بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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

SHAÂ’ER – The Marks of Islam - 1

The term ‘shaâ’er’ literally refers to signs and symbols that are specifically associated with faith, belief and religion, evoking a sense of meaning in the conscience (Vijdân). For example, the cross and Christmas are the shaâ’er of Christianity, the statue of Buddha is the shaâ’er of Buddhism, the yin-yang is the shaâ’er of Chinese philosophy, etc.

As an Islamic term: Shaâ’er are the laws, customs, marks and symbols of Islam that awaken the consciousness of the community and individuals. These are issues and symbols relevant to Muslims and affect the Islamic community.

1. In the tafsir of Elmalılı Hamdi Yazır, the term "Shaâ’er" is defined as follows in the explanation of the âyah إِنَّ ٱلصَّفَا وَٱلْمَرْوَةَ مِن شَعَآئِرِ ٱللَّهِ ۖ:

Just as the words "علم "1, "علامت "2  and "علائم "3 are derived from the root word "علم "4, the word ‘Shaâ’er’ (شعائر ) is the plural form of "شاعر "5 or "شعار "6 or "مشعر "7, all of which are derived from the root word "شعور "8, and it means ‘a special mark or sign, the indicative sign and the state of being known’. Therefore, the term ‘Shi‘âr’ also refers to the codes, passwords and signs that the two parties use to identify one another during battle.

Sometimes, the term ‘Shaâ'er’ refers to the actual act of ‘ibâdah, and other times, to the place where it takes place. For instance, the adhan, salât with the jamâ’ah, Jum’ah and ‘Eid salât, and Hajj are among the Shaâ’er of Islam. Similarly, masjîds, minarets, the rituals of Hajj and their specific locations, including Safa and Marwa, are also among the Shaâ’er of Islam.

(Hak Dini Kur’an Dili Tefsiri:211)

2. The meaning of this word from the "Shaâ’er" article in the Encyclopedia of Islamic Principles:

There are various words derived from the root "ش ع ر " which is also the root of the word ‘Shaâ’er’. For example, "اشعار " (Ish‘âr) means making one feel and giving a sign. "شعر " (Shi‘ir) means a versified sound and words written in rhyme and metre that make one feel and understand. "شعائر " (Shaâ’er) means the customs and symbols that are the foundation of emotional habits and conscience (Vijdân) of a community that are constantly practised. "شعار " (Shi‘âr) means customs and traditions that have become social habits and continue due to the effect of Shaâ’er. "مشعر " (Mash‘ar) means a place where the consciousness is affected. "شعور " (Shu‘ûr) means perceiving, feeling and understanding all external effects, like those mentioned above.

The Encyclopaedia of Islamic Principles, Paragraph (3485)

3. The definition and explanation of Shaâ’er in the Risale-i Nur:

Eighth Subtle Point: It is necessary to state a principle of haqiqah regarding this Subtle Point. It is as follows:

Just as there are two types of rights, the personal rights and the public rights, which are considered a kind of the rights of Allah, so too, within the matters of Sharî’ah, there are some matters that pertain to individuals and others that are of public concern. These matters of Sharî’ah concerning the public are referred to as 'the Shaâ'er of Islam'. Since these Shaâ’er concern everyone, everyone participates in them. Without the consent of all, interfering with these matters is a violation of public rights. The smallest of those Shaâ’er (a matter of the kind of Sunnah) is equivalent to the greatest matter of importance. They directly concern the entire Islamic world. Those who work to break, destroy and corrupt the luminous chains to which all the great personages of Islam have been tied since the Era of Bliss till now, and those who assist them, should consider what a terrible mistake they are making. If they have even an iota of consciousness, they should tremble!

Ninth Subtle Point: Certain matters of Sharî’ah are called “taa’bbudî” (المسائل التعبدية ). These are not based on the reasoning of the mind and are performed because they are commanded. The real cause (‘illah) of their being performed is the command.

Some of them are referred to as “ma’qûl al-ma’nâ” (معقول المعنى ). That is, they possess a hikmah and a benefit that outweigh the legislation of that law in Sharî’ah; however, it is not the reason or real cause (‘illah) because the real cause (‘illah) is the command and prohibition of Allah.

Hikmah and benefit cannot change the taa’bbudî type of Shaâ’er; the aspect of being taa’bbudî takes precedence, and they cannot be interfered with. Even if a hundred thousand benefits were to take place, they cannot change this part of Shaâ’er. Therefore, it cannot be said that "the benefits of Shaâ’er are restricted to the benefits we know," and to believe so is a mistake. Indeed, the benefits we know can be just one out of many of its hikmahs.

For instance, if someone were to say, "The hikmah of the adhan is to call Muslims to salâh; in which case, firing a rifle is sufficient." However, that madman does not know that among thousands of benefits of adhan, this is just one of them. Even if the sound of a rifle shot provides that benefit, how can it take the place of the adhan, which, on behalf of mankind or the inhabitants of that city, serves as a means of the declaration of tawhîd, which is the ultimate purpose of the creation of the universe and the result of the creation of mankind, and a means of displaying ‘ubûdiyyah before the rubûbiyyah of Allah?

Conclusion: Jahannam is not unnecessary; there are many matters that cry out "Long live Jahannam!" with all their strength. Jannah is not cheap either; it demands a high price.

لاَ يَسْتَوِى اَصْحَابُ النَّارِ وَاَصْحَابُ الْجَنَّةِ اَصْحَابُ الْجَنَّةِ هُمُ الْفَائِزُونَ9

to the end of the âyah.

The Twenty-Ninth Letter-The First Section

 

Sunnah as-Saniyyah has degrees. Some of them are wâjib; these are not to be abandoned. This kind is detailed in the Illustrious Sharî’ah. They are muhkamât, and they do not change in any way. Another kind of it is nawâfil. The nawâfil part is divided into two:

The first is the Sunnah as-Saniyyah that is subject to ‘ibâdah. These, too, are declared in the books of Sharî’ah. To change them is bid’ah. The other is called ‘âdâb’, and these are mentioned in the books of the biography of the Prophet (Siyar as-Saniyyah). Disagreeing in matters of âdâb is not called bid’ah. However, it is a form of opposition to the âdâb of the Prophet and not benefiting from those true good morals and their nûr. As for this kind of Sunnah, it is to follow the actions of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm in common and habitual acts and fıtrî practices, which are known through tawâtur.

For example, there are many Sunnah as-Saniyyah that concern social relations and show the etiquette of speaking and declare the principles of etiquette of conditions, such as eating, drinking and sleeping. This part of the Sunnah is called ‘âdâb’. One who follows the âdâb transforms his habitual common actions into ‘ibâdah and receives significant faydh from those âdâb. Following the smallest âdâb reminds a person of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm and gives nûr to his heart.

The Sunnahs that are symbols of Islam and connected to Shaâ’er are the most important of the Sunnah as-Saniyyah. Shaâ’er is an ‘ubûdiyyah belonging to the community that involves public rights. When a person performs Shaâ’er, the entire community benefits, and when Shaâ’er is abandoned, the community as a whole is held responsible. Riyâ cannot penetrate this kind of Shaâ’er, and Shaâ’er should be proclaimed; even if it is a Shaâ’er from among the nawâfil type, it is more important than personal fardhs.

The Eleventh Flash- Sixth Subtle Point

 

In the land of Islam, however, the environment teaches the concise meaning of those sacred words to the Muslims through the language of being. The conversations of Muslims about Islamic traditions and history, all the Shaâ’er of Islam and the pillars of Islam, constantly instil the concise meanings of those sacred words to the people of îmân. Even the gravestones in the graveyards of this country, aside from the places of ‘ibâdah and madrasas, serve as reminders and teachers, instilling and reminding those sacred meanings to the people of îmân.

The Twenty-Ninth Letter-Seventh Section

 

The Qur'an Preserves Itself and Maintains Its Dominance

I saw a person who was sick with pessimism and suffering from despair. He said, “The 'ulamâ have decreased both in number and quality. I fear our religion will fade one day.”

I said: Just as the universe cannot be extinguished, so too îmân in Islam can never be extinguished.

Furthermore, if the Shaâ’er of Islam, the minarets of religion, the Ilahî places of ‘ibâdah and the marks of Sharî’ah, which are like iron nails hammered on the face of the earth, are not extinguished, Islam will shine brighter every moment.

Each place of ‘ibâdah, by its nature, is a teacher, giving lessons to those who possess different natures. Each mark is also an ustadh; the language of their being instils the religion, without error or forgetfulness.

Each Shaâ’er is a wise hoja, constantly teaching the rûh of Islam to the eyes and passing through the centuries as the cause of the continuation of time.

As if the nûrs of Islam had been embodied within the Shaâ’er of Islam. As if the pure water of Islam had been solidified in its places of ‘ibâdah as a pillar of îmân.

As if the laws of Islam were embodied within the marks of Islam. As if the pillars of Islam were petrified within the ‘âlams as a diamond pillar; through them, the earth and sky are bound to each other.

…

The place of îmân is the heart, while the mind is the place where the nûr of îmân is reflected.

Sometimes, the mind is a mujâhid, and sometimes a sweeper. Imân and conscience (Vijdân) will not be shaken if various waswasa and possibilities that exist in the mind do not enter the heart.

Otherwise, as some people believe, if îmân were in the mind, haqq al-yaqîn, which is the rûh of îmân, would be subjected to many possibilities, each becoming a merciless enemy.

The heart and conscience (Vijdân) are the seats of îmân. Hads and ilham are the proofs of îmân. They are the sixth sense, a path to îmân. Thought and the mind are the guardians of îmân.

The Gleams

Thirdly: Man resembles a tree, on the top of which are joined electric cables; the tips of all the laws of creation’s order are attached to his head; the fitrah laws are extended to him; and the rays of Ilahî laws and principles in the universe are reflected and centred on him. So, man with such an essence has to complete those laws and principles in himself, adhere to them, and cling to them in order to facilitate the general current, the universe’s order, lest his feet slip, he falls, and the wheels moving on the different orders, levels and stages of ‘âlam throw him from their backs. And this can be achieved only through ‘ibâdah, which consists of obeying the commands of Allah and abstaining from His prohibitions.  

Fourthly: Through obeying commands and abstaining from prohibitions, numerous connections are formed between a person and various levels of the social structure, and an individual becomes like the human race. Indeed, there are many commands — especially those connected with Shaâ’er and the public interests — that resemble threads on which morals, qualities, ranks, laws and arrangements, and many public and personal rights within them are set. All those rights and duties would be torn and scattered to the wind without the thread of obeying commands and abstaining from prohibitions.

Signs of Miraculousness-290

4. Some examples of the greatest Shaâ’er of Islam from the Risale-i Nur:

The sawm in the noble Ramadhan is one of the foremost of the five pillars of Islam. It is also one of the greatest of the Shaâ’er of Islam.

The Risale on Ramadhan

 

Yes, in most of the Shaâ’er of Islam, such as the adhan and the salâh,

اَللّٰهُ اَكْبَرُ ٭ اَللّٰهُ اَكْبَرُ ٭ اَللّٰهُ اَكْبَرُ ٭ اَللّٰهُ اَكْبَرُ

is repeated many times, always proclaiming the grandeur and majesty of Allah at all times.

The Seventh Ray/Introduction

 

Thus, my lazy nafs! Just like the acceptance of a soldier into the royal presence purely as a favour in the previous example, the haqiqah of salâh, which is a kind of Mi'raj, is your being accepted into the presence purely as a rahmah of Al-Jalîl Zuljamâl, Al-Ma’bûd, Who is Jamîl Zuljalâl. By saying "Allahu Akbar", abandoning the two worlds either in a ma’nawî manner with imagination or by intention, detaching oneself from the restrictions of materiality, reaching a rank of universal ‘ubûdiyyah or a shadow or a form of that universal ‘ubûdiyyah, and being honoured with a kind of presence, it is a great ascension (everyone, according to his own capacity) to the address of

اِيَّاكَ نَعْبُدُ10

The haqiqah of salâh is indeed an indication of rising in ranks and ma’nawî progress by reciting "Allahu Akbar" repeatedly during movements in salâh and is an indication of ascending from particularity to universal spheres and a concise title of the perfections of His grandeur that is beyond our ma’rifat. It is as if each "Allahu Akbar" is an indication of ascending to a step of Mi'raj. To be honoured with even a shadow or ray of this haqiqah of salâh, whether in meaning, intention, thought, or imagination, is a great happiness.

Here is the mystery behind the frequent recitation of "Allahu Akbar" during Hajj. Because the blessed Hajj is a personal ‘ubûdiyyah for everyone at a universal level. Just as, on a special day, such as a festival, a soldier attends to the sultân's celebrations, like a general from the general’s office, and is honoured with the sultân's favours, in the same way, like a walî who has ascended in many ranks, a Hajji, no matter how low his rank is, turns towards his Rabb with His title “Almighty Rabb of all corners of the earth”. He is honoured with a universal ‘ubûdiyyah. For sure, the heat, wonder, awe and dread arising from witnessing or reflecting the universal degrees of Rubûbiyyah that are opened with the key of Hajj, the horizons of the majesty of Ulûhiyyah that become visible to a Hajji’s eye through the telescope of Hajj, the spheres of ‘ubûdiyyah that expand in his heart and imagination through the Shaâ’er of Hajj and the levels of uttermost greatness of Allah and the horizons where the Names and Attributes manifest can only be calmed by "Allahu Akbar! Allahu Akbar!", and those revealed, witnessed, or reflected degrees and levels can only be proclaimed by "Allahu Akbar! Allahu Akbar!"

After Hajj, this meaning exists in various sublime and universal degrees in the 'Eid salâh, rain-request salâh, as-salâh al-kusuf and as-salâh al-khusuf11 and in salâh performed with a jamâ’ah. Thus, the importance of the Shaâ’er of Islam, even if they are of the kind of Sunnah, lies in this mystery.

The Sixteenth Word-The Fourth Ray

 

It was 'Eid Al-Adha while this 'station' was being written:

I imagined, felt and certainly believed that Allah making one-fifth of mankind — three hundred million people — recite "Allahu Akbar", "Allahu Akbar", "Allahu Akbar" at the same time and the simultaneous recitation of "Allahu Akbar" by more than twenty thousand Hajjis at Arafat and during ‘Eid — it is as if the huge globe of the Earth, in proportion to its size, makes its fellow planets in the samâwât hear the sacred phrase "Allahu Akbar" — is the echo of the phrase "Allahu Akbar" that Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm recited with his Family (Âl) and Sahabah one thousand three hundred years ago and commanded to his ummah to recite. And it is a response with a broad and universal ‘ubûdiyyah to the universal manifestation of rubûbiyyah of Allah through magnificent titles

12 رب الأرض

and

رب العالمين13

Then, it occurred to me: does this sacred phrase have any relevance to our matter? I was suddenly informed that first of all this phrase and many other phrases, such as “Subhânallah”, “Alhamdulillah” and “Lâ Ilâha Illallah”, which are among Shaâ’er and entitled "al-bâqîyât as-sâlihât", serve as reminders and proofs of our matter in general, or in particular. For example, one aspect of the meaning of "Allahu Akbar" is that Janâb-i Haqq’s qoudrah and ‘ilm surpass all things; nothing can go out from the boundaries of His ‘ilm, nor can anything escape or be saved from the disposals of His qoudrah. He is greater than the things we fear most. It means that He is greater than bringing about the rising from the dead and assembling for judgment, saving us from non-existence and granting us eternal happiness. He is greater than any strange or unimaginable thing; therefore, through the absolute clarity of the âyah

مَا خَلْقُكُمْ وَلاَ بَعْثُكُمْ اِلاَّ كَنَفْسٍ وَاحِدَةٍ14

mankind’s rising from the dead and assembling for judgment is as easy for His qoudrah as the creation of a single nafs. It is in this sense that, in the form of a proverb, when faced with grievous calamities or great aspirations, everyone says, "Allah is Most Great, Allah is Most Great", making this phrase a source of consolation and strength and a point of support for themselves.

The Eleventh Ray-A Summary of the Eighth Topic

 

One of the greatest wiles of shaytan: He deceives people who have narrow hearts, short minds and deficient thoughts from the aspect of the immensity of the haqiqahs of îmân by saying, "It is said that a single Being controls and manages all particles, planets and stars and all other beings in their every state under the management of His rubûbiyyah. How can one believe in such an immense and strange matter? How can it settle in the heart? How can it be accepted as an idea?" From the standpoint of human weakness, shaytan evokes a sense of denial.

The Answer: The mystery that silences this wile of shaytan is "Allahu Akbar!" And its true answer is also "Allahu Akbar". Yes, the frequent repetition of "Allahu Akbar" in the Shaâ’er of Islam is for destroying this wile of shaytan. Because the impotent strength, weak power and narrow mind of man see and affirm such infinite vast haqiqahs through the nûr of "Allahu Akbar," carry those haqiqahs through the strength of "Allahu Akbar," place them in the heart within the circle of "Allahu Akbar" and tell his heart which is prone to waswasa: "The extremely orderly management and administration of this universe is clearly visible…."

The Thirteenth Flash-Thirteenth Indication

 

First Question: What is the hikmah behind reciting the blessed phrases of the tashahhud, even though they were a conversation between Janâb-i Haqq and His Rasûl (asm) on the night of Mi’raj?

The Answer: The salâh of each mu’min is a kind of Mi’raj for him. And the words worthy of such presence are the words spoken on the great Mi’raj of Muhammad (‘Alayhissalâtu Wassalâm). By reciting them, that sacred conversation is recalled. With that recollection, the meanings of those blessed words rise from particularity to universality, and those sacred and comprehensive meanings are formed or can be formed in the mind. And through forming those meanings in the mind in such a way, the value and nûr of those words rise and expand.

…

Just as Janâb-i Haqq’s saying

15 اَلسَّلاَمُ عَلَيْكَ يَا اَيُّهَا النَّبِىُّ

on that night informs in a commanding manner that, in the future, hundreds of millions of people will each say,

اَلسَّلاَمُ عَلَيْكَ يَا اَيُّهَا النَّبِىُّ

at least ten times a day, and that salâm of Allah gives that phrase a broad nûr and an elevated meaning. In the same way, as a response to that salâm, Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm saying

اَلسَّلاَمُ عَلَيْنَا وَعَلَى عِبَادِ اللّٰهِ الصَّالِحِينَ16

indicates and warns that he hopefully and beseechingly asked from his Khâliq that in the future, his great ummah and the sâlihs among them would be honoured with Islam, which represents the salâm of Allah, and that the entire ummah would say

اَلسَّلاَمُ عَلَيْكَ وَ عَلَيْكَ السَّلاَمُ ,17

which is a common Shaâ’er of Islam that is practised by mu’mins.

And Hazrat Jabrâil ‘Alayhissalâm, who was a participant in that conversation, saying

اَشْهَدُ اَنْ لاَ اِلهَ اِلاَّ اللّٰهُ وَ اَشْهَدُ اَنَّ مُحَمَّدًا رَسُولُ اللّٰهِ 18

that night, by the command of Allah, brings the glad tidings that the entire ummah will say and testify in this manner until the qiyâmah. And by recalling this sacred conversation, the meanings of those words shine and expand.

The Sixth Ray

 

My ‘azîz, siddîq brothers!

Question: "How can tawâfuq conclusively prove this karâmat?" This is a brief answer to a question asked by one of our brothers.

Answer: If there is a tawâfuq in something, it is a small sign that there is an intention in it; there is a will; it is not a random coincidence. And especially if there exists tawâfuq in several aspects, that sign is fully strengthened. And especially if, out of a hundred possibilities, it is specific for two things, and those two things are perfectly related to each other, the sign that comes from that tawâfuq becomes a clear proof for the fact that the tawâfuq happened on purpose, with intention and will, and that there is no possibility of coincidence in any way.

Thus, it happened like that in the matter of the Mi’râj in the same way.

• Within ninety-nine days, the tawâfuq of the coming of rahmah of the rain just in the Raghâib and Mi'raj nights,
• the rain being specific to those two nights and days, not coming before or after those days,
• the perfect tawâfuq of the rain with the time of great need,
• the coming of the rain at the time when the Risale on Mi'raj19 was read, written and published with enthusiasm by many people here,
• the tawâfuq of those two blessed nights in several aspects,
• the tawâfuq of the coming of the rain with strange noises — because it was not the season — threateningly and consolingly, with humanity's indescribable material and ma’nawî cries with noises from the face of the earth,
• the perfect tawâfuq of the rain with the time when the people of îmân search for a consolation for their despair and seek support for their ma’nawî power against the waswasas and weakness caused by the onslaughts of dhalâlah,
• as a rebuke to the wrongdoings of those who behave disrespectfully towards the Shaâ’er of Islam, such as these nights, the tawâfuq of the response — in the meaning “Even the universe shows respect to these nights, why do you not?” — of the samâwât and sky through showing their respect in the abundant rahmah to the Shaâ’er of Islam,

anyone with a grain of fairness would know that there was a special intention and will in that event, and it is a special ‘inâyah and mercy towards the people of îmân, and there is no possibility of coincidence in any way.

It means that the haqiqah of Mi’râj is a miracle of Ahmad (asm) and his greatest karâmât, and just as his ascent to the skies via the staircase of Mi’râj demonstrated the importance and value of the essence of Ahmad (asm) to the dwellers of the samâwât, so too did the Mi’râj this year show a karâmât and demonstrate to the earth and the people of this country the esteem and respect in which he (asm) is held by the universe.

Emirdağ Addendum-1 (40-41)

 

…the Shaâ’er of tasattur that is an important principle of the Risale-i Nur…

The Kastamonu Addendum (262)

 

اَلْحُكْمُ لِلّٰهِ 20 the acceptance of Qadhâ and the submission to Qadar are a Shaâ’er of Islam.

The Seventeenth Letter

 

Yes, my dear Ustadh! We are eternally pleased with Allah, the Qur'an, His Noble Beloved, the Risale-i Nur and with you, our beloved Ustadh, who is the herald of the Qur'an. And we in no way regret following you. We harbour absolutely no intention in our hearts to do harm. We only seek Allah and His acceptance and pleasure. Day by day, we increase our longing to meet Janâb-i Haqq by gaining His pleasure. We offer infinite and limitless shukr to Hazrat Allah, Who, beyond our will, declared that forgiving those who have wronged us without exception by referring them to Janâb-i Haqq and doing good to everyone, including those cruel oppressors who have wronged us, is a Shaâ’er of Islam ingrained in the hearts of the Risale-i Nur students.

Your very flawed student

Husrev

The Eleventh Ray-Tenth Topic

 

Our Ustadh says: there is khayr in postponing our court trials. The hardships that have been inflicted so far on the Risale-i Nur and the Nurjus, which turn into rahmah, show that there is much khayr in this postponement, and one of them is likely to be this:

At a time when the influence of the Risale-i Nur was beginning to be widely felt in the Islamic world abroad and when its dissemination and spread were happening and when the politicians here showed a tendency to become somewhat Europeanised as a bribe to Europe, a decision by the courts for the complete freedom of the Risale-i Nur would have raised the following doubts in the Islamic world abroad about the true ikhlas of the Risale-i Nur: Either the Nurjus are compelled to display riyâ, or they refrain from interfering with those who aspire to become civilised in this manner, and they display weakness, and this could seriously undermine the value of the Nur. This postponement removes such suspicions and proves that for thirty years, they have not bowed before anything opposed to the Shaâ’er of Islam.

Emirdağ Addendum-2 (107)