Yirmi Dokuzuncu Söz/en: Revizyonlar arasındaki fark

    Risale-i Nur Tercümeleri sitesinden
    GörselVikimetin
    ("==Introduction==" içeriğiyle yeni sayfa oluşturdu)
    ("------ <center> The Twenty-Eighth Word ⇐ | The Words | ⇒ The Thirtieth Word </center> ------" içeriğiyle yeni sayfa oluşturdu)
     
    (Aynı kullanıcının aradaki diğer 214 değişikliği gösterilmiyor)
    15. satır: 15. satır:
    ==Introduction==
    ==Introduction==


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It may be said that the existence of the angels and spirit beings is as definite as that of human beings and animals. Indeed, as is explained in the First Step of the Fifteenth Word, reality undoubtedly requires and wisdom certainly demands that like the earth the heavens have inhabitants, and that its  inhabitants are intelligent, and suitable for the heavens. In the tongue of the Shari‘a, those inhabitants, of which there are numerous kinds, are called angels and spirit beings.
    Melâike ve ruhaniyatın vücudu, insan ve hayvanların vücudu kadar kat’îdir, denilebilir. Evet, On Beşinci Söz’ün Birinci Basamak’ında beyan edildiği gibi: Hakikat kat’iyen iktiza eder ve hikmet yakînen ister ki zemin gibi semavatın dahi sekeneleri bulunsun ve zîşuur sekeneleri olsun ve o sekeneler, o semavata münasip bulunsun. Şeriatın lisanında, pek çok muhtelifü’l-cins olan o sekenelere '''melâike''' ve '''ruhaniyat''' tesmiye edilir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Reality requires it to be thus. For despite the earth’s smallness and insignificance in relation to the heavens, its being filled with intelligent beings and from time to time being emptied and  then  refilled with new ones suggests —indeed, states clearly— that the heavens  too,  with their  majestic  constellations  like  adorned  palaces,  are  filled  with animate  creatures,  the  light  of  the  light  of existence, and  conscious  and  intelligent creatures, the light of animate creatures. Like man and  the jinn, those creatures are spectators of the palace of the world, and ponderers over the book of the universe, and heralds of this realm of dominicality. With their universal and comprehensive worship, they represent the glorification of the large and universal beings in the universe.
    Evet, hakikat böyle iktiza eder. Zira şu zeminimiz, semaya nisbeten küçüklüğü ve hakaretiyle beraber zîşuur mahluklarla doldurulması, ara sıra boşaltıp yeniden yeni zîşuurlarla şenlendirilmesi işaret eder belki tasrih eder ki: Şu muhteşem burçlar sahibi olan müzeyyen kasırlar misali olan semavat dahi nur-u vücudun nuru olan zîhayat ve zîhayatın ziyası olan zîşuur ve zevi’l-idrak mahluklarla elbette doludur. O mahluklar dahi ins ve cin gibi şu saray-ı âlemin seyircileri ve şu kâinat kitabının mütalaacıları ve şu saltanat-ı rububiyetin dellâllarıdırlar. Küllî ve umumî ubudiyetleri ile kâinatın büyük ve küllî mevcudatın tesbihatlarını temsil ediyorlar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The nature of the universe surely points to their existence. For since it is embellished and decked out with uncountable numbers of finely adorned works of art and meaningful decorations and wise embroideries,  it  self-evidently requires the gazes of thoughtful admirers and  wondering, appreciative lovers; it demands their existence.
    Evet, şu kâinatın keyfiyatı, onların vücudlarını gösteriyor. Çünkü kâinatı hadd ü hesaba gelmeyen dakik sanatlı tezyinat ve o manidar mehasin ile ve hikmettar nukuş ile süslendirip tezyin etmesi; bilbedahe ona göre mütefekkir ve istihsan edicilerin ve mütehayyir takdir edicilerin enzarını ister, vücudlarını talep eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Yes, just as beauty requires a lover, so is food is given to the hungry. Thus, the sustenance of spirits and nourishment  of hearts in this boundless beauty of art looks to the angels and spirit beings; it points to them. For while this infinite adornment requires an infinite duty of contemplation and worship, man and the jinn can perform only a millionth of that infinite
    Evet, nasıl ki hüsün elbette bir âşık ister, taam ise aç olana verilir. Öyle ise şu nihayetsiz hüsn-ü sanat içinde gıda-i ervah ve kut-u kulûb; elbette melâike ve ruhanîlere bakar, gösterir. Madem bu nihayetsiz tezyinat, nihayetsiz bir vazife-i tefekkür ve ubudiyet ister. Halbuki ins ve cin, şu nihayetsiz vazifeye, şu hikmetli nezarete, şu vüs’atli ubudiyete karşı, milyondan ancak birisini yapabilir.
    duty, that wise supervision, that extensive worship.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    This means that boundless varieties of angels and spirit beings are necessary to perform those duties, and to fill and inhabit the mighty mosque of the world with their ranks.
    Demek, bu nihayetsiz ve çok mütenevvi olan şu vezaif ve ibadete, nihayetsiz melâike envaları, ruhaniyat ecnasları lâzımdır ki şu mescid-i kebir-i âlemi saflarıyla doldurup şenlendirsin.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Indeed, a species of the spirit beings and angels is present in every aspect, in every sphere, of the universe, each charged with a duty of worship. It may be said according to both the narrations of Hadiths and the wisdom in the order of the world that from lifeless planets and stars to  raindrops, all are ships or vehicles for a kind of angel. The angels mount these vehicles with Divine permission and travel observing the Manifest World; they represent their praise and glorification.
    Evet, şu kâinatın her bir cihetinde, her bir dairesinde, ruhaniyat ve melâikelerden birer taife, birer vazife-i ubudiyetle muvazzaf olarak bulunurlar. Bazı rivayat-ı ehadîsiyenin işaratıyla ve şu intizam-ı âlemin hikmetiyle denilebilir ki: Bir kısım ecsam-ı camide-i seyyare –yıldızlar seyyaratından tut tâ yağmur kataratına kadar– bir kısım melâikenin sefine ve merakibidirler. O melâikeler, bu seyyarelere izn-i İlahî ile binerler, âlem-i şehadeti seyredip gezerler ve o merkeplerinin tesbihatını temsil ederler.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It also may be said that certain sorts of living bodies act as aeroplanes for different kinds of spirits. From the birds of Paradise, called the Green Birds in a Hadith which says: “The spirits of the people of Paradise enter into Green Birds in the Intermediate Realm and travel around Paradise in them,”(*<ref>*Muslim, Imara, 121; Tirmidhi, Tafsir Sura Al-i ‘Imran, 19; Fada’il al-Jihad, 13; Ibn Maja, Jana’iz, 4;
    Hem denilebilir: Bir kısım hayattar ecsam –bir hadîs-i şerifte “Ehl-i cennet ruhları, berzah âleminde yeşil kuşların cevflerine girerler ve cennette gezerler.” diye işaret ettiği   طُيُورٌ خُض۟رٌ   tesmiye edilen cennet kuşlarından tut tâ sineklere kadar– bir cins ervahın tayyareleridir. Onlar bunların içine emr-i Hak’la girerler, âlem-i cismaniyatı seyredip o hayattar cesetlerdeki göz, kulak gibi duyguları ile âlem-i cismanîdeki mu’cizat-ı fıtratı temaşa ediyorlar. Tesbihat-ı mahsusalarını eda ediyorlar.
    Darimi, Jihad, 18; Musnad, i, 266; vi, 386.</ref>) to flies, each is a vehicle for a sort of spirit. The spirits enter into them at a Divine command, and through the faculties and senses of those  living  bodies  like  the  eyes  and  ears, observe  the  miracles  of  creation  in  the corporeal world. They perform the particular glorification of each.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Just as reality necessitates it to be thus, so does wisdom. For, with an intense activity, the All-Wise Maker continuously creates subtle life and luminous intelligent beings from dense earth, which has little  connection with spirit, and from turbid water, which has small relation with the light of life. He surely  then creates certain sorts of intelligent beings  from the seas  of  light  and  even from the  oceans of  darkness, from the air, electricity, and other subtle matter suitable for spirit and appropriate for life. And surely these creatures are exceedingly numerous.
    İşte nasıl hakikat böyle iktiza ediyor, hikmet dahi aynen öyle iktiza eyliyor. Çünkü şu kesafetli ve ruha münasebeti az olan topraktan ve şu küdûretli ve nur-u hayata münasebeti pek cüz’î olan sudan, mütemadiyen hummalı bir faaliyetle, letafetli hayatı ve nuraniyetli zevi’l-idraki halk eden Fâtır-ı Hakîm, elbette ruha çok lâyık ve hayata çok münasip, şu nur denizinden ve hattâ şu zulmet bahrinden, şu havadan, şu elektrik gibi sair madde-i latîfeden bir kısım zîşuur mahlukları vardır. Hem pek çok kesretli olarak vardır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="BİRİNCİ_MAKSAT"></span>
    == BİRİNCİ MAKSAT ==
    ==First Aim==
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    To believe in the angels and affirm that belief is a pillar of faith.  
    '''Melâikenin tasdiki imanın bir rüknüdür.'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    There are four Fundamental Points in this Aim.
    Şu maksatta '''dört nükte-i esasiye''' vardır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="BİRİNCİ_ESAS"></span>
    === BİRİNCİ ESAS ===
    ===FIRST FUNDAMENTAL POINT===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The perfection of existence is through life. Rather, the true existence of existence is through life. Life is the light of existence, and consciousness is the light of life. Life is the summit and foundation of everything. Life appropriates everything for living beings; it is as though it makes one thing the owner of everything. Through life, a living thing may say: “All these things belong to me. The world is my house. The universe is my property, given to me by my owner.”
    Vücudun kemali, hayat iledir. Belki vücudun hakiki vücudu, hayat iledir. Hayat, vücudun nurudur. Şuur, hayatın ziyasıdır. Hayat, her şeyin başıdır ve esasıdır. Hayat, her şeyi her bir zîhayat olan şeye mal eder. Bir şeyi, bütün eşyaya mâlik hükmüne geçirir. Hayat ile bir şey-i zîhayat diyebilir ki: “Şu bütün eşya, malımdır. Dünya, hanemdir. Kâinat, mâlikim tarafından verilmiş bir mülkümdür.” Nasıl ki ziya ecsamın görülmesine sebeptir ve renklerin –bir kavle göre– sebeb-i vücududur. Öyle de hayat dahi mevcudatın keşşafıdır. Keyfiyatın tahakkukuna sebeptir. Hem cüz’î bir cüzü, küll ve küllî hükmüne getirir. Ve küllî şeyleri bir cüze sığıştırmaya sebeptir. Ve hadsiz eşyayı, iştirak ve ittihat ettirip bir vahdete medar, bir ruha mazhar yapmak gibi kemalât-ı vücudun umumuna sebeptir. Hattâ hayat, kesret tabakatında bir çeşit tecelli-i vahdettir ve kesrette ehadiyetin bir âyinesidir.
    Just  as  light  is the cause of things  being  seen, and, according to  some, of the existence of colours, so is life the revealer of beings; it is the cause of their qualities being realized. Furthermore, it  makes an insignificant particular general and universal, and is the cause of universal things being concentrated in a particular. It is also the cause of all the perfections of existence, by, for example, making innumerable things co-operate and unite, and making them the means of unity and being endowed with spirit. Life is even a sort of manifestation of Divine unity in the levels of multiplicity, and a mirror reflecting Divine oneness.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Consider the following: a lifeless object, even if it is a great mountain, is an orphan, a stranger, alone. Its only relations are with the place in which it is situated, and with the things which encounter it. Whatever else there is in the cosmos, it does not exist for the mountain. For the mountain has neither life through which it might be related to life, nor consciousness by which it might be concerned.
    Bak hayatsız bir cisim, büyük bir dağ dahi olsa yetimdir, garibdir, yalnızdır. Münasebeti yalnız oturduğu mekân ile ve ona karışan şeyler ile vardır. Başka kâinatta ne varsa o dağa nisbeten ma’dumdur. Çünkü ne hayatı var ki hayat ile alâkadar olsun, ne şuuru var ki taalluk etsin.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Now consider a tiny object like a bee, for example. The instant life enters it, it establishes such a connection with the universe that it is as though it concludes a trading agreement with  it, especially with the flowers and plants of the earth. It can say: “The earth is my garden; it is my trading house.”
    Şimdi bak küçücük bir cisme, mesela bal arısına. Hayat ona girdiği anda, bütün kâinatla öyle münasebet tesis eder ki bütün kâinatla, hususan zeminin çiçekleriyle ve nebatatlarıyla öyle bir ticaret akdeder ki diyebilir: “Şu arz, benim bahçemdir, ticarethanemdir.”
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, through the unconscious instinctive senses which impel and stimulate it in addition to the well-known five external senses and inner senses of animate beings, the bee has a  feeling for, and a familiarity and reciprocal relationship with, most of the species in the world, and they are at its disposal.
    İşte zîhayattaki meşhur havass-ı zâhire ve bâtına duygularından başka, gayr-ı meş’ur sâika ve şâika hisleriyle beraber o arı, dünyanın ekser envaıyla ihtisas ve ünsiyet ve mübadele ve tasarrufa sahip olur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If life then displays its effect thus in the tiniest of animate beings, certainly when it rises to the highest level, that of man, it will be revealed and extended and illumined to such a degree that just as a human being is able to move through the rooms of his house with his consciousness and mind, which are the light of life, so he may travel through the higher, and the spiritual and corporeal worlds with them. That is to say, just as that conscious and animate being may go in spirit as though as a guest to those worlds, those worlds too come as guests to his mirror-like spirit by being reflected and depicted there.
    İşte en küçük zîhayatta hayat böyle tesirini gösterse elbette hayat, tabaka-i insaniye olan en yüksek mertebeye çıktıkça, öyle bir inbisat ve inkişaf ve tenevvür eder ki hayatın ziyası olan şuur ile akıl ile bir insan kendi hanesindeki odalarda gezdiği gibi o zîhayat kendi aklı ile avâlim-i ulviyede ve ruhiyede ve cismaniyede gezer. Yani, o zîşuur ve zîhayat manen o âlemlere misafir gittiği gibi o âlemler dahi o zîşuurun mir’at-ı ruhuna misafir olup irtisam ve temessül ile geliyorlar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Life is a most brilliant proof of the All-Glorious One’s unity, and one of the greatest sources of His bounty; it is a most subtle manifestation of His compassionateness, and a most hidden, unknowable, and incomparable embroidery of His art. Life is hidden and subtle, because the life of plants even, which is the lowest of the levels of life, and the awakening of the life-force in seeds, that is, their stirring, opening,
    Hayat, Zat-ı Zülcelal’in en parlak bir bürhan-ı vahdeti ve en büyük bir maden-i nimeti ve en latîf bir tecelli-i merhameti ve en hafî ve bilinmez bir nakş-ı nezih-i sanatıdır. Evet, hafî ve dakiktir. Çünkü enva-ı hayatın en ednası olan hayat-ı nebat ve o hayat-ı nebatın en birinci derecesi olan çekirdekteki ukde-i hayatiyenin tenebbühü, yani uyanıp açılarak neşv ü nema bulması, o derece zâhir ve kesrette ve mebzuliyette, ülfet içinde, zaman-ı Âdem’den beri hikmet-i beşeriyenin nazarında gizli kalmıştır. Hakikati, hakiki olarak beşerin aklı ile keşfedilmemiş.
    and growth, which are the first steps in plant life, has remained unfathomed by human science since the time of Adam, despite being so evident and familiar, so ubiquitous and common. Man’s reason has been unable to discover its true reality.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Moreover, life is so pure and unblemished that in both its aspects, that is in both its inner and outer faces, it is pure, translucent, transparent. Not veiling it with causes, the hand of power  touches it directly. Whereas It made apparent causes a veil, to be the source of the insignificant aspects of things and their base external qualities, which are inappropriate to the dignity of power.
    Hem hayat, o kadar nezih ve temizdir ki iki vechi, yani mülk ve melekûtiyet vecihleri temizdir, pâktır, şeffaftır. Dest-i kudret, esbabın perdesini vaz’etmeyerek doğrudan doğruya mübaşeret ediyor. Fakat sair şeylerdeki umûr-u hasiseye ve kudretin izzetine uygun gelmeyen nâpâk keyfiyat-ı zâhiriyeye menşe olmak için esbab-ı zâhiriyeyi perde etmiştir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''IN  SHORT:'''It may be said that if there was no life, existence would not be existence; it would be no different from non-existence. Life is the light of the spirit, and consciousness is the light of life.
    '''Elhasıl''', denilebilir ki hayat olmazsa vücud, vücud değildir; ademden farkı olmaz. Hayat, ruhun ziyasıdır. Şuur, hayatın nurudur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Since life and consciousness are important to this great extent; and since there is self-evidently an absolutely perfect order in the universe, and a masterly precision and most wise harmony; and since our  lowly, wretched globe, our wandering earth has been filled with uncountable numbers of animate beings, intelligent beings, and beings with spirits; it may be concluded with decisive certainty that those heavenly palaces, those lofty constellations also have animate and conscious inhabitants appropriate to them. As fish swim in water, so are those luminous inhabitants present in the fire of the sun. Fire does not consume light; indeed, Fire aids light.
    Mademki hayat ve şuur, bu kadar ehemmiyetlidirler. Ve madem şu âlemde bilmüşahede bir intizam-ı kâmil-i ekmel vardır. Ve şu kâinatta bir itkan-ı muhkem, bir insicam-ı ahkem görünüyor. Madem şu bîçare perişan küremiz, sergerdan zeminimiz, bu kadar hadd ü hesaba gelmez zevi’l-hayat ile zevi’l-ervah ile ve zevi’l-idrak ile dolmuştur. Elbette sadık bir hads ile ve kat’î bir yakîn ile hükmolunur ki şu kusûr-u semaviye ve şu buruc-u sâmiyenin dahi kendilerine münasip zîhayat, zîşuur sekeneleri vardır. Balık suda yaşadığı gibi güneşin ateşinde dahi o nurani sekeneler bulunur. Nâr nuru yakmaz, belki ateş ışığa meded verir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Moreover, since, as is plain to see, pre-eternal power creates innumerable animate beings and beings with spirits from the most common substances and densest matter, and giving  it  great  importance,  transmutes  dense  matter  by  means  of  life  into  a  subtle substance; and since it strews the light of life everywhere in great abundance, and gilds most things with the light of consciousness; with such  flawless  power and faultless wisdom, the All-Wise and All-Powerful One would certainly not neglect the other floods of subtle matter like light and ether, which are close to and fitting for the spirit; He  would not leave them without life, without consciousness, inanimate. Indeed, He creates animate and  conscious  beings  in great numbers from light, which is also matter, and even from meanings, air, and even words. Just as He creates numerous different species of animals, so from these torrents of subtle matter He creates numerous different spirit creatures. One kind of them are the angels, others are the varieties of spirit beings and jinn.
    Madem kudret-i ezeliye bilmüşahede en âdi maddelerden, en kesif unsurlardan hadsiz zîhayat ve zîruhu halk eder ve gayet ehemmiyetle madde-i kesifeyi, hayat vasıtasıyla madde-i latîfeye çevirir ve nur-u hayatı her şeyde kesretle serpiyor ve şuur ziyasıyla ekser şeyleri yaldızlıyor. Elbette o Kadîr-i Hakîm bu kusursuz kudretiyle, bu noksansız hikmetiyle; nur gibi esîr gibi ruha yakın ve münasip olan sair seyyalat-ı latîfe maddeleri ihmal edip hayatsız bırakmaz, camid bırakmaz, şuursuz bırakmaz. Belki madde-i nurdan, hattâ zulmetten, hattâ esîr maddesinden, hattâ manalardan, hattâ havadan, hattâ kelimelerden zîhayat, zîşuuru kesretle halk eder ki hayvanatın pek çok muhtelif ecnasları gibi pek çok muhtelif ruhanî mahlukları, o seyyalat-ı latîfe maddelerinden halk eder. Onların bir kısmı melâike, bir kısmı da ruhanî ve cin ecnaslarıdır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If you wish to see just how true, self- evident, and rational it is to  accept the existence of great numbers of angels and spirit beings, and as the Qur’an shows, just how  contrary to truth and wisdom, and what a superstition, aberration, delirium and foolishness it is not to  accept them, consider the following comparison.
    Melâikelerin ve ruhanîlerin kesretle vücudlarını kabul etmek ne derece hakikat ve bedihî ve makul olduğunu ve Kur’an’ın beyan ettiği gibi onları kabul etmeyen, ne derece hilaf-ı hakikat ve hilaf-ı hikmet bir hurafe, bir dalalet, bir hezeyan, bir divanelik olduğunu şu temsile bak, gör:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    There were two men, one rustic and uncouth, the other civilized and intelligent, who made friends and went to a splendid city like Istanbul. In a distant corner of that civilized and magnificent  city they came across a dirty, wretched little building, a factory. They looked  and  saw  that  the  strange  factory  was  full  of  miserable, impoverished  men working. All around the building were beings with spirits and animate beings, but their means of livelihood and conditions of life were such that some were herbivorous, they lived only on plants, while others were piscivorous, they ate nothing but fish. The two men watched the scene. Then they saw in the distance thousands of adorned palaces  and  lofty  castles. Among  the  palaces  were  spacious  workshops  and  broad squares. Because of either the  distance, or the defectiveness of the men’s eyesight, or because they had hidden themselves, the inhabitants of the palaces were not visible to the two men. Moreover, the wretched conditions in the  factory were not to be seen in the palaces. In consequence of this, the uncouth country-bumpkin, who  had never before seen a city, declared: “Those palaces have no inhabitants, they are empty, there are no beings with spirits in them,” uttering the most ignorant garbled nonsense. To which the second man replied: “O you miserable man! This insignificant little building you see here has been filled with beings endowed with spirits, with workers, and there is someone who continually employs and replaces them. Look, there is not an empty space all around this factory, it has been filled with animate  beings and beings with spirits. Do you think it is at all possible that there would be no high-ranking and suitable inhabitants in that orderly city, in those wisely adorned palaces so full of art which we can see in the distance? Of course they are occupied, and the different conditions of life there are appropriate for those who live there. In place of grass, they eat pastries, and in place of fish, cakes. Their not being visible to you because of the distance, or your weak eyesight, or their hiding themselves, can at no time point to their not being there.”
    İki adam; biri bedevî, vahşi; biri medeni, aklı başında olarak arkadaş olup İstanbul gibi haşmetli bir şehre gidiyorlar. O medeni muhteşem şehrin uzak bir köşesinde pis, perişan, küçük bir haneye, bir fabrikaya rast geliyorlar. Görüyorlar ki o hane; amele, sefil, miskin adamlarla doludur. Acib bir fabrika içinde çalışıyorlar. O hanenin etrafı da zîruh ve zîhayatlarla doludur. Fakat onların medar-ı taayyüşü ve hususi şerait-i hayatiyeleri vardır ki onların bir kısmı âkilü’n-nebattır, yalnız nebatat ile yaşıyorlar. Diğer bir kısmı âkilü’s-semektir, balıktan başka bir şey yemiyorlar. O iki adam, bu hali görüyorlar. Sonra bakıyorlar ki uzakta binler müzeyyen saraylar, âlî kasırlar görünüyor. O sarayların ortalarında geniş tezgâhlar ve vüs’atli meydanlar vardır. O iki adam, uzaklık sebebiyle veyahut göz zayıflığıyla veya o sarayın sekenelerinin gizlenmesi sebebiyle; o sarayın sekeneleri, o iki adama görünmüyorlar. Hem şu perişan hanedeki şerait-i hayatiye, o saraylarda bulunmuyor. O vahşi bedevî, hiç şehir görmemiş adam, bu esbaba binaen görünmediklerinden ve buradaki şerait-i hayat orada bulunmadığından der: “O saraylar sekenelerden hâlîdir, boştur, zîruh içinde yoktur.” der, vahşetin en ahmakça bir hezeyanını yapar. İkinci adam der ki: “Ey bedbaht! Şu hakir, küçük haneyi görüyorsun ki zîruh ile amelelerle doldurulmuş ve biri var ki bunları her vakit tazelendiriyor, istihdam ediyor. Bak, bu hane etrafında boş bir yer yoktur. Zîhayat ve zîruh ile doldurulmuştur. Acaba hiç mümkün müdür ki şu uzakta bize görünen şu muntazam şehrin, şu hikmetli tezyinatın, şu sanatlı sarayların onlara münasip âlî sekeneleri bulunmasın? Elbette o saraylar, umumen doludur ve onlarda yaşayanlara göre başka şerait-i hayatiyeleri var. Evet, ot yerine belki börek yerler; balık yerine baklava yiyebilirler. Uzaklık sebebiyle veyahut gözünün kabiliyetsizliği veya onların gizlenmekliği ile sana görünmemeleri, onların olmamalarına hiçbir vakit delil olamaz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The fact that a thing is not seen does not indicate its non-existence.
    '''Adem-i rü’yet, adem-i vücuda delâlet etmez. Görünmemek, olmamaya hüccet olamaz.'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    As the above comparison indicates, the fact that the globe of the earth is the home of these  infinite  numbers of  beings endowed with consciousness and  spirit, despite  its insignificance  and  density among the lofty heavenly bodies and planets, and even its grossest and most rotten  particulars becoming masses of micro-organisms when they cease as sources of life, necessarily, demonstrably,
    İşte şu temsil gibi ecram-ı ulviye ve ecsam-ı seyyare içinde küre-i arzın hakaret ve kesafeti ile beraber bu kadar hadsiz zîruhların, zîşuurların vatanı olması ve en hasis ve en müteaffin cüzleri dahi birer menba-ı hayat kesilmesi, birer mahşer-i huveynat olması, bizzarure ve bilbedahe ve bi’t-tarîkı’l-evlâ ve bi’l-hadsi’s-sadık ve bi’l-yakîni’l-kat’î delâlet eder, şehadet eyler, ilan eder ki:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    decisively indicates, testifies to and proclaims that infinite space and the majestic heavens with their constellations and stars are full of animate beings, conscious beings, and beings with spirits. The Illustrious Shari‘a of Muhammad (Peace and blessings be upon him) and the Qur’an of Miraculous Exposition call these beings, who are created from fire, light, and even from electricity, and from other subtle flowing matter, “The angels, the jinn, and spirit beings.”
    Şu nihayetsiz feza-yı âlem ve şu muhteşem semavat, burçlarıyla, yıldızlarıyla zîşuur, zîhayat, zîruhlarla doludur. Nârdan, nurdan, ateşten, ışıktan, zulmetten, havadan, savttan, rayihadan, kelimattan, esîrden ve hattâ elektrikten ve sair seyyalat-ı latîfeden halk olunan o zîhayat ve o zîruhlara ve o zîşuurlara, şeriat-ı garra-yı Muhammediye aleyhissalâtü vesselâm, Kur’an-ı Mu’cizü’l-Beyan “Melâike ve cânn ve ruhaniyattır.” der, tesmiye eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    There are different kinds of angels, just as there are different kinds of corporeal beings. Indeed, the angel who is appointed to a raindrop will not be of the same sort as the angel appointed to the sun. There are also a very great many different sorts of jinn and spirit beings.
    Melâikenin ise ecsamın muhtelif cinsleri gibi cinsleri muhteliftir. Evet, elbette bir katre yağmura müekkel olan melek, şemse müekkel meleğin cinsinden değildir. Cin ve ruhaniyat dahi onların da pek çok ecnas-ı muhtelifeleri vardır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Conclusion of this Fundamental Point:'''
    '''Şu nükte-i esasiyenin hâtimesi'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    As may be established empirically, matter is not essential so that existence may be made subject to it, and be dependent on it. Rather, matter subsists through a meaning, and that meaning is life, it is spirit.
    Bi’t-tecrübe, madde asıl değil ki vücud ona münhasır kalsın ve tabi olsun. Belki madde, bir mana ile kaimdir. İşte o mana, hayattır, ruhtur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Also, as may be established through observation, matter is not the thing served so that everything  may be ascribed to it. It is rather the servant; it renders service to the process of the perfection of a truth. And that truth is life. And the fundament of that truth is spirit.
    Hem bilmüşahede madde, mahdum değil ki her şey ona ircâ edilsin. Belki hâdimdir, bir hakikatin tekemmülüne hizmet eder. O hakikat, hayattır. O hakikatin esası da ruhtur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Also, as is self-evident, matter is not dominant so that recourse may be made to it or perfections  sought  from  it. Rather, it  is  dominated;  it  looks  to the  decree  of some fundament, it is in motion in the way that that decree dictates. And that fundament is life, it is spirit, it is consciousness.
    Bilbedahe madde hâkim değil ki ona müracaat edilsin, kemalât ondan istenilsin. Belki mahkûmdur, bir esasın hükmüne bakar, onun gösterdiği yollar ile hareket eder. İşte o esas; hayattır, ruhtur, şuurdur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Also, as is necessary, matter is not the kernel, it is not the fundament, it is not a settled abode so  that events and perfections may be affixed to it or constructed on it. Rather, it is a shell prepared to be split, rent, dissolved; it is a husk, it is froth, it is a form.
    Hem bizzarure madde lüb değil, esas değil, müstekar değil ki işler ve kemalât ona takılsın, ona bina edilsin; belki yarılmaya, erimeye, yırtılmaya müheyya bir kışırdır, bir kabuktur ve köpüktür ve bir surettir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Consider the following: a creature so minute it can only be seen with a microscope has such acute senses it can hear its friend’s voice, and see its sustenance; it has  extremely  sensitive  and  sharp  senses. This  demonstrates that  the  effects  of  life increase and the light of the spirit intensifies in proportion to the reducing and refining of matter. It is as though the more matter is refined and the more we become distanced from our material existences, the closer we draw to the world of the spirit, the world of life, and the world of consciousness; and the more intensely the heat of the spirit and the light of life are manifested.
    Görülmüyor mu ki gözle görülmeyen hurdebînî bir hayvanın ne kadar keskin duyguları var ki arkadaşının sesini işitir, rızkını görür, gayet hassas ve keskin hisleri vardır. Şu hal gösteriyor ki maddenin küçülüp inceleşmesi nisbetinde âsâr-ı hayat tezayüd ediyor, nur-u ruh teşeddüd ediyor. Güya madde inceleştikçe, bizim maddiyatımızdan uzaklaştıkça ruh âlemine, hayat âlemine, şuur âlemine yaklaşıyor gibi hararet-i ruh, nur-u hayat daha şiddetli tecelli ediyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Is it therefore at all possible that there should be this many distillations of life, consciousness, and spirit within this veil of materiality, and that the inner world which is beyond this veil should not be full of conscious beings and beings with spirits? Is it at all possible that the sources of these numberless distillations, flashes, and fruits of meaning, spirit, life and the truth apparent in this material existence in the Manifest World should be ascribed only to matter and the motion of matter, and be explained by it? God forbid! Absolutely  not! These  innumerable  distillations  and  flashes  demonstrate  that  this material and manifest world is but a lace veil strewn over the inner and spirit worlds.
    İşte hiç mümkün müdür ki bu madde perdesinde bu kadar hayat ve şuur ve ruhun tereşşuhatı bulunsun; o perde altında olan âlem-i bâtın, zîruh ve zîşuurlarla dolu olmasın. Hiç mümkün müdür ki şu maddiyat ve âlem-i şehadetteki mananın ve ruhun ve hayatın ve hakikatin şu hadsiz tereşşuhatı ve lemaat ve semeratının menabii, yalnız maddeye ve maddenin hareketine ircâ edilip izah edilsin. Hâşâ ve kat’â ve aslâ! Bu hadsiz tereşşuhat ve lemaat gösteriyor ki: '''Şu âlem-i maddiyat ve şehadet ise âlem-i melekût ve ervah üstünde serpilmiş tenteneli bir perdedir.'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="İKİNCİ_ESAS"></span>
    === İKİNCİ ESAS ===
    ===SECOND FUNDAMENTAL POINT===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It may be said that all the scholars of the speculative and the scriptural sciences have, knowingly or unknowingly, united to effect a consensus in affirming, despite difference of expression, the existence  and reality of the angels and spirit beings.
    Melâikenin vücuduna ve ruhanîlerin sübutuna ve hakikatlerinin vücuduna bir icma-ı manevî ile –tabirde ihtilaflarıyla beraber– bütün ehl-i akıl ve ehl-i nakil, bilerek bilmeyerek ittifak etmişler denilebilir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    One group of Peripatetic philosophers of the Illuminist  School even, who made much progress in the study of matter, without denying the meaning of the  angels, stated that each realm in creation has a spiritual, incorporeal essence. They described the  angels  thus.
    Hattâ maddiyatta çok ileri giden hükemanın meşaiyyun kısmı, melâikenin manasını inkâr etmeyerek “Her bir nev’in bir mahiyet-i mücerrede-i ruhaniyeleri vardır.” derler. Melâikeyi öyle tabir ediyorlar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Also, a group of the early philosophers who were Illuminists, being compelled to accept  the meaning of the angels, were only wrong in naming them ‘the Ten Intellects and Masters of the Realms of Creation.’
    Eski hükemanın işrakiyyun kısmı dahi melâikenin manasında kabule muztar kalarak, yalnız yanlış olarak “Ukûl-ü Aşere ve Erbabü’l-Enva” diye isim vermişler.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Through the inspiration and guidance of revelation, scholars of all the revealed religions  have accepted that each realm of creation has an angel appointed to it, and have named them the Mountain Angel, the Sea Angel, and the Rain Angel, for example.
    Bütün ehl-i edyan “melekü’l-cibal, melekü’l-bihar, melekü’l-emtar” gibi her nev’e göre birer melek-i müekkel, vahyin ilhamı ve irşadı ile bulunduğunu kabul ederek o namlarla tesmiye ediyorlar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Even the Materialists and Naturalists, whose reasoning is restricted to what is immediately apparent to them and who have in effect fallen from the level of humanity to that of inanimate matter, rather than being able to deny the meaning of the angels,(*<ref>*They have been unable to find a way to deny the reality and meaning of the angels and spirit beings. In fact, they have been compelled to affirm them in one respect by claiming them to be one of the natural laws, although they described them wrongly, naming them Kuwa-yi Sariya or Flowing Forces. (Hey you who consider yourselves to be so clever!)</ref>) have been compelled to accept them in one respect, though naming them the Flowing Forces.
    Hattâ akılları gözlerine inmiş ve insaniyetten cemadat derecesine manen sukut etmiş olan maddiyyun ve tabiiyyun dahi melâikenin manasını inkâr edemeyerek (Hâşiye<ref>'''Hâşiye:''' Melâike manasını ve ruhaniyatın hakikatini inkâra mecal bulamamışlar, belki fıtratın namuslarından “Kuva-yı Sâriye” diye “cereyan eden kuvvetler” namını vererek yanlış bir surette tasvir ile bir cihetten tasdikine mecbur kalmışlar. (Ey kendini akıllı zanneden!..) </ref>) “Kuva-yı Sâriye” namıyla bir cihette kabule mecbur olmuşlar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O you wretched man who is reluctant to accept the angels and spirit beings, on what do you base  this  view? What facts do you rely on that you oppose the conscious or otherwise  unanimity of  all  the  scholars  concerning  the  existence  and  reality of  the meaning of the angels and the real existence of spirit beings? And since, as was proved in the First Fundamental Point, life is the revealer of beings, indeed, is their consequence, their quintessence; and since all the scholars are in effect unanimous in their acceptance of the meaning of the angels; and this world of ours has been filled to such a degree with animate creatures and beings with spirits; is it all possible that the vastness of space and the rarefied heavens would remain empty of dwellers, have no inhabitants?
    Ey melâike ve ruhaniyatın kabulünde tereddüt gösteren bîçare adam! Neye istinad ediyorsun? Hangi hakikate güveniyorsun ki bütün ehl-i akıl, bilerek bilmeyerek melâikenin manasının sübutuna ve tahakkukuna ve ruhanîlerin tahakkukları hakkında ittifaklarına karşı geliyorsun, kabul etmiyorsun? Mademki Birinci Esas’ta ispat edildiği gibi hayat mevcudatın keşşafıdır, belki neticesidir, zübdesidir. Bütün ehl-i akıl, mana-yı melâikenin kabulünde manen müttefiktirler ve şu zeminimiz, bu kadar zîhayat ve zîruhlarla şenlendirilmiştir. Şu halde hiç mümkün olur mu ki şu feza-yı vesîa sekenelerden, şu semavat-ı latîfe mutavattinînden hâlî kalsın?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    You should never think that the laws in  force in this creation are sufficient for the universe to be alive, because those governing laws are  insubstantial commands; they are imaginary principles; they may be considered as non-existent. If there were no absolutely obedient creatures called angels to represent them, make them apparent, and take their reins into their own hands, those laws could not be defined as existent, nor be represented as having a particular identity, nor be an external reality. Whereas, Life is an external reality, and an imaginary command cannot sustain an external reality.
    Hiç hatırına gelmesin ki şu hilkatte cari olan namuslar, kanunlar kâinatın hayattar olmasına kâfi gelir. Çünkü o cereyan eden namuslar, şu hükmeden kanunlar; itibarî emirlerdir, vehmî düsturlardır, ademî sayılır. Onları temsil edecek, onları gösterecek, onların dizginlerini ellerinde tutacak melâike denilen ibadullah olmazsa o namuslara, o kanunlara bir vücud taayyün edemez. Bir hüviyet teşahhus edemez. Bir hakikat-i hariciye olamaz. '''Halbuki hayat, bir hakikat-i hariciyedir. Vehmî bir emr, hakikat-i hariciyeyi yüklenemez.'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''In Short:'''Since the scholars of religion and philosophy, and of the speculative and scriptural sciences, have in effect agreed that beings are not restricted to this Manifest World; and since, despite being inanimate and inappropriate for the formation of spirits, the visible Manifest World has been adorned to such an extent with beings with spirits; existence is surely not limited to it. There are  numerous other levels of existence in relation to which the Manifest World is an embroidered veil.  
    '''Elhasıl''', madem ehl-i hikmetle ehl-i din ve ashab-ı akıl ve nakil manen ittifak etmişler ki mevcudat, şu âlem-i şehadete münhasır değildir. Hem madem zâhir olan âlem-i şehadet, camid ve teşekkül-ü ervaha nâmuvafık olduğu halde bu kadar zîruhlarla tezyin edilmiş. Elbette, vücud ona münhasır değildir. Belki daha çok tabakat-ı vücud vardır ki âlem-i şehadet onlara nisbeten münakkaş bir perdedir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Furthermore, since, just as the sea is appropriate for fish, and the World of the Unseen and the World of Meaning appropriate for spirits, and this necessitates their being filled with them; and since all commands testify to the existence of the meaning of the angels; certainly and without any shadow of a  doubt, the most beautiful form of the angels’ existence and spirit beings’ reality, and the most rational  view of their nature which sound intellects will accept and acclaim, is that which the Qur’an has expounded and  elucidated. The  Qur’an  of  Miraculous  Exposition  states  that: “The  angels  are honoured slaves. Never contesting a command, they do whatever they are commanded. The angels are subtle, luminous beings, and are divided into different kinds.”
    Hem madem denizin balığa nisbeti gibi ervaha muvafık olan âlem-i gayb ve âlem-i mana, ervahlar ile dolu olmak iktiza eder. Hem madem bütün emirler, mana-yı melâikenin vücuduna şehadet ederler. Elbette bilâ-şek velâ şüphe, melâike vücudlarının ve ruhanî hakikatlerinin en güzel sureti ve ukûl-ü selime kabul edecek ve istihsan edecek en makul keyfiyeti odur ki Kur’an, şerh ve beyan etmiştir. O Kur’an-ı Mu’cizü’l-Beyan der ki: “Melâike, ibad-ı mükerremdir. Emre muhalefet etmezler. Ne emrolunsa onu yaparlar. Melâike, ecsam-ı latîfe-i nuraniyedirler. Muhtelif nevilere münkasımdırlar.”
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Just as mankind is a nation and human beings are the bearers, representatives, and embodiments of the Shari‘a or code of divine laws which proceeds from the attribute of Divine speech, so are the angels a mighty nation, and those of them who are workers are the bearers, representatives, and embodiments of the ‘code of laws pertaining to creation, which proceeds from the attribute of  Divine will.’ They are a class of God’s slaves who are dependent on the commands of the creative power and pre-eternal will, which are the true effective agent, and for whom all the heavenly bodies are like places of worship, like mosques.
    Evet, nasıl ki beşer bir ümmettir, “kelâm” sıfatından gelen şeriat-ı İlahiyenin hameleleri, mümessilleri, mütemessilleridir. Öyle de melâike dahi muazzam bir ümmettir ki onların amele kısmı “irade” sıfatından gelen şeriat-ı tekviniyenin hamelesi, mümessili ve mütemessilleridirler. Müessir-i Hakiki olan kudret-i Fâtıranın ve irade-i Ezeliyenin emirlerine tabi bir nevi ibadullahtırlar ki ecram-ı ulviyenin her biri onların birer mescidi, birer mabedi hükmündedirler.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="ÜÇÜNCÜ_ESAS"></span>
    === ÜÇÜNCÜ ESAS ===
    ===THIRD FUNDAMENTAL POINT===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The question of the angels and spirit beings is one of those questions in which the reality of a universal may be inferred from the existence of a single particular. If a single individual is seen, the  existence of the species may be concluded. Whoever denies it, denies it as a member of the species to  which it belongs. While whoever accepts the single individual is compelled to accept its whole species. Since it is thus, consider the following: Have you not seen and heard that all the scholars of the revealed religions throughout the ages from the time of Adam until now have agreed on the existence of the angels and the reality of spirit beings? The different groups of mankind have concurred in having seen and conversed with angels and in their narrations concerning them, as though they were discussing and narrating events about one  another.
    Mesele-i melâike ve ruhaniyat, o mesaildendir ki tek bir cüzün vücudu ile bir küllün tahakkuku bilinir. Bir tek şahsın rü’yeti ile umum nev’in vücudu malûm olur. Çünkü kim inkâr ederse külliyen inkâr eder. Bir tekini kabul eden, o nev’in umumunu kabul etmeye mecburdur. Madem öyledir, işte bak: Görmüyor musun ve işitmiyor musun ki bütün ehl-i edyan, bütün asırlarda, zaman-ı Âdem’den şimdiye kadar melâikenin vücuduna ve ruhanîlerin tahakkukuna ittifak etmişler ve insanın taifeleri, birbirinden bahsi ve muhaveresi ve rivayeti gibi melâikelerle muhavere edilmesine ve onların müşahedesine ve onlardan rivayet etmesine icma etmişlerdir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Do you think that if a single angel had not been seen, and the existence of one or numerous  individuals not been established through observation, and their existence not been perceived clearly,  self- evidently, that it would have been at all possible for such accord and such a consensus to continue,  and  to  continue  persistently  and  unanimously  in  such  an  affirmative  and positive manner, based on observation?
    Acaba hiçbir fert melâikelerden bilbedahe görünmezse hem bilmüşahede bir şahsın veya müteaddid eşhasın vücudu kat’î bilinmezse hem onların bilbedahe, bilmüşahede vücudları hissedilmezse hiç mümkün müdür ki böyle bir icma ve ittifak devam etsin ve böyle müsbet ve vücudî bir emirde ve şuhuda istinad eden bir halde müstemirren ve tevatüren o ittifak devam etsin.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Also, is it at all possible that the source of this general belief should not be some necessary principles and  self-evident  matters?  And  is  it  all possible  that a baseless delusion should persist and become permanent in all the beliefs of mankind throughout all the revolutions it has undergone? And is it all possible that the basis of the assertion of these scholars of the religions, of this mighty consensus, should not be a certain intuition and empirical certainty? And is it at all possible that that certain intuition and empirical certainty which result from innumerable signs, and those signs which have been observed on numerous occasions, and those numerous observations should not all, without doubt or hesitation, be founded on necessary principles? In which case, the cause and the basis of the  assertion  of  the  universal  belief  held  by  these  scholars  are  the  necessary  and categorical principles resulting  from the great number of times the angels and spirit beings have been observed and seen, which demonstrates the strength of the consensus.
    Hem hiç mümkün müdür ki şu itikad-ı umumînin menşei, mebâdi-i zaruriye ve bedihî emirler olmasın. Hem hiç mümkün müdür ki hakikatsiz bir vehim; bütün inkılabat-ı beşeriyede, bütün akaid-i insaniyede istimrar etsin, beka bulsun. Hem hiç mümkün müdür ki şu ehl-i edyanın, bu icma-ı azîmin senedi; bir hads-i kat’î olmasın, bir yakîn-i şuhudî olmasın. Hem hiç mümkün müdür ki o hads-i kat’î, o yakîn-i şuhudî, hadsiz emarelerden ve o emareler, hadsiz müşahedat vakıalarından ve o müşahedat vakıaları, şeksiz ve şüphesiz mebâdi-i zaruriyeye istinad etmesin. Öyle ise şu ehl-i edyandaki bu itikadat-ı umumiyenin sebebi ve senedi, tevatür-ü manevî kuvvetini ifade eden pek çok kerrat ile melâike müşahedelerinden ve ruhanîlerin rü’yetlerinden hasıl olan mebâdi-i zaruriyedir, esasat-ı kat’iyedir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Furthermore, is it all possible, rational or feasible that the unanimous testimony of the prophets and saints, who are like the suns, moons, and stars in human society, concerning the existence of the angels and spirit beings and their actually seeing them, should be prey to doubts or be the object of suspicion? Especially since they are qualified to speak in this matter. It is obvious that two people who are qualified to speak on a matter are preferable to thousands  who are not. Moreover, in this question they are affirming a matter, and people who affirm a matter are preferable to thousands who deny or reject it. Is it at all possible for there to be any doubt concerning the statements of the Qur’an of Miraculous Exposition, the Sun of Suns in the world of truths, which never at any time sets, shining  continuously  in  the  skies  of  the  universe?  And  can  there  be  doubt concerning the testimony and witnessings of the Muhammadan Being (PBUH), the Sun of Prophethood?
    Hem hiç mümkün müdür, hiç makul mudur, hiç kabil midir ki hayat-ı içtimaiye-i beşeriye semasının güneşleri, yıldızları, ayları hükmünde olan enbiya ve evliya, tevatür suretiyle ve icma-ı manevî kuvvetiyle ihbar ettikleri ve şehadet ettikleri melâike ve ruhaniyatın vücudları ve müşahedeleri, bir şüphe kabul etsin, bir şekke medar olsun. Bâhusus onlar şu meselede ehl-i ihtisastırlar. Malûmdur ki iki ehl-i ihtisas, binler başkasına müreccahtırlar. Hem şu meselede ehl-i ispattırlar. Malûmdur ki iki ehl-i ispat, binler ehl-i nefy ve inkâra müreccahtırlar. Ve bilhassa kâinat semasında daim parlayan ve hiçbir vakit gurûb etmeyen âlem-i hakikatin Şemsü’ş-şümus’u olan Kur’an-ı Mu’cizü’l-Beyan’ın ihbaratı ve risalet güneşi olan Zat-ı Ahmediye’nin (asm) şehadatı ve müşahedatı, hiç kabil midir ki bir şüphe kabul etsin.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Since, if on a single occasion the existence of a single spirit being is verified, this demonstrates the real existence of the whole species; and since it proves the existence of the whole species to be true, for sure, the best and most rational and acceptable form of their real existence will be  similar to that expounded by the Shari‘a, described by the Qur’an, and seen by the One who ascended to a “distance of two bow-lengths.”
    Madem tek bir ruhaniyatın vücudu, bir zamanda tahakkuk etse şu nev’in umumen tahakkukunu gösteriyor. Ve madem şu nev’in vücudu tahakkuk ediyor. Elbette onların suret-i tahakkukunun en ahseni en makulü en makbulü; şeriatın şerh ettiği gibidir, Kur’an’ın gösterdiği gibidir, Sahib-i Mi’rac’ın gördüğü gibidir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="DÖRDÜNCÜ_ESAS"></span>
    === DÖRDÜNCÜ ESAS ===
    ===FOURTH FUNDAMENTAL POINT===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If the creatures of the universe are observed with care, it may be seen that like particulars,  universals have collective identities, each of which appears as a universal function; it is apparent that each performs a universal duty.
    Şu kâinatın mevcudatına nazar-ı dikkatle bakılsa görünür ki cüz’iyat gibi külliyatın dahi birer şahs-ı manevîsi vardır ki birer vazife-i külliyesi görünüyor. Onda bir hizmet-i külliye görünüyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For example, just as a flower as itself displays an embroidery full of art, and with the tongue of its being recites the Creator’s  Names,  so  the  garden of the  globe  resembles  a  flower,  and  performs  an extremely  orderly, universal  duty  of  glorification. And  just  as  a  fruit  issues  a proclamation expressing its glorification of God within an order and regularity, so does a mighty tree in its entirety have a most well-ordered natural duty and worship. And just as a tree glorifies God  through the words of its fruits, flowers and leaves, so do the vast oceans of the heavens glorify the  All-Glorious Creator and praise the Sublime Maker through their suns, moons, and stars, which are like words; and so on.
    Mesela bir çiçek, kendince bir nakş-ı sanatı gösterip lisan-ı haliyle esma-i Fâtır’ı zikrettiği gibi küre-i arz bahçesi dahi bir çiçek hükmündedir. Gayet muntazam küllî vazife-i tesbihiyesi vardır. Nasıl ki bir meyve, bir intizam içinde bir ilanatı, tesbihatı ifade ediyor. Öyle de koca bir ağacın heyet-i umumiyesiyle gayet muntazam bir vazife-i fıtriyesi ve ubudiyeti vardır. Nasıl bir ağaç yaprak, meyve ve çiçeklerinin kelimatı ile bir tesbihatı var. Öyle de koca semavat denizi dahi kelimatı hükmünde olan güneşler, yıldızlar ve ayları ile Fâtır-ı Zülcelal’ine tesbihat yapar ve Sâni’-i Zülcelal’ine hamdeder ve hâkeza…
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Although external beings are outwardly inanimate and unconscious, they all perform extremely vital, living, and conscious duties and glorification. Of a certainty, therefore, just as angels are their representatives expressing their glorification in the World of the Inner Dimensions of Things, so  are they the counterparts, dwellings, and mosques of those angels in the external and manifest world.
    '''Mevcudat-ı hariciyenin her biri, sureten camid, şuursuz iken gayet hayatkârane ve şuurdarane vazifeleri ve tesbihatları vardır. Elbette nasıl melâikeler bunların âlem-i melekûtta mümessilidirler, tesbihatlarını ifade ederler; bunlar dahi âlem-i mülk ve âlem-i şehadette o melâikelerin timsalleri, haneleri, mescidleri hükmündedirler.'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    As is explained in the Fourth Branch of the Twenty-Fourth Word, the first of the four categories of workers employed by the All-Glorious Maker of the palace of this world is that of the angels and spirit beings. Since, without knowing it, plants and inanimate beings perform extremely important though wageless duties at the command of One Who does know; also without knowing it, animals serve extensive universal aims in  return for an insignificant wage; and since, observedly, in return for two wages, one immediate and the other postponed, human beings, knowing the All-Glorious Maker’s aims, are employed through their  conforming to them, their taking a share of everything for themselves, and their supervising the other servants; it will certainly be the first category, as well as the fourth, which will constitute the servants and workers.
    Yirmi Dördüncü Söz’ün Dördüncü Dal’ında beyan edildiği gibi şu saray-ı âlemin Sâni’-i Zülcelal’i, o saray içinde istihdam ettiği dört kısım amelenin birincisi: melâike ve ruhanîlerdir. Madem nebatat ve cemadat bilmeyerek ve bir bilenin emrinde gayet mühim, ücretsiz hidemattadırlar. Ve hayvanat, bir ücret-i cüz’iye mukabilinde bilmeyerek gayet küllî maksatlara hizmet ediyorlar. Ve insan, müeccel ve muaccel iki ücret mukabilinde o Sâni’-i Zülcelal’in makasıdını bilerek tevfik-i hareket etmek ve her şeyde nefislerine de bir hisse çıkarmak ve sair hademelere nezaret etmek ile istihdam edilmeleri, bilmüşahede görünüyor. Elbette dördüncü kısım, belki en birinci kısım olan hizmetkârlar, ameleler bulunacaktır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    They both resemble human beings in that knowing the universal aims of the All-Glorious Maker,  they conform to them through worship, and they are contrary to them. For being beyond sensual pleasure and some partial wage, they consider sufficient the  pleasure,  perfection,  delight  and  bliss  they  experience  through  the  All-Glorious Maker’s attention, command, favour, consideration, and name, through their perception of Him,  connection with Him,  and  proximity to  Him. They labour  with the  purest sincerity, their duties of worship varying according to their different kinds, and according to the varieties of the creatures in the universe.
    Hem insana benzer ki o Sâni’-i Zülcelal’in makasıd-ı külliyesini bilir bir ubudiyet ile tevfik-i hareket ederler. Hem insanın hilafına olarak hazz-ı nefisten ve cüz’î ücretlerden tecerrüd ederek yalnız Sâni’-i Zülcelal’in nazarı ile emri ile teveccühü ile hesabı ile namı ile ve kurbiyetiyle ihtisas ile ve intisap ile hasıl ettikleri lezzet ve kemal ve zevk ve saadeti kâfi görüp hâlisen muhlisen çalışıyorlar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Like in a government there are various officials in the various offices, so the duties of  worship  and  glorification  vary  in  the  spheres  of  the  realm  of  dominicality. For example, through the power, strength, reckoning and command of God Almighty, the Archangel Michael is like a general overseer of God’s creatures sown in the field of the face of the earth. If one may say so, he is the head of all the angels that resemble farmers. And, through the permission, command, power, and wisdom of the All-Glorious Creator, the incorporeal shepherds of all the animals have a head, a supreme angel appointed to the task.
    Cinslerine göre kâinattaki mevcudatın envaına göre vazife-i ibadetleri tenevvü ediyor. Bir hükûmetin muhtelif dairelerde, muhtelif vazifedarları gibi saltanat-ı rububiyet dairelerinde vezaif-i ubudiyeti ve tesbihatı öyle tenevvü ediyor. Mesela Hazret-i Mikâil, yeryüzü tarlasında ekilen masnuat-ı İlahiyeye Cenab-ı Hakk’ın havliyle, kuvvetiyle, hesabıyla, emriyle bir nâzır-ı umumî hükmündedir. Tabir caiz ise umum çiftçi-misal melâikelerin reisidir. Hem Fâtır-ı Zülcelal’in izniyle, emriyle, kuvvetiyle, hikmetiyle umum hayvanatın manevî çobanlarının reisi, büyük bir melek-i müekkeli vardır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, since it is necessary for there to be an angel appointed over each of these external creatures in order to represent in the World of the Inner Dimensions of Things the duties of worship and service of glorification which it performs, and to present them knowingly to the Divine Court, the way the angels are described in the narrations of the Bringer of Sure News (PBUH) is certainly most appropriate and rational.
    İşte madem şu mevcudat-ı hariciyenin, her birisinin üstünde, birer melek-i müekkel var olmak lâzım gelir. Tâ ki o cismin gösterdiği vezaif-i ubudiyet ve hidemat-ı tesbihiyesini âlem-i melekûtta temsil etsin, dergâh-ı uluhiyete bilerek takdim etsin. Elbette Muhbir-i Sadık’ın rivayet ettiği, melâikeler hakkındaki suretler gayet münasiptir ve makuldür.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For example, he declared: “There are some angels which have either forty, or forty thousand, heads. In all the heads are forty thousand mouths, and with the forty thousand tongues in each of those mouths they glorify God in forty thousand ways.” This Hadith has a reality and both contains a meaning, and has a form, or manner of description.
    Mesela, ferman etmiş ki: “Bazı melâikeler bulunur, kırk başı veya kırk bin başı var. Her başta kırk bin ağzı var, her bir ağızda kırk bin dil ile kırk bin tesbihat yapar.” Şu hakikat-i hadîsiyenin bir manası var, bir de sureti var.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Its meaning is as follows: The angels’ worship is both extremely orderly and perfect, and most universal and comprehensive.
    Manası şudur ki: Melâikenin ibadatı hem gayet muntazamdır, mükemmeldir hem gayet küllîdir, geniştir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    As for the form of the truth, it is this: There are certain mighty corporeal beings that perform their duties of worship with forty thousand heads in forty thousand ways. For example, the heavens glorify God with the suns and the stars. While the earth, which is a single being, performs its duty of worship, its dominical glorification with a hundred thousand heads and with the hundreds of thousands of tongues in each  mouth. Thus, the angel appointed to the globe of the earth has to be seen in this way in order to display this meaning in the World of the Inner Dimensions of Things.
    Ve şu hakikatin sureti ise şudur ki: Bazı büyük mevcudat-ı cismaniye vardır ki kırk bin baş, kırk bin tarz ile vezaif-i ubudiyeti yapar. Mesela, sema güneşlerle, yıldızlarla tesbihat yapar. Zemin tek bir mahluk iken, yüz bin baş ile her başta yüz binler ağız ile her ağızda yüz binler lisan ile vazife-i ubudiyeti ve tesbihat-ı Rabbaniyeyi yapıyor. İşte küre-i arza müekkel melek dahi âlem-i melekûtta şu manayı göstermek için öyle görülmek lâzımdır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    I myself, even, saw a medium-sized almond tree which had close on forty large branches like  heads. When I looked at one branch, I saw it had nearly forty smaller branches like tongues. Then I looked at one tongue of one of those small branches; forty flowers had opened on it. I studied the flowers considering the wisdom in them, and saw in each close on forty exquisite and well-ordered stamens, colours, and arts, each of which proclaimed one of the All-Glorious Maker’s Names and their constantly varying manifestations.
    Hattâ ben, mutavassıt bir badem ağacı gördüm ki: Kırka yakın baş hükmünde büyük dalları var. Sonra bir dalına baktım, kırka yakın dili hükmünde küçük dalları var. Sonra o küçük dalının bir diline baktım, kırk çiçek açmıştır. O çiçeklere nazar-ı hikmetle dikkat ettim, her bir çiçek içinde kırka yakın incecik, muntazam püskülleri, renkleri ve sanatları gördüm ki her biri Sâni’-i Zülcelal’in ayrı ayrı birer cilve-i esmasını ve birer ismini okutturuyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Is it at all possible that the All-Wise and Beauteous One, Who is the All- Glorious Maker of the almond tree, would impose this many duties on an inanimate tree, and not mount on it an appointed angel appropriate to it, to be like its spirit, to understand and express its meaning, proclaim it to the universe, and present it to the Divine Court?
    İşte hiç mümkün müdür ki şu badem ağacının Sâni’-i Zülcelal’i ve Hakîm-i Zülcemal’i, bu camid ağaca bu kadar vazifeleri yükletsin; onun manasını bilen, ifade eden, kâinata ilan eden, dergâh-ı İlahiyeye takdim eden, ona münasip ve ruhu hükmünde bir melek-i müekkeli ona bindirmesin?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O friend! So far, our explanation has been an introduction to bring the heart to acceptance, the reason to submission, and to compel the soul to surrender. If you have understood  it  to  some  degree,  and  wish to  meet  with the  angels,  prepare  yourself. Moreover, purify yourself of wrongful prejudice. Now look, the doors of the world of the Qur’an are open! Look, the paradise of the Qur’an is with “wide-open gates”!(*<ref>*Qur’an, 38:50.</ref>)
    Ey arkadaş! Şuraya kadar beyanatımız, kalbi kabule ihzar etmek ve nefsi teslime mecbur etmek ve aklı iz’ana getirmek için bir mukaddime idi. Eğer o mukaddimeyi bir derece fehmettin ise melâikelerle görüşmek istersen hazır ol. Hem evham-ı seyyieden temizlen. İşte Kur’an âlemi kapıları açıktır. İşte Kur’an cenneti   مُفَتَّحَةُ ال۟اَب۟وَابُ   dır; gir bak. Melâikeyi o cennet-i Kur’aniye içinde güzel bir surette gör. Her bir âyet-i Tenzil, birer menzildir. İşte şu menzillerden bak:
    Enter and Look! See the angels in beautiful form in the paradise of the Qur’an! Each of its revealed verses is a place to alight, so look from them:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    By the [winds] sent forth one after another [to man’s profit], * Which then blow violently in  tempestuous gusts * And scatter [things] far and wide; * Then separate, one from another * Then spread abroad a message.(*<ref>*Qur’an, 77:1-5.</ref>)
    وَال۟مُر۟سَلَاتِ عُر۟فًا ۝ فَال۟عَاصِفَاتِ عَص۟فًا ۝ وَالنَّاشِرَاتِ نَش۟رًا ۝ فَال۟فَارِقَاتِ فَر۟قًا ۝ فَال۟مُل۟قِيَاتِ ذِك۟رًا ۝
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    By the [angels] who tear out [the souls of the wicked] with violence, * By those who gently draw out [the souls of the blessed] ,* And by those who gently glide along [on errands of  mercy],* Then press forward as if  in a race, * Then arrange to do [the commands of their Lord].(*<ref>*Qur’an, 79:1-5.</ref>)
    وَالنَّازِعَاتِ غَر۟قًا ۝ وَالنَّاشِطَاتِ نَش۟طًا ۝ وَالسَّابِحَاتِ سَب۟حًا ۝ فَالسَّابِقَاتِ سَب۟قًا ۝ فَال۟مُدَبِّرَاتِ اَم۟رًا ۝
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Therein come down the angels and the Spirit by God’s permission in every errand.(*<ref>*Qur’an, 97:4.</ref>)
    تَنَزَّلُ ال۟مَلٰٓئِكَةُ وَالرُّوحُ فٖيهَا بِاِذ۟نِ رَبِّهِم۟ ۝ عَلَي۟هَا مَلٰٓئِكَةٌ غِلَاظٌ شِدَادٌ لَا يَع۟صُونَ اللّٰهَ مَٓا اَمَرَهُم۟ وَ يَف۟عَلُونَ مَا يُؤ۟مَرُونَ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    ...over which are [appointed] angels stern [and] severe, who flinch not [from executing] the commands they receive from God, but do [precisely] what they are commanded.(*<ref>*Qur’an, 66:6.</ref>) Also listen to:
    Hem dinle: سُب۟حَانَهُ بَل۟ عِبَادٌ مُك۟رَمُونَ ۝ لَا يَس۟بِقُونَهُ بِال۟قَو۟لِ وَهُم۟ بِاَم۟رِهٖ يَع۟مَلُونَ  senalarını işit. Eğer cinnîlerle görüşmek istersen قُل۟ اُوحِىَ اِلَىَّ اَنَّهُ اس۟تَمَعَ نَفَرٌ مِنَ ال۟جِنِّ surlu sureye gir, onları gör, dinle ne diyorlar? Onlardan ibret al. Bak, diyorlar ki:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    ...Glory be to Him! They are but servants raised to honour. They speak not before He speaks and they act [in all things] by His command,(*<ref>*Qur’an, 21:26-7.</ref>) listen to its praises. And if you wish to meet with the jinn, enter this resounding Sura: Say, it has been revealed to me that a company of jinn listened [to the Qur’an].(*<ref>*Qur’an, 72:1.</ref>) See them and listen to what they say. Take a lesson from them. Look, they are saying: “We have really heard a wonderful recital * It gives guidance to the right, and we have  believed therein: We shall not join [in worship] any [gods] with our Lord.”(*<ref>*Qur’an, 72:1-2.</ref>)
    اِنَّا سَمِع۟نَا قُر۟اٰنًا عَجَبًا ۝ يَه۟دٖٓى اِلَى الرُّش۟دِ فَاٰمَنَّا بِهٖ وَلَن۟ نُش۟رِكَ بِرَبِّنَٓا اَحَدًا
    </div>




    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="İKİNCİ_MAKSAT"></span>
    == İKİNCİ MAKSAT ==
    ==Second Aim==
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The Second Aim is about the resurrection of the dead, the end of the world, and the life of the hereafter.
    '''Kıyamet ve mevt-i dünya ve hayat-ı âhiret hakkındadır.'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It consists of four Fundamental Points, and an Introduction which is in the form of a comparison.
    Şu maksadın dört esası ve bir mukaddime-i temsiliyesi vardır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="MUKADDİME"></span>
    === MUKADDİME ===
    ===INTRODUCTION===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If someone was to claim about a palace or a city: “This palace or city will be destroyed, and will then be repaired and reconstructed so that it is intact,” six questions would surely arise in the face of his claim.
    Nasıl ki bir saray veya bir şehir hakkında biri dava etse: “Şu saray veya şehir, tahrip edilip yeniden muhkem bir surette bina ve tamir edilecektir.” Elbette, onun davasına karşı altı sual terettüp eder:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The First:'''Why should they be destroyed? Is  there a reason or something to necessitate it? If the answer is “Yes,” he would have to prove it.
    '''Birincisi:''' “Niçin tahrip edilecek? Sebep ve muktezî var mıdır?” Eğer “Evet var.” diye ispat etti:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Second:'''A question such as the following would arise: “Does the builder who would destroy and then reconstruct them possess the power to do so? Would he be capable of it?” If the answer is “Yes,” he would have to prove it.
    '''İkincisi''' şöyle bir sual gelir ki: “Bunu tahrip edip, tamir edecek usta muktedir midir? Yapabilir mi?” Eğer “Evet yapabilir.” diye ispat etti:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Third:'''The  following  such  question  would  arise: “Are  their  destruction possible?
    '''Üçüncüsü''' şöyle bir sual gelir ki: “Tahribi mümkün müdür?”
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    And, are they going to be destroyed in the future?” If the answer is “Yes,” and if he proves both the possibility of the destruction and its occurrence, the following two further  questions  would  arise:
    “'''Hem sonra''' tahrip edilecek midir?” Eğer “Evet” diye imkân-ı tahribi hem vukuunu ispat etse iki sual daha ona vârid olur ki:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    “Is  it  possible  for  this  strange  palace  or  city  to  be reconstructed from scratch, I wonder?  
    “'''Acaba''' şu acib saray veya şehrin yeniden tamiri mümkün müdür?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If it is possible,
    Mümkün olsa:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    will they be reconstructed?”
    '''Acaba''' tamir edilecek midir?”
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If the answer is “Yes” and he proves these as well, then in no aspect or corner of this matter can a gap or chink remain through which any doubt, misgiving or suspicion might enter.
    Eğer “Evet” diye bunları da ispat etse o vakit bu meselenin hiçbir cihette hiçbir köşesinde bir delik, bir menfez kalmaz ki şek ve şüphe ve vesvese girebilsin.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, like  in  the  comparison,  there  are  facts  necessitating  the  destruction  and reconstruction of the palace of the earth and city of the universe. Its author and builder is powerful enough; its destruction is possible, and will occur. Its reconstruction is possible, and will occur. These matters will be proved after the First Fundamental Point.
    İşte şu temsil gibi dünya sarayının, şu kâinat şehrinin tahrip ve tamiri için muktezî var. Fâil ve ustası muktedir. Tahribi mümkün ve vaki olacak. Tamiri mümkün ve vaki olacaktır. İşte şu meseleler, birinci esastan sonra ispat edilecektir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="BİRİNCİ_ESAS"></span>
    === BİRİNCİ ESAS ===
    ===FIRST FUNDAMENTAL POINT===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Man’s spirit is definitely immortal.
    '''Ruh, kat’iyen bâkidir.'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Almost all the indications in the First Aim which point to the  existence of the angels and spirit beings also point to the immortality of man’s spirit, which is our topic here. In my opinion, the matter is so certain that further explanation would be profitless. Indeed,  the distance between us and the caravans of innumerable immortal spirits who are waiting to go to the hereafter in the Intermediate and Spirit Worlds is so fine and slight that there is no need to demonstrate it with proofs. Numberless saints and people of illumination getting in touch with them, and those who discern the secrets of the grave seeing them, and even a number of ordinary people communicating  with them, and the mass of people forming relations with them in true dreams, have formed a mass of unanimous reports, and quite simply become part of the commonly accepted knowledge of mankind. However, because materialist thought has stupified  everyone  in  this  age,  it  has  been  able  to  implant  doubts  in  their  minds concerning even the most evident matters. In order to remove these doubts, therefore, we shall set forth an Introduction and four Sources from the numerous sources springing from the heart’s intuition and the intellect’s insight.
    Birinci maksattaki melâike ve ruhanîlerin vücudlarına delâlet eden hemen bütün deliller, şu meselemiz olan beka-i ruha dahi delildirler. Bence mesele o kadar kat’îdir ki fazla beyan abes olur. Evet, şu âlem-i berzahta, âlem-i ervahta bulunan ve âhirete gitmek için bekleyen hadsiz ervah-ı bâkiye kafileleri ile bizim mabeynimizdeki mesafe o kadar ince ve kısadır ki bürhan ile göstermeye lüzum kalmaz. Hadd ü hesaba gelmeyen ehl-i keşfin ve şuhudun onlarla temas etmeleri, hattâ ehl-i keşfe’l-kuburun onları görmeleri, hattâ bir kısım avamın da onlarla muhabereleri ve umumun da rüya-yı sadıkada onlarla münasebet peyda etmeleri, muzaaf tevatürler suretinde âdeta beşerin ulûm-u mütearifesi hükmüne geçmiştir. Fakat şu zamanda maddiyyun fikri herkesi sersem ettiğinden, en bedihî bir şeyde zihinlere vesvese vermiş.İşte şöyle vesveseleri izale için; hads-i kalbînin ve iz’an-ı aklînin pek çok menbalarından, '''bir mukaddime''' ile '''dört menbaına''' işaret edeceğiz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Introduction'''
    '''Mukaddime'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    As is proved in the Fourth Truth of the Tenth Word, an eternal, everlasting, and peerless  beauty  requires  the  eternity  and  permanence  of  mirror-bearing  enraptured admirers. And a faultless, eternal, and perfect art seeks the perpetuation of thoughtful heralds. And  a  boundless  mercy  and  beneficence  require  the  continued  ease  and happiness of needy ones to thank it.
    Onuncu Söz’ün Dördüncü Hakikati’nde ispat edildiği gibi ebedî, sermedî, misilsiz bir cemal, elbette âyinedar müştakının ebediyetini ve bekasını ister. Hem kusursuz, ebedî bir kemal-i sanat, mütefekkir dellâlının devamını talep eder. Hem nihayetsiz bir rahmet ve ihsan, muhtaç müteşekkirlerinin devam-ı tena’umlarını iktiza eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    And the foremost of those mirror-bearing enraptured admirers, those heralding thoughtful ones, those needy thankful ones is the human spirit, in which case, it will accompany that beauty, that perfection, that mercy on the endless road to eternity; it will be immortal.
    İşte o âyinedar müştak, o dellâl mütefekkir, o muhtaç müteşekkir; en başta ruh-u insanîdir. Öyle ise ebedü’l-âbâd yolunda; o cemal, o kemal, o rahmete refakat edecek, bâki kalacaktır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    As is also proved in the Tenth Word, in the Sixth Truth, not only the human spirit, but  also  the simplest  levels  of existence  have  not  been created  for  extinction; they manifest a form of immortality. Even an insignificant flower, which has no spirit, when it ceases from external existence, manifests a sort of immortality in a thousand ways. For its form is  made permanent  in countless  memories. And  finding perpetuation in all  its hundreds  of seeds, the  law  according  to  which  it  was  formed  continues. Since  the flower’s law of formation, the model of its form, which resembles a tiny  fragment of spirit, is made permanent by an All-Wise Preserver; and since it is preserved throughout turbulent transformations with perfect order in its tiny seeds and made permanent; if you do  not  understand  the  degree to  which the  human spirit,  which is  of an extremely comprehensive and elevated nature, and has been clothed with external existence, and is a conscious, living, and luminous commanding law, most certainly manifests immortality, and is tied and bound to eternity, if you do not understand this, how can you claim to be a conscious human being?
    Yine Onuncu Söz’ün Altıncı Hakikati’nde ispat edildiği gibi değil ruh-u beşer, hattâ en basit tabakat-ı mevcudat dahi fena için yaratılmamışlar; bir nevi bekaya mazhardırlar. Hattâ ruhsuz, ehemmiyetsiz bir çiçek dahi vücud-u zâhirîden gitse bin vecihle bir nevi bekaya mazhardır. Çünkü sureti, hadsiz hâfızalarda bâki kalır. Kanun-u teşekkülatı, yüzer tohumcuklarında beka bulup devam eder. Madem bir parçacık ruha benzeyen o çiçeğin kanun-u teşekkülü, timsal-i sureti, bir Hafîz-i Hakîm tarafından ibka ediliyor. Dağdağalı inkılablar içinde kemal-i intizam ile zerrecikler gibi tohumlarında muhafaza ediliyor, bâki kalır. Elbette gayet cem’iyetli ve gayet yüksek bir mahiyete mâlik ve haricî vücud giydirilmiş ve zîşuur ve zîhayat ve nurani kanun-u emrî olan ruh-u beşer, ne derece kat’iyetle bekaya mazhar ve ebediyetle merbut ve sermediyetle alâkadar olduğunu anlamazsan, nasıl “Zîşuur bir insanım.” diyebilirsin?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Can it be asked of an All-Wise One of Glory, an Imperishable Preserver Who includes and preserves the programme and law of formation of a mighty tree in its tiny dot-like seed? For that law to some degree resembles a spirit,“How can He preserve the spirits of the dead?” .
    Evet, koca bir ağacın bir derece ruha benzeyen programını ve kanun-u teşekkülatını, bir nokta gibi en küçük çekirdekte dercedip muhafaza eden bir Zat-ı Hakîm-i Zülcelal, bir Zat-ı Hafîz-i Bîzeval hakkında “Vefat edenlerin ruhlarını nasıl muhafaza eder?” denilir mi?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''FIRST SOURCE:'''
    '''BİRİNCİ MENBA'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    This is subjective. That is to say, if anyone studies his own life and self, he perceives an immortal spirit. Indeed, in the course of occupying its body for a number of years the spirit  causes the body to change considerably, yet the spirit self- evidently remains constant. In which case,  although the body is ephemeral, it does not affect the spirit’s permanence, nor spoil its nature, even though the spirit is completely naked at death. However, in the course of life, the spirit gradually  changes its body- clothes, and at the time of death, it is suddenly undressed.
    Enfüsîdir. Yani, herkes hayatına ve nefsine dikkat etse bir ruh-u bâkiyi anlar. Evet her bir ruh, kaç sene yaşamış ise o kadar beden değiştirdiği halde, bilbedahe aynen bâki kalmıştır. Öyle ise madem ceset gelip geçicidir. Mevt ile bütün bütün çıplak olmak dahi ruhun bekasına tesir etmez ve mahiyetini de bozmaz. Yalnız müddet-i hayatta tedricî ceset libasını değiştiriyor. Mevtte ise birden soyunur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It has been established through certain conjecture, indeed, through observation, that the body subsists though the spirit; in which case, the spirit does not subsist through the body. Rather, since the spirit subsists and is dominant of itself, the body may be dispersed and gathered together again as it wishes; it will not infringe the spirit’s independence. In fact, the body is the spirit’s house, it is its home; it is not its clothes. What clothes the spirit is a subtle, fine sheath, something which may be likened to a body, which is to some extent constant, and is ethereal and appropriate for the spirit. At the time of death, then, the spirit is not completely naked, it leaves its home dressed in its body-like sheath.
    Gayet kat’î bir hads ile belki müşahede ile sabittir ki ceset ruh ile kaimdir. Öyle ise ruh, onun ile kaim değildir. Belki ruh, binefsihi kaim ve hâkim olduğundan; ceset istediği gibi dağılıp toplansın, ruhun istiklaliyetine halel vermez. Belki ceset, ruhun hanesi ve yuvasıdır, libası değil. Belki ruhun libası bir derece sabit ve letafetçe ruha münasip bir gılaf-ı latîfi ve bir beden-i misalîsi vardır. Öyle ise mevt hengâmında bütün bütün çıplak olmaz, yuvasından çıkar, beden-i misalîsini giyer.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''SECOND SOURCE:'''
    '''İKİNCİ MENBA'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    This is objective. That is to say, it is a sort of empirical judgement  which  has  been  formed  through  repeated  observations  and  numerous occurrences of events. Indeed, when it is understood that a single spirit continues after death, this necessitates the continuation of all spirits as a category of being. For according to the science of logic it is certain that if an intrinsic  quality is observed in a single individual, the existence of that quality may be assumed in all individuals.
    Âfakîdir. Yani, mükerrer müşahedat ve müteaddid vakıat ve kerrat ile münasebattan neş’et eden bir nevi hükm-ü tecrübîdir. Evet, tek bir ruhun ba’de’l-memat bekası anlaşılsa şu ruh nevinin külliyetle bekasını istilzam eder. Zira fenn-i mantıkça kat’îdir ki: Zatî bir hâssa, bir tek fertte görünse bütün efradda dahi o hâssanın vücuduna hükmedilir. Çünkü zatîdir. Zatî olsa, her fertte bulunur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Because it is intrinsic. If it is intrinsic, it will be present in each individual. Whereas the  indications based on not one but on innumerable observations beyond calculation and count, and the signs pointing to the immortality of spirits are so definite, that like for us there is a place called the New World, that is, America, and that human beings are found there, we can in no way doubt the existence of those people. In the same way, it is unacceptable to doubt that the spirits of those who have died are now present in great numbers in the World of the Inner Dimension of Things and in the Spirit World, and that they have relations with us. Our immaterial gifts go to them, and their luminous emanations come to us.
    Halbuki değil bir fert, belki o kadar hadsiz, o kadar hesaba, hasra gelmez müşahedata istinad eden âsâr ve beka-i ervaha delâlet eden emarat, o derece kat’îdir ki bize nasıl Yeni Dünya, yani Amerika var ve orada insanlar bulunur; o insanların vücudlarına hiç vehim hatıra gelmez. Öyle de şüphe kabul etmez ki şimdi âlem-i melekût ve ervahta; ölmüş, vefat etmiş insanların ervahı pek çok kesretle vardır ve bizimle münasebettardırlar. Manevî hedâyâmız onlara gidiyor, onların nurani feyizleri de bizlere geliyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Moreover, with certain intuition, one may perceive with one’s conscience that a fundamental  aspect of man continues after his death. And that fundamental aspect is spirit. As for spirit, it is not  subject to destruction and dissolution. This is because it is simple and  uncompounded,it has unity.As for destruction, dissolution,  and decomposition, they are  the  function of complex and  compound  substances. As  we explained above, life ensures a form of unity within multiplicity; it causes a sort  of permanence. That is to say, unity and permanence are fundamental to spirit, from which they spread to multiplicity.
    Hem hads-i kat’î ile vicdanen hissedilebilir ki insan öldükten sonra esaslı bir ciheti bâkidir. O esas ise ruhtur. Ruh ise tahrip ve inhilale maruz değil. Çünkü basittir, vahdeti var. Tahrip ve inhilal ve bozulmak ise kesret ve terkip edilmiş şeylerin şe’nidir. Sâbıkan beyan ettiğimiz gibi hayat, kesrette bir tarz-ı vahdeti temin eder, bir nevi bekaya sebebiyet verir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The mortality of man’s spirit would be either through destruction and dissolution, whereas  unity  provides  no  opportunity  for  these,  and  its  simple  nature  disallows decomposition; or it would be through annihilation. But the limitless compassion of the Absolutely Generous One would not permit annihilation, and His boundless munificence would not allow that He should take back from the human spirit the bounty of existence which He has bestowed on it, which it ardently desires, and of which it is worthy.
    Demek vahdet ve beka, ruhta esastır ki ondan kesrete sirayet eder. Ruhun fenası, ya tahrip ve inhilal iledir. O tahrip ve inhilal ise vahdet yol vermez ki girsin, besatet bırakmaz ki bozsun. Veyahut idam iledir. İdam ise Cevvad-ı Mutlak’ın hadsiz merhameti müsaade etmez ve nihayetsiz cûdu bırakmaz ki verdiği nimet-i vücudu o nimet-i vücuda pek müştak ve lâyık olan ruh-u insanîden geri alsın.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''THIRD SOURCE:'''
    '''ÜÇÜNCÜ MENBA'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Man’s spirit, which has been clothed in a living, conscious, luminous  external  existence, is  a  comprehensive  and  veracious  commanding  law disposed to acquiring  universality. And even the weakest commanding laws manifest stability and permanence. For if it is considered carefully, it will be seen that present in all species which are subject to change, is a  constant  truth that, revolving within the changes, transformations, and stages of life, causes the outer forms of things to change, and living and not dying, is permanent.
    Ruh; zîhayat, zîşuur, nurani, vücud-u haricî giydirilmiş, câmi’, hakikattar, külliyet kesbetmeye müstaid bir kanun-u emrîdir. Halbuki en zayıf olan kavanin-i emriye, sebat ve bekaya mazhardırlar. Çünkü dikkat edilse maruz-u tagayyür olan bütün nevilerde birer hakikat-i sabite vardır ki bütün tagayyürat ve inkılabat ve etvar-ı hayat içinde yuvarlanarak suretler değiştirip, ölmeyerek, yaşayarak bâki kalıyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, while the human being is an individual, because of the comprehensiveness of his  nature,  his  universal consciousness,  and  all-embracing  imagination, he  is  like  a species. A law that governs and  is in force in the species is also in force in the human individual.
    İşte her bir şahs-ı insanî, mahiyetinin câmiiyetiyle ve küllî şuuruyla ve umumî tasavvuratıyla bir şahıs iken bir nevi hükmüne geçmiştir. Bir nev’e gelen ve cari olan kanun, o şahs-ı insanîde dahi caridir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Since the All-Glorious Creator has created man as a comprehensive mirror, for universal worship, and with an exalted nature, even if the spirit-truth which is present in each individual causes the individual’s outer form to change hundreds of thousands of times, with the Sustainer’s permission, it will not die but will continue, departing as it came. In which case, at  God’s command and with His permission and through His making it permanent, the human individual’s spirit, which is the conscious element and living part of him, is immortal.
    Madem Fâtır-ı Zülcelal, insanı câmi’ bir âyine ve küllî bir ubudiyetle ve ulvi bir mahiyetle yaratmıştır. Her fertteki hakikat-i ruhiye, yüz binler suret değiştirse izn-i Rabbanî ile ölmeyecek, yaşayarak geldiği gibi gidecek. Öyle ise o şahs-ı insanînin hakikat-i zîşuuru ve unsur-u zîhayatı olan ruhu dahi Allah’ın emriyle, izniyle ve ibkasıyla daima bâkidir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''FOURTH SOURCE:'''
    '''DÖRDÜNCÜ MENBA'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Consider the laws that govern in species, which to a degree resemble the spirit, and since they both issue from the World of the Divine Command and Will, with regard to their source, are to a degree appropriate for the spirit, and only lack a perceptible existence. Study them and it will be seen that if those commanding laws were clothed in external existence, each of them would become the spirit of the species. And the laws are always permanent; they are always perpetual and  constant. No change or transformation affects the laws’ unity, or spoils them. For example, should a fig-tree die and be dispersed, the law of its formation, which is like its spirit, will continue in its tiny seeds; it will not die.
    Ruha bir derece müşabih ve ikisi de âlem-i emirden ve iradeden geldiklerinden masdar itibarıyla ruha bir derece muvafık fakat yalnız vücud-u hissî olmayan nevilerde hükümran olan kavanine dikkat edilse ve o namuslara bakılsa görünür ki eğer o kanun-u emrî, vücud-u haricî giyse idi o nevilerin birer ruhu olurdu. Halbuki o kanun daima bâkidir. Daima müstemir, sabittir. Hiçbir tagayyürat ve inkılabat, o kanunların vahdetine tesir etmez, bozmaz. Mesela, bir incir ağacı ölse, dağılsa onun ruhu hükmünde olan kanun-u teşekkülatı, zerre gibi bir çekirdeğinde ölmeyerek bâki kalır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    And so, since even the most commonplace  and  weak  commanding  laws  are  thus  connected  to  permanence  and continuance,  the  human  spirit  must  be  connected  not  only  with  permanence  and immortality, but with all eternity. For according to the Qur’an’s glorious decree of: Say: The Spirit (comes) by command of my Sustainer,(*<ref>*Qur’an, 17:85.</ref>) spirit too is a conscious and living law which has come from the World of the Divine Command, and which Pre-Eternal power has clothed with external existence.
    İşte madem en âdi ve zayıf emrî kanunlar dahi böyle beka ile devam ile alâkadardır. Elbette ruh-u insanî, değil yalnız beka ile belki ebedü’l-âbâd ile alâkadar olmak lâzım gelir. Çünkü ruh dahi Kur’an’ın nassı ile   قُلِ الرُّوحُ مِن۟ اَم۟رِ رَبّٖى   ferman-ı celili ile âlem-i emirden gelmiş bir kanun-u zîşuur ve bir namus-u zîhayattır ki kudret-i ezeliye, ona vücud-u haricî giydirmiş.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That is to say, just as the unconscious laws which proceed from the Divine attribute of will and the World of the Divine Command are always, or  mostly, enduring, so is it  even more definite that the spirit, which is a sort of brother to them, and like them is a manifestation of  the  attribute  of  will  and  comes  from  the  World  of  the  Command, manifests immortality. It is also more worthy of it, because it is existent, it has an external reality. And it is more potent, more elevated, because it possesses consciousness. It is also more enduring than them, and more valuable, because it is living.
    Demek, nasıl ki sıfat-ı iradeden ve âlem-i emirden gelen şuursuz kavanin, daima veya ağleben bâki kalıyor. Aynen onların bir nevi kardeşi ve onlar gibi sıfat-ı iradenin tecellisi ve âlem-i emirden gelen ruh, bekaya mazhar olmak daha ziyade kat’îdir, lâyıktır. Çünkü zîvücuddur, hakikat-i hariciye sahibidir. Hem onlardan daha kavîdir, daha ulvidir. Çünkü zîşuurdur. Hem onlardan daha daimîdir, daha kıymettardır. Çünkü zîhayattır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="İKİNCİ_ESAS"></span>
    === İKİNCİ ESAS ===
    ===SECOND FUNDAMENTAL POINT===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    There are matters necessitating eternal happiness, and the All-Glorious Agent  is capable of bestowing that happiness. Also, the destruction of the universe and death of the world are possible, and they will occur. And the resurrection of the world and the Last Judgement are possible, and they will occur. We shall explain all these six matters briefly and in a way that will satisfy the reason. In fact, in the Tenth Word, arguments are set forth which raise the heart to the level of perfect belief, while here, we shall discuss them in the manner of the Old Said’s explanations in his treatise called Nokta (The Point), which convince and silence the reason only.
    Saadet-i ebediyeye muktezî vardır. Ve o saadeti verecek Fâil-i Zülcelal de muktedirdir. Hem harab-ı âlem, mevt-i dünya mümkündür. Hem vaki olacaktır. Yeniden ihya-yı âlem ve haşir, mümkündür. Hem vaki olacaktır. İşte bu altı meseleyi, birer birer aklı ikna edecek muhtasar bir tarzda beyan edeceğiz. Zaten Onuncu Söz’de kalbi, iman-ı kâmil derecesine çıkaracak derecede bürhanlar zikredilmiştir. Şurada ise yalnız aklı ikna edecek, susturacak, Eski Said’in Nokta Risalesi’ndeki beyanatı tarzında bahsedeceğiz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    There are matters which necessitate eternal happiness.  
    '''Evet, saadet-i ebediyeye muktezî mevcuddur.'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    A decisive argument pointing to those matters consists of a supposition filtered through Ten Sources and Central Points.
    O muktezînin vücuduna delâlet eden bürhan-ı kat’î on menba ve medardan süzülen bir hadstir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''FIRST POINT:'''
    '''BİRİNCİ MEDAR'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If observed carefully, it will be seen that a perfect and intentional order embraces the whole universe. Traces of choice and flashes of purpose are to be seen in every aspect of it. What strikes the eyes through the testimony of their fruits is that in every thing is a light of intention; in every function, a flash of will; in every motion, a gleam of choice; in every composite  whole, a blaze of wisdom. Thus, if there was no eternal happiness, this authentic order would merely consist of a weak and futile form. It would be a false order, not a true order. Connections and relations and immaterial things, which are the spirit of order, would be lost and come to nothing. That is to say, what gives order to order is eternal happiness. In which case, the order of the universe points to eternal happiness.
    Dikkat edilse şu kâinatın umumunda bir nizam-ı ekmel, bir intizam-ı kasdî vardır. Her cihette reşehat-ı ihtiyar ve lemaat-ı kasd görünür. Hattâ her şeyde bir nur-u kasd, her şe’nde bir ziya-yı irade, her harekette bir lem’a-i ihtiyar, her terkipte bir şule-i hikmet, semeratının şehadetiyle nazar-ı dikkate çarpıyor. İşte eğer saadet-i ebediye olmazsa şu esaslı nizam, bir suret-i zaîfe-i vâhiyeden ibaret kalır. Yalancı, esassız bir nizam olur. Nizam ve intizamın ruhu olan maneviyat ve revabıt ve niseb, heba olup gider. Demek nizamı nizam eden, saadet-i ebediyedir. Öyle ise nizam-ı âlem, saadet-i ebediyeye işaret ediyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''SECOND POINT:'''
    '''İKİNCİ MEDAR'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Total wisdom is apparent in the universe. Indeed, Divine wisdom, which is the representation of pre-eternal favour, proclaims eternal happiness through the tongue of the observance of benefits and following of purposes demonstrated by the universe in its entirety.
    Hilkat-i kâinatta bir hikmet-i tamme görünüyor. Evet, inayet-i ezeliyenin timsali olan hikmet-i İlahiye, kâinatın umumunda gösterdiği maslahatların riayeti ve hikmetlerin iltizamı lisanı ile saadet-i ebediyeyi ilan eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Because, if there was no eternal happiness, it would be necessary, through pride, to  deny the  wisdom and  benefits which are self-evidently constant in the universe. Since the Tenth Truth of the Tenth Word demonstrates this truth like the sun, we shall content ourselves with that and cut short the discussion here.
    Çünkü saadet-i ebediye olmazsa şu kâinatta bilbedahe sabit olan hikmetleri, faydaları, mükâbere ile inkâr etmek lâzım gelir. Onuncu Söz’ün Onuncu Hakikati, bu hakikati güneş gibi gösterdiğinden, ona iktifaen burada ihtisar ederiz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''THIRD POINT:'''
    '''ÜÇÜNCÜ MEDAR'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Through the  testimony of  reason,  wisdom,  deduction,  and experience, the absence of futility and absence of waste in the creation of beings, which is constant, indicate eternal happiness. The sign of there being no waste and nothing vain in creation is the All-Glorious Maker’s  choosing and preferring the shortest way, the closest point, the lightest form, and the best manner in the creation of everything, and His sometimes imposing a hundred duties on one thing, and His attaching a thousand fruits and aims to a slight being.
    Akıl ve hikmet ve istikra ve tecrübenin şehadetleri ile sabit olan hilkat-i mevcudattaki adem-i abesiyet ve adem-i israf, saadet-i ebediyeye işaret eder. Fıtratta israf ve hilkatte abesiyet olmadığına delil, Sâni’-i Zülcelal’in her şeyin hilkatinde en kısa yolu ve en yakın ciheti ve en hafif sureti ve en güzel keyfiyeti ihtiyar ve intihab etmesidir ve bazen bir şeyi, yüz vazife ile tavzif etmesidir ve bir ince şeye bin meyve ve gayeleri takmasıdır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Since there is no waste and nothing in vain, there will surely be eternal happiness. For  non-existence and no return would make everything futile; everything would be a waste. The absence of waste in all creation, and in man for instance, which is established by science, demonstrates that man’s limitless disposition, and infinite hopes, ideas, and desires will not be wasted either.
    Madem israf yok ve abesiyet olmaz, elbette saadet-i ebediye olacaktır. Çünkü dönmemek üzere adem, her şeyi abes eder, her şey israf olur. Umum fıtratta, ezcümle insanda, fenn-i menafiü’l-aza şehadetiyle sabit olan adem-i israf gösteriyor ki insanda olan hadsiz istidadat-ı maneviye ve nihayetsiz âmâl ve efkâr ve müyulat dahi israf edilmeyecektir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In which case, man’s deep-rooted desire to be perfected points to the existence of a perfection, and his desire for happiness proclaims that he is definitely destined for eternal happiness. If it was not so, contrary to all other beings, which are made wisely and with purpose, those authentic immaterial faculties, those elevated hopes, would be waste and futile; they would wither up and be for nothing. Since this truth is proved in the Eleventh Truth of the Tenth Word, we cut the discussion short here.
    Öyle ise insandaki o esaslı meyl-i tekemmül, bir kemalin vücudunu gösterir ve o meyl-i saadet, saadet-i ebediyeye namzet olduğunu kat’î olarak ilan eder. Öyle olmazsa insanın mahiyet-i hakikiyesini teşkil eden o esaslı maneviyat, o ulvi âmâl, hikmetli mevcudatın hilafına olarak israf ve abes olur, kurur, hebaen gider. Şu hakikat, Onuncu Söz’ün On Birinci Hakikati’nde ispat edildiğinden kısa kesiyoruz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''FOURTH POINT:'''
    '''DÖRDÜNCÜ MEDAR'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In each of many different things, in night and day, and winter and spring, in the skies, and even in man’s personalities and in the bodies which he changes throughout his lifetime, and in sleep, which resembles death, is a different sort of resurrection resembling  the resurrection of the dead; they all tell of and allude to the reality of the Day of Resurrection.
    Pek çok nevilerde, hattâ gece ve gündüzde, kış ve baharda ve cevv-i havada hattâ insanın şahıslarında, müddet-i hayatında değiştirdiği bedenler ve mevte benzeyen uyku ile haşir ve neşre benzer birer nevi kıyamet, bir kıyamet-i kübranın tahakkukunu ihsas ediyor, remzen haber veriyorlar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For  example, the day, year, lifetime of man, and revolution of God’s great clock known as the earth resemble the dials of a weekly clock of  ours  that  tell  the  seconds, minutes, hours  and  days;  each  the  forerunner  of  the following, they give  news  of one  another; they turn and  function. Like  they  show morning after night, and spring after winter, they intimate that after death the morning of the resurrection will appear from that instrument, that vast clock.
    Evet mesela, haftalık bizim saatimizin saniye ve dakika ve saat ve günlerini sayan çarklarına benzeyen; Allah’ın dünya denilen büyük saatindeki yevm, sene, ömr-ü beşer, deveran-ı dünya, birbirine mukaddime olarak birbirinden haber veriyor, döner işlerler. Geceden sonra sabahı, kıştan sonra baharı işledikleri gibi mevtten sonra subh-u kıyamet, o destgâhtan, o saat-i uzmadan çıkacağını remzen haber veriyorlar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    There  are  many  varieties  of  resurrection  that  a  person  experiences  during  his lifetime. Just as he sees the signs of the resurrection through a sort of dying every night and rebirth every morning, so it is agreed that he undergoes what resembles a resurrection every five or six years by changing all the particles in his body, and even undergoes a gradual resurrection twice a  year. Also,  every spring,  he witnesses more than three hundred  thousand  sorts  of  resurrection  and  rising  to  life  in  the  animal  and  plant kingdoms.
    Bir şahsın müddet-i ömründe başına gelmiş birçok kıyamet çeşitleri vardır. Her gece bir nevi ölmekle, her sabah bir nevi dirilmekle emarat-ı haşriye gördüğü gibi beş altı senede bi’l-ittifak bütün zerratını değiştirerek, hattâ bir senede iki defa tedricî bir kıyamet ve haşir taklidini görmüş. Hem hayvan ve nebat nevilerinde üç yüz binden ziyade haşir ve neşir ve kıyamet-i neviyeyi her baharda müşahede ediyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, so many signs and indications and marks of resurrection most certainly point to the great  resurrection of the dead as though they were droplets of it. An All-Wise Maker causing a sort of resurrection in that way in the animal and plant worlds, that is, raising to life exactly the same all plant  roots and certain animals in the spring, and restoring other parts of them, such as leaves, flowers and fruits, not exactly the same but similar, may be an indication of a personal resurrection in the human individual within the general resurrection.
    İşte bu kadar emarat ve işarat-ı haşriye ve bu kadar alâmat ve rumuzat-ı neşriye elbette kıyamet-i kübranın tereşşuhatı hükmünde, o haşre işaret ediyorlar. Bir Sâni’-i Hakîm tarafından nevilerde böyle kıyamet-i neviyeyi yani bütün nebatat köklerini ve bir kısım hayvanları aynen baharda ihya etmek ve yaprakları ve çiçekleri ve meyveleri gibi sair bir kısım şeyleri aynıyla değil, misliyle iade ederek bir nevi haşir ve neşir yapmak; her bir şahs-ı insanîde kıyamet-i umumiye içinde bir kıyamet-i şahsiyeye delil olabilir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For the human individual is like a species in comparison with the other animate species, and the light of the mind has given such a breadth to human actions and thought that they encompass the past and the future. If he consumes the world even, he is not satisfied. In the other species the nature of the individual is particular; its value is personal; its view, restricted; its qualities, limited; its pleasure and pain, instantaneous. Whereas man’s nature is exalted; his value, most high; his  view, universal;  his qualities, limitless; his  immaterial pleasure and  pain  in part permanent.
    Çünkü insanın bir tek şahsı, başkasının bir nev’i hükmündedir. Zira fikir nuru, insanın âmâline ve efkârına öyle bir genişlik vermiş ki mazi ve müstakbeli ihata eder. Dünyayı dahi yutsa tok olmaz. Sair nevilerde fertlerin mahiyeti cüz’iyedir, kıymeti şahsiyedir, nazarı mahduddur, kemali mahsurdur, lezzeti ve elemi ânidir. Beşerin ise mahiyeti ulviyedir, kıymeti gâliyedir, nazarı âmmdır, kemali hadsizdir, manevî lezzeti ve elemi kısmen daimîdir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In which case, the  various resurrections which are repeated in the other animate species self-evidently tell of and point to human beings being resurrected and restored to life exactly the same in the great resurrection of the dead. Since it is proved with the certainty of twice two equalling four in the Ninth Truth of the Tenth Word, we cut short the discussion here.
    Öyle ise bilmüşahede sair nevilerde tekerrür eden bir çeşit kıyametler ve haşirler; şu kıyamet-i kübra-yı umumiyede, her şahs-ı insanî aynıyla iade edilerek haşredilmesine remzeder, haber verir. Onuncu Söz’ün Dokuzuncu Hakikati’nde iki kere iki dört eder derecesinde kat’iyet ile ispat edildiğinden burada ihtisar ederiz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''FIFTH POINT:'''
    '''BEŞİNCİ MEDAR'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Those who have looked closely into the realities of creation consider that the unlimited potentialities included in the essence of man’s spirit, and the unlimited abilities contained in those potentialities, and the endless desires arising from those  abilities, and  the  infinite  hopes  resulting  from  those  endless  desires,  and  the limitless thoughts and ideas born of those infinite hopes are hands stretched out towards eternal happiness, which is beyond this Manifest World, are eyes gazing at it, that they are turned towards it.
    Beşerin cevher-i ruhunda derc edilmiş gayr-ı mahdud istidadat ve o istidadatta mündemic olan gayr-ı mahsur kabiliyetler ve o kabiliyetlerden neş’et eden hadsiz meyiller ve o hadsiz meyillerden hasıl olan nihayetsiz emeller ve o nihayetsiz emellerden tevellüd eden gayr-ı mütenahî efkâr ve tasavvurat-ı insaniye, şu âlem-i şehadetin arkasında bulunan saadet-i ebediyeye elini uzatmış, ona gözünü dikmiş, o tarafa müteveccih olmuş olduğunu ehl-i tahkik görüyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, man’s nature, which cannot lie, and the  definite, intense, unwavering desire for eternal happiness in his nature inspire the conscience with certainty concerning the realization of eternal happiness. This fact is demonstrated as clearly as daylight in the Eleventh Truth of the Tenth Word, and so we cut this short here.
    İşte hiç yalan söylemeyen fıtrat ve fıtrattaki şu kat’î ve şedit ve sarsılmaz meyl-i saadet-i ebediye, saadet-i ebediyenin tahakkukuna dair vicdana bir hads-i kat’î veriyor. Onuncu Söz’ün On Birinci Hakikati, bu hakikati gündüz gibi gösterdiğinden kısa kesiyoruz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''SIXTH POINT:'''
    '''ALTINCI MEDAR'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The mercy of the All-Beauteous Maker of these beings, Who is the All-Merciful, All-Compassionate One, points to eternal happiness. Yes, it is of the nature of that  mercy, which makes bounty bounty and saves it from revenge, not to withhold from man eternal happiness, which delivers beings from the anguish of eternal separation. For if eternal happiness, the head, chief, aim, and result of all bounties, is not given, and if after dying, the world is not resurrected in the  form of the hereafter, all bounties would be transformed into desire for revenge. And such a transformation would necessitate denying the existence of Divine mercy, which is self-evident and necessary, and,  through the testimony of all the universe,  unquestionable and  manifest. It  is a constant truth more brilliant than the sun.
    “Rahmanu’r-Rahîm” olan şu mevcudatın Sâni’-i Zülcemal’inin rahmeti, saadet-i ebediyeyi gösteriyor. Evet, nimeti nimet eden, nimeti nıkmetlikten halâs eden ve mevcudatı, firak-ı ebedîden hasıl olan vaveylâlardan kurtaran saadet-i ebediyeyi; o rahmetin şe’nindendir ki beşerden esirgemesin. Çünkü bütün nimetlerin re’si, reisi, gayesi, neticesi olan saadet-i ebediye verilmezse, dünya öldükten sonra âhiret suretinde dirilmezse bütün nimetler nıkmetlere tahavvül ederler. O tahavvül ise bilbedahe ve bizzarure ve umum kâinatın şehadetiyle muhakkak ve meşhud olan rahmet-i İlahiyenin vücudunu inkâr etmek lâzım gelir. Halbuki rahmet, güneşten daha parlak bir hakikat-i sabitedir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Look and take note of the bounties of love, compassion, and reason, some of the manifestations and subtle traces of mercy. Suppose that eternal separation and unending parting are going to drag out human life; you will see that tender love becomes a great calamity; sweet compassion, a great misfortune; that luminous reason, a great tribulation. That is to say, mercy (because it is mercy) cannot confront true love with eternal separation. Since the Second Truth of the Tenth Word has demonstrated this fact most beautifully, we cut this short here.
    Bak, rahmetin cilvelerinden ve latîf âsârından olan aşk ve şefkat ve akıl nimetlerine dikkat et. Eğer firak-ı ebedî ve hicran-ı lâyezalîye, hayat-ı insaniye incirar edeceğini farz etsen görürsün ki o latîf muhabbet, en büyük bir musibet olur. O leziz şefkat, en büyük bir illet olur. O nurani akıl, en büyük bir bela olur. Demek rahmet, (çünkü rahmettir) hicran-ı ebedîyi, muhabbet-i hakikiyeye karşı çıkaramaz. Onuncu Söz’ün İkinci Hakikati, bu hakikati gayet güzel bir surette gösterdiğinden burada ihtisar edildi.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''SEVENTH POINT:'''
    '''YEDİNCİ MEDAR'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    All the exquisiteness, all the virtues, all the perfections, all the attraction, all the yearning, all the compassion known and seen in the universe are meanings, significations, immaterial words. They necessarily and self-evidently show to the heart and thrust in the  mind’s eye the manifestations of the All-Glorious Maker’s favour and kindness, benevolence and munificence.
    Şu kâinatta görünen ve bilinen bütün letaif, bütün mehasin, bütün kemalât, bütün incizabat, bütün iştiyakat, bütün terahhumat; birer manadır, birer mazmundur, birer kelime-i maneviyedir ki şu kâinatın Sâni’-i Zülcelal’inin lütuf ve merhametinin tecelliyatını, ihsan ve kereminin cilvelerini bizzarure, bilbedahe kalbe gösterir, aklın gözüne sokuyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Since there is a truth, a reality, in this world, most certainly there is true mercy. And since  there is true mercy, there will be eternal happiness. The Fourth Truth of the Tenth Word, and also the Second Truth, have illuminated this fact as clearly as daylight.
    Madem şu âlemde bir hakikat vardır. Bilbedahe hakiki rahmet vardır. Madem hakiki rahmet vardır, saadet-i ebediye olacaktır. Onuncu Söz’ün Dördüncü Hakikati, İkinci Hakikati ile beraber şu hakikati gündüz gibi aydınlatmıştır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''EIGHTH POINT:'''
    '''SEKİZİNCİ MEDAR'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Man’s conscience, which is his conscious nature, looks to and points to eternal happiness. Yes, if anyone listens to his own awakened conscience, he will hear a voice crying: “Eternity! Eternity!” Should the whole universe be given to such a conscience, it could not satisfy its need for eternity.
    İnsanın fıtrat-ı zîşuuru olan vicdanı, saadet-i ebediyeye bakar, gösterir. Evet, kim kendi uyanık vicdanını dinlerse “Ebed! Ebed!” sesini işitecektir. Bütün kâinat o vicdana verilse ebede karşı olan ihtiyacının yerini dolduramaz. Demek o vicdan, o ebed için mahluktur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That is to say, the conscience being attracted and drawn in this way is possible only because it is attracted by a true aim and captivating truth. The conclusion of the Eleventh Truth of the Tenth Word demonstrates this fact.
    Demek, bu vicdanî olan incizab ve cezbe, bir gaye-i hakikiyenin ve bir hakikat-i cazibedarın yalnız cezbi ile olabilir. Onuncu Söz’ün On Birinci Hakikatinin hâtimesi bu hakikati göstermiştir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''NINTH POINT:'''
    '''DOKUZUNCU MEDAR'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    This is the message of Muhammad the Arabian (Peace and blessings be upon him), who was truthful, veracious, and trustworthy. Indeed, his words opened  the  doors  of  eternal  happiness;  all  that  he  said  are  windows  opening  onto everlasting bliss.
    Sadık, masduk, musaddak olan Muhammed-i Arabî aleyhissalâtü vesselâmın ihbarıdır. Evet, o zatın (asm) sözleri, saadet-i ebediyenin kapılarını açmıştır ve onun (asm) kelâmları saadet-i ebediyeye karşı birer penceredir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In fact, he held in his hand the consensus of all the prophets (Peace be upon them) and the unanimous agreement of all the saints, for after Divine unity, all their calls and efforts were concentrated on the resurrection of the dead and eternal happiness. Is there anything that could shake such a strength? The Twelfth Truth of the Tenth Word demonstrates this truth in the most obvious manner.
    Zaten bütün enbiyanın (aleyhimüsselâm) icmaını ve bütün evliyanın tevatürünü elinde tutmuş, bütün kuvvetiyle bütün davaları; tevhid-i İlahîden sonra şu haşir ve saadet noktasında temerküz ediyor. Acaba, şu kuvveti sarsacak bir şey var mıdır? Onuncu Söz’ün On İkinci Hakikati, şu hakikati pek zâhir bir surette göstermiştir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''TENTH POINT:'''
    '''ONUNCU MEDAR'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    This is the certain news of the Qur’an of Miraculous Exposition, which has preserved its miraculousness in seven respects for thirteen centuries, and as is proved in the Twenty-Fifth Word, is a miracle through its forty sorts of miraculousness.
    On üç asırda yedi vecihle i’cazını muhafaza eden ve Yirmi Beşinci Söz’de ispat edildiği üzere kırk adet enva-ı i’cazıyla mu’cize olan Kur’an-ı Mu’cizü’l-Beyan’ın ihbarat-ı kat’iyesidir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Yes, this news of the Qur’an is the revealer of bodily resurrection, and the discloser of the enigmatic talisman of the world and the key to the wisdom  in  the universe. Also, the certain rational proofs contained in the Qur’an of Miraculous Exposition, which it lays before the eyes, commanding that they be pondered over are thousands in number.
    Evet, o Kur’an’ın nefs-i ihbarı, haşr-i cismanînin keşşafıdır ve şu tılsım-ı muğlak-ı âlemin ve şu remz-i hikmet-i kâinatın miftahıdır. Hem o Kur’an-ı Mu’cizü’l-Beyan’ın tazammun ettiği ve mükerreren tefekküre emredip nazara vaz’eylediği berahin-i akliye-i kat’iye binlerdir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In short,  the  Qur’an  presents  for  man  to  study  a  great  many  verses  and  great  many telescopes revealing eternal bliss, like, and, Say, “He will give them life Who created them in the first instance…,”(*<ref>*Qur’an, 36:79.</ref>) Seeing that He has created you in successive stages,(*<ref>*Qur’an, 71:14.</ref>)
    Ezcümle: Bir kıyas-ı temsilîyi tazammun eden   وَ قَد۟ خَلَقَكُم۟ اَط۟وَارًا   ve    قُل۟ يُح۟يٖيهَا الَّذٖٓى اَن۟شَاَهَٓا اَوَّلَ مَرَّةٍ    ve bir delil-i adalete işaret eden وَ مَا رَبُّكَ بِظَلَّامٍ لِل۟عَبٖيدِ    gibi pek çok âyât ile haşr-i cismanîdeki saadet-i ebediyeyi gösterecek pek çok dürbünleri, nazar-ı beşerin dikkatine vaz’etmiştir. Kur’an’ın sair âyetler ile izah ettiği şu   وَ قَد۟ خَلَقَكُم۟ اَط۟وَارًا ve   قُل۟ يُح۟يٖيهَا الَّذٖٓى اَن۟شَاَهَٓا اَوَّلَ مَرَّةٍ   deki kıyas-ı temsilînin hülâsasını Nokta Risalesi’nde şöyle beyan etmişiz ki:
    which comprise a comparison or analogy, and, Nor is your Sustainer ever unjust to His servants,(*<ref>*Qur’an, 41:46.</ref>) which points to evidence of justice. We explained in our treatise entitled Nokta (The Point) the substance of the figurative analogy in, Seeing that He has created you in successive stages,(*<ref>*Qur’an, 71:14.</ref>) and, Say, ‘He will give them life Who created them in the first instance…’,(*<ref>*Qur’an, 36:79.</ref>) which the Qur’an makes clear through other verses. It was as follows:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    On passing from stage to stage, the human body undergoes wondrous and orderly transformations. From sperm to a blood-clot; from a blood-clot to flesh and bone; from flesh and bone to a new creation, that is, the transformation into human form; it follows extremely precise rules. Each of these stages has such particular laws, such determined order, such regular development that it displays  the manifestations of a purpose, will, choice, and wisdom as though through glass.
    Vücud-u insan, tavırdan tavıra geçtikçe acib ve muntazam inkılablar geçiriyor. Nutfeden alakaya, alakadan mudgaya, mudgadan azm ve lahme, azm ve lahmden halk-ı cedide yani insan suretine inkılabı, gayet dakik düsturlara tabidir. O tavırların her birisinin öyle kavanin-i mahsusa ve öyle nizamat-ı muayyene ve öyle harekât-ı muttarideleri vardır ki cam gibi altında bir kasd, bir irade, bir ihtiyar, bir hikmetin cilvelerini gösterir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, the All-Wise Maker, Who creates the body in this way, changes it every year as if it were clothes. For the body to be changed and for its continuance, a compound is necessary so that new particles appear that will work and fill the place of the parts that are dissolved. Since the  body’s cells are destroyed through an orderly Divine law, it requires a subtle matter, known as  sustenance, which will repair it, again through an orderly dominical law. The True Provider allots and distributes this sustenance through a particular law in relation to the different needs of the body’s members.
    İşte şu tarzda o vücudu yapan Sâni’-i Hakîm, her sene bir libas gibi o vücudu değiştirir. O vücudun değiştirilmesi ve bekası için inhilal eden eczaların yerini dolduracak, çalışacak yeni zerrelerin gelmesi için bir terkibe muhtaçtır. İşte o beden hüceyreleri, muntazam bir kanun-u İlahî ile yıkıldığından yine muntazam bir kanun-u Rabbanî ile tamir etmek için rızık namıyla bir madde-i latîfeyi ister ki o beden uzuvlarının ayrı ayrı hâcetleri nisbetinde Rezzak-ı Hakiki, bir kanun-u mahsus ile taksim ve tevzi ediyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Now, consider the behaviour of the subtle matter which the All-Wise Provider sends: you will see that while the matter’s particles are dispersed through the air, soil, and water like a caravan, they suddenly gather together in a way that suggests a deliberate action, as though they had suddenly received the order to move. They collect together in the most orderly fashion as if each particle of them was entrusted  with  a duty and ordered to proceed to a specified place.
    Şimdi o Rezzak-ı Hakîm’in gönderdiği o madde-i latîfenin etvarına bak, göreceksin ki o maddenin zerratı bir kafile gibi küre-i havada, toprakta, suda dağılmış iken birden hareket emrini almışlar gibi bir hareket-i kasdîyi işmam eden bir keyfiyet ile toplanıyorlar. Güya onlardan her bir zerre, bir vazife ile bir muayyen mekâna gitmek için memurdur gibi gayet muntazam toplanıyorlar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Also, it is apparent from their conduct that they are being propelled through a particular law of one who acts and has choice, and from the realm of the inanimate are entering the animal kingdom. Then they enter a body as sustenance  through a particular rule, and with a determined order and in a regular process,  and  after  being  cooked  in the  four  kitchens of the  body,  undergoing  four amazing transformations, and being  strained  through four filters, they are apportioned through regular laws and the beneficence of the  True  Provider according to the all- different needs of the members, and are circulated to every part of the body.
    Hem gidişatından görünüyor ki bir Fâil-i Muhtar’ın bir kanun-u mahsusu ile sevk edilip, cemadat âleminden mevalide, yani zîhayat âlemine girerler. Sonra nizamat-ı muayyene ve harekât-ı muttaride ile ve desatir-i mahsusa ile rızık olarak bir bedene girip; o beden içinde dört matbahta pişirildikten sonra ve dört inkılabat-ı acibeyi geçirdikten sonra ve dört süzgeçten süzüldükten sonra bedenin aktarına yayılarak bütün muhtaç olan azaların muhtelif, ayrı ayrı derece-i ihtiyaçlarına göre Rezzak-ı Hakiki’nin inayetiyle ve muntazam kanunları ile inkısam ederler.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, whichever of these particles you consider with the eye of wisdom, you will see that blind  chance, lawless coincidence, deaf nature, and unconscious causes can in no way  interfere  with  it;  it  is  impelled  in a  discerning, orderly, hearing, and  knowing fashion. For whichever stage each of them  enters from the surrounding element to the body’s cell, it acts as though voluntarily through the specified laws of that stage. It enters it in an orderly fashion. To whichever level it journeys, it steps with such order that it appears  self-evidently to be proceeding at the command of an All-Wise Mover.
    İşte o zerrattan hangi zerreye bir nazar-ı hikmetle baksan göreceksin ki basîrane, muntazamane, semîane, alîmane sevk olunan o zerreye, kör ittifak, kanunsuz tesadüf, sağır tabiat, şuursuz esbab, hiç ona karışamaz. Çünkü her birisi unsur-u muhitten tut, tâ beden hüceyresine kadar hangi tavra girmiş ise o tavrın kavanin-i muayyenesi ile güya ihtiyaren amel ediyor, muntazaman giriyor. Hangi tabakaya sefer etmiş ise öyle muntazam adım atıyor ki bilbedahe bir Sâik-i Hakîm’in emriyle gidiyor gibi görünüyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In this way, it gradually advances from stage to stage, and level to level until, at the command of its Sustainer, without deviating from its aim and object, it reaches its appropriate position, for example the pupil of Tevfik’s eye, where it establishes itself and works.
    İşte böyle muntazam tavırdan tavıra, tabakadan tabakaya gitgide hedef ve maksadından ayrılmayarak tâ makam-ı lâyıkına, mesela, Tevfik’in göz bebeğine emr-i Rabbanî ile girer, oturur, çalışır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    This situation, that is, the manifestation of dominicality in sustenance, demontrates that  first  the  particles were determined; they were appointed to the task, they were designated to those positions. It  is as if the existence of an arrangement and order, like “This will be the sustenance of so-and-so’s cells” being written on the forehead of each of them, points to each person’s sustenance being written on his forehead by the pen of Divine Determining, and his name being written on his sustenance.
    İşte bu halde, yani erzaktaki tecelli-i rububiyet gösteriyor ki iptida o zerreler muayyen idiler, muvazzaf idiler, o makamlar için namzet idiler. Güya her birisinin alnında ve cephesinde “Filan hüceyrenin rızkı olacak.” yazılı gibi bir intizamın vücudu, her adamın alnında kalem-i kader ile rızkı yazılı olduğuna ve rızkı üstünde isminin yazılı olmasına işaret eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Is it at all possible that the All-Glorious Maker, Who nurtures and sustains with boundless power and all- encompassing wisdom, Who has absolute disposal over all beings from minute particles to the planets,  and spins them with order and balance, should not bring about ‘the last creation,’ or that he should be unable to do so?
    Acaba mümkün müdür ki bu derece nihayetsiz bir kudret ve muhit bir hikmet ile rububiyet eden ve zerrattan tâ seyyarata kadar bütün mevcudatı kabza-i tasarrufunda tutmuş ve intizam ve mizan dairesinde döndüren Sâni’-i Zülcelal “neş’e-i uhra”yı yapmasın veya yapamasın!
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, many verses of the Qur’an present to man’s view this wise last creation, which will take place at the resurrection of the dead and Great Gathering. It removes doubt and uncertainty. It says:
    İşte çok âyât-ı Kur’aniye, şu hikmetli “neş’e-i ûlâ”yı nazar-ı beşere vaz’ediyor. Haşir ve kıyametteki “neş’e-i uhra”yı ona temsil ederek istib’adı izale eder. Der:    قُل۟ يُح۟يٖيهَا الَّذٖٓى اَن۟شَاَهَٓا اَوَّلَ مَرَّةٍ    Yani “Sizi hiçten bu derece hikmetli bir surette kim inşa etmiş ise odur ki sizi âhirette diriltecektir.”
    Say, He will give them life Who created them in the first instance…(*<ref>*Qur’an, 36:79.</ref>)
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That is, the One Who created you from nothing in so wise a form is He Who will bring you to life again in the hereafter. And it says: And it is He Who begins [the process of] creation, then repeats it; and for Him it is most easy.(*<ref>*Qur’an, 30:27.</ref>)
    Hem der ki:     وَهُوَ الَّذٖى يَب۟دَؤُا ال۟خَل۟قَ ثُمَّ يُعٖيدُهُ وَهُوَ اَه۟وَنُ عَلَي۟هِ   Yani “Sizin haşirde iadeniz, dirilmeniz, dünyadaki hilkatinizden daha kolay, daha rahattır.” Nasıl ki bir taburun askerleri, istirahat için dağılsa, sonra bir boru ile çağrılsa kolay bir surette tabur bayrağı altında toplanmaları; yeniden bir tabur teşkil etmekten çok kolay ve çok rahattır. Öyle de bir bedende birbiriyle imtizaç ile ünsiyet ve münasebet peyda eden zerrat-ı esasiye, Hazret-i İsrafil aleyhisselâmın Sûr’u ile Hâlık-ı Zülcelal’in emrine “Lebbeyk!” demeleri ve toplanmaları; aklen birinci icaddan daha kolay, daha mümkündür.
    That is, “Your return and being raised to life at the resurrection is easier and more trouble-free than your creation in this world.” Just as it is easier and more trouble-free for the soldiers of a regiment who have dispersed to rest  to regather under the regimental flag at the sound of a bugle than forming a new regiment from scratch, so according to reason, it  is easier and more possible  than  the  first  creation  for  the  fundamental particles  of  a  body,
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    which  are intermingled and familiar and connected with one another, to regather at the trumpet- blast of the angel Israfil (Peace be upon him), and reply to the All-Glorious Creator’s command with, “Here we are, O Lord!” Anyway, perhaps it is not necessary for all the particles to regather. The fundamental parts and essential particles, which are like nuclei and seeds, and are called  “the root of the tail” (the coccyx) in a Hadith,(*<ref>*Bukhari, Tafsir Sura al-Zumar, 3; Tafsir Sura al-Nabi, 1; Muslim, Fitan, 141-3.</ref>)
    Hem bütün zerrelerin toplanmaları belki lâzım değil. Nüveler ve tohumlar hükmünde olan ve hadîste “Acbü’z-zeneb” tabir edilen ecza-i esasiye ve zerrat-ı asliye, ikinci neş’e için kâfi bir esastır, temeldir. Sâni’-i Hakîm, beden-i insanîyi onların üstünde bina eder.
    may be sufficient as a basis of the second  creation.  The All-Wise Creator may construct the human body on them.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The following is a summary of the judicial comparison indicated by verses like the third one above:
    Üçüncü âyet olan   وَ مَا رَبُّكَ بِظَلَّامٍ لِل۟عَبٖيدِ   gibi âyetlerin işaret ettikleri kıyas-ı adlînin hülâsası şudur ki:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    We often see in this world that tyrannical, sinful and cruel men pass their lives in great ease and comfort, while the oppressed, upright and religious live under great difficulties and in degradation. Then death comes and makes the two equal. If this equality had no end and was not finite, an injustice would  be apparent. However, since Divine wisdom and justice are free of all inequity as is established by the testimony of the universe, they self-evidently require a final assembly where the former will be punished and the latter receive their reward. Then disorderly, wretched men may receive punishment and reward in  conformity  with  their  potentialities, be  the  means  of  absolute  justice, manifest dominical wisdom, and be the elder brother of all the beings in the world.
    Âlemde çok görüyoruz ki: Zalim, fâcir, gaddar insanlar gayet refah ve rahatla ve mazlum ve mütedeyyin adamlar gayet zahmet ve zillet ile ömür geçiriyorlar. Sonra ölüm gelir, ikisini müsavi kılar. Eğer şu müsavat nihayetsiz ise bir nihayeti yoksa zulüm görünür. Halbuki zulümden tenezzühü, kâinatın şehadetiyle sabit olan adalet ve hikmet-i İlahiye, bu zulmü hiçbir cihetle kabul etmediğinden bilbedahe bir mecma-ı âheri iktiza ederler ki birinci, cezasını; ikinci, mükâfatını görsün. Tâ şu intizamsız, perişan beşer, istidadına münasip tecziye ve mükâfat görüp adalet-i mahzaya medar ve hikmet-i Rabbaniyeye mazhar ve hikmetli mevcudat-ı âlemin bir büyük kardeşi olabilsin.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For sure, the realm of this world does not allow for the blossoming of man’s limitless potentialities contained within his spirit. This means he will be sent to another world. Man’s essence is indeed mighty, so he is designated for eternity. His nature is exalted, so his crimes are great. He does not resemble other beings. His order is important, too. He cannot live without order. He cannot live without meaning. He cannot be made in vain. He cannot be condemned to absolute extinction. He cannot escape to pure non-existence. Hell  has  opened  its  mouth, and  awaits  him. And  Paradise  has  opened  its  graceful embrace, and watches him. Since the Third Truth of the Tenth Word has demonstrated these two examples most beautifully, we shall cut the discussion short here.
    Evet şu dâr-ı dünya, beşerin ruhunda mündemic olan hadsiz istidatların sümbüllenmesine müsait değildir. Demek, başka âleme gönderilecektir. Evet, insanın cevheri büyüktür. Öyle ise ebede namzettir. Mahiyeti âliyedir, öyle ise cinayeti dahi azîmdir. Sair mevcudata benzemez. İntizamı da mühimdir. İntizamsız olamaz, mühmel kalamaz, abes edilmez, fena-yı mutlak ile mahkûm olamaz, adem-i sırfa kaçamaz. Ona cehennem ağzını açmış, bekliyor. Cennet ise âğuş-u nazdaranesini açmış, gözlüyor. Onuncu Söz’ün Üçüncü Hakikati bu ikinci misalimizi gayet güzel gösterdiğinden burada kısa kesiyoruz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Nor is your Sustainer ever unjust to His servants.  By way of example, you may make analogies and study other verses from the Qur’an similar to the two above, which contain many subtle and rational proofs. Thus,  these  Ten Sources  and  Central Points  form a  decisive  proof and  certain supposition, and just as this sound hypothesis and powerful proof are decisive evidence for the cause and necessity of the resurrection and Day of Judgement, so —as is clearly proved in the Tenth Word— do most of the Most Beautiful Names, like All-Wise, All- Compassionate, Preserver, and  All-Just, require  the  coming  of  the  Last  Day  and resurrection, and the existence of everlasting bliss; they point clearly to the realization of
    İşte misal için şu iki âyet-i kerîme gibi pek çok berahin-i latîfe-i akliyeyi tazammun eden sair âyetleri dahi kıyas eyle, tetebbu et. İşte menabi-i aşere ve on medar; bir hads-i kat’î, bir bürhan-ı kātı’ı intac ediyorlar ve o pek esaslı hads ve o pek kuvvetli bürhan, haşir ve kıyamete dâî ve muktezînin vücuduna kat’iyen delâlet ettikleri gibi; Sâni’-i Zülcelal’in dahi –Onuncu Söz’de kat’iyen ispat edildiği üzere– Hakîm, Rahîm, Hafîz, Âdil gibi ekser esma-i hüsnası, haşir ve kıyametin gelmesini ve saadet-i ebediyenin vücudunu iktiza ederler ve saadet-i ebediyenin tahakkukuna kat’î delâlet ederler.
    eternal happiness.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That is to say, the matters necessitating the resurrection of the dead and the Day of Judgement are so powerful that they leave no room at all for any doubt or uncertainty.
    Demek, haşir ve kıyamete muktezî o derece kuvvetlidir ki hiçbir şek ve şüpheye medar olamaz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="ÜÇÜNCÜ_ESAS"></span>
    === ÜÇÜNCÜ ESAS ===
    ===THIRD FUNDAMENTAL POINT===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The  Agent  possesses  the  power.  
    '''Fâil, muktedirdir.'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Without  doubt, the  matters  necessitating  the resurrection of the dead exist. Also, the One Who will bring it about is powerful to the utmost degree. There is no deficiency in His power. The greatest things and the smallest are the same in relation to His power. It is as easy for Him to create the spring as to create a flower. Yes, One so powerful that this world together with all its suns, stars, worlds, particles, and substance bear witness to His sublimity and power with endless tongues. Does any doubt or misgiving have the right to consider bodily resurrection remote from such a power?
    Evet, nasıl haşrin muktezîsi, şüphesiz mevcuddur. Haşri yapacak zat da nihayet derecede muktedirdir. Onun kudretinde noksan yoktur. En büyük ve en küçük şeyler, ona nisbeten birdirler. Bir baharı halk etmek, bir çiçek kadar kolaydır. Evet, bir Kadîr ki şu âlem; bütün güneşleri, yıldızları, avâlimi, zerratı, cevahiri nihayetsiz lisanlarla onun azametine ve kudretine şehadet eder. Hiçbir vehim ve vesvesenin hakkı var mıdır ki haşr-i cismanîyi o kudretten istib’ad etsin.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It is plain to see that every age within this world an All-Powerful One of Glory creates a new, travelling, orderly universe. Indeed, He makes a new, well-ordered world each day. He perpetually creates and changes with perfect wisdom transient worlds and universes one after the other on the face of the heavens and the earth. He hangs on the string of time regular worlds to the number of the  centuries, years, indeed, days, and through them demonstrates the tremendousness of His power. He attaches to the head of the  globe  the  huge  flower  of  spring  which  he  adorns  with  a  hundred  thousand embroideries of resurrection as though it was a single flower, and through it displays the perfection of His wisdom and the beauty of His art. Can it be said of such a One, “How can He bring  about the resurrection of the dead, and how can He transform this world into the hereafter?”
    Evet, bilmüşahede bir Kadîr-i Zülcelal şu âlem içinde, her asırda birer yeni ve muntazam dünyayı halk eden, hattâ her senede birer yeni seyyar, muntazam kâinatı icad eden, hattâ her günde birer yeni muntazam âlem yapan; daima şu semavat ve arz yüzünde ve birbiri arkasında geçici dünyaları, kâinatları kemal-i hikmet ile halk eden, değiştiren ve asırlar ve seneler, belki günler adedince muntazam âlemleri zaman ipine asan ve onunla azamet-i kudretini gösteren ve yüz bin çeşit haşrin nakışlarıyla tezyin ettiği koca bahar çiçeğini küre-i arzın başına bir tek çiçek gibi takan ve onunla kemal-i hikmetini, cemal-i sanatını izhar eden bir zat, “Nasıl kıyameti getirecek, nasıl bu dünyayı âhiretle değiştirecek?” denilir mi?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The verse, Your creation and your resurrection is but like a single soul proclaims the All-Powerful One’s perfect power, that nothing at all is difficult for Him, that like the smallest thing,
    Şu Kadîr’in kemal-i kudretini ve hiçbir şey ona ağır gelmediğini ve en büyük şey en küçük şey gibi onun kudretine ağır gelmediğini ve hadsiz efrad, bir tek fert gibi o kudrete kolay geldiğini, şu âyet-i kerîme ilan ediyor:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    مَا خَل۟قُكُم۟ وَلَا بَع۟ثُكُم۟ اِلَّا كَنَف۟سٍ وَاحِدَةٍ  (*<ref>*Qur’an, 31:28.</ref>)
    مَا خَل۟قُكُم۟ وَلَا بَع۟ثُكُم۟ اِلَّا كَنَف۟سٍ وَاحِدَةٍ   
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    the greatest presents no difficulties for His power, and that it is as easy for His power to create innumerable individuals as to create as a single one. We have explained the verse’s essential meaning briefly in the Conclusion to the Tenth Word, and in detail in the treatise entitled Nokta (The Point), and in the Twentieth Letter. In connection with the discussion here, we shall elucidate a part of it in the form of three ‘Matters’, as follows:
    Şu âyetin hakikatini Onuncu Söz’ün Hâtimesi’nde icmalen ve Nokta Risalesi’nde ve Yirminci Mektup’ta izahen beyan etmişiz. Şu makam münasebetiyle üç mesele suretinde bir parça izah ederiz:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Divine Power is essential, in which case, impotence cannot intervene in it.
    İşte kudret-i İlahiye zatiyedir. Öyle ise acz tahallül edemez.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Also, it is connected to the inner dimensions of things, so obstacles cannot become interpenetrated with it.
    Hem melekûtiyet-i eşyaya taalluk eder. Öyle ise mevani tedahül edemez.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Also, its relation is according to laws, so particulars are equal to universals, minor things are like comprehensive ones.
    Hem nisbeti kanunîdir. Öyle ise cüz, külle müsavi gelir ve cüz’î, küllî hükmüne geçer.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    We shall prove these three matters.
    İşte şu '''üç mesele'''yi ispat edeceğiz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''FIRST MATTER:'''
    '''Birinci Mesele'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Pre-Eternal Power is the necessary inherent quality of the Most Pure and Holy Divine Essence.  
    ''Kudret-i ezeliye, Zat-ı Akdes-i İlahiye’nin lâzıme-i zaruriye-i zatiyesidir.''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That is to say, it is of necessity intrinsic to the Essence, it can in no way be separated from It. Since this is so, the Essence which necessitates that power clearly cannot be affected by impotence, the opposite to power. For if that were the case, it would entail the combining of opposites. Since the Essence cannot be affected by impotence, self-evidently it cannot intervene in the power which is the inherent quality of that Essence. Since impotence cannot intervene in that essential power, clearly there can be no degrees in it. For the degrees of existence of a thing are though the intervention of its opposites. For example, the degrees of heat are through the intervention of cold, and the degrees of beauty through the intervention of ugliness; further examples can be made in the same way.
    Yani, bizzarure zatın lâzımesidir. Hiçbir cihet-i infikâki olamaz. Öyle ise kudretin zıddı olan acz, o kudreti istilzam eden zata bilbedahe ârız olamaz. Çünkü o halde cem’-i zıddeyn lâzım gelir. Madem acz, zata ârız olamaz; bilbedahe o zatın lâzımı olan kudrete tahallül edemez. Madem acz, kudretin içine giremez; bilbedahe o kudret-i zatiyede meratib olamaz. Çünkü her şeyin vücud meratibi, o şeyin zıtlarının tedahülü iledir. Mesela, hararetteki meratib, bürudetin tahallülü iledir; hüsündeki derecat, kubhun tedahülü iledir ve hâkeza kıyas et…
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Since  in  contingent  beings  these  qualities  are  not  true,  natural,  and  inherent, necessary qualities, their  opposites  may  enter  them. With the  existence  of degrees, diversity, variance, and change arose in the world. Since there can be no degrees in Pre- Eternal power, of necessity, those things decreed by it will be the same in relation to it. The greatest will be equal to the smallest, and particles the same as the stars. The resurrection of all mankind will be as easy for that power as the raising to life of a single individual; the  creation of spring as easy as the giving of form to a single  flower. Whereas if attributed to causes, the creation of a single flower would be as difficult as the spring.
    Fakat mümkinatta, hakiki ve tabiî lüzum-u zatî olmadığından mümkinatta zıtlar birbirine girebilmiş. Mertebeler tevellüd ederek ihtilafat ile tagayyürat-ı âlem neş’et etmiştir. Mademki kudret-i ezeliyede meratib olamaz. Öyle ise makdûrat dahi bizzarure kudrete nisbeti bir olur. En büyük en küçüğe müsavi ve zerreler, yıldızlara emsal olur. Bütün haşr-i beşer, bir tek nefsin ihyası gibi bir baharın icadı, bir tek çiçeğin sun’u gibi o kudrete kolay gelir. Eğer esbaba isnad edilse o vakit bir tek çiçek, bir bahar kadar ağır olur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It has been proved in the footnote to the last section of the Fourth Degree of ‘God is Most Great’ in the Second Station of this Word, and in the Twenty-Second Word, and in the Twentieth Letter and in its Addendum, that when the creation of beings is attributed to the Single One of Unity, all things become as easy as one thing. If they are attributed to causes, the creation of a single thing becomes as difficult and problematical as that of all things.
    Şu Söz’ün İkinci Makamı’nın Dördüncü “Allahu ekber” mertebesinin âhir fıkrasının hâşiyesinde hem Yirmi İkinci Söz’de hem Yirminci Mektup’ta ve zeylinde ispat edilmiş ki: Hilkat-i eşya Vâhid-i Ehad’e verilse bütün eşya, bir şey gibi kolay olur. Eğer esbaba verilse bir şey, bütün eşya kadar külfetli, ağır olur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''SECOND MATTER:'''
    '''İkinci Mesele ki'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Divine power is related to the inner face of things.
    ''Kudret, melekûtiyet-i eşyaya taalluk eder.''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Yes, the universe  has  two  faces  like a  mirror. One is  its external face, which resembles the coloured face of the mirror, the other is its face which looks to its Creator. This resembles the mirror’s shining face.
    Evet, kâinatın âyine gibi iki yüzü var. Biri, mülk ciheti ki âyinenin renkli yüzüne benzer. Diğeri, melekûtiyet ciheti ki âyinenin parlak yüzüne benzer.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Its external face is the arena of opposites. It is where matters like beautiful and ugly, good and evil, big and small, difficult  and easy appear. It is because of this that the All-Glorious Maker has made apparent causes a veil to  the disposal of His power, so that the hand of power should not appear to the mind to be directly concerned with matters that on the face of it are insignificant or unworthy. For majesty and dignity require it to be thus. But He did not give a true effect to causes and intermediaries, because the unity of oneness requires that they have none.
    Mülk ciheti ise zıtların cevelangâhıdır. Güzel çirkin, hayır şer, küçük büyük, ağır kolay gibi emirlerin mahall-i vürûdudur. İşte şunun içindir ki Sâni’-i Zülcelal esbab-ı zâhiriyeyi, tasarrufat-ı kudretine perde etmiştir. Tâ dest-i kudret, zâhir akla göre hasis ve nâ-lâyık emirlerle bizzat mübaşereti görünmesin. Çünkü azamet ve izzet, öyle ister. Fakat o vesait ve esbaba hakiki tesir vermemiştir. Çünkü vahdet-i ehadiyet öyle ister.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    As for the face of beings which looks to its Creator, in everything it is shining, it is clean. The colours and distortions of individuality do not intervene in it. This aspect faces its Creator without  intermediary. There are no chains and disposition of causes in it. Cause and effect cannot intrude on it. It contains nothing contorted or askew. Obstacles cannot interfere in it. A particle becomes brother to the sun.
    Melekûtiyet ciheti ise her şeyde parlaktır, temizdir. Teşahhusatın renkleri, muzahrefatları, ona karışmaz. O cihet, vasıtasız kendi Hâlık’ına müteveccihtir. Onda terettüb-ü esbab, teselsül-ü ilel yoktur. Ona illiyet, ma’luliyet giremez. Eğri büğrüsü yoktur. Maniler müdahale edemezler. Zerre, şemse kardeş olur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''In  Short:'''Divine  power  is  both simple, and  infinite, and  essential. The  place connected to Divine power has neither intermediary, nor stain, nor is it the scene of rebellion. Therefore, within the sphere of Divine power great does not take pride of place over small. The  community  does not take preference over the individual. Universals cannot expect more from Divine power than particulars.
    '''Elhasıl:''' O kudret hem basittir hem nâmütenahîdir hem zatîdir. Mahall-i taalluk-u kudret ise hem vasıtasız hem lekesiz hem isyansızdır. Öyle ise o kudretin dairesinde büyük küçüğe karşı tekebbürü yok. Cemaat ferde karşı rüçhanı olamaz. Küll cüze nisbeten, kudrete karşı fazla nazlanamaz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''THIRD MATTER:'''
    '''Üçüncü Mesele ki'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Divine power’s relation is according to laws.  
    ''Kudretin nisbeti kanunîdir.''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That is to say, it regards many and few, great and small as the same. We shall make this abstruse matter easier to understand with a number of comparisons.
    Yani çoğa aza, büyüğe küçüğe bir bakar. Şu mesele-i gamızayı birkaç temsil ile zihne takrib edeceğiz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In the universe, Transparency, Reciprocity, Balance, Order, Disengagedness, and Obedience are all matters which render many equal to few, and great equal to small.
    İşte kâinatta “şeffafiyet”, “mukabele”, “muvazene”, “intizam”, “tecerrüd”, “itaat” birer emirdir ki çoğu aza, büyüğü küçüğe müsavi kılar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''First Comparison:'''This explains the Mystery of Transparency.For example, the sun’s image  and  reflection, which are its radiance and manifestation, display the same identity on the sea’s surface and in every drop of the sea. If the globe of the earth was composed of varying fragments of glass and exposed to the sun without veil, the sun’s reflection would  be the same in every fragment and on the whole  face  of the  earth, without  obstruction or  being  divided  into  pieces  or  being diminished. If, let us suppose, the sun acted with will and through its will conferred the radiance of its light and image of its reflection, it would not be more difficult for it to confer its radiance on the whole surface of the earth than to confer it on a single particle.
    '''Birinci Temsil:''' “'''Şeffafiyet sırrı'''”nı gösterir. Mesela, şemsin feyz-i tecellisi olan timsali ve aksi, denizin yüzünde ve denizin her bir katresinde aynı hüviyeti gösterir. Eğer küre-i arz, perdesiz güneşe karşı muhtelif cam parçalarından mürekkeb olsa; şemsin aksi, her bir parçada ve bütün zemin yüzünde müzahametsiz, tecezzisiz, tenakussuz bir olur. Eğer faraza şems, fâil-i muhtar olsa idi ve feyz-i ziyasını, timsal-i aksini iradesiyle verse idi bütün zemin yüzüne verdiği feyzi, bir zerreye verdiği feyizden daha ağır olamazdı.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Second Comparison:''' This concerns the Mystery of Reciprocity. For example, let us suppose there is a vast ring composed of living beings, that is, of human beings, each holding a mirror. At its centre is an individual holding a candle. The radiance and manifestation reflected in all the mirrors surrounding the central point will be the same, and its relation will be without obstacle, fragmentation or being diminished.
    '''İkinci Temsil:''' “'''Mukabele sırrı'''”dır. Mesela, zîhayat fertlerden (yani insanlardan) terekküp eden bir daire-i azîmenin nokta-i merkeziyesindeki ferdin elinde bir mum ve daire-i muhitteki fertlerin ellerinde de birer âyine farz edilse; nokta-i merkeziyenin muhit âyinelerine verdiği feyiz ve cilve-i akis, müzahametsiz, tecezzisiz, tenakussuz, nisbeti birdir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Third Comparison:''' This concerns the Mystery of Balance. For example, there are an enormous set of scales which are extremely accurate and sensitive. Whichever of two suns or two stars or two mountains or two eggs or two particles are placed in its two pans, it will require the same force to raise one pan of those huge sensitive scales to the sky and lower the other to the ground.
    '''Üçüncü Temsil:''' “'''Muvazene sırrı'''”dır. Mesela, hakiki ve hassas ve çok büyük bir mizan bulunsa; iki gözünde iki güneş veya iki yıldız veya iki dağ veya iki yumurta veya iki zerre herhangisi bulunursa bulunsun, sarf olunacak aynı kuvvet ile o hassas azîm terazinin bir gözü göğe, biri zemine inebilir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Fourth Comparison:''' This concerns the Mystery of Order. For example, a huge ship can be turned as easily as a tiny toy boat.
    '''Dördüncü Temsil:''' “'''İntizam sırrı'''”dır. Mesela, en azîm bir gemi, en küçük bir oyuncak gibi çevrilebilir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Fifth Comparison:'''This concerns the Mystery of Disengagedness. For example, a nature disengaged from individuality regards all particulars from the smallest  to  the  greatest  as  the  same  and  enters  them  without  being  diminished  or fragmented. The qualities present in the aspect of external individuality do not interfere and cause confusion; they do not alter the view of a disengaged nature such as that. For example, a fish like a needle possesses such a disengaged nature the same as a whale. Or a microbe bears an animal nature the same as a rhinoceros.
    '''Beşinci Temsil:''' “'''Tecerrüd sırrı'''”dır. Mesela, teşahhusattan mücerred bir mahiyet, bütün cüz’iyatına en küçüğünden en büyüğüne tenakus etmeden, tecezzi etmeden bir bakar, girer. Teşahhusat-ı zâhiriye cihetindeki hususiyetler, müdahale edip şaşırtmaz. O mahiyet-i mücerredenin nazarını tağyir etmez. Mesela, iğne gibi bir balık, balina balığı gibi o mahiyet-i mücerredeye mâliktir. Bir mikrop, bir gergedan gibi mahiyet-i hayvaniyeyi taşıyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Sixth Comparison:''' This demonstrates the Mystery of Obedience. For example, a commander causes a single private to advance with the command “Forward march!” the same as he causes an army to advance.
    '''Altıncı Temsil:''' “'''İtaat sırrı'''”nı gösterir. Mesela, bir kumandan “Arş!” emri ile bir neferi tahrik ettiği gibi aynı emir ile bir orduyu tahrik eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The truth of the mystery of this comparison about obedience is as follows: As is proved by experience, everything in the universe has a point of perfection, and everything has  an inclination towards that point. Increased inclination becomes need. Increased  need  becomes  desire. Increased  desire  becomes  attraction, and  attraction, desire, need, and inclination are each seeds and kernels which together with the essences of things conform to the creative commands of Almighty God. The absolute perfection of the true nature of contingent beings is absolute existence. Their particular perfections are an  existence  peculiar  to  each  which  makes  each  being’s  abilities  emerge  from  the potential to the actual.
    Şu temsil-i itaat sırrının hakikati şudur ki: Kâinatta, bi’t-tecrübe her şeyin bir nokta-i kemali vardır. O şeyin, o noktaya bir meyli vardır. Muzaaf meyil, ihtiyaç olur. Muzaaf ihtiyaç, iştiyak olur. Muzaaf iştiyak, incizab olur. Ve incizab, iştiyak, ihtiyaç, meyil; Cenab-ı Hakk’ın evamir-i tekviniyesinin, mahiyet-i eşya tarafından birer habbe ve nüve-i imtisalidirler. Mümkinat mahiyetlerinin mutlak kemali, mutlak vücuddur. Hususi kemali, istidatlarını kuvveden fiile çıkaran ona mahsus bir vücuddur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, the obedience of the whole universe to the Divine command “Be!” is the same as that of a particle, which is like a single soldier. Contained all together in the obedience and conformity of contingent beings to the  pre-eternal command of “Be!” proceeding from the Pre-Eternal will are inclination, need, desire, and attraction, which are also manifestations of Divine will. The fact that when subtle water receives the command to freeze, with a refined inclination it may split a piece of iron demontrates the strength of the mystery of obedience.
    İşte bütün kâinatın “Kün” emrine itaati, bir tek nefer hükmünde olan bir zerrenin itaati gibidir. İrade-i ezeliyeden gelen “Kün” emr-i ezelîsine mümkinatın itaati ve imtisalinde, yine iradenin tecellisi olan meyil ve ihtiyaç ve şevk ve incizab; birden, beraber mündemicdir. Latîf su, nazik bir meyille incimad emrini aldığı vakit demiri parçalaması, itaat sırrının kuvvetini gösterir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If these six comparisons are observed in the potentialities and actions of contingent beings, which are both defective, and finite, and weak, and have no actual effect, without doubt it will be seen that everything is equal in relation to Pre-Eternal power, which is both pre-eternal,  and  post-eternal, and  creates  the  whole  universe  out  of pure  non- existence, and being manifested through the works of its tremendousness leaves all minds in wonderment. Nothing at all can be difficult for it. Such a power cannot be weighed on the small scales  of these  mysteries,  neither are  they proportionate. They  have  been mentioned to bring the subject closer to the understanding and to dispel any doubts.
    Şu altı temsil hem nâkıs hem mütenahî hem zayıf hem tesir-i hakikisi yok olan mümkinat kuvvetinde ve fiilinde bilmüşahede görünse, elbette hem gayr-ı mütenahî hem ezelî hem ebedî hem bütün kâinatı adem-i sırftan icad eden ve bütün ukûlü hayrette bırakan hem âsâr-ı azametiyle tecelli eden kudret-i ezeliyeye nisbeten şüphesiz her şey müsavidir. Hiçbir şey ona ağır gelmez (Gaflet olunmaya). Şu altı sırrın küçük mizanlarıyla o kudret tartılmaz ve münasebete giremez. Yalnız fehme takrib ve istib’adı izale için zikredilir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Result and Summary of the Third Fundamental Point:'''
    '''Üçüncü Esas’ın netice ve hülâsası'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Since pre-eternal power is infinite, and it is the inherent, necessary quality of the Most Pure and Holy Essence; and since the stainless, veilless inner aspect of everything is turned to it and faces it, and is in balance with respect to contingency, which consists of the equal possibility of being and non-being; and since this inner face is obedient to the order of creation and the Divine laws of the universe which form the Greater Shari‘a, the Shari‘a  of  Creation, and  it  is  disengaged  from  and  free  of  obstacles  and  different characteristics; certainly, like the smallest thing, the greatest cannot resist that power, nor expect more from it than the smallest.
    Madem kudret-i ezeliye gayr-ı mütenahîdir. Hem Zat-ı Akdes’e lâzıme-i zaruriyedir. Hem her şeyin lekesiz, perdesiz melekûtiyet ciheti, ona müteveccihtir. Hem ona mukabildir. Hem tesavi-i tarafeynden ibaret olan imkân itibarıyla muvazenettedir. Hem şeriat-ı fıtriye-i kübra olan nizam-ı fıtrata ve kavanin-i âdetullaha mutîdir. Hem manilerden ve ayrı ayrı hususiyetlerden melekûtiyet ciheti mücerred ve safidir. Elbette en büyük şey, en küçük şey gibi o kudrete ziyade nazlanmaz, mukavemet etmez.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In which case, the raising to life of all beings with spirits at the resurrection is not more difficult for Divine power than raising a fly to life in the spring. Thus, the decree of: Your creation and your resurrection is but like a single soul,(*<ref>*Qur’an, 31:28.</ref>) is no exaggeration; it is true and correct. And our claim that “the Agent possesses the power” has been  proved true in decisive fashion; there is nothing to hinder it in this respect.
    Öyle ise haşirde bütün zevi’l-ervahın ihyası, bir sineğin baharda ihyasından daha ziyade kudrete ağır olmaz. Öyle ise مَا خَل۟قُكُم۟ وَلَا بَع۟ثُكُم۟ اِلَّا كَنَف۟سٍ وَاحِدَةٍ   fermanı mübalağasızdır, doğrudur, haktır. Öyle ise müddeamız olan “Fâil muktedirdir, o cihette hiçbir mani yoktur.” kat’î bir surette tahakkuk etti.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="DÖRDÜNCÜ_ESAS"></span>
    === DÖRDÜNCÜ ESAS ===
    ===FOURTH FUNDAMENTAL POINT===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Just as  there  are  things  necessitating  the  resurrection  of  the  dead  and  Great Gathering, and  the One Who will bring it about possesses the power to do so, so the world possesses the potential for the resurrection of the dead and Great Gathering. There are four ‘Matters’ in this assertion of mine that ‘this place is possible.’
    Nasıl kıyamet ve haşre muktezî var ve haşri getirecek fâil dahi muktedirdir. Öyle de '''şu dünyanın kıyamet ve haşre kabiliyeti vardır.''' İşte şu mahal kabildir olan müddeamızda dört mesele vardır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The First is the possibility of this world’s death.
    '''Birincisi:''' Şu âlem-i dünyanın imkân-ı mevtidir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The Second is its actual death.
    '''İkincisi:''' O mevtin vukuudur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The Third is the possibility of the destroyed, dead world being reconstructed and resurrected in the form of the hereafter.
    '''Üçüncüsü:''' O harap olmuş, ölmüş dünyanın, âhiret suretinde tamir ve dirilmesinin imkânıdır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The Fourth is its actual reconstruction and resurrection, which are possible.
    '''Dördüncüsü:''' O mümkün olan tamir ve ihyanın vuku bulmasıdır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''FIRST MATTER:'''
    '''Birinci Mesele'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The universe’s death is possible.  
    ''Şu kâinatın mevti, mümkündür.''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For if something is included in the law of the process of perfection, there is bound to be growth and development in it. And if there is growth and development, that thing is bound to have a natural life-span. And if it has a natural life-span,  there is bound to be a time for its natural death. It is established by inductive reasoning and extensive  investigation that it cannot save itself from the claws of death.
    Çünkü bir şey kanun-u tekâmülde dâhil ise o şeyde alâküllihal neşv ü nema vardır. Neşv ü nema ve büyümek varsa ona alâküllihal bir ömr-ü fıtrî vardır. Ömr-ü fıtrîsi var ise alâküllihal bir ecel-i fıtrîsi vardır. Gayet geniş bir istikra ve tetebbu ile sabittir ki öyle şeyler mevtin pençesinden kendini kurtaramaz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Indeed, just as man is the microcosm, and he cannot be saved from destruction, the world too is the macroanthropos; it neither can be saved from the clutches of death. It too will die and will then be resurrected, or it will lie in repose and then open its eyes in the morning of the resurrection.
    Evet, nasıl ki insan küçük bir âlemdir, yıkılmaktan kurtulamaz. Âlem dahi büyük bir insandır, o dahi ölümün pençesinden kurtulamaz. O da ölecek, sonra dirilecek veya yatıp sonra subh-u haşirle gözünü açacaktır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Also, just as a living tree, which is a miniature copy of the universe, cannot save its life from destruction and dissolution, so the chain-like universe, which has branched out from the tree of creation, cannot save itself from destruction and dispersal in order to be repaired and renewed.
    Hem nasıl ki kâinatın bir nüsha-i musağğarası olan bir şecere-i zîhayat, tahrip ve inhilalden başını kurtaramaz. Öyle de şecere-i hilkatten teşaub etmiş olan silsile-i kâinat tamir ve tecdid için tahripten, dağılmaktan kendini kurtaramaz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If, with the  permission of the pre-eternal will,  some external disease or destructive event do not befall the world before the time of its natural death, and its All-Wise Maker also does not demolish it before that time, for sure, according to scientific reckoning, a day will come when the meanings and mysteries of the verse:
    Eğer dünyanın ecel-i fıtrîsinden evvel irade-i ezeliyenin izni ile haricî bir maraz veya muharrib bir hâdise başına gelmezse ve onun Sâni’-i Hakîm’i dahi ecel-i fıtrîden evvel onu bozmazsa, herhalde hattâ fennî bir hesap ile bir gün gelecek ki:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    When the sun is rolled up; * When the stars tumble; * When the mountains are swept away; * When the she-camels, ten months with young, are left untended; * When the wild beasts are herded together; * When the oceans boil over;(*<ref>*Qur’an, 81:1-6.</ref>)
    اِذَا الشَّم۟سُ كُوِّرَت۟ ۝ وَاِذَا النُّجُومُ ان۟كَدَرَت۟ ۝ وَاِذَا ال۟جِبَالُ سُيِّرَت۟ ۝ اِذَا السَّمَٓاءُ ان۟فَطَرَت۟ ۝ وَاِذَا ال۟كَوَاكِبُ ان۟تَثَرَت۟ ۝ وَاِذَا ال۟بِحَارُ فُجِّرَت۟ manaları ve sırları, Kadîr-i Ezelî’nin izni ile tezahür edip, o dünya olan büyük insan sekerata başlayıp acib bir hırıltı ile ve müthiş bir savt ile fezayı çınlatıp dolduracak, bağırıp ölecek; sonra emr-i İlahî ile dirilecektir.
    will become manifest with the permission of the Pre-Eternal All-Powerful One, and the death agonies of the macroanthropos which is the world will begin; it will fill space and make it reverberate with an appalling death-rattle and devastating sound; roaring, it will die. Then, at the Divine command, it will return to life once more.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''A Subtle, Allusive Matter'''
    '''İnce Remizli Bir Mesele'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Just as water freezes to its own detriment, and ice melts to its own detriment, and a kernel gains  strength to the detriment of the shell, and a word becomes coarse to the detriment of the meaning, and the spirit weakens on account of the body, and the body becomes finer on account of the spirit, so too  this world, the dense world, becomes transparent and refined with the functioning of the machine of  life on account of the hereafter, which is the subtle world.
    Nasıl ki su, kendi zararına olarak incimad eder. Buz, buzun zararına temeyyu eder. Lüb, kışrın zararına kuvvetleşir. Lafız, mana zararına kalınlaşır. Ruh, ceset hesabına zayıflaşır. Ceset, ruh hesabına inceleşir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Creative power sprinkling the light of life on dense, lifeless, extinguished, dead objects with an astonishing activity is a sign that it dissolves, burns, and  illuminates this dense world with the light of life on account of the subtle world.
    Öyle de âlem-i kesif olan dünya, âlem-i latîf olan âhiret hesabına, hayat makinesinin işlemesiyle şeffaflaşır, latîfleşir. Kudret-i Fâtıra, gayet hayret verici bir faaliyetle kesif, camid, sönmüş, ölmüş eczalarda nur-u hayatı serpmesi, bir remz-i kudrettir ki âlem-i latîf hesabına şu âlem-i kesifi nur-u hayat ile eritiyor, yandırıyor, ışıklandırıyor, hakikatini kuvvetleştiriyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    No matter how weak reality is, it does not die; it is not annihilated like a form. Rather, it  travels  in  individuals  and  forms. Reality  grows, develops, and  gradually expands, while the shell and  the form wear out, become finer, and break up. They are renewed  in a  better form so  as to  become  suitable to the stature of the stable and expanded reality. In regard to increase and decrease, reality  and form are in inverse proportion. That is to say, the more substantial form grows, the weaker reality becomes. The less substantial form becomes, to that degree the reality grows stronger.
    Evet, hakikat ne kadar zayıf ise de ölmez, suret gibi mahvolmaz. Belki teşahhuslarda, suretlerde seyr ü sefer eder. Hakikat büyür, inkişaf eder, gittikçe genişlenir. Kışır ve suret ise eskileşir, inceleşir, parçalanır. Sabit ve büyümüş hakikatin kametine yakışmak için daha güzel olarak tazeleşir. Ziyade ve noksan noktasında hakikatle suret, makûsen mütenasiptirler. Yani suret kalınlaştıkça hakikat inceleşir. Suret inceleştikçe hakikat o nisbette kuvvet bulur. İşte şu kanun, kanun-u tekâmüle dâhil olan bütün eşyaya şâmildir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus,  this  law  encompasses  all  things  included  in  the  law  of  the  process  of perfection. This means that a time is certain to come when the Manifest World, which is the  shell  and  form  of  the  mighty  reality  of  the  universe, will  break  up, with  the permission of the All-Glorious  Creator. Then it will be renewed in a better form.
    Demek, herhalde bir zaman gelecek ki kâinat hakikat-i uzmasının kışır ve sureti olan âlem-i şehadet, Fâtır-ı Zülcelal’in izniyle parçalanacak. Sonra daha güzel bir surette tazelenecektir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The meaning will be realized of the verse: That day the Earth will be changed into a different Earth.(*<ref>*Qur’an, 14:48.</ref>)
    يَو۟مَ تُبَدَّلُ ال۟اَر۟ضُ غَي۟رَ ال۟اَر۟ضِ   sırrı tahakkuk edecektir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''In Short:''' The death of the world is possible. Moreover, there can be no doubt that it is possible.
    '''Elhasıl:''' Dünyanın mevti mümkün hem hiç şüphe getirmez ki mümkündür.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''SECOND MATTER:'''
    '''İkinci Mesele'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    This is the actual death of the world.  
    ''Mevt-i dünyanın vuku bulmasıdır.''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The proof of this matter is the consensus of all the revealed religions; the testimony of all sound natures; the indication of all the changes, transformations, and  alterations in the universe; the testimony to the number of centuries and years through their deaths in this guesthouse of the world, of all living worlds and mobile worlds to the death of the world itself.
    Şu meseleye delil: Bütün Edyan-ı Semaviyenin icmaıdır ve bütün fıtrat-ı selimenin şehadetidir ve şu kâinatın bütün tahavvülat ve tebeddülat ve tagayyüratının işaretidir. Hem asırlar, seneler adedince zîhayat dünyaların ve seyyar âlemlerin, şu dünya misafirhanesinde mevtleriyle, asıl dünyanın da onlar gibi ölmesine şehadetleridir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If you want to imagine the death agonies of the world as the Qur’an points them out, think of how the parts of the universe are bound to one another with an exact, exalted order. They are held with such a hidden, delicate, subtle bond and are so bound within an order that on a single one of the lofty heavenly bodies receiving the command: “Be!” or, “Leave your orbit!”, the world will go  into its death agonies. The stars will collide, the heavenly bodies reel, a great din will strike up in infinite space like the devastating sound of millions of cannon- balls and great guns the size of globes. Clashing and colliding with one another, sending out showers of sparks, the mountains taking flight, the seas burning, the face of the earth will be flattened.
    Şu dünyanın sekeratını, âyât-ı Kur’aniyenin işaret ettiği surette tahayyül etmek istersen bak: Şu kâinatın eczaları, dakik, ulvi bir nizam ile birbirine bağlanmış. Hafî, nazik, latîf bir rabıta ile tutunmuş ve o derece bir intizam içindedir ki eğer ecram-ı ulviyeden tek bir cirm “Kün” emrine veya “Mihverinden çık.” hitabına mazhar olunca şu dünya sekerata başlar. Yıldızlar çarpışacak, ecramlar dalgalanacak, nihayetsiz feza-yı âlemde milyonlar gülleleri, küreler gibi büyük topların müthiş sadâları gibi vaveylâya başlar. Birbirine çarpışarak, kıvılcımlar saçarak, dağlar uçarak, denizler yanarak yeryüzü düzlenecek.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, through this death and those agonies the Pre-Eternal One of Power will shake up the universe. He will purify the universe, and Hell and the matters of Hell will draw to one side, and Paradise and the matters appropriate for Paradise draw to the other, and the world of the hereafter will become manifest.
    İşte şu mevt ve sekerat ile Kadîr-i Ezelî kâinatı çalkalar; kâinatı tasfiye edip cehennem ve cehennemin maddeleri bir tarafa, cennet ve cennetin mevadd-ı münasibeleri başka tarafa çekilir, âlem-i âhiret tezahür eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''THIRD MATTER:'''
    '''Üçüncü Mesele'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The return to life of the world, which will die, is possible.  
    ''Ölecek âlemin dirilmesi mümkündür.''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For, as is proved in the Second Fundamental Point, there is no deficiency in Divine power, and the things necessitating it are extremely powerful. The matter is within the realm of the possible. And if a possible matter has something extremely powerful necessitating it, and there is no deficiency in the power of the agent, it may be regarded not as possible, but as actual.
    Çünkü İkinci Esas’ta ispat edildiği gibi; kudrette noksan yoktur. Muktezî ise gayet kuvvetlidir. Mesele ise mümkinattandır. Mümkün bir meselenin gayet kuvvetli bir muktezîsi var ise fâilin kudretinde noksaniyet yok ise ona mümkün değil belki vaki suretiyle bakılabilir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''An Allusive Point'''
    '''Remizli Bir Nükte'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If the universe is studied carefully, it will be seen that within it are two elements that have spread  everywhere and become rooted; with their traces and fruits like good and evil, beauty and ugliness, benefit and harm, perfection and defect, light and darkness, guidance and misguidance, light and fire, belief and unbelief, obedience and rebellion, and fear and love, opposites clash with one another in the universe. They are constantly manifested through change and transformation. Their wheels turn like the workshop of the crops of some other world. Of a certainty, the branches and results, which are opposites, of those two elements will continue into eternity; they will become concentrated and separate from one another. Then they will be manifested  in the form of Paradise and Hell.
    Şu kâinata dikkat edilse görünüyor ki: İçinde iki unsur var ki her tarafa uzanmış, kök atmış. Hayır şer, güzel çirkin, nef’ zarar, kemal noksan, ziya zulmet, hidayet dalalet, nur nâr, iman küfür, taat isyan, havf muhabbet gibi âsârlarıyla, meyveleriyle şu kâinatta ezdad birbiriyle çarpışıyor. Daima tagayyür ve tebeddülata mazhar oluyor. Başka bir âlemin mahsulatının tezgâhı hükmünde çarkları dönüyor. Elbette o iki unsurun birbirine zıt olan dalları ve neticeleri, ebede gidecek; temerküz edip birbirinden ayrılacak. O vakit, cennet-cehennem suretinde tezahür edecektir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Since it is out of this transient world that the permanent world will  be  made, its fundamental elements will certainly go to eternity and permanence.
    Madem âlem-i beka, şu âlem-i fenadan yapılacaktır. Elbette anâsır-ı esasiyesi, bekaya ve ebede gidecektir. Evet cennet-cehennem, şecere-i hilkatten ebed tarafına uzanıp eğilerek giden dalının iki meyvesidir ve şu silsile-i kâinatın iki neticesidir ve şu seyl-i şuunatın iki mahzenidir ve ebede karşı cereyan eden ve dalgalanan mevcudatın iki havuzudur ve lütuf ve kahrın iki tecelligâhıdır ki dest-i kudret, bir hareket-i şedide ile kâinatı çalkaladığı vakit, o iki havuz münasip maddelerle dolacaktır.
    Indeed, Paradise and Hell are the two fruits of the branch of the tree of creation, which stretches, inclines, and goes towards eternity; they are the two results of the chain of the universe;  the two storehouses of this flood of Divine activity; the two pools of beings, which flow in waves towards eternity; and the place of manifestation, the one of Divine favour, the other of Divine wrath. When the hand of power shakes up the universe with a violent motion, those two pools will fill up with the appropriate matters.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The secret of this Allusive Point is as follows:'''
    '''Şu Remizli Nükte’nin sırrı şudur ki:'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    As eternal benevolence and pre-eternal wisdom necessitated, the Pre-Eternally All- Wise One created this world to be a place of trial, an arena of examination, a mirror to His Most  Beautiful Names, and a page for the pen of Divine Determining and power. Now, trial and examination are the cause of growth and development. And growth causes the disposition to unfold. And this unfolding causes the abilities to become apparent. And this emergence of the abilities causes the relative truths to  become evident. And the relative truths’ becoming evident causes the embroideries of the  manifestations  of the All-Glorious Maker’s Most Beautiful Names to be displayed, and the universe to  be transformed into a missive of the Eternally Besought One.
    Hakîm-i Ezelî inayet-i sermediye ve hikmet-i ezeliyenin iktizasıyla, şu dünyayı tecrübeye mahal ve imtihana meydan ve esma-i hüsnasına âyine ve kalem-i kader ve kudretine sahife olmak için yaratmış. Ve tecrübe ve imtihan ise neşv ü nemaya sebeptir. O neşv ü nema ise istidatların inkişafına sebeptir. O inkişaf ise kabiliyetlerin tezahürüne sebeptir. O kabiliyetlerin tezahürü ise hakaik-i nisbiyenin zuhuruna sebeptir. Hakaik-i nisbiyenin zuhuru ise Sâni’-i Zülcelal’in esma-i hüsnasının nukuş-u tecelliyatını göstermesine ve kâinatı mektubat-ı Samedaniye suretine çevirmesine sebeptir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It is through this mystery of examination and the mystery of man’s accountability that the diamond-like essences of elevated spirits are purified of the coal-like matter of base spirits, and the two separated out from one another.
    İşte şu sırr-ı imtihan ve sırr-ı teklif iledir ki ervah-ı âliyenin elmas gibi cevherleri, ervah-ı safilenin kömür gibi maddelerinden tasaffi eder, ayrılır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, since it was for mysteries such as these, and for other most subtle and elevated instances of wisdom which we do not yet know of that the Pre-Eternally All-Wise One willed the world in this form, He also willed the change and transformation of this world for  those  instances  of  wisdom.   He  mixed  together  opposites  for  its  change  and transformation, and brought them face to face. Combining harm with benefit, including evil with good, and mingling ugliness with beauty, He kneaded them together like dough, and made the universe subject to the law of change and mutation, and the principle of transformation and perfection.
    İşte bu mezkûr sırlar gibi daha bilmediğimiz çok ince, âlî hikmetler için âlemi bu surette irade ettiğinden şu âlemin tagayyür ve tahavvülünü dahi o hikmetler için irade etti. Tahavvül ve tagayyür için zıtları birbirine hikmetle karıştırdı ve karşı karşıya getirdi. Zararları menfaatlere mezcederek, şerleri hayırlara idhal ederek, çirkinlikleri güzelliklerle cem’ederek, hamur gibi yoğurarak şu kâinatı tebeddül ve tagayyür kanununa ve tahavvül ve tekâmül düsturuna tabi kıldı.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    A day will come when this assembly of examination is closed, and the period of trial is finished, and the Divine Names have carried out their decree, and the pen of Divine Determining  has  completed  writing  its  missives, and  Divine  power  completed  the embroideries of its art, and beings have fulfilled their duties, and creatures accomplished their acts of service, and everything has stated its meaning, and this world produced the seedlings of the hereafter, and the earth has displayed and exhibited all the miracles of power of the All-Powerful Maker, and all the wonders of His art, and this transient world has attached to the string of time the tableaux forming the panoramas of eternity.
    Vaktâ ki meclis-i imtihan kapandı. Tecrübe vakti bitti. Esma-i hüsna hükmünü icra etti. Kalem-i kader, mektubatını tamamıyla yazdı. Kudret, nukuş-u sanatını tekmil etti. Mevcudat, vezaifini îfa etti. Mahlukat, hizmetlerini bitirdi. Her şey, manasını ifade etti. Dünya, âhiret fidanlarını yetiştirdi. Zemin, Sâni’-i Kadîr’in bütün mu’cizat-ı kudretini, umum havârık-ı sanatını teşhir edip gösterdi. Şu âlem-i fena, sermedî manzaraları teşkil eden levhaları zaman şeridine taktı.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For  the  eternal  wisdom and  pre-eternal  beneficence  of  the  All-Glorious  Maker necessitate truths like the results of the examination and trial, the truths of those Divine Names’ manifestations, the truths of the missives of the pen of Divine Determining, the originals of those sample-like embroideries of art, the aims and benefits of the duties of beings, the wages of the acts of service of creatures, the truths of the meanings the book of the universe stated, the sprouting of the seeds of innate disposition, the opening of a Supreme Court of Judgement, the displaying of the sample-like panoramas taken from this world, the rending of the veil of apparent causes, and the surrendering of everything directly to the  All-Glorious Creator. Since the All-Glorious Maker’s pre- eternal wisdom and beneficence necessitate these truths, they require the purification of those oppoites in order to deliver the world from change and transience, transformation and extinction, and to separate out the causes of change and the matters of conflict. And most certainly they will bring about the resurrection and purify those opposites in order to obtain these results.
    O Sâni’-i Zülcelal’in hikmet-i sermediyesi ve inayet-i ezeliyesi; o imtihan neticelerini, o tecrübenin neticelerini, o esma-i hüsnanın tecellilerinin hakikatlerini, o kalem-i kader mektubatının hakaikini, o numune-misal nukuş-u sanatının asıllarını, o vezaif-i mevcudatın faydalarını, gayelerini, o hidemat-ı mahlukatın ücretlerini ve o kelimat-ı kitab-ı kâinatın ifade ettikleri manaların hakikatlerini ve istidat çekirdeklerinin sümbüllenmesini ve bir mahkeme-i kübra açmasını ve dünyadan alınmış misalî manzaraların göstermesini ve esbab-ı zâhiriyenin perdesini yırtmasını ve her şey doğrudan doğruya Hâlık-ı Zülcelal’ine teslim etmesi gibi hakikatleri iktiza etti. Ve o mezkûr hakikatleri iktiza ettiği için kâinatı dağdağa-i tagayyür ve fenadan, tahavvül ve zevalden kurtarmak ve ebedîleştirmek için o zıtların tasfiyesini istedi ve tagayyürün esbabını ve ihtilafatın maddelerini tefrik etmek istedi. Elbette kıyameti koparacak ve o neticeler için tasfiye edecek.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, as a result of this purification Hell will take on its eternal and dreadful form, and its inmates will manifest the threat: And get you apart this day, O you sinners!(*<ref>*Qur’an, 36:59.</ref>) While  Paradise  will  assume  its  everlasting  and  majestic  form, and  its  people  and companions will manifest the address of: Peace be upon you! Well have you done! Enter here to dwell for ever.(*<ref>*Qur’an, 39:73.</ref>) As is proved in the Second Question of the First Station of the Twenty-Eighth Word, through His perfect power, the Pre-Eternally All-Wise One will give the inhabitants of these two houses eternal and permanent bodies which will not be subject to dissolution, change, old age, or decline. For there will be no causes of change, which are the cause of decline.
    İşte şu tasfiyenin neticesinde cehennem ebedî ve dehşetli bir suret alıp, taifeleri   وَام۟تَازُوا ال۟يَو۟مَ اَيُّهَا ال۟مُج۟رِمُونَ   tehdidine mazhar olacak. Cennet ebedî, haşmetli bir suret giyerek ehil ve ashabı سَلَامٌ عَلَي۟كُم۟ طِب۟تُم۟ فَاد۟خُلُوهَا خَالِدٖينَ   hitabına mazhar olacak. Yirmi Sekizinci Söz’ün Birinci Makamı’nın İkinci Suali’nde ispat edildiği gibi Hakîm-i Ezelî, şu iki hanenin sekenelerine, kudret-i kâmilesiyle ebedî ve sabit bir vücud verir ki hiç inhilal ve tagayyüre ve ihtiyarlığa ve inkıraza maruz kalmazlar. Çünkü inkıraza sebebiyet veren tagayyürün esbabı bulunmaz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''FOURTH MATTER:'''
    '''Dördüncü Mesele'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    This is possible, it will occur.  
    ''Şu mümkün, vaki olacaktır.''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Indeed, after dying, the world will be resurrected as the hereafter. After being destroyed, the One Who made the world will repair and reconstruct it in an even better form, and will convert it into one of the mansions of the hereafter. Just as the proof of this is, foremost, the agreement of the Holy Qur’an together with all its verses comprising  thousands of rational proofs and all the revealed scriptures, so do the attributes of the All-Glorious One pertaining to His might and those pertaining to His beauty, and all His Beautiful Names, clearly  indicate its occurrence. So too did He promise He would create the resurrection and Great Gathering through all His heavenly decrees which He sent to His prophets. And since He has promised, most certainly shall He bring it about. You may refer to the Eighth Truth of the Tenth Word concerning this matter. Also, just as foremost Muhammad the Arabian (Peace and blessings be upon him), with the  strength of his thousand miracles, and all the prophets and messengers, saints and the righteous agreed on its occurrence and gave news of it, so does the universe together with all its creational signs tell of its occurrence.
    Evet dünya, öldükten sonra âhiret olarak diriltilecektir. Dünya harap edildikten sonra, o dünyayı yapan zat, yine daha güzel bir surette onu tamir edecek, âhiretten bir menzil yapacaktır. Şuna delil başta Kur’an-ı Kerîm binler berahin-i akliyeyi tazammun eden umum âyâtıyla ve bütün kütüb-ü semaviye bunda müttefik bulunduğu gibi; Zat-ı Zülcelal’in evsaf-ı celaliyesi ve evsaf-ı cemaliyesi ve esma-i hüsnası, bunun vukuuna kat’î surette delâlet ederler ve enbiyaya gönderdiği bütün semavî fermanları ile kıyameti ve haşrin icadını vaad etmiş. İşte madem vaad etmiş, elbette yapacaktır. Onuncu Söz’ün Sekizinci Hakikati’ne müracaat et. Hem başta Muhammed-i Arabî aleyhissalâtü vesselâmın bin mu’cizatının kuvvetiyle, bütün enbiya ve mürselînin ve evliya ve sıddıkînin, vukuunda müttefik olup haber verdikleri gibi; şu kâinat bütün âyât-ı tekviniyesiyle, vukuundan haber veriyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''In Short:''' The Tenth Word with all its truths, and the Twenty-Eighth Word with all its proofs in the ‘Especially’s’ in its Second Station, have demonstrated with the certainty of the sun’s rising in the morning after setting the previous evening that after the setting of the life of this world, the sun of truth will appear once more in the form of the life of the hereafter.
    '''Elhasıl:''' Onuncu Söz bütün hakaikiyle, Yirmi Sekizinci Söz İkinci Makamı’nda Lâsiyyemalardaki bütün berahiniyle, gurûb etmiş güneşin sabahleyin yeniden tulû edeceği derecesinde bir kat’iyetle göstermiştir ki: Hayat-ı dünyeviyenin gurûbundan sonra şems-i hakikat, hayat-ı uhreviye suretinde çıkacaktır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, seeking assistance from the Divine Name of All-Wise and benefiting from the effulgence of the Qur’an, from the beginning up to here our explanations have taken the form of four ‘Fundamental Points’ in order to prepare the heart for acceptance, the soul for surrender, and to convince the reason. But who are we that we should speak of this matter?  What  does  this  world’s  true  Owner,  the  universe’s  Creator, these  beings’s Master, say? We should listen to Him. Can others dare to interfere officiously while the Owner of this domain speaks?
    İşte baştan buraya kadar beyanatımız, ism-i Hakîm’den istimdad ve feyz-i Kur’an’dan istifade suretinde kalbi kabule, nefsi teslime, aklı iknaya ihzar için dört esas söyledik. Fakat biz neyiz ki buna dair söz söyleyeceğiz. Asıl şu dünyanın sahibi, şu kâinatın Hâlık’ı, şu mevcudatın Mâlik’i ne söylüyor; onu dinlemeliyiz. Mülk sahibi söz söylerken başkalarının ne haddi var ki fuzuliyane karışsın.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    We  must  listen to  the  Pre-Eternal Discourse  of  the  All-Wise  Maker  which  He delivers addressing all the ranks of those of each successive century in the mosque of the world and place of instruction which is the earth, with thousands of decrees like, When the Earth is rocked with a great convulsion, And the Earth casts out its burdens, And man cries out: “What is happening to it?” On that Day it will relate what all those upon it have done. For so your Sustainer will have commanded it. On that Day men will go forth in groups to the Judgement, to receive requital for
    İşte o Sâni’-i Hakîm, dünya mescidinde ve arz mektebinde, asırlar arkasında oturan taifelerin umum saflarına hitaben îrad ettiği hutbe-i ezeliyesinde, kâinatı zelzeleye veren
    their former deeds. Then anyone who has done an atom’s weight of good, shall see it. And anyone who has done an atom’s weight of evil, shall see it,(*<ref>*Qur’an, 99:1-8.</ref>) which causes the earth to tremble, and, But give glad tidings to those who believe and do good works that theirs shall be Paradises beneath which flow rivers. Whenever they are given fruits therefrom as sustenance, they will  say: “This is what we ate before as sustenance,” for they shall be offered it in a form resembling that of this world. And they shall have there women pure and good, and they shall dwell there for ever,(*<ref>*Qur’an, 2:25.</ref>) which fills all creatures with joy and eagerness. We must give heed to these decrees of the Possessor of All Dominion, the Owner of This World and the Next, and we must say, “We believe in it and we affirm it.”
    اِذَا زُل۟زِلَتِ ال۟اَر۟ضُ زِل۟زَالَهَا ۝ وَاَخ۟رَجَتِ ال۟اَر۟ضُ اَث۟قَالَهَا ۝ وَ قَالَ ال۟اِن۟سَانُ مَالَهَا ۝ يَو۟مَئِذٍ تُحَدِّثُ اَخ۟بَارَهَا ۝ بِاَنَّ رَبَّكَ اَو۟حٰى لَهَا ۝ يَو۟مَئِذٍ يَص۟دُرُ النَّاسُ اَش۟تَاتًا لِيُرَو۟ا اَع۟مَالَهُم۟ ۝ فَمَن۟ يَع۟مَل۟ مِث۟قَالَ ذَرَّةٍ خَي۟رًا يَرَهُ ۝ وَمَن۟ يَع۟مَل۟ مِث۟قَالَ ذَرَّةٍ شَرًّا يَرَهُ
    ve bütün mahlukatı neşelendiren, şevke getiren
    وَبَشِّرِ الَّذٖينَ اٰمَنُوا وَعَمِلُوا الصَّالِحَاتِ اَنَّ لَهُم۟ جَنَّاتٍ تَج۟رٖى مِن۟ تَح۟تِهَا ال۟اَن۟هَارُ كُلَّمَا رُزِقُوا مِن۟هَا مِن۟ ثَمَرَةٍ رِز۟قًا قَالُوا هٰذَا الَّذٖى رُزِق۟نَا مِن۟ قَب۟لُ وَاُتُوا بِهٖ مُتَشَابِهًا وَلَهُم۟ فٖيهَٓا اَز۟وَاجٌ مُطَهَّرَةٌ وَهُم۟ فٖيهَا خَالِدُونَ
    gibi binler fermanları, Mâlikü’l-mülk’ten, Sahib-i Dünya ve Âhiret’ten dinlemeliyiz. “Âmennâ ve Saddaknâ” demeliyiz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    All glory be unto 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
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O our Sustainer, do not punish us if we forget or do wrong.(*<ref>*Qur’an, 2:286.</ref>)
    رَبَّنَا لَا تُؤَاخِذ۟نَٓا اِن۟ نَسٖينَٓا اَو۟ اَخ۟طَا۟نَا
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O God, grant blessings  to  our  master  Muhammad,  and  to  the  Family  of  our  master Muhammad, as You granted blessings to our master Abraham and to the Family of our master Abraham; indeed, all praise is Yours, all splendour.
    اَللّٰهُمَّ صَلِّ عَلٰى سَيِّدِنَا مُحَمَّدٍ وَ عَلٰى اٰلِ سَيِّدِنَا مُحَمَّدٍ كَمَا صَلَّي۟تَ عَلٰى سَيِّدِنَا اِب۟رَاهٖيمَ وَ عَلٰى اٰلِ سَيِّدِنَا اِب۟رَاهٖيمَ اِنَّكَ حَمٖيدٌ مَجٖيدٌ
    </div>




    <div lang="tr" dir="ltr" class="mw-content-ltr">
    ------
    ------
    <center> [[Yirmi Sekizinci Söz]] ⇐ | [[Sözler]] | ⇒ [[Otuzuncu Söz]] </center>
    <center> [[Yirmi Sekizinci Söz/en|The Twenty-Eighth Word]] ⇐ | [[Sözler/en|The Words]] | ⇒ [[Otuzuncu Söz/en|The Thirtieth Word]] </center>
    ------
    ------
    </div>

    12.31, 15 Ağustos 2024 itibarı ile sayfanın şu anki hâli

    Diğer diller:


    This, the Twenty-Ninth Word, is about the Immortality of Man’s Spirit, the Angels, and the Resurrection.

    اَعُوذُ بِاللّٰهِ مِنَ الشَّي۟طَانِ الرَّجٖيمِ

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

    Therein came down the angels and the Spirit by the permission of their Sustainer.(*[1]) * Say: The Spirit [comes] by command of my Sustainer.(*[2])

    [This treatise consists of an Introduction and two main Aims]

    Introduction

    It may be said that the existence of the angels and spirit beings is as definite as that of human beings and animals. Indeed, as is explained in the First Step of the Fifteenth Word, reality undoubtedly requires and wisdom certainly demands that like the earth the heavens have inhabitants, and that its inhabitants are intelligent, and suitable for the heavens. In the tongue of the Shari‘a, those inhabitants, of which there are numerous kinds, are called angels and spirit beings.

    Reality requires it to be thus. For despite the earth’s smallness and insignificance in relation to the heavens, its being filled with intelligent beings and from time to time being emptied and then refilled with new ones suggests —indeed, states clearly— that the heavens too, with their majestic constellations like adorned palaces, are filled with animate creatures, the light of the light of existence, and conscious and intelligent creatures, the light of animate creatures. Like man and the jinn, those creatures are spectators of the palace of the world, and ponderers over the book of the universe, and heralds of this realm of dominicality. With their universal and comprehensive worship, they represent the glorification of the large and universal beings in the universe.

    The nature of the universe surely points to their existence. For since it is embellished and decked out with uncountable numbers of finely adorned works of art and meaningful decorations and wise embroideries, it self-evidently requires the gazes of thoughtful admirers and wondering, appreciative lovers; it demands their existence.

    Yes, just as beauty requires a lover, so is food is given to the hungry. Thus, the sustenance of spirits and nourishment of hearts in this boundless beauty of art looks to the angels and spirit beings; it points to them. For while this infinite adornment requires an infinite duty of contemplation and worship, man and the jinn can perform only a millionth of that infinite duty, that wise supervision, that extensive worship.

    This means that boundless varieties of angels and spirit beings are necessary to perform those duties, and to fill and inhabit the mighty mosque of the world with their ranks.

    Indeed, a species of the spirit beings and angels is present in every aspect, in every sphere, of the universe, each charged with a duty of worship. It may be said according to both the narrations of Hadiths and the wisdom in the order of the world that from lifeless planets and stars to raindrops, all are ships or vehicles for a kind of angel. The angels mount these vehicles with Divine permission and travel observing the Manifest World; they represent their praise and glorification.

    It also may be said that certain sorts of living bodies act as aeroplanes for different kinds of spirits. From the birds of Paradise, called the Green Birds in a Hadith which says: “The spirits of the people of Paradise enter into Green Birds in the Intermediate Realm and travel around Paradise in them,”(*[3]) to flies, each is a vehicle for a sort of spirit. The spirits enter into them at a Divine command, and through the faculties and senses of those living bodies like the eyes and ears, observe the miracles of creation in the corporeal world. They perform the particular glorification of each.

    Just as reality necessitates it to be thus, so does wisdom. For, with an intense activity, the All-Wise Maker continuously creates subtle life and luminous intelligent beings from dense earth, which has little connection with spirit, and from turbid water, which has small relation with the light of life. He surely then creates certain sorts of intelligent beings from the seas of light and even from the oceans of darkness, from the air, electricity, and other subtle matter suitable for spirit and appropriate for life. And surely these creatures are exceedingly numerous.

    First Aim

    To believe in the angels and affirm that belief is a pillar of faith.

    There are four Fundamental Points in this Aim.

    FIRST FUNDAMENTAL POINT

    The perfection of existence is through life. Rather, the true existence of existence is through life. Life is the light of existence, and consciousness is the light of life. Life is the summit and foundation of everything. Life appropriates everything for living beings; it is as though it makes one thing the owner of everything. Through life, a living thing may say: “All these things belong to me. The world is my house. The universe is my property, given to me by my owner.” Just as light is the cause of things being seen, and, according to some, of the existence of colours, so is life the revealer of beings; it is the cause of their qualities being realized. Furthermore, it makes an insignificant particular general and universal, and is the cause of universal things being concentrated in a particular. It is also the cause of all the perfections of existence, by, for example, making innumerable things co-operate and unite, and making them the means of unity and being endowed with spirit. Life is even a sort of manifestation of Divine unity in the levels of multiplicity, and a mirror reflecting Divine oneness.

    Consider the following: a lifeless object, even if it is a great mountain, is an orphan, a stranger, alone. Its only relations are with the place in which it is situated, and with the things which encounter it. Whatever else there is in the cosmos, it does not exist for the mountain. For the mountain has neither life through which it might be related to life, nor consciousness by which it might be concerned.

    Now consider a tiny object like a bee, for example. The instant life enters it, it establishes such a connection with the universe that it is as though it concludes a trading agreement with it, especially with the flowers and plants of the earth. It can say: “The earth is my garden; it is my trading house.”

    Thus, through the unconscious instinctive senses which impel and stimulate it in addition to the well-known five external senses and inner senses of animate beings, the bee has a feeling for, and a familiarity and reciprocal relationship with, most of the species in the world, and they are at its disposal.

    If life then displays its effect thus in the tiniest of animate beings, certainly when it rises to the highest level, that of man, it will be revealed and extended and illumined to such a degree that just as a human being is able to move through the rooms of his house with his consciousness and mind, which are the light of life, so he may travel through the higher, and the spiritual and corporeal worlds with them. That is to say, just as that conscious and animate being may go in spirit as though as a guest to those worlds, those worlds too come as guests to his mirror-like spirit by being reflected and depicted there.

    Life is a most brilliant proof of the All-Glorious One’s unity, and one of the greatest sources of His bounty; it is a most subtle manifestation of His compassionateness, and a most hidden, unknowable, and incomparable embroidery of His art. Life is hidden and subtle, because the life of plants even, which is the lowest of the levels of life, and the awakening of the life-force in seeds, that is, their stirring, opening, and growth, which are the first steps in plant life, has remained unfathomed by human science since the time of Adam, despite being so evident and familiar, so ubiquitous and common. Man’s reason has been unable to discover its true reality.

    Moreover, life is so pure and unblemished that in both its aspects, that is in both its inner and outer faces, it is pure, translucent, transparent. Not veiling it with causes, the hand of power touches it directly. Whereas It made apparent causes a veil, to be the source of the insignificant aspects of things and their base external qualities, which are inappropriate to the dignity of power.

    IN SHORT:It may be said that if there was no life, existence would not be existence; it would be no different from non-existence. Life is the light of the spirit, and consciousness is the light of life.

    Since life and consciousness are important to this great extent; and since there is self-evidently an absolutely perfect order in the universe, and a masterly precision and most wise harmony; and since our lowly, wretched globe, our wandering earth has been filled with uncountable numbers of animate beings, intelligent beings, and beings with spirits; it may be concluded with decisive certainty that those heavenly palaces, those lofty constellations also have animate and conscious inhabitants appropriate to them. As fish swim in water, so are those luminous inhabitants present in the fire of the sun. Fire does not consume light; indeed, Fire aids light.

    Moreover, since, as is plain to see, pre-eternal power creates innumerable animate beings and beings with spirits from the most common substances and densest matter, and giving it great importance, transmutes dense matter by means of life into a subtle substance; and since it strews the light of life everywhere in great abundance, and gilds most things with the light of consciousness; with such flawless power and faultless wisdom, the All-Wise and All-Powerful One would certainly not neglect the other floods of subtle matter like light and ether, which are close to and fitting for the spirit; He would not leave them without life, without consciousness, inanimate. Indeed, He creates animate and conscious beings in great numbers from light, which is also matter, and even from meanings, air, and even words. Just as He creates numerous different species of animals, so from these torrents of subtle matter He creates numerous different spirit creatures. One kind of them are the angels, others are the varieties of spirit beings and jinn.

    If you wish to see just how true, self- evident, and rational it is to accept the existence of great numbers of angels and spirit beings, and as the Qur’an shows, just how contrary to truth and wisdom, and what a superstition, aberration, delirium and foolishness it is not to accept them, consider the following comparison.

    There were two men, one rustic and uncouth, the other civilized and intelligent, who made friends and went to a splendid city like Istanbul. In a distant corner of that civilized and magnificent city they came across a dirty, wretched little building, a factory. They looked and saw that the strange factory was full of miserable, impoverished men working. All around the building were beings with spirits and animate beings, but their means of livelihood and conditions of life were such that some were herbivorous, they lived only on plants, while others were piscivorous, they ate nothing but fish. The two men watched the scene. Then they saw in the distance thousands of adorned palaces and lofty castles. Among the palaces were spacious workshops and broad squares. Because of either the distance, or the defectiveness of the men’s eyesight, or because they had hidden themselves, the inhabitants of the palaces were not visible to the two men. Moreover, the wretched conditions in the factory were not to be seen in the palaces. In consequence of this, the uncouth country-bumpkin, who had never before seen a city, declared: “Those palaces have no inhabitants, they are empty, there are no beings with spirits in them,” uttering the most ignorant garbled nonsense. To which the second man replied: “O you miserable man! This insignificant little building you see here has been filled with beings endowed with spirits, with workers, and there is someone who continually employs and replaces them. Look, there is not an empty space all around this factory, it has been filled with animate beings and beings with spirits. Do you think it is at all possible that there would be no high-ranking and suitable inhabitants in that orderly city, in those wisely adorned palaces so full of art which we can see in the distance? Of course they are occupied, and the different conditions of life there are appropriate for those who live there. In place of grass, they eat pastries, and in place of fish, cakes. Their not being visible to you because of the distance, or your weak eyesight, or their hiding themselves, can at no time point to their not being there.”

    The fact that a thing is not seen does not indicate its non-existence.

    As the above comparison indicates, the fact that the globe of the earth is the home of these infinite numbers of beings endowed with consciousness and spirit, despite its insignificance and density among the lofty heavenly bodies and planets, and even its grossest and most rotten particulars becoming masses of micro-organisms when they cease as sources of life, necessarily, demonstrably,

    decisively indicates, testifies to and proclaims that infinite space and the majestic heavens with their constellations and stars are full of animate beings, conscious beings, and beings with spirits. The Illustrious Shari‘a of Muhammad (Peace and blessings be upon him) and the Qur’an of Miraculous Exposition call these beings, who are created from fire, light, and even from electricity, and from other subtle flowing matter, “The angels, the jinn, and spirit beings.”

    There are different kinds of angels, just as there are different kinds of corporeal beings. Indeed, the angel who is appointed to a raindrop will not be of the same sort as the angel appointed to the sun. There are also a very great many different sorts of jinn and spirit beings.

    The Conclusion of this Fundamental Point:

    As may be established empirically, matter is not essential so that existence may be made subject to it, and be dependent on it. Rather, matter subsists through a meaning, and that meaning is life, it is spirit.

    Also, as may be established through observation, matter is not the thing served so that everything may be ascribed to it. It is rather the servant; it renders service to the process of the perfection of a truth. And that truth is life. And the fundament of that truth is spirit.

    Also, as is self-evident, matter is not dominant so that recourse may be made to it or perfections sought from it. Rather, it is dominated; it looks to the decree of some fundament, it is in motion in the way that that decree dictates. And that fundament is life, it is spirit, it is consciousness.

    Also, as is necessary, matter is not the kernel, it is not the fundament, it is not a settled abode so that events and perfections may be affixed to it or constructed on it. Rather, it is a shell prepared to be split, rent, dissolved; it is a husk, it is froth, it is a form.

    Consider the following: a creature so minute it can only be seen with a microscope has such acute senses it can hear its friend’s voice, and see its sustenance; it has extremely sensitive and sharp senses. This demonstrates that the effects of life increase and the light of the spirit intensifies in proportion to the reducing and refining of matter. It is as though the more matter is refined and the more we become distanced from our material existences, the closer we draw to the world of the spirit, the world of life, and the world of consciousness; and the more intensely the heat of the spirit and the light of life are manifested.

    Is it therefore at all possible that there should be this many distillations of life, consciousness, and spirit within this veil of materiality, and that the inner world which is beyond this veil should not be full of conscious beings and beings with spirits? Is it at all possible that the sources of these numberless distillations, flashes, and fruits of meaning, spirit, life and the truth apparent in this material existence in the Manifest World should be ascribed only to matter and the motion of matter, and be explained by it? God forbid! Absolutely not! These innumerable distillations and flashes demonstrate that this material and manifest world is but a lace veil strewn over the inner and spirit worlds.

    SECOND FUNDAMENTAL POINT

    It may be said that all the scholars of the speculative and the scriptural sciences have, knowingly or unknowingly, united to effect a consensus in affirming, despite difference of expression, the existence and reality of the angels and spirit beings.

    One group of Peripatetic philosophers of the Illuminist School even, who made much progress in the study of matter, without denying the meaning of the angels, stated that each realm in creation has a spiritual, incorporeal essence. They described the angels thus.

    Also, a group of the early philosophers who were Illuminists, being compelled to accept the meaning of the angels, were only wrong in naming them ‘the Ten Intellects and Masters of the Realms of Creation.’

    Through the inspiration and guidance of revelation, scholars of all the revealed religions have accepted that each realm of creation has an angel appointed to it, and have named them the Mountain Angel, the Sea Angel, and the Rain Angel, for example.

    Even the Materialists and Naturalists, whose reasoning is restricted to what is immediately apparent to them and who have in effect fallen from the level of humanity to that of inanimate matter, rather than being able to deny the meaning of the angels,(*[4]) have been compelled to accept them in one respect, though naming them the Flowing Forces.

    O you wretched man who is reluctant to accept the angels and spirit beings, on what do you base this view? What facts do you rely on that you oppose the conscious or otherwise unanimity of all the scholars concerning the existence and reality of the meaning of the angels and the real existence of spirit beings? And since, as was proved in the First Fundamental Point, life is the revealer of beings, indeed, is their consequence, their quintessence; and since all the scholars are in effect unanimous in their acceptance of the meaning of the angels; and this world of ours has been filled to such a degree with animate creatures and beings with spirits; is it all possible that the vastness of space and the rarefied heavens would remain empty of dwellers, have no inhabitants?

    You should never think that the laws in force in this creation are sufficient for the universe to be alive, because those governing laws are insubstantial commands; they are imaginary principles; they may be considered as non-existent. If there were no absolutely obedient creatures called angels to represent them, make them apparent, and take their reins into their own hands, those laws could not be defined as existent, nor be represented as having a particular identity, nor be an external reality. Whereas, Life is an external reality, and an imaginary command cannot sustain an external reality.

    In Short:Since the scholars of religion and philosophy, and of the speculative and scriptural sciences, have in effect agreed that beings are not restricted to this Manifest World; and since, despite being inanimate and inappropriate for the formation of spirits, the visible Manifest World has been adorned to such an extent with beings with spirits; existence is surely not limited to it. There are numerous other levels of existence in relation to which the Manifest World is an embroidered veil.

    Furthermore, since, just as the sea is appropriate for fish, and the World of the Unseen and the World of Meaning appropriate for spirits, and this necessitates their being filled with them; and since all commands testify to the existence of the meaning of the angels; certainly and without any shadow of a doubt, the most beautiful form of the angels’ existence and spirit beings’ reality, and the most rational view of their nature which sound intellects will accept and acclaim, is that which the Qur’an has expounded and elucidated. The Qur’an of Miraculous Exposition states that: “The angels are honoured slaves. Never contesting a command, they do whatever they are commanded. The angels are subtle, luminous beings, and are divided into different kinds.”

    Just as mankind is a nation and human beings are the bearers, representatives, and embodiments of the Shari‘a or code of divine laws which proceeds from the attribute of Divine speech, so are the angels a mighty nation, and those of them who are workers are the bearers, representatives, and embodiments of the ‘code of laws pertaining to creation, which proceeds from the attribute of Divine will.’ They are a class of God’s slaves who are dependent on the commands of the creative power and pre-eternal will, which are the true effective agent, and for whom all the heavenly bodies are like places of worship, like mosques.

    THIRD FUNDAMENTAL POINT

    The question of the angels and spirit beings is one of those questions in which the reality of a universal may be inferred from the existence of a single particular. If a single individual is seen, the existence of the species may be concluded. Whoever denies it, denies it as a member of the species to which it belongs. While whoever accepts the single individual is compelled to accept its whole species. Since it is thus, consider the following: Have you not seen and heard that all the scholars of the revealed religions throughout the ages from the time of Adam until now have agreed on the existence of the angels and the reality of spirit beings? The different groups of mankind have concurred in having seen and conversed with angels and in their narrations concerning them, as though they were discussing and narrating events about one another.

    Do you think that if a single angel had not been seen, and the existence of one or numerous individuals not been established through observation, and their existence not been perceived clearly, self- evidently, that it would have been at all possible for such accord and such a consensus to continue, and to continue persistently and unanimously in such an affirmative and positive manner, based on observation?

    Also, is it at all possible that the source of this general belief should not be some necessary principles and self-evident matters? And is it all possible that a baseless delusion should persist and become permanent in all the beliefs of mankind throughout all the revolutions it has undergone? And is it all possible that the basis of the assertion of these scholars of the religions, of this mighty consensus, should not be a certain intuition and empirical certainty? And is it at all possible that that certain intuition and empirical certainty which result from innumerable signs, and those signs which have been observed on numerous occasions, and those numerous observations should not all, without doubt or hesitation, be founded on necessary principles? In which case, the cause and the basis of the assertion of the universal belief held by these scholars are the necessary and categorical principles resulting from the great number of times the angels and spirit beings have been observed and seen, which demonstrates the strength of the consensus.

    Furthermore, is it all possible, rational or feasible that the unanimous testimony of the prophets and saints, who are like the suns, moons, and stars in human society, concerning the existence of the angels and spirit beings and their actually seeing them, should be prey to doubts or be the object of suspicion? Especially since they are qualified to speak in this matter. It is obvious that two people who are qualified to speak on a matter are preferable to thousands who are not. Moreover, in this question they are affirming a matter, and people who affirm a matter are preferable to thousands who deny or reject it. Is it at all possible for there to be any doubt concerning the statements of the Qur’an of Miraculous Exposition, the Sun of Suns in the world of truths, which never at any time sets, shining continuously in the skies of the universe? And can there be doubt concerning the testimony and witnessings of the Muhammadan Being (PBUH), the Sun of Prophethood?

    Since, if on a single occasion the existence of a single spirit being is verified, this demonstrates the real existence of the whole species; and since it proves the existence of the whole species to be true, for sure, the best and most rational and acceptable form of their real existence will be similar to that expounded by the Shari‘a, described by the Qur’an, and seen by the One who ascended to a “distance of two bow-lengths.”

    FOURTH FUNDAMENTAL POINT

    If the creatures of the universe are observed with care, it may be seen that like particulars, universals have collective identities, each of which appears as a universal function; it is apparent that each performs a universal duty.

    For example, just as a flower as itself displays an embroidery full of art, and with the tongue of its being recites the Creator’s Names, so the garden of the globe resembles a flower, and performs an extremely orderly, universal duty of glorification. And just as a fruit issues a proclamation expressing its glorification of God within an order and regularity, so does a mighty tree in its entirety have a most well-ordered natural duty and worship. And just as a tree glorifies God through the words of its fruits, flowers and leaves, so do the vast oceans of the heavens glorify the All-Glorious Creator and praise the Sublime Maker through their suns, moons, and stars, which are like words; and so on.

    Although external beings are outwardly inanimate and unconscious, they all perform extremely vital, living, and conscious duties and glorification. Of a certainty, therefore, just as angels are their representatives expressing their glorification in the World of the Inner Dimensions of Things, so are they the counterparts, dwellings, and mosques of those angels in the external and manifest world.

    As is explained in the Fourth Branch of the Twenty-Fourth Word, the first of the four categories of workers employed by the All-Glorious Maker of the palace of this world is that of the angels and spirit beings. Since, without knowing it, plants and inanimate beings perform extremely important though wageless duties at the command of One Who does know; also without knowing it, animals serve extensive universal aims in return for an insignificant wage; and since, observedly, in return for two wages, one immediate and the other postponed, human beings, knowing the All-Glorious Maker’s aims, are employed through their conforming to them, their taking a share of everything for themselves, and their supervising the other servants; it will certainly be the first category, as well as the fourth, which will constitute the servants and workers.

    They both resemble human beings in that knowing the universal aims of the All-Glorious Maker, they conform to them through worship, and they are contrary to them. For being beyond sensual pleasure and some partial wage, they consider sufficient the pleasure, perfection, delight and bliss they experience through the All-Glorious Maker’s attention, command, favour, consideration, and name, through their perception of Him, connection with Him, and proximity to Him. They labour with the purest sincerity, their duties of worship varying according to their different kinds, and according to the varieties of the creatures in the universe.

    Like in a government there are various officials in the various offices, so the duties of worship and glorification vary in the spheres of the realm of dominicality. For example, through the power, strength, reckoning and command of God Almighty, the Archangel Michael is like a general overseer of God’s creatures sown in the field of the face of the earth. If one may say so, he is the head of all the angels that resemble farmers. And, through the permission, command, power, and wisdom of the All-Glorious Creator, the incorporeal shepherds of all the animals have a head, a supreme angel appointed to the task.

    Thus, since it is necessary for there to be an angel appointed over each of these external creatures in order to represent in the World of the Inner Dimensions of Things the duties of worship and service of glorification which it performs, and to present them knowingly to the Divine Court, the way the angels are described in the narrations of the Bringer of Sure News (PBUH) is certainly most appropriate and rational.

    For example, he declared: “There are some angels which have either forty, or forty thousand, heads. In all the heads are forty thousand mouths, and with the forty thousand tongues in each of those mouths they glorify God in forty thousand ways.” This Hadith has a reality and both contains a meaning, and has a form, or manner of description.

    Its meaning is as follows: The angels’ worship is both extremely orderly and perfect, and most universal and comprehensive.

    As for the form of the truth, it is this: There are certain mighty corporeal beings that perform their duties of worship with forty thousand heads in forty thousand ways. For example, the heavens glorify God with the suns and the stars. While the earth, which is a single being, performs its duty of worship, its dominical glorification with a hundred thousand heads and with the hundreds of thousands of tongues in each mouth. Thus, the angel appointed to the globe of the earth has to be seen in this way in order to display this meaning in the World of the Inner Dimensions of Things.

    I myself, even, saw a medium-sized almond tree which had close on forty large branches like heads. When I looked at one branch, I saw it had nearly forty smaller branches like tongues. Then I looked at one tongue of one of those small branches; forty flowers had opened on it. I studied the flowers considering the wisdom in them, and saw in each close on forty exquisite and well-ordered stamens, colours, and arts, each of which proclaimed one of the All-Glorious Maker’s Names and their constantly varying manifestations.

    Is it at all possible that the All-Wise and Beauteous One, Who is the All- Glorious Maker of the almond tree, would impose this many duties on an inanimate tree, and not mount on it an appointed angel appropriate to it, to be like its spirit, to understand and express its meaning, proclaim it to the universe, and present it to the Divine Court?

    O friend! So far, our explanation has been an introduction to bring the heart to acceptance, the reason to submission, and to compel the soul to surrender. If you have understood it to some degree, and wish to meet with the angels, prepare yourself. Moreover, purify yourself of wrongful prejudice. Now look, the doors of the world of the Qur’an are open! Look, the paradise of the Qur’an is with “wide-open gates”!(*[5]) 

    Enter and Look! See the angels in beautiful form in the paradise of the Qur’an! Each of its revealed verses is a place to alight, so look from them:

    By the [winds] sent forth one after another [to man’s profit], * Which then blow violently in tempestuous gusts * And scatter [things] far and wide; * Then separate, one from another * Then spread abroad a message.(*[6])

    By the [angels] who tear out [the souls of the wicked] with violence, * By those who gently draw out [the souls of the blessed] ,* And by those who gently glide along [on errands of mercy],* Then press forward as if in a race, * Then arrange to do [the commands of their Lord].(*[7])

    Therein come down the angels and the Spirit by God’s permission in every errand.(*[8])

    ...over which are [appointed] angels stern [and] severe, who flinch not [from executing] the commands they receive from God, but do [precisely] what they are commanded.(*[9]) Also listen to:

    ...Glory be to Him! They are but servants raised to honour. They speak not before He speaks and they act [in all things] by His command,(*[10]) listen to its praises. And if you wish to meet with the jinn, enter this resounding Sura: Say, it has been revealed to me that a company of jinn listened [to the Qur’an].(*[11]) See them and listen to what they say. Take a lesson from them. Look, they are saying: “We have really heard a wonderful recital * It gives guidance to the right, and we have believed therein: We shall not join [in worship] any [gods] with our Lord.”(*[12])


    Second Aim

    The Second Aim is about the resurrection of the dead, the end of the world, and the life of the hereafter.

    It consists of four Fundamental Points, and an Introduction which is in the form of a comparison.

    INTRODUCTION

    If someone was to claim about a palace or a city: “This palace or city will be destroyed, and will then be repaired and reconstructed so that it is intact,” six questions would surely arise in the face of his claim.

    The First:Why should they be destroyed? Is there a reason or something to necessitate it? If the answer is “Yes,” he would have to prove it.

    The Second:A question such as the following would arise: “Does the builder who would destroy and then reconstruct them possess the power to do so? Would he be capable of it?” If the answer is “Yes,” he would have to prove it.

    The Third:The following such question would arise: “Are their destruction possible?

    And, are they going to be destroyed in the future?” If the answer is “Yes,” and if he proves both the possibility of the destruction and its occurrence, the following two further questions would arise:

    “Is it possible for this strange palace or city to be reconstructed from scratch, I wonder?

    If it is possible,

    will they be reconstructed?”

    If the answer is “Yes” and he proves these as well, then in no aspect or corner of this matter can a gap or chink remain through which any doubt, misgiving or suspicion might enter.

    Thus, like in the comparison, there are facts necessitating the destruction and reconstruction of the palace of the earth and city of the universe. Its author and builder is powerful enough; its destruction is possible, and will occur. Its reconstruction is possible, and will occur. These matters will be proved after the First Fundamental Point.

    FIRST FUNDAMENTAL POINT

    Man’s spirit is definitely immortal.

    Almost all the indications in the First Aim which point to the existence of the angels and spirit beings also point to the immortality of man’s spirit, which is our topic here. In my opinion, the matter is so certain that further explanation would be profitless. Indeed, the distance between us and the caravans of innumerable immortal spirits who are waiting to go to the hereafter in the Intermediate and Spirit Worlds is so fine and slight that there is no need to demonstrate it with proofs. Numberless saints and people of illumination getting in touch with them, and those who discern the secrets of the grave seeing them, and even a number of ordinary people communicating with them, and the mass of people forming relations with them in true dreams, have formed a mass of unanimous reports, and quite simply become part of the commonly accepted knowledge of mankind. However, because materialist thought has stupified everyone in this age, it has been able to implant doubts in their minds concerning even the most evident matters. In order to remove these doubts, therefore, we shall set forth an Introduction and four Sources from the numerous sources springing from the heart’s intuition and the intellect’s insight.

    Introduction

    As is proved in the Fourth Truth of the Tenth Word, an eternal, everlasting, and peerless beauty requires the eternity and permanence of mirror-bearing enraptured admirers. And a faultless, eternal, and perfect art seeks the perpetuation of thoughtful heralds. And a boundless mercy and beneficence require the continued ease and happiness of needy ones to thank it.

    And the foremost of those mirror-bearing enraptured admirers, those heralding thoughtful ones, those needy thankful ones is the human spirit, in which case, it will accompany that beauty, that perfection, that mercy on the endless road to eternity; it will be immortal.

    As is also proved in the Tenth Word, in the Sixth Truth, not only the human spirit, but also the simplest levels of existence have not been created for extinction; they manifest a form of immortality. Even an insignificant flower, which has no spirit, when it ceases from external existence, manifests a sort of immortality in a thousand ways. For its form is made permanent in countless memories. And finding perpetuation in all its hundreds of seeds, the law according to which it was formed continues. Since the flower’s law of formation, the model of its form, which resembles a tiny fragment of spirit, is made permanent by an All-Wise Preserver; and since it is preserved throughout turbulent transformations with perfect order in its tiny seeds and made permanent; if you do not understand the degree to which the human spirit, which is of an extremely comprehensive and elevated nature, and has been clothed with external existence, and is a conscious, living, and luminous commanding law, most certainly manifests immortality, and is tied and bound to eternity, if you do not understand this, how can you claim to be a conscious human being?

    Can it be asked of an All-Wise One of Glory, an Imperishable Preserver Who includes and preserves the programme and law of formation of a mighty tree in its tiny dot-like seed? For that law to some degree resembles a spirit,“How can He preserve the spirits of the dead?” .

    FIRST SOURCE:

    This is subjective. That is to say, if anyone studies his own life and self, he perceives an immortal spirit. Indeed, in the course of occupying its body for a number of years the spirit causes the body to change considerably, yet the spirit self- evidently remains constant. In which case, although the body is ephemeral, it does not affect the spirit’s permanence, nor spoil its nature, even though the spirit is completely naked at death. However, in the course of life, the spirit gradually changes its body- clothes, and at the time of death, it is suddenly undressed.

    It has been established through certain conjecture, indeed, through observation, that the body subsists though the spirit; in which case, the spirit does not subsist through the body. Rather, since the spirit subsists and is dominant of itself, the body may be dispersed and gathered together again as it wishes; it will not infringe the spirit’s independence. In fact, the body is the spirit’s house, it is its home; it is not its clothes. What clothes the spirit is a subtle, fine sheath, something which may be likened to a body, which is to some extent constant, and is ethereal and appropriate for the spirit. At the time of death, then, the spirit is not completely naked, it leaves its home dressed in its body-like sheath.

    SECOND SOURCE:

    This is objective. That is to say, it is a sort of empirical judgement which has been formed through repeated observations and numerous occurrences of events. Indeed, when it is understood that a single spirit continues after death, this necessitates the continuation of all spirits as a category of being. For according to the science of logic it is certain that if an intrinsic quality is observed in a single individual, the existence of that quality may be assumed in all individuals.

    Because it is intrinsic. If it is intrinsic, it will be present in each individual. Whereas the indications based on not one but on innumerable observations beyond calculation and count, and the signs pointing to the immortality of spirits are so definite, that like for us there is a place called the New World, that is, America, and that human beings are found there, we can in no way doubt the existence of those people. In the same way, it is unacceptable to doubt that the spirits of those who have died are now present in great numbers in the World of the Inner Dimension of Things and in the Spirit World, and that they have relations with us. Our immaterial gifts go to them, and their luminous emanations come to us.

    Moreover, with certain intuition, one may perceive with one’s conscience that a fundamental aspect of man continues after his death. And that fundamental aspect is spirit. As for spirit, it is not subject to destruction and dissolution. This is because it is simple and uncompounded,it has unity.As for destruction, dissolution, and decomposition, they are the function of complex and compound substances. As we explained above, life ensures a form of unity within multiplicity; it causes a sort of permanence. That is to say, unity and permanence are fundamental to spirit, from which they spread to multiplicity.

    The mortality of man’s spirit would be either through destruction and dissolution, whereas unity provides no opportunity for these, and its simple nature disallows decomposition; or it would be through annihilation. But the limitless compassion of the Absolutely Generous One would not permit annihilation, and His boundless munificence would not allow that He should take back from the human spirit the bounty of existence which He has bestowed on it, which it ardently desires, and of which it is worthy.

    THIRD SOURCE:

    Man’s spirit, which has been clothed in a living, conscious, luminous external existence, is a comprehensive and veracious commanding law disposed to acquiring universality. And even the weakest commanding laws manifest stability and permanence. For if it is considered carefully, it will be seen that present in all species which are subject to change, is a constant truth that, revolving within the changes, transformations, and stages of life, causes the outer forms of things to change, and living and not dying, is permanent.

    Thus, while the human being is an individual, because of the comprehensiveness of his nature, his universal consciousness, and all-embracing imagination, he is like a species. A law that governs and is in force in the species is also in force in the human individual.

    Since the All-Glorious Creator has created man as a comprehensive mirror, for universal worship, and with an exalted nature, even if the spirit-truth which is present in each individual causes the individual’s outer form to change hundreds of thousands of times, with the Sustainer’s permission, it will not die but will continue, departing as it came. In which case, at God’s command and with His permission and through His making it permanent, the human individual’s spirit, which is the conscious element and living part of him, is immortal.

    FOURTH SOURCE:

    Consider the laws that govern in species, which to a degree resemble the spirit, and since they both issue from the World of the Divine Command and Will, with regard to their source, are to a degree appropriate for the spirit, and only lack a perceptible existence. Study them and it will be seen that if those commanding laws were clothed in external existence, each of them would become the spirit of the species. And the laws are always permanent; they are always perpetual and constant. No change or transformation affects the laws’ unity, or spoils them. For example, should a fig-tree die and be dispersed, the law of its formation, which is like its spirit, will continue in its tiny seeds; it will not die.

    And so, since even the most commonplace and weak commanding laws are thus connected to permanence and continuance, the human spirit must be connected not only with permanence and immortality, but with all eternity. For according to the Qur’an’s glorious decree of: Say: The Spirit (comes) by command of my Sustainer,(*[13]) spirit too is a conscious and living law which has come from the World of the Divine Command, and which Pre-Eternal power has clothed with external existence.

    That is to say, just as the unconscious laws which proceed from the Divine attribute of will and the World of the Divine Command are always, or mostly, enduring, so is it even more definite that the spirit, which is a sort of brother to them, and like them is a manifestation of the attribute of will and comes from the World of the Command, manifests immortality. It is also more worthy of it, because it is existent, it has an external reality. And it is more potent, more elevated, because it possesses consciousness. It is also more enduring than them, and more valuable, because it is living.

    SECOND FUNDAMENTAL POINT

    There are matters necessitating eternal happiness, and the All-Glorious Agent is capable of bestowing that happiness. Also, the destruction of the universe and death of the world are possible, and they will occur. And the resurrection of the world and the Last Judgement are possible, and they will occur. We shall explain all these six matters briefly and in a way that will satisfy the reason. In fact, in the Tenth Word, arguments are set forth which raise the heart to the level of perfect belief, while here, we shall discuss them in the manner of the Old Said’s explanations in his treatise called Nokta (The Point), which convince and silence the reason only.

    There are matters which necessitate eternal happiness.

    A decisive argument pointing to those matters consists of a supposition filtered through Ten Sources and Central Points.

    FIRST POINT:

    If observed carefully, it will be seen that a perfect and intentional order embraces the whole universe. Traces of choice and flashes of purpose are to be seen in every aspect of it. What strikes the eyes through the testimony of their fruits is that in every thing is a light of intention; in every function, a flash of will; in every motion, a gleam of choice; in every composite whole, a blaze of wisdom. Thus, if there was no eternal happiness, this authentic order would merely consist of a weak and futile form. It would be a false order, not a true order. Connections and relations and immaterial things, which are the spirit of order, would be lost and come to nothing. That is to say, what gives order to order is eternal happiness. In which case, the order of the universe points to eternal happiness.

    SECOND POINT:

    Total wisdom is apparent in the universe. Indeed, Divine wisdom, which is the representation of pre-eternal favour, proclaims eternal happiness through the tongue of the observance of benefits and following of purposes demonstrated by the universe in its entirety.

    Because, if there was no eternal happiness, it would be necessary, through pride, to deny the wisdom and benefits which are self-evidently constant in the universe. Since the Tenth Truth of the Tenth Word demonstrates this truth like the sun, we shall content ourselves with that and cut short the discussion here.

    THIRD POINT:

    Through the testimony of reason, wisdom, deduction, and experience, the absence of futility and absence of waste in the creation of beings, which is constant, indicate eternal happiness. The sign of there being no waste and nothing vain in creation is the All-Glorious Maker’s choosing and preferring the shortest way, the closest point, the lightest form, and the best manner in the creation of everything, and His sometimes imposing a hundred duties on one thing, and His attaching a thousand fruits and aims to a slight being.

    Since there is no waste and nothing in vain, there will surely be eternal happiness. For non-existence and no return would make everything futile; everything would be a waste. The absence of waste in all creation, and in man for instance, which is established by science, demonstrates that man’s limitless disposition, and infinite hopes, ideas, and desires will not be wasted either.

    In which case, man’s deep-rooted desire to be perfected points to the existence of a perfection, and his desire for happiness proclaims that he is definitely destined for eternal happiness. If it was not so, contrary to all other beings, which are made wisely and with purpose, those authentic immaterial faculties, those elevated hopes, would be waste and futile; they would wither up and be for nothing. Since this truth is proved in the Eleventh Truth of the Tenth Word, we cut the discussion short here.

    FOURTH POINT:

    In each of many different things, in night and day, and winter and spring, in the skies, and even in man’s personalities and in the bodies which he changes throughout his lifetime, and in sleep, which resembles death, is a different sort of resurrection resembling the resurrection of the dead; they all tell of and allude to the reality of the Day of Resurrection.

    For example, the day, year, lifetime of man, and revolution of God’s great clock known as the earth resemble the dials of a weekly clock of ours that tell the seconds, minutes, hours and days; each the forerunner of the following, they give news of one another; they turn and function. Like they show morning after night, and spring after winter, they intimate that after death the morning of the resurrection will appear from that instrument, that vast clock.

    There are many varieties of resurrection that a person experiences during his lifetime. Just as he sees the signs of the resurrection through a sort of dying every night and rebirth every morning, so it is agreed that he undergoes what resembles a resurrection every five or six years by changing all the particles in his body, and even undergoes a gradual resurrection twice a year. Also, every spring, he witnesses more than three hundred thousand sorts of resurrection and rising to life in the animal and plant kingdoms.

    Thus, so many signs and indications and marks of resurrection most certainly point to the great resurrection of the dead as though they were droplets of it. An All-Wise Maker causing a sort of resurrection in that way in the animal and plant worlds, that is, raising to life exactly the same all plant roots and certain animals in the spring, and restoring other parts of them, such as leaves, flowers and fruits, not exactly the same but similar, may be an indication of a personal resurrection in the human individual within the general resurrection.

    For the human individual is like a species in comparison with the other animate species, and the light of the mind has given such a breadth to human actions and thought that they encompass the past and the future. If he consumes the world even, he is not satisfied. In the other species the nature of the individual is particular; its value is personal; its view, restricted; its qualities, limited; its pleasure and pain, instantaneous. Whereas man’s nature is exalted; his value, most high; his view, universal; his qualities, limitless; his immaterial pleasure and pain in part permanent.

    In which case, the various resurrections which are repeated in the other animate species self-evidently tell of and point to human beings being resurrected and restored to life exactly the same in the great resurrection of the dead. Since it is proved with the certainty of twice two equalling four in the Ninth Truth of the Tenth Word, we cut short the discussion here.

    FIFTH POINT:

    Those who have looked closely into the realities of creation consider that the unlimited potentialities included in the essence of man’s spirit, and the unlimited abilities contained in those potentialities, and the endless desires arising from those abilities, and the infinite hopes resulting from those endless desires, and the limitless thoughts and ideas born of those infinite hopes are hands stretched out towards eternal happiness, which is beyond this Manifest World, are eyes gazing at it, that they are turned towards it.

    Thus, man’s nature, which cannot lie, and the definite, intense, unwavering desire for eternal happiness in his nature inspire the conscience with certainty concerning the realization of eternal happiness. This fact is demonstrated as clearly as daylight in the Eleventh Truth of the Tenth Word, and so we cut this short here.

    SIXTH POINT:

    The mercy of the All-Beauteous Maker of these beings, Who is the All-Merciful, All-Compassionate One, points to eternal happiness. Yes, it is of the nature of that mercy, which makes bounty bounty and saves it from revenge, not to withhold from man eternal happiness, which delivers beings from the anguish of eternal separation. For if eternal happiness, the head, chief, aim, and result of all bounties, is not given, and if after dying, the world is not resurrected in the form of the hereafter, all bounties would be transformed into desire for revenge. And such a transformation would necessitate denying the existence of Divine mercy, which is self-evident and necessary, and, through the testimony of all the universe, unquestionable and manifest. It is a constant truth more brilliant than the sun.

    Look and take note of the bounties of love, compassion, and reason, some of the manifestations and subtle traces of mercy. Suppose that eternal separation and unending parting are going to drag out human life; you will see that tender love becomes a great calamity; sweet compassion, a great misfortune; that luminous reason, a great tribulation. That is to say, mercy (because it is mercy) cannot confront true love with eternal separation. Since the Second Truth of the Tenth Word has demonstrated this fact most beautifully, we cut this short here.

    SEVENTH POINT:

    All the exquisiteness, all the virtues, all the perfections, all the attraction, all the yearning, all the compassion known and seen in the universe are meanings, significations, immaterial words. They necessarily and self-evidently show to the heart and thrust in the mind’s eye the manifestations of the All-Glorious Maker’s favour and kindness, benevolence and munificence.

    Since there is a truth, a reality, in this world, most certainly there is true mercy. And since there is true mercy, there will be eternal happiness. The Fourth Truth of the Tenth Word, and also the Second Truth, have illuminated this fact as clearly as daylight.

    EIGHTH POINT:

    Man’s conscience, which is his conscious nature, looks to and points to eternal happiness. Yes, if anyone listens to his own awakened conscience, he will hear a voice crying: “Eternity! Eternity!” Should the whole universe be given to such a conscience, it could not satisfy its need for eternity.

    That is to say, the conscience being attracted and drawn in this way is possible only because it is attracted by a true aim and captivating truth. The conclusion of the Eleventh Truth of the Tenth Word demonstrates this fact.

    NINTH POINT:

    This is the message of Muhammad the Arabian (Peace and blessings be upon him), who was truthful, veracious, and trustworthy. Indeed, his words opened the doors of eternal happiness; all that he said are windows opening onto everlasting bliss.

    In fact, he held in his hand the consensus of all the prophets (Peace be upon them) and the unanimous agreement of all the saints, for after Divine unity, all their calls and efforts were concentrated on the resurrection of the dead and eternal happiness. Is there anything that could shake such a strength? The Twelfth Truth of the Tenth Word demonstrates this truth in the most obvious manner.

    TENTH POINT:

    This is the certain news of the Qur’an of Miraculous Exposition, which has preserved its miraculousness in seven respects for thirteen centuries, and as is proved in the Twenty-Fifth Word, is a miracle through its forty sorts of miraculousness.

    Yes, this news of the Qur’an is the revealer of bodily resurrection, and the discloser of the enigmatic talisman of the world and the key to the wisdom in the universe. Also, the certain rational proofs contained in the Qur’an of Miraculous Exposition, which it lays before the eyes, commanding that they be pondered over are thousands in number.

    In short, the Qur’an presents for man to study a great many verses and great many telescopes revealing eternal bliss, like, and, Say, “He will give them life Who created them in the first instance…,”(*[14]) Seeing that He has created you in successive stages,(*[15]) which comprise a comparison or analogy, and, Nor is your Sustainer ever unjust to His servants,(*[16]) which points to evidence of justice. We explained in our treatise entitled Nokta (The Point) the substance of the figurative analogy in, Seeing that He has created you in successive stages,(*[17]) and, Say, ‘He will give them life Who created them in the first instance…’,(*[18]) which the Qur’an makes clear through other verses. It was as follows:

    On passing from stage to stage, the human body undergoes wondrous and orderly transformations. From sperm to a blood-clot; from a blood-clot to flesh and bone; from flesh and bone to a new creation, that is, the transformation into human form; it follows extremely precise rules. Each of these stages has such particular laws, such determined order, such regular development that it displays the manifestations of a purpose, will, choice, and wisdom as though through glass.

    Thus, the All-Wise Maker, Who creates the body in this way, changes it every year as if it were clothes. For the body to be changed and for its continuance, a compound is necessary so that new particles appear that will work and fill the place of the parts that are dissolved. Since the body’s cells are destroyed through an orderly Divine law, it requires a subtle matter, known as sustenance, which will repair it, again through an orderly dominical law. The True Provider allots and distributes this sustenance through a particular law in relation to the different needs of the body’s members.

    Now, consider the behaviour of the subtle matter which the All-Wise Provider sends: you will see that while the matter’s particles are dispersed through the air, soil, and water like a caravan, they suddenly gather together in a way that suggests a deliberate action, as though they had suddenly received the order to move. They collect together in the most orderly fashion as if each particle of them was entrusted with a duty and ordered to proceed to a specified place.

    Also, it is apparent from their conduct that they are being propelled through a particular law of one who acts and has choice, and from the realm of the inanimate are entering the animal kingdom. Then they enter a body as sustenance through a particular rule, and with a determined order and in a regular process, and after being cooked in the four kitchens of the body, undergoing four amazing transformations, and being strained through four filters, they are apportioned through regular laws and the beneficence of the True Provider according to the all- different needs of the members, and are circulated to every part of the body.

    Thus, whichever of these particles you consider with the eye of wisdom, you will see that blind chance, lawless coincidence, deaf nature, and unconscious causes can in no way interfere with it; it is impelled in a discerning, orderly, hearing, and knowing fashion. For whichever stage each of them enters from the surrounding element to the body’s cell, it acts as though voluntarily through the specified laws of that stage. It enters it in an orderly fashion. To whichever level it journeys, it steps with such order that it appears self-evidently to be proceeding at the command of an All-Wise Mover.

    In this way, it gradually advances from stage to stage, and level to level until, at the command of its Sustainer, without deviating from its aim and object, it reaches its appropriate position, for example the pupil of Tevfik’s eye, where it establishes itself and works.

    This situation, that is, the manifestation of dominicality in sustenance, demontrates that first the particles were determined; they were appointed to the task, they were designated to those positions. It is as if the existence of an arrangement and order, like “This will be the sustenance of so-and-so’s cells” being written on the forehead of each of them, points to each person’s sustenance being written on his forehead by the pen of Divine Determining, and his name being written on his sustenance.

    Is it at all possible that the All-Glorious Maker, Who nurtures and sustains with boundless power and all- encompassing wisdom, Who has absolute disposal over all beings from minute particles to the planets, and spins them with order and balance, should not bring about ‘the last creation,’ or that he should be unable to do so?

    Thus, many verses of the Qur’an present to man’s view this wise last creation, which will take place at the resurrection of the dead and Great Gathering. It removes doubt and uncertainty. It says: Say, He will give them life Who created them in the first instance…(*[19])

    That is, the One Who created you from nothing in so wise a form is He Who will bring you to life again in the hereafter. And it says: And it is He Who begins [the process of] creation, then repeats it; and for Him it is most easy.(*[20]) 

    That is, “Your return and being raised to life at the resurrection is easier and more trouble-free than your creation in this world.” Just as it is easier and more trouble-free for the soldiers of a regiment who have dispersed to rest  to regather under the regimental flag at the sound of a bugle than forming a new regiment from scratch, so according to reason, it  is easier and more possible  than  the  first  creation  for  the  fundamental particles  of  a  body,

    which are intermingled and familiar and connected with one another, to regather at the trumpet- blast of the angel Israfil (Peace be upon him), and reply to the All-Glorious Creator’s command with, “Here we are, O Lord!” Anyway, perhaps it is not necessary for all the particles to regather. The fundamental parts and essential particles, which are like nuclei and seeds, and are called “the root of the tail” (the coccyx) in a Hadith,(*[21]) 

    may be sufficient as a basis of the second  creation.  The All-Wise Creator may construct the human body on them.

    The following is a summary of the judicial comparison indicated by verses like the third one above:

    We often see in this world that tyrannical, sinful and cruel men pass their lives in great ease and comfort, while the oppressed, upright and religious live under great difficulties and in degradation. Then death comes and makes the two equal. If this equality had no end and was not finite, an injustice would be apparent. However, since Divine wisdom and justice are free of all inequity as is established by the testimony of the universe, they self-evidently require a final assembly where the former will be punished and the latter receive their reward. Then disorderly, wretched men may receive punishment and reward in conformity with their potentialities, be the means of absolute justice, manifest dominical wisdom, and be the elder brother of all the beings in the world.

    For sure, the realm of this world does not allow for the blossoming of man’s limitless potentialities contained within his spirit. This means he will be sent to another world. Man’s essence is indeed mighty, so he is designated for eternity. His nature is exalted, so his crimes are great. He does not resemble other beings. His order is important, too. He cannot live without order. He cannot live without meaning. He cannot be made in vain. He cannot be condemned to absolute extinction. He cannot escape to pure non-existence. Hell has opened its mouth, and awaits him. And Paradise has opened its graceful embrace, and watches him. Since the Third Truth of the Tenth Word has demonstrated these two examples most beautifully, we shall cut the discussion short here.

    Nor is your Sustainer ever unjust to His servants. By way of example, you may make analogies and study other verses from the Qur’an similar to the two above, which contain many subtle and rational proofs. Thus, these Ten Sources and Central Points form a decisive proof and certain supposition, and just as this sound hypothesis and powerful proof are decisive evidence for the cause and necessity of the resurrection and Day of Judgement, so —as is clearly proved in the Tenth Word— do most of the Most Beautiful Names, like All-Wise, All- Compassionate, Preserver, and All-Just, require the coming of the Last Day and resurrection, and the existence of everlasting bliss; they point clearly to the realization of eternal happiness.

    That is to say, the matters necessitating the resurrection of the dead and the Day of Judgement are so powerful that they leave no room at all for any doubt or uncertainty.

    THIRD FUNDAMENTAL POINT

    The Agent possesses the power.

    Without doubt, the matters necessitating the resurrection of the dead exist. Also, the One Who will bring it about is powerful to the utmost degree. There is no deficiency in His power. The greatest things and the smallest are the same in relation to His power. It is as easy for Him to create the spring as to create a flower. Yes, One so powerful that this world together with all its suns, stars, worlds, particles, and substance bear witness to His sublimity and power with endless tongues. Does any doubt or misgiving have the right to consider bodily resurrection remote from such a power?

    It is plain to see that every age within this world an All-Powerful One of Glory creates a new, travelling, orderly universe. Indeed, He makes a new, well-ordered world each day. He perpetually creates and changes with perfect wisdom transient worlds and universes one after the other on the face of the heavens and the earth. He hangs on the string of time regular worlds to the number of the centuries, years, indeed, days, and through them demonstrates the tremendousness of His power. He attaches to the head of the globe the huge flower of spring which he adorns with a hundred thousand embroideries of resurrection as though it was a single flower, and through it displays the perfection of His wisdom and the beauty of His art. Can it be said of such a One, “How can He bring about the resurrection of the dead, and how can He transform this world into the hereafter?”

    The verse, Your creation and your resurrection is but like a single soul proclaims the All-Powerful One’s perfect power, that nothing at all is difficult for Him, that like the smallest thing,

    مَا خَل۟قُكُم۟ وَلَا بَع۟ثُكُم۟ اِلَّا كَنَف۟سٍ وَاحِدَةٍ (*[22])

    the greatest presents no difficulties for His power, and that it is as easy for His power to create innumerable individuals as to create as a single one. We have explained the verse’s essential meaning briefly in the Conclusion to the Tenth Word, and in detail in the treatise entitled Nokta (The Point), and in the Twentieth Letter. In connection with the discussion here, we shall elucidate a part of it in the form of three ‘Matters’, as follows:

    Divine Power is essential, in which case, impotence cannot intervene in it.

    Also, it is connected to the inner dimensions of things, so obstacles cannot become interpenetrated with it.

    Also, its relation is according to laws, so particulars are equal to universals, minor things are like comprehensive ones.

    We shall prove these three matters.

    FIRST MATTER:

    Pre-Eternal Power is the necessary inherent quality of the Most Pure and Holy Divine Essence.

    That is to say, it is of necessity intrinsic to the Essence, it can in no way be separated from It. Since this is so, the Essence which necessitates that power clearly cannot be affected by impotence, the opposite to power. For if that were the case, it would entail the combining of opposites. Since the Essence cannot be affected by impotence, self-evidently it cannot intervene in the power which is the inherent quality of that Essence. Since impotence cannot intervene in that essential power, clearly there can be no degrees in it. For the degrees of existence of a thing are though the intervention of its opposites. For example, the degrees of heat are through the intervention of cold, and the degrees of beauty through the intervention of ugliness; further examples can be made in the same way.

    Since in contingent beings these qualities are not true, natural, and inherent, necessary qualities, their opposites may enter them. With the existence of degrees, diversity, variance, and change arose in the world. Since there can be no degrees in Pre- Eternal power, of necessity, those things decreed by it will be the same in relation to it. The greatest will be equal to the smallest, and particles the same as the stars. The resurrection of all mankind will be as easy for that power as the raising to life of a single individual; the creation of spring as easy as the giving of form to a single flower. Whereas if attributed to causes, the creation of a single flower would be as difficult as the spring.

    It has been proved in the footnote to the last section of the Fourth Degree of ‘God is Most Great’ in the Second Station of this Word, and in the Twenty-Second Word, and in the Twentieth Letter and in its Addendum, that when the creation of beings is attributed to the Single One of Unity, all things become as easy as one thing. If they are attributed to causes, the creation of a single thing becomes as difficult and problematical as that of all things.

    SECOND MATTER:

    Divine power is related to the inner face of things.

    Yes, the universe has two faces like a mirror. One is its external face, which resembles the coloured face of the mirror, the other is its face which looks to its Creator. This resembles the mirror’s shining face.

    Its external face is the arena of opposites. It is where matters like beautiful and ugly, good and evil, big and small, difficult and easy appear. It is because of this that the All-Glorious Maker has made apparent causes a veil to the disposal of His power, so that the hand of power should not appear to the mind to be directly concerned with matters that on the face of it are insignificant or unworthy. For majesty and dignity require it to be thus. But He did not give a true effect to causes and intermediaries, because the unity of oneness requires that they have none.

    As for the face of beings which looks to its Creator, in everything it is shining, it is clean. The colours and distortions of individuality do not intervene in it. This aspect faces its Creator without intermediary. There are no chains and disposition of causes in it. Cause and effect cannot intrude on it. It contains nothing contorted or askew. Obstacles cannot interfere in it. A particle becomes brother to the sun.

    In Short:Divine power is both simple, and infinite, and essential. The place connected to Divine power has neither intermediary, nor stain, nor is it the scene of rebellion. Therefore, within the sphere of Divine power great does not take pride of place over small. The community does not take preference over the individual. Universals cannot expect more from Divine power than particulars.

    THIRD MATTER:

    Divine power’s relation is according to laws.

    That is to say, it regards many and few, great and small as the same. We shall make this abstruse matter easier to understand with a number of comparisons.

    In the universe, Transparency, Reciprocity, Balance, Order, Disengagedness, and Obedience are all matters which render many equal to few, and great equal to small.

    First Comparison:This explains the Mystery of Transparency.For example, the sun’s image and reflection, which are its radiance and manifestation, display the same identity on the sea’s surface and in every drop of the sea. If the globe of the earth was composed of varying fragments of glass and exposed to the sun without veil, the sun’s reflection would be the same in every fragment and on the whole face of the earth, without obstruction or being divided into pieces or being diminished. If, let us suppose, the sun acted with will and through its will conferred the radiance of its light and image of its reflection, it would not be more difficult for it to confer its radiance on the whole surface of the earth than to confer it on a single particle.

    Second Comparison: This concerns the Mystery of Reciprocity. For example, let us suppose there is a vast ring composed of living beings, that is, of human beings, each holding a mirror. At its centre is an individual holding a candle. The radiance and manifestation reflected in all the mirrors surrounding the central point will be the same, and its relation will be without obstacle, fragmentation or being diminished.

    Third Comparison: This concerns the Mystery of Balance. For example, there are an enormous set of scales which are extremely accurate and sensitive. Whichever of two suns or two stars or two mountains or two eggs or two particles are placed in its two pans, it will require the same force to raise one pan of those huge sensitive scales to the sky and lower the other to the ground.

    Fourth Comparison: This concerns the Mystery of Order. For example, a huge ship can be turned as easily as a tiny toy boat.

    Fifth Comparison:This concerns the Mystery of Disengagedness. For example, a nature disengaged from individuality regards all particulars from the smallest to the greatest as the same and enters them without being diminished or fragmented. The qualities present in the aspect of external individuality do not interfere and cause confusion; they do not alter the view of a disengaged nature such as that. For example, a fish like a needle possesses such a disengaged nature the same as a whale. Or a microbe bears an animal nature the same as a rhinoceros.

    Sixth Comparison: This demonstrates the Mystery of Obedience. For example, a commander causes a single private to advance with the command “Forward march!” the same as he causes an army to advance.

    The truth of the mystery of this comparison about obedience is as follows: As is proved by experience, everything in the universe has a point of perfection, and everything has an inclination towards that point. Increased inclination becomes need. Increased need becomes desire. Increased desire becomes attraction, and attraction, desire, need, and inclination are each seeds and kernels which together with the essences of things conform to the creative commands of Almighty God. The absolute perfection of the true nature of contingent beings is absolute existence. Their particular perfections are an existence peculiar to each which makes each being’s abilities emerge from the potential to the actual.

    Thus, the obedience of the whole universe to the Divine command “Be!” is the same as that of a particle, which is like a single soldier. Contained all together in the obedience and conformity of contingent beings to the pre-eternal command of “Be!” proceeding from the Pre-Eternal will are inclination, need, desire, and attraction, which are also manifestations of Divine will. The fact that when subtle water receives the command to freeze, with a refined inclination it may split a piece of iron demontrates the strength of the mystery of obedience.

    If these six comparisons are observed in the potentialities and actions of contingent beings, which are both defective, and finite, and weak, and have no actual effect, without doubt it will be seen that everything is equal in relation to Pre-Eternal power, which is both pre-eternal, and post-eternal, and creates the whole universe out of pure non- existence, and being manifested through the works of its tremendousness leaves all minds in wonderment. Nothing at all can be difficult for it. Such a power cannot be weighed on the small scales of these mysteries, neither are they proportionate. They have been mentioned to bring the subject closer to the understanding and to dispel any doubts.

    Result and Summary of the Third Fundamental Point:

    Since pre-eternal power is infinite, and it is the inherent, necessary quality of the Most Pure and Holy Essence; and since the stainless, veilless inner aspect of everything is turned to it and faces it, and is in balance with respect to contingency, which consists of the equal possibility of being and non-being; and since this inner face is obedient to the order of creation and the Divine laws of the universe which form the Greater Shari‘a, the Shari‘a of Creation, and it is disengaged from and free of obstacles and different characteristics; certainly, like the smallest thing, the greatest cannot resist that power, nor expect more from it than the smallest.

    In which case, the raising to life of all beings with spirits at the resurrection is not more difficult for Divine power than raising a fly to life in the spring. Thus, the decree of: Your creation and your resurrection is but like a single soul,(*[23]) is no exaggeration; it is true and correct. And our claim that “the Agent possesses the power” has been proved true in decisive fashion; there is nothing to hinder it in this respect.

    FOURTH FUNDAMENTAL POINT

    Just as there are things necessitating the resurrection of the dead and Great Gathering, and the One Who will bring it about possesses the power to do so, so the world possesses the potential for the resurrection of the dead and Great Gathering. There are four ‘Matters’ in this assertion of mine that ‘this place is possible.’

    The First is the possibility of this world’s death.

    The Second is its actual death.

    The Third is the possibility of the destroyed, dead world being reconstructed and resurrected in the form of the hereafter.

    The Fourth is its actual reconstruction and resurrection, which are possible.

    FIRST MATTER:

    The universe’s death is possible.

    For if something is included in the law of the process of perfection, there is bound to be growth and development in it. And if there is growth and development, that thing is bound to have a natural life-span. And if it has a natural life-span, there is bound to be a time for its natural death. It is established by inductive reasoning and extensive investigation that it cannot save itself from the claws of death.

    Indeed, just as man is the microcosm, and he cannot be saved from destruction, the world too is the macroanthropos; it neither can be saved from the clutches of death. It too will die and will then be resurrected, or it will lie in repose and then open its eyes in the morning of the resurrection.

    Also, just as a living tree, which is a miniature copy of the universe, cannot save its life from destruction and dissolution, so the chain-like universe, which has branched out from the tree of creation, cannot save itself from destruction and dispersal in order to be repaired and renewed.

    If, with the permission of the pre-eternal will, some external disease or destructive event do not befall the world before the time of its natural death, and its All-Wise Maker also does not demolish it before that time, for sure, according to scientific reckoning, a day will come when the meanings and mysteries of the verse:

    When the sun is rolled up; * When the stars tumble; * When the mountains are swept away; * When the she-camels, ten months with young, are left untended; * When the wild beasts are herded together; * When the oceans boil over;(*[24]) 

    will become manifest with the permission of the Pre-Eternal All-Powerful One, and the death agonies of the macroanthropos which is the world will begin; it will fill space and make it reverberate with an appalling death-rattle and devastating sound; roaring, it will die. Then, at the Divine command, it will return to life once more.

    A Subtle, Allusive Matter

    Just as water freezes to its own detriment, and ice melts to its own detriment, and a kernel gains strength to the detriment of the shell, and a word becomes coarse to the detriment of the meaning, and the spirit weakens on account of the body, and the body becomes finer on account of the spirit, so too this world, the dense world, becomes transparent and refined with the functioning of the machine of life on account of the hereafter, which is the subtle world.

    Creative power sprinkling the light of life on dense, lifeless, extinguished, dead objects with an astonishing activity is a sign that it dissolves, burns, and illuminates this dense world with the light of life on account of the subtle world.

    No matter how weak reality is, it does not die; it is not annihilated like a form. Rather, it travels in individuals and forms. Reality grows, develops, and gradually expands, while the shell and the form wear out, become finer, and break up. They are renewed in a better form so as to become suitable to the stature of the stable and expanded reality. In regard to increase and decrease, reality and form are in inverse proportion. That is to say, the more substantial form grows, the weaker reality becomes. The less substantial form becomes, to that degree the reality grows stronger.

    Thus, this law encompasses all things included in the law of the process of perfection. This means that a time is certain to come when the Manifest World, which is the shell and form of the mighty reality of the universe, will break up, with the permission of the All-Glorious Creator. Then it will be renewed in a better form.

    The meaning will be realized of the verse: That day the Earth will be changed into a different Earth.(*[25])

    In Short: The death of the world is possible. Moreover, there can be no doubt that it is possible.

    SECOND MATTER:

    This is the actual death of the world.

    The proof of this matter is the consensus of all the revealed religions; the testimony of all sound natures; the indication of all the changes, transformations, and alterations in the universe; the testimony to the number of centuries and years through their deaths in this guesthouse of the world, of all living worlds and mobile worlds to the death of the world itself.

    If you want to imagine the death agonies of the world as the Qur’an points them out, think of how the parts of the universe are bound to one another with an exact, exalted order. They are held with such a hidden, delicate, subtle bond and are so bound within an order that on a single one of the lofty heavenly bodies receiving the command: “Be!” or, “Leave your orbit!”, the world will go into its death agonies. The stars will collide, the heavenly bodies reel, a great din will strike up in infinite space like the devastating sound of millions of cannon- balls and great guns the size of globes. Clashing and colliding with one another, sending out showers of sparks, the mountains taking flight, the seas burning, the face of the earth will be flattened.

    Thus, through this death and those agonies the Pre-Eternal One of Power will shake up the universe. He will purify the universe, and Hell and the matters of Hell will draw to one side, and Paradise and the matters appropriate for Paradise draw to the other, and the world of the hereafter will become manifest.

    THIRD MATTER:

    The return to life of the world, which will die, is possible.

    For, as is proved in the Second Fundamental Point, there is no deficiency in Divine power, and the things necessitating it are extremely powerful. The matter is within the realm of the possible. And if a possible matter has something extremely powerful necessitating it, and there is no deficiency in the power of the agent, it may be regarded not as possible, but as actual.

    An Allusive Point

    If the universe is studied carefully, it will be seen that within it are two elements that have spread everywhere and become rooted; with their traces and fruits like good and evil, beauty and ugliness, benefit and harm, perfection and defect, light and darkness, guidance and misguidance, light and fire, belief and unbelief, obedience and rebellion, and fear and love, opposites clash with one another in the universe. They are constantly manifested through change and transformation. Their wheels turn like the workshop of the crops of some other world. Of a certainty, the branches and results, which are opposites, of those two elements will continue into eternity; they will become concentrated and separate from one another. Then they will be manifested in the form of Paradise and Hell.

    Since it is out of this transient world that the permanent world will be made, its fundamental elements will certainly go to eternity and permanence. Indeed, Paradise and Hell are the two fruits of the branch of the tree of creation, which stretches, inclines, and goes towards eternity; they are the two results of the chain of the universe; the two storehouses of this flood of Divine activity; the two pools of beings, which flow in waves towards eternity; and the place of manifestation, the one of Divine favour, the other of Divine wrath. When the hand of power shakes up the universe with a violent motion, those two pools will fill up with the appropriate matters.

    The secret of this Allusive Point is as follows:

    As eternal benevolence and pre-eternal wisdom necessitated, the Pre-Eternally All- Wise One created this world to be a place of trial, an arena of examination, a mirror to His Most Beautiful Names, and a page for the pen of Divine Determining and power. Now, trial and examination are the cause of growth and development. And growth causes the disposition to unfold. And this unfolding causes the abilities to become apparent. And this emergence of the abilities causes the relative truths to become evident. And the relative truths’ becoming evident causes the embroideries of the manifestations of the All-Glorious Maker’s Most Beautiful Names to be displayed, and the universe to be transformed into a missive of the Eternally Besought One.

    It is through this mystery of examination and the mystery of man’s accountability that the diamond-like essences of elevated spirits are purified of the coal-like matter of base spirits, and the two separated out from one another.

    Thus, since it was for mysteries such as these, and for other most subtle and elevated instances of wisdom which we do not yet know of that the Pre-Eternally All-Wise One willed the world in this form, He also willed the change and transformation of this world for those instances of wisdom. He mixed together opposites for its change and transformation, and brought them face to face. Combining harm with benefit, including evil with good, and mingling ugliness with beauty, He kneaded them together like dough, and made the universe subject to the law of change and mutation, and the principle of transformation and perfection.

    A day will come when this assembly of examination is closed, and the period of trial is finished, and the Divine Names have carried out their decree, and the pen of Divine Determining has completed writing its missives, and Divine power completed the embroideries of its art, and beings have fulfilled their duties, and creatures accomplished their acts of service, and everything has stated its meaning, and this world produced the seedlings of the hereafter, and the earth has displayed and exhibited all the miracles of power of the All-Powerful Maker, and all the wonders of His art, and this transient world has attached to the string of time the tableaux forming the panoramas of eternity.

    For the eternal wisdom and pre-eternal beneficence of the All-Glorious Maker necessitate truths like the results of the examination and trial, the truths of those Divine Names’ manifestations, the truths of the missives of the pen of Divine Determining, the originals of those sample-like embroideries of art, the aims and benefits of the duties of beings, the wages of the acts of service of creatures, the truths of the meanings the book of the universe stated, the sprouting of the seeds of innate disposition, the opening of a Supreme Court of Judgement, the displaying of the sample-like panoramas taken from this world, the rending of the veil of apparent causes, and the surrendering of everything directly to the All-Glorious Creator. Since the All-Glorious Maker’s pre- eternal wisdom and beneficence necessitate these truths, they require the purification of those oppoites in order to deliver the world from change and transience, transformation and extinction, and to separate out the causes of change and the matters of conflict. And most certainly they will bring about the resurrection and purify those opposites in order to obtain these results.

    Thus, as a result of this purification Hell will take on its eternal and dreadful form, and its inmates will manifest the threat: And get you apart this day, O you sinners!(*[26]) While Paradise will assume its everlasting and majestic form, and its people and companions will manifest the address of: Peace be upon you! Well have you done! Enter here to dwell for ever.(*[27]) As is proved in the Second Question of the First Station of the Twenty-Eighth Word, through His perfect power, the Pre-Eternally All-Wise One will give the inhabitants of these two houses eternal and permanent bodies which will not be subject to dissolution, change, old age, or decline. For there will be no causes of change, which are the cause of decline.

    FOURTH MATTER:

    This is possible, it will occur.

    Indeed, after dying, the world will be resurrected as the hereafter. After being destroyed, the One Who made the world will repair and reconstruct it in an even better form, and will convert it into one of the mansions of the hereafter. Just as the proof of this is, foremost, the agreement of the Holy Qur’an together with all its verses comprising thousands of rational proofs and all the revealed scriptures, so do the attributes of the All-Glorious One pertaining to His might and those pertaining to His beauty, and all His Beautiful Names, clearly indicate its occurrence. So too did He promise He would create the resurrection and Great Gathering through all His heavenly decrees which He sent to His prophets. And since He has promised, most certainly shall He bring it about. You may refer to the Eighth Truth of the Tenth Word concerning this matter. Also, just as foremost Muhammad the Arabian (Peace and blessings be upon him), with the strength of his thousand miracles, and all the prophets and messengers, saints and the righteous agreed on its occurrence and gave news of it, so does the universe together with all its creational signs tell of its occurrence.

    In Short: The Tenth Word with all its truths, and the Twenty-Eighth Word with all its proofs in the ‘Especially’s’ in its Second Station, have demonstrated with the certainty of the sun’s rising in the morning after setting the previous evening that after the setting of the life of this world, the sun of truth will appear once more in the form of the life of the hereafter.

    Thus, seeking assistance from the Divine Name of All-Wise and benefiting from the effulgence of the Qur’an, from the beginning up to here our explanations have taken the form of four ‘Fundamental Points’ in order to prepare the heart for acceptance, the soul for surrender, and to convince the reason. But who are we that we should speak of this matter? What does this world’s true Owner, the universe’s Creator, these beings’s Master, say? We should listen to Him. Can others dare to interfere officiously while the Owner of this domain speaks?

    We must listen to the Pre-Eternal Discourse of the All-Wise Maker which He delivers addressing all the ranks of those of each successive century in the mosque of the world and place of instruction which is the earth, with thousands of decrees like, When the Earth is rocked with a great convulsion, And the Earth casts out its burdens, And man cries out: “What is happening to it?” On that Day it will relate what all those upon it have done. For so your Sustainer will have commanded it. On that Day men will go forth in groups to the Judgement, to receive requital for their former deeds. Then anyone who has done an atom’s weight of good, shall see it. And anyone who has done an atom’s weight of evil, shall see it,(*[28]) which causes the earth to tremble, and, But give glad tidings to those who believe and do good works that theirs shall be Paradises beneath which flow rivers. Whenever they are given fruits therefrom as sustenance, they will say: “This is what we ate before as sustenance,” for they shall be offered it in a form resembling that of this world. And they shall have there women pure and good, and they shall dwell there for ever,(*[29]) which fills all creatures with joy and eagerness. We must give heed to these decrees of the Possessor of All Dominion, the Owner of This World and the Next, and we must say, “We believe in it and we affirm it.”

    All glory be unto You! We have no knowledge save that which You have taught us; indeed You are All-Knowing, All-Wise.(*[30])

    O our Sustainer, do not punish us if we forget or do wrong.(*[31])

    O God, grant blessings to our master Muhammad, and to the Family of our master Muhammad, as You granted blessings to our master Abraham and to the Family of our master Abraham; indeed, all praise is Yours, all splendour.


    The Twenty-Eighth Word ⇐ | The Words | ⇒ The Thirtieth Word
    1. ↑ *Qur’an, 97:4.
    2. ↑ *Qur’an, 17:85.
    3. ↑ *Muslim, Imara, 121; Tirmidhi, Tafsir Sura Al-i ‘Imran, 19; Fada’il al-Jihad, 13; Ibn Maja, Jana’iz, 4; Darimi, Jihad, 18; Musnad, i, 266; vi, 386.
    4. ↑ *They have been unable to find a way to deny the reality and meaning of the angels and spirit beings. In fact, they have been compelled to affirm them in one respect by claiming them to be one of the natural laws, although they described them wrongly, naming them Kuwa-yi Sariya or Flowing Forces. (Hey you who consider yourselves to be so clever!)
    5. ↑ *Qur’an, 38:50.
    6. ↑ *Qur’an, 77:1-5.
    7. ↑ *Qur’an, 79:1-5.
    8. ↑ *Qur’an, 97:4.
    9. ↑ *Qur’an, 66:6.
    10. ↑ *Qur’an, 21:26-7.
    11. ↑ *Qur’an, 72:1.
    12. ↑ *Qur’an, 72:1-2.
    13. ↑ *Qur’an, 17:85.
    14. ↑ *Qur’an, 36:79.
    15. ↑ *Qur’an, 71:14.
    16. ↑ *Qur’an, 41:46.
    17. ↑ *Qur’an, 71:14.
    18. ↑ *Qur’an, 36:79.
    19. ↑ *Qur’an, 36:79.
    20. ↑ *Qur’an, 30:27.
    21. ↑ *Bukhari, Tafsir Sura al-Zumar, 3; Tafsir Sura al-Nabi, 1; Muslim, Fitan, 141-3.
    22. ↑ *Qur’an, 31:28.
    23. ↑ *Qur’an, 31:28.
    24. ↑ *Qur’an, 81:1-6.
    25. ↑ *Qur’an, 14:48.
    26. ↑ *Qur’an, 36:59.
    27. ↑ *Qur’an, 39:73.
    28. ↑ *Qur’an, 99:1-8.
    29. ↑ *Qur’an, 2:25.
    30. ↑ *Qur’an, 2:32.
    31. ↑ *Qur’an, 2:286.
    "https://risale.site/index.php?title=Yirmi_Dokuzuncu_Söz/en&oldid=149568" sayfasından alınmıştır