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In the Name of God, the Merciful, the Compassionate.

God does what He wishes, and decrees what He wills.

'''Question:'''How can the solicitous nurturing, the purposeful and beneficial planning,  the  loving kindness  of the  names  of  All-Compassionate, All-Wise,  and Loving, which are among the greatest of the divine names, be reconciled with death and  non-existence,  decline  and  separation,  and  disaster  and  hardship,  which  are awesome and terrible? Very well, man goes to eternal happiness so we can tolerate his passing down the road of death, but how about the delicate species of trees and plants, and the lovely flowers, which are all living creatures, and the animal species, which are worthy of existence, lovers of life, and desire permanent life? What compassion and kindness are there in their continuously without exception being annihilated, in their being swiftly despatched to non-existence without being allowed to so much as open their eyes, in their being made to toil without so much as taking a breath, in their being changed by calamities with not one of them being left in peace, in their being killed without exception, in their dying with not one of them  remaining,  in their departing with none of them being gratified – what wisdom and purpose, what favour and mercy, are there in this?

'''The Answer:'''Through five ‘Signs,’ which show the necessitating cause and reason, and five ‘Indications,’ which point out the aims and benefits, we shall try to look from afar at the mighty truth that solves this question, and is extremely broad, profound, and elevated.

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==First Station==

[This consists of five Signs]

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===FIRST SIGN===

As is described at the end of the Twenty-Sixth Word, when making a precious garment, ornamented with jewels and embroidery, a skilful craftsman employs a poor man in return for  a  commensurate wage. In order to display his skill and art, he dresses the man in the garment, then measures and cuts it, and lengthens and shortens it;  making  the  man  sit  down  and  stand  up,  he  gives  it  various  forms.  Does  the wretched man have the right to say to the craftsman: “Why are you meddling with this garment which makes me beautiful, altering and  changing it? Why are you making me stand up and sit down, disturbing me and causing me trouble?”

In exactly the same way, in order to display the perfections of His art through the embroideries of His  names,  the  All-Glorious Maker  takes the  essential nature of beings as  a model, then He clothes them all and especially living creatures in the garment of a body  bejewelled with senses, and inscribes it with the pen of divine decree and determining, thus displaying the manifestation of His names. In addition, He gives to each one of them a perfection, a pleasure, an effulgence, in a way suitable to it and as a wage.

Does  anything  have  the  right,  then,  to  say to  the  All-Glorious  Maker,  who exemplifies the meaning of, “the Lord of All Dominion has free disposal over His realms as He wishes:” “You are giving me trouble and disturbing me.”? God forbid!

Beings have no rights before the Necessarily Existent One, nor can they claim them. What falls to them is, by offering thanks and praise, to carry out what is required by the degree of existence He has given them. For the degrees of existence that are given are  occurrences,  and  each  requires  a   cause.  Degrees  that  are  not  given  are possibilities,  and  possibilities  are  non-existent  as  well  as  being  infinite.  As  for instances of non-existence, they do not require a cause.

For example, minerals cannot say: “Why weren’t we plants?”; they cannot complain. What falls to them is to offer thanks to their Creator for having been given mineral existence. And plants may not complain asking why they were not animals; what is due to them is to offer thanks, for they have received life as well as existence. As for animals, they cannot complain that they are not humans; what is incumbent on them, since they have been given the precious substance of spirit in addition to life and existence, is to offer thanks. And so on.

O querulous man! You did  not remain non-existent; you  were clothed in the bounty of existence. You tasted life; you neither remained inanimate, nor were made an animal. You received the bounty of Islam; you did not remain in misguidance. You have experienced the bounties of good health and well-being!

O ungrateful one! Where did you win the right not to offer thanks in return for the degrees of existence Almighty God has given you as a pure bounty? How is it that because exalted bounties that are contingencies and non-existent and that you do not deserve  have   not   been  given  you,   you  complain  about  Almighty  God  with meaningless greed, and  are ungrateful for the bounties you have received? If a man rises to an elevated position, such as climbing to the top of a minaret, and finds a high station, and on every step receives a large bounty, then does not thank the one who gave him the bounties and complainingly asks why he did not rise even higher, how wrong  he  would  be!  What  an  ungrateful  denial  of  the  bounties,  what  a  great foolishness it would be, as even a lunatic would understand!

O discontented greedy, thriftless wasteful, unjustly complaining, heedless man! Know   certainly  that   contentment   is   profitable   thanks,   greed   is   loss-causing ingratitude,   and   frugality,   fine   and   beneficial   respect   for   bounties.   As   for wastefulness,  it  is  ugly  and  harmful  contempt  for  bounties.  If  you  have  any intelligence, accustom yourself to being content, and try to be satisfied with little! If you cannot endure it, say: “O Most Patient One!” and request patience. Be satisfied with your lot and do not complain! Understand who is complaining about whom, and be silent. If you have to complain, then complain about your soul to God Almighty, for that’s where the fault lies.

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===SECOND SIGN===

As is stated at the end of the last matter of the Eighteenth Letter, one instance of wisdom in the All-Glorious Creator’s constantly changing and renewing beings in an astonishing and awesome way through the activity of His dominicality is as follows:

Activity and motion in creatures arise from an appetite, a desire, a pleasure, a love. It may be said that there is a sort of pleasure in all activity; or that activity is a sort of pleasure, even. Pleasure too is turned towards a perfection; indeed, it is a sort of  perfection.

Since  activity indicates  perfection,  pleasure,  beauty;  and  since  the Necessarily Existent One, who  is absolute perfection and the Perfect One of Glory, unites in His essence, attributes,and names every sort of perfection; for sure, in a manner fitting for the necessary existence and holiness of the Necessarily Existent Essence, in a form suitable to His absolute riches and  essential self-sufficiency, in a way appropriate to His absolute perfection and  freedom  from  defect,  He  has  a  boundless  sacred  compassion and infinite pure love. Of a certainty, there is an infinite holy eagerness arising from that sacred compassion and pure love; and  from  that  holy eagerness arises an infinite sacred joy. And arising from that sacred joy, is, if the term is permissible, an infinite holy pleasure.

And from this holy pleasure and from the gratitude and perfections of creatures which result from the emergence and unfolding of their potentialities within the activity of His power, arise, if one may say so, an infinite sacred gratification and holy pride pertaining to that Most Merciful and Compassionate Essence. It is  these that necessitate a boundless activity. And that boundless activity in turn necessitates boundless change and transformation, alteration and destruction. And the boundless change and transformation necessitate death and extinction, decline and separation.

At one time, the benefits shown by human science and philosophy(*<ref>*Human science and philosophy refers to those philosophies which are derived from human reason and which hold science to be the source and measure of truth rather than divine revelation. [Tr.]            </ref>)concerning the aims of beings appeared to me to be extremely insignificant. I understood from this that such  philosophy leads only to futility. Consequently, leading philosophers either fall into the  swamp of nature, or they become Sophists, or they deny divine knowledge and choice, or they call the Creator “self-necessitating.”

At that point, divine mercy sent the name of All-Wise to my aid, and it showed me the  great aims of creatures. That is to say, every creature, every artefact, is a dominical missive  for conscious beings to study. This aim satisfied me for a year.

Then the wonders in the art of beings were unfolded to me, and the former aim began to seem deficient. Another, much greater aim became apparent, which was that the main aims of creatures look to their Maker. I understood that it consists of creatures’ presenting to His gaze the perfections of His art, the embroideries of His names, the embellishments of His wisdom, and the gifts of His mercy; it is their being mirrors to His beauty and perfections. This aim satisfied me for a long time,

then the miracles of  in the universe and the constant flood of beings are so meaningful that through them the All-Wise Maker causes all the realms of beings in thdivine power and attributes of dominicality (şuûnât-ı rubûbiyet) in the extreme ly swift changes and transformations within the astonishing activity in the art and creation of things  became  apparent.  The  former  aim  too  began  to  appear  insufficient.

I understood that anecessitat ing cause, a motive, was necessary as great as that latter aim. It was then that the causes in this second Sign and the aims in the Indications to follow became apparent. It was made known to me with complete certainty that the activity of divine powere universe to speak. It is as if the beings of the earth and the skies and their motion and actions are the words of their speech; their motion is their speech.

That is, the  motion and decline arising from activity is speech glorifying God. The activit y in the universe is the universe’s silent speech and that of the varieties of its beings; their being made to speak.

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===THIRD SIGN===

Things do not go to non-existence, they rather pass from the realm of power to the  realm  of knowledge;  they go  from  the  Manifest  World  to  the  World  of the Unseen; they turn from the world of change and transience to the worlds of light and eternity. In reality, the beauty and perfection in things pertain to the divine names and are  their  impresses  and   manifestations.  Since  the  names  are  eternal  and  their manifestations, perpetual, certainly their impresses will be renewed, refreshed, and made beautiful. Things do not vanish into non-existence; their relative determinations change; their realities, essences, and identities,  from  which spring their beauty and loveliness, effulgence and perfection, are enduring.

The beauty of beings with no spirits pertain directly to the divine names; the honour is theirs; praise is due to them; the beauty is theirs; love goes to them; they suffer no harm on those mirrors changing.

For beings with spirits but no intellect, death is not a departure for extinction, a vanishing  into  non-existence;  it  is  to  be  saved  from  physical  existence  and  the turbulent  duties  of life.  The  beings make over  the  fruits  of the  duties they have performed to their  spirits. Relying on a divine name, their immortal spirits persist; indeed, they attain a happiness worthy of them.

For beings that possess both spirit and intellect, death is anyway a journeying to everlasting happiness, to the eternal realm, which is a spring of perfections, material and  non-material, and to such other dwelling-places of the All-Wise Maker as the Intermediate Realm, the World of Similitudes, and the Spirit World, which all surpass this world in beauty and luminosity. Their passing does not lead to their death and extinction, separation and non-existence, but to their attaining perfection.

'''In Short:'''Since the All-Glorious Maker exists and He is Eternal, and since His attributes and names are perpetual and everlasting; certainly His names’ manifestations and impresses are renewed, affording them a sort of perpetualness; they  are  not  destroyed  and  do  not  just  disappear;  they  are  not  ephemeral  and despatched to non-being. It is clear that by reason of his humanity, man is connected with most other beings; he receives pleasure at their happiness and is grieved at their destruction. He feel more grief at the suffering of living creatures, of humankind in particular, and particularly the people of  perfection he loves and admires; and his happiness is greater at their happiness. Like a fond mother, he even sacrifices his own happiness and comfort for theirs.

Thus, through the light of the Qur’an and mystery of belief, all believers – in accordance with their degree – may be happy at the happiness of other beings, and at their continued existence and being saved from  nothingness and their being valuable dominical missives; they may gain a light as extensive as the world. Everyone may profit from this light according to his degree. As for the people of misguidance, in addition to their own pains they are grieved at the destruction of beings, at their transience and apparently being despatched to non-existence – and if they have spirits, at their suffering. That is to say, their unbelief fills their world with non-existence; it empties it over their heads, causing them hell before they go there.

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===FOURTH SIGN===

As we have said in many places, a monarch has various offices and departments proceeding from such titles of his  as  Sultan, Khalifa, Judge, and Commander-in- Chief. In  the same way, Almighty God’s Most Beautiful Names have innumerable different sorts of  manifestations. All the different sorts of creatures arise from the varieties of manifestations.

Thus, by virtue of the fact that every possessor of beauty and perfection has an innate desire to see and display his beauty and perfection, the names – since they are constant and eternal  – want to be displayed in permanent fashion on account of the Most Pure and Holy Essence. That is to say, they want to see  their  impresses;  that  is,  to  see  in  the  mirrors   of  their  embroideries  the manifestation of their beauty and reflection of their perfection; that is, to renew ever y instant the mighty book of the universe and the multifarious missives of beings; that is, to constantly write them anew; that is, to write thousands of different missives on a single page and to display each missive to the witnessing gaze of the Sacred Essence, the Most Pure and Holy One, who is signified; and in addition, to exhibit them to the meditative  gazes of sentient beings, and to cause them to read them. Consider the following poem, which alludes to this truth:

The leaves of the book of the world are of varieties incalculable,

Its letters and words, too, are of number infinite;

Inscribed on the workbench of the Preserved Tablet of reality,

An embodied meaningful word, is each being in the world.

Study the lines of the universe; for they are missives to you from the Sublime Assembly.

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===FIFTH SIGN===

The fifth Sign consists of two points.

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====First Point:====

Since Almighty God exists, everything exists. Since they have a relation with Almighty God, all things exist for everything. For through the myster y of unity, through their relation with the Necessarily Existent One, all beings become connected with all other beings. This means that through the mystery of unity, every being that knows its relation with the Necessarily Existent One, or whose relation is known, becomes connected to all beings since they are connected to Him. This means that by virtue of that relation, all beings may manifest endless lights of existence. In that respect, for them there is no separation or  death. To live for a single passing second yields innumerable lights of existence.

Whereas if there is no such relation or it is not known, the being or person manifests infinite separations and deaths. For in the face of every being with which he could have been connected, he is exposed to a separation, a parting, a death. That is, he burdens his personal existence with endless instances of non-existence and separation. If he were to remain in existence for a million years even (without connection), it would not be equal to living for an instant with the  relation mentioned above. The people of reality (ehl-i hakikat) have said therefore: “Illumined existence for a passing instant is preferable to a million years of profitless  existence.”  It is also because of this that verifiers of the realities (ehl-i tahkik) have said: “The lights of existence become apparent through recognizing the Necessarily Existent One.” That is to say: the universe is seen to be full of angels, spirit beings, and intelligent beings,  bathed in lights of existence. Whereas without them, the darkness of non-existence and pains of death and separation encompass all beings. In such a view, the world appears to be an empty, desolate wasteland.

Indeed, all the fruits of a tree have a relation with all the other fruits, and since through  the  relation  they  are  all  friends  and  brothers,  each  possesses  accidental existences to their number. But if one of the fruits is plucked from the tree, it suffers a separation and death in the face of all the other fruits; they all become as though non- existent for it; it remains in the resulting darkness of external non-existence.

In exactly the same way, in so far as they are connected to the power of the Single Eternally Besoughted One, all things exist for everything. The absence of such a relation results for all things in external non-existences to the number of things.

So see from this Sign the vastness of the lights of belief (îmân) and the terrifying darkness of misguidance. That is, belief is the mark of the elevated truth described in this Sign; and it may be benefited from through belief. In the absence of belief, just as for someone who is  blind,  deaf, dumb, and stupid everything is non-existent, so is everything non-existent and dark for one without belief.

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====Second Point:====

The world and all things have three faces:

'''The First Face''' looks to the divine names and is their mirror. Death, separation, and  non-existence  cannot  intrude  on  this  face;  it  rather  manifests  renewal  and remaking afresh.

'''The Second Face''' looks to the hereafter and gazes upon the World of Eternity; it is its arable field. Here, enduring fruits and produce are raised. It serves eternit y and makes  ephemeral things as though eternal. On this face too there is no death and decline, but the manifestations of life and eternity.

'''The Third Face'''looks to transient beings, that is, to us. It is the beloved of ephemeral beings and those who follow the caprices of their souls; the place of trade for the conscious; the arena of trial and examination for those charged with duties. Thus, the salve and cure for the pains and wounds of the transience and decline, the death and extinction, on this third face, are the manifestations of life and eternity in its inner face.

'''In Short:'''This flood of beings, these travelling creatures, are roving mirrors and ever-changing places of manifestation for the renewal of the Necessarily Existent One’s lights of creation and existence.

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==Second Station==

The Second Station consists of an Introduction and five Indications.

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===The Introduction===

[contains two Topics.]

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====First Topic:====

In each of the following five Indications is a comparison, written  in  the  form  of a  dull,  short-ranged  telescope  with  which  to  observe  the attributes  of  dominicality.  The  comparisons  cannot  contain  the  realit y  of  those attributes; they cannot  encompass them and be the measure of them, but they can assist in looking at them. Any phrases or expressions in the comparisons, or in the previous Signs, unfitting for the attributes of the Most Pure and Holy Essence are the fault of the comparisons.

For example, the meanings of pleasure, joy, and gratification known by us cannot express the sacred attributes; each rather indicates an observatory and is an aid to reflective thought. Also, by showing in a small example the tip of an encompassing, mighty law of dominicality, each proves the reality of the law present in the attributes of dominicality. For example, it is said that a flower departs from existence leaving thousands of existences  behind  it. This demonstrates a mighty law of dominicality that is in force in all the beings of spring, indeed, of all the world.

Yes, through whichever law the All-Compassionate Creator changes and renews the feathered dress of a bird, through the same law that All-Wise Maker renews the dress of the globe of the earth every year. Through the same law, He transforms the shape of the world every century. And through the same law, He will change the form of the universe at the resurrection of the dead.

Through whichever law He impels particles like Mevlevi dervishes, He makes the earth  spin through the same law, like an ecstatic Mevlevi dervish rising up to dance the sama‘.  And through that law, He causes worlds to revolve, and the solar system to travel through space.

Through whichever law He renews, repairs, and dissolves the particles in your body’s cells, through the same law He renews your garden every year, making it anew many times every season. And through the same law, He renews the face of the earth every spring, drawing a fresh veil over its face.

Through whichever law that All-Powerful Maker raises a fly to life, through the same law He restores to life the plane-tree opposite your win dow every spring; and through that law, He raises the globe of the earth to life in the spring;  and through the same law He will raise creatures to life at the resurrection. The Qur’an alludes to this with the verse,Your creation and your resurrection is but as a single soul.(31:28) And so on; you can make further examples in the same way.
There are many laws of dominicality like these which are in force from particles to the totality of the world.

Consider the immensity of these laws within dominical activity;  note  carefully their  breadth  and  see  the  meaning  of  unity  within  them. Understand that each law is a proof of divine unity. Yes, since all these numerous and immense laws are the manifestations of knowledge and will, and since they are both the  same  and  all-encompassing,  they  offer  certain  proof  for  the  Maker’s  unity, knowledge, and will.

Thus, most of the comparisons in the Words show through small examples the tips of laws like these, and by doing so, point to the existence of the same law in the matter claimed. Since the existence of the law is demonstrated through a comparison, it proves the assertion as categorically as a logical proof. That is to say, most of the comparisons  in  the  Words  should  be  considered  categorical  proofs  and  certain arguments.

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====Second Topic:====

As is described in the Tenth Truth of the Tenth Word, however many flowers and fruits there are on a tree, each of them has aims, purposes, and instances of wisdom to that number. These instances of wisdom are of three sorts:One sort looks to the Maker and displays the embroideries of His names.Another sort looks to intelligent and conscious beings, and in their view, things are valuable missives and meaningful words.
Another sort looks to the being itself and to its own life and perpetuation; and if beneficial for man, it contains instances of wisdom accordingly.

At one time, while contemplating how all beings have such numerous aims, the following phrases occurred to me in Arabic, which, like notes forming the basis of the following Indications, allude to those universal aims:

These  glorious  beings  are  flowing  places  of  manifestation  and  roving mirrors for the renewal of the manifestations of the lights of His creativity – Glory be unto Him! – through the changing of their relative determinations,

* Firstly, and by preserving their beautiful meanings and their identities in the World of Similitudes;

* Secondly, and producing truths pertaining to the World of the Unseen and the weavings of the
Preserved Tablet;

 * Thirdly, and spreading the fruits of the hereafter and publishing everlasting panoramas;

 * Fourthly, and proclaiming dominical glorifications  and  making  known  what  the  divine  names  necessitate;

* Fifthly,  so that the divine attributes become apparent and the aspects of divine knowledge.

These five sections comprise the bases of the Indications we shall discuss below. Yes, all beings, and particularly living beings, possess on five levels different aims and instances of  wisdom and purposes. Like a tree produces fruit on branches one over the other, so all living beings have five different levels of aims and purposes.

O ephemeral man! If you want your own tiny seed-like reality to be transformed into an eternal fruit-bearing tree, and to obtain the ten levels of fruits and ten sorts of aims pointed out in the five Indications, acquire true faith. Otherwise, in addition to being deprived of all of them, you will be squeezed into that seed and you will rot!

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===FIRST INDICATION===

'''Firstly:'''through the changing of their relative determinations, and by preserving their beautiful meanings and their identities in the World of Similitudes. This section expresses the following: although a being apparently disappears into non-existence after departing from [external] existence, the meanings it has expressed are  preserved  and  perpetuated.  Its  identity,  form,  and  essential  nature  also  are preserved in the World of Similitudes, on the Preserved Tablets, which are samples of the  World  of  Similitudes, and  in memories,  which  are samples  of the  Preserved Tablets. That is, the being loses its visible existence and gains hundreds of immaterial existences and existences in knowledge. For example, in order to print a page in a printing-press, the type is set up and
arranged. Then after the page has bequeathed its form and identity on many pages when   printed  and  after  it  has  proclaimed  its  meanings  to  many  minds,  the arrangement of the type is changed. For no need remains for it and other pages have to be printed.

In exactly the same way, the pen of divine determining sets up and arranges the beings of the earth, especially plants. Divine power creates them on the page of the springtime. Then  in order for them to express their beautiful meanings and for their forms and identities to pass to the ledgers of the World of the Unseen, for instance the World of Similitudes, divine  wisdom  requires that the arrangement be changed. In this way, the page of another, future spring may be written and its beings express their meanings too.

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===SECOND INDICATION===

Secondly, and producing truths pertaining to the World of the Unseen and the weavings of the Preserved Tablet.

This section shows that before departing from existence, everything, whether particular or universal, and especially living beings, produces many truths pertaining to the Unseen. So  too they leave behind them on the tablets and notebooks of the World of Similitudes forms  to  the number of the stages of their lives. Their  life histories and  those  of their  forms  that  are  meaningful  are  inscribed  and  become objects of study for spirit beings.

For example, a flower passes from existence, but together with leaving behind its essential  nature in its hundreds of seeds, it leaves thousands of its forms on small Preserved Tablets and in memories, which are small samples of the Preserved Tablets. And  throughout  the  stages  of  its  life  it  causes  conscious  beings  to  study  the embroideries of the divine names and the dominical glorifications it expresses; then it departs.

Similarly, the springtime is a flower adorned with finely wrought beings in the flower-pot of the face of the earth; it apparently dies and departs for non-existence, but in its place it leaves behind in existence the truths pertaining to the Unseen it has expressed to the number of its seeds, and identities in the World of Similitudes it has published to the number of its flowers, and the instances of dominical wisdom it has displayed to the number of its  beings; only then is it hidden from us. Moreover, it makes room for its friends, other springs, to come and perform their duties. That is to say, the spring is divested of an external existence,  and in meaning is clothed in a thousand existences.

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===THIRD INDICATION===

Thirdly,  and  spreading  the  fruits  of  the  hereafter  and  publishing  everlasting panoramas.
This section states that the world is a workbench and an arable field raising crops suitable for the market of the hereafter. We have proved in many of the Words that just as jinn and men send their actions to the market of the hereafter, so too the other beings in the world perform numerous duties on account of the hereafter and produce many crops for it. It may even be said that the earth travels for them, or even that this is its purpose. This dominical ship traverses a twenty-four thousand year distance in one year, circumscribing the field of the resurrection.For example, the people of Paradise will surely wish to recall their adventures in this world and recount them to one another. They will be exceedingly curious to see the images and pictures of those adventures, and they will enjoy it immensely if they can watch them like watching a cinema screen.

Consequently, as the verse,[Joyfully] facing each other on thrones [of dignity] (15:47; 37:44)indicates, in Paradise, the realm of delight and happiness, worldly adventures and scenes of worldly happenings will be recalled, amid everlasting panoramas.

Thus, the beautiful beings  of  this  world   appearing  for a  moment then disappearing,  and  following  on  one  after  the  other  in  succession,  appear  to  be factories and workshops manufacturing the vistas of eternity. For example, in order to give fleeting situations a permanence and leave souvenirs for the people of the future, the  people  of  present-day  civilization  record  the  images  of  beautiful  or  strange happenings and present  them as gifts to the future by means of the cinema screen; they show the past in the present and the future, and include it in them.

In just the same way, the All-Wise Maker of the beings of spring and this world records  the aims of their brief lives, which look to the World of Eternity, in that world. He records in everlasting scenes in the Eternal Realm the vital duties and the divine miracles they have performed throughout the stages of their lives, as required by His names of All-Wise, All-Compassionate, and Loving.

<span id="Dördüncü_İşaret"></span>
===FOURTH INDICATION===

Fourthly,  and  proclaiming  dominical  glorifications  and  making  known  the requirements of the divine names. This  section  states  that  throughout  the  stages  of  their  lives,  beings  perform numerous varieties of dominical glorifications. They also display various situations that  the  divine  names  necessitate  and  require.  For  example,  the  name  of  All- Compassionate  desires to be compassionate. The name of Provider necessitates the giving of sustenance. The name of Gracious requires the granting of favours. And so on; all  the  divine  names  require  and  necessitate  something.

Thus,  in  addition to demonstrating the requirements of the  names through their lives and existences, all living  beings  glorify  the  All-Wise  Maker  to  the  number  of  their  members  and faculties.For example, a man eats delicious fruits which are then dissolved in his stomach and apparently destroyed, but they both produce a pleasure and eagerness arising from activity in all the cells of his body as well as his mouth and stomach, and comprise very many instances of wisdom like nurturing his life and  every part of his body and causing his life to continue. And the food itself rises from vegetable existence to the level of human life; it progresses.

In exactly the same way, when beings are hidden behind the veil of death, in addition to their very many glorifications enduring in their places, they bequeath to the divine names many of the names’ embroideries and requirements. That is to say, they depart entrusting  them  to an eternal existence. If, then, when a transient and temporary existence departs thousands of existences manifesting a sort of permanence remain in its place, can it be said that the thing is to be pitied, or that it was all for nothing, or why did that lovable creature depart; can it be complained about? For the mercy,  wisdom,  and  love that  look to  it  required  and  necessitated  it  to  be  thus. Otherwise thousands of benefits would have to be abandoned so that a single harm would not come about; in which case the harm would be a thousandfold.

That is to say, the names of All-Compassionate, All-Wise, and Loving One are not opposed to death and separation; indeed, they require and necessitate it.

<span id="Beşinci_İşaret"></span>
===FIFTH INDICATION===

Fifthly, so that the divine attributes become apparent and the aspects of divine knowledge. This  section  states  that  on  departing  from  visible  existence,  beings,  and particularly living beings, leave behind them many enduring things. As described in the Second Sign, among the attributes of dominicality (ﬂuûnât-› rubûbiyet) – in a way befitting  the  sacredness  and  perfect  self-sufficiency  of  the  Necessarily  Existent Essence and in a form worthy of Him – are a boundless love, an infinite compassion, an endless pride, and, if the term is permissible, a boundless holy pleasure, a joy, and if  the  expression  is  not  mistaken,  an  infinite  sacred  delight,  and  a  transcendent happiness; the traces of which are to be observed and seen.

Yes,  through  change  and  transformation,  decline  and  transience,  beings  are driven on at speed within the astonishing activity necessitated by these attributes; they are constantly sent from the Manifest World to the World of the Hereafter. Under the manifestations of the attributes, creatures are shaken up in a continual flow and flood, motion and movement, scattering to the ears of the heedless the lamentations of death and  separation,  and  to  the   hearing  of  the  people  of  guidance,  a  clamour  of glorification and recital of God’s names. It is by virtue of this mystery that all beings depart leaving
behind them in existence meanings, qualities, and states which will each be a means to the manifestation of the Necessarily Existent One’s eternal attributes.

Furthermore, beings depart leaving behind them the stages and states they have undergone throughout their lives – a detailed existence which represents their external existence – on the Preserved Tablet, and in the Clear Book and Clear Record, and other spheres of existence like these that pertain to divine knowledge. This means that every transitory being  abandons  one existence and  gains  thousands of permanent existences.

For  example,  a  number of  common  substances  are  thrown  into  a  wondrous machine in a factory; they burn up inside it and are apparently destroyed, but in those vats valuable chemical substances are precipitated. Also, through its force and steam, the factory’s machinery works: in one area of it textiles are woven, in another books are printed, while in another sweets and other rare confections are manufactured; and so on; it produces these. That  is to  say, thousands of things come into existence through the burning of those common substances and their apparent destruction. One common existence departs but leaves a legacy of numerous elevated existences. Can one therefore feel sorry for the common substance?  Can one complain about the factory owner because he did not pity it and burnt it,  destroying  those affectionate substances?

Similarly,  “And  God’s  is  the  highest  similitude,”(16:60)  as  necessitated  by mercy, wisdom, and lovingness, the Wise, Compassionate, and Loving Creator causes the factory of  the universe to work. He makes all transient existences the seeds of numerous perpetual existences; He makes them the means for the fulfilment of the dominical aims; He makes them manifest the divine attributes; He makes them the ink for the pen of divine determining and shuttles for the weaving of divine power; and for many elevated aims and favours that we do not yet know, through the activity of His power He causes the activity of the universe; He causes particles to spin, beings to travel, animals to flow, and the planets to rotate;

He  makes  the universe speak, causing it to silently recite His verses, His signs, and to inscribe them. And of the creatures of the earth – with regard to His dominicality – He makes the air a throne for His command and will; the element of light  a throne for His knowledge and wisdom;  water  a  throne  for  His  bounty  and  mercy;  and  earth  a  throne  for  His preservation and giving of life; and three of these thrones He rests on the creatures of the earth.
Know certainly that the shining truth demonstrated in these five Signs and five Indications is to be seen through the light of the Qur’an and may be laid claim to through the strength of belief. Otherwise a terrifying dark ness takes the place of this enduring truth. For the people of misguidance, the world is full to overflowing with deaths, separations, and non-existence; for them, the universe is a sort of Hell. Everything has only a flash of existence and is surrounded by never- ending  non-being.  The  past  and  the  future  are  filled  with  the  darkness  of  non- existence;  they  may  find  a  sad  light  of  existence  only  in  the  fleeting  present. However,  through  the  mystery  of  the  Qur’an  and  the  light  of  belief,  a  light  of existence becomes apparent which shines from pre-eternity to post-eternity; believers are connected with that, and through it secure eternal happiness.

<span id="Elhasıl:"></span>
====In Short:====

In the manner of the poet Niyazi Misrî, we say:

Till this breath becomes the ocean,

Till this cage is smashed to fragments,

Till this voice is silenced,

I shall call: O Truth! O Existent! O Living One! Most Worthy of Worship!

O Most Wise! One Sought! Most Compassionate! All-Loving!

And I call out:

There is no god but God, the Sovereign, the Truth, the Evident;

Muhammad is the Messenger of God, faithful in His promise, Amen.

And believing, I declare:

Resurrection after death is true; Paradise is true; Hell-fire is true; eternal happiness is true;

God  is Compassionate, Wise,  and Loving; and  Mercy, Wisdom, and Love encompass all things and all their attributes.

And they shall say: “Praise be to God, who has guided us to this [felicity];

never could we have found guidance, had it not been for the guidance of God; indeed, it was the truth that the prophets of our Sustainer brought to us!”(7:43)

Glory be to the One who has made the garden of the earth the exhibition of His art,

the gathering of His creatures, the place of manifestation of His power, the means of His wisdom, the garden of His mercy, the tillage of His Paradise, the place of passage of creatures, through which beings flow, the measure of artefacts; adorned  by animals, embroidered with  birds, made fruitful by trees, made to bloom with  flowers;

miracles of His knowledge, wonders of His art, gifts of His munificence, proofs of His favour, evidences of His unity, subtleties of His wisdom, witnesses to His mercy; the smiling of the blossoms with the adornment of fruits, the singing of the birds in the breezes of morning, the pattering of the rain on the cheeks of the flowers; the adornment of the flowers, the embellishment of the fruits in these gardens;

all  mothers,  human  and  animal,  are  tender  towards  their  small  young, making known a Loving One, making loved a Merciful One, the compassion of a Kind One,  the tenderness of One sympathetic to man and jinn, and to spirits, animals, angels, and jinn.

<span id="Yirmi_Dördüncü_Mektup’un_Birinci_Zeyli"></span>
==The First Addendum to the Twenty-Fourth Letter==

In His Name, be He glorified!

And there is nothing but it glorifies Him with praise.(17:44)

In the Name of God, the Merciful, the Compassionate.

Say: No importance would your Sustainer attach to you were it not for your supplication.(25:77)

Listen now to five points concerning this verse.

<span id="BİRİNCİ_NÜKTE"></span>
===First Point===

Supplication is a mighty mystery of worship; indeed, it is as though the spirit of worship. As we have mentioned in many places, supplication is of three sorts.

'''The First Sort of Supplication:'''This is the tongue of latent ability. Through it all seeds and grains supplicate the All-Wise Creator, saying: “Make us grow! Make our tiny truths  sprout and transform us into the mighty reality of a tree, so that we may display the elaborate embroideries of Your names!”

Another  sort  of  supplication through the  tongue  of  latent  ability is  this:  the gathering together of causes is a supplication for the creation of the effect. That is to say, the causes  take  up a position whereby they resemble a tongue of disposition through which they  beseech  the effect  from the All-Powerful One of Glory.  For example, water, heat, earth, and light take up positions around a seed, and their doing this constitutes a tongue of supplication which says: “O Our Creator, make this seed into a tree!” For the tree, a wonderful miracle of power, cannot be attributed to those unconscious, lifeless, simple substances; that  would be impossible. This means the coming together of causes is a sort of supplication.

'''The Second Sort of Supplication:'''This is through the tongue of innate need. It is the supplication made by all living creatures to the All-Compassionate Creator to give them the things they need and desire, which are beyond their power and will, from unexpected places, at the appropriate time. For an All-Wise and Compassionate One sends them all these things at the right time, from places they do not know. They are beyond their reach. That is to say, the bestowal is the result of supplication.

'''In Short:'''All that rises to the divine court from the universe is a supplication. Those things that are causes seek the effects from God.

'''The Third Sort of Supplication:'''This is the supplication of conscious beings, which arises from need. It is of two kinds:

If it is made at a time of desperate need, or is completely conformable with innate need, or if it is close to the tongue of latent ability, or is made with the tongue of a pure, sincere heart, this supplication is virtually always acceptable. The greater part of human progress and most discoveries are the result of this sort of supplication. For the things they call the wonders of civilization and the matters and discoveries they take pride in are the result of what  is in effect supplication. They were asked for with a sincere  tongue  of  latent  ability  and  so  were  given.  So  long  as  there  is  nothing preventing  them  and  they  are  conformable  with  conditions,  supplications  made through the tongues of latent ability and innate need are always acceptable.

'''The Second Kind:'''This is the well-known supplication and it too is of two kinds. One is by action and the other by word. For example, ploughing is supplication by action. It is not seeking the sustenance from the earth; the earth is a door to a treasury of mercy, and the plough knocks on the earth, the door to divine mercy.

We shall skip details of the remaining sorts, and explain in the following two or three points one or two of the secrets of supplication by word.

<span id="İKİNCİ_NÜKTE"></span>
===Second Point===

Supplication has a powerful effect. It almost always  yields results, indeed, its results are continuous, especially if it gains universality and is constant. It may even be said that supplication was one of the reasons for the world’s creation. That is to say, the supplications of chiefly mankind, and of them principally the Islamic world, and mainly the sublime  supplications of Muhammad the Arabian (Upon whom be blessings and peace) were a  cause  of the universe’s creation. That  is to say, the Creator of the World knew that in the  future Muhammad (UWBP) would ask for eternal happiness and for a manifestation of the divine names in the name of mankind, indeed, on account of all beings, and He accepted that future supplicaton and created the universe.

Since supplication  possesses  this  great  importance  and capacity, is it at all possible that the supplications offered all the time for one thousand
three  hundred  and fifty  years by  three  hundred  million of  mankind and  by uncountable numbers of blessed beings from among men, jinn, angels, and spirit beings for the bestowal of suprem divine mercy and eternal happiness on the Person of Muhammad  (UWBP), and for the accomplishment of their aims would  not be accepted? Is it in any way possible that their supplications would be rejected?

Since  all  these  supplications  have  acquired  universality,  extensiveness,  and continuousness to  this extent and have reached the level of the tongues of latent ability and innate need, for sure, as a result of them, Muhammad the Arabian (UWBP) has achieved  such a rank and degree that if all minds were to gather together and become one mind, it could not completely comprehend it.

O Muslims! This is the intercessor you shall have on the Day of Resurrection! So if you want to attract his intercession, follow his practices (sunna)!

'''If you ask:'''Since he is God’s Beloved, what need does he have of all these blessings and supplications?

'''The Answer:'''This Being (UWBP) is concerned with the happiness of all his community and shares in the good fortune of each of its members. So too, he is disturbed  by all their tribulations. For sure, the degrees of his own happiness and perfection are endless, but since he desires ardently the numberless kinds of happiness for the numberless members of his community for an unlimited time, and is saddened at the numberless kinds of their wretchedness, he is surely worthy of and needy for endless blessings and supplications and mercy.

'''If you ask:'''Sometimes supplications are offered for things that are definite; for example, the supplications in the prayers offered during lunar and solar eclipses. Also, sometimes supplications are made for things that will never come about. What does this mean?

'''The Answer:'''As is explained in others of the Words, supplication is worship.  By means of it, God’s servant proclaims his powerlessness and want. The apparent purposes mark the times of the supplication and the supplicatory worship; they are not really the purpose. The purpose of worship and its benefits look to the hereafter.  If  its  worldly  aims  are  not  obtained,  it  should  not  be  said  that  the supplication was not accepted, but that the time for it has not yet ended.

Also, is it at all possible that eternal happiness, which all the believers have asked for at all times, continuously, with complete sincerity and  yearning and entreaty, should not be given to them, and that the Absolutely Generous One, the Absolutely Compassionate One, who according to the testimony  of  the  universe  possesses  boundless  mercy,  should  not  accept  their supplications and that eternal happiness should not exist?

<span id="ÜÇÜNCÜ_NÜKTE"></span>
===Third Point===

There are two ways in which voluntary supplication by word is acceptable. It is either accepted exactly as desired or what is better is granted.

For example, someone asks for a son and Almighty God bestows a daughter like Mary.  One should not say that his supplication was not accepted, but that it was accepted in a better way.Also, sometimes a person makes supplication for his happiness in this world and it is accepted for the hereafter. One should not say that his supplication was rejected, but that it  was accepted in a better form.

Similarly, Almighty God is All-Wise; we seek from Him and  He responds to us. But He deals with us in accordance with His wisdom. A sick person should not cast aspersions on his doctor’s wisdom. If he asks for
honey and the expert doctor gives him quinine, he should not say: “The doctor didn’t listen to  me.” For the doctor listened to his sighs and moans; he heard them and responded to them. He prescribed something better than what was asked for.

<span id="DÖRDÜNCÜ_NÜKTE"></span>
===Fourth Point===

The best, finest, sweetest, most immediate fruit and result of supplication is this, that the person who offers it knows there is someone who listens to his voice, sends a remedy  for  his  ailment,  takes  pity  on  him,  and  whose  hand  of  power  reaches everything. He is not alone in this great hostel of the world; there is an All-Generous Being who looks after him and makes it friendly. Imagining himself in the presence of the One who can bring about all his needs and repulse all his innumerable enemies, he feels a joy and relief; he casts off his load, which is  as  heavy as the world, and exclaims: “All praise be to God, the Lord and Sustainer of All the Worlds!”

<span id="BEŞİNCİ_NÜKTE"></span>
===Fifth Point===

Supplication  is the  spirit  of worship  and  results from sincere belief.  For the person  who makes supplication shows that there is someone who rules the whole universe, saying: “He knows the least significant things about me, can bring about my farthest aims; who sees every circumstance of mine, and hears my voice. He hears the voices of all beings, and He hears my voice too. He does all these things, so I await my smallest needs from Him too. I ask Him for them!”

See the extensive, sincere belief in God’s unity that supplication gives, and the sweetness and purity of the light of belief that it shows! Under stand the meaning of the verse,Say, No importance would your Sustainer attach to you were it not for your supplication;(25:77)
listen to the decree of,And your Sustainer says: Call on Me; I shall answer you.(40:60)As the  saying  goes:  “If  I  had  not  wanted  to  give,  I  would  not  have  given wanting.”(*<ref>*See, Abu Nu’aym, Hilyat al-Awliya’, iii, 263.</ref>)

Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All Wise!(2:32)

O God, grant blessings to our master Muhammad from pre-eternity to post- eternity,  to the number of things present in divine knowledge, and to his Family and Companions, grant them peace; and preserve us from harm, and preserve our religion. Amen.

And all praise be to God, the Sustainer of All the Worlds.

<span id="Yirmi_Dördüncü_Mektup’un_İkinci_Zeyli"></span>
==The Second Addendum to the Twenty-Fourth Letter==

[This is about the Ascension of the Prophet Muhammad (UWBP)]

In His Name!And there is nothing but it glorifies Him with praise.(17:44)

In the Name of God, the Merciful, the Compassionate.

For, indeed, he saw him at a second descent; * Near the Lote-tree of the farthest limit; * Near it is to the Garden of Abode. * Behold, the Lote-tree was shrouded in mystery unspeakable! * [His] eye did not waver, nor yet did it stray; * Truly did he  see some of the most profound of his Sustainer’s signs.(53:13-18)

[We shall explain in five points, the section on the Ascension in the Mevlid of the Prophet (UWBP).(*<ref>*A Mevlid is a recitation by special singers of the long poem about the Prophet Muhammad (UWBP)
written by Süleyman Çelebi, who died in Bursa 780/1378.</ref>)]

<span id="Birinci_Nükte"></span>
===First Point===

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Cennetten getirilen Burak’a dair, Mevlid yazan Süleyman Efendi, hazîn bir aşk macerasını beyan ediyor. O zat, ehl-i velayet olduğu ve rivayete bina ettiği için elbette bir hakikati o suretle ifade ediyor. Hakikat şu olmak gerektir ki:
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Âlem-i bekanın mahlukları, Resul-i Ekrem aleyhissalâtü vesselâmın nuruyla pek alâkadardırlar. Çünkü onun getirdiği nur iledir ki cennet ve dâr-ı âhiret, cin ve ins ile şenlenecek. Eğer o olmasaydı o saadet-i ebediye olmazdı ve cennetin her nevi mahlukatından istifadeye müstaid olan cin ve ins, cenneti şenlendirmeyeceklerdi; bir cihette sahipsiz, virane kalacaktı.
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Yirmi Dördüncü Söz’ün Dördüncü Dal’ında beyan edildiği gibi: Nasıl ki bülbülün güle karşı dasitane-i aşkı; taife-i hayvanatın, taife-i nebatata derece-i aşka bâliğ olan ihtiyacat-ı şedide-i aşk-nümayı, rahmet hazinesinden gelen ve hayvanatın erzaklarını taşıyan kafile-i nebatata karşı ilan etmek için bir hatib-i Rabbanî olarak, başta bülbül-ü gül ve her neviden bir nevi bülbül intihab edilmiş ve onların nağamatı dahi nebatatın en güzellerinin başlarında hoşâmedî nevinden tesbihkârane bir hüsn-ü istikbaldir, bir alkışlamadır.
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Aynen bunun gibi sebeb-i hilkat-i eflâk ve vesile-i saadet-i dâreyn ve Habib-i Rabbü’l-âlemîn olan Zat-ı Muhammed-i Arabî aleyhissalâtü vesselâma karşı, nasıl ki melâike nevinden Hazret-i Cebrail aleyhisselâm kemal-i muhabbetle hizmetkârlık ediyor; melâikelerin Hazret-i Âdem aleyhisselâma inkıyad ve itaatini ve sırr-ı sücudunu gösteriyor; öyle de ehl-i cennetin hattâ cennetin hayvanat kısmının dahi o zata karşı alâkaları, bindiği Burak’ın hissiyat-ı âşıkanesiyle ifade edilmiştir.
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=== İkinci Nükte ===
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Mi’rac-ı Nebeviyedeki maceralardan birisi: Cenab-ı Hakk’ın Resul-i Ekrem aleyhissalâtü vesselâma karşı muhabbet-i münezzehesi, “Sana âşık olmuşum.” tabiriyle ifade edilmiş. Şu tabirat, Vâcibü’l-vücud’un kudsiyetine ve istiğna-i zatîsine, mana-yı örfî ile münasip düşmüyor. Madem Süleyman Efendi’nin Mevlid’i, rağbet-i âmmeye mazhariyeti delâletiyle o zat, ehl-i velayettir ve ehl-i hakikattir; elbette irae ettiği mana sahihtir. Mana da budur ki:
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Zat-ı Vâcibü’l-vücud’un hadsiz cemal ve kemali vardır. Çünkü bütün kâinatın aksamına inkısam etmiş olan cemal ve kemalin bütün envaı, onun cemal ve kemalinin emareleri, işaretleri, âyetleridir.
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İşte herhalde cemal ve kemal sahibi, bilbedahe cemal ve kemalini sevmesi gibi Zat-ı Zülcelal dahi cemalini pek çok sever. Hem kendine lâyık bir muhabbetle sever. Hem cemalinin şuâatı olan esmasını dahi sever. Madem esmasını sever, elbette esmasının cemalini gösteren sanatını sever. Öyle ise cemal ve kemaline âyine olan masnuatını dahi sever. Madem cemal ve kemalini göstereni sever, elbette cemal ve kemal-i esmasına işaret eden mahlukatının mehasinini sever. Bu beş nevi muhabbete, Kur’an-ı Hakîm âyâtıyla işaret ediyor.
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İşte Resul-i Ekrem aleyhissalâtü vesselâm, madem masnuat içinde en mükemmel ferttir ve mahlukat içinde en mümtaz şahsiyettir.
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Hem sanat-ı İlahiyeyi, bir velvele-i zikir ve tesbih ile teşhir ediyor ve istihsan ediyor.
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Hem esma-i İlahiyedeki cemal ve kemal hazinelerini lisan-ı Kur’an ile açmıştır.
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Hem kâinatın âyât-ı tekviniyesinin, Sâni’inin kemaline delâletlerini, parlak ve kat’î bir surette lisan-ı Kur’an’la beyan ediyor.
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Hem küllî ubudiyetiyle rububiyet-i İlahiyeye âyinedarlık ediyor.
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Hem mahiyetinin câmiiyetiyle bütün esma-i İlahiyeye bir mazhar-ı etem olmuştur.
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Elbette bunun için denilebilir ki Cemil-i Zülcelal, kendi cemalini sevmesiyle o cemalin en mükemmel âyine-i zîşuuru olan Muhammed-i Arabî aleyhissalâtü vesselâmı sever.
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Hem kendi esmasını sevmesiyle o esmanın en parlak âyinesi olan Muhammed-i Arabî aleyhissalâtü vesselâmı sever ve Muhammed-i Arabî aleyhissalâtü vesselâma benzeyenleri dahi derecelerine göre sever.
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Hem sanatını sevdiği için elbette onun sanatını en yüksek bir sadâ ile bütün kâinatta neşreden ve semavatın kulağını çınlatan, berr ve bahri cezbeye getiren bir velvele-i zikir ve tesbih ile ilan eden Muhammed-i Arabî aleyhissalâtü vesselâmı sever ve ona ittiba edenleri de sever.
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Hem masnuatını sevdiği için o masnuatın en mükemmeli olan zîhayatı ve zîhayatın en mükemmeli olan zîşuuru ve zîşuurun en efdali olan insanları ve insanların bi’l-ittifak en mükemmeli olan Muhammed-i Arabî aleyhissalâtü vesselâmı elbette daha ziyade sever.
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Hem kendi mahlukatının mehasin-i ahlâkiyelerini sevdiği için mehasin-i ahlâkiyede bi’l-ittifak en yüksek mertebede bulunan Muhammed-i Arabî aleyhissalâtü vesselâmı sever ve derecata göre ona benzeyenleri dahi sever. Demek Cenab-ı Hakk’ın rahmeti gibi muhabbeti dahi kâinatı ihata etmiş.
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İşte o hadsiz mahbublar içindeki mezkûr beş vechinin her bir vechinde en yüksek makam, Muhammed-i Arabî aleyhissalâtü vesselâma mahsustur ki “Habibullah” lakabı ona verilmiş.
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İşte bu en yüksek makam-ı mahbubiyeti, Süleyman Efendi “Ben sana âşık olmuşum.” tabiriyle beyan etmiştir. Şu tabir, bir mirsad-ı tefekkürdür, gayet uzaktan uzağa bu hakikate bir işarettir. Bununla beraber madem bu tabir, şe’n-i rububiyete münasip olmayan manayı hayale getiriyor; en iyisi, şu tabir yerine: “Ben senden razı olmuşum.” denilmeli.
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=== Üçüncü Nükte ===
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Mi’raciye’deki maceralar, malûmumuz olan manalarla o kudsî ve nezih hakikatleri ifade edemiyor. Belki o muhavereler; birer unvan-ı mülahazadır, birer mirsad-ı tefekkürdür ve ulvi ve derin hakaike birer işarettir ve imanın bir kısım hakaikine birer ihtardır ve kabil-i tabir olmayan bazı manalara birer kinayedir. Yoksa malûmumuz olan manalar ile bir macera değil. Biz, hayalimiz ile o muhaverelerden o hakikatleri alamayız; belki kalbimizle heyecanlı bir zevk-i imanî ve nurani bir neşe-i ruhanî alabiliriz.
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Çünkü nasıl Cenab Hakk’ın zat ve sıfâtında nazir ve şebih ve misli yoktur, öyle de şuunat-ı rububiyetinde misli yoktur. Sıfâtı nasıl mahlukat sıfâtına benzemiyor, muhabbeti dahi benzemez. Öyle ise şu tabiratı, müteşabihat nevinden tutup deriz ki: Zat-ı Vâcibü’l-vücud’un vücub-u vücuduna ve kudsiyetine münasip bir tarzda ve istiğna-i zatîsine ve kemal-i mutlakına muvafık bir surette, muhabbeti gibi bazı şuunatı var ki mi’raciye macerasıyla onu ihtar ediyor. Mi’rac-ı Nebeviyeye dair Otuz Birinci Söz, hakaik-i mi’raciyeyi usûl-ü imaniye dairesinde izah etmiştir. Ona iktifaen burada ihtisar ediyoruz.
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=== Dördüncü Nükte ===
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“Yetmiş bin perde arkasında Cenab-ı Hakk’ı görmüş.” tabiri, bu’diyet-i mekânı ifade ediyor. Halbuki Vâcibü’l-vücud mekândan münezzehtir, her şeye her şeyden daha yakındır. Bu ne demektir?
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'''Elcevap:''' Otuz Birinci Söz’de mufassalan, bürhanlar ile o hakikat beyan edilmiştir. Burada yalnız şu kadar deriz ki:
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Cenab-ı Hak bize gayet karibdir, biz ondan gayet derecede uzağız. Nasıl ki güneş, elimizdeki âyine vasıtasıyla bize gayet yakındır ve yerde her bir şeffaf şey, kendine bir nevi arş ve bir çeşit menzil olur. Eğer güneşin şuuru olsaydı bizimle âyinemiz vasıtasıyla muhabere ederdi. Fakat biz ondan dört bin sene uzağız. Bilâ-teşbih velâ-temsil; Şems-i Ezelî, her şeye her şeyden daha yakındır. Çünkü Vâcibü’l-vücud’dur, mekândan münezzehtir. Hiçbir şey ona perde olamaz. Fakat her şey nihayet derecede ondan uzaktır.
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İşte mi’racın uzun mesafesiyle, وَ نَح۟نُ اَق۟رَبُ اِلَي۟هِ مِن۟ حَب۟لِ ال۟وَرٖيدِ in ifade ettiği mesafesizliğin sırrıyla hem Resul-i Ekrem aleyhissalâtü vesselâmın gitmesinde, çok mesafeyi tayyederek gitmesi ve ân-ı vâhidde yerine gelmesi sırrı, bundan ileri geliyor. Resul-i Ekrem aleyhissalâtü vesselâmın mi’racı, onun seyr ü sülûkudur, onun unvan-ı velayetidir. Ehl-i velayet, nasıl ki seyr ü sülûk-u ruhanî ile kırk günden tâ kırk seneye kadar bir terakki ile derecat-ı imaniyenin hakkalyakîn derecesine çıkıyor.
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Öyle de bütün evliyanın sultanı olan Resul-i Ekrem aleyhissalâtü vesselâm; değil yalnız kalbi ve ruhu ile belki hem cismiyle hem havassıyla hem letaifiyle kırk seneye mukabil kırk dakikada, velayetinin keramet-i kübrası olan mi’racı ile bir cadde-i kübra açarak hakaik-i imaniyenin en yüksek mertebelerine gitmiş, mi’rac merdiveniyle arşa çıkmış, “Kab-ı Kavseyn” makamında, hakaik-i imaniyenin en büyüğü olan iman-ı billah ve iman-ı bi’l-âhireti aynelyakîn gözüyle müşahede etmiş, cennete girmiş, saadet-i ebediyeyi görmüş, o mi’racın kapısıyla açtığı cadde-i kübrayı açık bırakmış; bütün evliya-yı ümmeti seyr ü sülûk ile derecelerine göre, ruhanî ve kalbî bir tarzda o mi’racın gölgesi içinde gidiyorlar.
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=== Beşinci Nükte ===
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Mevlid-i Nebevî ile Mi’raciye’nin okunması, gayet nâfi’ ve güzel âdettir ve müstahsen bir âdet-i İslâmiyedir. Belki hayat-ı içtimaiye-i İslâmiyenin gayet latîf ve parlak ve tatlı bir medar-ı sohbetidir. Belki hakaik-i imaniyenin ihtarı için en hoş ve şirin bir derstir. Belki imanın envarını ve muhabbetullah ve aşk-ı Nebevîyi göstermeye ve tahrike en müheyyic ve müessir bir vasıtadır.
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Cenab-ı Hak, bu âdeti ebede kadar devam ettirsin ve Süleyman Efendi gibi mevlid yazanlara Cenab-ı Hak rahmet etsin, yerlerini cennetü’l-firdevs yapsın, âmin!
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== Hâtime ==
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Madem şu kâinatın Hâlık’ı, her nevide bir ferd-i mümtaz ve mükemmel ve câmi’ halk edip o nev’in medar-ı fahri ve kemali yapar. Elbette esmasındaki ism-i a’zam tecellisiyle, bütün kâinata nisbeten mümtaz ve mükemmel bir ferdi halk edecek. Esmasında bir ism-i a’zam olduğu gibi masnuatında da bir ferd-i ekmel bulunacak ve kâinata münteşir kemalâtı o fertte cem’edip kendine medar-ı nazar edecek.
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O fert herhalde zîhayattan olacaktır. Çünkü enva-ı kâinatın en mükemmeli zîhayattır. Ve herhalde zîhayat içinde o fert, zîşuurdan olacaktır. Çünkü zîhayatın envaı içinde en mükemmeli zîşuurdur. Ve herhalde o ferd-i ferîd, insandan olacaktır. Çünkü zîşuur içinde hadsiz terakkiyata müstaid, insandır. Ve insanlar içinde herhalde o fert Muhammed aleyhissalâtü vesselâm olacaktır. Çünkü zaman-ı Âdem’den şimdiye kadar hiçbir tarih, onun gibi bir ferdi gösteremiyor ve gösteremez.
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Zira o zat, küre-i arzın yarısını ve nev-i beşerin beşten birisini, saltanat-ı maneviyesi altına alarak bin üç yüz elli sene kemal-i haşmetle saltanat-ı maneviyesini devam ettirip bütün ehl-i kemale, bütün enva-ı hakaikte bir “Üstad-ı Küll” hükmüne geçmiş. Dost ve düşmanın ittifakıyla ahlâk-ı hasenenin en yüksek derecesine sahip olmuş. Bidayet-i emrinde, tek başıyla bütün dünyaya meydan okumuş. Her dakikada yüz milyondan ziyade insanların vird-i zebanı olan Kur’an-ı Mu’cizü’l-Beyan’ı göstermiş bir zat, elbette o ferd-i mümtazdır, ondan başkası olamaz. Bu âlemin hem çekirdeği hem meyvesi odur.
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عَلَي۟هِ وَعَلٰى اٰلِهٖ وَصَح۟بِهِ الصَّلَاةُ وَالسَّلَامُ بِعَدَدِ اَن۟وَاعِ ال۟كَائِنَاتِ وَ مَو۟جُودَاتِهَا
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İşte böyle bir zatın mevlid ve mi’racını dinlemek, yani terakkiyatının mebde ve müntehasını işitmek, yani tarihçe-i hayat-ı maneviyesini bilmek, o zatı kendine reis ve seyyid ve imam ve şefî telakki eden mü’minlere; ne kadar zevkli, fahirli, nurlu, neşeli, hayırlı bir müsamere-i ulviye-i diniye olduğunu anla.
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Yâ Rab! Habib-i Ekrem aleyhissalâtü vesselâm hürmetine ve ism-i a’zam hakkına, şu risaleyi neşredenlerin ve rüfekasının kalplerini, envar-ı imaniyeye mazhar ve kalemlerini esrar-ı Kur’aniyeye nâşir eyle ve onlara sırat-ı müstakimde istikamet ver, âmin!
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سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ
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اَل۟بَاقٖى هُوَ ال۟بَاقٖى
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'''Said Nursî'''
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