The Fifth Letter

بِاسْمِهِ سُبْحَانَهُ وَاِنْ مِنْ شَيْءٍ اِلاَّ يُسَبِّحُ بِحَمْدِهِ

In his book Maktubat, Imâm al-Rabbânî (ra), a hero and a sun of the lineage of Naqshbandî Murshids, said, "I prefer the unfolding of a single matter of the haqiqah of îmân to thousands of azwâq, ecstasies and karâmât."

He also said, "The ultimate goal of all tarîqahs is the clarification and unfolding of the haqiqahs of îmân."

He also stated, "Walâyah is of three kinds: One is the lesser walâyah (Walâyah al-Sughrâ), which is the well-known walâyah, the second is the the middle walâyah (Walâyah al-Wustâ) and the third is the greatest walâyah (Walâyah al-Kubrâ). As for the greatest walâyah, it is to open a direct path to haqiqah through the inheritance of nubuwwah without entering the barzakh of tasawwuf."

He also stated, "On the Naqshbandî path, the ma‘nawî journey of the rûh is traversed with two wings" — that is, through having a firm belief in the haqiqahs of îmân and fulfilling the obligations (fardh) of religion. If there is a defect in these two wings, that path cannot be traversed. In which case, the Naqshbandî path consists of three ‘veils’ (layers):

The First — and the foremost and greatest — is direct service to the haqiqahs of îmân, which Imâm al-Rabbânî (ra) himself traversed in the latter period of his life.

The Second is service to the obligations (fardh) of religion and the Sunnah as-Saniyyah under the veil (layer) of tarîqah.

The Third is working toward the elimination of ma‘nawî diseases of the heart through the way of tasawwuf, undertaking the ma‘nawî journey with the foot of the heart. The first is in the degree of fardh, the second is wâjib, and this third one is in the status of Sunnah.

Since the haqiqah of the matter is such, I believe that if exalted personages such as Shaykh Abdulqâdir Jilânî (ra) and Shah Naqshband (ra) and Imâm al-Rabbânî (ra) were present in this age they would devote the entirety of their high resolve to the reinforcement of the haqiqahs of îmân and the aqâid of Islam. For they are the very source of eternal happiness. Any neglect in them causes eternal misery. One cannot enter Jannah without îmân, yet many have entered Jannah without tasawwuf. Man cannot live without bread, but he can live without fruit; tasawwuf is the fruit, while the haqiqahs of Islam are essential sustenance.

In former times, ceratin haqiqahs of îmân could only be reached through a ma‘nawî journey ranging from forty days to forty years. If now, through the rahmah of Janâb-i Haqq, a path is found to rise to those haqiqahs in forty minutes, remaining indifferent to such a path is surely by no means rational.

Thus, those who have read the thirty-three Words with attention conclude that they have opened just such a Qur’anic way. Since this is the haqiqah, I am of the conviction that the Words written regarding the mysteries of the Qur'an are a most appropriate remedy and salve for the wounds of this age, a most beneficial nûr for the body of Islam subject to the onslaughts of darkness and the truest guide for those bewildered in the valleys of dhalâlah.

You know that: If dhalâlah stems from ignorance, its elimination is easy. However, if dhalâlah arises from science and learning, eliminating it is difficult. In former times, the latter were one in a thousand, and of those, only one in a thousand could be brought to the right path through guidance (irshâd). For such people are full of self-conceit; they do not know, yet they suppose that they do know.

I believe that in this age, Janâb-i Haqq has bestowed the Words, proceeding from the ma‘nawî flashes of the miraculousness of the Qur’an and endowed with the quality of an antidote against this zandaqah of dhalâlah.

اَلْبَاقِى هُوَ الْبَاقِى

Said Nursî