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    ("'''QUESTION:'''What connection with eternity and Paradise has faulty, deficient, changing, unstable, and suffering corporeality? Since the spirit has elevated pleasures, that is sufficient. Why is bodily resurrection necessary for bodily pleasures?" içeriğiyle yeni sayfa oluşturdu)
    ("------ <center> The Twenty-Seventh Word ⇐ | The Words | ⇒ The Twenty-Ninth Word </center> ------" içeriğiyle yeni sayfa oluşturdu)
     
    (Aynı kullanıcının aradaki diğer 37 değişikliği gösterilmiyor)
    15. satır: 15. satır:
    '''QUESTION:'''What connection with eternity and Paradise has faulty, deficient, changing, unstable, and suffering corporeality? Since the spirit has elevated pleasures, that is sufficient. Why is bodily resurrection necessary for bodily pleasures?
    '''QUESTION:'''What connection with eternity and Paradise has faulty, deficient, changing, unstable, and suffering corporeality? Since the spirit has elevated pleasures, that is sufficient. Why is bodily resurrection necessary for bodily pleasures?


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    '''THE ANSWER:''' Because, just as in relation to water, air, and light, earth is dense and dark, but since it is the source and means of all the varieties of Divine artefacts, in meaning it rises above the other elements; and just as in regard to the mystery of its comprehensiveness and on condition it is purified, the human soul, which is also dense, rises above all the other human subtle faculties; so too corporeality is the richest and most comprehensive and all-embracing mirror to the manifestation of the Divine Names. All
    '''Elcevap:''' Çünkü nasıl toprak; suya, havaya, ziyaya nisbeten kesafetli, karanlıklıdır. Fakat masnuat-ı İlahiyenin bütün envaına menşe ve medar olduğundan bütün anâsır-ı sairenin manen fevkine çıktığı gibi; hem kesafetli olan nefs-i insaniye; sırr-ı câmiiyet itibarıyla, tezekki etmek şartıyla bütün letaif-i insaniyenin fevkine çıktığı gibi; öyle de cismaniyet, en câmi’ en muhit en zengin bir âyine-i tecelliyat-ı esma-i İlahiyedir. Bütün hazain-i rahmetin müddeharatını tartacak ve mizana çekecek âletler, cismaniyettedir.
    the tools and instruments for  measuring the contents of the treasuries of mercy and reckoning their balances lie in corporeality.
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    For example, if scales to the number of sorts
    Mesela dildeki kuvve-i zaika, rızık zevkinde enva-ı mat’umat adedince mizanlara menşe olmasaydı; her birini ayrı ayrı hissedip tanımazdı, tadıp tartamazdı. Hem ekser esma-i İlahiyenin tecelliyatını hissedip bilmek, zevk edip tanımak cihazatı, yine cismaniyettedir. Hem gayet mütenevvi ve nihayet derecede ayrı ayrı lezzetleri hissedecek istidatlar, yine cismaniyettedir.
    of food and their pleasures did not originate in the sense of taste in the tongue, it could not  taste  and  weigh  them  all  up, and  recognize  and  experience  them.
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    Also,  the instruments for  experiencing and knowing the  manifestations of most  of the Divine
    Madem şu kâinatın Sâni’i, şu kâinatla bütün hazain-i rahmetini tanıttırmak ve bütün tecelliyat-ı esmasını bildirmek ve bütün enva-ı ihsanatını tattırmak istediğini; kâinatın gidişatından ve insanın câmiiyetinden –On Birinci Söz’de ispat edildiği gibi– kat’î anlaşılıyor.
    Names, and tasting and recognizing them, again lie in corporeality. And the faculties for experiencing all the infinitely various pleasures are also in corporeality. As is proved in the Eleventh Word, it is understood clearly from the disposition of the universe and man’s comprehensiveness that the universe’s Maker wants to make known all the treasuries of His mercy,
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    and all the manifestations of His Names, and to make experienced all the varieties of His bounties. The abode of bliss, therefore, which is a vast pool formed from the flood of the universe and a great exhibition of the textiles woven on the loom of the universe and an everlasting store of the crops produced in the arable field of this world, will resemble the universe to a degree. And it will preserve all its  fundamental matters, both corporeal and  spiritual.
    Elbette şu seyl-i kâinatın bir havz-ı ekberi ve bu kâinat tezgâhının işlediği mahsulatın bir meşher-i a’zamı ve şu mezraa-i dünyanın bir mahzen-i ebedîsi olan dâr-ı saadet, şu kâinata bir derece benzeyecektir. Hem cismanî hem ruhanî bütün esasatını muhafaza edecektir.
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    Its All-Wise Maker, the Most Compassionate One, will also give as recompense for the duties of the physical tools and instruments, pleasures worthy of them; and to His servants, as a wage and reward for the particular worship of each. Otherwise a situation would occur that was contrary to His wisdom, justice, and mercy, which is in no way fitting for the beauty of His mercy and perfection of His justice, and in no way compatible with them.
    Ve o Sâni’-i Hakîm ve o Âdil-i Rahîm; elbette cismanî âletlerin vezaifine ücret olarak ve hidematına mükâfat olarak ve ibadat-ı mahsusalarına sevap olarak, onlara lâyık lezaizi verecektir. Yoksa hikmet ve adalet ve rahmetine zıt bir halet olur ki hiçbir cihetle onun cemal-i rahmetine ve kemal-i adaletine uygun değildir, kabil-i tevfik olamaz.
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    '''QUESTION:'''If a body is living, its parts are  constantly  being  formed  and dissolved; it  is doomed to extinction and cannot be eternal. Eating and drinking are for the perpetuation of the  individual, and sexual relations are for the perpetuation of the species. These are fundamental to this world, but there is no need for them in the world of eternity and hereafter. So why are they among the greatest pleasures of Paradise?
    '''Sual:''' Cisim, eğer hayatî olsa ecza-yı bedenî daim terkip ve tahlildedir, inkıraza mahkûmdur, ebediyete mazhar olamaz. Ekl ve şürb, beka-i şahsî ve muamele-i zevciye ise beka-i nev’î içindir ki şu âlemde birer esas olmuşlar. Âlem-i ebediyette ve âlem-i uhrevîde, şunlara ihtiyaç yoktur. Neden cennetin en büyük lezaizi sırasına geçmişler?
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    '''THE ANSWER:''' Firstly, the bodies of living creatures are doomed to annihilation and death in this world because of an imbalance between what is taken in and what is expended. From childhood until maturity much is taken in, and after that what is expended increases; the balance is spoilt, and the body dies. In the world of eternity, however, the particles of the body remain constant and are not subject to composition and dissolution, or else the balance remains constant.(*<ref>*In this world, the bodies of humans and animals are like guesthouses, barracks, and schools for particles. The lifeless particles enter them and acquire worthiness to be particles for the everlasting realm, which is living, then they leave them. In the hereafter, however, according to the verse, “The Abode of the Hereafter, that is life indeed,” the light of life is general. There is no necessity for that travelling, drill, and instruction in order to be illuminated. Particles will remain constant as permanent fixtures.</ref>)Like a closed circle or perpetual motion, the body of the living creature becomes eternal together with the functioning of the machine of bodily life for pleasure.
    '''Elcevap:''' Evvela, şu âlemde cism-i zîhayatın inkıraza ve mevte mahkûmiyeti ise vâridat ve masarifin muvazenesizliğindendir. Çocukluktan sinn-i kemale kadar vâridat çoktur; ondan sonra masarif ziyadeleşir, muvazene kaybolur; o da ölür. Âlem-i ebediyette ise zerrat-ı cisim sabit kalıp terkip ve tahlile maruz değil veyahut muvazene sabit kalır, (Hâşiye<ref>'''Haşiye:''' Şu dünyada cism-i insanî ve hayvanî, zerrât için güyâ bir misâfirhâne, bir kışla, bir mekteb hükmündedir ki; câmid zerreler ona girerler, hayatdâr olan âlem-i bekàya zerrât olmak için liyâkat kesbederler, çıkarlar. Âhirette ise  اِنَّ الدَّارَ الْاٰخِرَةَ لَهِىَ الْحَيَوَانُ  sırrınca, nur-u hayat orada âmmdır. Nurlanmak için o seyr ü sefere ve o ta'limât ve ta'lime lüzum yoktur. Zerreler demirbaş olarak sâbit kalabilirler.</ref>) vâridat ile masarif muvazenettedir. Devr-i daimî gibi cism-i zîhayat, telezzüzat için hayat-ı cismaniye tezgâhının işlettirilmesiyle beraber ebedîleşir.
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    Although in this world eating and drinking and sexual relations arise from need and perform a function, various delights and pleasures have been placed within them as an immediate wage for the duty performed, and these are superior to other pleasures. Since in this abode of sorrows eating and sexual relations are the means to so many wonderful and various pleasures, certainly in Paradise,  which is the abode of pleasure and bliss, those pleasures will take on a sublime form. The recompense of the duties pertaining to the hereafter performed here will also be added to them as  pleasure, and they will be augmented by worldly needs which have taken the form of agreeable, otherworldly appetites, so will become an all- embracing, living source of pleasure worthy of Paradise and suitable to eternity.
    Ekl ve şürb ve muamele-i zevciye gerçi bu dünyada bir ihtiyaçtan gelir, bir vazifeye gider. Fakat o vazifeye bir ücret-i muaccele olarak öyle mütenevvi leziz lezzet içlerine bırakılmıştır ki sair lezaize tereccuh ediyor. Madem bu dâr-ı elemde, bu kadar acib ve ayrı ayrı lezzetlere medar; ekl ve nikâhtır. Elbette dâr-ı lezzet ve saadet olan cennette o lezzetler; o kadar ulvi bir suret alıp ve vazife-i dünyeviyenin uhrevî ücretini de lezzet olarak ona katarak ve dünyevî ihtiyacı dahi uhrevî bir hoş iştiha suretinde ilâve ederek cennete lâyık ve ebediyete münasip, en câmi’, hayattar bir maden-i lezzet olur.
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    Indeed, according to the meaning of the verse, And what is the life of this world but amusement and play? But indeed the Abode of the hereafter, that is life indeed,(*<ref>*Qur’an, 29:64.</ref>) substances, matters, which are inanimate and without consciousness and life in the abode of this world, there will be living and conscious. Like human beings and animals here, the trees and stones there will understand commands and carry them out. If you tell a tree to bring you such-and-such a fruit, it will bring it.
    Evet وَمَا هٰذِهِ ال۟حَيٰوةُ الدُّن۟يَٓا اِلَّا لَه۟وٌ وَلَعِبٌ وَاِنَّ الدَّارَ ال۟اٰخِرَةَ لَهِىَ ال۟حَيَوَانُ sırrınca, şu dâr-ı dünyada, camid ve şuursuz ve hayatsız maddeler, orada şuurlu, hayattardırlar. Buradaki insanlar gibi orada da ağaçlar, buradaki hayvanlar gibi oradaki taşlar; emri anlar ve yapar. Sen bir ağaca desen “Filan meyveyi bana getir.” getirir. Filan taşa desen “Gel.” gelir. Madem taş, ağaç, bu derece ulvi bir suret alırlar.
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    And if you tell such-and-such a stone to come, it will come. Since stones and trees will take  on this elevated form, it surely necessitates that, together with preserving their bodily realities, eating,  drinking, and sexual relations also will take on a form higher than their worldly form, higher to the degree that Paradise is higher than this world.
    Elbette ekl ve şürb ve nikâh dahi hakikat-i cismaniyelerini muhafaza etmekle beraber cennetin dünya fevkindeki derecesi nisbetinde, dünyevî derecelerinden o derece yüksek bir suret almaları iktiza eder.
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    '''QUESTION:''' According to the meaning of: Everyone will be together with those he loves,(*<ref>*Bukhari, Adab, 96; Muslim, Birr, 165; Tirmidhi, Zuhd, 50; Da’wat, 98.</ref>) in Paradise, friend will be together with friend. Therefore, love for God’s sake kindled in a simple nomad during one minute’s conversation with the Prophet (PBUH), means he has to be with the Prophet (Peace and blessings be upon him) in Paradise. But since God’s Noble Messenger (PBUH) receives limitless effulgence, how can it be united with that of a simple nomad?
    '''Sual:'''   اَل۟مَر۟ءُ مَعَ مَن۟ اَحَبَّ   sırrınca: “Dost, dostuyla beraber cennette bulunacaktır.” Halbuki basit bir bedevî, bir dakikada sohbet-i Nebeviyede lillah için bir muhabbet peyda eder; o muhabbetle, cennette Peygamber aleyhissalâtü vesselâmın yanında bulunması lâzım gelir. Halbuki gayr-ı mütenahî feyze mazhar Resul-i Ekrem aleyhissalâtü vesselâmın feyzi, bir basit bedevî feyziyle nasıl birleşir?
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    '''THE ANSWER:'''We shall allude to this elevated truth with a comparison. For example, a magnificent personage set up a vast banquet and finely-adorned spectacle in a
    '''Elcevap:''' Bir temsil ile şu ulvi hakikate şöyle bir işaret ederiz ki mesela, gayet güzel ve şaşaalı bir bağda muhteşem bir zat gayet büyük bir ziyafet, gayet müzeyyen bir seyrangâh öyle bir surette ihzar etmiş ki: Kuvve-i zaikanın hissedecek bütün lezaiz-i mat’umatı câmi’, kuvve-i bâsıranın hoşuna gidecek bütün mehasini şâmil, kuvve-i hayaliyeyi keyiflendirecek bütün garaibi müştemil ve hâkeza… Bütün havass-ı zâhire ve bâtınayı okşayacak ve memnun edecek her şeyi içine koymuştur. Şimdi iki dost var. Beraber o ziyafete giderler. Bir locada, bir sofrada oturuyorlar. Fakat birisinin kuvve-i zaikası pek az olduğundan cüz’î zevk alır. Gözü de az görüyor. Kuvve-i şâmmesi yok. Sanayi-i garibeden anlamaz. Hârika şeyleri bilmez. O nüzhetgâhın, binden ve belki milyondan birisini, kabiliyeti nisbetinde ancak zevk ederek istifade eder. Diğeri ise bütün zâhirî ve bâtınî duyguları, akıl ve kalp ve his ve latîfeleri, o derece mükemmel ve o mertebe inkişaf etmiştir ki o seyrangâhtaki bütün incelikleri, güzellikleri ve letaifi ve garaibi ayrı ayrı hissedip zevk ederek, ayrı ayrı lezzet aldığı halde o dost ile omuz omuzadır.
    splendid garden. He prepared it in such a way that it included all the delicious foods that the sense of taste can experience, and all the fine things that please the sense of sight, and all the wonders that amuse the faculty of imagination, and so on; he included in it everything that  would gratify and give pleasure to the external and inner senses. Now,
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    there were two friends and they went together to the banquet and sat down at a table in a pavilion. But the  sense of taste of one of them was very limited, so he received only minor pleasure. His eyes could see only a little, he had no sense of smell, and he could not understand  the wondrous arts nor comprehend the marvels. He could only benefit from and take pleasure in a thousandth or even a millionth of that beautiful place, to the extent of his capacity. The other man however had developed his outer and inner senses,
    his mind, heart, emotions, and subtle faculties so perfectly and to such a degree that although he was next to his friend, he could perceive and experience all the subtleties and beauties  and  marvels  and  fine  things  in  the  exhibition, and  receive  their  different pleasures.


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    Since this confused, sorrowful, and narrow world is thus, and although the greatest and the least are together, the difference between them is as great as from the ground to the Pleiades, surely in Paradise, the realm of bliss and eternity, while friend is together with  friend,  each  will  receive  his  share  from  the  table  of  the  Most  Merciful  and
    Madem bu karmakarışık, elemli ve daracık şu dünyada böyle oluyor. En küçük ile en büyük beraber iken, serâdan süreyyaya kadar fark oluyor. Elbette dâr-ı saadet ve ebediyet olan cennette bi’t-tarîkı’l-evlâ dost, dostu ile beraber iken her birisi istidadına göre sofra-i Rahmanu’r-Rahîm’den, istidatları derecesinde hisselerini alırlar. Bulundukları cennetler ayrı ayrı da olsa beraber bulunmalarına mani olmaz. Çünkü cennetin sekiz tabakası birbirinden yüksek oldukları halde, umumun damı arş-ı a’zamdır.
    Compassionate One in accordance with his capacity and to the extent of his abilities. Even if the Paradises in which they are found are different, it will not be an obstacle to their being together. For although the eight levels of Paradise are one above the other, the roof of all of them is the Sublime Throne.(*<ref>*Bukhari, Tawhid, 22; Jihad, 4; Tirmidhi, Janna, 4; Musnad, i, 207; ii, 197, 335, 339, 370.</ref>)
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    If there are walled circles round a conical mountain, one within the other and one above the other from its foot to the summit, the circles are one over the other and look to one  another, but do not prevent each other
    Nasıl ki mahrutî bir dağın etrafında, birbiri içinde, birbirinden yüksek, kaidesinden zirvesine kadar surlu daireler bulunsa; o daireler birbirinin üstündedir fakat birbirinin güneş görmelerine mani olmaz, birbirinden geçebilir, birbirine bakar. Öyle de cennetler de buna yakın bir tarz ile olduğu, ehadîsin mütenevvi rivayatı işaret ediyor.
    seeing the sun. There are also various narrations of Hadiths indicating that the Paradises are in a manner close to this.
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    '''QUESTION:'''It is said in Hadiths: “Although the houris are clothed in seventy garments, the marrow of their leg-bones may be seen.”(*<ref>*Muslim, Janna, 14, 17; Tirmidhi, Qiyama, 60; Janna, 5; Musnad, ii, 345; iii, 16.</ref>)What does this mean? What sort of meaning can it have? What sort of beauty is this?
    '''Sual:''' Ehadîste denilmiş: “Huriler yetmiş hulleyi giydikleri halde, bacaklarının kemiklerindeki ilikleri görünüyor.” Bu ne demektir? Ne manası var? Nasıl güzelliktir?
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    '''THE ANSWER:'''Its meaning is truly beautiful and its beauty is most lovely. It is like this: in this world, which is ugly, inanimate, lifeless, and for the most part just a husk, beauty and loveliness only appear beautiful to the eye, and so long as  familiarity is not an obstacle, that is sufficient. Whereas in Paradise, which is beautiful,  living, brilliant, and  entirely the  essence  without the husk and  the kernel without the shell, like the eye, all man’s senses and subtle faculties will want to receive their different pleasures and various delights from the houris, the gentle sex, and from the women of this world, who will be like houris and even more beautiful. That is to say, the Hadith indicates that from the beauty of their top garments to the marrow of their bones, each layer will be the means of pleasure to a sense and a subtle faculty.
    '''Elcevap:''' Manası pek güzeldir ve güzelliği pek şirindir. Şöyle ki: Şu çirkin, ölü, camid ve çoğu kışır olan dünyada; hüsün ve cemal, yalnız göze güzel görünüp, ülfete mani olmazsa yeter. Halbuki güzel, hayattar, revnaktar, bütün kışırsız lüb ve kabuksuz iç olan cennette; göz gibi bütün insanın duyguları, latîfeleri cins-i latîf olan hurilerden ve huriler gibi ve daha güzel, dünyadan gelme, cennetteki nisa-i dünyeviyeden ayrı ayrı hisse-i zevklerini, çeşit çeşit lezzetlerini almak isterler. Demek, en yukarı hullenin güzelliğinden tut tâ kemik içindeki iliklere kadar, birer hissin birer latîfenin medar-ı zevki olduğunu hadîs işaret ediyor.
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    Yes, by saying, “The houris wear seventy garments and the marrow of their leg-bones can be seen,” the Hadith points out that however  many senses, feeling, powers, and faculties man has which are enamoured of beauty, worship pleasure, are captivated by ornament, and yearn for loveliness, the houris comprise all of them – every sort of adornment and exquisite loveliness, physical and spiritual and immaterial, which will please and satisfy  all of them, and gratify them and make them all happy. That  is to  say,  just  as the houris are clothed  in seventy of the varieties of the adornment of  Paradise, and not one sort, none of which conceal the others; so they display beauty and loveliness perhaps seventy times greater than their own bodies and beings, all of different sorts and varieties.
    Evet “Hurilerin yetmiş hulleyi giymeleri ve bacaklarındaki kemiklerin ilikleri görünmesi” tabiriyle hadîs-i şerif işaret ediyor ki: İnsanın ne kadar hüsün-perver ve zevk-perest ve ziynete meftun ve cemale müştak duyguları ve hâsseleri ve kuvaları ve latîfeleri varsa, umumunu memnun edip doyuracak ve her birisini ayrı ayrı okşayıp mesud edecek, maddî ve manevî her nevi ziynet ve hüsn-ü cemale huriler câmi’dirler. Demek, huriler cennetin aksam-ı ziynetinden yetmiş tarzını, bir tek cinsten olmadığından birbirini setretmeyecek surette giydikleri gibi; kendi vücudlarından ve nefis ve cisimlerinden, belki yetmiş mertebeden ziyade ayrı ayrı hüsün ve cemalin aksamını gösteriyorlar.
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    They  demonstrate the truth indicated by the verse: There will be there all that the souls could desire and all that the eyes could delight in.(*<ref>*Qur’an, 43:71.</ref>)
    وَفٖيهَا مَا تَش۟تَهٖيهِ ال۟اَن۟فُسُ وَتَلَذُّ ال۟اَع۟يُنُ   işaretinin hakikatini gösteriyorlar.
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    There is also a Hadith which states that since in Paradise there are no unnecessary, extraneous, waste-matters, the people of Paradise will not excrete waste after eating and drinking.(*<ref>*Bukhari, Bad’u’l-Khalq, 8; Muslim, Janna, 17-19; Tirmidhi, Janna, 7; Darimi, Riqaq, 104.</ref>) Since in this  lowly world, trees, the most ordinary of living beings, do not excrete despite taking in much nourishment, why should the people of Paradise, who are the highest class of life?
    Hem cennette lüzumsuz, kışırlı ve fuzulî maddeler olmadığından ehl-i cennetin ekl ve şürbünden sonra kazuratı olmadığını, hadîs-i şerif beyan ediyor. Madem şu süflî dünyada, en âdi zîhayat olan ağaçlar, çok tagaddi ettikleri halde kazuratsız oluyorlar. En yüksek tabaka-i hayat olan cennet ehli, neden kazuratsız olmasın?
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    '''QUESTION:'''It says in Hadiths: “Some of the people of Paradise are given lands as extensive as the world, and thousands of palaces and hundreds of thousands of houris are bestowed on them.”(*<ref>*Bukhari, Janna, 17; Tafsir Sura al-Qiyama, 2.</ref>) What need has a single person of all these things, why should it be necessary? How can this be and what does it mean?
    '''Sual:''' Ehadîs-i şerifede denilmiştir ki: “Bazı ehl-i cennete, dünya kadar bir yer veriliyor, yüz binler kasır, yüz binler huri ihsan ediliyor.” Bir tek adama bu kadar şeylerin ne lüzumu var, ne ihtiyacı var, nasıl olabilir ve ne demektir?
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    '''THE ANSWER:''' If man was only a lifeless being, or was only a vegetable creature consisting of a stomach, or  consisted  only of a limited, heavy,  temporary,  simple corporeality or animal body, he could not own many palaces and houris, or be fit for them.
    '''Elcevap:''' Eğer insan yalnız camid bir vücud olsaydı veyahut yalnız mideden ibaret nebatî bir mahluk olsaydı veyahut yalnız mukayyed, ağır ve muvakkat ve basit bir zat-ı cismaniye ve bir cism-i hayvanîden ibaret olsaydı; öyle çok kasırlara, çok hurilere lâyık ve mâlik olmazdı.
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    But man is such a comprehensive miracle of power that even in this transitory world and brief life, if he is given the rule of all the world with its wealth and pleasures, his ambition is not satisfied – in respect of the need of some of his subtle faculties, which do  not develop here.
    Fakat insan, öyle câmi’ bir mu’cize-i kudrettir ki hattâ şu dünya-yı fânide, şu kısa bir ömürde, şu inkişaf etmemiş bazı letaifinin ihtiyacı cihetiyle bütün dünyanın saltanatı, serveti ve lezaizi verilse belki hırsı tok olmayacaktır.
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    It is therefore reasonable, right, and true that a person possessing an infinite capacity who knocks on the door of an infinite mercy with the hand of infinite desires and the tongue of infinite  needs will receive in an eternal abode of bliss the Divine bounties described in Hadiths. We shall observe this elevated truth through the telescope of a comparison. It is as follows:
    Halbuki ebedî bir dâr-ı saadette, nihayetsiz istidada mâlik, nihayetsiz ihtiyaçlar lisanıyla, nihayetsiz arzular eliyle, nihayetsiz bir rahmetin kapısını çalan bir insan; elbette ehadîste beyan olunan ihsanat-ı İlahiyeye mazhariyeti makuldür ve haktır ve hakikattir. Ve şu hakikat-i ulviyeye bir temsil dürbünüyle rasad edeceğiz. Şöyle ki:
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    Although, like this valley garden,(*<ref>*That is, the garden of Süleyman, who served this poor one with perfect loyalty for eight years, where this Word was written in one or two hours.</ref>) all these gardens and vineyards of Barla have different  owners, all the birds and sparrows and honey-bees in Barla, who have only a handful of grain for food, may say: “All the gardens and orchards of Barla are my pleasant resorts where I fly around and enjoy myself.” Each may take possession of Barla and  include  it  in  its  property. Others  sharing  it  does  not  invalidate  his  ownership.
    Bu dere bahçesi gibi (Hâşiye<ref>'''Hâşiye:''' Sekiz sene kemal-i sadakatle bu fakire hizmet eden Süleyman’ın bahçesidir ki bir veya iki saat zarfında şu Söz orada yazıldı. </ref>) şu Barla bağ ve bahçelerinin her birinin ayrı ayrı mâliki bulunduğu halde; Barla’da gıdası itibarıyla ancak bir avuç yeme mâlik olan her bir kuş, her bir serçe, her bir arı “Bütün Barla’nın bağ ve bostanları, benim nüzhetgâhım ve seyrangâhımdır.” diyebilir. Barla’yı zapt edip daire-i mülküne dâhil eder. Başkalarının iştiraki onun bu hükmünü bozmaz.
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    Similarly, a man who is a true human being may say: “My Creator made this world a house for me. The sun is my lamp and the stars my electric lights. The face of the earth is my resting-place spread with flowered carpets.” And he offers thanks to God. The other
    Hem insan olan bir insan diyebilir ki: “Benim Hâlık’ım bu dünyayı bana hane yapmış, güneş benim bir lambamdır, yıldızlar benim elektriklerimdir, yeryüzü çiçekli miçekli halılarla serilmiş benim bir beşiğimdir.” der, Allah’a şükreder. Sair mahlukatın iştiraki, onun bu hükmünü nakzetmez. Bilakis mahlukat onun hanesini tezyin eder. Hanenin müzeyyenatı hükmünde kalırlar.
    creatures sharing it does not negate his statement. On the contrary, the creatures adorn his house like decorations.
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    And so, if in this narrow fleeting world, by virtue of his humanity, man – and even a bird – claims a sort of power of disposal over such a vast sphere and receives such a vast bounty, how can it be deemed unlikely that he is given ownership of a property stretching over a five hundred year distance in a broad and eternal abode of bliss?
    Acaba bu daracık dünyada insan, insaniyet itibarıyla hattâ bir kuş dahi böyle bir daire-i azîmede bir nevi tasarruf dava etse, cesîm bir nimete mazhar olsa geniş ve ebedî bir dâr-ı saadette, ona beş yüz senelik bir mesafede bir mülk ihsan etmek, nasıl istib’ad edilebilir?
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    Moreover, just as in this dense and dark narrow world the sun is present in the same way at the same time in numerous mirrors, so too, as is proved in the Sixteenth Word, a luminous being may be present in many places in the same way at the same time. For example, Gabriel (Peace be upon him) being on a thousand stars simultaneously, and at the Divine  Throne, and  in the presence  of the  Prophet  (PBUH), and  in the Divine
    Hem nasıl ki şu kesafetli, karanlıklı, dar dünyada güneşin pek çok âyinelerde bir anda aynen bulunması gibi öyle de nurani bir zat, bir anda çok yerlerde aynen bulunması –On Altıncı Söz’de ispat edildiği gibi– mesela, Hazret-i Cebrail aleyhisselâm bin yıldızda bir anda hem arşta hem huzur-u Nebevîde hem huzur-u İlahîde bir vakitte bulunması hem Hazret-i Peygamber aleyhissalâtü vesselâmın haşirde bir anda ekser etkıya-ı ümmetiyle görüşmesi ve dünyada hadsiz makamlarda bir anda tezahür etmesi ve evliyanın bir nevi garibi olan ebdalların bir vakitte çok yerlerde görünmesi ve avamın rüyada bazen bir dakikada bir sene kadar işler görmesi ve müşahede etmesi ve herkesin kalp, ruh, hayal cihetiyle bir anda pek çok yerlerle temas edip alâkadarane bulunması, malûm ve meşhud olduğundan…
    Presence; and the Prophet Muhammad (Peace and blessings be upon him) meeting with most of the righteous of his community at the resurrection of the dead at the same time and appearing in this world in innumerable places simultaneously; and a strange group of the saints known as abdal,  appearing at the same time in many places; and ordinary people sometimes carrying out as much as a year’s work in one minute in a dream and observing this; and everyone being in contact with and concerned with numerous places at the same time in their hearts, spirits, and imaginations – all these are well-known and may be witnessed.
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    Most certainly, in Paradise, therefore, which is luminous, unrestricted, broad, and eternal, the people of Paradise, whose bodies have the strength and lightness of the spirit and the swiftness of imagination, being in hundreds of thousands of places at the same time, and conversing with  hundreds of thousands of houris, and receiving pleasure in hundreds of thousands of ways, is fitting for that eternal Paradise, that infinite mercy,  and as told  by the Bringer of Sure News (PBUH),  is reality  and the  truth. Nevertheless, these vast truths cannot be weighed on the scales of our tiny minds.
    Elbette nurani, kayıtsız, geniş ve ebedî olan cennette, cisimleri ruh kuvvetinde ve hiffetinde ve hayal süratinde olan ehl-i cennet, bir vakitte yüz bin yerlerde bulunup yüz bin hurilerle sohbet ederek yüz bin tarzda zevk almak; o ebedî cennete, o nihayetsiz rahmete lâyıktır ve Muhbir-i Sadık’ın (asm) haber verdiği gibi hak ve hakikattir. Bununla beraber, bu küçücük aklımızın terazisiyle o muazzam hakikatler tartılmaz.
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    This tiny mind cannot perceive the true meanings,
    '''İdrak-i maâlî bu küçük akla gerekmez.'''
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    For this scale cannot bear such a weight.
    '''Zira bu terazi o kadar sıkleti çekmez.'''
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    Glory be unto to You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.(*<ref>*Qur’an, 2:32.</ref>)
    سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ
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    O our Sustainer! Do not call us to task if we forget or fall into error.(*<ref>*Qur’an, 2:286.</ref>)
    رَبَّنَا لَا تُؤَاخِذ۟نَٓا اِن۟ نَسٖينَٓا اَو۟ اَخ۟طَا۟نَا
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    O God! Grant blessings to Your Beloved,  who  by being Your Beloved and through his  prayers,  flung open the doors of Paradise,  and because of  the benedictions  for  him  of  its  members,  You  confirmed  its  opening  for  his community, and bless him and grant him peace.
    اَللّٰهُمَّ صَلِّ عَلٰى حَبٖيبِكَ الَّذٖى فَتَحَ اَب۟وَابَ ال۟جَنَّةِ بِحَبٖيبِيَّتِهٖ وَ بِصَلَاتِهٖ وَ اَيَّدَت۟هُ اُمَّتُهُ عَلٰى فَت۟حِهَا بِصَلَوَاتِهِم۟ عَلَي۟هِ، عَلَي۟هِ الصَّلَاةُ وَ السَّلَامُ
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    O God! Appoint us to Paradise among the righteous, through the intercession of Your Beloved, the Chosen One. Amen.
    اَللّٰهُمَّ اَد۟خِل۟نَا ال۟جَنَّةَ مَعَ ال۟اَب۟رَارِ بِشَفَاعَةِ حَبٖيبِكَ ال۟مُخ۟تَارِ اٰمٖينَ
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    <span id="CENNET_SÖZÜNE_KÜÇÜK_BİR_ZEYL"></span>
    == CENNET SÖZÜNE KÜÇÜK BİR ZEYL ==
    ==A Short Addendum to the Word on Paradise==
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    '''[On Hell]'''
    '''Cehenneme Dairdir'''
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    As is proved in the Second and Eighth Words, belief bears the seed of a sort of Paradise, while unbelief conceals the seed of a sort of Hell. And just as unbelief is a seed of Hell, so Hell is one of its fruits.
    İkinci ve Sekizinci Sözlerde ispat edildiği gibi iman, manevî bir cennetin çekirdeğini taşıyor. Küfür dahi manevî bir cehennemin tohumunu saklıyor.
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    And just as unbelief is the reason for being sent to Hell, so it is the cause of Hell’s existence and  creation.  
    Nasıl ki küfür, cehennemin bir çekirdeğidir. Öyle de cehennem, onun bir meyvesidir.
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    For if an insignificant ruler of small dignity, small pride, and small majesty is told impudently  by some unmannerly person: “You may not punish me and you cannot,” if there is no prison in that place, the ruler will certainly have one built for him and will throw him into it.
    Nasıl küfür, cehenneme duhûlüne sebeptir; öyle de cehennemin vücuduna ve icadına dahi sebeptir. Zira küçük bir hâkimin küçük bir izzeti, küçük bir gayreti, küçük bir celali bulunsa bir edepsiz ona serkeşane dese: “Beni te’dib etmezsin ve edemezsin.” Herhalde o yerde hapishane yoksa da tek o edepsiz için bir hapishane teşkil edecek, onu içine atacaktır.
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    However, by denying Hell, the unbeliever is giving the lie to One of infinite dignity, pride, and glory, Who is sublimely and infinitely powerful, and is accusing Him of impotence, lying, and powerlessness;  he  is  insulting  His  dignity  and  offending  His  pride  terribly. He  is rebelliously causing affront to His glory. If, to  suppose the impossible, there was no reason for Hell’s existence, it would certainly be created for unbelief, which comprises denial and ascribing impotence to this degree, and such an unbeliever would certainly be cast into it.
    Halbuki kâfir, cehennemi inkâr ile nihayetsiz izzet ve gayret ve celal sahibi ve gayet büyük ve nihayetsiz kadîr bir zatı tekzip ve isnad-ı acz ediyor, yalancılıkla ve acz ile ittiham ediyor, izzetine şiddetle dokunuyor, gayretine dehşetli dokunduruyor, celaline âsiyane ilişiyor. Elbette farz-ı muhal olarak, cehennemin hiçbir sebeb-i vücudu bulunmazsa da şu derece tekzip ve isnad-ı aczi tazammun eden küfür için bir cehennem halk edilecek, o kâfir içine atılacaktır.
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    Our Sustainer! You did not create that in vain. Glory be unto You! Save us from the penalty of the Fire!(*<ref>*Qur’an, 3:191.</ref>)
    رَبَّنَا مَا خَلَق۟تَ هٰذَا بَاطِلًا سُب۟حَانَكَ فَقِنَا عَذَابَ النَّارِ
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    <center> [[Yirmi Yedinci Söz]] ⇐ | [[Sözler]] | ⇒ [[Yirmi Dokuzuncu Söz]] </center>
    <center> [[Yirmi Yedinci Söz/en|The Twenty-Seventh Word]] ⇐ | [[Sözler/en|The Words]] | ⇒ [[Yirmi Dokuzuncu Söz/en|The Twenty-Ninth Word]] </center>
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    </div>

    13.05, 14 Ağustos 2024 itibarı ile sayfanın şu anki hâli

    Diğer diller:

    This Word is about Paradise

    [This Word is about Paradise and consists of two Stations. The First indicates some of the subtle wonders of Paradise. However, it does not prove the existence of Paradise, since this has been proved in brilliant fashion by the twelve decisive Truths of the Tenth Word and by the firm and clear consecutive arguments in Arabic which form the basis and summary of the Tenth Word and the Second Station of this Word. This Station discusses in question and answer form a number of the aspects of Paradise which have been the cause of criticism. If Divine assistance is forthcoming, a great Word will later be written about that mighty truth. God willing.]

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

    And give glad tidings to those who believe and act righteously that theirs shall be gardens beneath which flow rivers. Everytime they are fed with fruits therefrom, they will say: “Why, this is what we were fed with before.” For they will be given things in similitude. And they shall have therein spouses pure, and shall abide there for ever.(*[1])

    The brief answers to a number of questions about eternal Paradise.

    The descriptions of the Qur’an’s verses about Paradise, which are more beautiful than Paradise, more lovely than the houris, and sweeter than the water of Salsabil, leave nothing to be said about it so that anyone should say it. However, in order to bring closer to the understanding those shining, pre-eternal, post-eternal, elevated and exquisite verses, we shall mention a number of steps, and, as samples of that Qur’anic Paradise, a number of fine points which are like samples of its flowers. We shall point to these through five allusive questions and answers. Indeed, Paradise is the means both to all spiritual and non-physical pleasures, and to all physical pleasures.

    QUESTION:What connection with eternity and Paradise has faulty, deficient, changing, unstable, and suffering corporeality? Since the spirit has elevated pleasures, that is sufficient. Why is bodily resurrection necessary for bodily pleasures?

    THE ANSWER: Because, just as in relation to water, air, and light, earth is dense and dark, but since it is the source and means of all the varieties of Divine artefacts, in meaning it rises above the other elements; and just as in regard to the mystery of its comprehensiveness and on condition it is purified, the human soul, which is also dense, rises above all the other human subtle faculties; so too corporeality is the richest and most comprehensive and all-embracing mirror to the manifestation of the Divine Names. All the tools and instruments for measuring the contents of the treasuries of mercy and reckoning their balances lie in corporeality.

    For example, if scales to the number of sorts of food and their pleasures did not originate in the sense of taste in the tongue, it could not taste and weigh them all up, and recognize and experience them.

    Also, the instruments for experiencing and knowing the manifestations of most of the Divine Names, and tasting and recognizing them, again lie in corporeality. And the faculties for experiencing all the infinitely various pleasures are also in corporeality. As is proved in the Eleventh Word, it is understood clearly from the disposition of the universe and man’s comprehensiveness that the universe’s Maker wants to make known all the treasuries of His mercy,

    and all the manifestations of His Names, and to make experienced all the varieties of His bounties. The abode of bliss, therefore, which is a vast pool formed from the flood of the universe and a great exhibition of the textiles woven on the loom of the universe and an everlasting store of the crops produced in the arable field of this world, will resemble the universe to a degree. And it will preserve all its fundamental matters, both corporeal and spiritual.

    Its All-Wise Maker, the Most Compassionate One, will also give as recompense for the duties of the physical tools and instruments, pleasures worthy of them; and to His servants, as a wage and reward for the particular worship of each. Otherwise a situation would occur that was contrary to His wisdom, justice, and mercy, which is in no way fitting for the beauty of His mercy and perfection of His justice, and in no way compatible with them.

    QUESTION:If a body is living, its parts are constantly being formed and dissolved; it is doomed to extinction and cannot be eternal. Eating and drinking are for the perpetuation of the individual, and sexual relations are for the perpetuation of the species. These are fundamental to this world, but there is no need for them in the world of eternity and hereafter. So why are they among the greatest pleasures of Paradise?

    THE ANSWER: Firstly, the bodies of living creatures are doomed to annihilation and death in this world because of an imbalance between what is taken in and what is expended. From childhood until maturity much is taken in, and after that what is expended increases; the balance is spoilt, and the body dies. In the world of eternity, however, the particles of the body remain constant and are not subject to composition and dissolution, or else the balance remains constant.(*[2])Like a closed circle or perpetual motion, the body of the living creature becomes eternal together with the functioning of the machine of bodily life for pleasure.

    Although in this world eating and drinking and sexual relations arise from need and perform a function, various delights and pleasures have been placed within them as an immediate wage for the duty performed, and these are superior to other pleasures. Since in this abode of sorrows eating and sexual relations are the means to so many wonderful and various pleasures, certainly in Paradise, which is the abode of pleasure and bliss, those pleasures will take on a sublime form. The recompense of the duties pertaining to the hereafter performed here will also be added to them as pleasure, and they will be augmented by worldly needs which have taken the form of agreeable, otherworldly appetites, so will become an all- embracing, living source of pleasure worthy of Paradise and suitable to eternity.

    Indeed, according to the meaning of the verse, And what is the life of this world but amusement and play? But indeed the Abode of the hereafter, that is life indeed,(*[3]) substances, matters, which are inanimate and without consciousness and life in the abode of this world, there will be living and conscious. Like human beings and animals here, the trees and stones there will understand commands and carry them out. If you tell a tree to bring you such-and-such a fruit, it will bring it.

    And if you tell such-and-such a stone to come, it will come. Since stones and trees will take on this elevated form, it surely necessitates that, together with preserving their bodily realities, eating, drinking, and sexual relations also will take on a form higher than their worldly form, higher to the degree that Paradise is higher than this world.

    QUESTION: According to the meaning of: Everyone will be together with those he loves,(*[4]) in Paradise, friend will be together with friend. Therefore, love for God’s sake kindled in a simple nomad during one minute’s conversation with the Prophet (PBUH), means he has to be with the Prophet (Peace and blessings be upon him) in Paradise. But since God’s Noble Messenger (PBUH) receives limitless effulgence, how can it be united with that of a simple nomad?

    THE ANSWER:We shall allude to this elevated truth with a comparison. For example, a magnificent personage set up a vast banquet and finely-adorned spectacle in a splendid garden. He prepared it in such a way that it included all the delicious foods that the sense of taste can experience, and all the fine things that please the sense of sight, and all the wonders that amuse the faculty of imagination, and so on; he included in it everything that would gratify and give pleasure to the external and inner senses. Now, there were two friends and they went together to the banquet and sat down at a table in a pavilion. But the sense of taste of one of them was very limited, so he received only minor pleasure. His eyes could see only a little, he had no sense of smell, and he could not understand the wondrous arts nor comprehend the marvels. He could only benefit from and take pleasure in a thousandth or even a millionth of that beautiful place, to the extent of his capacity. The other man however had developed his outer and inner senses, his mind, heart, emotions, and subtle faculties so perfectly and to such a degree that although he was next to his friend, he could perceive and experience all the subtleties and beauties and marvels and fine things in the exhibition, and receive their different pleasures.

    Since this confused, sorrowful, and narrow world is thus, and although the greatest and the least are together, the difference between them is as great as from the ground to the Pleiades, surely in Paradise, the realm of bliss and eternity, while friend is together with friend, each will receive his share from the table of the Most Merciful and Compassionate One in accordance with his capacity and to the extent of his abilities. Even if the Paradises in which they are found are different, it will not be an obstacle to their being together. For although the eight levels of Paradise are one above the other, the roof of all of them is the Sublime Throne.(*[5])

    If there are walled circles round a conical mountain, one within the other and one above the other from its foot to the summit, the circles are one over the other and look to one another, but do not prevent each other seeing the sun. There are also various narrations of Hadiths indicating that the Paradises are in a manner close to this.

    QUESTION:It is said in Hadiths: “Although the houris are clothed in seventy garments, the marrow of their leg-bones may be seen.”(*[6])What does this mean? What sort of meaning can it have? What sort of beauty is this?

    THE ANSWER:Its meaning is truly beautiful and its beauty is most lovely. It is like this: in this world, which is ugly, inanimate, lifeless, and for the most part just a husk, beauty and loveliness only appear beautiful to the eye, and so long as familiarity is not an obstacle, that is sufficient. Whereas in Paradise, which is beautiful, living, brilliant, and entirely the essence without the husk and the kernel without the shell, like the eye, all man’s senses and subtle faculties will want to receive their different pleasures and various delights from the houris, the gentle sex, and from the women of this world, who will be like houris and even more beautiful. That is to say, the Hadith indicates that from the beauty of their top garments to the marrow of their bones, each layer will be the means of pleasure to a sense and a subtle faculty.

    Yes, by saying, “The houris wear seventy garments and the marrow of their leg-bones can be seen,” the Hadith points out that however many senses, feeling, powers, and faculties man has which are enamoured of beauty, worship pleasure, are captivated by ornament, and yearn for loveliness, the houris comprise all of them – every sort of adornment and exquisite loveliness, physical and spiritual and immaterial, which will please and satisfy all of them, and gratify them and make them all happy. That is to say, just as the houris are clothed in seventy of the varieties of the adornment of Paradise, and not one sort, none of which conceal the others; so they display beauty and loveliness perhaps seventy times greater than their own bodies and beings, all of different sorts and varieties.

    They demonstrate the truth indicated by the verse: There will be there all that the souls could desire and all that the eyes could delight in.(*[7])

    There is also a Hadith which states that since in Paradise there are no unnecessary, extraneous, waste-matters, the people of Paradise will not excrete waste after eating and drinking.(*[8]) Since in this lowly world, trees, the most ordinary of living beings, do not excrete despite taking in much nourishment, why should the people of Paradise, who are the highest class of life?

    QUESTION:It says in Hadiths: “Some of the people of Paradise are given lands as extensive as the world, and thousands of palaces and hundreds of thousands of houris are bestowed on them.”(*[9]) What need has a single person of all these things, why should it be necessary? How can this be and what does it mean?

    THE ANSWER: If man was only a lifeless being, or was only a vegetable creature consisting of a stomach, or consisted only of a limited, heavy, temporary, simple corporeality or animal body, he could not own many palaces and houris, or be fit for them.

    But man is such a comprehensive miracle of power that even in this transitory world and brief life, if he is given the rule of all the world with its wealth and pleasures, his ambition is not satisfied – in respect of the need of some of his subtle faculties, which do not develop here.

    It is therefore reasonable, right, and true that a person possessing an infinite capacity who knocks on the door of an infinite mercy with the hand of infinite desires and the tongue of infinite needs will receive in an eternal abode of bliss the Divine bounties described in Hadiths. We shall observe this elevated truth through the telescope of a comparison. It is as follows:

    Although, like this valley garden,(*[10]) all these gardens and vineyards of Barla have different owners, all the birds and sparrows and honey-bees in Barla, who have only a handful of grain for food, may say: “All the gardens and orchards of Barla are my pleasant resorts where I fly around and enjoy myself.” Each may take possession of Barla and include it in its property. Others sharing it does not invalidate his ownership.

    Similarly, a man who is a true human being may say: “My Creator made this world a house for me. The sun is my lamp and the stars my electric lights. The face of the earth is my resting-place spread with flowered carpets.” And he offers thanks to God. The other creatures sharing it does not negate his statement. On the contrary, the creatures adorn his house like decorations.

    And so, if in this narrow fleeting world, by virtue of his humanity, man – and even a bird – claims a sort of power of disposal over such a vast sphere and receives such a vast bounty, how can it be deemed unlikely that he is given ownership of a property stretching over a five hundred year distance in a broad and eternal abode of bliss? 

    Moreover, just as in this dense and dark narrow world the sun is present in the same way at the same time in numerous mirrors, so too, as is proved in the Sixteenth Word, a luminous being may be present in many places in the same way at the same time. For example, Gabriel (Peace be upon him) being on a thousand stars simultaneously, and at the Divine  Throne,  and  in the presence  of the  Prophet  (PBUH),  and  in the Divine

    Presence; and the Prophet Muhammad (Peace and blessings be upon him) meeting with most of the righteous of his community at the resurrection of the dead at the same time and appearing in this world in innumerable places simultaneously; and a strange group of the saints known as abdal, appearing at the same time in many places; and ordinary people sometimes carrying out as much as a year’s work in one minute in a dream and observing this; and everyone being in contact with and concerned with numerous places at the same time in their hearts, spirits, and imaginations – all these are well-known and may be witnessed.

    Most certainly, in Paradise, therefore, which is luminous, unrestricted, broad, and eternal, the people of Paradise, whose bodies have the strength and lightness of the spirit and the swiftness of imagination, being in hundreds of thousands of places at the same time, and conversing with hundreds of thousands of houris, and receiving pleasure in hundreds of thousands of ways, is fitting for that eternal Paradise, that infinite mercy, and as told by the Bringer of Sure News (PBUH), is reality and the truth. Nevertheless, these vast truths cannot be weighed on the scales of our tiny minds.

    This tiny mind cannot perceive the true meanings,

    For this scale cannot bear such a weight.

    Glory be unto to You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.(*[11])

    O our Sustainer! Do not call us to task if we forget or fall into error.(*[12])

    O God! Grant blessings to Your Beloved, who by being Your Beloved and through his prayers, flung open the doors of Paradise, and because of the benedictions for him of its members, You confirmed its opening for his community, and bless him and grant him peace.

    O God! Appoint us to Paradise among the righteous, through the intercession of Your Beloved, the Chosen One. Amen.


    A Short Addendum to the Word on Paradise

    [On Hell]

    As is proved in the Second and Eighth Words, belief bears the seed of a sort of Paradise, while unbelief conceals the seed of a sort of Hell. And just as unbelief is a seed of Hell, so Hell is one of its fruits.

    And just as unbelief is the reason for being sent to Hell, so it is the cause of Hell’s existence and creation.

    For if an insignificant ruler of small dignity, small pride, and small majesty is told impudently by some unmannerly person: “You may not punish me and you cannot,” if there is no prison in that place, the ruler will certainly have one built for him and will throw him into it.

    However, by denying Hell, the unbeliever is giving the lie to One of infinite dignity, pride, and glory, Who is sublimely and infinitely powerful, and is accusing Him of impotence, lying, and powerlessness; he is insulting His dignity and offending His pride terribly. He is rebelliously causing affront to His glory. If, to suppose the impossible, there was no reason for Hell’s existence, it would certainly be created for unbelief, which comprises denial and ascribing impotence to this degree, and such an unbeliever would certainly be cast into it.

    Our Sustainer! You did not create that in vain. Glory be unto You! Save us from the penalty of the Fire!(*[13])


    The Twenty-Seventh Word ⇐ | The Words | ⇒ The Twenty-Ninth Word
    1. ↑ *Qur’an, 2:25.
    2. ↑ *In this world, the bodies of humans and animals are like guesthouses, barracks, and schools for particles. The lifeless particles enter them and acquire worthiness to be particles for the everlasting realm, which is living, then they leave them. In the hereafter, however, according to the verse, “The Abode of the Hereafter, that is life indeed,” the light of life is general. There is no necessity for that travelling, drill, and instruction in order to be illuminated. Particles will remain constant as permanent fixtures.
    3. ↑ *Qur’an, 29:64.
    4. ↑ *Bukhari, Adab, 96; Muslim, Birr, 165; Tirmidhi, Zuhd, 50; Da’wat, 98.
    5. ↑ *Bukhari, Tawhid, 22; Jihad, 4; Tirmidhi, Janna, 4; Musnad, i, 207; ii, 197, 335, 339, 370.
    6. ↑ *Muslim, Janna, 14, 17; Tirmidhi, Qiyama, 60; Janna, 5; Musnad, ii, 345; iii, 16.
    7. ↑ *Qur’an, 43:71.
    8. ↑ *Bukhari, Bad’u’l-Khalq, 8; Muslim, Janna, 17-19; Tirmidhi, Janna, 7; Darimi, Riqaq, 104.
    9. ↑ *Bukhari, Janna, 17; Tafsir Sura al-Qiyama, 2.
    10. ↑ *That is, the garden of Süleyman, who served this poor one with perfect loyalty for eight years, where this Word was written in one or two hours.
    11. ↑ *Qur’an, 2:32.
    12. ↑ *Qur’an, 2:286.
    13. ↑ *Qur’an, 3:191.
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