance, for people who do not reflect on such things, even though they are miracles of qoudrah. Rather, they pay attention to what they consider extraordinary because it is rare. This is like looking at the waves caused by wind, and the sea’s shining with the sun’s images, without considering the whole sea with all its animals and flora. Then people attempt to mention those waves or images, not the animals and flora, as the proofs of the grandeur of the sea’s Mâlik and Sâni’ (Jalla jalâluhu).

KNOW, O FRIEND, that most of what we know about Earth and consider evident is based on a superficial familiarity, a veil spread over compounded ignorance, and without foundation. Thus the Qur’an’s âyahs draws our attention to the usual and the ordinary. With its piercing expressions, it draws aside the veil of superficial familiarity to show that what we see as usual and ordinary is in fact extraordinary.” Al-Mathnawi al-Nuri (274)

“When looking at the universe for Allah’s sake, all that is seen becomes ‘ilm; when doing so with ghaflah for the sake of causes, all that is seen as ‘ilm becomes sheer ignorance.”Al-Mathnawi al-Nuri (276)


Those mindless philosophers suppose the movements of the particles, which are caused to move with five-thousand hikmahs like the above five examples, to be lacking hikmah. They assume the particles, which perform dhikr and revolve like Mawlawi darwishes through dhikr and tasbîh of Allah in two ecstatic movements, one is anfusî18 and the other âfâkî19 to be turning and playing by themselves like a fool. Here, it is understood from this that their ‘ilm is not ‘ilm but ignorance; their hikmah is not hikmah.

The Thirtieth Word-The Second Aim-Second Discussion


Since the science and civilization of Europe were placed to a degree in the Old Said's thought, while the New Said was travelling in the mana’wî progressing paths of thought, the science and civilization of Europe transformed into sicknesses of the heart on that journey of heart and caused excessive difficulties. While the New Said necessarily wanted to shake off his mind and cast away that adorned fallacious philosophy and dissolute civilization, he was compelled to the following dispute — which in one respect is very brief and in another is long — with the ma’nâwî collective personality of Europe in order to silence the feelings of nafs, which testifies in favour of Europe in his rûh.

The Seventeenth Flash-Fifth Note


“Then, before everything, I had recourse to the ‘ilm I had studied of old, I began to search for consolation, a hope. But unfortunately, up to that time, I had filled my mind with the ‘ilms of philosophy as well as the Islamic ‘ilms, and quite in error had imagined those philosophical ‘ilms to be the source of progress and means of illumination. However, those philosophical matters had greatly dirtied my rûh and been an obstacle to my ma’nawî development. Suddenly, through Janâb-i Haqq's rahmah and munificence, the sacred hikmah of Al-Qur'an Al-Hakim came to my assistance. As is explained in many Risales, it washed away and cleansed the dirt of those philosophical matters. For instance, the darknesses of rûh arising from the hikmah of science plunged my rûh into the universe. Whichever way I looked seeking a nûr, I could find not a gleam in those matters, I could not breathe. And so it continued until the instruction in Tawhîd given by the phrase from Al-Qur’an Al-Hakîm "Lâ ilâha illâ Hû" dispersed all those layers of darkness with its brilliant nûr, and I could breathe with ease. But relying on what they had learnt from the people of dhalâlah and the people of philosophy, my nafs and shaytan attacked my mind (aql) and my heart. Lillâhilhamd, the ensuing debate with my nafs resulted in the victory of my heart. Those exchanges have been described in many Risales. And so, deeming them to be sufficient, here I shall explain only one proof out of thousands in order to show one-thousandth part of that victory of the heart. In this way it may also cleanse the rûhs of certain elderly people which have been dirtied in their youth, and their hearts sickened and nafs spoilt, by matters which though called foreign hikmah or the sciences of civilization, are in part dhalâlah and in part trivia. And through Tawhîd, they may be saved from sharr of shaytan and the nafs. It is as follows:

My nafs said in the name of the sciences of philosophy’s proxy: "According to the nature of things, the beings in the universe intervene in other beings. Everything looks to a cause. The fruit has to be sought from the tree and seed from the soil. So what does it mean to seek the tiniest and least insignificant thing from Allah and to beseech Him for it?"

Through the nûr of the Qur'an, the mystery of Tawhîd then unfolded in the following way. Then my heart said to my nafs which became a philosopher: “like the greatest thing, the tiniest and most particular proceeds directly from the qoudrah of the Khâliq of the whole universe and emerges from His treasury. It cannot occur in any other way. As for causes, they are a veil. For in regard to art and creation, sometimes the creatures we suppose to be the smallest and least important are greater than the largest creatures…..” The Flashes ( 305 )


“You know that if dhalâlah arises from ignorance, it is easy to dispel. Whereas if it proceeds from science and ‘ilm, it is difficult to eliminate. In former times, the latter were one in a thousand, and of these only one in a thousand could come to the way through guidance. For such people fancy themselves. And they do not know, but they suppose that they do know. I think that Janâb-i Haqq has bestowed the Words at this time, which are ma’nawî flashes of the Qur'an's miraculousness, as an antidote to this zandaqa of dhalâlah.” The Letters ( 40 )


The Second Terrifying Condition at This Age: In former times, comparing this time, dhalâlah arising from kufr al-mutlaq and science and rebellion arising from the obstinate kufr were very few. Therefore, at those times, the instructions and proofs of the former muhaqqiqîn of Islam were completely sufficient. They were removing kufr al-mashkuk quickly. Since îmân in Allah was general, most people could have been made to give up dhalâlah and dissipation by acquainting them with Allah and reminding them of Jahannam’s torment. But now, a hundred kâfir al-mutlaq can be found in one small town in place of one in a country in former times. Those who enter dhalâlah by science and ‘ilm and oppose the haqiqahs of îmân with obstinacy and rebellion have increased a hundredfold comparing former times. Since these rebellious obstinate contend against the haqiqahs of îmân with their terrible dhalâlah and pride to the degree of being Pharaoh, surely, a sacred haqiqah like an atom bomb against them is necessary, which will smash the bases of their kufr into pieces in this world, so that it may halt their transgression and bring some of them to îmân.

Thus, infinite shukr to Janâb-i Haqq that, as a panacea for exactly the wounds of this time, the Risale-i Nur, which is a ma’nawî miracle of the Qur'an of Miraculous Exposition and its gleams, destroys with many comparisons even the most terrible obdurate rebels with the diamond sword of the Qur'an. Its proofs and arguments on wahdâniyyah of Allah and the haqiqahs of îmân to the number of the particles of the universe show for twenty-five years that it has not been defeated in the face of the severest attacks; it has prevailed and it prevails.

The introduction to the translation of the Arabic lesson called Al-Khutbah Ash-Shâmiyyah (Damascus Sermon)


“The greatest danger for the people of Islam at this time is their hearts being corrupted and their îmân being harmed through a dhalâlah arising from science and philosophy.” The Sixteenth Flash


Since science and philosophy are now dominant and the plague of materialism and naturalism has spread among the mankind before everything îmân should be saved in such a way that it silences philosophy and the idea of materialism.” Emirdağ Addendum-1 (266)


اَللّٰهُمَّ يَا اَرْحَمَ الرَّاحِمِينَ وَ ارْحَمْ اُمَّةَ مُحَمَّدٍ عَلَيْهِ الصَّلاَةُ وَ السَّلاَمُ وَ نَوِّرْ قُلُوبَ اُمَّةِ مُحَمَّدٍ عَلَيْهِ الصَّلاَةُ وَ السَّلاَمُ بِنُورِ اْلاِيمَانِ وَ الْقُرْآنِ وَ نَوِّرْ بُرْهَانَ الْقُرْآنِ وَ عَظِّمْ شَرِيعَةَ اْلاِسْلاَمِ آمِينَ

اَللّٰهُمَّ صَلِّ وَسَلِّمْ عَلَيْهِ وَعَلَى آلِهِ كَمَا يَلِيقُ بِرَحْمَتِكَ وَبِحُرْمَتِهِ آمِينَ

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

وَ آخِرُ دَعْوَيهُمْ اَنِ الْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ


1 (So will they not think * So will they not reason * So will they not ponder on it)

2 عَلَّمَ آدَمَ اْلاَسْمَاءَ كُلَّهَا (He taught Âdam all names…) says: “The greatest miracle of Hazrat Âdam ‘Alayhissalâm proving the claim of the supreme khilâfah is the teaching of the Names (Al-Asmâ).” The Twentieth Word - The Second Station

3 (So turn your vision again; do you see any flaw?/61:3)

4 (Who has made the earth a resting-place for you and the samâ a canopy, and has sent down water from the sky and thereby brought forth fruits for your rizq./2:22)

5 (Rabb of the samâwât and the Earth)

6 (He created the samâwât and Earth.)

7 (Whoever is granted hikmah is indeed given a great khayr.)

8 (The science of grammar, syntax and linguistics)

9 (Belonging to the name)

10 (Points to the meaning of itself)

11 (Belonging to the letter)

12 (Points to the meaning of another)

13 Thus, while in this treacherous state of its, the ana is in absolute ignorance. Even if it knows thousands of sciences, it is the most ignorant with compounded ignorance. For, when its senses and thoughts bring the nûrs of knowledge (ma’rifat) of the universe, they extinguish, since they do not find any material within its nafs with which to confirm, illuminate and perpetuate them. Everything that comes is dyed with the colours within its nafs. If the pure hikmah comes, within its nafs, it will take the form of absolute futility. For, the colour of ana in this state is shirk and atheism. It is the denial of Allah. If the whole universe is full of shining âyahs, a dark point in that ana extinguishes them in the view, does not show.” The Thirtieth Word-First Aim

14 (The science of grammar, syntax and linguistics)

15 compounded ignorance - jahâlatin murakkabbah: “…such people fancy themselves. And they do not know, but they suppose that they do know….” The Letters ( 40 )

“their ignorance is compounded because they are unaware of it. It is therefore useless to offer them advice; they should be shunned entirely. For it is only those who realize that they are ignorant that may benefit from advice.” Signs of Miraculousness ( 109 )

16 (He has made the sun as a lamp /71:16)

17 As for the ma’rifat acquired from Al-Qur’an Al-Hakîm, together with giving a perpetual hudhur, it neither condemns the universe to non-existence nor imprisons it in absolute oblivion. It rather saves it from disorderliness and employs it in the name of Janâb-i Haqq. Everything becomes a mirror for ma’rifat. As Sa'dî Shirazi said:دَرْ نَظَرِ هُوشِيَارْ هَرْ وَرَقِى دَفْتَرِيسْتْ اَزْ مَعْرِفَتِ كِرْدِگَارْ (In a reasonable person's view, each leaf is a book containing the ma’rifat of Allah.) In everything, it opens a window onto the ma’rifat of Janâb-i Haqq.” The Twenty-Sixth Letter Fourth Topic-Second Matter

18 (In Islamic terminology, this word denotes inner dhikr and tafakkur pertaining to nafs and one’s own life. Here it also represents the movement of particles in their axes.) (Tr)

19 (In Islamic terminology, this word denotes outer dhikr and tafakkur pertaining to the universe and the events inside of it. Here it also represents the movement of particles out of their axes.) (Tr)


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