In some of our statements, we have made a representation regarding the differences between the methods of the scholars of the science of kalâm and the authentic method derived from the Qur'an, as follows:
For example, some bring water by digging channels (pipes) from distant places, through the mountains, while others dig wells everywhere and draw water. The first method is very laborious, it can get blocked or cut off. But those who are capable of digging wells everywhere and drawing water effortlessly, just as they find water in every place, similarly:
The scholars of the science of kalâm cut off the causes and the chain of events in the world, and then prove the existence of the Necessary Being through that. They take a long route. However, the authentic method of the Qur'an al-Hakim is that it finds and draws water everywhere. Every verse is like a rod of Moses, wherever it strikes, the water of life gushes forth.
It teaches the principle that in every thing there is a sign indicating that it is One.
Faith is not only knowledge; there are subtle aspects in faith. Just as when food enters the stomach, it is distributed to different organs in different ways. Similarly, the matters of faith that come through knowledge, after entering the mind, are distributed to the soul, heart, secret, ego, and so on, according to their levels, each receiving a share according to their subtlety. If they do not receive their share, it is incomplete. Thus, Muhyiddin-i Arabî points out this point to Fahreddin Râzî.
THIRD ISSUE
What is the way of reconciliation between the verse "And indeed, We have honored the children of Adam" and the verse "Indeed, he was unjust and ignorant"?
The answer: It is explained in the Eleventh Statement, the Twenty-Third Statement, and the Second Fruit of the Fifth Branch of the Twenty-Fourth Statement. The summary is as follows:
The Almighty, with His perfect power, creates many things from one thing, shows many functions, and writes a thousand books on one page.
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And the second: Because the explanations of the principles of the science of kalâm by the usuluddin imams and the ulema, regarding the creed and the necessary existence and the unity of God, did not seem sufficient to Muhyiddin-i Arabî, he said so to Fahreddin Râzî, one of the scholars of the science of kalâm.
Indeed, the divine knowledge gained through the science of kalâm does not provide complete knowledge or full peace. But when it is in the style of the Qur'an, the miraculous and eloquent, it gives both perfect knowledge and the peace of certainty. And may God willing, all the remedies of the Risale-i Nur are like electric lamps on the luminous street of that Qur'an of miraculous eloquence.
Moreover, how deficient the divine knowledge gained by Fahreddin Râzî through the science of kalâm appears in the eyes of Muhyiddin-i Arabî. Similarly, the knowledge gained through the path of mysticism is also so deficient compared to the knowledge inherited directly from the Qur'an of the Wise, through the secret of the Prophetic succession. Because the method of Muhyiddin-i Arabî, in order to achieve lasting peace, goes as far as to say "There is no existing being except Him," and to deny the existence of the universe. Others, again in order to achieve lasting peace, go as far as to say "There is no witnessed being except Him," and to place the universe entirely in oblivion.
But the knowledge gained from the Qur'an of the Wise, while giving lasting peace, neither reduces the universe to a state of degradation nor confines it in absolute oblivion. Rather, it removes it from confusion and employs it in the name of God Almighty; everything becomes a mirror of knowledge. As Sadi-i Shirazi said:
"In the view of the awakened, every leaf is a page of the book of knowledge."
In everything, a window opens to the knowledge of God.
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Salisen: The Noble Prophet Muhammad (peace and blessings be upon him) said:
"If Allah intends good for a people, He makes them see the faults of their own selves." 1
In the Noble Qur'an, the Noble Joseph (peace be upon him) said:
"And I cannot absolve myself, for the soul is indeed a prompter to evil." 2
Yes, the one who is pleased with his soul and trusts in it is wicked. The one who sees the faults of his soul is fortunate. Therefore, you are fortunate.
But sometimes it happens that the prompting soul, either the rebellious or the contented one, changes, but it transfers its weapons and equipment to the limbs. The limbs and veins then perform that duty until the end of life. Although the prompting soul has long since died, its traces still appear. There are many great ascetics and saints who, although their natures are contented, have been affected by the prompting soul. Although their hearts are very sound and pure, they have been affected by the diseases of the heart. In these individuals, it is not the prompting soul itself, but perhaps the function of the prompting soul transferred to the limbs. The illness is not of the heart, but perhaps an illness of the imagination.
God willing, my dear brother, what is attacking you is not your soul and the disease of the heart, but perhaps a condition that has been transferred to the limbs for the continuation of the struggle, and which, as we said, is a state that causes continuous progress, due to the human aspect.
SECOND QUESTION
The explanation of the three questions asked by the old teacher is found in the remedies of the Risale-i Nur. For now, we will give a general indication.
The first question: Al-Muhyiddin Al-‘Arabi, in a letter to Al-Fakhreddin Al-Razi, said: "Knowing Allah is not merely knowing His existence." What does this mean? What is the purpose of this question?
First: In the introduction to your Twenty-Second Word, the example and representation of the difference between true unity and apparent unity point to the purpose. The Second and Third Sections and Purposes of the Thirty-Second Word explain that purpose.
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