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ABOUT THE COVER

The black colour in the background of the book's front cover indicates darkness
as well as ignorance, while the white colour of each letter indicates light and
knowledge.
The image in the front cover of the book is a sentence written in Qufi style
calligraphy, which points to the Word of Unity: La ilaha illallah; Muhammad
Rasulullah and it simply means that,
There is no such concept as !"od#, there is truly and only $ne %&istent 'eing
denoted by the name (llah and Muhammad (SAW) is the )asul of this
understanding.*
The calligraphy, which is placed on top and above everything else on the page is
a symbolic representation of the prime importance that this understanding had
produced in the author#s life.
The green light, which reflects from the window of the Word of Unity opens up
from the darkness into the luminance to illustrate the light of (llah#s )asul.
This light is embodied in the title of the book by author#s pen and is shown in
white colour in order to illustrate the enlightenment the author aims to achieve
in this field.
The cover at the back of the book is represented by the white background
colour, which indicate those people who are able to evaluate the knowledge
delivered by (llah#s )asul and attain enlightenment in return.
2
ESSENTIAL PRINCIPLES O ISLAM
BY
AHMED HULSI
www.ahmedhulusi.org/en/
Translated !
ALI "U#AYD TA$I
Dedi%ations and &uotations
3
(s with all my printed works, this book also is not copyrighted and, as long as
it remains faithful to the original, it may be freely copied, printed, reproduced,
published and translated.
+or the knowledge of (,,(-, there is no recompense.*
(hmed -ul.si
( gnostic seeking knowledge will only follow (llah while the negligent
becomes wasted with gossiping.
Those who were ungrateful did not attain anything other than their own
ignorance.
/eeing the )eality through the mirror of metaphors would make you
plunge into the abyss of seeking the )eality within metaphors.
0f you can reali1e the Truth, then surely you are in a state of thankfulness,
if, however, you are ignorant of the Truth, then surely you are an infidel.
2eople#s salvation depend on understanding of the religion 0slam in its
proper conte&t and the system of (llah to which it relies on.
2eople have wasted their lives by falling into the trap of assuming
metaphors as the Ultimate )eality.
(hmed -ul.si
TABLE OF CONTENTS
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AB'UT THE
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I#T$'DU(TI'# 1 THE $E.U2E
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ISLAM.................................................................................................................................................................
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THE$E IS #' ('M7ULSI'# I#
ISLAM...........................................................................................................................................
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TESTIM'#Y.......................................................................................................................................................
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DAILY
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THE '7E#I#2 3.ATIHAH4 1 ALL 7$AISE BEL'#2S E:(LUSI)ELY T'
ALLAH...........................................................
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HELL IS ALL1EMB$A(I#2 DI)I#E
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/HE# IS THE DAY '.
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THE DESI$ED I#E)ITABILITY '.
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T!a"sla#$!%s $!&'$!d
In the name o@ AllahA Most Mer%i@ulA Most (omBassionate
3ear readers,
0t is important in this present day that people need to clearly understand the true
meaning of 0slam. We must know for sure the value of its purity, its unity and
the value of its conscience. To all those who have accepted (llah and -is
)asul
(
, 4uhammad 5/(W6
)
with perfect faith, certitude and determination, we
must first understand the value of absolute faith. That is the purpose of this
book.
0slam is e7uality, peacefulness and unity that teaches mankind about inner
patience, contentment as well trust in (llah. ( person who understands this
reality and puts it into practice will be a true believer. -e will be (llah's
representative and will practice the e&planations given through -is revelations
in his own life and demonstrate (llah's 7ualities. We who claim to be in 0slam
must destroy all the evil 7ualities that arise within us. We must cut away and
discard all that (llah discarded from -imself, all the differences that separate us
from -im. 0n fact, our real enemies have been within us from birth. These are
our own evil 7ualities and they are the enemies that must be con7uered. We
must control and subdue them and keep them in their place.
(llah's perfectly pure 7ualities, -is 3ivine (ttributes and -is gracious 7ualities
have all been gathered together with -is love and made into the treasure of faith.
(llah has given this gift of faith to the true believers, to those who have absolute
faith, certitude, and trust. -e has given this gift to the children of (dam so that
they might receive the wealth of (llah's kingdom and live a life filled with
peacefulness. -e gave this gift in abundance to the )asuls, so that they could
1
Although the Arabic word Rasul literally means, Messenger in English, the author deines the word
Rasul in the boo! as the locus where all o Allah"s #i$ine %ames becomes maniest& 'ndeed, Rasul is not to
be regarded as the messenger or somebody chosen by (od to con$ey (od"s messages to man!ind& )hereore, the
word Messenger is not used in this boo!&
2
Muslims as a sign o res*ect and aection say Salla Allahu Alaihi Wa Sallam whene$er Muhammad"s name
is mentioned& )his has been translated in English as May *eace and blessings be u*on him& )hereore, in this
translation, the abbre$iation o +A, will be written in *arenthesis ater Muhammad"s name&
-
help man to free himself from his enslavement to earth, sensual pleasures,
desires and worldly attachments. (nd yet man is suffering and can find no
freedom8 he is a slave to so many things. -e has no peace, tran7uillity, e7uality
or love. We must release ourselves from the bondage of this suffering.
0 would kindly invite every reader of this book to have a detached mind, not
influenced by any religious sentiments or mental biases, with the aim of
attaining the truth, not searching for faults and blunders. The reader is also
invited to read seeking to understand through his mind, not through his emotions
and liking. 0ndeed, those who pray to (llah with faith, determination and
certitude know that the most important thing in life is to surrender their hearts to
(llah.
0f we can find truth, patience and tran7uillity deep in our hearts, if we can find
(llah and -is )asul there and if we can find unity among ourselves, then we
will be truly e&alted people. Unity, compassion, and truth are 0slam. ,et us
reali1e this and live accordingly. ,et us constantly strengthen our faith, certitude
and determination. Truthfully speaking, 0 regret to say that some 4uslims
nowadays are 7uite far from actual implementation of 0slam's principles and
instructions. Unfortunately, they are 4uslims only by name and not in the e&act
meaning of the word. ( true 4uslim is the one who takes the "lorious Quran
and the -oly /unnah, as the main sources of 0slam, as their way of life and code
of conduct to which they adhere in all their private and public dealings and
transactions. 0n this book, the /ufi author (hmed -ul.si is revealing to you only
an atom of the value of 0slam. The words that he speaks come from the wisdom
of himself. Those with deeper wisdom may understand even deeper meanings.
/uch meanings will be seen with clarity by those who have (llah's 3ivine
9nowledge and -is wisdom. 0f there are any mistakes in what has been said
here due to my translation, please forgive me.
The sub:ect of this book is important not only because we need to refine our
understanding of 0slam, but also because many people don't have a
comprehensive and yet detailed concept of (llah's way of life. 4any followers
of 0slam limit the role of religion into mere acts of worship confined to the
mos7ue or in times of hardships and difficulties. This is incomplete and
distorted understanding of 0slam. 'ecause, 0slam is complete and
comprehensive. 0t is the fault of some followers of 0slam who pro:ect this great
and beautiful religion in a bad image.
3espite the fact that over one;fifth of the world#s population is 4uslim, 0slam is
often misunderstood and misrepresented in contemporary societies. 0t is hoped
that this book will help shed light on 0slam as it was divinely communicated to
4uhammad 4ustafa 5/(W6 and dispel any commonly held misconceptions.
(llah is sufficient for all. 4ay -is peace, beneficence and blessings be upon
you.
.
(,0 <U=(>3 T()0 5Translator6
INTRO*UCTION
THE REU+E (ILTI,AH)
$? The /ustainer of Universes?
2laces of prostration 54as:ids6 and 4os7ues 5<amees6 have been converted into
the temples of worship. >our /upreme 'eing, which >ou have manifested
through the 3ivine (ttribute The (lmighty 5(1ee16 and The "lorified
5/ubhaan6 encompassed by the all;comprehensive 3ivine =ame (llah is now
assumed to be reali1ed as a "od out there?
The ancient belief, which presumed that there is a "od in the sky who dwells in
the celestial heaven is defined as a notion connected with the 4uslim faith,
which is prevalent almost all over the world now. This belief has become
widespread among every person to such an e&tent that they would almost hear
the footsteps of the gods created in their minds. There is one last final hope and
that is the return of <esus 5-adrat 0sa6, who shall be verifying the )eality of
4uhammad 5-a7i7at al;4uhammad6 to all mankind. -owever, this reality is
assumed to be understood in metaphorical sense rather than its literal meaning,
so therefore, metaphors are used as literal descriptions of the only reality.
-ardly a day goes by without someone taking revenge as hatred and violence is
all around, outrage and wrath, blood and the smell of gunpowder as well as tears
surrounding every single corner of our world day by day.
>our 3ivine 4a:esty 5<alal6 embraces the entire humanity day by day, which is
the natural result of people's ignorance 5"haflat6.
The principles, which are fundamentally crucial in 0slam are no longer in use
since they have lost their true meaning at the sight of people. +or them, these
truths represent nothing other than rote repetitions as they consider themselves
by their outer looks? 0t feels as if the knowledge has completely been removed
from the face of the earth and the world is living its final days before the
appearance of (nti;@hrist 53a::al6.
The fact that performing ritual daily prayers 5/alat6 is the /piritual (scension
54ira:6 of all the believers is now believed to be a tale spoken in people#s
tongues.
0t is almost as if the warning given in the following Quranic verse has been
completely erased and hence the meaning it entails has been disregarded, which
states that:
/
!$ you who have believed8 believe in (llah in accord with the significance of
the meaning signified by the letter '.#A*
5Quran B:CDE6
Therefore, no attention has been given to the reality that performing prayer is
nothing more than the act of spiritual ascension. The only thing described in
detail is how or where one should keep his hands, feet, arms or legs during the
prayer and wear what dress and how to wear it. -ow and in what ways does the
brain function during the process of thinking are such issues that are no longer
discussed.
2ilgrimage to 4ecca 5-a::6 is regarded as a touristic visit in order to see the
walls of a s7uare building made up of stones as well as a gathering around the
slopes of 4ount (rafat to worship a "od, or maybe it is seen as an activity to
make the (rab nation richer?* The visit to 4edina, however, is somewhat
different as it is nothing more than a visit paid to the grave of a deceased )asul,
not to mention the funny rules that are invented one should obey after his return
from -a::, all of which are baseless rules according to the tenets of Quran. To
refrain one#s self from engaging in trade and business activities, or veiling one#s
hair from the others are such beliefs, all of which resemble putting a person into
a coffin while still alive.
!+asting# has also lost its true meaning since it has now been reali1ed as a topic
connected only with slimming in a healthy manner or even with dieting. -ence,
it has been deviated from its original purpose, which has made it nothing other
than a matter connected with physical problems. Therefore, the 3ivine Quality
of /elf;/ufficiency 5/amadiyyat6 inherent within each of us can never be
attained or unfold within ourselves since we are unable to grasp the true essence
of fasting.
(lms giving 5Fakat6 is yet another issue, which has been understood in a totally
different sense from its true meaning since the wisdom 5-i7mah6 it entails has
been veiled8 it is basically regarded as a duty to pay some kind of ta&. 'ecause
the essential reality behind it is not fully e&plained, people who think that they
are clever than the others have thought that alms giving is the activity of evading
the payment of ta& to the government, so they have assumed it was nothing else
other than :ust that. $f course, they could never reali1e the cost of what they will
pay in the future since they were unable to treat the rights of others with
fairness.
$, 4y /ustainer?
'ecause >ou have veiled the 9nowledge 5ilm6 and "nosis 50rfan6 from the face
of this world, religion is now being marketed like a corpse without a soul, it is
0
regarded as a 3ivine )uling which has come to establish a social order. 2eople
who accept the metaphors as the actual reality have become 7uite widespread
almost in every country or district or the village, such that they claim themselves
to be the /piritual -elpers 5"haws6, or the 2oles 5Qutub6 or the 4essianic
leaders 54ahdi6?
$, 4y /ustainer? >ours is indeed is a very tough test? (s well as disclosing the
veil covering >our )eality, >ou are also hiding >our )eality by veiling >our
3ivine /elf from the others, simply by making people follow those who are
unaware of >ou. 0ndeed, such people are more concerned with curtain sellers, so
therefore, they neglect the mystery behind all the curtains.
$, 4y /ustainer?
/ave us from wasting our lifetimes by trying to mess around with each other so
that our souls depart this world in such a state that we would be unable to reali1e
the essential Truth. "rant us the wisdom of carrying out good deeds and
behaviour, which >ou have manifested through people whom >ou have loved?
2urify our souls by protecting us from those who have turned ungrateful through
>our 3ivine blessings and nourishment.
4ake us comprehend the reality of 'lasphemy 5Qufr6 and "ratitude 5/hu7r6 by
enabling us to fully reali1e what these 7ualities really are, so that we become
aware why they e&ist and to whom they really apply?
'estow on us to live a life such that we accept >our <udgment 5-u7m6 and
3ivine 3ecree 5Ta7deer6, so that we would pass away in that belief.
$, 4y /ustainer?
0 would not know if >ou have not taught? 0 would not be able to grasp if >ou
have not made me comprehend? 0 would not be able to know the reality if >ou
have not facilitated?
$, 4y /ustainer?
0f >ou had not willed, 0 would not be able to share the knowledge which >ou
have given me through the assistance of the books with >our servants on the
earth?
0ndeed, 0 have attained the state of bliss through my !/ervitude# to >ou, which is
what >ou have decreed for me.
0 am nothing and >ou are %verlasting 5'aki6?
11
(lthough 0 say that 0 can e&plain nothing else other than what >ou have
decreed*, the people of gnosis will reali1e that >ou are the only $ne who would
unfold this reality. There is no doubt that >ou will once again unfold it, :ust as
>ou have unfolded it before. 4eanwhile, those whom >ou bestowed upon >our
grace will receive their rewards.
>ou have made me reali1e that 0 am >our servant. >ou have also made it
possible for me to live with this reali1ation, so even if 0 thank >ou by the
number of all things >our knowledge encompasses, 0 confess that 0 can never
sufficiently e&press my gratitude. 0 seek refuge in >ou from being ungrateful?
(llow me to e&perience the death with peace and understanding so that 0 can
fulfil my duty of servitude, which in truth would be achieved only through
submission to >our 3ivine 3ecree and 2reordainment. 4ake me :oin >our
truthful 5/alih6 servants?
"rant peace 5/alamat6 to those living in the world and people who are left
behind me and make it easy for them to purify their souls?
0n the =ame of (llah, the 4ost "reat?
(hmed -.lusi
,ondon
ISLAM
What is 0slamG Why 0slamG
The word 0slam has two distinct meanings in terms of its usage.
a. 0t is derived from the (rabic verb /alama*, which means 2eace and
freedom from worry*.
b. To surrender or submission.
0n order to understand what 0slam is all about, one should read the fundamental
concepts, which we have discussed in our book entitled What 3id 4uhammad
)eadG* by referring to the chapter beginning with the holy verse !)ead#. (fter
that, it will be a lot easier to understand what 0slam really is.
/o, why 0slamG
0slam literally means peace and to reach safety, which is derived from the
(rabic word /alam*. The word also refer to the manifestation of the 3ivine
11
=ame /alam becomes manifest through you, which means that you are the locus
wherein the meaning of this 3ivine (ttribute reach its full actuality.
Whenever the 3ivine (ttribute of /alam becomes manifest through a person,
that person e&periences complete peace and blessing, which is the 7uality of this
3ivine =ame and as a result, he begins to live a life, which we call as living in
paradise*.
This is the reason why 0slam is about surrendering oneself to this reality.
The Quran states that /urely, in the sight of (llah, the true religion is 0slam*.
Therefore, the religion is the collection of rules governed by (llah, it refers to
the system of 3ivine ,aw and 3ivine $rder of (llah. -owever, it is very
important that we should not misinterprete these two concepts as they are used
in a totally different conte&t. We should be very careful not to confuse the term
3ivine $rder with the social structure of our world today and the political
regimes prevalent in our time.
Whenever we talk about the /ystem of (llah*, we should never regard it as a
concept, which relates to the religious laws either?
This is such an order that it is always in operation in every single moment,
e&isting in every corner of the universe, which is emphasi1ed in -oly Quran in
the following verse:
>ou will never find in the /ystem of (llah 5/unnatullah6 any change?*
5Quran BH:ID6
(s can be seen, this particular verse points out that (llah#s 3ivine ,aw and
$rder does not change in any way whatsoever.
0n other words, whether it maybe an animal or a plant, a human being or a <inni,
or an (ngel8 each and every creature within this 3ivine system serve the
purpose for which they were created.
The truth pointed out by the holy verse !/urely, the true religion in the sight of
(llah is 0slam# indicate that every single being is naturally sub:ected to submit
to (llah's immutable 3ivine ,aws.
0n other words, the universe, together with everything in it is in complete
submission to (llah (lmighty, which means that the whole creation has
surrendered to (llah and this is the only true religion?
With respect to the purpose of their creation and origin, no sentient being can be
rebellious or disobedient to (llah.
12
%ven the /atan 50blis6 was created for the purpose of being disobedient to (llah
and carrying out this task was the main reason behind his e&istence. This is
because, within every level of e&istence, fulfilling the purpose of their creation
for every single being will become possible through the agency of the
supernatural beings called the <inn.
0f /atan had not fallen into the state of disobedience, neither (dam would have
been seperated from the heaven nor people who were sub:ected to suffering and
discomfort due to the physical limitations imposed on them by their own
physical characteristics would be able to manifest the divine 7ualities that they
hold within their essence, which they could e&perience only while living within
the higher dimensional realms that are far beyond the dimension of paradise.
This is because, (dam had already possessed various 7ualities while living
within the dimension of heaven, which are the 7ualities that we all aimed at and
desired today. 0n other words, he had been endowed with divine powers.
0n paradise, everyone#s wish will be granted. 0ndeed, this was the case for (dam
such that whatever he wanted was being granted. -owever, there was a ma:or
difference.
(dam (leyhesselam 5peace be upon him6 had been created on earth.
This fact is revealed in the following verse, which states:
(nd remember when your /ustainer said to the (ngels: Jerily, 0 will make
upon the earth 5the body6 a vicegerent 5conscious beings who will live with the
awareness of the =ames6.*
5Quran I:DK6
This is a clear evidence, which proves that (dam had already been e&isted on
earth.
-e had a physical body like ours. +or this reason, he lived in a dwelling place
called the heaven on earth.
-owever, in spite of the fact that he lived on the earth, through the assistance of
divine powers, which we were unable to attain today, he had managed to fulfil
many of his wishes.
This is because, he was not inflicted by delusive imaginations or any illusions
5Wahm6, which prevented him from manifesting the divine powers that are
latent within himself.
13
0ndeed, the faculty of imaginal representation is the greatest affliction that could
be inherent in any human being.
These feelings captivate our consciousness in such a way that none&istent things
or things which are impossible to e&ist appear to us as real. Therefore, at the root
of all the fears and an&ieties, there lies the feeling of these imaginative illusions.
0n our present day, the term which we refer to as =egative /upposition* is 7uite
a big issue in the lives of so many people since it affects them in a way far
beyond what they could predict.
0f a person could overtake this feeling of illusion, then his life would surely turn
into paradise. -owever, if he cannot achieve this and becomes captivated in this
feeling, then his life would turn into hell.
4ore specifically, we can define the term Wahm* as the erroneous perception,
which makes us assume that whatever we conceive as none&istent does in fact
e&ist and whatever we conceive as e&istent does not really e&ist.
0f a human being whose mind is not influenced with the faculty of imagination
thinks for something and then decides to put this into action with sheer
determination, then that person could certainly reach that goal, which under
normal circumstances would be impossible to achieve.
( person falling into this category will be able to lead an independent life as if
he does not possess a physical body, almost as if he is living in paradise?
-aving been created on earth, (dam too was not influenced by the imaginative
0,,U/0$=/* and any false perceptions as he always lived his life in this
manner, so the environment in which he lived was known as the 2aradise on
%arth*.
0n fact, with respect to its origin, we are living in a divine system governed by
an orderly administration through which the 3ivine order become manifest. This
includes each and every single entity that e&ists within the universe.
2lease pay close attention to the word entity* here since it is a word, which we
must concentrate on very carefully. This is because the word entity* is an all;
encompassing term, which includes the human being, angel, :inni, animal and
vegetable.
0n reality, every single entity is in a state of complete submission and
servanthood to (llah. 0n fact, this is the case both for humans as well as the <inn,
which is clearly emphasi1ed in Quran in the following verse:
14
(nd 0 have not created the <inn and the humans e&cept so that they may serve
4e 5by means of manifesting the 7ualities of my 3ivine =ames6.*
5Quran LC:LE6
'ecause (llah has created everything for a specific purpose, then clearly
everything has been designed to serve to that specific purpose. 0t is absolutely
impossible to think otherwise.
2lease also pay attention to the fact that in this holy verse, there is absolutely no
restriction imposed whatsoever since it does not state that (llah has created the
believers or the humankind for the purpose of worshipping -im. The verse also
refers to the class of <inn.
0n fact, by referring to the class of <inn, the verse also indicates all the other
beings designated by the term /atan or 3evil.
(ngels on the other hand are already in a state of servitude to the (lmighty
(llah by their origin. /o, by serving the divine order of (llah, they are in fact
performing the purpose of their creation. +or them, there is no need to say
anything further.
-owever, there is an issue which sparks debate amongst many people and that is
the 7uestion of whether or not the (ngels perform the duty of servitude. Taking
part in such a debate is totally absurd.
(s we have already pointed out earlier, in Quran, there is a verse, which clearly
states that the humankind as well as the class of <inn have been created for a
specific purpose and that is to show complete submission to (llah#s infinite
wisdom. This means that (llah has created everything for a specific purpose.
Therefore, every single entity that came into e&istence will serve the divine
purpose- which (llah had decreed or ordained for it. There is absolutely no
doubt about this.
%very single entity in e&istence is created with (llah#s 3ivine 2reordainment.
+or this reason, they manifest their actions in accordance with what (llah
(lmighty has willed and preordained for them.
This is the one and only true religion, it is 0slam. This is why the following holy
verse states:
/urely, the true religion 5system and order6 in the sight of (llah is 0slam*.
5Quran D:CM6
This has been further emphasi1ed in the following verses:
15
(nd whoever seeks a religion 5system and order6 other than 0slam 5the
consciousness of being in a state of surrender6, it will not be accepted of him*.
5Quran D:HL6
$ne whose heart 5essence6 (llah has e&panded towards comprehending 0slam,
is he not received =ur 5knowledge6 disclosed by his )abb
D
5his essential
reality6G*
5Quran DM:II6
(s it can be seen, to be able to comprehend the true meaning of 0slam in its
proper sense is a surely a difficult as well as an important task for everyone.
-owever, the person who attains this reali1ation by the grace of his /ustainer
will be able to manifest the 3ivine %nergy through himself and hence achieve
the stage of awareness, which would eventually lead him towards
comprehending the truth of the universal system.
While we strive to understand the true meaning of these verses, we need to
concentrate on an important matter. (re there any restrictions or e&ceptions that
re7uire an e&planation, either in the beginning or at the end of these versesG This
is the point we should consider first.
+or instance, whenever the Quran states: /urely, we have created the man as a
viceregent on earth*
.
, it simply means that the man can only be a caliph in this
world. 0f you notice, there is a restriction here since the man is limited to be a
caliph in the earth.
$n the other hand, the Quran also states:
/urely, the true religion 5system and order6 with (llah is 0slam*.
Quran 5D:CM6
0n this verse, we can see that there is no restriction of any kind. 0n other words,
the Quran does not particularly refer to the earth or to a different gala&y. /o,
what place does it refer toG -ere, it refers to the earth and the solar system
where the earth is located as well as all the other gala&ies.
3
Rabb2 Rabb is usually translated as 3ord into English, but it is much more encom*assing than that& 't also
includes the meaning o %urturer,+ustainer and 4herisher& )hus, the word con$eys not only the idea o
nourishing but also that o regulating, com*leting, accom*lishing, cherishing, sustaining and bringing to maturity
by e$olution rom the earliest state to that o the highest *erection& 5ence, the word 3ord used in translating
the word Rabb into the English 3anguage is not truly e6ui$alent to the com*rehensi$e meaning o the name Ar7
Rabb& )hereore, the word +ustainer is used in this boo!&
4
8uran 93/22-:
1-
This indicates that within every part of the universe, in every single particle that
e&ists and within every single point, the whole being is in total submission to the
will of (llah (lmighty. This is definitely what has been emphasi1ed here.
4eanwhile, there is a point, which we carefully need to assess. 'ecause the
entire e&istence is in a state of complete submission to (llah, this does not mean
that each and every living entity have surrendered to (llah as an individual soul
and with a personal individuality by using their own free will.
(s a matter of fact, each and every entity is in total submission to (llah since
they have been created in accordance with the natural disposition 5+itrat6, which
(llah has instilled into them. Therefore, in the sight of (llah, each entity has
come into e&istence through -is 3ivine Will.
'ecause every entity has come into e&istence with their natural dispositions,
they are in a state of total submission. 0n other words, submission to (llah is a
state, which is e&perienced by every living entity in e&istence automatically
since they are all created with a specific nature or innate disposition.
0n fact, this natural tendency stems from their inborn characteristics and inner
essence of their being. This is the reason why 4uhammad 5/(W6 has said the
following:
%very child is born with a natural inclination towards the true faith of 0slam.*
Those who consider this matter from a narrow perspective argue that each child
is born with a natural tendency towards accepting the 4uslim faith. -owever,
this is not true. We should never evaluate this statement in this narrow sense by
limiting our understanding to the 4uslim faith only.
%very child, or more comprehensively, every single being living in the entire
universe born into this world with a natural tendency towards 0slam. This means
that they are brought into e&istence in accordance with the facts e&plained by the
meaning of the word 0slam and therefore their inborn natural predisposition
cannot change from birth.
>et, in another holy verse, the Quran states the following:
/ay: !%veryone acts according to his own natural disposition 5+itrat6
/
.*
5Quran CN:HB6
-ere, the (rabic word !/hakilah# mentioned in the holy verse refer to what we
have described previously by the concept of +itrat, which is the nature or
5
)he reality surrounding the sub;ect o <itrat has been e=*lained in detail in our boo! entitled ,hat #id
Muhammad Read> )hose who wish to ind out more on this to*ic can en6uire it rom there&
1.
original disposition of a person. This defines 0slam in its true sense. /o, every
living entity came into e&istence by the virtue of the holy verse /urely, the true
religion 5system and order6 with (llah is 0slam*
0
.
This simply indicates that 0slam is not a religion that belongs to a particular
nation or a tribe only8 it is the divine system and the universal order that is in
operation at all times in the whole universe. 0f we could comprehend this reality,
we will then reali1e that 0slam simply cannot be regarded as a religion
imprisoned within the confines of our own thoughts and narrow minds or be
restrained by any means whatsoever.
0slam is the manifestation of (llah#s 3ivine (ttributes Who has created each
and every entity within the entire universe through -is 3ivine 9nowledge and
gave each one of them the 7ualities and the forms -e desired. Therefore, the
entire creation is in complete submission to the Will of (lmighty (llah since
they act in accordance with their innate dispositions.
/o, as a natural conse7uence of his understanding of 0slam, what should then a
person do soon after attaining this reali1ationG
THERE IS NO COMPULSION IN ISLAM
(t this instance, it is worthwhile to consider the following reality.
(ccording to the 0slamic faith, an individual is only accountable to (llah and
-is )asul. The individual is not under any obligation whatsoever to prove his or
her faith to anyone else.
(n individual either believes or disbelieves. (fter all, he is the one who would
suffer the conse7uences of his actions in the life after death. This is because, the
world is not a place about coercing people into believing since it is based on
proposition, whether people do it or not. Therefore, nobody has the right to force
a set of beliefs upon another.
(ccordingly, this issue has been clarified in the following holy verse:
There is no compulsion in 5acceptance of6 the religion 5the system and order of
(llah8 O/unnatullahP6*.
5Quran I:ILE6
-owever, it is very unfortunate that this reality, which is e&plained in the -oly
Quran is completely disregarded since its reality is not fully understood in our
present time by many people who claim that they are 4uslims. 0nstead, people
-
8uran 93210:
1/
are being forced by others to implement the proposals set forth by 0slam through
various manipulations and mind tricks.
0n other words, people are being forced into carrying out the actions they don#t
actually believe and as a result, they are rendered into QhypocritesQ.
-owever, the world we live in is a place of proposition where people are free to
choose what they desire. Those who believe act in accordance with the
principles of what they believe and those who do not believe spend their lives as
they wish. -owever, in the end, they will suffer the results of their own choices
in the life after death.
%very individual will be sub:ect to a penalty, which means that they shall either
be rewarded for their efforts or be punished for what they have done in the life
beyond death within the system of (llah.
(t this point, 0 would like to touch upon the significance of yet another issue
very briefly:
( significant number of human beings in today#s world have a tendency to
suffer from emotions connected with desires to dominate and rule over others
around themselves, because they always want to be in front of others and lead
them, which is a 7uality that derives from their internal conflicts due to the
contradictory impulses produced by their personal ego. -owever, in reality,
most of those individuals who fall into this category has not been successful in
reaching a stature where they obtained the approval of the people within their
social circles.
0n such situations, in order to conceal their own insufficiencies, they use religion
as a tool by professing actions as 0n the name of (llah*, 0n the name of the
2rophet* or as the Quran commanded* by hiding themselves under a false
appearance and forcing others into a direction as they see fit.
When these individuals are put through psychoanalytical analysis, it will be
observed that they utili1e these notions in order to satisfy their own
psychosomatic leanings so that they can overcome their own sense of littleness
as well as backwardness.
The individuals with such personalities were the ones who have established the
in7uisition in the middle ages and they tried to carry the mindset of the medieval
in7uisition to our present day simply by condemning people to hell on earth. 0n
fact, those who pursue such people attach themselves to these concepts blindly
and without any 7uestioning.
-owever, according to the law of Quran, there is no compulsion in the religion.
This is stated by the (rabic word !0krah# in the Quran, which means
10
compulsion. +orcing people into this mentality is strictly forbidden since
compulsion does not e&ist in religion as it is incapable of forming in the soul the
:udgments, which constitute the essence of religion. -amdi >a1ir, who is a
renowned Quranic e&egesis scholar, recounts the sub:ect of compulsion in the
0slamic belief system in his book as follows:
C$eligious elie@ simBl! %annot e initiated ! @or%ing sin%e indiDiduals are @ree
to do whateDer the! desire. There@oreA @or%ing an indiDidual into Ber@orming
a%tions that the! do not want is @oridden in the religion.
(omBulsion ma! eEist in the uniDerseA ut in religion as well as within the
@rameworF o@ Islami% religious law and in the sBhere o@ religionA the %omBulsion
does not and should not eEist at all. In @a%tA the BurBose o@ religion is to Brote%t
the indiDiduals @rom all Finds o@ %omBulsionsA not to en@or%e them into an!thingA
whi%h the! don-t wish to Ber@orm.
A%%ordingl!A whereDer Islam rulesA %omBulsion does not and should not eEist at
that Bla%e. There@oreA Islam is a religion that does not Bro%laim %omBulsion and
does not BroDide legitima%! or re%ognition to this a%t.
In @a%tA in a deed eEe%uted ! %oer%ionA the asis o@ merit that the religion
attriutes does not eEist. SoA without %onsent and good willA no deed %an e
%onsidered as a religious serDi%e.
A%tions are Gudged a%%ording to the intentions o@ the indiDidual. There@oreA
religious a%tiDities should alwa!s e Ber@ormed with good will and with the @ull
%onsent o@ the indiDidualA not ! Bressure or @or%e. IndeedA it is not Bossile to
instigate a @irm elie@ through %oer%ionH soA the Bra!ers %ondu%ted under
Bressure will not e %onsiered a true Bra!erA and the same Brin%iBle aBBlies to
@asting as well as the Bilgrimage.
.urthermoreA it is not a%%eBtale @or a Berson to %ross the limits o@ another
BersonIs sBhere in religion and @or%e them to do an!thingH in shortA a%%ording to
the Islam-s legal BroDisions eDer! Berson should %ondu%t their serDi%e uBon
their own wishes @reel! and liDe without %oer%ion.J
3)olumeK6 7agesK50;15064
@onsidering that the e&amination of this topic can be discussed in a separate
book, let#s continue from where we left off and not further elaborate on this
specification.
WOR* O TESTIMON1
21
( person who has been presented with propositions set forth by 4uhammad
5/(W6 needs to grasp the essence of the following system in order to accept
0slam fully, which would then make him say:
There are no gods either on the earth or in the skies, (llah (lmighty is the only
)eal %&istence. The whole universe is the creation of (llah, Who created the
universe out of nothing. /o, (llah is the only $ne Who has brought every entity
into e&istence through -is 3ivine Will and by -is /upreme power, revealing
-is compassion and by endowing each and everyone with the attributes -e
desired to manifest.*
0n order to e&plain what this means, the ne&t step is to understand the Word of
Testimony 59alimah;al;/hahadah6, which is the first pillar of 0slam indicating
the declaration of the faith.
>ou recite the first part of this sentence in the following way:
CAshadu an la ilaha illaIllahJ

-ere, you begin by saying the words !0 bear witness that there is no "od worthy
of worship e&cept (llah#.
/o how do you bear witnessG
0 bear witness, not with my physical eyes, but with my insight, understanding
and with the level of comprehension. 0 also bear witness and perceive with full
determination that within each and every particle in the entire e&istence, there is
only $ne (bsolute /upreme 'eing to which all else owes its e&istence and -e is
the $ne and only Who e&ercise -is authority in all the affairs of every e&istent
being.
>ou carry on reciting the rest of the words as follows:
C/a Ashadu anna Muhammadan Aduhu wa $asulullahJ
(nd through my direct observation 54ushahada6, !0 bear witness that
4uhammad is -U's
2
5(llah#s6 /ervant and )asul.#
The above sentence states that 4uhammad 5/(W6 is (llah#s servant, because
he fulfils his servantship by displaying the characteristics and the attributes,
which are manifested by the Will of (llah.
.
'n this boo!, the author reers to Allah as 5u, which is an Arabic *ronoun that is usually translated as 5e in
English language and carries no sense o gender so does not *ersoniy Allah as is oten done in the ,estern
tradition o reerence to the godhead& 't should be noted that while the masculine *ronoun 5e is used in both
Arabic and English to denote Allah, 5e is nonetheless transcendentally beyond any gender& 5owe$er, or
sim*licity the *ronoun 5e is used in this boo!, which is rendered as )he ?ne throughout this translation&:
21
(t this point, we should take notice of the statement of -1 4uhammad 5/(W6
who have said !+a7r is my pride.#, which indicates that he is proud to be in a
state of !nothingness# when compared to (lmighty (llah.
-ere, the word !+a7r# is understood as a term connected with the concept of
poverty, which we are accustomed to in our everyday life. -owever, in this
conte&t, it simply does not have anything to do with that since it refers to an
entirely different matter.
0n fact, the door into the true servantship of (llah only becomes possible by
comprehending the significance of !+a7r#. >ou could find detailed information
concerning this sub:ect in our book entitled 0nterpretation of the "hawthiyya*.
0n the second part of this noble phrase, it is pointed out that 4uhammad 5/(W6
is !-is )asul#, who informs us by conveying the 3ivine $rder and the /ystem of
(llah that is in operation all the time, so that we can be fully aware of this truth.
0n other words, this is same as saying, !0 also bear witness to this reality#. This
belief constitutes the very first pillar of 0slam.
The first pillar of 0slam is to declare the faith by saying the word of testimony.
'ut how about the rest of the four pillarsG This is another important matter,
which we are totally unaware, purely because we have conditioned ourselves
into wrong way of thinking.
0n fact, 0slam does not only have five pillars. (fter the proclamation of the
article of faith, there are further fifty four more obligatory articles.
T-% QU)(= 3$%/ =$T /T(T% T-(T 0/,(4 @$=T(0=/ $=,> +0J%
%//%=T0(, ()T0@,%/ $+ +(0T-.
The Quran points out that there are fifty four essential articles obligatory upon
every individual, all of which must be fulfilled and if people do not fulfil these
obligations, then they are sub:ect to a great loss. The first four of these articles
are the main articles and these are daily prayers, fasting, pilgrimage to 4ecca
and giving of alms.
'eyond these, there are other rules, which we must practice and others that are
strictly forbidden such as backbiting and gossiping, drinking alcohol, gambling,
fornication, stealing and so on.
These altogether make fifty four rules, which are included within the pillars of
0slam. (fter making this clear, let us now turn our attention to the ne&t chapter
where we shall carry on with our topic.
22
*AIL1 PRA1ERS
0n this section, due to popular demand from our readers, we found it necessary
to present you various e&planations, which we have e&plained regarding the rest
of the four main articles namely 2rayer, +asting, 2ilgrimage and (lms giving,
all in one chapter. 'ecause we have already e&plained in detail the sub:ect of the
Word of Testimony 59alimah;al;/hahadah6 in our book entitled !4uhammad as
revealed by (llah#, we shall not talk about it here.
We will begin with the daily prayers first, which is a compulsory religious duty
upon every individual accepting 0slam. 0 hope that our e&planations would be
beneficial for everyone.
/oon after reciting the testimony of faith, the second article of 0slam is the
/piritual (scension 54ira:6.
0ndeed, by reciting the word of testimony, you have witnessed that there is no
any other being worthy of worship other than (llah alone and -e is the only
$ne and the (bsolute Unity of 3ivinity. There is no any other being other than
-im. -aving fully acknowledged the importance of this reality, you will then
need to ascend to a spiritual level and state in order that you could attain the
reali1ation of (llah.
Therefore, spiritual ascension is the second noble pillar of 0slam. -owever, at
this point, you could argue as follows:
We are accustomed to believe that performing the prescribed daily prayers is the
second noble pillar of 0slam. /o, where on earth did this belief of 4ira: come
fromG Well, you are absolutely right. 0n fact, considering the daily prayer merely
as a physical ritual practice is not correct since it is a spiritual :ourney, which we
embark upon within our own self leading to spiritual ascension and in fact, it is
nothing more than that.
This is because our holy 4aster 4uhammad 5/(W6 says: 2rayer is the 4ira:
or the /piritual (scension of the believer.*
This shows that performing the customary prayers is the means for your spiritual
transformation, it is a spiritual :ourney e&perienced within one#s own
consciousness and that is the only real ob:ective behind this religious practice.
The prayer performed by the physical body on the other hand is :ust a tool for
making this :ourney possible.
/o, what is the second pillar of 0slamG $f course, it is to achieve the spiritual
ascension.
23
0f you like, let us list each of these articles of 0slam with respect to their e&oteric
meaning. These are as follows:
C. The 3eclaration of +aith.
I. 2erforming daily prayers.
D. +asting.
B. 4aking the 2ilgrimage to 4ecca.
L. 2aying the yearly (lms.
=ow, let us e&plain the hidden esoteric meaning behind these five e&oteric
aspects in the order we have stated above.
C. The benefit of understanding the word of testimony : To know the truth of
(llah.
I. The benefit of performing the daily prayers : To achieve the spiritual
ascension and attain (llah.
D. The benefit of fasting : To live in a state of awareness that the self is
annihilated in (llah, to attain the state of e&tinction of the self in (llah
5+anafillah6.
B. The benefit of having 2ilgrimage to 4ecca : To attain the stage of eternal life
in union and subsisting with (llah 5'a7abillah6.
L. The benefit of giving alms : To share whatever comes into one's possession
with the entire creation who are endowed with the blessings of the 3ivine Truth.
(t this point, 0 would like to draw your attention to a very important matter,
which we fail to notice 7uite often.
The religion that 4uhammad 5/(W6 has proclaimed consists of various
religious practices classified under the name ibadat, which are simply a set of
rituals suggested for all of us to perform.
-owever, we know for sure that every action has a purpose in life. Therefore,
the 7uestion: !Why do we do thisG# e&amines the actual aim behind all these
acts. This is because, every act serves to a particular purpose. 0n short, we can
say that there is a purpose for every action.
We must be fully aware that the ritual practices, which are suggested to us to
perform under 0slamic religion are nothing other than religious acts.
These religious acts, which are referred to as the pillars of 0slam all point to the
essential articles of faith, each of which must be fully grasped and practiced by
24
everyone, so that the individuals would eventually be ready for the conditions of
the life hereafter.
-owever, because the nations are being diverted from grasping this truth, they
have considered that performing religious acts is the actual purpose behind
everything, which eventually has made them to lost the actual reality. (s a
result, they have blocked their minds as well as their understanding with this
false belief and could not do anything further.
(t this point, it is worthwhile to remember the following words of the famous
mystic poet >unus %mre:
C$ealit! is an o%eanH the Islami% Law 3Shariat4 is a shiB. Man! haDe neDer le@t
the shiBA neDer GumBed into the sea.J
0n other words, they have been stucked in the vehicle and hence could not
manage to reali1e the ultimate truth. 'ecause it is a matter of crucial importance,
this is why 0 emphasi1e it again that the religious practices, which are suggested
to be performed within the framework of the pillars of 0slam are only meant for
the purpose of directing people towards certain realities.
Therefore, as the individuals who have been endowed with the faculty of
thinking, we all need to fully comprehend that whenever we perform religious
rituals, we should carefully consider the fact that the vehicles we use are nothing
more than necessary tools in order that we could reach a particular goal.
=ow, it could be said that !We are doing these religious rituals only for the
purpose of obeying (llah#s rules. There is no any other reason. The rest is
unimportant.#
0ndeed, grasping this matter is not a simple task. 0f it was, then in Quran, there
would only be a few verses indicating this matter, perhaps five or say ten verses
at the most. 0t would never be a book addressing the mentality or the logic of the
mankind. What#s more is that the following warnings, which appear in some
EDKK verses in Quran would never be mentioned either:
Will you still not contemplateG*
Will you still not use your mindG*
Will you still not perceive with your insightG*
+or this reason, we should understand each religious practice in religion as a
necessary tool or the means to achieve the ultimate goal. /o, with the help of
these religious rituals we perform, we would be able to grasp the truth properly
and eventually attain it for ourselves.
25
Therefore, we should not consider the daily prayer merely as a religious act
performed physically, but also comprehend its real significance. $ur -oly
4aster 4uhammad 5/(W6 has made a remarkable statement concerning this
sub:ect:
2rayer is the pillar of religion.*
What does the word !pillar# here meanG
0n those days, while many people used to live in tent dwellings, hardly anyone
lived in houses made up of adobe bricks. The tent was supported by means of a
post erected in the middle, which prevented it from collapsing. /o, the word
!pillar# in the above statement refers to the post erected in the middle of the tent,
which has prevented it from collapsing, :ust like the daily prayers keeping the
religion intact.
( person can never attain the stage of awareness unless he fully reali1es that the
prayer is the spiritual ascension. (s long as the person remains in this stage, he
shall never be able to understand the true meaning of the testimony which he has
made in the previous stage8 that is to know what the word of unity is all about.
$therwise, he shall only have the knowledge of it.
There are three stages of certainty along this path. The first stage is the
9nowledge of @ertainty 50lm (l;>a7een6, which is the reali1ation of the
mystery of the word of testimony and its permanent conviction. The ne&t stage
is the %ye of @ertainty or @ertainty after /eeing 5(yn (l;>a7een6, which is
when the prayer becomes the spiritual ascension. The final stage is the total
)eality of @ertainty 5-a77 (l;>a7een6, which is attained during fasting. This is
the level where annihilation in (llah takes place. (fter this stage, the ne&t level
is called subsistence in (llah 5'a7a 'illah6, which is a station attained during
alms giving.
$f course, you will be :udging by using your intuition that these are sub:ects,
which had never ever been mentioned until today. /o, how could all these be
trueG >ou will not only find it strange, but you will also be pu11led or even deny
these facts.
'ut please do not ever deny these facts, do not involve with self;denial as this is
in:ustice to yourselves?
0n the stage of knowledge of certainty, the person fully reali1e and further
witness the $neness of (llah and that 4uhammad 5/(W6 is (llah's )asul and
servant through the knowledge he perceives.
2-
(s a result of this direct witnessing, if the person then performs the ritual prayer
not only physically, but in the light of the knowledge he had attained during the
stage of knowledge of certainty and with deep spiritual conviction, he will
surely be able to achieve the spiritual ascension.
'y means of that spiritual :ourney, the person performs the spiritual ascent and
as a result of his spiritual ascension, he will eventually attain (llah. (t the end,
his identity becomes effaced as he achieves total union with the (bsolute Truth,
so, the $nly True %&istence that remains is the 3ivine Truth. -aving reached
this stage in his :ourney, he would see himself totally immersed in the infinite
ocean of the 3ivine Truth, so he would finally comprehend that his e&istence is
absorbed in the 3ivine 'eing. Therefore, he manifests the 3ivine (ttributes
through himself.
(s this takes place, he performs fasting and in return manifests his hunger and
thirstiness, showing total endurance to cope with both of these situations. -e
produces within him a semblance of the 3ivine (ttribute of /amadiyyat
5+reedom from want6, which becomes manifest through him. (s a result, he
attains the highest level8 that is the stage of absolute truth of certainty.
,et us carry on to e&plain more facts concerning the daily ritual prayer.
0t is stated that the position of prostration is the time when the servant comes
closer to (llah at the utmost degree.
$n the other hand, people often talk about the sub:ect that the prayer should be
performed with complete conviction. -owever, there are people who perform it
only physically :ust as much as there are people who perform it with deep
certitude. /o, engaging with ritual prayer physically is totally different than
performing it with deep certitude. $n top of that, there are others who perform
the prayer while being in a state of everlasting blessing 5(s;/alRt u#d 3Rima6
and they are entirely different than all the rest.
2eople who think that the outward appearance is more important while
performing the daily prayers fail to contemplate its real essence, so they can
only perform it as a ritual act. +or them, it becomes nothing more than a
physical prayer. $f course, to engage oneself with ritual prayers involves with
various physical movements during which spiritual meditation takes place.
-owever, the purpose of this is to provide the individual with the spiritual
energy, which is gained through the meditations and supplications during the
prayer. This energy is then transferred onto the person#s soul via the brain.
0n fact, performing these religious practices will not only strengthen the soul but
also provide the positive energy for the soul, so that the person can continue to
possess this vital energy in the life after death.
2.
/ince we are talking about the ritual daily prayer, let us first take the following
matter into our consideration:
We know that without any doubt, -oly Quran states performing the ritual
prayers five times a day. /oon after our master 4uhammad (leyhesselam
5/(W6 received the divine revelation, he attended to perform this religious duty
himself five times a day until such time he has passed away from this world.
The Quran states the following verse:
(ttend constantly to your /alat 52rayers ; turning to (llah6, especially the
4iddle 2rayer 5(sr 2rayer ; e&periencing this reality continuously within one's
consciousness6*
5Quran I:IDH6
The obligatory prayers are not less than five times a day, so any attempt to
reduce this amount or deny this is surely the most foolish act.
-owever, you have no e&cuse that the prayer, which you could not manage to
attend on time can always be performed at a later time, :ust before the time of
ne&t prayer.
4uslims are obliged to perform ritual prayers five times a day, each of which is
assigned to certain prescribed times and units are listed below:
The morning prayer, I units,
The early afternoon prayer, B units,
The late afternoon prayer, B units,
The evening prayer, D units and
The night prayer, B units.
These are compulsory 5+ard6 prayers and is the least amount of prayer, which
must be performed. Unlike other religious duties, the daily prayers can be
classified under two categories:
C. $bligatory prayers 5+ard6.
I. (dditional prayers 5=afilah6.
The (rabic word =afilah, which in Turkish means !=ecessary# has been the
topic studied by many researchers, who has thoroughly investigated the meaning
of this word in terms of its proper definition. They have defined this word with
various names and 7ualities such as it means mandatory or something not
re7uired, commandable or recommended and so on.
(ccording to 0slam, this means that those who wish to engage themselves with
the additional prayers can perform these as much as they like, before or after
2/
their obligatory ritual prayers for as long as they allocate themselves time or the
opportunity to do these. -owever, these prayers are not compulsory.
Today, the prayers performed in congregation in our mos7ues are not different
than the prayers performed during the time of 4uhammad 5/(W6 e&cept that
the compulsory prayers are performed with the 0mam.
/o, if a person allocates four or five minutes of his time during day in order to
perform his four units of noon prayer at a mos7ue by following the 0mam, he is
then considered to establish his obligatory prayer.
The additional voluntary prayers 5=afilah6 performed before and after each
prescribed compulsory prayer 5+ard6 has been regarded as supererogatory
prayers performed over and above the prescribed rituals, which is also known as
/unnat prayers. These prayers are imposed on people under the guidance of
those summoning people to prayer 54ua11in6 through various supplications,
which make the nonbinding prayers obligatory, making these rituals look like a
religious ceremony.
(n e&ample falling under this category could be the Teraweeh prayers, which, in
(rabic is a phrase referring to e&tra prayers performed during the 0slamic month
of )amadan. (t the time of 4uhammad 5/(W6, this ritual prayer comprised of
H units only.
What#s more is that charging people money for chanting religious hymns or
songs to celebrate the religious days in ceremonies under the name 4awlid has
nothing to do with religious practices. 0n 0slam, there is no such ritual.
0n actual fact, 4awlid is nothing more than a religious poem written for the
purpose of praising 4uhammad 5/(W6 after many centuries his soul passed
away to the life hereafter. =owadays, chanting 0slamic praises as songs to
celebrate the religious days by gathering has become a customary ritual for
many people, which has nothing to do with religion whatsoever.
0ndeed, 4uhammad 4ustafa 5/(W6 can only and only be praised by (llah
(lmighty, the @herisher and the /ustainer of all the worlds. The -oly Quran
clearly states this in the following verse, where his uni7ue supremacy is
indicated:
(nd We have not revealed you e&cept as a mercy to the worlds 5people6.*
5Quran IC:CKN6
$f course, people whose mind and reasoning is limited like us can never
comprehend the true reality that any attempt to praise him would result in
complete failure, because this would only put a limit to his supremacy.
20
+urthermore, (llah#s )asul does not want from us that we should praise him, he
e&pects from us that we should understand him fully and also be a useful
member to our society as much as we can. -e does not want that we use his
supreme personality as a source of worldly gain to make our ends meet.
We must know for sure that charging money for religious services has no place
in 0slam whatsoever.
>ou can neither get someone to recite Quran nor tell anyone to recite it for you
from the beginning to the end by giving them money, neither can you make
anyone pay money to anybody for performing the religious practices such as
ritual prayers and fasting that the deceased persons have neglected to perform.
We must make sure that within the root of 0slamic rituals and the religious
practices laid down in -oly Quran e&plained by 4uhammad 5/(W6, chanting
religious songs for the deceased person#s soul or paying money to somebody for
performing the religious practices such as ritual prayers and fasting on behalf of
the deceased does not e&ist. Taking part in graveyard ceremonies to pay and
distribute money to help bless the deceased person has nothing to do with 0slam.
0f you find yourself involved in any of these activities, please be aware that you
are only satisfying your own ego while at the same time helping others, so that
they can earn a living through these unnecessary religious practices.
0slam strongly re:ects any activity carried out for the sake receiving money
towards the religious services as it also does not support the idea that !0f no
money is received, then nothing will be done#.
0n fact, by doing this mistake, we are paying for our own ignorance, so we
should not look for the fault in others but turn to ourselves. This is because, we
have not made e&tensive research on this sub:ect and hence blindly accepted the
norms and values of other people around us.
4eanwhile, please do not misunderstand. We are not against the idea of
performing additional prayers before or after the obligatory ritual prayers. Those
who wish to perform these prayers can do so as much as they like and in return
for this, they will receive reward for their good deeds.
-owever, we are strongly emphasi1ing the fact that imposing these additional
prayers on people as if they are compulsory to perform in religion is not correct.
0t is surely a great mistake to consider the /unnat prayer, which in fact is
=afilah8 that is, it is optional as if they are obligatory. "iving it this impression
is a big negligence. 2erhaps, there is a feeling of goodwill at the root of this
belief, but it is complete ignorance and thoughtlessness.
31
This is also arguing against the principles of 4uhammad 5/(W6 inconsiderately
who have said that:
4ake things easy and do not make them difficult, cheer the people up by
conveying glad tidings to them and do not create hatred.*
( person who cannot spare a few minutes for performing four, or three, or even
two units of prayer has no chance for making any e&cuse whatsoever.
-owever, in today#s busy environment, it is very difficult to make people accept
that imposing on them prayers taking much longer time to finish, say thirty or
even forty five minutes, together with the obligatory prayers, which take no
more than five or ten minutes at most is very common. This is a situation that
makes people alienate from the religion of 0slam by force.
RI*A1 PRA1ERS
,et#s talk about the +riday prayers in particular?
0n our present day, the +riday prayers have become such a religious ritual that it
is performed only to make people run away from the mos7ues?
0n the time of the )asul of (llah, the +riday prayers consisted of only two units.
-owever, in our present day, those who have not yet reali1ed the level of
consciousness to comprehend the Truth have increased this prayer to twenty
units. What#s more is that if you add the time to these prayers, the time it takes
to listen to the +riday sermons, which, in reality does not provide any benefit
towards understanding the religion, it makes people think: $h, 0 have found
myself a place where 0 can listen about religion as much as 0 like, so let me
make most of it?* This is such a mentality that you cannot find any better
solution than this to make people run away from the +riday prayers.
0ndeed, during the time of )asul of (llah, whenever the call for prayer took
place, the ne&t step was the 7amaah, that is the phrase recited at the beginning of
the ritual prayer. (fter that, the 0mam started to deliver the +riday prayer
sermons 59hutba6 to inform people of various e&planations concerning religious
revelations, which is followed by the actual +riday prayer performed in
congregation. (t the end, everyone leaves the mos7ue.
(fter performing the two units of +riday prayer, it is not necessary to perform
the latest early afternoon 5Fuhr;i (khir6 prayer since to claim it as compulsory
has become a fabricated belief in our present day. =either in Quran nor
according to the teachings of 4uhammad 5/(W6, there is such a prayer.
31
(ccording to 4uhammad 4ustafa 5/(W6, $n +riday, keep the +riday sermons
short and brief, while keeping the prayers long.* -owever, in our present day, a
completely opposite approach is being implemented in mos7ues.
The +riday sermons has been turned into places where long and useless speeches
are delivered based on satisfying the personal egos of those who are taking part
in it, who offer no valuable information whatsoever concerning the religion. The
prayer on the other hand is shortened and only a few verses is recited while
performing it. -owever, in reality, the +riday sermon should be kept as little as
possible while more time should be allocated for the prayer. The verses recited
during the prayer should also be carefully selected.
+urthermore, placing hands or the sitting positions during the prayer, that is
putting the left foot flat on the ground with toes pointing towards the right or
sitting on this foot while the right foot is upright does not indicate at all that the
prayer performed is established correctly. The style of dressing other than the
compulsory veiling advised by 0slam for women does not affect this either.
These are such rules that narrow minded people has invented in time.
The meaning implied by the warning Whoever turns away from my sunnah*
does not concern only with the customs and traditions, the clothes and finery
prevalent in that time. 0t is connected with the fundamental belief system that the
)asul of (llah has taught us. The detailed e&planation concerning the term of
/unnah* can be found in our book entitled What 3id 4uhammad )eadG*
)eligion, in fact, is another name for eternal values indicated by the term
/unnah*, which in the sight of (llah relates to timeless realities and uniformly
applicable in all situations and at all times. This belief system has come to
mankind to enable them to comprehend the true nature of these realities, so that
they can direct their lives by establishing these essential realities that are not
relative notions.
There is yet another belief, which asserts that 0f you don#t push away all
distractions that make you think of something other than the prayer itself, then
your prayer is not correctly established.* This is absolutely nonsense. >ou may
of course think of something else at the time when you perform your prayer,
however, this still does not mean that your prayer will be nullified.
0f while performing his prayer and reciting the holy verses, a person wards off
his thoughts that keep his mind off the purpose of the prayer, the energy
produced by reciting these blessed words would then be stored onto his soul by
his brain. 0t does not matter even if he thinks of something else. This is because,
in our brain, there are a huge number of neural synapses 5connection points
between neurons6, each acting as integrated circuits signalling from one cell to
the other. %ach contact point functions according to a certain mechanism that is
uni7ue to its creation, so they serve the purpose for which they were created.
32
Unfortunately, we are totally unaware of all these functions that our brain is
capable of.
-owever, being unaware of this reality does not change anything. %ven if we are
not aware of our brain#s countless functions, it will still carry out its functions,
no matter what. +urthermore, we know that we have a multi tasking brain, which
can perform several functions at the same time. This means that we can drive a
vehicle while we can listen to the radio at the same time or watch the road while
we listen and give answers to the person sitting ne&t to us in the vehicle. 0n fact,
we can even do many things without being aware of anything. These activities
are controlled and arranged by means of the brain.
+or this reason, whenever you perform the prayer, the energy obtained through
reciting the holy verses as well as the supplications is stored onto your soul,
even if you are not aware of this. 0n this way, you would have the opportunity to
obtain the energy and the knowledge needed by your soul in the afterlife
environment while you are on earth. 0ndeed, the ritual prayer plays an important
role in everyone#s life, because it allows people to gain many mutual benefits.
$n the other hand, there is a group of distinguished people known as -avas who
thoroughly research into the reality of /ufism. These are such people who would
always want to establish their prayers.
'efore we can obtain the necessary knowledge that will help us in our 7uest to
find the essence of prayer and establish it, it is important that we should
understand what the meaning of the name (llah refers to. Those people who
does not deeply understand the word of testimony utters it as follows:
There are no "ods other than (llah and (llah is the only "od.*
'y plunging themselves into the primitive notion of a "od afar off, they do not
fully reali1e the truth of (llah and 7uit this understanding, which is always open
to criticism. They accept 4uhammad 5/(W6 as the )asul of (llah. (t least, this
is what the word of testimony means to vulgar masses.
+or the elite people who are the people of true perception and understanding
however, the word of testimony has a much deeper spiritual meaning. This
meaning indicates that there is nothing in the entire e&istence other than (llah.
We need to fully comprehend the concept of the $neness of (llah, which is a
sub:ect we have e&tensively covered in our book entitled (llah (s )evealed 'y
4uhammad*. 'ased on the realities we have e&plained, what we need to reali1e
is that the being, which we assume as an e&istent entity indicated by the word
0* is only a term superfluous to the /elf;subsistent %ssence, because in reality,
there is no such being as !0#. 0n fact, this is the understanding, which is accepted
by the elite people. 0t is their way of thinking.
33
0f you understand that your own ego does not e&ist and further reali1e that the
being, which you have assumed does e&ist only within your imagination due to
your conditionings, you will then reali1e that the entire creation is in total unity,
because (llah is the only =ecessary 'eing e&istent in every point in the
universe.
>ou will then be able to see into the mystery of the Quranic verse:
/o, wherever you turn, there is the +ace of (llah 5>ou are face to face with the
manifestation of the 3ivine (ttributes denoted by (llah#s =ames6. *
5Quran I:CCL6
Whenever that special moment is e&perienced, all violence, evil, hatred,
unnecessary foolish desires and the enemies would disappear as perfection and
fairness is all that remains, each has been created for a divine purpose. 0n your
eyes, the thorn, the rose, the cactus and the carnation will all look different to
you as they will remind you of a da11ling beauty of creation.
@onsidering the word of faith from the perspective and the level of the elite
people is the essence of prayer and, in fact, an essential re7uirement for the
establishment of prayer. (t this point, let us pay attention to an important and a
delicate matter.
The level of consciousness needed to establish the prayer is attained before the
prayer takes place. This is a state of perception that is comprehended and
e&perienced as the person continues to pray, which makes it possible to establish
the prayer. 0f you are in a state of establishing the prayer, then you truly say
(llah is most great* whenever you start performing the ritual prayer.
>ou say that word, so what happens thenG $f course, whoever e&periences this
reality, they are the ones to know? -owever, let us try to e&plain it to you by
7uoting the holy verses from the Quran, which you might also know:
/o woe unto those who pray 5due to tradition6, who are neglectful 5cocooned6
of 5the e&perience of the meaning of6 their /alat 5daily prayers, which is an
(scension 54ira:6 to their innermost essential reality8 their )abb6.*
5Quran CKN:B;L6
Those 5the believers6 who humble themselves 5are awed by the e&perience of
observing the 3ivine Qualities of (llah#s =ames6 in their prayers.*
5Quran ID:I6
34
,et us know this for sure that the word 9hushu 52ious )everence6 mentioned in
this verse has nothing to do with fear whatsoever.
This word simply means that the person who e&periences the greatness of (llah
(lmighty becomes fully aware of his nothingness in the sight of -is
4agnificence and as a result, he feels nothing other than (llah#s ma:esty.
Those who are unable to understand the true meaning of these verses fully make
such baseless accusations like the following:
>ou are not trying to purify your soul during the prayer, because you have
attached yourself to this world completely, hence you are not turning yourself to
(llah. Therefore, your prayer is not valid.*
-owever, this is a totally wrong interpretation. This is because, as 0 said
previously, performing the prayer will allow you to obtain the energy or the
spiritual power, which would be necessary for you, so that you will not become
sub:ect to any torment as you shall be protected from the hell fire in the afterlife.
-ere, the e&pression Without the feeling of 9hushu 5deep and humble
reverence6, the prayer is not valid* means that the prayer will not be established
and therefore the spiritual ascension will not be achieved as the person
performing it will not be able to reach (lmighty (llah. There are two main
reasons why performing religious activities for each person is essential:
C. To be protected from various kinds of torments in life after death.
I. To attain the truth of (llah while living on the earth.
0t is very important that these two points should never be confused.
The prayer performed without feeling deep reverence can never be the same as
the spiritual ascension. -owever, it can still be performed even if it does not
have this 7uality since it would protect the individual performing it from various
torments.
2aying attention to those who do not fully understand the inner truth of this
religious duty, you could end up saying that 'ecause 0 cannot establish the
prayer properly, so therefore 0 do not need to perform it at all?*. This is a very
big mistake indeed, which can be considered as depriving oneself from attaining
the great mystery that this truth holds. 0t is like cutting off one's nose to spite
one's face.
( person who stuck into this frame of mind resembles someone who does not
want to eat the food he has been offered. 0t is the same as saying: 'ecause 0 am
unable to eat the best 7uality food, therefore, 0 am re:ecting to eat the food that's
35
been given to me, so 0 would stay hungry?* and as a result, he does not eat the
food. (s this e&ample clearly illustrates, it is very important that while you
perform the ritual prayer, you must first of all understand the truth of prayer, so
that you could establish it. /peaking of establishing the prayer, let us now talk
about how this can be achieved.
Whenever we stand for praying, we first say the phrase (llah is most great?*
(s we begin the prayer, we raise both of our hands while opening the palm of
each to the level looking directly opposite. -owever, during the prayer, it does
not matter whether or not we raise our arms up to the level of our head or
shoulders. Touching our ears with our hands are also not important.
What is important is that as long as we raise our hands to the level of our head
while leaving the palm of our hands open to look straight ahead of us and keep
our hands parallel to our body, everything is fine. This symbolically means that
0 have lifted all the veils between myself and (llah and put everything behind
me*.
3uring the ta7bir 5e&tolling greatness of (llah6, the phrase (llahu (kbar* is
recited, which simply means that -e is the $mnipotent, (ll 2owerful (llah
Who has no boundaries and beyond any limitation whatsoever, encompassing all
the knowledge and everything and there is no any other deity other than -im.*
,et us think for a moment that we have started the prayer being in this state of
mind. 0n other words, we have begun our prayer by contemplating the $neness
and /upremacy of (llah, while accepting that -e alone is the $ne and $nly
/upreme 'eing whose glory is reflected in all e&istent things. This is the
moment when the prayer is permanently established.
/urely, 0 have turned myself together with my consciousness, firmly and truly
to -im Who originated all the heavenly dimensions and the entire creation,
without accepting the concept of any deity other than (llah and 0 am not of the
polytheists.*
Truly, my prayer and my service of sacrifice, my life and my death, are for
(llah, the @herisher of the Worlds. -e has no partner8 and 0 have been
commanded with this inner awareness, and 0 am the first of those who surrender
to -is will. 0 am from those 4uslim people.*
/oon after attaining this awareness, you have recited the phrase /ubhanahu wa
bi hamdika* and further witnessed that every living entity glorifies -im. >ou
have also firmly acknowledged by saying with your mouth that -e is
independent from all defects, each and every act of -im is a clear sign of -is
perfection and whatever -e has created has been endowed with a specific
7uality and destined to serve to that purpose only.
3-
>ou have said that !0 glorify -im with -is praise#. 0n other words, you have said
that only (llah can praise -imself. This is because, no any other being can
perceive (llah e&cept -imself. 0n fact, praising is such a state, which can only
be attained through absolute awareness. -owever, we can never ever praise or
glorify (llah (lmighty.
=o matter how hard we try, our attempt will be a complete failure, because by
doing so, we shall be attributing deficiency to (llah.
0n reality, the meaning of -amd* is that only (llah can have the true
knowledge to know -imself and -e is the $nly $ne who would praise -imself.
(fter this, you have recited the phrase (u1u 'asmala*. 0n other words, you
have taken refuge in (llah (lmighty from all kinds of negative suppositions and
evil suggestions as well as deceptions of the <inn kind leading you towards
worshipping your "od. >ou have then said:
';ismillaahir )ahmanir )ahim*
This means that 4y whole e&istence is dependent upon the (bsolute %&alted
'eing Whose =ame is (llah, Who is the most 4erciful and 'eneficent. 0 act
only on behalf of -im.*
(t this instance, (llah has manifested this phrase through your tongue.
'y doing so, you have reali1ed that you are taking a :ourney through the myriad
of universes that came into e&istence by the /upreme 2ower and 9nowledge of
(llah (lmighty, Who is the @herisher and /ustainer of all the worlds. To tell the
truth, (llah desired to voice this reality through yourself and you have spoken it.
>ou have then witnessed that you are nothing, so you have effaced your identity
completely and what#s left behind is only the @reator. (s a result, you have
become the locus of manifestation where (llah has reflected the 7uality of
nothingness through you and you have become -is mirror in which -e
contemplates -is 3ivine (ttributes.
THE OPENIN+ (ATIHAH) 3 ALL PRAISE
BELON+S E4CLUSIVEL1 TO ALLAH
,et us read the very first verse of this chapter from the Quran. 0t is as follows:
(lhamdulillahi )abb#ul (lameen.*
3.
(llah is the only True <udge, the $ne Whose :udgment is above that of anyone
else's.*
/o, what is the meaning of this statementG We have never ever heard such a
comment up until today. 0n fact, we have always heard and understood that this
verse has been translated as: (ll praise is due to (llah, the /ustainer of all the
Worlds. /o, let us glorify (llah only, but not anything else.* 0 can almost hear
you are saying: -ow did you come to think like thisG*
,et us try to e&plain this matter by making it clear as much as possible to
everyone, so that we can make people comprehend the inner truth of this matter
completely.
,et us know for sure that (llah is Uni7ue and $ne. =o any other being has the
power to praise -im other than -imself alone, so comprehending or grasping
-im by any means is absolutely impossible.
Therefore, only (llah knows (llah. $nly (llah can praise (llah. $nly (llah can
glorify or e&alt (llah. $nly and only (llah (lmighty can praise (llah of course?
0n fact, 4uhammad 5/(W6 is the locus of manifestation who possess the most
praiseworthy station not only for our present time, but also on the 3ay of <udgment
as well as in the dimension thereafter, since he is blessed with the 3ivine
(uthority of intercession. This is what he says:
0 simply cannot praise >ou as 0 am unable to achieve this the way >ou praise
>ourself?* This means that those who are lower in terms of their spiritual rank
can never praise anyone whose ranks are higher than themselves. /o, therefore,
for me to praise 4uhammad 5/(W6 is absolutely impossible. -owever, -e can
be praised only by (llah (lmighty.
0ndeed, praising somebody properly can only be achieved if the person being
praised is fully comprehended in every aspect inherent within their own 7uality
as well as the level of their understanding. They should then be evaluated in that
manner. $nly after following these steps, the person can be critici1ed or praised.
This means that before critici1ing or praising this humble servant of yours,
people first need to possess such an intellect that their capacity of knowledge
must fully encompass our knowledge comprehensively.
%7ually, it is not necessary for the person to graduate from a particular
educational institution and hold a particular degree or a certain title. This is not
really an important issue here for simple reason that each person needs to
possess a level of awareness, which would enable them to assess whether or not
our level of knowledge is sufficient. $nly after comprehending this level of
intelligence, they can properly consider our way of thinking in its broader sense
3/
and then :udge whether what we think is right or wrong. They can then either
praise or critici1e our ideas accordingly.
(voiding this mentality altogether would mean that it would be absolutely
impossible to praise or critici1e anybody, simply because their ideas are beyond
our level of understanding. 0n fact, this is nothing more than gossiping since the
words that are spoken is nonsensical and gibberish.
+or this reason, for me to :udge anyone above me or praise each person to
evaluate them on the merits of their own 7ualities is impossible. 0n the same
manner, appraising (llah with true appraisal for any created being is never
possible. Therefore, all 2raise is due to (llah (lmighty (lone. /o, (llah is the
$nly $ne Who truly deserves all 2raises.
(t this instance, let us allow our intuitive mind to think. 0magine the space
occupied by a single person on earth. Then try to think of the space occupied by
the same human being by comparing it to the sun, which in terms of its mass is a
million times more bigger than the world. Then think in terms of the space
occupied by a single person, which is contained within a gala&y consisting of
billions of stars. Then imagine the space a single person can occupy within our
universe which contains billions of gala&ies we can perceive.
Then endeavour the stupendous mechanism of the /upreme @reator who have
created the entire universe that we could perceive and countless universes within
the myriad layers of multidimensional realms, which we are still unaware of out
of a single point. @an you comprehend the vastness of this with your mindG
0ndeed, our limited minds cannot even grasp or comprehend the incredible
vastness of our universe, which has been brought into e&istence by the countless
7ualities of the (lmighty $ne referred to as (llah Who is pure and free of any
imperfection, even the concept of infinity, -e is the $ne and $nly Uni7ue
/upreme @reator, the possessor of all 3ivine (ttributes as well as countless
e&alted 7ualities. /ince we are unable to understand this reality, then how can
we praise that /upreme 'eingG
-owever, there are two options. We shall either praise -im with pure
admiration like a poor shepherd in an intimate manner or we shall be realistic in
our approach and hence say that !(ll 2raise is due to (llah, so therefore, we are
incapable of comprehending this reality#. 0n this way, we would be able to
reali1e the non;e&istence of the inherently e&istent self within us and never
e&ceed our limits. This is because (llah does not love those who show
themselves off and e&ceed their limits. 0n short, all 2raise belongs to (llah
(lmighty alone and therefore -e is totally independent from having any
partners in this regard whatsoever.
30
0n fact, we are being informed on this sub:ect from the first moment we lay our
hands on -oly Quran, which clearly states in the initial verses of its opening
chapter the following message:
Try to regain command of your emotions and do not be one of those who would
assume that -e is a sky "od and then praise -im in order to ingratiate
yourselves into gaining -is favour. 0ndeed, you are simply incapable of praising
-im, so therefore only (llah (lmighty can praise (llah rightfully and only
(llah deserve of all true praises. What we should really grasp here is that only
(llah is capable of praising -imself so therefore, each of us, regardless of who
we are should be totally aware that we are inefficient in grasping this reality and
that we should know our limits accordingly.
What#s more is that the venerable companion (bu 'akr whose spiritual rank is
known to many of us as the closest companion of 4uhammad 5/(W6 has
warned us by pointing out in the following way:
-e said, !)eali1ing the inability to comprehend (llah is truly the most perfect
way to comprehend (llah.#
The religion of 0slam emphasi1es that the fundamental truth concerning the
reality of the 'eing referred to as (llah is as follows:
!There is only $ne Uni7ue /upreme 'eing Whose %&istence is infinite and
limitless and in truth, there is no any other 'eing other than -im.#
0ndeed, whatever we see around us including all that perceived by the entire
creation pervading the universe comes into e&istence with the 3ivine =ames of
(lmighty (llah, Who manifests -imself through -is 3ivine (ttributes, which
-e veils from -is creation by arranging every single entity in myriad of forms
and compositions, each of which is demonstrating a distinctive aspect.
Under the circumstances, we can#t say anymore about this topic, so therefore,
we have no choice but to accept the fact that (,, 2)(0/% 0/ 3U% T$
(,,(- (,$=%*. 0n fact, this is such a lofty rank, which can only be attained
by those who could reali1e its truth.
This is the station of witnessing where the person attains Union with the 3ivine
and witnesses the /upreme 'eing denoted by the name (llah through reali1ing
his nothingness. ,et us now concentrate on the words of -amdi >a1ir 5may
(llah sanctify his soul6, a highly ranked renowned religious scholar who spent a
considerable time on the interpretation of the -oly Quran. 0n his book entitled
HaF Dini ?uran Dili 50nterpretation of the meaning of the Quran6 he recounts
the following:
41
CThe essential truth indi%ated ! the %on%eBt o@ ABBraisal is a toBi% that is
widel! Fnown ! eDer!od!A e%ause it is a suGe%t that needs to e understood
eDentuall! ! eDer! single Berson. SoA what does it reall! mean= To Braise or
eing Braised is su%h a Lualit!A whi%h stands sBe%i@ied eternall!A entirel! and
eE%lusiDel! @or AllahA the EEaltedA the Sustainer o@ the uniDerses and all that
eEists. There@oreA Allah is the 'nl! 'ne /ho trul! deserDes all the Braise and
all eEisten%e is under His SoDereignt! @or He is the Almight! Allah.
HoweDerA this essential realit! %annot e @ull! understood in its BroBer sense
sin%e we haDe no Bhrase de@ining its a%tual meaning. .or this reasonA we use the
Bhrase MHamd- in our eDer!da! language as a re@eren%e onl!. It is eDident that
those who are aware o@ its realit! Fnow eEa%tl! what it meansA while those who
don-t Fnow what it reall! means %annot e %ogniNant o@ what other BeoBle Fnow
aout it.J
5Jolume:C 2age:EI6
Therefore, all praise belongs solely to (llah. -e alone deserves all the praises.
-e is the $nly $ne capable of praising and therefore all praise remains under
the dominion of (llah. 'ecause, -e is (llah (lmighty and there is nothing else
in e&istence e&cept -im alone. Whoever knows this reality would surely reali1e
the truth of this matter. (s for the people who don#t know anything about it, will
they be able to understand anything at allG
0f we have successfully managed to understand the truth indicated by the phrase
(l;-amdulillah*, let us now talk about on the meaning of yet another concept,
which is referred by the phrase /ustainer of all the Worlds 5)abb#ul (lameen6.
(lthough the word !)abb# in its proper conte&t signifies fostering or nurturing
5Tarbiyah6, of things in such a manner as to make them attain one condition
after another until they reach their goal of perfection and completion, here the
term is used to indicate nourishing, which is how this process is carried out and
it is referred by the phrase the 3ivine 2rovidence 5)ububiyat6.
-ere, the (rabic word !Tarbiya# simply refers to cause something to develop
from stage to stage until it is completely perfect.
0n general, the term )abb refers to develop a thing from stage to stage in
accordance with its inherent aptitudes, needs and its different aspects of
e&istence, and also in a manner affording the re7uisite freedom to it to attain its
full stature.
The word )abb also implies the process of tender and careful nourishment
providing from moment to moment and from stage to stage all that one needs to
gain the fullest possible development. 0t is thus a continuous process of
providing one with all that it needs in every situation and at every stage.
41
The attributes pertaining to )abb mentioned above can be summed up by the
4ost 'eautiful =ames 5(smaul -usna6 of (llah, which are hidden subtleties
behind the veils of human attributes manifested by the /plendour of (llah. 0n
other words, the 3ivine (ttributes indicated by the 4ost 'eautiful =ames
5(smaul -usna6 denoted by the (bsolute 'eing named (llah constitute -is
)ububiyat or -is (ttribute of 2rovidence.
Whether we perceive them or not, every single being came into e&istence
through the 3ivine (ttributes indicated by the 4ost 'eautiful =ames of (llah,
Who is the /ole 2rovider and the /ustainer 5)abb6 of the entire creation, so they
owe their e&istence to no any other being other than the (lmighty /ustainer. 0n
fact, this is the process whereby every single being is nurtured and developed
from its inception to its final completion all the way by their /ustainer.
0n reality, the entire creation continues to e&ist through this constant active
presence of nurturing process and this is clearly e&plained by the following
verse in Quran:
AThere is no living creature but that -e holds it by its forehead 5the brain8 the
very 3ivine Qualities of the =ames of (llah?6A*
5Quran CC:LE6
Therefore, whether we perceive them or not, the entire creation is dependent on
-is 3ivine Will and they are engulfed in -is infinite 9nowledge, so, through
-is (lmighty 2ower, they can continue to maintain their lives and manifest their
actions.
(s for the entities e&isting within the various realms. 2lease pay attention to the
e&pression that we use here. We are not saying every human being, or angel, or
<inn or animal. We are using the word entity.
%very entity perceive their own dimensional reality through the lens of their own
personal universe and hence what they perceive is :ust their description of their
own personal universe. 0n this respect, in the most realistic sense, everything is a
conscious entity consisting of bundles of substances pertaining to different
planes.
0n reality, whatever is perceived by us is nothing other than illusory images
generated in our minds. -ence, everything that we see around us is the vision of
the image created in our brains. Thus, when we say we are seeing an ob:ect, this
is what we really mean:
The combination of the e&ternal influences affecting my brain as well as the
data that were already present in there produce an illusory image in my mind.
42
/o, according to my mind, whatever 0 perceive is the product of these illusory
images or thoughts.*
-owever, what is the truth surrounding this realityG
,et us take a closer look at the comments of the late -amdi >a1ir and see what
he has said concerning the sub:ect of !/ustainer of the Worlds# in his famous
Quranic interpretation.
CThrough intuitiDe anal!sis and thorough %ontemBlationA it will e seen that the
entire uniDerse %an e %onsidered as haDing two distin%t BroBertiesA one whi%h
is %onne%ted with our mind and the other whi%h %on%erns with the eEternal
in@luen%es a@@e%ting us. These in return Brodu%e all the Lualities asso%iated with
our @a%ult! o@ Ber%eBtion.
#eedless to sa!A the Sustainer o@ all the /orlds is @ar e!ond an! o@ these
mis%on%eBtionsA so there@oreA He is the Almight! AllahA the 'nl! #e%essar!
EEisten%e /hose SoDereignt! BerBetuall! mani@ests at eDer! moment.
.or those gnosti%s re@erred to as the @olF o@ witnessing 3Ahl Al1Shuhud4A or
Butting it more eEBli%itl!A BeoBle who %omBrehend the DiDine $ealit! in its
BroBer senseA ehind ea%h and eDer! eEisten%e in the entire uniDerseA either
e@ore or a@ter it %omes into eEisten%eA the onl! realit! that is oserDed or
witnessed is Allah Almight!-s EEisten%e.
Sin%e Allah is the onl! SuBreme 7ower ehind all the eEisten%eA He is aoDe and
e!ond eDer!thing !our mind %an imagine. In other wordsA Allah is the onl! 'ne
uBon /hom all things and eings deBend. There@oreA the entire uniDerse %an e
%onsidered as an all1en%omBassing unit!A whi%h means that Allah Almight! is
the onl! EEistent in realit!. SoA Allah is e!ond all the eEisten%e in the uniDerse.
'Berating through the multitude o@ inter%onne%tions we en%ounter in the
uniDerseA we a%%eBt and @ull! a%Fnowledge that Allah is an immanent and
trans%endent deit! e!ond all the uniDerses.J
5Jolume: C 2age:NC6
5'oth passages we have 7uoted here had been taken from the original book
itself. -owever, the te&ts we have taken had been found unnecessary to publish
by the publishing house since they needed to be adapted into today#s language
and therefore these sections were omitted from author#s actual translation.
-owever, the volume and the page numbers we have given here belongs to the
original book.6
0n reality, all that we perceive around us is nothing other than mere reflections,
which we encounter through our consciousness and these are nothing but the
43
manifestation of the 3ivine =ames or the (ttributes in various forms and
combinations belonging to the /upreme 'eing denoted by the name (llah.
We have tried to e&plain the topic concerning the sub:ect of 3ivine 2rovidence
of (llah* and the concept of /ustainer* 7uite e&tensively in our book entitled
4ysteries of -uman. Those who wish to investigate this particular sub:ect in
more detail can study it from that book.
0n actual fact, most sub:ects covered in this book can in fact be learned from that
book since the e&planations given there forms the basis of our investigations.
Therefore, it is important that these two books should be carefully e&amined one
after the other as this would lead towards understanding these sub:ects in a
better way.
(fter giving you all these e&planations, if we then attempt to e&plain the literal
meaning implied by the phrase /ustainer of all the Worlds* mentioned in the
opening chapter of the Quran, then to the best of our knowledge, we would
come up with the following conclusive statement:
To be able to evaluate and praise the /upreme $ne denoted by the name (llah
Who brings every creation into perfection in any form or shape -e pleases in its
true sense is not something, which can be conceived by created entities.
Therefore, all praise belongs to (llah (lmighty alone, for -e is the /ustainer
and =ourisher of all that e&ists.*
HELL IS ALL3EMBRACIN+ *IVINE MERC1
(s for the other meanings implied by the phrase The 4ost 'eneficent, The 4ost
4erciful 5(r;)ahman (r;)ahim6.
This is a sub:ect, which we have already e&plained under the topic 0n the =ame
of (llah 5'asmala6* in our previous articles. We shall carry on to e&plain it from
a different perspective in this chapter too.
The term (r;)ahman points to the 3ivine (ttribute of (llah (lmighty such that
-e is the $ne Who is overflowing with the 7uality of (bsolute 4ercy from
which all of creation is brought into being. /o, it is through -is perfect
%&istence that -e endlessly embraces the entire creation.
(lthough the term )ahmaat can be classified under two categories namely the
essential compassion or the 3ivine 4ercy of the %ssence 5(l;)ahmat (l;
3hatiyya6 and 3ivine (ttribute of 4ercy 5)ahmat (l;/ifaati6, it can also be
considered as 2articular or 2rivate "race 5)ahmat;i 9hassa6 and "enaral "race
5)ahmat;i (mma6.
44
The phrase )ahmat (l;3hatiyya refers to the concept such that the essence of all
creatures take their livelihood only and e&clusively from the 3ivine %ssence of
the Uni7ue 'eing denoted by the =ame (llah. Therefore, hell can be considered
as all;embracing mercy belonging to the 3ivine (ttribute of (llah (lmighty#s
@ompassion and this e&tends to entire creation.
)ahmat (l;/ifaati on the other hand refers to the concept such that each and
every attribute manifested through all creation, regardless of their composite
nature, originates from the 3ivine Qualities denoted by the =ame (llah.
$ne of the 7ualities associated with the term )ahmat;i (mma is that it refers to
the "eneral "race, which means that through the 3ivine "race of (llah
(lmighty, a day would eventually come whereby all people are saved from the
torments and the punishments in the life hereafter, even if they are destined to
occupy the hell forever? Jerily, the mercy of the 4ost @ompassionate $ne is
sufficient even for the people of hell.
%ven though there is no such e&planation in Quran stating that some people
would stay in hell forever, no statement is given that they would be sub:ect to
suffering torment in hell forever either.
This is why the "eneral "race implied by the phrase )ahmat;i (mma needs to
e&ist.
While we are concentrating on giving e&planations about the term )ahmat*
here, it would be worthwhile to provide an answer to a particular 7uestion at this
point, which we often come across.
/ince (llah (lmighty is (ll;@ompassionate, then why was hell createdG
0ndeed, people are always baffled in finding answers to 7uestions like these.
WH1 WAS HELL CREATE*5
$ne of the issues, which is 7uite often misunderstood in religious terminology is
the concept of hell.
Why would people be thrown into hellG Who will be doing the act of throwing
and how will it be performedG Why was hell createdG (re there any people
living in hellG
What is the nature of the beings referred to as 3emons of -ell 5Febani6, and
who are they in realityG
Why do they burn in hellG
45
(re there different types of burningG
What is the nature of the hell fireG
-ow does life continue to e&ist within the environment of hell fireG
While our minds are preoccupied with many 7uestions like these, many answers
given in response to highlight these matters cannot fully e&plain the true nature
of these sub:ects as each answer is based on such views that disregards logical
principles and as a result, people with thinking minds e&perience problems in
terms of their understanding due to the illogical and simple statements asserted
by other people. -owever, through the grace bestowed on us by the (lmighty
(llah, we shall try to e&plain this sub:ect to the best of our knowledge in such a
way that people would not be able to re:ect it as we shall communicate our
findings in a way human mind can understand easily.
0n (rabic, the word !<ahannam# has two distinct meanings. (lthough the first
refer to the hell in general, the second has a rather specific meaning.
0n the most general sense, the !<ahannam# is the environment or the place with
such conditions that people are sub:ect to severe punishment and torment.
0n this regard, we can talk about several types of hell namely the environment of
hell in the world, the environment of hell in the grave and the environment of
hell on the day of :udgment.
0n fact, whether it is the prison or the hospital or any other environment you live,
you can still be in hell. These are the type of places that come under the category
of virtual hell, which simply shows that such places in the world can also be
considered as hell.
0n actual fact, a person#s transition to the world of graves simply indicate that he
is in fact within the environment of virtual hell while in the grave.
-owever, with respect to its characteristics, the environment named hell is
actually the sun itself, which, in future would embrace the entire world and
everything contained in it. -owever, this will take place not in the physical
sense as seen by the naked eye since the sun possess a twin, that is, a radial
dimension consisting of a radiating source of energy currently present in the
form of energy waves.
The word !twin# here does not refer to the material dimension, which we can
observe physically. What we really mean here is the dimension within the spirit
world in which the human mind is unable to perceive its specific nature, so this
4-
is the structure we are referring to. We know that at this present moment, we are
observing the sun in its gaseous state.
-owever, those who have :ust passed away and transited to the dimension of
world's radial twin can observe and hence e&perience all the 7ualities pertaining
to that environment, which we have already e&plained.
(fter a period, the /un will reach to a mass, which will be five hundred times
bigger than its original si1e and it is during this period that it will engulf all the
surrounding planets namely the 4ercury, 4ars, Jenus, %arth and the 4oon
respectively, reaching out as far as the orbit of the 4ars and make them melt
away and finally evaporate by forming a red giant.
(t that instance, the spirit or the astral body of each person attracted to the
gravitational field of the earth, or to put it more accurately, people whose soul
continues to occupy their astral bodies, which is made up of a subtle luminous
holographic light body will escape this melting world since it had lost its
gravitational attraction. -ence, they will dwell in a new dimension and will look
for means to reach out beyond space as they will be travelling through the
atmosphere of the giant sun's radiating energy, which had engulfed the world
completely.
The religious practices and spiritual meditation is purely proposed for the
purpose of enhancing the 7uality of peoples spiritual energy rather than
worshipping (llah and therefore, those who have carried out such activities shall
be imbued with a luminous divine energy, which would allow them to escape
the world's radiative 1one occupied by the sun. (s a result, they would be able to
pass through this 1one containing energy in the form of radiation. 0n religious
terminology, this reality is e&pressed metaphorically with the phrase '/irat',
which is an imaginary bridge or a pathway to astral dimension.
0n -oly 9oran, the flames of hell is defined by the term '/emum', which in our
present day signify poisonous radiation capable of causing damage.
The radiation of the sun that is capable of burning and hence destroying even the
stones while on the other hand only could burn the light bodies of the people
consists of huge segments, each containing giant flames of fire within the hell
and these flames can cause solar flares which can erupt up to HKK thousand
kilometres in our present day. <ust imagine if you can with your mind how
intense that environment will be felt when the sun is LKK times bigger than the
earth.
0n hell, there are two types of burning.
4.
The first one is the physical burning, that is the anguish connected with bodily
pain and the second one is the mental burning, which is nothing more than deep
mental harassment.
The first type of burning arises due to the e&treme heat inherent within the
structure of the hell, which damages the bodies of light as it contains photons
produced by the radiation.
/econd type of burning arises due to the unawareness and the false information
planted in people's minds since they are heavily influenced by the beliefs and the
value :udgments derived from their society. /o, as soon as they transit to that
environment, they will find themselves facing with such conditions, which
would be totally different from their false assumptions.
$ne of the foremost causes why this happens is because the person has what we
call a sense of individuality as well as portraying a possessive attitude towards
mental values topped with e&treme greediness, which in return makes him
believe that he is nothing other than a mere physical body, living a life :ust like
an animal, having only carnal desires connected with bodily pleasures.
/o, why does mental burning e&istG
What you really feel is that you have a possessive and materialistic attitude, so
therefore you assume that you own a particular ob:ect, but when you lose it, you
then start burning straight away. -owever, if you could accept the fact simply
by saying that Q(llah has given itQ and Q(llah has taken it Q from me, then the
matter of burning would come to an end and it would never ever take place at
all.
0n reality, at the root of all the burnings in hell, there lies a great deal of
:udgmental values as well as conditionings produced by the social norms, which
are adopted or internali1ed with the society's conventions and these are
customary rules of behaviour that eventually coordinate our interactions with
others.
0f you remain attached with these attitudes and say that QThis is how it should
really beQ, then whatever the sub:ect is, it is certain that you will be affected by
that burning. 0t then becomes absolutely inevitable.
This is because, sooner or later you will be facing with a completely different
outcome, which will not turn out in your favour as you desired and therefore you
shall have no choice other than burning.
(lthough for the ma:ority of people this burning starts while they are still in this
world, for some of them, its agony is e&perienced during the dying process as
the spirit body leaves the physical body. This is because, at this time, people
4/
start to feel that everything they once had or possessed is now gone out of their
hands completely and they have lost everything for good.
/o, why does burning is considered to be mercyG
Why does those who are destined for paradise burn in hell before they actually
enter the paradiseG
This is because if they don't burn or feel this agony, then they can never ever
enter the paradise since they are always occupied with customary beliefs and
false conditionings, which they have accustomed themselves to. 0ndeed, the
attribute of 3ivine 4ercy 5)ahmat6 acts as a mechanism, which allows them to
feel this burning, so that they can be purified. The process of burning takes place
owing to the fact that they have inflicted themselves with wrong mental attitudes
as regards their beliefs such that they are heavily influenced with values of
:udgments as well as conditionings that these attitudes have planted within their
minds.
2eople who make incorrect assumptions concerning their thoughts and feelings
always end up facing with suffering a great deal of agony since the ideas they
have oppose their way of thinking.
0f, however, the person can get rid of the concept of 'what would others say?',
which is simply an attitude preventing that person from turning towards the truth
and walk along the path leading to the reality as much as their capacity of faith
and level of comprehension could allow, they would then be saved from many
types of burning.
$n the other hand, attaining spiritual reali1ation through 0slamic mysticism
would enable the person to understand the meaning of their own inner truth,
their essence and allow them to perceive their reality to the full, so by achieving
this state of reali1ation, they would be saved from all kinds of burnings and even
while they are in this world.
0f hell had never e&isted and the people were not supposed to e&perience this
process of purification by burning in hell, or if they did not receive the divine
mercy, then they would never be able to attain the spiritual heights necessary for
the realisation of divine realities and hence they would never reach the heaven.
Thus, burning is a process, which would enable its dwellers to become purified
completely from all the sufferings that they would e&perience and in this
respect, its e&istence is nothing more than a mercy and :ustice. 0n fact, this is
very similar to the case of an operator who shows complete mercy by
amputating the person's leg as it is gangrened.
(s for the demons of hell who torment those dwelling there.
40
,et us know it for a fact that each plane of e&istence has its own uni7ue beings
associated with it.
<ust as much as every planet and star in the cosmos have their own alive and
conscious entities that are uni7ue to their own environment, each and every
single dimension that are formed by various layers in the universe also have
diverse array of living organisms and these are all conscious entities.
0n religious terminology, each an every single of these beings are defined with
the word (ngels.
$ur brains with respect to their structure are e7uipped with limited perceptory
devices which we refer to as five senses and because they are programmed to
evaluate only the incoming data in this way, we are totally unaware of the
various other dimensions as well as the species that are living in these since their
e&istence are completely beyond our perception.
-owever, in reality, it does not matter whether or not you have any knowledge
concerning the e&istence of the species living in other planets or stars. We are
not even aware of the e&istence of the beings referred by the name <inni trying
to take our brains under their control continually or any other life form
inhabiting our planet.
0n -oly Quran, the conscious beings living within the environment of the sun
has been given the name Febani 53emons of -ell6.
These are known as the (ngel kind. They are subtle beings made up of a
luminious substance 5=ur6. 'ecause they occupy this subtle dimension created
from light and despite the very intense difficult conditions that not every being
is capable of entering their dimension to inhabit the same environment they
occupy, they can still live within the dimension of the sun, which is under
tremendous amount of radiation without any suffering or being sub:ect to any
influence whatsoever, :ust like the fishes in the water where we can't absolutely
live.
They also have giant bodies and with respect to the other beings coming into
their environment from outside, they possess the ability to move very swiftly. 0n
fact, this resembles very much to the case of the fish that has the ability to
swallow the water and spit it out, so they eat fire and spit out fire. They
humiliate whoever goes into that environment whether it might be a <inni or a
human kind as they play with them like a bouncing ball. They say to them, '0f
you were clever enough, you simply wouldn't end up here, haven't you come
accross anyone warning you beforeG'
51
<ust as we could rule over whoever we can take under our control in our natural
environment, trap the birds into the cage, train animals such as bears and teach
them with uni7ue abilities by running a hook through their nose and then
making them bounce and drag on boiling hot plates, the demons in hell could
also humiliate those beings coming into their environment from outside in the
similar fashion.
-owever, they do not concern themselves whether or not the dwellers who come
into contact with them suffer any torment or agony as this is not their problem.
-ere, the word Febani is used and this is because they are such beings who can
humiliate their captives. 0n fact, this particular word is used in a general sense,
which is a name attributed to them due to their characteristics.
0n other words, they are immensely powerful creatures who have the ability to
rule over anyone by forcing them into doing whatever they desire so that
whoever come accross with their powers becomes humiliated and tortured,
which means that they are sub:ected to severe suffering and agony.
0ndeed, this situation resembles very much to the case of some people who go
on the streets as they are in a deplorable state of distress or misfortune since they
have been under the complete dominion of the <inn. /ame would also apply for
the animals in the hands of those who train them in circuses or the e&perimental
test sub:ects that are used in laboratories, who have the right to live as much as
we do.
Therefore, the best thing to do is to get prepared for these conditions in the best
possible manner.
0 think we have given sufficient e&planation concerning the sub:ect that the
environment of hell is a place for mercy, it is a source of purification and that
people are simply not thrown in there in order to become sub:ect to anguish
since they will only suffer the results of their own actions resulting from their
erroneousness :udgments and false notions, which would eventually lead them
to that dimension. /o, the suffering will be e&perienced due to all these
shortcomings.
,et us add one more further comment on this matter.
/ince the people who are destined for paradise will be those who could identify
themselves with the character traits of (llah, then it is necessary to reflect on
this matter also, so what is pointed out by characteri1ing oneself in accordance
with the awareness of ac7uiring the 3ivine Qualities or (ttributes of (llahG
(nyway, without elaborating further on this topic, let us continue with our
discussion from where we left off.
51
(fter learning what the term "eneral "race 5)ahmat;i (mma6 is all about and
what it provides for us, let us now e&plain the term the 2rivate "race 5)ahmat;i
9hassa6.
The term )ahmat;i 9hassa refers to the special grace of (llah (lmighty that is
bestowed onto those servants whom -e chooses.
Q(llah chooses 5enables people to reali1e their inner reality6 for -imself whom
-e wills?Q
5Quran BI:CD6
and Q-e cannot be 7uestioned as to what -e does? 5since duality does not e&ist6Q
5Quran IC:ID6
'y granting -is 3ivine 4ercy, -e saves the servant -e chooses for -imself
from the afflictions of hidden polytheism 5/hirk al;9hafi6, or in other words
from having a strong sense of identity or ego first and then purifies that servant
from the thought of imagining a "od separate and far away from him. 'y
theophany -e taught that servant the incorporation 5Takhallu76 of -is
characteristics 5(khlR76, 7ualification by -is attributes, -e then manifests -is
3ivine (ttributes through -is servant and finally, -e graciously rewards him
with an inner state of purification known as divine unveiling 59ashf6 or with
spiritual con7uest 5+ath6, so that -e bestows upon -is servant with a heavenly
life.
(nything beyond that understanding can only be reali1ed by those who
e&perience it?
0n fact, giving information on the true nature of reali1ing the 3ivine =ames and
(ttributes of (llah is beyond the scope of this book.
-ere, another meaning implied by the word 3ivine 4ercy 5)ahmat6 could be as
follows.
We have already pointed out that the 3ivine 4ercy 5)ahmat6 of the 3ivine
'eneficent 5)ahman6 provides total purification.
$f course, there is an agony and oppression brought by this purification process.
Take for e&ample an operator who amputates the patient's leg due to gangrene in
order to save him from this distress. The operation carried out by the operator
here is nothing other than a compassionate act resulting from the mercy of the
operator. /o, despite all the suffering and agony that this operation brings along,
we still thank the doctor who carries out that operation.
52
This is the 3ivine 4ercy, which gives us the suffering at the beginning but
proves beneficial at the end? 0t is all;encompassing embrace of the 0nfinite "race
5)ahman6.
-owever, the grace of the %&clusively 4erciful 5)ahim6 is not like that since it
is the 3ivine Quality that does not only provide purification or make any
distinction as it is the 3ivine "race giving everyone complete pleasure
regardless, having them taste the beauties of all the nice things as well as
granting them with such states that they feel really pleasant with.
0n actual fact, the mercy of this 3ivine "race, which is described as the Q4ercy
that will be granted to the believers in heavenQ in many books is indeed 7uite a
different sub:ect.
We should definitely know and never ever disregard the fact that the meanings
pertaining to the 7ualities of all the 3ivine =ames of (llah is always in
operation and valid all the time.
+or this reason, the viewpoint, which presumes that the 3ivine (ttribute
indicated by the 3ivine =ame of ')ahim' is not in effect for the moment since its
7uality would only become manifest only after entering the heaven' is totally
groundless.
The meaning indicated by (llah's 3ivine =ame of 4erciful 5)ahim6 is such an
attribute that its effect is always in operation at all times and is manifested
everywhere. Whether or not we reali1e this reality does not change anything at
all.
-owever, it is necessary to e&plain further on this sub:ect. $nly those who are
aware of its truth can grasp it.
While the people of paradise reali1e the 7ualities that this 3ivine =ame
manifests, there may be others who may not be fully aware how did this
attribute came into being and from where it did originate. $n the other hand,
there are so many people on earth who have already reali1ed the meaning of this
divine attribute in themselves as well as those who are currently in the process
of e&periencing it.
0n addition to the friends of (llah 5(wliya6 who have attained the station of
divine unveiling 59ashf6 and the state of spiritual con7uest 5+ath6, those who are
brought nigh 5(l;4u7arrabun6
6
, Jerifiers or )eali1ers of truth 54uha77i76, the
/ingle;4inded $nes 54ufarridun6
7
and those who have achieved the "nosis of
(llah 54arifat 'illah6 also reali1e the 7uality of the attribute of )ahim in
themselves consciously at each moment in accord with the secret indicated by
/
)hose a$oured with Allah@s s*ecial nearness&
0
Muarridun is an Arabic term that relates to those *eo*le who remember Allah unceasingly&
53
the mystical letter ''' as they have become the comprehensive mirror where the
manifestations of the 3ivine =ame )ahim are reflected.
What's more is that the meaning implied by the magnificent phrase 'There is no
power or strength e&cept through (llah 5,a hawla wa la 7uwwata illa bi (llah6
also originates from the 3ivine (ttribute of )ahim.
Therefore, to accept the meaning of the 3ivine (ttribute of 4erciful 5)ahim6 as
if it is a kind of 7uality, which would be manifested only in the life after death
and within the sphere of paradise is indeed the greatest negligence.
The 7ualities indicated by the 3ivine (ttributes of the 'eing denoted by the
=ame (llah is constantly at work in every dimension and being manifested in
every single moment.
+urthermore, countless number of angels in the universe subsists by the very
essence of the 7uality that this 3ivine =ame manifests in every single moment.
0t's now time to talk about the ne&t Quranic verse.
WHEN IS THE *A1 O ,U*+MENT5
4Sliki >awmid;3een* or 4eliki >awmid;3een*...
That is8 The $wner 54Slik6
(8
of the 3ay of <udgment or The 9ing 54elik6
((
of
the 3ay of <udgment.
The words which appear in this verse serves a twofold purpose such that it can
be understood by some as to mean The $wner 54Slik6* and while for others, it
could be evaluated as The 9ing 54elik6*.
0n other words, the meaning that this verse entails is read and understood by
some as the $wner or the 4aster of the 3ay of <udgment*, and while for some,
it could be read or understood as 'the 9ing of the 3ay of <udgment'.
0f we try to understand this verse in the light of the meaning conveyed by the
word 4Slik*, we are faced with the meaning $ne Who is completely free
from depending on anything in e&istence and the $ne Who has the power to
enforce -is Will in any way -e likes without any opposition whatsoever.*
0f, however, we try to read and understand this verse in the light of the meaning
conveyed by the word 4elik*, then we are faced with the $ne Who has
complete possession and ownership in the management of all affairs, $ne Who
11
MAli! is deri$ed rom the root o Arabic word Mel!, which relates to ?wnershi* or Bossession&
11
Meli! is deri$ed rom the root o Arabic word Mul!, which means Cingshi* or +o$ereignty&
54
has total control and authority on everything and the $ne Who has total ability
and power.*
0n truth, the $ne Who manifests -imself with the =ame Q(llahQ has combined
both of these 3ivine (ttributes in -is Uni7ue %ssence.
-owever, as it can be seen, the verse uses the e&pression 3ay of )eligion*,
which when considered grammatically8 force us into accepting that the meaning
of this verse is connected with that e&pression. /o, how do we approach to solve
the meaning of this verse. That is the issue, which we must deal with here.
The term religion 53een6 can sometimes be interpreted as to obtain reward or
recompense for which one must inevitably face for the things that he or she has
done. 0n addition to that, the word also used in the sense of complete
submission, obedience and allegiance*. 0f we can reali1e these differences, we
would see that both meanings are in operation all the time, so it is not
something, which would take place at a particular instance in the future.
-owever, the religion 53een6 is not about the 3oomsday?
3espite this reality, it is being thought that the reward for all the deeds done are
not conferred or recompensed at that instant and therefore a final day has been
pictured in people's imaginations, so that they will be rewarded for what they
have done on that particular day.
(t this point, it is worthwhile to consider the first holy verse of 4S.n from
Quran, in which it states:
-ave you seen him who denies the religion 5/unnatullah6G*
5Quran CKN:C6
0n other words, have you ever thought about the person who denies the /ystem
and $rder of (llahG
/ince on the 3ay of )esurrection it will be transited to a dimension whereby one
day would be regarded as fifty thousand years and that people will be sub:ect to
"rand "athering within the field of 54ahshar6 as well as the period leading to
the pathway of 5/irat6, which, for one day would be e7ual to a period that would
last thousands of years, then considering that period as if it is only a single day
and (llah is the $wner or the 9ing of that one single day is not a realistic
approach according to our observation.
0t is also our firm conviction that...
55
0n the /ight of (llah, there is one single 4oment* among infinite others and
that 4oment is only one single day.*
(ccording to -im, within that one single day or moment, which we consider as
the only 'moment' among infinite other 'moments', -e is the only $ne upon all
submits and the only $ne Whose /overeignty is in force at all times, which has
always been the case from eternity without beginning 5(1al6 to eternity without
end 5(bad6. 0n other words, (llah's $wnership and 9ingship is eternal.
(t this point, the following 7uestion may come to our minds:
3espite causing great harm on others, a very large number of people living in
this world are not recompensed for what they have done. 3oesn't that reveal to
us that the day of recompense is not this very day or the present moment, which
we currently live, but it is some other day in the futureG*
/ince those who ask this 7uestion could not decontaminate their minds from the
concept of "od* and they have no sufficient knowledge to comprehend the true
meaning of (llah, they are missing on a very important point indeed.
The fact is that every human being shall be recompensed for what they have
earned, for every moment of every deed, which is the result of what they did in
the previous moment. This is because: (llah is swift at reckoning?*
-owever, we are falling into the misconception while evaluating the conditions
which that person had undergone after he performed his deeds. Therefore, we
simply presume that the person who could not receive his due reward at this
moment will be recompensed for what he did in the future.
Whereas, there is a concept known as the 3ivine 3eception 54a7r6
()
of (llah.
4a:ority of people are recompensed for the mistakes they have made through
this divine scheme of deception.
0t has been clearly emphasi1ed in many parts of the holy Quran that the concepts
such as the desire to possess wealth, offsprings, social status, having a title, fame
and reputation are the means for evil temptations and that those who are not
fully awake or cannot abstain from this mischief will be losing their eternal
comfort in the hereafter.
$n the other hand, a lot of rich people invest their wealth on things such as
buildings, lands and all kinds of material possessions rather than spending it on
the way of (llah. 'ecause they have obtained that money through 4a7r or the
12
Although the Arabic word Ma6r can be translated as #ece*tion, in this boo! it is used to mean )he *lan
or the design o Allah&
5-
divine deception of (llah, they cannot fully reali1e that they are unable to spend
it on the way of (llah.
0ndeed, those who witness these from outside assume that the persons on whom
the money has been bestowed with receive the grace or the reward of (llah.
-owever, in reality, that money has been given to them through the scheme of
(llah's deception 54a7r6 due to their wrongful conducts.
0n the end, by using his money, the person spends his days in worldly pleasures
and as a result, he loses the ultimate union with (llah. What's more is that being
totally unaware of this situation, he misses so many opportunities too, which he
would never be able to obtain in the future.
While 4uhammad 5/(W6 had owned trading caravans, he spent all of his
wealth on the way of (llah and because of that, he did not leave any legacy
behind him as he departed this world to transit life beyond death.
/imilarly, venerable companion (bu 'akr also did the same as he spent his
whole fortune in the cause of (llah and therefore, he passed away this world in
poverty.
-owever, the wealth granted through the deception of (llah can never be used
in the way of (llah.
+or this reason, many people see and witness that those who possess a wealthy
life are attached to the pleasures of this worldly life, so they assume that these
rich people are not being recompensed for what they have done. They cannot
reali1e the fact that (llah gives them their reward according to the best of what
they have done 7uickly and without any delay through the agency of -is scheme
of deception. -owever, due to their attachment to worldly goods, they are
drifting apart and hence being veiled from understanding the matters concerning
the reality of (llah day by day.
0n reality, there is no punishment more painful and hard to bear than that of
being veiled from (llah. 0f we can reali1e this reality, we will see that every
single day we live is in fact can be considered as the 3ay of )eligion*.
(ccording to our observation, bowing down to (llah (lmighty is an activity
which occurs in every single day and that people are always being recompensed
for whatever they have done every single day, which means that they would
eventually receive the rewards of their actions, either by means of divine
deception or through eternal blessing.
0f we consider the matter in the light of this absolute truth, we will then be able
to see that the warning -e is the (bsolute $wner of the 3ay of )esurrection*
would mean that -e alone is the $ne Whose /overeignty is in force over entire
5.
creation at all times and that -e is the $ne Who rewards each and every action
taking place within the myriad of universes at every moment.
0n fact, when considering the meanings pertaining to the 3ivine (ttributes of
(llah, it is always essential to take the most appropriate approach such that their
validity is not restricted to a particular time and that they should be
comprehended in such a way that they would encompass all of infinity.
WHAT IS SERVITU*E5
The time now has come to talk about the meaning of the Quranic verse,
indicated by the sentence 0yyaka na'budu wa iyyaka nasta'een*.
0n other words, because >ou are The $wner of (ll /overeignty* 54alik al
4ulk6 and that there is no any other (bsolute )uling 2ower other than >ou,
We serve to >ou alone and from >ou alone we seek the ceaseless
manifestation of >our 3ivine =ames.*
(9
(s all of us know, this particular Quranic verse has a generally accepted as well
as a commonly understood meaning by everyone.
Whether it is inside or outside of the prayer, this holy verse is generally recited
to mean the following:
We do not serve anyone or any other being other than >ou alone, we serve to
>ou only8 and we do not ask for any help from anyone other than >ou alone*.
0n fact, those who have a general level of understanding accept that this is the
most common meaning implied by this holy verse.
-owever, if we can try to understand this verse by pondering upon the 3ivine
Unity of (llah 5Wahdat6 indicated by each of the verses, which we have been
e&plaining since the beginning, then this time, we would be faced with a
meaning as follows:
'ecause >ou are the /ustainer of all the Universes* as well as $ur /ole
2rovider* and that >ou are the $wner and the 9ing of the 3ay of <udgment*,
we, as well as all the other creation came into being by the 7ualities of >our
3ivine =ames and therefore we are in complete servitude to >ou at every
moment, even if we are not fully aware.
0ndeed, we are in a state of absolute servitude and we put this into action by
manifesting the divine attributes of >our various 7ualities and meanings, each
pointing to a uni7ue wisdom.
13
,e, as the whole o creation, are in a state o total ser$itude to Dou, by maniesting the meanings o Dour
Most Eeautiul %ames and we see! guidance rom Dou in order that we could attain this awareness at all times&
5/
(nd for the continuation of our servitude, we all 54an, <inni and (ngel6 ask for
help from >ou at every moment. 0f >ou ever cease the manifestation of >our
3ivine =ames comprising of our very e&istence, then we all become
none&istent.
We also seek >our guidance for the continuation of our e&istence and the
fulfilment of our purpose of servitude.*
(lmost every scholar who have interpreted this holy verse arrived at the
conclusion that it was revealed only for the purpose of reciting inside the prayer,
so therefore, they have considered that its meaning in the prayer is used in that
sense.
-owever, if carefully analysed, it will be seen that this verse appears within the
first chapter of Quran, which e&plains the /ystem and $rder of (llah*, and its
meaning is always in force at every moment for all eternity until the end of time.
0t does not make any difference whether inside or outside the prayer? Wherever
and whenever it is recited, this verse encompasses all spiritual dimensions and
the states since its reality e&tends to entire creation at every single moment.
0n fact, the following verse from Quran e&plains the true meaning indicated by
the above mentioned verse in a very clear manner, leaving absolutely no chance
at all for making any comment whatsoever:
...(nd there is not a single thing that does not glorify -im through -is 2raise
5-amd6, but you do not understand their Tway ofU glorificationA*
5Quran CN:BB6
(ccording to us, this holy verse, which comes after the verse stating that the
'eing denoted by the name (llah is the /ustainer of all the Worlds* also
emphasi1es in the similar manner that all that e&ists in every single moment as
well as in timelessness is in fact in a state of total servitude to -im alone and in
order that they can continue their servitude, they depend nobody else other than
-im.
The fact that human beings as well as the <inn are created solely for the purpose
of fulfilling the servitude is emphasi1ed in the following verse:
(nd 0 have not created the <inn and the humans e&cept so that they may serve
4e 5by means of manifesting the 7ualities of my 3ivine =ames6.*
5Quran LC:LE6
50
0s it ever possible that those who have been created for the purpose of servitude
are unable to fulfil this dutyG
(bove all, if we can truly remember the @reator 5+atir6?
0n other words, if we can remember the phrase in which (llah describes -imself
to us as The @reator of the heavens and the earth 5+atir al;samawaati wa'l;
ard6*, we can then comprehend the fact that whatever -e wills to bring into
e&istence, -e forms all of -is creation with a specific characteristic or a 7uality,
which will serve to that purpose and this simply shows that -e is the $riginator
of all creation both in heavens and on earth.
What#s more is that this fact is pointed in the verse below, in which it says:
(nd your /ustainer 5)abb6 has decreed that you serve only -im 5-e created
you to manifest the 7ualities of -is =ames6A*
5Quran CN:ID6
/o, in this case, how can we evaluate the truth of this matterG What shall we
understand from itG -ow shall we understand itG
,et us try to e&plain it as much as we can to the best of our ability.
/ince (llah is the /ustainer of all the Worlds*, -e desired to manifest the
7ualities denoted by -is 3ivine =ames and combined in -imself all the
e&cellences and meritorious 7ualities of these 3ivine (ttributes to show in all of
-is creation by creating each with a specific combination known as 3ivine
@omposition 5Tarkib6.
(s each and every created being derives its e&istence from the meanings of
these 3ivine =ames, they have no e&istence of their own other than the
attributes that these 3ivine =ames possess. Therefore, by virtue of the grace and
the 7ualities these 3ivine (ttributes they have been endowed with, they are in a
state of total and absolute servitude in every moment.
@areful analysis with insight reveals that when all the above verses are tied
together, this meaning would become even more evident in all its clarity.
(ccording to our observations, verses comprising such comprehensive meanings
and encompassing the entire creation should never be considered from a narrow
perspective as in the conte&t of a praying person#s confession of his obedience
and servitude to -is /ustainer and asking of -is help* as this understanding is
totally against the mentality of Quran, which is merely a '$$9 e&plaining the
universal system*.
-1
/o, doesn#t this verse also mean that it is merely an act of confessing ourselves
and asking for help* as it is commonly understood by the othersG
3id those who have understood it in this manner were wrong in their beliefsG
$bviously, they had limited understanding8 so therefore, they have failed to
comprehend its meaning ade7uately and hence understood it in the very narrow
sense.
0ndeed, the primary meaning, which we are trying to e&plain covered
e&tensively in the above verses also contain this narrow;scoped meaning.
+urthermore, this holy verse also has the meaning that We serve to >ou and in
order that we could continue this act of service and sub:ection, we ask for >our
help and succour*. -owever, this is an act, which should be understood in the
sense that carrying it out brings obligations in every breath and every moment in
life.
(t this point, the following 7uestion may come to our minds.
(s all things in e&istence fulfil their servitude by serving to the purpose of their
own creation and hence live their life in this way, then what is the meaning and
purpose of our worshipG
/o, why then do we need to prayG
(re we not praying in order to worship (llahG 3oes worshipping to (llah not
e&istG
(nd by worshipping, don#t we deserve the paradiseG
3on#t people go to hell, simply because they do not worshipG
+irst of all, let us point out the meanings carried by the concept of servitude to
(llah, which is of two kinds.
The first meaning refers to the state of inherent or genetic servitude*, which is
a kind of natural submission connected with total devotion and absolute
sub:ection. We have obtained this true meaning after collectively taking all the
verses we have mentioned above into our consideration.
0n this sense, the state of servitude simply means that the whole e&istence
contained within the universal system has been created solely for the purpose of
carrying out their absolute servitude, which they continuously fulfil at every
single moment, so they are bound by an innate compulsion to submit to (llah's
will.
-1
This fact is further revealed in the following Quranic verse, which simply relates
to the innate 5+itri6 or instinctive aspect of the creation.
(nd 0 have not created the <inn and the humans e&cept so that they may serve
4e 5by means of manifesting the 7ualities of my 3ivine =ames6.*
5Quran LC:LE6
The secondary meaning refers to the optional servitude*, which is a state that
the person reali1es (llah as the %verlasting /ustainer of every individual and
thus accepts that everything in e&istence submits to -im. The individual also
comprehends further that by doing so, he is in fact fulfilling the duty of his
servitude and for the continuation of his servitude, he needs (llah at all times.
This in relative sense is nothing more than the individual#s choosing his or her
way of servitude to (llah.
0n addition to that, 0 would like to touch on a very important mystery here. $f
course, those who understand and evaluate the secret significance of this
mystical sign will be able to enter through that door.
The )asul of (llah 5/(W6 has said that:
2rayer is the (scension 54ira:6
(.
of the believer?*
Whoever does not recite the /urah (l;+atiha 5The opening chapter of the
"lorious Quran6 in their prayer, their prayer is not valid*
(/
The following verse also gives such a warning:
/o woe to those who pray 5owing to tradition6, who are heedless 5cocooned6 of
5e&periencing the meaning of6 their 2rayers, 5which is an (scension T4ira:U to
their innermost essential reality6.*
5Quran CKN:B;L6
0n other words, those who pray without understanding what the essential reality
of the 2rayer is will become absolutely wretched?
+irst of all, let us draw our attention to some important aspects concerning this
sub:ect.
The whole purpose behind performing the prayer is the spiritual ascension.
14
5oly Ascension to the Fltimate #i$ine Bresence&
15
+ahih Eu!hari Golume 1, Eoo! 12, %umber .23&
-2
The person#s inability to achieve this simply indicates that he would be veiled
from (llah Who brought him into e&istence as this would result in him
heedlessness towards understanding the essential realities 5"aflat6
(0
, so
therefore, it would be a great loss for that person.
0n order to attain the awareness of the spiritual ascension 54ira:6, +atiha needs
to be recited, in other words, achieving this spiritual state depends on reali1ing
the meanings indicated by the words mentioned in this holy chapter of Quran.
/o, this is what we need to think carefully about here.
What secret meaning does the 7uranic chapter of +atiha* has, in which other
chapters does not have such that the meaning and the reality of the prayer
indicated therein is not fully comprehended or recogni1ed while on the other
hand it brings about great deal of obligations but on the contrary, the reali1ation
of its meaning through reciting it allows the person to attain the /piritual
(scension 54ira:6G
The phrase in the name of (llah 5'asmala6 and 2raising 5-amd6 is also
mentioned in other parts of the Quran. /o, asking the true guidance 5-idayat6 as
well?
Therefore, the crucial point, which needs to be reali1ed here is accentuated on
the 7uranic sentence 4aliki V 4eliki yawmi'd;din8 0yyaka na'budu wa iyyaka
nasta'een.* 0ndeed, this is where the mystery of the state of (nnihilation in
(llah. 5+anafillah6 is hidden.
The phrase 0yyaka na'budu* appears in Quran as a term relating to the concept
of annihilation or the e&tinction of the self in (llah 5+anafillah6.
4eanwhile, it is worthwhile to consider the following statement of )asul of
(llah 5/(W6:
2erforming each prescribed prayer obliterates the sins committed between the
prayer being performed and the one offered previously*?
/o, what kind of mystery does each of these verses present to us such that
reali1ing and further comprehending their secret meaning as well as putting this
understanding into practice does not only cleanse or purify the person from all
the sins committed previously, but also opens the road to e&periencing the state
of heavenly spiritual ascensionG
=ow, reflect on the meaning of this holy verse one more time?
1-
(alat is the 8uranic term indicating the centriugal tendencies that draw *eo*le away, rom Allah towards an
e=cessi$e concern with the aairs o the here7below as against the here7ater&
-3
This is a very important mystery indeed. ,et#s pray that its mystery reveals to
us?
(ccording to our observations, opening the road leading to the establishment of
the ritual prayer and transforming it into a state of constant and perpetual prayer
is possible only by discovering the reality of this mystery.
(s for the sub:ect of worshipping to (llah*.
Worshipping is a word that is used for many centuries to describe the behaviour
of those nations showing constant respect and beseech their "ods in an
unconscious manner. This word can never ever reflect the meaning of the word
/ervitude*, which we use to refer to the act of worshipping*. +or this reason,
using the word !to worship# in place of the word religious practice 50badat6
merely for the sake of translating it into another language is a crucial mistake,
which needs to be avoided at all costs. 0t simply indicates that the person using
this word does not have sufficient knowledge as regards that language.
$n the other hand, take a look at the following verse again:
(nd 0 have not created the <inn and the humans e&cept so that they may serve
4e 5by means of manifesting the 7ualities of my 3ivine =ames6.*
5Quran LC:LE6
The word !serve# mentioned in the above holy verse contains the meaning of
/ervitude* and this is interpreted by 0bni (bbas 5may (llah be pleased with
him6 as Cli!a-ri@unJ meaning that !they recogni1e or know 4e#, which is a
widely accepted belief among people that this particular verse should be
interpreted in this manner.
0f, however, we understand the phrase Cli!a-udunJ in the light of the above
meaning and contemplate that the word servitude* contained in the statement
of CI!!aFa naIuduJ is connected with the eternal knowledge or "nosis 50rfan6,
then this time, we will face with a meaning as follows:
We confess with the awareness bestowed on us all that (llah (lmighty, Who is
the /ustainer and @herisher of all the Universes is our 4aintainer and that -e
e&tends -is 3ivine 2ower universally in every place in every moment, so, in
order that we could be in constant servitude in that awareness, we seek -is help
and guidance.*
/o, shall we not enter the paradise by performing religious duties, or in other
words, are we not performing these practises to obtain the paradiseG
-ere, we are presented by another completely groundless assertion?
-4
=obody can enter paradise by performing the religious rituals?
0n a very well known authentic tradition 5-adith6
(2
of )asul of (llah, our -oly
4aster 4uhammad 5/(W6 has said the following:
W =one amongst you can get into 2aradise by virtue of his deeds alone?
They then asked him:
W $h, )asul of (llah, not even youG
Thereupon he said:
W >es, not even me, but that (llah wrapped me with -is "race and 4ercy*. 50
do not go to paradise through my deeds alone, but 0 go there because of the
4ercy (llah has granted to me6
(6
This is a matter that is concerned with the sub:ect of destiny altogether.
We have given e&tensive information by pointing out the most important verses
on the sub:ect of 3estiny* as well as highlighted the e&planations set forth by
)asul of (llah 4uhammad 5/(W6 in our books entitled 4ysteries of -uman*
and 4ind and +aith* in the relevant chapters under the heading 'elief in
3estiny*.
Those who wish to investigate the facts deviating from the truth of destiny* and
hence learn the reality of this sub:ect in more detail are more than welcome to
inspect our findings on the relevant sections contained in each of our books
mentioned above.
,et me state here very briefly that ritual practices are not performed merely for
the sake of entering the paradise or there is no such concept that those who
perform religious duties would go to paradise. 0n other words, performing
religious duties would not make an individual to enter the paradise as this is not
dependent on only good deeds.
-owever, even though this is the case, we could still accept the fact that those
who are destined to go to paradise, (llah has simplified for them the process of
performing the ritual prayers.
0ndeed, religious practices are meant to provide the individual with the
opportunity to gain strength and hence make them fully awake. 'y carrying out
1.
A collection o traditions containing sayings o Muhammad 9+A,:&
1/
+ahih al7Eu!hari, Golume ., 5adith 5..&
-5
their religious duties, humans can develop self awareness, which will empower
them to become even more conscious.
-owever, beyond all these, the most important factor here lies in the fact that the
person who is destined for paradise will attain it with the decree of (llah
(lmighty. 0f, however, the individual is not granted with this decree, then it does
not matter how much he prays or is conscious of his acts and gains strength in
that regard, he will never ever be able to enter the paradise.
0n short, entering the paradise does not depend on practicing religious rituals but
is by the decree of (llah (lmighty and is possible only by being illuminated
with the light of faith 5=ur;ul 0man6.
$n the other hand, why does coming out of hell depend on the degree of faithG
,et#s give an e&ample here on some of the known causes relating to paralysis,
which in most cases are purely originated from psychological reasons.
%ven though there are no pathological symptoms in the physical body, the
person suffering through this ailment assumes that he is paraly1ed, so he
supposes that he will never ever be able to walk again and hence he imagines
himself to be living in this state of hell by being confined to his wheelchair. This
shows that those who occupy themselves with e&cessive worry about their own
health simply cannot use their minds as they are under the influence of delusive
imagination or illusion, so they cannot utili1e their abilities and never be able to
get out of the hell that are turning their lives into real agony.
(s we have given e&tensive information concerning the reality of this sub:ect in
our book entitled 4ind and +aith*, human beings simply cannot overcome or
release themselves from the faculty of having illusions 5Wahm6 that turn their
lives into hell with their minds. This delusive imaginational faculty is about
assuming to accept all things that are non;e&istent as e&istent and all e&istent
things as being non;e&istent, which, in reality can only be combated with the
power of faith. 3espite the fact that the faculty of imagination can easily
e&ercise its authority over mind and the faculty of deep contemplation
5Tafa77ur6, it has always been defeated whenever it is confronted with the faith,
which has a direct effect on the actions of the individual. +or this reason, in
order to provide a better understanding and clarification of misconceptions of
the religion, the wise person has been recommended to walk on this path by
means of his faith.
0n fact, whether it is the duration of time the person spends in this worldly life,
which is like living in hell, or the life which he would be sub:ect to living in the
afterlife, everything he encounters is the result of the faculty of imagination that
takes complete control of him. 0ndeed, putting an end to this misery could only
be achieved with the power of faith.
--
%ven though there is no physical problem in his body, those who assume that
they are paraly1ed can walk as soon as they put their trust into someone they
have faith in. This shows that people who suffer from problems associated with
an&iety could end their worries straight away the moment they come across with
knowledge or find someone that they can believe.
0n its narrowest sense, to believe in (llah allows the person to achieve such a
higher level of consciousness that the problems he e&periences would eventually
be overcomed by the aid of the 3ivine (ttributes pertaining to (llah since these
3ivine Qualities would assist the person with the problems he is suffering and
hence enable him to attain eternal salvation in this respect. Through the
assistance this faith provides, the person finds in himself the power, which
would enable him to come out of the environment of hell and ascend to heaven
even if he has faith in the slightest degree?
0f, however, the person does not have such a faith and assumes himself as
someone who is endowed with certain characteristic 7ualities only, or if he did
not understand (llah and have any faith in -im, he would never be able to come
out of the hell forever, so he shall be deprived of the 3ivine Qualities that are
inherent in his nature. 'ecause he has no faith, nobody else will be able to help
him out in this matter. 0n fact, this situation closely resembles the case of the
person whose power of reasoning is under the influence of the faculty of his
imagination.
0n other words, those who shall stay in the environment of hell eternally live
such a life that they do not save themselves from the influence of the power of
illusion controlling their lives, so they live without the awareness of faith and
therefore, they are doomed to stay in the hell forever.
-ere, worshipping* means total obedience*. 0t relates to the act of total
devotion and to fulfil this duty in the most perfect manner without asking any
reason whatsoever. 0n actual fact, every person serves the purpose of their
e&istence automatically and in a miraculous way. This natural tendency in every
person to serve and worship is referred to as fulfilling the duty of their servitude.
-owever, to be able to accomplish this duty accurately can only be achieved by
feeling -im deep within, which in return allows the person to reach the spiritual
state of awe 59hashyat6
(7
.
$therwise, the person considers the religious activities nothing more than a
physical activity.
10
)he Arabic term, Chasyat literally means dread or ear, but not all !inds o ear& 't is a *roound and re$erent
dread caused by $eneration as well an o$erwhelming eeling o re$erence and admiration *roduced by that
which is grand, sublime and e=tremely *owerul&
-.
This in return leads to such a state whereby the person becomes deprived of the
pleasure of the awareness that these religious practices produce.
WHAT IS *IVINE +UI*ANCE (HI*A1AT) AN*
HOW IS IT ACHIEVE*5
(fter giving the above e&plainations, the time now has come to reveal the facts
concerning what we understand from the following holy verse in Quran:
"uide us on the /traight 2ath* 50hdinas sirataal musta7eem6
0n other words, (llow us to attain what is most beneficent for us.*
0n reality, every single person is on guidance.
The meaning implied here by the word 0hda* is to guide*.
The word -idayat* on the other hand is to attain the level of reali1ation through
benovelence and divine favour, which will be very beneficial for the whole
e&istence since they will eventually reach this state through the 7ualities
inherent in themselves.
The most comprehensive meaning indicated by the term -idayat* is that it is
the divine guidance leading every created being to a state that is beneficent for
them, so that they can walk on that road to reach their target and fulfil their
assigned role for the perfection of their collective role with the mystery of the
3ivine =ame of /ubtle 5,ateef6
)8
.
Without a doubt, all our affairs are attached to the destiny decreed by (llah,
which means that everyone is decreed to achieve a certain target and for this
reason, every single being would eventually attain their ob:ective through the
special guidance granted for them. This is because they have been guided to
reach that special level of awareness as this has been facilitated for them by
(llah.
,et us give an e&ample from our own e&perience.
We are writing these books purely because doing so has been predestined for us.
-owever, out of all those who read them, only a few will be able to fully
evaluate and benefit from the realities contained therein.
21
Al73atee 7 )his is one o the #i$ine Attributes o Allah meaning, )he Most +ubtle, )he Most (entle, which
indicates that Allah is the ?ne ,ho !nows the minutest subtleties o all things, which are beneicial& 5e is the
?ne ,ho truly !nows the obscurities o all aairs to treat with regard or circumstances to be most soothing and
reined in manner to treat with !indness and gentleness&
-/
'ecause of the divine guidance bestowed onto them, some others would reali1e
and say that This sub:ect can also be regarded in this manner, it should be taken
into consideration in the light of these realities?* (s a result, they will start
evaluating the -oly Quran in the broad perspective. 0n this way, they would be
able to evaluate the Universal /ystem, understand the place as well as the nature
of the man within this system and attain higher levels of consciousness
concerning the warnings pointed out in Quran and how they should assess and
adapt these into their lives in the future in a totally different way, so that they
can soar into new hori1ons all the time.
$n the other hand, there are some individuals coming from narrow social
backgrounds who have been restricted at the growing stages of their lives due to
the influences inflicted onto them by narrow minded people in their circles,
which, in return has placed them into a !cocoon# produced as a result of their
conditionings.
3espite all the efforts they have carried out at later stages, they still could not
break the cocoon in their brains and hence, they lived their lives by considering
everything from a very narrow perspective.
%ven though they have seen +ar %ast and (merica, educated themselves and
teach the others in the west or in the east, they still could not save themselves
from having a personality with a naive positive mentality caused by their narrow
circles in which they have been raised, so therefore, they could not go beyond
their narrow confines and limited views.
(s for those honourable persons who are unable to break out of their !@ocoons#.
C&uran des%ended uBon HN Muhammad 3SA/4 in the %it! o@ Me%%a @rom the
sF! in order to %onDert the Ara nation and then the entire humanit! into
morall! uBright Bersons. It does not a%%eBt to worshiB an!one other than Allah
and it is a soBhisti%ated ooF la!ing down the rules @or estalishing moral
ethi%s in the so%iet!.
In Hol! &uranA there is nothing relating to the SYSTEM.
Sear%hing @or signsA whi%h would shed light onto s%ienti@i% realities in &uran is
a Bointless tasF.
SuGe%ts relating to medi%al s%ien%eA astronom!A Bh!si%sA %hemistr! or an! other
s%ienti@i% @ield %an neDer e learned @rom &uran.
&uran is merel! a ooFA whi%h eEBlains the reasons wh! and how the 2od in the
sF! high aoDe should e worshiBBed and to what rules the so%ieties should
adhere to in order to shaBe their liDes.J
-0
Unless (llah* bestows -is 3ivine "uidance*, it is e&tremely difficult for the
person to break away from his cocoon at the later stages of his life, which he
once has accustomed himself to at the early stages of his life while being under
the influence of the narrow social circles.
-owever, to be able to think in terms of modern and up;to;date scientific
knowledge, having an unbiased and an ob:ective way of thinking and most
importantly living a future;proof life without being in a state of @ocoon* is
above and beyond all these misconceptions.
,et alone our books to one side, out of all those people who try to read the
Quran, those who can actually read it is very few.
'esides all those charging money for reading the Quran or arrange people to
recite it in order that they would obtain its merit in the heaven assuming that
doing this would give their deceased loved ones the eternal comfort in the life
hereafter, what do you think is the actual number of people who truly read the
QuranG
That magnificent system in which the Quran endeavours to disclose as well as
the distinctive features of all those things within that system, how many people
do you think tries the act of reading the uni7ue knowledge and the sublime
power of the (lmighty (llah by pondering deeply on its actual meaning with the
intention that they can understand and evaluate it, so that they are in a state of
awe or an overwhelming feeling of reverenceG
>es, those who think that they know a great deal but do not have the knowledge
or the e&pertise to resolve the disputes all the way by engaging themselves in
prolonged talks and dominate the conversation as well as the preachers speak to
the others who are in their cocoons from within their own cocoons.
Whatever you do, do not read or pay attention to any book, which gives you
knowledge and attracts you to think more comprehensively, so that you would
consider matters from a wide perspective and as a result break out of your
cocoon. ,ike those people who lived a thousand years ago, do not appraise the
great bounties of (llah and simply carry on assuming that the earth is the centre
of the universe and everything rotates around its a&is?
Quran is not a book of science? Therefore, interpreting it in the light of
knowledge is not permitted. /o, leave aside all the new ideas? 'ecause, if you do
that, you simply get out of the religion?*
'ut why is that soG
.1
0ndeed, there is a definite reason behind this reality and that is the guidance they
received from (llah. 0n fact, this is nothing more than the 3ivine 2urpose
54urad;i 0lahi6 and the 2rimal Will of (llah 54ashiyyat;e 0lahi6.
4eanwhile, the most apparent reason giving rise to this situation is that even
though their physical bodies reach beyond the boundaries of abroad, they are
still limited in terms of their thinking, which we indicate by the concept of
@ocoon*, that is, getting stuck within the boundaries of having a narrow
scoped mind*.
0n religious terms, this simply can be e&plained that the individual has not been
facilitated with an attitude of mind or a mental state, which would enable him to
stay outside of the @ocoon*.
Those who have not been brought up with a free thinking attitude and stuck into
evaluating all the data based on their :udgmental values and conditionings can
never ever see the whole picture and hence they cannot reali1e the obvious truth.
+or this reason, we cannot accuse them, we even tolerate and say to them that
they are guided* by the decree of (llah as well.
/o, let us know for sure that the concept introduced by the word 0-3(*, which
concerns with facilitating* is the key to understand this sub:ect matter.
(t this point, it will be worthwhile to pay our attention to 4uhammad 5/(W6 in
which the venereable companion -a1rat (li recounts the following incident:
We were accompanying a funeral procession in 'a7i;0;"har7ad. (llah#s )asul
came to us and sat and we sat around him. -e had a small stick in his hand then
he bent his head and started scraping the ground with it. -e then said:
There is none among you, and not a created soul, but has place either in
2aradise or in -ell assigned for him and it is also determined for him whether he
will be among the blessed or wretched.*
( man then said:
$ )asul of (llah? /hould we not depend on what has been written for us and
leave the deeds as whoever amongst us is blessed will do the deeds of a blessed
person and whoever amongst us will be wretched, will do the deeds of a
wretched personG*
Thereupon (llah#s )asul said:
.1
(ct, for everyone is facilitated what he intends to do. The good deeds are made
easy for the blessed, and bad deeds are made easy for the wretched.*
)(

+ollowing is yet another incident, which points to the same reality.
The son of $mar 5).(6
))
(bdullah narrates from his father the following:
$mar 5).(6 asked: $ )asulullah, what is your opinion that the people do in the
world and strive for, is it something decreed or preordained for them such that
their activities are created as they engage in them, or will their fate is already
predeterminedG*
)asulullah 5/(W6 answered as follows:
$ -attab#s son, everyone is facilitated to carry out that which has been
predestined for him, so that whoever belongs to the company of the blessed will
have good works made easier for him and whoever belongs to the unfortunate
ones will have evil acts made easier for him?*
+inally, let us narrate the following incident, in which 4uhammad 5/(W6
e&plains to us the techni7ue and the mechanism involved in the act of
!facilitating# in more detail.
<abir reported that /uri7a b. 4alik b. <u'shuin came and said:
$ )asul of (llah? %&plain our religion to us 5in a way6 as if we have been
created :ust now. Whatever deeds we do today, is it because of the fact that the
pens have dried, which means that they have been predetermined and written, or
is it our doings that will determine our destiny in the futureG*
Thereupon )asullulah said: The pens have dried and destinies have begun to
operate. %verything has been predetermined and written.*
/ura7a b. 4alik then said:
0f it is so, then what is the use of doing good deedsG#
)asulullah then said:
(ct, for everyone is facilitated what he intends to do. -e who does good will
be facilitated towards the good.*
)9
21
+ahih Muslim H Eoo! 133 %o2 -30/
22
R&A2 A *hrase in Arabic, which reads as IRadyallahu Anh" meaning I4ay (llah be pleased with him#.
23
+ahih Muslim H Eoo! 133 %o2 -412
.2
/o, how does this preordained mechanism comes into effect so that people are
facilitated to receive the divine guidanceG
We have e&plained in the above paragraph that the term 3ivine "uidance
5-idayat6* is a mechanism, which comes into e&istence through the agency of
the 3ivine (ttribute of The 4ost "entle 5(l ,ateef6.
,et us now e&amine to the best of our knowledge how 3ivine "uidance can
come into effect in the light of the mystery surrounding the 3ivine (ttribute of
The 4ost "entle 5(l ,ateef6.
+irst of all, let us pay our attention to the following e&planation given by the
)asul of (llah, in which (bdullah b. (mr 5).(.6 narrates:
0 heard )asulullah 5/(W6 say:
Jerily, (llah 4ost -igh created everything in darkness first, then cast upon
them from -is =ur 5The ,ight of 9nowledge that is the source and essence of
everything6. Those who took their share out of this =ur were rightly guided8
those who were deprived of this =ur has gone astray and deviated from the right
path. This is why 0 say the ink with which (llah#s knowledge was written has
dried, that is, everything has already been predetermined and destined, there is
nothing more to write.*
).
,et us now concentrate on the following verses from the -oly Quran:
Jerily, (llah enables the observation of his innermost essential reality to
whomsoever -e wills.*
5Quran II:CE6
(nd -e leads to the reality by the 5=ames comprising the essence of the6 stars
5the people of the reality, the -adith: !4y @ompanions are like the stars8
whoever among them you follow, you will reach the truth#6...?*
5Quran CE:CE6
(nd the stars are in sub:ection and in service to -is command 5the stars are
also a manifestation of the meanings of the =ames comprising their essence6...*
5Quran CE:CI6
-e governs the earth 5the brain6 from the heaven 5through the cosmic
electromagnetic energy originating from the 7ualities of the =ames in the form
of celestial constellations Tstar signsU that affect the second brain in the gut and
24
5Tirmidhi, 0mam '. -asan6
.3
thus one#s consciousness, or from an internal perspective, through the =ames
that become manifest in one#s brain based on the holographic reality6...*
5Quran DI:L6
0t is (llah Who created the seven heavens, and of the earth, the like thereof.
-is command continually 5without interruption6 manifests between them
5astrological TangelicU influences that are also manifestations of (llah#s =ames
and their effect on creation6. /o that you may know that (llah is 2owerful
5Qadir6 over all things, and that -e 5as the creator6 encompasses all things with
-is knowledge.*
5Quran EL:CI6
0t is (llah Who created you 5manifested you6, formed you in due proportion
5with a brain, an individual consciousness and a spirit6 and balanced you 5the
work process of your brain, consciousness and spirit6? Whatever form
5manifestation of =ames6 -e willed for you, -e configured your composition
accordingly.*
5Quran HI:N;H6
0n his renowned book entitled 0hya Ulumiddin 5The )evival of )eligious
/ciences6*, 0mam "ha1ali reports that 0bn (bbas 5).(6, who happens to be an
eminent scholar from one of the companions of 4uhammad 5/(W6 reported to
have said the following:
0f 0 disclose what 0 know of the verse -e created the seven heavens and the
earth like them and -e sends affairs between them? 5EL:CI6*, you will throw
stones at me and call me an unbeliever.*
,et us now elobarate on the meaning indicated in the above holy verse, which
states -0/ @$44(=3 3%/@%=3/ +)$4 T-% -%(J%=/ T$ T-%
%()T-...*
+ollowing are the words of the late -amdi >a1Xr, who is a scholar in Quranic
e&egesis and he e&plains the term Tadbeer* as follows:
CTADBEE$A is to see the a%tual %ause ehind an! a@@air and to do whateDer is
ne%essar! to ensure the a%%ura%! o@ its oBeration. Hen%eA Allah Almight!-s
tadeer 3His management o@ a@@airs4 is to de%ree ea%h and eDer! worF with
resBe%t to a sBe%i@i% reason. There@oreA Allah-s C(ommandJ here re@er to His
s%heme o@ worF. In other wordsA LI?E HIS A#2ELSA ALLAH $E2ULATES
A#D 2')E$#S ALL THE A..AI$S '. THE /'$LD BY DES(E#DI#2 HIS
('MMA#DS .$'M THE HEA)E# T' THE EA$TH A#D $E)EALI#2 HIS
?#'/LED2E TH$'U2H A#2ELI( .'$(ES.J
.4
5Jolume:E 2age:DHLM6
0 think the sub:ect is now becoming more clear.
=otice that The stars 5by means of sending electromagnetic radiation6 are also
in service to -is command...*
/o what do they really do and to what purpose do they serveG
(re these stars created for nothing and without any purpose so that their
function is to revolve around the sky like ornamentsG
@onsider the meaning of the holy verse (llah is -e Who has created the seven
heavens, and of the earth, the like thereof. -e manifests -is commands
continually, without any interruption between them.*
0n his most accurate and comprehensive interpretation of the Quran entitled
Quranic %&egesis and translation*, the late -amdi >a1Xr, e&plains the above
holy verse in the following way:
CA%%ording to our understandingA this hol! Derse indi%ate that ea%h Blanet has
@eatures resemling to our own earth and that on ea%h o@ these earthsA there are
sentient eings %reated ! Allah.J
3)olumeK< 7ageK >;<54
CThis assumBtionA whi%h had een a%%eBted as the most authenti% one leads to
the %on%lusion that our own earth and the other Blanets somewhat %orresBond
to ea%h other as the! share similar @eatures.
.rom thisA we %an dedu%e that our earth is a Blanet and liFe our own earthA ea%h
and eDer! Blanet has its own %entre o@ graDit!A whi%h %an e a dwelling Bla%e
@or other eEtraterrestrial li@e @ormsA %omBrising metals and Blants at the Der!
least.J
3)olumeK < 7agesK >;564
0 believe that time has now come to spill the beans.
2lease let us use our rational power to e&tend the limits of our knowledge further
and act in an ob:ective manner while making our decision rather than
considering the matter from our own perspective, so that we could eventually
grasp the essence of the sub:ect.
.5
/ince -e is the Q0=+0=0T% (bsolute %&istence* denoted by the =ame
(,,(-Q, there is no any other %&istence or 'eing e&cept -imself.
The entire creation we refer with all the names are nothing other than the
manifestations of that (bsolute 'eing, which e&ist, last, act and are conscious
through -is %&istence as well as the meanings of the 7ualities of -is 3ivine
=ames?..
The fact that constitutes the difference between each one from the other is the
structure and the formation of the properties of the names of (llah, which
emerges from each one in different proportions.
This is why it is always (,,(-, who has the complete authority over every
entity since -e is the $ne Who truly affects, governs, shapes and controls all the
others, so that -e eventually leads them to reach their targets in accordance with
the ob:ective of their creation.
There is certainly and absolutely no other @)%(T$)*8 no other
/U/T(0=%) 5)('6*8 no other "U03% 5-(306 to the truth*8 no other
/(J0$U) 54(-306*8 no other ,0+%;"0J%) 54U->%%6*8 no other
')0="%) $+ 3%(T- 54U4%%T6* than -im?
-owever, we can somehow not reali1e or understand this truth, and thus we
e&pound the events in such a way that they would mean nothing other than
denial.
/o, envisaging to e&alt -im high above all things, we either place -im to such a
location that is far beyond everything, to a distance beyond all things, a place
higher than the Throne, and in short to a place where it is far beyond our
imagination.
$r we simply believe that whether it is small or big, each and every e&istence
we perceive is nothing other than -e*, and by doing so, we attribute to -im* a
limit such that -is influence is confined to that locus of manifestation where -e
manifests that 3ivine =ame, so therefore, we accept everything as (,,(-*,
which then leads us into 3%0+>0=" our own individuality*.
$r else we try to ,040T* -im* in a way so as to prove that each of us is an
e&istent entity and we assume that in the whole of e&istence8 there is you, 0, he
or she together with everything else, plus there is -im as well?..Then based on
this view, we further complain that -e* is the $ne Who had caused us to do
everything, whether it may be a macro or a micro entity.
-owever, consider the case of a writer who has various scenarios in his mind
and suppose that he decides to imagine a scenario such that everything in it will
take place in accordance with what he believes and desires. This of course does
.-
not mean that the writer thinking in this way should be characteri1ed with this
kind of personality. 'y the same token, (,,(-* also cannot be :udged in this
manner, because -e is free and beyond any concept of limitation and that -e
cannot be limited with -is creation since -e is the $ne Who brings the entire
e&istence into being all by -imself and through the 7ualities of -is 3ivine
(ttributes.
(ll that e&ists under various names and forms in whole manifestation always
belongs to -im.
The entire e&istence and their continuous interaction with each other also
belongs to -im, and through their interaction with each other, -e influences all
of -is creation.
3espite all these, neither in micro nor in macro plan, nothing can be referred to
as (,,(-*.
-owever, -is %&istence* at that locus of manifestation can never be denied
either?
0t is for this reason that )asool of (llah have pointed out the following:
-e who does not show gratitude to people does not thank (llah.*
)/
+urthermore, please pay particular attention to the following holy verse, in
which it is pointed out that 0t is the 3ivine Truth 5-a76 too, that gives to the
bestower?..*
Truly, (llah is with those who protect themselves and who are doers of good
5those who are aware that their e&istence is for (llah6.*
5Quran CE:CIH6
This in /ufism is known as the secret of 4aiyyat 5being always together with
(llah6.
(nd if you do not show any gratefulness to the one who bestows upon, you
would then be thankful to your god fantasi1ed in your imagination*, which in
return would lead you to such a situation that you would not be thankful to the
$ne Who truly bestows upon you.
$nce we have properly understood this fact, we would then be able to
comprehend the truth indicated in the above verses with ease, so that we could
solve the mystery surrounding the nature of the entire system, and hence
)%(3* the reality disclosed.
25
9Ahmad, )irmidhi:
..
%ach and every Fodiacal sign* is in fact alive and conscious in terms of their
structural 7ualities and they radiate cosmic rays containing the meanings of the
various names of (,,(-*, which, in our present day is known as the
constellations, each being in continuous interaction with themselves and
affecting our own world.
These cosmic rays emanating from the skies and stars contains various attributes
or 3ivine =ames, all of which belonging to (,,(-* and without us being
unaware of it, they influence the genetic information located within the brain
cells of every living organism embedded as 3=( and )=( se7uences, which
would then cause every living being to act in a different way with a particular
genetic coding.
+or this reason, in his book entitled The 4eccan )evelations 5(l;+utuhat (l;
4akkiyya6*, 4uhyiddin ibn al;(rabi, a righteous friend of (llah as well as a
man with an e&traordinary mystical unveiling 59ashf6 has said the following:
%verything that e&ist and will come into e&istence in the world, in the
intermediate realm 5'ar1akh6
)0
and in the heavens eventuates from the
0=+,U%=@%/ $+ T-% F$30(@(, @$=/T%,,(T0$=/.*
Therefore, it is simply pointed out that the (4)*, in other words, the
$)3%)*, or to put more simply, the effects, which would bring about each
order descends down from the skies and stars.
0n fact, we have given e&tensive information concerning the species on some of
these planets in our book entitled U=0J%)/(, 4>/T%)0%/, which we had
written in the seventies.

These species, which is described in religion by the term angels* live in a
totally different dimension than ours, so therefore to perceive their e&istence can
never ever be possible since they influence us in several ways and they have no
relation whatsoever with <0==*
)2
living among us.
-owever, there is a great deception concerning this matter.
0n our present day, we hear certain rumours around that the <0== are introduced
as if they were %YT)(T%))%/T0(,* beings and from time to time they
impose themselves upon those whom they are in relation with as the angels*.
2-
Ma;or +cholar, 'bn Arabi deines EarJa!h as the intermediate realm or KisthmusK& 't is between the ,orld o
4or*oreal Eodies and the ,orld o +*irits, and is a means o contact between the two worlds&
2.
)he ;inn are s*iritual creatures mentioned in the 8uran and other 'slamic te=ts who inhabit an unseen world in
dimensions beyond the $isible uni$erse o humans&
./
Whether they say they are aliens* or claim that they are 4awlana* or the
/pirit* of someone else, or even try to make people accept that they are
angels*, we must know for sure that they are nothing other than the <inn*.
(ccording to our observations, the most uni7ue way of protection from such
cases is to memori1e and recite the 7uranic holy verse, which we are going to
mention below:
C$ai inni massani!!ash sha!tanu i nusi!n wa adha. $ai audhu iLa
min hamaNatish sha!ate!ne! wa audhu iLa $ai an !aFhdhurun. /a hi@Nan
min Fulli sha!tanin marid.J 3&uran 95K,6A *9K 8<185A 9<K<4
28
We had given e&tensive information as regards what the benefit of reciting these
verses will provide and how they are going to affect us in our book entitled
2)(>%) and 4%30T(T0$= 53hikr6*.
0f people who e&perience the effect of the influence of the <inn on themselves
continue to recite these 7uranic verses CLK or IKK times, day and night, together
with the supplication namely, (udhu 'i Wa:hillahil 9areem*
)7
, which we have
stated in the same book under the section of /ome very useful supplications*
BC or CKK times a day, they will then see that these deceptions will come to an
end very 7uickly.
$f course, this would only be possible if they could resist the pressure being
placed upon them and deal with the suffering, which is generated deep inside
them as a result, so that they cannot recite any of these supplications.
%manating from the (bsolute Will through the agency of stars and spreading to
the entire universe, the divine command reach us in every moment, so that we
e&perience its effect that is decreed for us.
/o, without us being aware of anything and through the %legance of the 3ivine
"race 5,utf (l ,atafat6* indicated by the word -idayat* 5"uidance6, these
effects come into operation within ourselves in the most secret and subtle way.
(s can be seen, at the root of the /cience of @onstellations*, which, in our
present day is defined as the astrology*, there lies such a system. Those who
wish to en7uire this sub:ect in more detail can read the book entitled (strology
from ( to F* prepared by =uran Tuncel.
2/
My +ustainerL 'ndeed, the +atan has alicted me with distress and sueringL My +ustainerL ' see! reuge in
Dou rom the suggestions o the e$il inluences around me& ' see! reuge in Dou, my +ustainer, lest they be
*resent with me& And we ha$e *ro$ided a saeguard against e$ery rebellious +atan&
20
' see! reuge in the ace o Allah, the Careem 9)he e=ceedingly generous and bountiul:&
.0
'ecause it was necessary to e&plain how the phrase 0hdina 5guide us6* in the
holy verse mentioned above really works and in which way does the "uidance*
occur, we had to elaborate on this sub:ect this much.
(s a matter of fact, in the following verse, which we have stated a short while
ago, it has been very clearly emphasi1ed how the formation of the guidance*
can take place.
(nd by the stars they are guided*
98
/o, as can be seen from this holy verse, it is being emphasi1ed that the
guidance* occurs by the stars.
0f we use the key to decipher this verse with the mystery symboli1ed by the
letter ''', we are then faced with the uni7ue meaning stated below:
With the attributes pertaining to -is 3ivine =ames, (,,(-, Who is the $ne
true "uide 5-(306 sends down -is guidance to each and every individual
through the angelic influences and with the rays of 3ivine ,ight emerging from
the ob:ects that -e has created known as stars.*
0n other words, despite the fact that the influence comes from the star, with
respect to its origin and e&istence, it is from (llah.
This is e&actly like saying that 0 have eaten food and (llah has given me
strength* or 0 took medicine and (llah has cured me.*
0f we did understand this as well, then the sub:ect is thoroughly clarified.
+rom now on, we can reali1e how the command*, or in other words, the
:udgement* of guidance descends down from the sky to the earth.
/ince we have fully grasped how the mechanism of "uidance* operates, let us
now concentrate on how many types of guidance are there in 7uestion.
4eanwhile, let us know for certain that talking about the level of "uidance of
(llah is to set a limit on -im, which of course is absolutely impossible.
(s for the term /0)(T*.
9(
0n spite of the fact that /0)(T* is a term, which is generally used to mean way
or path, in the religious conte&t, the phrase /traight 2ath 5/irat al;4usta7im6*
primarily focuses on being on the path of (llah*.
31
8uran 91-21-:
31
+irat is, according to Muslim belie, the hair7narrow bridge, which e$ery *erson must *ass on the #ay o
Mudgement to enter Baradise& 't is said that it is as thin as a hair and as shar* as the shar*est !nie or sword&
/1
4usta7im* is such a state of righteousness that on that path there is neither
curving right or left nor rising or falling8 it is like a sharp beam of light
travelling in between two points.
0n essence, by virtue of their position, every created being is on the way to
(,,(-*.
(lbeit %very living being is under the rule and command of their own
/ustainer* indicated by the statement +or each of (,,(-'s creation, there are
as many paths leading to -im as many as there are beings*..
(nd even if this reality is emphasi1ed by the holy verse, /ay, %J%)>$=%
(@T/ (@@$)30=" T$ -0/ $W= @)%(T0$= 2)$")(4 5=atural
3isposition, namely the +itrah6*
9)
(nd even if we understand this verse and the reality of "uide us to the /traight
2ath* as to mean +(@0,0T(T% for us, so that we can reach our ob:ectives,
which you decreed for us* with the spirit of the holy verse +atiha*..
(nd even if %veryone has their own true sirat 5path6*..
The verses in the following chapter clearly indicate that we should evaluate the
meaning to guide 5ihda6* in such a way that the person must desire a path
5sirat6* that would lead him onto the path of those on whom blessings 5in#am6*
are bestowed, hence enabling him to attain eternal bliss and tran7uility, so that it
will be made easy on him to live a life in accordance with the facts informed by
4uhammad 5/(W6.
This now brings us to the final verse, which we talk about in the following
chapter.
THE *ESIRE* INEVITABILIT1 O
TRANSCENSION
CSirat alladhina anIamta ala!himH gha!riIl1maghdui ala!himH wa lad1dallinJ
CThe /a! o@ those uBon whom You haDe estowed Your 2ra%e and .aDoursA
maFe us not o@ those who Bursed the wa! o@ those who were the oGe%ts o@
Allah-s AngerA nor o@ those who haDe gone astra!A the ones who were
misguided.J
SoA what C.aDoursJ are %ontained within the CSiratJ=
32
98uran 1.2/4:
/1
HereA there are three Boints to %onsiderK
.irst o@ allA it is understood that Sirat is one o@ the most imBortant lessingsA it
is the greatest ount! eDer.

Se%ondl!A it is understood that the ount! o@ Sirat 3showing the right wa!4 is the
most imBortant helB.
Thirdl!A it is understood that this BathA whi%h is attriuted to them is not a Bath
that is designed ! themA howeDerA it is a Bath estowed onto them ! Allah who
has giDen it to them as a ount!A so that the! %an enter this Bath and attain its
lessings.J 3InterBretation o@ the meaning o@ the &uran 1 )olumeK 6H 7ageK 69;4
(s a matter of fact, blessings bestowed upon the person on this path is the
outcome resulting from the 3ivine 4ercy 5)ahmat6 of the 3ivine 'eneficent
5)ahman6*, which will undoubtedly make the person reali1e and keep him
aware of his servitude to his /ustainer such that there is no greater :oy than this.
(part from bestowing -is +avours* in a general sense, (llah also has a special
way of granting -is 3ivine 'lessings upon the creation. /o, who are these
people attaining this reali1ationG
(s it is stated in the Quran, included amongst these favoured people are those
who are the )ighteous 5/alih6, the 4artyrs 5/hahid6, the "uardian 5Waliyy6
99
and the -igh 2ersons 5=abis6
9.
. Through these blessings, they have achieved
deep conviction 5>a7een6 and gained pro&imity to (llah 5Qurbat6. -ence, we
can consider the word in the verse !0-3(# to mean as the path that leads those
who wish to be guided to certainty and nearness.
There is a warning such that we should not be with those who have earned the
wrath 5maghdubi6* and those who have gone astray 5dalleen6, so who are these
peopleG*
4aghdubi* is used to indicate those who have incurred the 3ivine wrath*.
The view that constitutes the conse7uences resulting from the activity of the
oppressor is defined as wrath*.
The greatest type of oppression 5Fulm6
9/
is indeed the one performed against
one#s own self, which is also referred to as committing /hir7 5living in a state of
duality6.
33
,aliyy is an Arabic word which oten means a Muslim saint or a holy *erson&
34
)he word %abi is deri$ed rom Bro*hethood 9%ubuwwat:", which means to be high and, thus %abi
means a 5igh Berson, who is high in the *resence o Allah&
35
Nulm is the Arabic word used interchangably or cruelty or un;ust acts o e=*loitation, o**ression, commit an
in;ustice, to treat unairly, to be un;ust, to transgress either $erbally or *hysically, to go too ar and wrong doing&
/2
/hir7* is associating a "od and hence assuming a separate e&istence besides
the /heer 'eing denoted by the name (,,(-*, The $ne and $nly Uni7ue
'eing 5(l Wahid;ul (-(36 Whose 3ivine (ttributes are U=,040T%3* and
without an end, so it is simply the acceptance of a notion or a certain belief,
which covers the truth.
0ndeed, this is such a state, which will bring about the infliction of wrath*.
0n this conte&t, it can be seen that those who are being referred to as magduhbi*
are the mushri7un 5polytheists6*
90
who associate partners with (llah 5/hir76, or
in other words, they are those who believe in the concept of god*.
(s for those who are misguided 53alleen6*.
"oing (stray 53alal6 and 4isguidance 53alalat6* is simply to deviate from the
right path, whether it may be erroneously or on purpose.
0n other words, 3alal* implies that while being on the right path, rather than
going to the destination he is heading towards, the person goes to a completely
different direction, either by making a mistake or by doing it intentionally.
0f the person after finding that truth accepts the notion, which causes him to go
astray from reaching that truth and this in return leads him towards that notion,
then this is known as deviation from the right way*.
0ndeed, the truth most certainly remains in the /ight of (llah. -owever,
according to our level of understanding, those indicated by 4("-3U'0*
mentioned in the verse are those who accept the concept of a god* right from
the outset, which in religious terminology, this is referred to as those who
associate partners with (llah 5mushri7un6*.
$n the other hand, 3alleen* refers to those known as 2eople of the 'ook 5(hl
ul;9itab6*
92
, who have been informed about the reality of this matter, but they
have been 3%J0(T%3* from the teachings of the only true religion within the
sight of (,,(-, namely the 0/,(4, or in other words, from the teachings of
4oses or of <esus @hrist.
/o, these are our deep spiritual observations, which we could e&plain concerning
the holy verse +atiha* for the time being.
3-
)hose who assign *artnershi* to A33A5 and hence li$e in a state o duality&
3.
Ahl ul7Citab is a term used to designate non7Muslim adherents to aiths, which ha$e a re$ealed scri*ture and
those who are the *ossessors o di$ine boo!s& )hey are also !nown as the *eo*le o the +cri*ture&
/3
BOWIN+ (RU:U)
/oon after reciting the verse +atiha in the prayer, you then continue reciting with
more additional verses and then you bow down.
(fter that, as you bow down, you say (llah is most great 5(llahu (7bar6*.
(bove the waist being parallel to the ground, up to the waist in an upright
position.
(nd while you were reciting the verses :ust a moment ago, you were standing up
in an upright position. (s you were standing up 5Qiyam6, you were reflecting
the meaning of the word the (bsolute Truth 5(l;-a776*, the $ne Who is %ver
,iving 5-(>>6* and the $ne Who is /elf;/ubsisting 5Q(>>U46*
96
e&ercising -is complete authority over the entire creation. /o therefore, you
were reflecting the command of (,,(-*, the $ne Who sustains and protects
all that e&ists, which is the system and order that is always in operation in every
moment.
This is why you were standing upright.
(fter that you bowed down in such a way so as to indicate that the attributes
relating to the 3ivine <udgment would manifest through you since the 7ualities
that each 3ivine =ame you inherently possess is of a composite structure, and
because of that, you are a specific composition in the sight of the /ustainer of all
the Worlds 5)abb ul;(lameen6.
While below your waist is in upright position and above being parallel to the
ground8 you are in the process of performing the duty of your servitude and with
the part above your waist, in other words, with your perception and
conscioussness, you are bowing down in front of the (bsolute 'eing who brings
this entire universe into e&istence. >ou are therefore in a position to
acknowledge -is %&istence and $neness.
What is more is that bending the waist above and making it parallel to the
ground represents innate 5fitri6
97
or the natural way of servitude.
The fact that above your waist is parallel to the ground signifies that by
perceiving the (ll;Wise 5(l;-akim6, the (bsolute %&istence Who is all;
comprehensive )eality encompassing all things in the whole creation, you are
bowing and submitting yourself in total devotion before -is* knowledge,
3/
)he 5ayy H )he main source o lie and the ?ne ,ho orms all things in 5is Cnowledge with the meanings o
5is %ames& )he 8ayyum H )he ?ne with whom e$erything subsists&
30
<itri deri$es rom the Arabic word <itrah and it means what has been *ur*oseully gi$en to us& 5ow we were
created, gi$en attributes or *otentialities, our natural tendencies&
/4
strength and power. This shows that you are endowed with this level of
perception.
+urthermore, with your part below your waist being straight to the ground, you
are pointing out that the continuation of your e&istence is sustained through the
(bsolute %&istence.
With respect to the 7ualities resulting from the 3ivine =ames producing your
e&istence, you are upright upto the level of your waist and because of the
attributes originating from the 3ivine =ames and being dependent on the
/ustainer of all the Worlds, the part above your waist is bent down before
-im*.
)U9U* symboli1es the being who comes into e&istence through the power of
the 3ivine 2rovidence 5)ububiyat6
.8
before the 3ivinity 5Uluhiyyah6
.(
.
0n this position, you perform "lorification 5Tasbih6 by uttering the following
phrase:
/ubhana )abbiyal (1eem*.
"lory be to my /ustainer, the 4ost -igh, the (ll;"lorius*.
0n every smallest particle, -is Uni7ue /overeignty is in power. -ence, every
particle in the universe acts in accordance with the uni7ue design and the
program that -e* has created, so that they naturally glorify -im by carrying
out their duty of servitude.
)ight after that you say the following:
/ami (llahu liman hamidah*, which means:
(llah hears those who praise -im*.

/ami (llahu*: (llah listens and perceives*.
,iman hamidah*: The praise of the one who praises belongs to (llah*.
0n other words, each and every action that 0 perform come about as the result of
the authority of the 3ivine 2ower such that (,,(-* knows perfectly what 0
have done since -e alone is the $nly /ole (gent of my action. This also means
that -e* is the $ne Who had ordained all that in -is 9nowledge.
41
)his is to regard Allah as the only Absolute +ustainer&
41
Fluhiyyah is an abstract noun deri$ed rom the Arabic word KilahK *ointing to #i$inity& 'n the te=t abo$e, it is
to regard Allah as the only Absolute ?ne in 5is #i$inity&
/5
/oon after you straighten up, you come to an upright position? While you stand
up in this position, you do not bend yourself down to go to prostration straight
away as you stay there for about one second.
Then as you stand upright, you say, $ur /ustainer? (ll praise is for >ou
5)abbana lakal hamd6* or more e&tensively, you say )abbana lakal hamdu
kama yanbaghy li:alali wa:hika wa lia1iymi sultanik*.
(llah#s )asul often 5/(W6 used to recite in this way.
4ake sure that going down for prostration still does not take place without
standing upright completely?
The supplication mentioned above is the glorification of (llah and is uttered
while standing completely upright. 0t is also recited as you straighten up yourself
from bowing position. The meaning it indicates is appro&imately as follows:
0ndeed, all glory is due to my /ustainer alone, Who is the $nly $ne capable of
praising -is 2erfection, the $ne and $nly in -is "randeur and Wisdom, so
therefore, conceiving -is 2ower of endlessness and limitlessness is beyond any
comprehension and is absolutely unfathomable.*
(fter that, you go down for prostration by saying (llah is "reatest 5(llahu
(kbar6*.
PROSTRATION (SA,*AH)
0t is said that the state of prostration is the moment when a servant is closest to
(,,(-*.
/o, what is the nature of /a:dah* that it is considered as the closest state of
pro&imity to (llahG
0t is also said that during /a:dah, the boundary between the servant and (llah
does not e&ist*.
/o, where does this happen it is saidG
0n /a:dah*?
$n whomG The one who prostrates?
$n 3oomsday, at the gathering place 54ahshar6, it will be said 2rostrate before
(llah*.
/-
While a certain group of people will be prostrating, there will be also be many
others who would want to prostrate. -owever, they will never be able to achieve
this as they will fall over to the front or to the side like a piece of wood? Their
waist will become completely flat so that it will eventually be like concrete.
-ence, they will never be able to go down into prostration.
0n this world, there are people who do not prostrate simply because they do not
want to do it.
$n the other hand, there are those who are unable to prostrate despite the fact
that they want to do it.
+urthermore, there are those who perform their daily prayers but they cannot
bow down in /a:dah at this very moment?
/o, what is the meaning of performing prostrationG
To prostrate (llah* is to witness with certainty that neither you nor any other
being has any e&istence whatsoever besides that (bsolute 'eing?
0t simply means 0 do not e&ist. There is only (llah alone?*

0n other words, the meaning implied by prostration is that The $ne and $nly
Uni7ue 'eing ever e&ists is (llah*.
When you go down to e&perience the stage of prostration in order to say that 0
prostrate myself before >ou not only with my physical body, but also with my
consciousness, soul and whole being*, you should be able to reali1e that (llah
is the $ne and $nly Uni7ue 'eing* in the whole of e&istence, so therefore -e*
is the $ne Who e&ists alone and that we do not e&ist*.
/o, to what reality does the word We* refer hereG
-ere, the word We* refers to the phrase >ou alone we serve 50yyaka
na#budu6*?
0f you could have managed to perform this prostration, then you rise from this
position to sit up and after you sit, you say the following as the )asul of (llah
5/(W6 has said:
2ardon us and grant us forgiveness. -ave mercy on us 5Wafuanna wagZrlana
warhamna6* and if you want, you could also add the phrase "uide Us
5Wahdina6* after you rise from prostration and come to sitting position.
'ecause you appreciate the value of reali1ing the spiritual merit resulting from
performing this prostration, soon after saying this, you go straight into
/.
prostration to show your thankfulness for the second time and utter three times
either one of the phrases namely "lory be to my /ustainer, the 4ost -igh
5/ubhana )abbiyal (la6* or "lory be to (llah and 2raise -im 5/ubhan (llahi
wa 'ihamdihi6*.
.)
/o, with this prostration of thankfulness, that particular unit of prayer has finally
been completed?
While the first prostration* refers to the state of none&istence8 the second one
refers to the 2rostration of Thankfulness to (llah* Who bestows upon the man
the contemplative witnessing of the none&istence.
The reason why the standing posture of Qiyam, in other words, the duration of
time spent reciting the Quran while standing up and the prostration* that is
performed soon after bowing down is two units is because after completing the
unit with the first prostration, it is to thank (lmighty (llah for -e has bestowed
upon us to complete this prayer.
(s far as we could understand, this is the prayer which is performed by those
who are the elite persons 5(l;-awass6.
'eyond the prayer established by these special persons, there is yet another type
of prayer known as the state of constant or perpetual prayer 5(s /alat ul 3aima6,
which is attained more generally by those %lite of the %lite ones 59hassul
-awwas6 as they are high ranking friends of (llah called the 4u7arrab* who
possess higher spiritual levels and favoured with (llah's* special nearness.
C; The prayer being performed.
I; The prayer being established.
D; The prayer being e&perienced in a state of everlasting bliss.
/o, what is (s /alat ul 3aima*G
We have pointed out that with respect to its origin, the prayer refers to the act of
establishing*.
/o, if you can reach the level of perfection at the end of establishing it through
prostration*, then this prayer which has been established will provide the
person with the /piritual (scendance 5Uru:6* and as a result, the /piritual
(scencion 54ira:6* could be attained?
42
)his is also same as saying that Allah is ree rom all im*erections and to 5im belongs all the *raise&
//
/piritual (scencion* is the stage of direct e&periencing whereby the person
fully reali1es (llah* at the station of %&treme 2ro&imity, Two 'ows' ,ength
5Qab Qawsayn6 or even =earer 5(w (dna6Q.
.9
-aving achieved this highest heavenly station known as the /piritual
(scencion* through /piritual (scendance*, that person then becomes The
%verlasting 5(l;'a7i6*, having an eternal life and e&isting with the 3ivine
2ermanence. /o, you think that -e is like you8 however, -e has attained the
station of total subsistence with (llah? (nd therefore, he continues to live being
in that state.
2eople who had seen the )asul of (llah said that -e too eats and drinks like us,
walks among us and shops around the markets, so therefore they believed that
nothing distinguishes him from us in any way whatsoever. -owever, he was the
)asul of (llah who had informed us about that highest station in which he had
attained union with the 3ivine )eality since he was granted the /piritual
(scencion.
/o, those who happen to observe from the outside consider that the person who
e&perience the state of everlasting bliss* is like themselves. -owever, they are
not cogni1ant of the fact that -e is only a locus of manifestation reflecting the
3ivine (ttributes of (llah, Who is the %ver ,asting power* in the whole of
e&istence.
This is the spiritual state known as dying before death*, which takes place soon
after the person attains the spiritual resurrection within his consciousness before
the soul undergoes the actual death, so through manifesting the spiritual state
indicated in the Quranic verse (nd then to Us you shall be returned 5/umma
ilayna tur:aun6*
..
, that person e&periences union with (llah, which simply
indicates that the person returns to (llah*.
/o, it simply indicates that all that comes from (llah returns to (llah?
(nd this is the perpetual or the constant prayer* established by 5those fortunate
believers who are granted with special nearness to (llah 5(l;4u7arrabun6*?

0 don#t know how else 0 could e&plain on this in a more different way? $nly
those who could e&perience its reality would be able to grasp its essence?
0t is simply impossible for us to e&plain on this matter any further?
/o, this is what the prayer, which is the second pillar of 0slam really is all about?
43
8aba 8awsayn is a term that a**ears in 8uran reerring to the ascension to the highest Bro=imity and reaching
the Bresence o Allah, which literally means at a distance o two bow7lengths& Aw Adna here is a *hrase, which
can be rendered as or e$en nearer as mentioned in the 8uranic holy $erse 95320:&
44
8uran 92025.:
/0
ASTIN+

+asting in the holy month, which we know as )amadan* is an obligatory duty
upon every healthy muslim who have accepted, reali1ed and become fully aware
of the 0slamic faith? -owever, it is not compulsory for those who have not fully
reali1ed or understood its reality and have re:ected it?
+asting* is not obligatory for (rmanians, <ews or @hristians.
0n fact, they may not be fasting? 'ecause, fasting* becomes compulsory for
those who could comprehend the reality of (llah* as well as 0slam* and do
whatever is necessary to perceive its real essence?
/o, what is fastingG
-ow many kinds of fasting* are thereG
There is a kind of +asting* performed by the general public, the vulgar masses
5(wam6, ie. fasting of ordinary people.
There is a kind of +asting* performed by those elite servants of (llah
59hawass6, ie. a higher level in fasting.
There is a kind of +asting* performed by those elite servants of (llah, the %lite
of the %lite $nes 59hass al;9hawass6, who are also known as 0ntimate
companions of (llah 54u7arrabun6.
(s we have given information concerning the kind of fasting of ordinary
people* in the relevant section of our book entitled 4>/T%)0%/ $+
-U4(=*, during the period when fasting* is performed, the brain brings
down the consumption of energy to the lowest level such that the substance that
is being taken from outside can be consumed, digested and then be used by
various organs.

(s we have previously stated, there are two kinds of energy that enters the
human body.

The first kind refers to what we eat and drink. %lectrical potential or more
commonly the potential energy that is dominant in the world is negative.
The energy entering the physical body by eating or drinking and mostly
dominant in food is negatively charged. $n the other hand, the energy that
enters the body through the o&ygen, which is found in the air that we breathe is
positively charged.
01
These positively and negatively charged energy particles are then utili1ed in the
brain to be stored onto the wave body, or as in the old saying, the spirit. 0n this
way, our body after death is formed and becomes stronger.
These are our findings based on our own observations...
0n order to increase the positive energy the brain stores onto the spirit as much
as possible and to reduce the e&cess amount of energy, which is in the form of
negative charge belonging to the world to the minimum level, fasting* for one
month in a year has been made compulsory as the minimum re7uirement.
The starting hour of fasting is the time when the night turns to daylight? /o, until
this hour, food before fasting* known as /ahur can be eaten.
(s for the time of fast breaking 50ftar6.
./
This is the time when the crimson
colour of the sun is no longer visible to the naked eye?
(s there were no clocks available in the era of )asul of (llah, even after that
period, it was not invented for a very long time? 0t is absolutely nonsense to
assume that the precise timing for meal before dawn 5/ahur6 will be at that hour
and minute or the time for fast;breaking will be at that particular moment?
,ikewise, for prayers, the same rule applies as well?
,et us assume that it is time for the midday prayer. >ou simply look at the
position of the sun in the sky and make sure that its shadow aligns in a straight
line with respect to your location and then you perform your prayer? $r, let us
imagine that it is the time for the evening prayer8 in that case, you do not see the
sun anymore, so you can perform your prayer and then break your fast?
+or instance, a notion accepting the fact that the e&act time of evening prayer or
the time to eat after sunset is at CH:DI* is a complete nonsense and it is simply a
formalism in religion placing emphasis on practice and strict adherence to
e&ternal forms? -ere, it is not important that the e&act time should be two or
three minutes before or after.
This is a superficial implementation, which would shift focus of the religion
away from the essential principles to the point of e&cessive adherence to
outward forms and materialism as it will disconnect the ties directed towards the
inner reality?
>es, let us now talk about some of the wisdoms behind fasting.
Things, which were not 7uite emphasi1ed until now...
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)he meal eaten by Muslims ater sunset during the holy month o Ramadan&
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Why was fasting* not made obligatory from the period sun sets until it rises the
ne&t dayG The reason is because that you eat three times meal a day and your
brain consumes the energy obtained from the foods in order that it can utili1e it.
'y spending energy in this way and allocating less energy for digesting, the
brain needs to be able to preserve its potential energy completely to itself and
hence store all of the energy to its spirit. This is needed for the purpose of
protecting the spirit in the future from the atmospheric interferences caused by
the sun such that it would receive lesser harm, so that it can be even stronger to
combat with these influences.
The common restrictions, in which fasting* primarily focuses on are eating,
drinking and having se&?
3uring eating and drinking, the point in 7uestion is the substance taken into the
body? Whereas in se&, the main sub:ect being discussed is the electrical
discharge of the body? 0n other words, in both situations, the sub:ect is the
energy loss of the body and the brain.
/o therefore, the prime purpose is to avoid that as much as possible? 0ndeed, by
avoiding this, it will be possible for us to strengthen the soul more and hence
charge it with the powerful potential that is already inherent in the brain during
the period of fasting.
( person who is engaged in fasting while meditating and performing religious
practices, which, in reality are the activities relating to the brain can make an
enormous difference when compared to a person who does not perform fasting
at all. While one of them is forwarding to his soul with the capacity of fifty
percent, the other one is doing that at the rate of hundred percent.
+urthermore, in a sacred saying concerning with the sub:ect of fasting, it is
being said that:
+asting is for 4e, and 0 will give the reward for it?*
.0

%very good deed that a person perform is rewarded tenfold.
-owever, according to this sacred holy saying, the merit of fasting is not merely
confined to a certain amount. 0n other words, without saying any further, fasting
surely provides people with advantages.
The most difficult period while fasting is the first two days.
4-
Al7Eu!hari and Muslim&
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