“Yaqin (certainty) means having no doubt about the truth of a matter and arriving at accurate, doubt-free knowledge through exact verification. Used also to mean verification, seeking certainty, examining, and exerting strenuous effort to arrive at certainty, certainty is a spiritual station that a traveler on the path has reached and experienced. It is obtained only by those who have deficiency and therefore are in need of development. This term is therefore not used for God’s Knowledge, which is infinite and therefore neither increases nor decreases. God does not have such a Name as ‘One having certainty or giving certainty.’ In addition, certainty is a degree reached through study and the verification of something previously doubted. The Divine Being neither doubts nor needs verification.”¹⁾

“In fact, the most important purpose of communion is that belief should be supported with a knowledge of God, a knowledge of God that is based on any of the degrees of certainty, by making journeys at the levels of life of the heart and spirit under the guidance of the Truth of the Prophet's being Ahmad, and these journeys are accompanied by a conscious observation.” ²⁾

“Spiritual delight is not the very act upon which deeds depend; rather, it is what follows from them, their fruit, not their ultimate aim. If one performs acts of worship solely to attain spiritual ecstasy, then that delight becomes the object and reward of the deed, and thus the deed itself loses its true worth. Yet beyond spiritual delight lie countless other Divine bestowals: God may grant you perfect certainty, the purest sincerity, admit you among the ranks of the pure, and raise you alongside the Prophets. But none of these should ever be in your mind, for God is to be worshipped because He is God—not because He is worshipped. Worship belongs to Him as His due, and whatever you do in servitude is nothing but His right.”³⁾

“It must also be remembered that subjective obligations are special burdens tailored for people of a certain spiritual stature—for those who know God profoundly, who truly believe in Him, who have pitched their tents in the stations of certainty, and who are heroes of nearness. The generality of people, however, are only responsible for the objective, outward commands binding upon all—the circumscribed obligations of servitude in Medina. To force an ordinary believer into the path of subjective obligations is to impose upon him what he cannot possibly bear and thus contradicts the Prophetic principle, ‘Make things easy, do not make them hard.’ To present such lofty horizons to one who has not yet shed corporeality is to load upon his back a crushing burden he cannot carry, and thereby to break him.”⁴⁾

“It is a principle of theology and methodology that any probability or possibility not arising from evidence cannot be considered, and that it does not injure conviction or certainty based on knowledge. For example, it is theoretically conceivable that Lake Eğirdir might change into oil or grape juice or a heavy syrup. But since this is a mere possibility raised on the basis of no circumstantial evidence, it does not harm our certainty that the lake is water.”⁵⁾

“According to logic, analogies in the form of comparisons do not offer certainty. But one type of analogy is stronger than logical proof and gives greater certainty than induction: You point to the tip of a universal truth through a particular analogy based on concrete facts and base your conclusion on that truth. To teach that mighty truth and deal with particular incidents and realities in accordance with it, you show the general or universal law on which the truth is based in a certain, particular thing or event. For example, through the analogy that the sun is a single body that can be present in all shining objects at once because it emits light, we show the law of a truth: Light and things of light are not restricted. Distance, size, and quantity make no difference to such items, and they cannot be contained in space.”⁶⁾

“The wisdom and ultimate purpose of humanity’s being sent to this world is to know the Creator of the universe, to believe in Him, and to worship Him. The essential duty embedded in human nature, the inescapable responsibility upon his shoulders, is marifatullah (knowing God) and iman billah (believing in God)—to affirm His existence and oneness with full conviction and certainty.”⁷⁾

“The perfection of an artifact, as witnessed, points to the perfection of the act that produced it. The perfection of the act, clearly, indicates the perfection of the Name from which it springs. The perfection of the Name, of necessity, testifies to the perfection of the Attribute it manifests. The perfection of the Attribute, with intuitive certitude, reveals the perfection of the Divine Dispositions (shu’unat). And the perfection of the Dispositions, with the clarity of certainty based on direct experience (haqq al-yaqin), proclaims the perfection of the Divine Essence itself.”⁸⁾

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