بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

THE ISLAMIC UNITY – 6

The prescription for a magnificent, unfortunate continent, a glorious, defeated state, and a valuable, ownerless nation is Islamic Unity.

The Damascus Sermon (109)

1. Strength in Unity and Solidarity:

Since the people of haqq do not consider or seek the strength arising from haqq in the unity, they fall into disagreement, which is an unjust and harmful outcome. As for the unjust people of dhalâlah, since they have felt the strength found in unity through their weakness, they have achieved unity, which is the most crucial means to attain all kinds of aims.

Here is the salve and medicine for this disease of unjust disagreement among the people of haqq: The severe prohibition of Allah in the âyah

1 وَلاَ تَنَازَعُوا فَتَفْشَلُوا وَتَذْهَبَ رِيحُكُمْ

and the command of Allah, full of great hikmahs for social life, in the âyah

2 وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى

should be adopted as a principle of action. By considering how harmful disagreement is to Islam and how much it facilitates the victory of the people of dhalâlah over the people of haqq, it is to join the caravan of the people of haqq selflessly and sincerely with utmost weakness and impotence. It is to gain ikhlas by abandoning riyâ and pretence through forgetting his personality.

The Twentieth Flash-Fifth Cause

2. Among the members of a jamâ’ah who claim to serve Islam, “I” should be replaced with “We”:

Q. Why could Dâr al-Hikmah al-Islam3 not serve?

….

Secondary cause: The members of Dâr al-Hikmah were not capable of getting on well with one another, perhaps not even mixing. They all had personal merits and virtues, but the spirit of jamâ’ah did not arise. Their "Ana" was strong and had not been pierced so that there could be a "Nahnu". "I" did not become "We". They worked with the principle of shared responsibility, but the principle of mutual assistance was neglected. Shared responsibility magnifies the material works, making them extraordinary, while it renders the ma’nawî works and ideologies ordinary or even ugly.

The principle of mutual assistance is the complete opposite of this; it becomes the means of great works that are relatively small compared to the community but large compared to a single person. In the ma’nawî works, this principle elevates the work to an extraordinary degree.

Sünuhat-Tuluat-İşarat (97-98)

3. Avoiding Political Bias:

Beware! Do not ever let worldly currents, especially political currents, and particularly those related to foreign politics, divide you. May these currents not devastate you against the groups of dhalâlah united against you! May Allah protect us from showing enmity towards a brother in the way of haqiqah, who is like a malâikah, and showing love and support towards a fellow party member, who is like al-Khannas4, and thus consenting to their dhulm and becoming complicit in their crime in a ma’nawî manner due to the dominance of shaytanic principle

اَلْحُبُّ فِى السِّيَاسَةِ وَ الْبُغْضُ لِلسِّيَاسَةِ5

instead of the principle of Ar-Rahmân

اَلْحُبُّ فِى اللّٰهِ وَ الْبُغْضُ فِى اللّٰهِ6

Kastamonu Addendum (122 - 123)

 

Our most dreadful sickness and calamity is criticism based on jarbaza and pride. If justice utilises criticism, it peels the haqiqah. However, when pride wields it, it destroys and shatters the haqiqah. If it enters into the aqâid of îmân and matters of religion, it is the most terrible of this terrible type of criticism. For îmân is both affirmation, idh'ân, iltizâm, submission (taslîm) and ma’nawî obedience. This type of criticism destroys obedience, iltizâm and idh'ân. Concerning affirmation, it causes the person to remain impartial. In this time of doubt and wahm, it is necessary to look favourably on the positive thoughts and encouraging statements that emerge from luminous, warm hearts and that cultivate and strengthen idh'ân and iltizâm. What they call "impartial reasoning" is a temporary irreligiousness. Those newly granted hidâyah or those new to seeking the haqq do it.

The Damascus Sermon (140)

4. Avoiding Justified but Harmful Anger against Unjust Objections:

My ‘Azîz, Siddiq and Mustaqîm brothers! It is necessary to declare a haqiqah that is warned to me very severely. It is as follows:

According to the mystery,

7 لاَ يَعْلَمُ الْغَيْبَ اِلاَّ اللّٰهُ ,

the people of walâyah do not know the matters about the ghayb unless they are informed about them. The war between the ‘Ten Sahâbah Promised with Jannah’ (‘ashara al-mubashshara) demonstrates that even the greatest ones among awliyâ unjustly conflicted with their opponents since they did not know the true state of their opponents. It means that two awliyâ, two people of haqiqah, do not fall from their ranks by rejecting each other unless they act according to ijtihad, which is a clear error and completely contradicts the clear injunctions of Sharî’ah.

• According to the above mystery, and by conforming to the noble principle in the âyah

وَ الْكَاظِمِينَ الْغَيْظَ وَ الْعَافِينَ عَنِ النَّاسِ8

• in order not to break the good opinion of the ‘âwam mu’mins towards their shaykhs, thus preserving their îmân from being shaken,
• and due to the necessity of saving the pillar students of the Risale-i Nur from their justified but harmful anger against unjust objections,
• and to avoid the people of ilhâd benefiting from the hostility between the two groups of the people of haqq and bringing both down and refuting them by using one's weapon and objection to invalidate the other and refuting the first with the other's evidence;

based on these four principles, the students of the Risale-i Nur should not respond to the opponents with anger and thoughtless hastiness, nor with retaliation. To defend themselves, it is necessary to explain and answer the points of objection in an appeasing manner.

Because at this time, ananiyyah has exceedingly transgressed. No one melts or breaks their ananiyyah, which is a piece of ice the size of their height; they consider themselves to have a valid excuse, and this leads to conflict. The people of haqq suffer loss, while the people of dhalâlah benefit.

Kastamonu Addendum (195 - 196)

5. The hikmah behind the temporary victory of the corrupters:

Fourth Question: The successes the people of dhalâlah have achieved, the power they display and their victories over the people of hidâyah show that they rely on a power and a haqiqah. Does it not mean that either the people of hidâyah possess weakness, or the people of dhalâlah possess a haqiqah?

The Answer: Hâshâ... Neither do they possess any haqiqah, nor do the people of haqq have any weakness. However, unfortunately, some unreasonable and short-sighted ‘âwam fall into hesitation and waswasa, and their beliefs in aqâid are harmed. Because they say, "If the people of haqq had possessed haqq and haqiqah completely, they would not have suffered defeat and humiliation to this extent. Because haqiqah is powerful. According to the fundamental principle

اَلْحَقُّ يَعْلُو وَلاَ يُعْلَى عَلَيْهِ9

power is in haqq. If the people of dhalâlah, who have triumphed over the people of haqq, had not possessed a true power and a point of support, they would not have been successful and triumphed to this extent."

The Answer: As definitively proven in the previous “Indications”, the defeat of the people of haqq does not arise from weakness or absence of haqiqah, and as definitively proven by those same Indications, the victory of the people of dhalâlah does not arise from their strength, power and possessing a point of support. Therefore, the answer to this question is in all the previous “Indications”. Here, we will only highlight their wiles and some of the weapons they employ. It is as follows:

I myself have repeatedly witnessed that the corrupters, who form ten per cent, were defeating the righteous, who form ninety per cent. I was astonished and curious, and after careful examination, I absolutely understood that this victory does not arise from power, or might but rather arises from evil, depravity, destruction, taking advantage of disagreement among the people of haqq, sowing disagreement among them, targeting their weak veins and inoculating through those veins, stirring up the emotions of the nafs, provoking personal grudges and enmities, activating the evil capacities in human essence, which are harmful reserves, and arises from flattering the Pharaoh state of nafs under the guise of honour and glory that are filled with riyâ, and everyone fearing the cruel destruction they make. And through shaytanic wiles such as these, they temporarily triumph over the people of haqq. But in accordance with the mystery,

وَالْعَاقِبَةُ لِلْمُتَّقِينَ 10

and the principle,

اَلْحَقُّ يَعْلُو وَلاَ يُعْلَى عَلَيْهِ11

their temporary victory — despite being insignificant for them in terms of benefit — will cause them to earn Jahannam for themselves and the people of haqq to earn Jannah.

Thus, in dhalâlah, the powerless appear powerful, and the insignificant gain fame; therefore, boastful and fame-seeking people possessing riyâ oppose the people of haqq to show their power with minimal effort and to gain a position through terrorising and harming. So that they would be seen, and attention would be drawn to them, and the destruction they caused through abandonment and inactivity rather than power and might would be attributed to them, and they would be talked about, just like when one of those obsessed with fame defiled a masjîd so that everyone would talk about him. People even cursed him, but his vein that worships fame made this cursed fame seem pleasing to him. It became a proverb.

O wretched man created for al-‘âlam al-baqâ and addicted to and enamoured of this transient ‘âlam! Pay attention to the mystery of the âyah,

فَمَا بَكَتْ عَلَيْهِمُ ٱلسَّمَآءُ وَٱلْأَرْضُ

and listen! Look, what does it say? With its explicit meaning (ma’nâ as-sarîh), it decrees: "When the people of dhalâlah die, the samâwât and the earth, which are concerned with mankind, do not weep over their bodies, that is, they are pleased by their deaths." While with its indicative meaning (ma’nâ al-isharî), it expresses that "When the people of hidâyah die, the samâwât and the earth weep over their bodies; they do not want them to depart." Because the entire universe is concerned and pleased with the people of îmân. Because they appreciate the value of the universe and show respect and love since they know Al-Khâliq of the universe through îmân. They do not insult it and harbour implicit animosity towards it, like the people of dhalâlah do.

Think, O man! You will die in any case. If you follow and obey the nafs and shaytan, your neighbours and even your relatives will be happy to get rid of your sharr. If you say,

12 اَعُوذُ بِا للّٰهِ مِـنَ الشَّيْطَانِ الرَّجِيــمِ

and follow and obey the Qur'an and the Beloved of Ar-Rahmân (asm), then in proportion to your degree, the samâwât and the earth and all beings will feel sorry for your departure and will weep in a ma’nawî manner. Through their mourning in an elevated fashion and their majestic ceremony for your departure, they indicate that in al-‘âlam al-baqâ, which you will enter through the door of the grave, there is a warm welcoming ceremony for you proportional to your degree.

Thirteenth Flash – Twelfth Indication - The Fourth Question

 

Question: Why is it that despite being honoured with so much ‘inâyah and rahmah of Allah and the assistance of Subhân, the people of hidâyah, who are hizbAllah13 , foremost the prophets and Fakhr al-‘âlam14 ‘Alayhissalâtu Wassalâm, who is the leader of the prophets, were many times defeated by the people of dhalâlah, who are hizb ash-shaytan15 ?

…

The Answer: It is necessary to explain a profound principle in order to solve this astonishing question, which consists of two parts. It is as follows:

Al-Khâliq Zuljalâl of the universe has two kinds of names: those arising from His Jalâl and those from His Jamâl. Since the requirement of these names is to demonstrate their decrees through different manifestations, Al-Khâliq Zuljalâl mixed opposites in the universe, placed them face-to-face and gave them an offensive and a defensive position towards each other. He gave them a state of a kind of beneficial clash full of hikmah. And then made the opposites transgress each other's boundaries, created conflict and transformation and made the universe subject to the law of change and transformation and the principle of attaining perfection and development. In mankind, which is the comprehensive fruit of the tree of creation, Al-Khâliq Zuljalâl gave an even stranger form to this law of clash, opened the door to jihâd that is the source of all human progress, and gave some devices to hizb ash-shaytan so that they can challenge hizbAllah.

It is because of this subtle mystery that the prophets were many times defeated by the people of dhalâlah, and the people of dhalâlah, who are extremely weak and impotent, temporarily gain victory over the people of haqq, who are extremely strong in the ma’nawî aspect, and resist them.

The mystery of the hikmah of this strange resistance is this: In dhalâlah and kufr, there is both non-existence and abandonment, which are very easy and require no action. There is also destruction, which is very simple and easy, and it requires just a little action. There is also the transgression that it causes the people of dhalâlah to gain rank and authority by harming many with minimal action, terrorising them and behaving like Pharaoh. There are also the satisfaction, pleasure and freedom of man’s vegetable and animal powers (quwwa) that do not see consequences and are enamoured and addicted to instant pleasure; those powers (quwwa) cause man’s subtle faculties, like the heart and the mind, to give up their duties that nurture humanity in man and are cautious about consequences.

In the sacred way of the people of hidâyah, foremost the prophets and their leader Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm, Habîbu Rabb al-‘âlamîn , there is existence. Their sacred way is constructive, restoring and improving, and requires firmness and action. It is based on important principles, such as being in istiqâmah within boundaries, being cautious about consequences, ‘ubûdiyyah and breaking the Pharaoh state of nafs al-ammarah and its independence; therefore, the munâfiqs of that time in Medina al-Munawwarah closed their eyes like bats against that bright sun, captivated by a shaytanic force of repulsion instead of that immense force of attraction, and remained in dhalâlah.

The Thirteenth Flash/Ninth Indication

6. The mustaqîm jamâ’ahs that are supported by âl al-bayt and follow the path of âl al-bayt constitute the most significant foundation of the Islamic Unity:

Similar to the Family (Âl) of Ibrâhîm ‘Alayhissalâm, the Family (Âl) of Muhammad ‘Alayhissalâtu Wassalâm have taken such a position that these luminous personages are at the forefront of all blessed chains across all regions and times, commanding. {Note: As evidence it may be mentioned that one of those personages, Sayyid Ahmad as-Sunusî, commands millions of followers (Murîd). Another personage, Sayyid ‘Idrîs, commands over a hundred thousand Muslims. Another Sayyid, Sayyid Yahya, commands hundreds of thousands of men, and so on. Just as there are numerous visible heroes among the individuals of this tribe of Sayyids, there were also heroes of the ma’nawî heroes, like Sayyid Abdulqâdir Jilânî, Sayyid Abu'l-Hasan al-Shâzalî and Sayyid Ahmad Badawî.} They are so numerous that all these commanders collectively form a mighty army. If they take a material form and, with solidarity, become a single group, and if, by considering Islam a sacred nationality, they make it a bond of unity and awakening, no army of any nation can withstand them! Thus, that numerous and powerful army is the Family (Âl) of Muhammad ‘Alayhissalâtu Wassalâm, and it is the most elite army of Hazrat Mahdi.

Yes, today, in the history of the world, there exists no family that is connected with each other through lineage and meticulously documented genealogy, with verifiable proofs, nor is there a family distinguished by the highest honour, exalted lineage and noble ancestry that is as strong and important as the lineage of the Sayyids from âl al-bayt.17 Since early times, it is they who have been at the forefront of all the groups of the people of haqiqah, and they who have been the renowned leaders of the people of perfection. Now, it is a blessed lineage whose numbers exceed millions. They are vigilant, their hearts filled with îmân and love for the Prophet; they take pride in their allegiance to him (asm), which is worthy of the world.

Momentous events have started to occur that will excite and awaken the sacred power within that great jamâ’ah. Certainly, a noble zeal within that immense power will erupt, and Hazrat Mahdi will lead and guide it towards the path of haqq and haqiqah. We await this to happen from 'Âdâtullah and the rahmah of Allah, just as we await the coming of spring after winter, and we have the right to do so.

The Twenty-Ninth Letter/Seventh Section/Fifth Sign

 

A significant consideration and a consolation come to my heart that the consequence of these widespread struggles18 will give birth to destruction and the Dajjalic atrocity — even more harmful than that which resulted from the world war — in Europe, which is the very source of this civilisation and its foundational support.

The source of consolation for this concern is this: through the complete awakening of the Islamic world and by the New World accepting the true religion of Christianity as the principle for their actions and uniting with the Islamic world and by Injil uniting with the Qur’an and following it, they will resist against those two terrifying coming currents19 with the samâwî assistance and will be victorious, InshâAllah.

Emirdağ Addendum-1 (58)

(Please also refer to the Compilation on The Muslim-Christian Alliance)