بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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

SHUKR – THANKS - 3

1. Kufr an-ni’mah – The denial of ni’mah:

Know that the repetition of the âyah فبأيّ الآءِ رَبِّكُما تُكَذِّبانِ1 at the pauses in the âyahs of the surah Ar-Rahmân pointing out different takwînî âyahs indicates that most of the disobedience of man and jinn and their greatest kufr and most severe rebellion arise from not seeing the act of giving ni’mah within the ni’mah, ghaflah about the One Who gives ni’mah (Mun’im) and attributing ni’mahs to causes and random coincidence. So much so that man and jinn become the deniers of the favours and kindness of Allah. Therefore, a mu’min should say Bismillah at the beginning of all the ni’mahs that were meant for him; that is, “I take these ni’mahs in the name of Allah and on His behalf, not on behalf of the intermediaries; therefore, shukr and gratitude belong to Him.”

Al-Mathnawi al-Nuri (207)

 

Know that not offering shukr for ni’mahs that are common to all, such as hearing and sight, that are constant and persist, such as light and fire, and that are encompassing and overflowing, such as air and water, is the greatest of the denial of ni’mah (kufr an-mi’mah) and the severest ingratitude towards the favours and kindness of Allah. But, man offers shukr to Allah for ni’mahs specified for him among people and replenished for him, or the rare ni’mahs given for his most rare needs; however, the permanent and constant ni’mahs that are common to all are the greatest and perfect ones. Their universality indicates their utmost importance and their constancy indicates their greater value.

Al-Mathnawi al-Nuri (593)

 

As stated in the Conclusions of the Twenty-Sixth Word, just as, in order to make a precious garment bejewelled and embroidered, a skilful artist employs a poor man in return for a wage he deserves. To display his skill and art, he cuts, lengthens and shortens the garment on the poor man and makes him sit down and stand up; he gives him various positions. So does the poor man have any right to tell the artist, "Why are you tampering with, altering and changing this garment, which makes me beautiful? Why are you disturbing and causing me difficulty by making me stand and sit down?"

In the same way, Sâni’ Zuljalâl takes the essence of every kind of being as a model in order to display the perfections of His art through the embroideries of His names. He clothes each thing, especially living creatures, with a bodily garment jewelled with senses and makes embroideries on it with the pen of Qadar and Qadhâ, and He demonstrates the manifestation of His names. He also gives to each being a perfection, a pleasure, a faydh as a wage worthy of it.

Thus, does anything have any right to say, "You are giving me trouble and disturbing me" to Sâni’ Zuljalâl, Who possesses the mystery of 2 مَالِكُ الْمُلْكِ يَتَصَرَّفُ فِى مُلْكِهِ كَيْفَ يَشَاءُ ? Hâsha! In no way do beings have any right before Al-Wâjib Al-Wujûd, nor can they claim anything; their only right is to fulfil the requirement of the levels of existence He has given them by offering shukr and hamd. Because all the levels of existence that are given have occurred and come into existence, and those levels require a real and effective cause (‘illah). Levels that are not granted are contingencies, and contingencies are both non-existent and infinite. As for things that do not exist, they do not require a real and effective cause (‘illah). There cannot be a real and effective cause (‘illah) for the infinite. For example, minerals cannot say, "Why didn’t we become plants?" They cannot complain. Their right is to offer shukr to their Fâtir for being honoured with mineral existence. Asking why they were not animals, plants cannot complain. Rather, their right is to offer shukr for being honoured with life along with existence. And asking why they were not humans, animals cannot complain. Rather, their right is to offer shukr since they have been given the precious essence of rûh along with life and existence, and so on. Make analogies!

O complaining man! You did not remain in nonexistence; you wore the ni’mah of existence. You tasted life; you did not remain lifeless, nor did you become an animal. You have been honoured with the ni’mah of Islam; you did not remain in dhalalâh. You have experienced the ni’mahs of good health and salâmât, and so on.

O ungrateful one! What right do you have to not offer shukr in return for the levels of existence that are pure ni’mah given to you by Janâb-i Haqq? You deny the ni’mahs (kufr an-ni’mah) and complain about Janâb-i Haqq with bâtil greed because the exalted ni’mahs, which are contingencies and do not exist now, and which you could not reach and do not deserve, have not been bestowed on you. Even lunatics would understand how wrong he would be, how he would fall into such a kufr an-ni’mah, what great foolishness it would be if a man rises to an exalted degree, like climbing to the top of a minaret, reaches a high rank, and on every step receives a great ni’mah, yet does not offer shukr to the one who gave him those ni’mahs and cries discontentedly, by saying, “Why could I not have climbed higher than this minaret?”

O discontented greedy, prodigal wasteful and unjust complaining ghâfil man! Know that certainly contentment is profitable shukr; greed is harmful denial. And frugality is a beautiful and beneficial respect for ni’mahs. As for wastefulness, it is ugly and harmful contempt for ni’mahs. If you have the mind, get accustomed to contentment and work for acceptance. If you cannot endure, say, "O Sabûr!" and seek patience. Accept your lot and do not complain. Realise to whom you are complaining about Who and be silent. If you still want to complain, complain about your nafs to Janâb-i Haqq for the fault lies within it.

The Twenty-Fourth Letter/First Station/First Allusion

 

Know that Allah brought you into existence from non-existence. Then, as kindness and favour, your Creator (Mûjid) elevated your existence from the lowest level of existence and brought you to the level of being a Muslim human being. All the levels of existence from your first movement until your present state, which passed through many different stages, are a ni’mah given to you. From each of those ni’mahs, a fruit and a colour are attached to you. You are like a necklace or a cluster on which the beads of ni’mah have been strung in excellent order, placed in a row, and you are a flower, which is adorned with ni’mahs from head to toe; you are an index of the level of the ni’mahs of Taâ’lâ.

All minds agreed upon that nonexistence does not require a real and effective cause (‘illah), whereas existence does. At every stage and level of existence, from being a particle to annihilation, you will be asked and questioned how you attained those ni’mahs, how you deserved them, and whether you offered shukr for them. No one with an iota of intelligence would ask a stone why it has not become a tree or a tree why it has not become a man.

Al-Mathnawi al-Nuri (298)

 

Know that modesty sometimes contradicts the acknowledging of ni’mah, and the acknowledging of ni’mah sometimes results in pride and arrogance. Therefore, it is necessary to be careful, scrutinise and avoid ifrât and tafrît. There is a measure for istiqâmah. It is as follows: Every ni’mah has two aspects:

The first aspect looks to the one on whom Allah has bestowed ni’mah; this aspect adorns and distinguishes him, and he receives pleasures with and takes pride in ni’mah bestowed on him. But sometimes, he falls into drunkenness, forgets the Owner of ni’mah, claims ownership, attributes the perfection and attainment to himself and becomes proud as if he has any right over them.

The second aspect, which looks to Al-Mun’im, displays His munificence, proclaims His rahmah, shouts His bestowal and testifies to His names, and also recites the âyahs of the manifestation of His names on the act of the bestowal of ni’mah. Modesty can be modesty if it looks at the first aspect; if it looks at the second aspect, it becomes the denial of ni’mah (kufr an-ni’mah). The acknowledging of ni’mah becomes a praised ma’nawî shukr, neither pride nor arrogance, when viewed from the second aspect.

O, Yûsuf Kishri! {(*) It was addressed to his student Mullah Yûsuf fifty-five years ago.} When you wear splendid and precious clothes belonging to your brother Yûsuf Kayshî, if Said says to you, “How beautiful you are.” You should say, “Beauty belongs to the clothes, not to me.” It will be both modesty and acknowledgement of ni’mah.

Al-Mathnawi al-Nuri (517)

 

Sometimes modesty results in the denial of ni’mah (kufr an-ni’mah), or rather it becomes a kufr an-ni’mah, and sometimes the acknowledging of ni’mah becomes pride. Both are harmful. The only cure for it is to display the virtues, perfections and attainments as the works of the bestowal of True Mun’im by acknowledging them without claiming ownership over them so that it would neither be kufr an-ni’mah nor pride.

For example, just as if someone clothes you with an embroidered and decorated garment of honour and you become so beautiful with it and people say to you, “Mashâallah! You are beautiful. How beautiful you have become.” If, in modesty, you say, “Hâsha! Who am I? Nothing! What is this? Where is the beauty in it? It is kufr an-ni’mah and will be disrespectful to that skilful craftsman who clothed you with that garment. If you proudly say, “Yes, I am very beautiful; no one is as beautiful as me. Show me someone beautiful like me!” Then, it is a conceited form of pride.

Therefore, to be saved from both pride and kufr an-ni’mah, one should say, "Yes, I have become beautiful, but the beauty is due to the garment; consequently, it belongs to the person who has clothed me with it; it is not mine.

Twenty-Eighth Letter-The Seventh Matter Which is the Seventh Risale

 

Ni’mahs that came by the hands of apparent causes should not be taken on account of those causes. If that cause does not possess the will, such as an animal or a tree, it gives ni’mah directly on behalf of Janâb-i Haqq. Since it says Bismillah through the language of its being and gives it to you, you, too, say Bismillah and take it on account of Allah. If the cause possesses the will, he should say Bismillah, then you take it from him; otherwise, do not take it because apart from the explicit meaning (ma’nâ as-sarîh) of the âyah وَلاَ تَاْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللهِ عَلَيْهِ 3,  an indicative meaning (ma’nâ al-isharî) is this: "Do not eat the ni’mah that does not recall the True Mun’im and is not given in His name!" Since this is thus, both the giver and taker should say Bismillah. If he does not say Bismillah, but you are in need of taking it, then you should say Bismillah, see the hand of the rahmah of Allah upon the one who gives it, kiss the hand of the rahmah with shukr. Then, take the ni’mah from him. That is, look from ni’mah to the act of bestowal of ni’mah, and from the act of bestowal of ni’mah, think of the True Mun’im. Thinking in this way is a shukr. Then, if you wish, offer a du'â for the apparent means because ni’mah was sent to you by his hand.

The Seventeenth Flash-Thirteenth Note

 

O you, my nafs performing-riyâ! Do not be proud by saying, "I served religion." According to the mystery of اِنَّ اللّهَ لَيُؤَيِّدُ هذَا الدِّينَ بِالرَّجُلِ الْفَاجِرِ4, you should know yourself to be that sinful (Fâjir) man since you are not purified (tazkiyyah). Accept your service and ‘ubûdiyyah as the shukr for ni’mahs already given to you, and as the duty of fitrah, the obligation of creation and the result of art. And be saved from vanity and riyâ!

The Twenty-Sixth Word/Conclusion

2. The causes of calamities:

The Answer to a Question Asked on Behalf of Many People By a Very Young Risale-i Nur Student Who Serves Me

Question: Ustadh, the result of the du'â and salâh for rain has not been seen; it remained futile. The clouds gathered two or three times but scattered without giving rain. Why is this?

The Answer: Drought is the time for this kind of du'â and salâh; it is not their real cause (‘illah) and hikmah. Just as as-salâh al-kusuf and as-salâh al-khusuf are performed at the time of solar and lunar eclipses, and the maghrib salâh is performed at sunset, in the same way, drought and an absence of rainfall is the time for the du'â and salâh for rain. The cause and result of ‘ibâdah and du'â are the command, pleasure and acceptance of Allah; their benefit belongs to the âkhirah. If what is intended by salâh and ‘ibâdah are worldly results, and if they are performed only for that sake, that salâh will be invalid.

For example, the maghrib salâh is not performed to stop the sun from setting, and as-salâh al-khusuf is not performed to end the lunar eclipse. In the same way, if this kind of ‘ibâdah is performed to bring rain, it will be wrong. Giving rain is the duty of Janâb-i Haqq. We have performed our duty and do not interfere with His duty. Although the coming of rain is the apparent result of the rain-request salâh, its actual, true and most beneficial result and the most beautiful and sweetest fruit is this: everyone perceives from this state that their father, home, or business does not grant their provision, but rather, the One Who grants his provision and food is the One Who controls massive clouds like a sponge and the face of the earth like a field; He nurtures them and bestows rizq upon them. During the rain-request salâh, even the youngest of children — who is used to crying to his mother for food when he is hungry — perceives this significant and extensive truth with his tiny mind: the One Who administers this world like a house nourishes all these children, me and all our mothers, and He bestows their rizq. If He does not give, others will be of no help; therefore, we must beseech Him. He becomes a child with complete îmân.

Six very short points will be expressed in relation to this.

First Point: The price for the ni’mah and rahmah of Allah is shukr. We did not offer the shukr that was due. Indeed, just as we failed to give the price of rahmah through shukr, we are also attracting the wrath of Allah upon ourselves through our dhulm and rebelliousness. Through the present dhulm, destruction, kufr and rebelliousness across the face of the world, mankind has made itself deserving of a slap and has received terrifying slaps. Indeed, we also will have a share in this.

Second Point: There is a hadith: “Even the fish at the bottom of the ocean complain against sinners and dhâlim people; they say that, because of them, the rain has ceased and even our sustenance decreases." Yes, in these times, there are such sins and dhulm that we are ashamed to ask for rahmah; innocent animals even suffer torment.

Third Point: It is in the âyah: "Beware of such calamity that when it comes, it will not be confined to the dhâlim, but the innocent and the oppressed will also be burnt in it." For if, in an extraordinary way, the innocent were kept safe in the fire, the hikmah of religion would be spoilt because religion is an examination, a trial, and wicked people, such as Abu Jahl, would affirm religion, like Abu Bakr Siddîq (ra). Therefore, in general calamities, the innocent suffer as well.

Fourth Point: Now, through deceptions, abuse and bribery, many harams have been mixed with wealth and rizq, and farmers do not possess actual ownership of their products. While two or three out of ten men are worthy of rahmah, five or six who benefit from the products of farmers lose their worthiness for rahmah due to their dhulm, mixing haram into their work, or a lack of shukr.

…

Sixth Point: The absence of rainfall is a calamity; it is a torment given as a punishment for the deed. Therefore, responding to it should be through weeping, begging with sadness, grief, beseeching, sorrow, deep remorse, tawbah and istighfâr, and through seeking refuge in the court of Allah, offering du'â and performing ‘ubûdiyyah particular to that state, in a manner determined by Sharî’ah, within the circle of Sunnah As-Saniyyah and without mixing bid’ahs.

Furthermore, since such general calamities come as a consequence of the mistake of the majority, they will be removed by the tawbah, remorse and istighfâr offered by the majority of those people.

Emirdağ Addendum 1 (32-34)

 

A question arose from anxiety: It is understood from riwâyât that hunger will play a significant role in this fitnah of the âkhirzaman; the people of dhalâlah will cause the helpless people of îmân suffering from hunger to become overwhelmed with the struggle for livelihood; they will strive to make the people of îmân forget religious sentiments or view those sentiments as secondary or tertiary. Since, in everything, even within the torments arising from the wrath of Allah, there is an aspect of rahmah for the people of îmân and the innocent and is justice in the qadar of Allah; I wonder, how does it apply to this matter? And how will the people of îmân and the Risale-i Nur students, in particular, benefit from this calamity on account of their îmân and âkhirah? How will they respond to it and resist it?

The Answer: The most important reason for this calamity is the rebellion arising from kufr an-ni’mah, the absence of shukr and the lack of appreciation for the value of ni’mahs of Allah; therefore, for the hikmah of driving people to true shukr, Al-‘Âdil, Who is Hakîm, has given this calamity to the people who do not offer shukr and comply with religious riyâzah, such as Ramadhan. And through that, He has demonstrated the true pleasure, significant value and extraordinary degree of His ni’mahs, especially in the category of sustenance, and especially bread, which is the greatest ni’mah of life, and He has done justice as a result of the same hikmah.

The duty of the people of îmân, the people of haqiqah and the Risale-i Nur students, in particular, is to strive to make this calamitous hunger a means for seeking refuge, repentance and submission, like the hunger of the religious riyâzah in Ramadhan, and it is to give no opportunity for this calamitous hunger to be a cause of begging, stealing and anarchy by using the pretext of necessity (dharûrah). As for the duty of some wealthy people and some salaried employees who do not feel pity for the hungry poor, it is to listen to the Risale-i Nur, feel compassion for the hungry due to this compulsory feeling of hunger and run to their aid with zakat. As for the duty of the youth, who have spoilt their nafs with delicious foods and made their nafs disobedient and intoxicated by urging it to the base desires and rebellion, through the guidance of the Risale-i Nur, it is to take advantage bravely of this event, be obedient and perform good deeds by means of this event of hunger that withdraws them from lewdness and sins to a degree and breaks the pleasures of their nafs and its transgressions for immorality. The duty of the youth is to turn that event from being against them and make it work in their favour. In this time, when most people suffer from hunger, possessions have become uncertain and the condition of possessions being haram or halal is indistinguishable and questionable. The duty of the people of ‘ibâdah and righteousness is to be contented with the amount of necessity (dharûrah) so as to make their benefit from the communal resources, which are collectively owned in a ma’nawî sense, halal, and it is to view this involuntary calamity as the riyâzah of Sharî’ah and respond to the qadar of Allah not with complaints but with acceptance.

…

Kastamonu Addendum (141)

 

A Note for The Key to the ‘Âlam of Nûr5

One day, with two university students, we were in a moving car and listening to the blessed mawlid recited from a distance on the radio that was not connected to any wire. In connection with the discussion about the radio in The Key to Nûr, I said to those two Nurju university students:

Just as in life and existence, the direct and veilless manifestation of the Qoudrah of Allah is evidently seen in nûr. A proof of this is as follows:

A bit of air, the size of a fingernail, in this little machine, and the tiny amount of ma’nawî nûr hears and speaks not only the words it receives from the mawlid but rather hears and speaks thousands and millions of other words all at once; it hears different words across thousands of radio stations as the words that we hear right now. It can make those words heard and speak them to us. It means that the most particular becomes the most universal.

Furthermore, this tiny bit of air performs duties as big as the atmosphere. The smallest expands as the greatest, which is the atmosphere.

If this is not attributed to the manifestation of azalî Qoudrah, it will become such a strange superstitious contradiction that it would be unimaginable. Since it is not possible for something to transform into its opposite, this necessitates that the most particular should become the most universal, which is its opposite… the smallest should become the largest… the most lifeless, ignorant, unconscious and powerless should become the most powerful, able, wilful and conscious. This is a matchless superstition comprising hundreds of contradictions, impossibilities and superstitions. It means that this is evidently the manifestation of azalî Qoudrah. The meaning of the following noble hadith that represents this manifestation over the atmosphere, in general, demonstrates this. It is as follows:

There is a malâikah with forty thousand heads; each of its heads has forty thousand tongues, and each tongue offers forty thousand tasbîhât. It recites sixty-four billion tasbîhât at the same time. It means that the atmosphere resembles this malâikah. That is to say, the blessed words to the number of the tasbîhât offered by this malâikah are written on the page of the air.

The atmosphere says, “This hadith refers to me, or the malâikah that is appointed to supervise me. Because all human speeches and the endless other mixed sounds being heard without any confusion, with the exact letters, accents and distinguished voices show that this work performed with a universal consciousness, the duty of a single particle, can in no way be attributed to me, that is, the atmosphere, nor can it be attributed to all causes. It means that it is the manifestation of Ahadiyyah that is present everywhere and sees everything, and the manifestation of azalî Qoudrah that comprises an encompassing Irâdah and comprehensive ‘Ilm. The radio is one of the millions of witnesses to this."

The meaning of the matter discussed in the Thirteenth Word about the comparison between the hikmah of the Quran and the hikmah of philosophy is as follows: the philosophy of man draws the veil of ordinariness over the extraordinary miracles of rahmah of the miracles of the Qoudrah of Allah. It sees and attaches significance to certain particular exceptions that have deviated from the usual norm but does not see and show the proofs of wahdâniyyah and the wondrous ni’mahs beneath that veil of ordinariness.

For example, the philosophy of man is blind to the miracles of Qoudrah in the creation of the human being and attaches no significance to it. Yet, it sees a two-headed or three-legged man exceptionally deviated from the laws, and in bewilderment and astonishment, it attracts attention to it by creating a fuss. However, it conceals the universal, general miracles beneath the veil of ordinariness. It centres the attention on the particular matters and things that have broken the laws and left their species.

And for example, it considers the wondrous and miraculous maintenance of the rizq provided to human and animal infants to be ordinary and gives it no importance. But — as a newspaper once published in America — the fishermen cried when they saw an insect, which left its tribe, separated from its species and had fallen deep into the ocean, being fed with a green leaf delivered to its mouth and announced this event with glory. Whereas in the smallest infant and its rizq in its mother’s breast, like the water of kawthar, there are thousands of miracles of Rahmah and thousands of favours similar to this event. The philosophy of man does not see it so that it would offer shukr, recognise Rahmân'ur Rahîm and respond to Him with shukr.

Thus, the hikmah of the Quran tears down that veil of ordinariness. It gives the lesson about these universal and wondrous miracles and extraordinary ni’mahs to mankind, makes Allah known and impels them to ‘ubûdiyyah for the sake of universal shukr.

Here, one of the strangest and most absurd errors of human philosophy is this: man’s juz’ al-ikhtiyârî and irâdah are insufficient even to speak, which is his most obvious and smallest action; his juz’ al-ikhtiyârî and irâdah are unable to create it. He merely puts the air into the place of utterance of a letter of the alphabet. As a result of his minor kasb, Janâb-i Haqq creates the words and duplicates thousands of copies across the atmosphere. Anyone with even an iota of consciousness understands what an immense error it is to call human invention a wondrous and universal miracle of Qoudrah, even though man’s power is insufficient and all causes in the universe are incapable of creating it.

Here is an example of this: about a helpless and absolutely impotent man who has become the means of providing an advantage for mankind with the radio, which is a law of Allah that contains a hundred thousand wonders and is discovered through the ilham of Allah as an answer to the du‘â offered through action for making it a tool for the benefit of mankind, they say, "Aha! So-and-so inventor invented the radio and discovered the power of electricity. And other inventors are now working to invent material to read the human mind."

Indeed, Janâb-i Haqq has created this universe as a guest house wherein everything is necessary for and worthy of man. As a result of the investigations arising from the accumulation of ideas over time, which is an active du‘â, He bestows on man’s hands in the form of banquets His certain ni’mahs that have been hidden in time and centuries. While shukr should be offered in return for it, regarding it as the skill and invention of an ordinary, powerless human being, which is a denial of ni’mah (kufr an-ni’mah), and then obscuring those wonders, which are the result of universal consciousness, ‘ilm, ‘irâdah, rahmah and favour, and then showing just a thin veil of them and attributing it to the nature and random coincidence that lacks consciousness and material that is lifeless, is opening a door to absolute ignorance that contradicts the essence of humanity in ahsan taqwîm. Since this is so, in accordance with the principle of وَفِي كُلِّ شَيْءٍ لَهُ أَيَةٌ تَدُلُّ عَلَى أَنَّهُ وَاحِدٌ6, it is necessary to view the creation with ma’nâ al-harfî so that a man can be a real man.

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

* * *

Emirdağ Addendum-2 (124-127)

 

One can follow his pleasure on the condition that it is not wasted and is purely to fulfil the duty of shukr and recognise and perceive the varieties of the ni’mahs of Allah, and on the condition that it is halal and is not a means of abasement and beggary. He can prefer delicious foods to using the tongue, which carries the sense of taste, for shukr. An event indicates this haqiqah, which is a karâmât of Shaykh Jilânî:

Once, there was an elderly and tender woman’s only son, who was under the tarbiyyah of Hazrat Ghawth al-A'zam Shaykh Jilânî (k.s.). This esteemed old woman went to her son's room and saw that he was eating a piece of dry black bread. He drew her mother’s compassion through his frailty resulting from such riyâzah. She felt pity for him.

Then she went to Hazrat Ghawth to complain and saw that Hazrat Ghawth was eating a roasted chicken. Out of her tenderness, she said, "O Ustadh! My son is dying of hunger. You are eating chicken!" Hazrat Ghawth said to the chicken, ‌قُمْ بِاِذْنِ اللّٰه7 and the bones of that cooked chicken assembled and leapt out of the dish as a chicken. It has been transmitted through ma’nawî tawâtur by many reliable and trusted people as a karâmât of a personage like Hazrat Ghawth, who is renowned worldwide for being honoured with wondrous karâmât. Hazrat Ghawth said, "When your son reaches this rank, he too can eat chicken."

Thus, the meaning of this order of Hazrat Ghawth is this: Whenever your son's rûh rules his body, his heart rules his nafs, his mind rules his stomach and he wants pleasure for shukr, he can eat delicious things.

The Nineteenth Flash

 

اَللّٰهُمَّ اجْعَلْنَا مِنَ الشَّاكِرِينَ بِرَحْمَتِكَ يَا اَرْحَمَ الرَّاحِمِينَ

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

اَللّٰهُمَّ صَلِّ وَ سَلِّمْ عَلَى سَيِّدِنَا مُحَمَّدٍ سَيِّدِ الشَّاكِرِينَ وَ الْحَامِدِينَ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ آمِينَ

وَ آخِرُ دَعْوَيهُمْ اَنِ الْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ