بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ
KUFR-UNBELIEF - 4
The Eighth Word1
بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
اَللّٰهُ لاَ اِلهَ اِلاَّ هُوَ الْحَىُّ الْقَيُّومُ ٭ اِنَّ الدِّينَ عِنْدَ اللّٰهِ اْلاِسْلاَمُ2
If you want to understand this world, the rûh of man within the world, the essence and value of religion in man and the world being a dungeon if there is no Haqq Religion, and without religion man being the most miserable of creatures, and that it is يَا اَللّٰهُ3 and 4 لاَ اِلهَ اِلاَّ اللّٰهُ that open the enigma of this ‘âlam5 and save the rûh of human from darkness, look to this short story which is in the form of a comparison6 and listen:
In the old-time, two brothers 7 went on a long journey together. They went until the way became two. At the beginning of the two ways, they saw a serious man.
They asked him: "Which way is good?"
He told them: "On the right way, there is a necessity in following the law and order. But within that difficulty, there is security and happiness. As for the left way, there is freedom and independence. But within that freedom, there is danger and complaint. Now, the will to choose is yours!"
After listening to this, saying, تَوَكَّلْتُ عَلَى اللّٰهِ8 the brother with a good character went through the right way, and accepted to follow the order and regularity. The other brother, who was immoral and a layabout, chose the left road just for freedom.9 With our imaginations, we follow this man who goes in an apparent easy situation but burdensome in ma’nawî aspect.
Thus, this man went up hill and down dale, he eventually entered a desolate desert. He suddenly heard a terrifying sound and saw that a fearsome lion had come out of the forest and attacked him. He fled to the end where he came across a waterless well sixty meters deep. Due to his fear, he threw himself into it. He fell until half of the well where his hands met a tree. He clung to it. The tree, which sprouted on the wall of the well, had two roots. Two rats, one white and one black, were attacking and cutting those two roots. He looked up and saw that the lion was waiting at the top of the well like a guard. He looked down and saw that there was a fearsome dragon in it. It raised its head and approached his foot thirty meters above. Its mouth was as big as the mouth of the well. He looked at the wall of the well and saw that stinging, detrimental vermin surrounded it. He looked up at the crown of the tree and saw that: It was a fig-tree. But wondrously, on its crown were fruits of many different trees, from walnuts to pomegranates.
Thus, due to his evil comprehension and mindlessness, this man could not understand that this was not an ordinary state. These things cannot be coincidental. There were strange mysteries within these strange states. And he did not apprehend that there was a great doer. Now, although his heart, rûh and mind were hiddenly crying and weeping at this excruciating situation, as though it were nothing, by assuming to be ignorant, his nafs al-ammarah closed its ears to the weeping of the heart and rûh, and through deceiving itself, started to eat the tree's fruit as though he was in a garden. But some of those fruits were poisonous and harmful. In a Hadith al-Qudsî, Janâb-i Haqq decreed: اَنَا عِنْدَ ظَنِّ عَبْدِى بِى That is: “I treat My ‘abd in the way he knows Me”.10
Thus, through his mindlessness and with evil supposition, this unfortunate man accepted what he saw to be ordinary and the haqiqah itself,11 and he was treated in that way, and is treated, and will be treated. He neither dies so that he may be saved, nor does he live. He is suffering such torment. Leaving this inauspicious man in this torment, we shall return. So that we shall understand the situation of the other brother.
Here, this blessed mindful person went on. But he did not suffer trouble like his brother. For since he has a good moral, he thought of good things and imagined good things. He consoled himself. He also did not suffer difficulty and hardship like his brother. For he knew the order, followed it and had facilitation. He went freely with ease and security.
Thus, he came across a garden. There were both beautiful flowers and fruits in it. Since it was not looked after, filthy things were also to be found. His brother had also entered such a garden. But he had paid his attention to the filthy things and had occupied himself with them, he had caused himself to feel queasy. He had gone out without any rest. As for this man, he did not look to the filthy things acting according to the rule, “Look to the good amongst everything”. He benefited well from the good things. He rested well and went out.
Then, eventually, this one too, like the first brother, entered a vast desert. He suddenly heard the roar of an attacking lion. He was afraid but not as much as his brother. For through his good supposition and good thoughts, he found consolation through thinking: "This desert has a ruler. And this lion's being a servant under the command of that ruler is possible." But he still fled until he came across an empty well sixty meters deep andthrew himself into it. Like his brother, his hand clung to a tree in the middle of the well; he remained suspended in the air. He looked and saw two animals cutting the two roots of that tree. He looked up and saw the lion, and looked down and saw a dragon. Just like his brother, he saw a strange situation. He too was terrified like him, but it was a thousand times lesser than his brother’s fear. For his good morals had given him good thoughts, and as for the good thoughts, they show him the good side of everything.
Thus, because of this reason, he thought as follows:
"These strange states are connected to each other. Also, it seems that they are acting with a command. In that case, there is an enigma within these states. Yes, these states happen with the command of a hidden ruler. So, I am not alone; the hidden ruler is looking at me, he is testing me, he is inviting me by urging me somewhere for a purpose.
From this pleasant fear and good thought a curiosity arises: “I wonder who is the one who wants to make himself known to me through testing me, and urges me to a purpose with this strange road."
Then, from the curiosity of knowing, the love for the owner of the enigma arose, and from that love, the desire to solve the enigma arose, and from that desire, the will of acquiring a good state which would please and delight the enigma's owner arose.
Then he looked at the crown of the tree and saw that it was a fig-tree. But there were the fruits of thousands of trees on its crown. Then his fear completely had gone. For he certainly understood that this fig-tree was a list, an index, an exhibition. The hidden ruler must have attached samples of the fruits in his garden and orchard to the tree with an enigma and a miracle and must have adorned the tree as an indication to the foods that he had prepared for his own guests. Otherwise, a single tree may not bear the fruits of thousands of trees.
Then he began to supplicate. So that the key to the enigma was inspired to him. He called out:
"O ruler of these places! I came to your presence. I take refuge with you and I am your servant and I want to please you and I am searching for you."12
And after this supplication, the wall of the well suddenly split, and a door opened to a wonderful, quiet and beautiful garden. Rather, the dragon's mouth transformed into that door. And the lion and the dragon wore the form of two servants. And they invited him to enter. The lion even entered into the shape of a submissive horse for him.
Thus, O my lazy nafs! And O my imaginary friend! Come! Let us compare the state of these two brothers so that we can see and understand how good brings good and evil brings evil.
Look, the unfortunate traveller of the left way is waiting to enter the dragon's mouth all the time; he trembles. And as for the fortunate one, he is invited to a fruitful and splendid garden. Also, that unfortunate one, in a painful terror and great fear, his heart is smashing. And as for the fortunate one, he is beholding and enjoying the strange things within a pleasant state of taking warning, a sweet fear and beloved ma’rifat. Also, that unfortunate one is suffering torments in fear, despair and loneliness. And as for the fortunate one, he is taking pleasure within familiarity, hope and yearning. Also, that unfortunate one sees himself as a prisoner subject to the attacks of wild beasts. And as for the fortunate one, he is an honoured guest who pleasures himself with the friendship of the strange servants of his Generous Host. Also, that unfortunate one is hastening his torments by eating the fruits which are apparently delicious but poisonous in meaning. For those fruits are samples. There is permission to taste them so that he may strive for the originals and may seek after them. Otherwise, there is no permission to devour them like an animal. And as for the fortunate one, he tastes them, understands the matter, postpones his eating and takes pleasure in waiting. Also, that unfortunate one perpetrated dhulm to himself. Through his lack of basîrah, he has transformed a beautiful haqiqah and a brilliant state like daylight into an oppressive and dark wahm and a Jahannam for himself. He does not deserve compassion, nor does he have the right to complain about anyone.
For example, if a person is not content with the pleasure of a pleasant banquet in a beautiful garden among his friends in summer, and makes himself drunk through filthy intoxicants, and imagines himself hungry and naked in the middle of winter among beasts and starts shouting out and crying, he is not worthy of being treated with compassion and perpetrates dhulm to himself. He insults his friends by seeing them as wild beasts. Thus, this unfortunate too is like this. And as for the fortunate one, he sees the haqiqah. As for the haqiqah, it is beautiful. Through understanding the beauty of the haqiqah, he shows respect toward the perfection of the haqiqah's owner. He deserves His rahmah. Thus, the mystery of the Qur'anic decree: "Know evil from yourself, and good from Allah" becomes apparent. If you compare the other differences like these, you will understand that the nafs al-ammarah of the first one has prepared a ma’nawî Jahannam for him. And the good intention, good supposition, good character and good thought of the other have made him a place of manifestation for great bounty, happiness, a shining fadhîlah and faydh.13
O my nafs! And O man who is listening to this story together with my nafs!
If you do not want to be the unfortunate brother and want to be the fortunate one, listen to the Qur'an and obey its decrees and adhere to it and act according to its decrees!..
If you have understood the haqiqahs in this story in the form of a comparison, you can compare them with the haqiqahs of religion, the world, man and îmân. I shall say the important ones. You deduce the subtle ones.
Now, look! As for the two brothers, one is the rûh of a mu’min and the sâlih heart. The other is the rûh of a kâfir and the fâsiq heart. And as for the right one of the two roads, it is the way of the Qur'an and îmân. As for the left one, it is the way of rebellion and denial. And as for the garden on the way, it is temporary social life within human society and civilization, where khayr and sharr, good and bad, clean and dirty things are found together. The mindful person is he who acts according to the rule: خُذْ مَا صَفَا دَعْ مَا كَدَرْ14 and goes with the salâmât of heart.15 And as for the desert, it is the earth and the world. And as for the lion, it is death and the appointed time for the end of one's life. And as for the well, it is man's body and the time of life. And as for the sixty-meter depth, it indicates sixty years which is the average lifespan of the majority. And as for the tree, it is the period of life-span and the substance of life. And as for the two animals, one white and one black, they are night and day. And as for the dragon, it is the way of barzakh and porch of the âkhirah, whose mouth is the grave. But that mouth is a door opening from a dungeon into a garden for the mu’min. And as for the detrimental vermin, they are the calamities of the world. But for the mu’min, they are the pleasant warnings of Allah and favours of Ar-Rahmân to prevent the fall into the sleep of ghaflah.16 And as for the fruits on the tree, they are the worldly ni’mahs that Janâb Who is the Absolute Karîm has made them both in the form of a list, reminders and similars of the ni’mahs of the âkhirah, and the samples inviting customers to the fruits of Jannah. And as for the tree producing numerous different fruits despite being a single tree, it is an indication to the stamp of the qoudrah of As-Samad, to the seal of Ilahî rubûbiyyah and the mark of the sovereignty of Ulûhiyyah.
For arts like “To make everything from one thing” that is, to make all plants and fruits from a single earth, and to create all animals from a single water, and to create all the limbs and organs of animals from a simple food, together with “To make everything one thing” that is, from the great variety of foods which the living beings eat, to weave a simple skin and to make flesh particular to that living being, is a peculiar stamp, private seal and inimitable mark of As-Sultân of Past-Eternity and Future-Eternity, Who is Al-Ahad, As-Samad. Yes, to make one thing everything, and everything one thing is an âyah, a mark peculiar to Al-Khâliq of everything and Al-Qadîr over everything.
And as for the enigma, it is the mystery of the hikmah of creation that is opened through the mystery of îmân. And as for that key, it is يَا اَللّٰهُ *لاَ اِلهَ اِلاَّ اللّٰهُ * اَللّٰهُ لاَ اِلهَ اِلاَّ هُوَ الْحَىُّ الْقَيُّومُ 17 . And as for the mouth of the dragon being transformed into the garden door, it is an indication that, although for the people of dhalâlah and rebellion the grave is troublesome like a dungeon amid the fear and oblivion and is a door opening to a grave which is as narrow as a dragon's stomach, for the people of the Qur'an and îmân, it is a door opening from the dungeon of the world into the gardens of eternity, and from the arena of examination into the meadows of Jannah, and from the difficulties of life into the rahmah of Ar-Rahmân. And, as for the wild lion being turned into a friendly servant and becoming a submissive horse is an indication that, although for the people of dhalâlah, death is a painful eternal separation from all their beloveds, also an exile from their own false worldly Jannah, and being imprisoned and entering into the dungeon of the grave in fear, loneliness, for the people of hidâyah and the Qur'an, it is the means of coming together with their old friends and beloveds, who have gone to the other ‘âlam. Also, it is the means to enter their true homeland and their eternal place of happiness. Also, it is an invitation to the meadows of Jannah from the dungeon of the world. Also, it is a turn to receive the wage from the fadl of Ar-Rahmân Who is Rahîm in return for his service. Also, it is a discharge from the burden of the duty of life. Also, it is making an end to the learning and instruction of ‘ubûdiyyah and examination.
In Short: Whoever makes the transient life his fundamental purpose is in a ma’nawî Jahannam, even if he is apparently in Jannah. And whoever is eagerly turned towards eternal life, becomes the place of manifestation for the happiness of both worlds. However bad and troublesome his world is, since he sees his world as the waiting room for Jannah, he sees it as pleasant, endures it and offers shukr in patience...
اَللّٰهُمَّ اجْعَلْنَا مِنْ اَهْلِ السَّعَادَةِ وَ السَّلاَمَةِ وَ الْقُرْآنِ وَ اْلاِيمَانِ آمِينْ
اَللّٰهُمَّ صَلِّ وَ سَلِّمْ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ بِعَدَدِ جَمِيعِ الْحُرُوفَاتِ الْمُتَشَكِّلَةِ فِى جَمِيعِ الْكَلِمَاتِ الْمُتَمَثِّلَةِ بِاِذْنِ الرَّحْمنِ فِى مَرَايَا تَمَوُّجَاتِ الْهَوَاءِ عِنْدَ قِرَائَةِ كُلِّ كَلِمَةٍ مِنَ الْقُرْآنِ مِنْ كُلِّ قَارِءٍ مِنْ اَوَّلِ النُّزُولِ اِلَى آخِرِ الزَّمَانِ وَ ارْحَمْنَا وَ وَالِدَيْنَا وَارْحَمِ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ بِعَدَدِهَا بِرَحْمَتِكَ يَا اَرْحَمَ الرَّاحِمِينَ آمِينَ وَالْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ
1 Ustadh Bediuzzaman stated about The Eighth Word in The Index of The Words, the origin of The Eighth Word is from the Scriptures of Ibrâhîm ‘Alayhissalâm.
3 (O Allah!)
“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 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 لا خالق، ولا رازق، ولا قيّوم، ولا مالك، ولا فاطر، ولا قهار، إلّا اللّٰه (There is no Khâliq, no Razzâq, no Qayyûm, no Mâlik, no Fâtir and no Qahhâr... but Allah.) 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
4 (There is no Ilah but Allah)
5 “it is only through the mystery of Tawhîd that it is known that the universe as a whole is a meaningful book of As-Samad; and all beings from the ground to the ‘arsh are a miraculous collection of the letters of Subhân; and all the nations of creatures are a magnificent regular Rabbânî army; and all tribes of creations with art from microbes and ants to rhinoceroses, eagles, and planets are diligent officials of the Pre-Eternal Sultân; and everything becomes valuable a thousand times higher than their individual value, due to their duty of being the mirrors and the relation (intisâb); and the answers are revealed of the unsolved enigmatic questions "Where do this flood of beings and these caravans of creatures come from? Where will they go? Why did they come? And what are they doing?" The Rays (20)
“For when mankind, like a successive caravan and procession, departs from the valleys of the past and its lands, travels in the deserts of existence and life and proceeds towards the heights of the future, facing towards its gardens, events shake men and the universe turns its face towards them. It is as though the government of creation sends the science of hikmah to interrogate and question them, saying: "O the sons of Âdam! Where are you from? Where are you going? What are you doing? Who is your sultân? And who is your spokesman?" At one time during this conversation there stood up one from among the sons of Âdam - as did those like him of the Ulu'l-‘Azm Prophets - the sayyid of mankind Muhammad al-Hâshimî Sallallâhu ‘Alayhi Wasallam, and said through the tongue of the Qur'an: "O hikmah! All of us beings we come forth emerging by the qoudrah of the Pre-Eternal Sultân from the darkness of non-existence to the light of existence, and all of us, we sons of Âdam, were sent as officials privileged above our brother creatures in bearing the Trust (amânah); we are on our way, journeying on the road of the resurrection towards eternal felicity; and we are busy in this world in preparation of that felicity and the development of the potentialities that are our capital; and I am their sayyid and their spokesman. Here it is before you, my manifesto, which is the word (Kalâm) of the Pre-Eternal Sultân, on which sparkles the stamp of miraculousness." Thus, the answerer of these questions, the correct answer, is none other than the Qur'an.” Signs of Miraculousness (19-20)
6 “comparisons (al-tamthîl), which is to depict the things pertaining to mind with the things pertaining to the sense, and the imaginary with the real, and the hidden with the manifest.” Signs of Miraculousness
“KNOW, O FRIEND, that the Qur’an of Miraculous Exposition explains many haqiqahs through proverbs, parables and comparisons, for its immaterial Ilahî haqiqahs can be presented only in limited, concrete forms in this [material] sphere of contingencies (imkân). Man who is a contingent and poor being looks to these proverbs, parables and comparisons in the sphere of contingencies (imkân) and considers in all aspects, the shuûn issuing from the sphere of Absolute Necessity [wujûb-the sphere of the Attributes and Names of Allah].” Al-Mathnawi Al-Nuri 148
7 The fool man in the story and his trustworthy friend have three haqiqahs:
The first: My nafs al-ammarah and my heart;
The Second: The students of philosophy and the students of Al-Qur’an Al-Hakîm;
The Third: The nation of kufr and the ummah of Islam. The most terrible dhalâlah of the students of philosophy, the people of kufr and nafs al-ammarah lies in not recognizing Janâb-i Haqq.
The Tenth Word – Introduction – First Indication
9 “Some careless and dissolute individuals want not to be free, but to be the vile slaves of their nafs al-ammarahs.
In Short: The freedom outside the bounds of the Sharî’ah is either despotism, or slavery to the nafs, or beastly animality, or savagery.” The Damascus Sermon (86)
10 “KNOW, O FRIEND, that in such frequently mentioned âyahs in the Qur’an as اِلَيْهِ مَرْجِعُكُمْ ٭ وَ اِلَيْهِ تُرْجَعُونَ ٭ وَ اِلَيْهِ الْمَصِيرُ ٭ وَ اِلَيْهِ مَآبِ [Unto Him is your return (6:60); Unto Him you are returning (2:28); to Him is the homecoming (5:18), and unto Him is the return (13:36)] in addition to a threat for the rebellious, there is great good news and consolation.
These âyahs tell man that death, perishment, transience and separation from the world are not the door of non-existence and decline into the darkness of annihilation and extinction, but they are the doors opening onto hudhur of the Pre Eternity and Post Eternity’s Sultân. This good news saves the heart from the terrible pain of conception of eternal separation from what is loved and the fear of absolute non-existence. Consider the ma’nawî Jahannam that kufr causes: According to the mystery of اَنَا عِنْدَ ظَنِّ عَبْدِى بِى (I treat My ‘abd in the way he supposes Me) since kâfirs suppose death to be an eternal extinction and separation, their supposition becomes a painful torment for them.” Al-Mathnawi Al-Nuri 320
11 That is, he did not consider those events and things with their figurative meanings indicating the haqiqahs, but he considered and accepted the apparent states as the haqiqah itself. Those apparent states of things and events should be the causes and means of understanding the haqiqahs through deductive reasoning (istidlâl) and inference. For example:
“If metaphors fall from the hands of ‘ilm into those of ignorance, they transform into the haqiqah and open the door to superstition.” The Letters (547)
“There is the unfolding of numerous ma’nawî flowers, which hide beneath the veil of events like storms, earthquakes and epidemics. Many kernels of disposition, which have not developed and grown like seeds, sprout and become beautiful due to the events exteriorly ugly. As though all transformations and universal alterations are ma’nawî rains. But since man both performs ‘ibâdah to the external of things and is self-conceited, he judges them to be ugly by looking to the exterior. Regarding his self-conceitedness, he judges it to be sharr through reasoning according to the result that only looks to himself. Whereas, if one of the aims of things belongs to man, thousands of them belong to their Sâni's Names.” The Eighteenth Word
12 The Qur’an indicates to Ibrâhîm ‘Alayhissalâm turning toward Allah through the deductive reasoning (istidlâl) as it is depicted here. The surah of An’am from the âyah 75 to the âyah 81 tells the story of Ibrâhîm ‘Alayhissalâm’s deductive reasoning and how the certainty (yaqîn) of his îmân in Allah increased through the evidences of creation in the universe like the stars, moon and sun.
13 "If we do not recognize him and remain indifferent towards him, there is no benefit in it at all, and if it is harmful, its harm will be immense. Whereas if we try to recognize him, there is little hardship involved, and if there is benefit, it will be immense. Therefore, it is in no way sensible to remain indifferent towards him." The Words ( 288 )
14 (Take what is pleasant and clear, and leave what is sorrowful and turbid.)
15 “According to the mystery of مَنْ آمَنَ بِالْقَدَرِ اَمِنَ مِنَ الْكَدَرِ “Whoever believes in Qadar is saved from grief and sorrow” and, خُذُوا مِنْ كُلِّ شَيْءٍ اَحْسَنَهُ “Look on the good side of things” and, اَلَّذ۪ينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ اَحْسَنَهُۜ اُو۬لٰٓئِكَ الَّذ۪ينَ هَدٰيهُمُ اللّٰهُ وَاُو۬لٰٓئِكَ هُمْ اُو۬لُو اْلاَلْبَابِ very short meaning of it “Those who listen to the words and follow the best of them and pay no attention to the bad of them; those are the mindful ones whom have been granted hidâyah from Allah.” we should now look on the good and beautiful side of everything, the aspect that affords ease of mind, so that meaningless, unnecessary, harmful, ugly, distressing, temporary circumstances do not hold our attention and preoccupy our hearts. In the Eighth Word, one man enters a garden while another leaves it. The fortunate man looks at the flowers and beautiful things and rests with ease. The other unfortunate one gives attention only to the dirty, ugly things, although he is unable to clean them up, so he is nauseated and distressed instead of resting, and then goes on his way. Now, the stages of man's social life, and especially the madrasa of Yûsuf, resembles a garden. It contains both ugly and beautiful things and distressing and happy things. The mindful person is he who busies himself with the beautiful, happy-inducing things, and ignores the ugly, distressing things, and offers shukr and becomes happy instead of complaining and worrying.
The Rays (507)
16 “True and harmful calamity is that which affects religion. One should at all times seek refuge at the Ilahî Court from calamities in matters of religion and cry out for help. But calamities that do not affect religion in the point of view of haqiqah, are not calamities. Some of them are warnings of Ar-Rahmân. If a shepherd throws a stone at his sheep when they trespass on another's pasture, they understand that the stone is intended as a warning to save them from a perilous action; full of gratitude they turn back. So too, there are many apparent calamities that are Ilahî warnings and admonishments, others are kaffârah adh-dhunûb; and others through dissolving man's ghaflah and reminding him of his human weakness and impotence, granting him a sort of hudhur. As for one of the varieties of calamities that is illness, it is not a calamity, as has already been said, but rather a Rabbânî favour and a purification. There is a riwâyât which says: "Just as a tree drops its ripe fruit when shaken, so too do sins fall away through the shaking of fever." The Second Flash
17 (O Allah! There is no Ilah but Allah * Allah, there is no Ilah but He, Al-Hayy, Al-Qayyûm)