TAKWÎN – TAKWÎNÎ

تكوين –تكويني

Literally and Etymologically:

Literally means the act of bringing into existence, creating, originating or bringing into production. Etymologically, it derives from the verbal root k-w-n (ك-و-ن), which signifies coming into being, existing or taking form. In the causative form (takwîn), it denotes the active, purposeful bringing of something from non-existence (‘adam) into a state of manifest existence (wujûd), essentially bound to the command of Allah: “Kun!” (“Be!”)1

As an Islamic term:

• Takwîn: One of the affirmative attributes (as-sifât ath-thubûtiyyah) of Allah, which signifies His bringing everything from non-existence (‘adam) into existence (wujûd).

• Takwînî: Pertaining to the creation of Allah or related to the act of bringing into existence; creative.

• Takwînî Sharî’ah: Also referred to as the Sunnatullah, the Sharî‘ah of fitrah, or ‘Âdâtullah, it encompasses the creational laws of Allah arising from His attribute of Irâdah. This term designates the title of the Sharî‘ah that pertains to the stable and permanent laws, orders and commandments of Allah that arrange, govern and organise the creation and actions of each living and non-living creature within the universe. These laws are wrongly called “nature” or “the laws of nature” by the people of ghaflah and dhalâlah.

For example, principles such as gravity, buoyancy and density, or the law by which hydrogen and oxygen combine to form water, belong to this realm. These creational laws, designated as Takwînî Sharî’ah yet misconstrued as 'laws of nature', possess only a nominal existence; they have no independent physical substance, material reality or autonomous power of execution.

(For further explanation, please refer to the Risale on Nature-23rd Flash.)

Excerpts from the Risale-i Nur that elucidate this haqiqah:

There are two distinct manifestations of Sharî’ah arising from two attributes of perfection belonging to the Zuljalâl One:

The determining through the execution of the attribute of Irâdah, and that is the Takwînî Sharî’ah; And the well-known Sharî’ah arising from the attribute of Kalâm.

Just as there are obedience and rebellion to the commands of the revealed Sharî’ah, so there are obedience and rebellion to the Takwînî commands.

The sawâb and punishment for the former are received mostly in the âkhirah, while the rewards and punishment of the latter are suffered mostly in the realm of this world.

For example, just as the reward of patience is victory. The punishment of laziness is poverty; So too, the reward of endeavour is wealth.

In steadfastness, triumph is the reward. The punishment of poison is illness; The reward of its antidote is health.

Sometimes, the commands of both Sharî’ahs are united in a single thing that has aspects looking to each.

The Gleams

The Malâikah are an Ummah, Who are Employed with the Sharî’ah of Fitrah

There are two Ilahî Sharî’ahs that arise from two Attributes; two forms of "man" are both addressed by them and bound by their obligations.

The takwînî Sharî’ah, arising from the Attribute of Irâdah, is the law that organises the states and involuntary movements of the ‘âlam, which is the vast man. It is the execution of Rabbânî Irâdah, which is erroneously misnamed as "nature" through a faulty terminology.

As for the Sharî’ah arising from the attribute of Kalâm, it is the law that organises the voluntary actions of man, which is the minute ‘âlam. These two Sharî‘ahs sometimes become united in the same place.

The malâikah of Allah are an immense ummah and an army of Subhân.

They are obedient bearers and representative workers of that first Sharî’ah. Moreover, some of them are ‘abds performing tasbîh, while others are completely immersed (istighrâq2 ) as the muqarrabûn3 of the ‘arsh.

The Words – Gleams