Conclusion: The difference between the way of impotence, poverty, compassion and reflection and “the unity of existence” and “the unity of witnessing”; finding a way to Allah in everything and the way of entering the Divine presence permanently.
The Four Steps in this way of impotence, poverty, compassion, and reflection have been explained in the twenty-six Words so far written, which are concerned with knowledge of reality, the reality of the Shari‘a, and the wisdom of the Qur’an. So here we shall allude briefly to only one or two points, as follows:
Indeed, this path is shorter, because it consists of four steps. When impotence removes the hand from the soul, it gives it directly to the All-Powerful One of Glory. Whereas, when the way of ecstatic love, the swiftest way, takes the hand away from the soul, it attaches it to the metaphorical beloved. Only after the beloved is found to be impermanent does it go to the True Beloved.
Also, this path is much safer, because the ravings and high-flown claims of the soul are not present on it. For, apart from impotence, poverty, and defect, the soul possesses nothing so that it oversteps its mark.
Also, this path is much broader and more universal. For, in order to attain to a constant awareness of Allah’s presence, a person is not compelled to imagine the universe to be condemned to non-existence and to declare: “There is no existent but He,” like those who believe in ‘the unity of existence,’ nor to suppose the universe to be condemned to imprisonment in absolute oblivion and to say, “There is nothing witnessed but He,” like those who believe in ‘the unity of witnessing.’ Rather, since the Qur’an has most explicitly pardoned the universe and released it from execution and imprisonment, one on this path disregards the above, and dismissing beings from working on their own account and employing them on account of the All-Glorious Creator, and in the duty of manifesting the Most Beautiful Names and being mirrors to them, he considers them from the point of view of signifying something other than themselves; and being saved from absolute heedlessness, he enters the Divine presence permanently; he finds a way leading to the Almighty Allah in everything.
In Short: Dismissing beings from working on account of other beings, this way is to not look at them as signifying themselves.
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The Twenty-Seventh Word: Some issues that are discussed about ijtihad (deriving a rule of divine law from the verses of Qur’an and hadiths of the Prophet Muhammad (PBUH) in religious issues.) Six obstacles for the ijtihad.
- Addendum: Ways of cleaning the soul and developing the spirit.
- Fourth Step: To give up egotism, to regard himself as a mirror of the manifestation of Allah.
- Addendum The way of “weakness, poverty, compassion and reflection”, which are taken from the Qur’an and lead man to the Divine names of All-Merciful, All-Compassionate and All-Wise; the conditions of this way and its differences from tariqah.
- First Fruit: The place of love in the realm of beings; the targets where love and fear should be directed at. What is the fear of Allah? How is it achieved?
- The Thirty-Third Word: It explains that there is a window opening to Almighty Allah in everything with thirty-three examples.
- The Seventh Word: This part is about performing the five daily prayers and avoiding committing sins. What are patience, tawakkul (trust in God), shukr (thanking) and contentment? How is fear of Allah achieved?
- A Supplication which came to the heart in Persian: A poem about the transience of the world: at first, a heedless looking with complaint then calming down with complete reliance in Allah.
- Fourth Point: The aim of perfection in man's creation; the strength that he takes from his weakness and impotence.
- Gleams: Flowers from the Seeds of Reality. A short ‘Mathnawi’ and collection on the subject of belief for the Risale-i Nur students.
- Fifth Droplet: The value living beings gained as a result of the light spread by the Prophet Muhammad (PBUH).