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.
Mektubat
·Yirmi Altinci Mektup
·machine translation (qwen3-32b-sre)
· · ·
The manners of the tariqa (path) and the practices of Sufism should be a means of comfort and enjoyment in those permissible things, not a source of origin. That is, the tekke (Sufi lodge) should serve as a means to the pleasure and refinement of the prayer in the mosque; otherwise, one who performs the mosque prayer quickly and formally, thinking that the true pleasure and perfection can be found in the tekke, is moving away from the truth.
THIRD POINT: The question is asked, "Can a tariqa exist outside of the Sunna of the Prophet and the rulings of the Sharia?"
The answer is: Yes and no. It exists, because some of the perfect awliya (saints) have been executed with the sword of the Sharia. But it does not exist, because the true awliya have agreed with this principle of Saadi Shirazi:
"Without following the path of the Prophet Muhammad (peace and blessings be upon him), and without going after him, it is impossible to reach the true stations of truth."
The secret of this matter is as follows:
Since the Prophet Muhammad (peace and blessings be upon him) is the Seal of the Prophets, and all of humanity is the addressee of the Divine message, certainly humanity cannot go beyond his path, and it is necessary to be under his banner.
And since those who are drawn to the unseen and those who are attracted to the hidden truths cannot be held responsible for their oppositions. And since there are certain subtle aspects in a human being that are not subject to obligation; when those subtleties dominate, the person is not held responsible for their opposition to the religious obligations.
And since there are certain subtle aspects in a human being that are not only not subject to obligation, but also not subject to choice, and even not subject to the management of reason; those subtleties do not obey the heart or the mind.
Certainly, when those subtleties dominate a person—only at that specific time—the individual does not remain silent at the level of wilaya (sainthood) regarding opposition to the Sharia, and is considered excused.
Mektubat
·Yirmi Dokuzuncu Mektup
·machine translation (qwen3-32b-sre)
· · ·
Perhaps you climbed the branches to reach a higher scissors. If you wish, pay attention to the allegorical things. For example, when it is said, "The hilt of the sword of Pharaoh is long" and "Pharaoh is numerous," that man becomes long and real... Pharaoh and the sword may not exist at all, but the speech is true. If you wish, pay attention to the examples and hypothetical stories. You will see: They are capable of traveling among thoughts and minds with the value and strength that arise from effort. Even the most accurate authors and the most knowledgeable sages, like the author of the Masnavi and Sad-i Shirazi, have not seen anything similar to those hypothetical stories, because they use them. If this secret becomes clear and illuminated to you, light your candle from it, and go to the corners of stories and tales. Because what is current in a small amount can also be current in the whole.
Notice
A rule regarding the difficult and ambiguous verses of the Qur'an will come in the third article. For now, we will briefly mention it. Thus:
When the intention of the Book of the Wise is to guide the majority, who form the greater part, because the elite can benefit from the common people's profession. But the common people cannot fully understand the speech addressed to the elite. Indeed, the majority are mostly common people, and the common people cannot see the pure and absolute truth and the naked essence of things, freed from their familiarities and imaginations. But to ensure they see, they only need to present the essence with the familiar dress and adornment, so that they can see and recognize the essence behind the veil of imagination. Therefore, the pure truth will wear its familiar garments.
Muhakemat
·Muhakemat
·machine translation (qwen3-32b-sre)
· · ·
The two parts of the testimony of faith cannot be separated from each other; they confirm each other, they guarantee each other, and one cannot exist without the other. Since the Prophet, upon him be peace and blessings, is the "Seal of the Prophets," the inheritor of all the prophets, certainly he is at the head of all paths of submission. Outside of his grand path, there can be no path to truth and salvation. The leaders of all the people of knowledge and investigation, such as Sadî of Shiraz, say:
You are the one who brings salvation, O Sa'dî, and victory is only through the chosen one.
Indeed, all paths are closed except the Muhammadan path.
They have also said: "All paths are closed except the Muhammadan path."
However, sometimes it happens that although they are walking on the path of Ahmediyya (peace be upon him), they do not know that it is the path of Ahmediyya and that they are within it.
Sometimes it happens that they do not know the Prophet, but the path they are walking is from the essence of the path of Ahmediyya.
Sometimes it happens that, in the form of a mere mystical state, a state of spiritual intoxication, or a state of isolation and wandering, without considering the path of Muhammad, they find the declaration "There is no god but Allah" sufficient for them.
However, the most important point here is this: the mere utterance of words is one thing, and the acceptance and understanding of them is another. These people, who are drawn to divine knowledge or are indifferent, or who do not hear or know, do not know the Prophet or do not consider that they should accept him. At that point, they remain ignorant. They only know the declaration "There is no god but Allah" in relation to divine knowledge. These people can be considered as seekers of salvation.
Mektubat
·Yirmi Altinci Mektup
·machine translation (qwen3-32b-sre)