14 — FIRST VOLUME, 70th LETTER

This letter, written to Khân-i Khânân, informs that man’s accumulating the ’âlam-i khalq and the ’âlam-i amr within himself makes him remote from Allâhu ta’âlâ on the one hand and brings him closer to Allâhu ta’âlâ on the other:

May Allâhu ta’âlâ keep you on the right way shown by Hadrat Muhammad Mustafâ’s ‘sall-Allâhu ’alaihi wa sallam’ religion. May He have mercy upon those who say ‘Âmîn’ to this invocation! The accumulation of the ’âlam-i emr and the ’âlam-i khalq[1] within man has caused him to become close to Allâhu ta’âlâ, to be valuable and superior. It is this accumulation, again, which has caused him to become away from Allâhu ta’âlâ, to deviate from the right way, and to remain unaware of Him. Owing to this accumulation, man’s mirror has been made perfect and he has been closer to Allâhu ta’âlâ. He has become eligible for reflecting the Names and Attributes of Allâhu ta’âlâ and even the Divine Person Himself (the Dhât-i-ilâhî). The hadîth-i qudsî that purports: “I do not go into heaven or earth. But I go into the heart of My believing slave,” implies this fact. Man’s needing every mote of the motes in the ’âlam (all classes of beings) has caused him to be away from Allah. For, man needs everything, every mote. The twenty-ninth âyat of Baqara, “I created everything on earth in order to meet your needs,” states this fact. Because of this need of his, man sets his heart upon everything. On account of this indigence inherent in his nature, man is inclined to set his heart on worldly needs. And this, in turn, pushes him away from Allâhu ta’âlâ and causes him to deviate from the right way. Translation of a stanza in Persian:

The highest of creatures is man

He, again, is deprived of this rank.

If he does not give up that way and come back,

He will be more deprived than anybody else.

As is seen, man is the highest of creatures. He, again, is the lowest and the worst of creatures. For, as Hadrat Muhammad Mustafâ ‘sall-Allâhu ’alaihi wa sallam’, the Beloved One of the Creator of all beings, is a man, so is Abû Jahl bin Hishâm, the enemy of the Creator of all beings, a man. Then, unless a heart gets rid of loving others it will not attain the love of a being who is different from others. And this is a case of the worst wretchedness and disgrace. Following the formula of “if something cannot be obtained altogether, it should not be missed altogether,” we should spend this ephemeral life adapting ourselves to the owner of Islam ‘’alaihissalâtu wassalâm’. For, escaping the torment in the next world and attaining endless blessings will be possible only by following him ‘sall-Allâhu ’alaihi wa sallam’. To do this, he who has gold and silver possessions, banknotes, commercial property, and animals which graze on the grass, should pay his zakât as prescribed by Islam, thus showing that he is not attached to property and animals[2]. As we eat, drink, wear beautiful clothes, we should not think of our pleasure and comfort, but we should intend to become strong enough to perform our acts of worship and to obey the thirty-first âyat of Sûrat-ul-A’râf, which purports: “When performing namâz, cover yourselves with lovely, clean attirements!” We should not let these intentions become mixed with other intentions. If it is hard to make this intention, we should force ourselves to do it. There is a famous saying, “If you cannot weep, force yourself to weep.” To make such an intention we should incessantly pray and beg Allâhu ta’âlâ. Translation of a Persian couplet:

I hope He will see my tears.

For He turns drops of water into pearls.

Likewise, we, should do everything compatibly with the writings of those true savants who love and spare their religion, and we should deem it a means of security against endless torment to follow these savants, who refrain from the rukhsats permitted by Islam and hold fast to the ’azîmats which Islam holds superior. Allâhu ta’âlâ declares in the hundred and fortyseventh âyat of Nisâ sûra: “If you have îmân and are grateful for the blessings, Allâhu ta’âlâ will not torment you!”

[1] Please see the twentieth, the twenty-first, and the twenty-second chapters of the sixth fascicle of Endless Bliss.

 [2] How to pay zakât is explained in the first chapter of the fifth fascicle of Endless Bliss.

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