Otuz İkinci Söz/en: Revizyonlar arasındaki fark

    Risale-i Nur Tercümeleri sitesinden
    ("In the Name of God, the Merciful, the Compassionate. Had there been in heaven or on earth any deities other than God, there surely would have been confusion in both. There is no god but God, He is One, He has no partner; His is the dominion and His is the praise; He grants life and deals death, and is living and dies not; all good is in His hand; He is powerful over all things; and with Him all things have their end." içeriğiyle yeni sayfa oluşturdu)
    Etiketler: Mobil değişiklik Mobil ağ değişikliği
    ("And that single manifestation of will and law issuing from a command are not transmitted and radiated like light, heat, and air. For they leave no trace nor may any hint of them be perceived in the long distances and various beings between the places they go. If their being present in all the fruits and seeds had occurred through being transmitted and radiated, some trace or hint of them would be perceived. Rather, they are present in all those places wi..." içeriğiyle yeni sayfa oluşturdu)
     
    (Aynı kullanıcının aradaki diğer 71 değişikliği gösterilmiyor)
    13. satır: 13. satır:
    One night in Ramadan, I said that the above sentence affirming Divine unity consists of eleven phrases, and that in each of them is a degree expressing that unity and some good news. But of those degrees I only discussed the meaning and significance of He has no partner, and that was in the manner  of an allegorical conversation and imaginary debate  that  would  be  accessible  to  ordinary  people.  I  am  now  writing  down  that conversation at the request and desire of my much-valued brothers who assist me and my friends from the mosque. It is as follows.
    One night in Ramadan, I said that the above sentence affirming Divine unity consists of eleven phrases, and that in each of them is a degree expressing that unity and some good news. But of those degrees I only discussed the meaning and significance of He has no partner, and that was in the manner  of an allegorical conversation and imaginary debate  that  would  be  accessible  to  ordinary  people.  I  am  now  writing  down  that conversation at the request and desire of my much-valued brothers who assist me and my friends from the mosque. It is as follows.


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    Let us suppose one person represents all those things set up as partners to God that all the different varieties of idolators imagine to exist. These idolators are the people of unbelief and misguidance, who worship nature and causes, for example, and  assign partners to God. The fictitious person wants to have mastery over one of the beings in the universe, and so claims to be its true owner.
    Bütün tabiat-perest, esbab-perest ve müşrik gibi umum enva-ı ehl-i şirkin ve küfrün ve dalaletin tevehhüm ettikleri şeriklerin namına bir şahıs farz ediyoruz ki o şahs-ı farazî, mevcudat-ı âlemden bir şeye Rab olmak istiyor ve hakiki mâlik olmak dava etmektedir.
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    Firstly, that maker of false claims encountered a particle, which is the smallest of those beings, and he spoke to it in the language of Naturalism and philosophy saying that he was to be its master and true owner.
    İşte o müddeî, evvela mevcudatın en küçüğü olan bir '''zerreye''' rast gelir. Ona Rab ve hakiki mâlik olmakta olduğunu zerreye, tabiat lisanıyla, felsefe diliyle söyler.
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    But the particle replied to him with the tongue of truth and dominical wisdom, saying: “I perform innumerable duties. Entering many creatures which are all different I do my work in them. And there are, from among countless particles like me, those that move from place to place(*<ref>*Indeed, every object which is in motion, from minute particles to the planets, displays on itself the stamp of ‘eternal besoughtedness’ and unity. Also, by reason of its movement, each of them takes possession of all the places in which it travels in the name of unity, thus including them in the property of its owner. As for those creatures that are not in motion, they are each of them, from plants to the fixed stars, like a seal of unity showing the place in which it is situated to be the missive of its Maker. That is to say, all flowers and fruits are stamps and seals of unity which demonstrate, in the name of unity, that their habitats and native places are the missives of their Maker. In short, through their motion all things take possession of all things in the name of unity. That is, one who does not have all the stars within his grasp cannot have mastery over a single particle.</ref>) and work with me. If you have the knowledge and power to employ me in all those duties, and the authority and ability to employ and have at your command all those others as well, and if you are able to  be the true owner of and to have total control over the beings of which I become a part in complete order, for example, over red blood-corpuscles, then you can claim to be master over me and ascribe me to something other than God Almighty. But if you cannot do all these things, be silent!
    O zerre dahi hakikat lisanıyla ve hikmet-i Rabbanî diliyle der ki: “Ben hadsiz vazifeleri görüyorum. Ayrı ayrı her masnua girip işliyorum. Bütün o vezaifi bana gördürecek, sende ilim ve kudret varsa hem benim gibi hadd ü hesaba gelmeyen zerrat içinde beraber gezip (Hâşiye<ref>'''Hâşiye:''' Evet müteharrik her bir şey, zerrattan seyyarata kadar, kendilerinde olan sikke-i samediyet ile vahdeti gösterdikleri gibi; harekâtlarıyla dahi gezdikleri bütün yerleri vahdet namına zapt ederler. Kendi mâlikinin mülküne idhal ederler. Hareket etmeyen masnuat ise nebatattan nücum-u sevabite kadar, birer mühr-ü vahdaniyet hükmündedirler ki bulunduğu mekânı, kendi Sâni’inin mektubu olduğunu gösterirler. Demek her bir nebat, her bir meyve, birer mühr-ü vahdaniyet, birer sikke-i vahdet- tirler ki mekânlarını ve vatanlarını, vahdet namına Sâni’lerinin mektubu olduğunu gösterirler. <br> '''Elhasıl:''' Her bir şey, hareketiyle bütün eşyayı vahdet namına zapt eder. Demek, bütün yıldızları elinde tutmayan, bir tek zerreye Rab olamaz. </ref>) iş görüyoruz. Eğer bütün emsalim o zerreleri de istihdam edip emir tahtına alacak bir hüküm ve iktidar sende varsa hem kemal-i intizam ile cüz olduğum mevcudlara, mesela kandaki küreyvat-ı hamraya hakiki mâlik ve mutasarrıf olabilirsen bana Rab olmak dava et; beni, Ce­nab-ı Hak’tan başkasına isnad et. Yoksa sus! Hem bana Rab olamadığın gibi müdahale dahi edemezsin. Çünkü vezaifimizde ve harekâtımızda o kadar mükemmel bir intizam var ki nihayetsiz bir hikmet ve muhit bir ilim sahibi olmayan bize parmak karıştıramaz. Eğer karışsa karıştıracak. Halbuki senin gibi camid, âciz ve kör ve iki eli tesadüf ve tabiat gibi iki körün elinde olan bir şahıs, hiçbir cihette parmak uzatamaz.”
    “And in the same way that you cannot have mastery over me, you cannot interfere in any way. For there is such complete orderliness in our duties and motion that one who does not have infinite wisdom and all-encompassing knowledge cannot meddle with us. If he did, it would cause chaos. However, a person like you who is thick, impotent, and unseeing, and is in the clutches of blind chance  and nature, could not even begin to stretch out a finger to interfere.”
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    So, just like the Materialists, the one making these claims said: “In that case, own yourself. Why do you say you are working on someone else’s account?”
    O müddeî, maddiyyunların dedikleri gibi dedi ki: “Öyle ise sen kendi kendine mâlik ol. Neden başkasının hesabına çalışmasını söylüyorsun?”
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    To which the particle replied:“If I had a brain like the sun, and all-embracing knowledge like its light, and all- encompassing power like its heat, and comprehensive senses like the seven colours in its
    Zerre ona cevaben der: “Eğer güneş gibi bir dimağım ve ziyası gibi ihatalı bir ilmim ve harareti gibi şümullü bir kudretim ve ziyasındaki yedi renk gibi muhit duygularım ve gezdiğim her yere ve işlediğim her mevcuda müteveccih birer yüzüm ve bakar birer gözüm ve geçer birer sözüm bulunsa idi, belki senin gibi ahmaklık edip kendi kendime mâlik olduğumu dava ederdim. Haydi def’ol git, sen benden iş bulamazsın!”
    light, and if I had a face that looked to all the places in which I travel and all the beings in which I work, and an eye that looked to them and words that carried authority with them, then perhaps I would indulge in foolishness like you and claim to own myself. Get out! Go away! You won’t get anything out of me!”
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    So, when the representative of those things held to be God’s partners despaired of the particle, he  hoped to pursue the matter with a red blood-corpuscle. And coming across one he said to it on behalf of causes and in the language of nature and philosophy: “I am your master and owner.” And the red corpuscle replied to him through the tongue of truth and Divine wisdom:
    İşte şeriklerin vekili, zerreden meyus olunca '''küreyvat-ı hamradan''' iş bulacağım, diye kandaki bir küreyvat-ı hamraya rast gelir. Ona esbab namına ve tabiat ve felsefe lisanıyla der ki: “Ben sana Rab ve mâlikim.” O küreyvat-ı hamra, yani yuvarlak kırmızı mevcud, ona hakikat lisanıyla ve hikmet-i İlahiye dili ile der: “Ben yalnız değilim. Eğer sikkemiz ve memuriyetimiz ve nizamatımız bir olan kan ordusundaki bütün emsalime mâlik olabilirsen hem gezdiğimiz ve kemal-i hikmetle istihdam olunduğumuz bütün hüceyrat-ı bedene mâlik olacak bir dakik hikmet ve azîm kudret, sende varsa göster ve gösterebilirsen belki senin davanda bir mana bulunabilir. Halbuki senin gibi sersem ve senin elindeki sağır tabiat ve kör kuvvetle, değil mâlik olmak belki zerre miktar karışamazsın. Çünkü bizdeki intizam o kadar mükemmeldir ki ancak her şeyi görür ve işitir ve bilir ve yapar bir zat bize hükmedebilir. Öyle ise sus! Vazifem o kadar mühim ve intizam o kadar mükemmeldir ki senin ile senin böyle karmakarışık sözlerine cevap vermeye vaktim yok.der, onu tard eder.
    “I am not alone. If you are able to own all my fellows in the army of blood whose stamp, nature as officials, and order is the same, and if you have subtle wisdom and mighty power  enough to own all the cells of the  body in which we travel and are employed with perfect wisdom, and if you can demonstrate this to be the case, then perhaps some meaning might be found in your claim.“But someone stupified like yourself cannot be owner with your only support being deaf nature and blind force; indeed, you are unable to interfere in so much as an atom. For the order with which we function is so perfect that only one who sees, hears, knows, and does everything can have authority over us.” And saying: “So, be silent! My duty is so important and the order so perfect that I have no time to answer garbled rubbish such as yours,it repelled him.
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    Then, since he was unable to mislead it, the representative left and next came across the little house known as a cell of the body. He said to it in the language of philosophy and nature: “I could not persuade the particle and red corpuscle but perhaps you will be reasonable. Since you have been made of several substances just like a minute house, I am able to make you. You will be my artefact and true property.”
    Sonra onu kandıramadığı için o müddeî gider, bedendeki '''hüceyre''' tabir ettikleri menzilciğe rast gelir. Felsefe ve tabiat lisanıyla der: “Zerreye ve küreyvat-ı hamraya söz anlattıramadım, belki sen sözümü anlarsın. Çünkü sen, gayet küçük bir menzil gibi birkaç şeyden yapılmışsın. Öyle ise ben seni yapabilirim. Sen benim masnuum ve hakiki mülküm ol.” der.
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    The cell responded to him through the tongue of wisdom and truth, saying: “I am only a minute little thing but I have very important duties and very sensitive relations; I am connected to the body as a whole as well as to all its cells. For example, I perform complex and faultless  duties in the veins, and in regard to the arteries, the sensory and motor nerves, the powers of attraction and repulsion and procreation, and the imaginative faculty. If you have the knowledge and power to form, arrange, and employ the  whole  body  and  all  its  blood-vessels,  nerves  and  faculties, and  if  you  have comprehensive wisdom and penetrating power with which to control all the body’s cells, which are like me, as regards qualities and artistry we are brothers, demonstrate it. Only then can you claim to be able to make me. If you cannot, then off with you! “The red corpuscles bring my food, while the white ones combat illnesses which attack me. I have work to do, do not distract me! Anyway, an impotent, lifeless, deaf and blind thing like you cannot in any way interfere with us. For we have such an exact,  subtle and  faultless order(*<ref>*The All-Wise Maker has created the human body as though it was a well-arranged city. A number of the blood-vessels perform the duties of telephones and telegraphs, while others of them are like pipes from a fountain through which blood, which is the water of life, flows. As for blood, created within it are two sorts of corpuscles. One of them, known as red corpuscles, distributes nutrients to the cells of the body; it conveys sustenance to the cells according to a Divine law. (Like merchants and food officials.) The other sort are white corpuscles, which are fewer in number than the former. Their duty, like soldiers, is defence against enemies, such as illness. Whenever they undertake that defence, with their two revolutions like Mevlevi dervishes, they take on a swift and wonderful state. As for blood as a whole, it has two general duties; the first is to repair damage done to the body’s cells and the second is to collect any waste-matter from the cells and to clean the body. There are two sorts of blood-vessels, veins and arteries. One of these carry purified blood, they are the channels through which clean blood is conveyed. The others are the channels for the turbid blood which collects the waste-matter; these convey the blood to where breathing occurs; that is, the lungs.
    O hüceyre ona cevaben, hikmet ve hakikat lisanıyla der ki: “Ben çendan küçücük bir şeyim. Fakat pek büyük vazifelerim, pek ince münasebetlerim ve bedenin bütün hüceyratına ve heyet-i mecmuasına bağlı alâkalarım var. Ezcümle, evride ve şerayin damarlarına ve hassase ve muharrike âsablarına ve cazibe, dâfia, müvellide, musavvire gibi kuvvelere karşı derin ve mükemmel vazifelerim var. Eğer bütün bedeni, bütün damar ve âsab ve kuvveleri teşkil ve tanzim ve istihdam edecek bir kudret ve ilim sende varsa ve benim emsalim ve sanatça ve keyfiyetçe birbirimizin kardeşi olan bütün hüceyrat-ı bedeniyeye tasarruf edecek nâfiz bir kudret, şâmil bir hikmet, sende varsa göster, sonra ben seni yapabilirim diye dava et. Yoksa haydi git! Küreyvat-ı hamra, bana erzak getiriyorlar. Küreyvat-ı beyza da bana hücum eden hastalıklara mukabele ediyorlar. İşim var, beni meşgul etme. Hem senin gibi âciz, camid, sağır, kör bir şey, bize hiçbir cihetle karışamaz. Çünkü bizde o derece ince ve nazik ve mükemmel bir intizam (Hâşiye<ref>'''Hâşiye:''' Sâni’-i Hakîm, beden-i insanı gayet muntazam bir şehir hükmünde halk etmiştir. <br> Damarların bir kısmı, telgraf ve telefon vazifesini görür. Bir kısmı da çeşmelerin boruları hükmünde, âb-ı hayat olan kanın cevelanına medardırlar. <br>
    The All-Wise Maker created in the air two elements, nitrogen and oxygen. As for oxygen, when it comes into contact with the blood in breathing, it draws to itself, like amber, the impure element, carbon, which is polluting the blood. The two combine and are transformed into matter called carbonic acid gas. Oxygen also maintains the body temperature, and purifies the blood. This is because, in the science of chemistry, the All-Wise Maker bestowed on oxygen and carbon an intense relationship, which might be described as ‘chemical passion’, whereby, according to this Divine law, when those two elements come close to each other, they combine. It has been established by science that heat is produced by combining, because it is a sort of combustion. The wisdom in this is as follows: the motion of the particles of those two elements is different. On combining, the particles of one element unite with those of the other, each two particles thereafter moving with a single motion. One motion remains suspended, because before combining there were two motions; now two particles have become one. Each pair of particles has acquired a motion like a single particle. The other motion is transformed into heat according to a law of the All-Wise Maker. As a matter of a fact, ‘motion produces heat’ is an established principle. Thus, as a consequence of this fact, by this chemical combination, as carbon is removed from the blood the body temperature of human beings is maintained and at the same time the blood is purified. On inhaling, oxygen both cleanses the body’s water of life and kindles the fire of life. On exhaling, it yields, in the mouth, the fruit of words, which are miracles of Divine Power.
    Kan ise içinde iki kısım küreyvat halk edilmiş. Bir kısmı küreyvat-ı hamra tabir edilir ki bedenin hüceyrelerine erzak dağıtıyor ve bir kanun-u İlahî ile hüceyrelere erzak yetiştiriyor (tüccar ve erzak memurları gibi). Diğer kısmı küreyvat-ı beyzadırlar ki ötekilere nisbeten ekalliyettedirler. Vazifeleri, hastalık gibi düşmanlara karşı asker gibi müdafaadır ki ne vakit müdafaaya girseler Mevlevî gibi iki hareket-i devriye ile süratli bir vaziyet-i acibe alırlar. <br> Kanın heyet-i mecmuası ise iki vazife-i umumiyesi var: Biri, bedendeki hüceyratın tahribatını tamir etmek. Diğeri, hüceyratın enkazlarını toplayıp, bedeni temizlemektir. <br> Evride ve şerayin namında iki kısım damarlar var ki biri safi kanı getirir, dağıtır, safi kanın mecralarıdır. Diğer kısmı enkazı toplayan bulanık kanın mecrasıdır ki şu ikinci ise kanı “Ree” denilen nefesin geldiği yere getirirler. <br> Sâni’-i Hakîm, havada iki unsur halk etmiştir. Biri azot, biri müvellidü’l-humuza. Müvellidü’l-humuza ise nefes içinde kana temas ettiği vakit, kanı telvis eden karbon unsur-u kesifini kehribar gibi kendine çeker. İkisi imtizaç eder. Buharî hâmız-ı karbon denilen semli havaî bir maddeye inkılab ettirir. Hem hararet-i gariziyeyi temin eder hem kanı tasfiye eder. Çünkü Sâni’-i Hakîm, fenn-i kimyada aşk-ı kimyevî tabir edi- len bir münasebet-i şedideyi müvellidü’l-humuza ile karbona vermiş ki o iki unsur birbirine yakın olduğu vakit, o kanun-u İlahî ile o iki unsur imtizaç ederler. Fennen sabittir ki imtizaçtan hararet hasıl olur. Çünkü imtizaç, bir nevi ihtiraktır. <br> Şu sırrın hikmeti şudur ki: O iki unsurun her birisinin zerrelerinin ayrı ayrı hareket- leri var. İmtizaç vaktinde her iki zerre, yani onun zerresi bunun zerresiyle imtizaç eder, bir tek hareketle hareket eder. Bir hareket muallak kalır. Çünkü imtizaçtan evvel iki hareket idi şimdi iki zerre bir oldu, her iki zerre bir zerre hükmünde bir hareket aldı. Diğer hareket, Sâni’-i Hakîm’in bir kanunu ile hararete inkılab eder. zaten “Hareket, harareti tevlid eder.” bir kanun-u mukarreredir. İşte bu sırra binaen beden-i insanî- deki hararet-i gariziye, bu imtizac-ı kimyeviye ile temin edildiği gibi kandaki karbon alındığı için kan dahi safi olur. <br> İşte nefes dâhile girdiği vakit, vücudun hem âb-ı hayatını temizliyor hem nâr-ı hayatı iş’al ediyor. Çıktığı vakit ağızda mu’cizat-ı kudret-i İlahiye olan kelime meyvelerini veriyor. <br> فَسُبْحَانَ مَنْ تَحَيَّرَ فِي صُنْعِهِ الْعُقُولُ</ref>)var ki eğer bize hükmeden bir Hakîm-i Mutlak ve Kadîr-i Mutlak ve Alîm-i Mutlak olmazsa intizamımız bozulur, nizamımız karışır.”
    GLORY BE UNTO HIM AT WHOSE ART THE MIND IS BEWILDERED.
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    </ref>) that  if the one who  has authority  over  us  was  not  Absolutely  Wise,  Absolutely  Powerful  and  Absolutely Knowing, our order would be broken and our regularity spoilt.”


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    Then the one making the claims despaired of it, too. He encountered the body of a human being and said to it, once again as the Naturalists say, in the language of blind nature and aimless philosophy: “You are mine, it is I who made you; or anyway I have a share in you.”
    Sonra o müddeî, onda da meyus oldu. Bir '''insanın bedenine''' rast gelir. Yine kör tabiat ve serseri felsefe lisanıyla (tabiiyyunun dedikleri gibi) der ki: “Sen benimsin, seni yapan benim. Veya sende hissem var.”
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    The human  body answered with the tongue of reality and wisdom and through the eloquence of its order:
    Cevaben o beden-i insanî, hakikat ve hikmet diliyle ve intizamının lisan-ı haliyle der ki: “Eğer bütün emsalim ve yüzümüzdeki sikke-i kudret ve turra-i fıtrat bir olan bütün insanların bedenlerine hakiki mutasarrıf olacak bir kudret ve ilim sende varsa hem sudan ve havadan tut, tâ nebatat ve hayvanata kadar benim erzakımın mahzenlerine mâlik olacak bir servetin ve bir hâkimiyetin varsa hem ben kılıf olduğum gayet geniş ve yüksek olan ruh, kalp, akıl gibi letaif-i maneviyeyi benim gibi dar, süflî bir zarfta yerleştirerek, kemal-i hikmet ile istihdam edip ibadet ettirecek sende nihayetsiz bir kudret, hadsiz bir hikmet varsa göster, sonra “Ben seni yaptım.” de. Yoksa sus! Hem bendeki intizam-ı ekmelin şehadetiyle ve yüzümdeki sikke-i vahdetin delâletiyle, benim Sâni’im her şeye Kadîr her şeye Alîm her şeyi görür ve her şeyi işitir bir zattır. Senin gibi sersem, âcizin parmağı, onun sanatına karışamaz. Zerre miktar müdahale edemez.”
    “If you possess the power and knowledge to have actual control over the bodies of all human beings, who are the same as me and on whose faces are the stamp of power and seal of creation which are the same, and if you have the wealth and jurisdiction to own, from water and air to plants and animals, the treasuries of my sustenance, and if you have  infinite  power  and  boundless  wisdom with  which to  employ  me  with perfect wisdom and cause me to perform my worship, and the power and wisdom to lodge in a narrow, lowly vessel like me immaterial and subtle faculties like the spirit, heart, and intellect, which are extremely vast and exalted and for which I am merely the sheath, then demonstrate all these and afterwards say that you made me. Otherwise, be silent! “Moreover, according to the testimony of the perfect order in my body and the indication of the stamp of unity on my face, my Maker is One Who is powerful over all things, knows all things, and sees and hears all things. Someone aimless and impotent like you cannot meddle in His art. You cannot interfere in so much as an atom.”
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    The representative of the things imagined to be God’s partners could find no way in which to interfere in the body so he went off. Next, he encountered the human race and said to himself “This is a disorganized and unruly group. Perhaps, like Satan interferes in their individual and social actions which they perform through the exercise of their wills, I’ll be able to find some way to interfere in the functioning of their bodies and natures. And then, finding some way, I’ll be able to exercise control over the body and the body’s cell which sent me packing.” So, he said to the human race, once again in the language of deaf nature and aimless philosophy: “You seem to be to be in great confusion. I am your master and owner, or at least I partly own you.”
    O şeriklerin vekili, bedende dahi parmak karıştıracak yer bulamaz, gider, '''insanın nevine''' rast gelir. Kalbinden der ki: “Belki bu dağınık, karmakarışık olan cemaat içinde; şeytan, onların ef’al-i ihtiyariye ve içtimaiyelerine karıştığı gibi belki ben de ahval-i vücudiye ve fıtriyelerine karışabileceğim ve parmak karıştıracak bir yer bulacağım. Ve onda bir yer bulup beni tard eden bedene ve beden hüceyresine hükmümü icra ederim.” Onun için beşerin nevine, yine sağır tabiat ve sersem felsefe lisanıyla der ki: “Siz çok karışık bir şey görünüyorsunuz. Ben size Rab ve mâlikim veyahut hissedarım.” der.
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    To which the human race answered through the tongue of truth and reality, wisdom and order: “If you possess the power and wisdom to make the shirt that clothes the whole globe of the earth and is woven and sewn with perfect wisdom from the multicoloured threads of all the hundreds of thousands of animal and plant species, of which we are one, and to make the carpet which is spread over the face  of the earth and  is woven from the hundreds of thousands of species of animate beings and is created in an extremely fine and ornamented fashion, and to continuously renew and refurbish it, and if you possess comprehensive power and all-embracing wisdom with which to have free disposal over the globe of the earth of which we are the fruit, and over the universe of which we are the seed, and to send us our  vital necessities from all the regions of the cosmos with the balance of wisdom, and if you have the ability to create all those like us who have gone before us and those who will come after us, on whose  faces the stamp of power is the same, then, perhaps, you can claim to have mastery over me.
    O vakit nev-i insan, hak ve hakikat lisanıyla, hikmet ve intizamın diliyle der ki: “Eğer bütün küre-i arza giydirilen ve nevimiz gibi bütün hayvanat ve nebatatın yüzler bin envaından, rengârenk atkı ve iplerden kemal-i hikmetle dokunan ve dikilen gömleği ve yeryüzüne serilen ve yüz binler zîhayat envaından nescolunan ve gayet nakışlı bir surette icad edilen haliçeyi yapacak ve her vakit kemal-i hikmetle tecdid edip tazelendirecek bir kudret ve hikmet sende varsa hem eğer biz meyve olduğumuz küre-i arza ve çekirdek olduğumuz âleme tasarruf edecek ve hayatımıza lâzım maddeleri mizan-ı hikmetle aktar-ı âlemden bize gönderecek bir muhit kudret ve şâmil bir hikmet sende varsa ve yüzümüzdeki sikke-i kudret bir olan bütün gitmiş ve gelecek emsalimizi icad edecek bir iktidar sende varsa belki bana rububiyet dava edebilirsin. Yoksa haydi sus! Benim nevimdeki karmakarışıklığa bakıp parmak karıştırabilirim deme. Çünkü intizam mükemmeldir. O karmakarışık zannettiğin vaziyetler, kudretin kader kitabına göre kemal-i intizam ile bir istinsahtır. Çünkü bizden çok aşağı olan ve bizim taht-ı nezaretimizde bulunan hayvanat ve nebatatın kemal-i intizamları gösteriyor ki bizdeki karışıklıklar bir nevi kitabettir.
    “But if you cannot, be silent! Do not say that, seeing confusion in my species, you will be able to interfere in some way, because the order is faultless. The conditions you imagine to be confused and disorderly are transcribed with perfect order according to the book of power and Divine Determining. For the perfect order in animals and plants, which are far inferior to us and are under our supervision, demonstrates that this seeming disorder in us is but a sort of writing.
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    “Is it at all possible that the one who artistically positions one thread running through a whole carpet should be other than the master designer of the carpet; or that the one who creates a fruit should be other than the creator of the tree that bore it; or that the one who creates the seed should be other than the fashioner of the being that produced the seed?
    “Hiç mümkün müdür ki bir haliçenin her tarafına yayılan bir atkı ipini sanatkârane yerleştiren, haliçenin ustasından başkası olsun. Hem bir meyvenin mûcidi, ağacının mûcidinden başkası olsun. Hem çekirdeği icad eden, çekirdekli cismin sâni’inden başkası olsun. Hem gözün kördür. Yüzümdeki mu’cizat-ı kudreti, mahiyetimizdeki havârık-ı fıtratı görmüyorsun. Eğer görsen anlarsın ki benim Sâni’im öyle bir zattır ki hiçbir şey ondan gizlenemez, hiçbir şey ona nazlanıp ağır gelemez. Yıldızlar, zerreler kadar ona kolay gelir. Bir baharı bir çiçek kadar suhuletle icad eder. Koca kâinatın fihristesini, kemal-i intizamla benim mahiyetimde derceden bir zattır. Böyle bir zatın sanatına senin gibi camid, âciz ve kör, sağır parmak karıştırabilir mi? Öyle ise sus! Def’ol git!” der, onu tard eder.
    “Also your eyes are blind: you do not see the miracles of power on my face, the wonders of creation in my being. If you did see them, you would understand that my Maker is such that nothing at all can withstand Him or be difficult for Him. The stars are as easy for Him as particles. He creates the spring with as much ease as a flower. He is One Who includes the index of the vast universe in my being with perfect order. Could a lifeless, impotent, blind and deaf thing like you interfere in any way in the art of such a Being? So, be silent!” And saying: “Off with you! Go away!”, he drove him away.
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    Next the one making these claims went and addressed the broad carpet covering the face of the earth and the lavishly decorated and embroidered shirt clothing it on behalf of causes and in the language of nature and philosophy, claiming: “I can have control over you and be your owner, or at least have a share in you.”
    Sonra o müddeî gider, '''zeminin yüzüne''' serilen geniş haliçeye ve zemine giydirilen gayet müzeyyen ve münakkaş gömleğe esbab namına ve tabiat lisanıyla ve felsefe diliyle der ki: “Sende tasarruf edebilirim ve sana mâlikim veya sende hissem var.” diye dava eder.
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    So the shirt, the carpet,(*<ref>*In fact, the carpet is both living and vibrates in a regular fashion. Its embroideries are being continuously replaced with perfect wisdom and order in order to display the ever-differing manifestations of the Weaver’s Names.</ref>)
    O vakit o gömlek (Hâşiye<ref>'''Hâşiye:''' Fakat şu haliçe hem hayattardır hem intizamlı bir ihtizazdadır. Her vakit nakışları kemal-i hikmet ve intizam ile tebeddül eder. Tâ ki nessacının muhtelif cilve-i esmasını ayrı ayrı göstersin. </ref>)o haliçe, hak ve hakikat namına, lisan-ı hikmetle o müddeîye der ki: “Eğer seneler, karnlar adedince yere giydirilip sonra intizam ile çıkarılıp geçmiş zamanın ipine asılan ve yeniden giydirilecek ve kemal-i intizam ile kader dairesinde programları ve biçimleri çizilen ve tayin olunan ve gelecek zamanın şeridine takılan ve intizamlı ve hikmetli, ayrı ayrı nakışları bulunan bütün gömlekleri, haliçeleri dokuyacak, icad edecek kudret ve sanat sende varsa hem hilkat-i arzdan tâ harab-ı arza kadar, belki ezelden ebede kadar ulaşacak, hikmetli, kudretli iki manevî elin varsa ve bütün atkılarımdaki bütün fertleri icad edecek kemal-i intizam ve hikmetle tamir ve tecdid edecek sende bir iktidar ve hikmet varsa hem bizim modelimiz ve bizi giyen ve bizi kendine peçe ve çarşaf yapan küre-i arzı elinde tutup mûcid olabilirsen, bana rububiyet dava et. Yoksa haydi dışarıya! Bu yerde yer bulamazsın. Hem bizde öyle bir sikke-i vahdet ve öyle bir turra-i ehadiyet vardır ki bütün kâinat kabza-i tasarrufunda olmayan ve bütün eşyayı, bütün şuunatıyla birden görmeyen ve nihayetsiz işleri beraber yapamayan ve her yerde hazır ve nâzır bulunmayan ve mekândan münezzeh olmayan ve nihayetsiz hikmet ve ilim ve kudrete mâlik olmayan bize sahip olamaz ve müdahale edemez.”
    said to him on behalf of truth and reality and through the tongue of wisdom: “If  you  have  the  power  and  art  to  weave  and  create  all  the  well-ordered  and purposeful shirts and carpets, whose embroideries are all different, which have clothed the earth to the number of  years and centuries, then have been removed in an orderly fashion and strung on the line of past time, and will clothe the earth again, carpets and shirts whose programmes and forms have been drawn and  specified in the sphere of Divine Determining, and which will be attached to the ribbon of future time, and if you have two wise and powerful hands with which to reach from the creation of the world to its destruction, indeed, from pre-eternity to post-eternity, and if you have the wisdom and ability to create every one of all my threads and to repair and renew them with perfect order and wisdom, and if you are able to hold in your hand and create the globe, which is our model and is wearing us, making us its veil and outer garment, then you can claim to have mastery over me. If you cannot, then away with you! There is no place for you here! “Moreover, there is on us such a stamp of unity and seal of oneness that one who does not have the whole universe within the grasp of his power, and who cannot see at one time all things with all their functions, and cannot do innumerable things at the same time, who is not all-present and all-seeing everywhere, who is not unconfined by space, and who does not possess infinite  wisdom, knowledge, and power, such a one cannot own us, neither could he interfere.”
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    So the representative went off, saying: “Perhaps I will be able to persuade the globe of the earth and find something going for me there.” So he went and said to the globe,(*<ref>*In short, the particle referred the claimer to the red corpuscle. The red corpuscle referred him to the cell and the cell referred him to the human body; the human body to the human race and the human race to the earth’s shirt, which is woven from all the species of animate creatures. The earth’s shirt referred him to the globe of the earth, which in turn referred him to the sun. And the sun referred him to all the stars. Each one of them said; “Go away! If you are able to take possession of the next one up from me, do so, then come and try to be my master. If you are unable to defeat it, then you are unable to get possession of me.” That is to say, one whose authority does not extend to all the stars cannot make a single particle heed his claim to mastery.</ref>) once again on behalf of causes and in the language of nature: “Since you travel in such an aimless manner, you demonstrate that you have  no owner. In which case, you can be mine.”
    Sonra o müddeî gider. “Belki '''küre-i arzı''' kandırıp orada bir yer bulurum.” der. Gider, küre-i arza (Hâşiye-1<ref>'''Hâşiye-1:''' Elhasıl: zerre, o müddeîyi küreyvat-ı hamraya havale eder. Küreyvat-ı hamra onu hüceyreye, hüceyre dahi beden-i insana, beden-i insan ise nev-i insana, nev-i insan onu zîhayat envaından dokunan arzın gömleğine, arzın gömleği dahi küre-i arza, küre-i arz onu güneşe, güneş ise bütün yıldızlara havale eder. Her biri der: “Git, benden yukarıdakini zapt edebilirsen sonra gel, benim zaptıma çalış. Eğer onu mağlup etmezsen beni ele geçiremezsin.” <br> '''Demek, bütün yıldızlara sözünü geçiremeyen, bir tek zerreye rububiyetini dinletemez.''' </ref>)yine esbab namına ve tabiat lisanıyla der ki: “Böyle serseri gezdiğinden, sahipsiz olduğunu gösteriyorsun. Öyle ise sen benim olabilirsin.”
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    To which the earth replied in a thunderous voice, in the name of truth and with the tongue of reality:
    O vakit küre-i arz, hak namına ve hakikat diliyle, gök gürültüsü gibi bir sadâ ile ona der ki: “Halt etme! Ben, nasıl serseri, sahipsiz olabilirim? Benim elbisemi ve elbisemin içindeki en küçük bir noktayı, bir ipi intizamsız bulmuş musun ve hikmetsiz ve sanatsız görmüş müsün ki bana sahipsiz, serseri dersin. Eğer hareket-i seneviyem ile takriben yirmi beş bin senelik (Hâşiye-2<ref>'''Hâşiye-2:''' Bir dairenin takriben nısf-ı kutru, yüz seksen milyon kilometre olsa o daire (kendisi) takriben yirmi beş bin senelik mesafe olur. </ref>)bir mesafede, bir senede gezdiğim ve kemal-i mizan ve hikmetle vazife-i hizmetimi gördüğüm o daire-i azîmeye hakiki mâlik olabilirsen ve kardeşlerim ve benim gibi vazifedar olan on seyyareye ve gezdikleri bütün dairelere ve bizim imamımız ve biz onunla bağlı ve cazibe-i rahmetle ona takılı olduğumuz güneşi icad edip yerleştirecek ve sapan taşı gibi beni ve seyyarat yıldızları ona bağlayacak ve kemal-i intizam ve hikmetle döndürüp istihdam edecek bir nihayetsiz hikmet ve nihayetsiz kudret sende varsa bana rububiyet dava et. Yoksa haydi cehennem ol, git! Benim işim var. Vazifeme gidiyorum. Hem bizlerdeki haşmetli intizamat ve dehşetli harekât ve hikmetli teshirat gösteriyor ki bizim ustamız öyle bir zattır ki bütün mevcudat, zerrelerden yıldızlara ve güneşlere kadar emirber nefer hükmünde ona mutî ve musahhardırlar. Bir ağacı, meyveleriyle tanzim ve tezyin ettiği gibi kolayca güneşi, seyyaratla tanzim eder bir Hakîm-i Zülcelal ve Hâkim-i Mutlak’tır.”
    “Do not talk such utter nonsense! How could I be just aimless and without an owner? Have you found my garments or even the tiniest point or thread in them to be in disarray, without order, and have you seen them to be without wisdom, purpose and art that you tell me I am ownerless and aimless? “If you can really own my vast orbit round which I travel in one year, a distance that should take  approximately twenty-five thousand years,(*<ref>*If half the diameter of a circle is approximately one hundred and eighty million kilometres, the circle covers approximately a twenty-five thousand year distance.</ref>) where I perform my duty of service with perfect balance and wisdom, and own the ten planets, which are my brothers and are charged with duties like myself,  together with the space through which they travel, and if you have infinite wisdom and power with which to create and position the sun, which is  our  leader and to which we are bound and attached by a compassionate attraction, and to fasten me and the other planets to it like stones in a sling, and to employ us and cause us to revolve with perfect order and wisdom, then you can claim to have mastery over me. But if you cannot, get out! Go to Hell! I’ve got work to do, my duty to perform. “Moreover, our magnificent order, awesome movement, and purposeful subjugation demonstrate that our Master is such that all beings from minute particles to the stars and galaxies are obedient and subjugated to him like soldiers under orders. He is an All-Wise Possessor of Glory, a Possessor of Absolute Sovereignty Who arrays the sun with planets as easily as He arrays and ornaments a tree with its fruit.”
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    Since the claimer could find nothing for himself on the earth, he went off and said to himself about the sun: “This a huge great thing. Perhaps I’ll be able to find a hole in it and open up a way in; then maybe I’ll be able to subjugate it as well as the earth.”So he said to the sun, as the fire-worshippers speak, in  the  name of idolatry and in the language of the philosophy  that is the mouthpiece of the Devil:“You are a ruler, you own yourself; you dispose of matters freely, as you wish.”
    Sonra o müddeî, yerde yer bulamadığı için gider '''güneşe'''. Kalbinden der ki: “Bu çok büyük bir şeydir, belki içinde bir delik bulup bir yol açarım. Yeri de musahhar ederim.” güneşe şirk namına ve şeytanlaşmış felsefe lisanıyla, Mecusilerin dedikleri gibi der ki: “Sen bir sultansın, kendi kendine mâliksin, istediğin gibi tasarruf edersin.”
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    But the  sun  replied to him in the name of truth and through the tongue of reality and Divine wisdom, saying: “God forbid! A hundred thousand times, God forbid! I am a subservient official. I am a candelabrum in my Lord’s guest-house. I am not the true owner of a fly, or even of a fly’s wing. For in the fly’s being there are immaterial jewels and antique works of art, like eyes and ears, such as are not in my shop. They are outside the sphere of my power,thus reprimanding him.
    Güneş ise Hak namına ve hakikat lisanıyla ve hikmet-i İlahiye diliyle ona der: “Hâşâ, yüz bin defa hâşâ ve kellâ! Ben musahhar bir memurum. Seyyidimin misafirhanesinde bir mumdarım. Bir sineğe, belki bir sineğin kanadına dahi hakiki mâlik olamam. Çünkü sineğin vücudunda öyle manevî cevherler ve göz, kulak gibi antika sanatlar var ki benim dükkânımda yok. Daire-i iktidarımın haricindedir.” der, müddeîyi tekdir eder.
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    So the one making the claims changed his approach and said with the tongue of devilish philosophy: “Since you do not own yourself, you are a servant; I claim you on behalf of causes.”
    Sonra o müddeî döner, firavunlaşmış felsefe lisanıyla der ki: “Madem kendine mâlik ve sahip değilsin, bir hizmetkârsın; esbab namına benimsin.” der.
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    To which the sun replied, speaking for truth and reality and with the tongue of worship: “I can only belong to one who is able to create all the lofty stars, which are my fellows, to place them in the heavens with faultless wisdom, make them revolve with utter magnificence and to adorn them with exquisite finery.”
    O vakit güneş, hak ve hakikat namına ve ubudiyet lisanıyla der ki: “Ben öyle birinin olabilirim ki bütün emsalim olan ulvi yıldızları icad eden ve semavatında kemal-i hikmetle yerleştiren ve kemal-i haşmetle döndüren ve kemal-i ziynetle süslendiren bir zat olabilir.”
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    Next the claimer said to himself: “The stars are a great multitude, and they seem to be all scattered and in disorder. Perhaps I will be able to gain something out of them on behalf of my clients.” So he went in among them and said to them on behalf of causes and those things ascribed to God as partners, in the language of rebellious philosophy and as the Sabean star-worshippers said: “Since you are so scattered, you are all under the jurisdiction of different rulers.”
    Sonra o müddeî, kalbinden der ki: “'''Yıldızlar''' çok kalabalıktırlar. Hem dağınık, karmakarışık görünüyorlar. Belki onların içinde, müekkillerim namına bir şey kazanırım.” der. Onların içine girer. Onlara esbab namına, şerikleri hesabına ve tuğyan etmiş felsefe lisanıyla, nücum-perest olan sabiiyyunların dedikleri gibi der ki: “Sizler, pek çok dağınık olduğunuzdan, ayrı ayrı hâkimlerin taht-ı hükmünde bulunuyorsunuz.”
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    To which one star replied, speaking for all the others:
    O vakit yıldızlar namına bir yıldız der ki: “Ne kadar sersem, akılsız ve ahmak ve gözsüzsün ki bizim yüzümüzdeki sikke-i vahdeti ve turra-i ehadiyeti görmüyorsun, anlamıyorsun. Ve bizim nizamat-ı âliyemizi ve kavanin-i ubudiyetimizi bilmiyorsun. Bizi intizamsız zannediyorsun. Bizler öyle bir zatın sanatıyız ve hizmetkârlarıyız ki bizim denizimiz olan semavatı ve şeceremiz olan kâinatı ve mesiregâhımız olan nihayetsiz feza-yı âlemi kabza-i tasarrufunda tutan bir Vâhid-i Ehad’dir. Bizler donanma elektrik lambaları gibi onun kemal-i rububiyetini gösteren nurani şahitleriz ve saltanat-ı rububiyetini ilan eden ışıklı bürhanlarız. Her bir taifemiz onun daire-i saltanatında ulvi, süflî, dünyevî, berzahî, uhrevî menzillerde haşmet-i saltanatını gösteren ve ziya veren nurani hizmetkârlarız.
    “Just how stunned, brainless, stupid and blind you are not to see and understand the stamp of unity  and seal of oneness on us, and not to recognize our lofty order and regularity and the laws of our worship. You imagine us to be without order. But we are the works of art and servants of a Single and Unique One Who holds in the grasp of His power the heavens, which are our seas, the cosmos, which is our tree, and infinite space, which is where we make our excursions.“We are like electric  illuminations  and  resplendent  witnesses displaying  the perfection of His dominicality. We are radiant proofs proclaiming the sovereignty of His dominicality. With all our different sorts, we are luminous servants in the domain of His sovereignty  which give light and display the majesty of that sovereignty in the lofty
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    dwellings and in the lowly ones, in the dwellings of this world, the Intermediate World and the hereafter.


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    “Indeed, each of us is a miracle of the Single and Unique One’s power, a well- ordered fruit of the tree of creation, an illuminated proof of unity; each of us is a dwelling place, aeroplane and mosque for the angels, and a lamp and sun for the lofty worlds, and a witness to the sovereignty of dominicality; and each of us is an ornament, palace, and flower of space, and a shining fish in the heavenly seas, and a beautiful eye in the face of the sky.(*<ref>*This means, we are indications observing and contemplating the wonders of God Almighty’s creation and causing others to contemplate them. That is, just as the heavens are seen to be observing the wonders of Divine art on the earth with countless eyes, so like the angels in the skies, the stars watch the earth, which is an exhibition of wonders and marvels, and they cause conscious creatures to observe it with attention.</ref>) “Furthermore, throughout  us as a whole there  is a silence within tranquillity, a motion within wisdom, an adornment within majesty, a beauty of creation within order, and a perfection of art within symmetry. “And although we are thus and proclaim our Glorious Maker and His unity, oneness, eternal besoughtedness, and His attributes of beauty, glory and perfection to the whole universe with innumerable tongues, you still accuse us utterly pure, clean, obedient and subservient servants of being confused, disorderly, and without duties, and even of being without an owner. You therefore deserve a truly punishing slap.” And one star, like the stone hurled at Satan, delivered such a mighty slap at the claimer’s face that it flung him from the stars to the very pit of Hell. And it cast nature,(*<ref>*But after its fall, nature repented. It understood that its true duty was not to act and to have an effect, but to accept and be passive. And it recognized that it was a sort of notebook of Divine Determining, but a notebook capable of change and transformation; that it was a sort of programme of dominical power, was similar to the body of the rules of creation laid down by the All-Powerful One of Glory, and was a collection of His laws. It assumed its duty of worship with perfect submission acknowledging its utter impotence, and thus acquired the title of Divine creation and dominical art.</ref>)
    Evet, her birimiz kudret-i Vâhid-i Ehad’in birer mu’cizesi ve şecere-i hilkatin birer muntazam meyvesi ve vahdaniyetin birer münevver bürhanı ve melâikelerin birer menzili, birer tayyaresi, birer mescidi ve avâlim-i ulviyenin birer lambası, birer güneşi ve saltanat-ı rububiyetin birer şahidi ve feza-yı âlemin birer ziyneti, birer kasrı, birer çiçeği ve sema denizinin birer nurani balığı ve gökyüzünün birer güzel gözü (Hâşiye-1<ref>'''Hâşiye-1''': Cenab-ı Hakk’ın acayib-i masnuatına bakıp, temaşa edip ve ettiren işaretleriz. Yani semavat, hadsiz gözlerle zemindeki acayib-i sanat-ı İlahiyeyi temaşa eder gibi görünüyor. Semanın melâikeleri gibi yıldızlar dahi mahşer-i acayip ve garaib olan arza bakıyorlar ve zîşuurları dikkatle baktırıyorlar, demektir.</ref>)olduğumuz gibi heyet-i mecmuamızda sükûnet içinde bir sükût ve hikmet içinde bir hareket ve haşmet içinde bir ziynet ve intizam içinde bir hüsn-ü hilkat ve mevzuniyet içinde bir kemal-i sanat bulunduğundan Sâni’-i Zülcelal’imizi, nihayetsiz diller ile vahdetini, ehadiyetini, samediyetini ve evsaf-ı cemal ve celal ve kemalini bütün kâinata ilan ettiğimiz halde, bizim gibi nihayet derecede safi, temiz, mutî, musahhar hizmetkârları, karmakarışıklık ve intizamsızlık ve vazifesizlik hattâ sahipsizlik ile ittiham ettiğinden tokada müstahaksın.” der. O müddeînin yüzüne recm-i şeytan gibi bir yıldız öyle bir tokat vurur ki yıldızlardan tâ cehennemin dibine onu atar. Ve beraberinde olan tabiatı (Hâşiye-2<ref>'''Hâşiye-2:''' Fakat sukuttan sonra tabiat tövbe etti. Hakiki vazifesi, tesir ve fiil olmadığını, belki kabul ve infial olduğunu anladı. Ve kendisi kader-i İlahînin bir nevi defteri –fakat tebeddül ve tagayyüre kabil bir defteri– ve kudret-i Rabbaniyenin bir nevi programı ve Kadîr-i zülcelal’in bir nevi fıtrî şeriatı ve bir nevi mecmua-i kavanini olduğunu bildi. Kemal-i acz ve inkıyad ile vazife-i ubudiyetini takındı. Ve fıtrat-ı İlahiye ve sanat-ı Rabbaniye ismini aldı. </ref>) evham derelerine ve tesadüfü adem kuyusuna ve şerikleri, imtina ve muhaliyet zulümatına ve din aleyhindeki felsefeyi, esfel-i safilînin dibine atar. Bütün yıldızlarla beraber o yıldız لَو۟ كَانَ فٖيهِمَٓا اٰلِهَةٌ اِلَّا اللّٰهُ لَفَسَدَتَا   ferman-ı kudsîsini okuyorlar. Ve “Sinek kanadından tut tâ semavat kandillerine kadar, bir sinek kanadı kadar şerike yer yoktur ki parmak karıştırsın.” diye ilan ederler.
    which was together with him, into the valleys of delusion, and chance into the chasm of non-existence,  and  those  things  ascribed  to  God  as  partners  into  the  darkness  of impossibility, and the philosophy that is hostile to religion down to the lowest of the low. All the stars recited this sacred decree together with that star: Had there been in heaven or earth any deities other than God, there surely would have been confusion in both.(*<ref>*Qur’an, 21:22.</ref>) And they proclaimed: “There is nothing, from a fly’s wing to the lamps in the heavens, nothing, even the size of a fly’s wing, in which those things ascribed to God as partners could interfere.”
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    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
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    O God! Grant blessings and peace to our master Muhammad, the Lamp of Your Unity in the multiplicity of Your creatures, and the Herald of Your Oneness in the exhibition of Your creation,
    اَللّٰهُمَّ صَلِّ وَ سَلِّم۟ عَلٰى سَيِّدِنَا مُحَمَّدٍ سِرَاجِ وَح۟دَتِكَ فٖى كَث۟رَةِ مَخ۟لُوقَاتِكَ وَ دَلَّالِ وَح۟دَانِيَّتِكَ فٖى مَش۟هَرِ كَائِنَاتِكَ
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    and to all his Family and Companions.
    وَ عَلٰى اٰلِهٖ وَ صَح۟بِهٖ اَج۟مَعٖينَ
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    In the Name of God, the Merciful, the Compassionate.
    بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
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    Look, then, to the signs of God’s mercy, how He restores to life the earth after its death.(*<ref>*Qur’an, 30:50.</ref>) The following section(*<ref>*In the original text this section is in Arabic, together with the author’s Turkish rendering, which is the source of the translation here. The lines at the end are in Persian. [Tr.]</ref>) alludes to one flower from the pre-eternal garden of the above verse.
    فَان۟ظُر۟ اِلٰٓى اٰثَارِ رَح۟مَتِ اللّٰهِ كَي۟فَ يُح۟يِى ال۟اَر۟ضَ بَع۟دَ مَو۟تِهَا âyetinin ezelî bağından bir çiçeğine işaret eden Arabî fıkralardır.
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    It is as if all the blossoming trees are beautifully composed odes speaking poetically through the tongue of disposition reciting the manifest praises of the Glorious Creator.
    حَتّٰى كَاَنَّ الشَّجَرَ ال۟مُزَهَّرَةَ  قَصٖيدَةٌ مَن۟ظُومَةٌ مُحَرَّرَةٌ
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    Or, it is as if all the blossoming trees have opened thousands of gazing eyes and have caused thousands of others to open in order to behold, not with one or two eyes but with thousands,  the  Glorious  Fashioner’s  wonders  of  art  which  are  being  broadcast  and exhibited, and so that attentive people will gaze on them, too.
    وَ تُن۟شِدُ لِل۟فَاطِرِ ال۟مَدَائِحَ ال۟مُبَهَّرَةَ  اَو۟ فَتَحَت۟ بِكَث۟رَةٍ عُيُونُهَا ال۟مُبَصَّرَةَ
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    Or, it is as if all the blossoming trees have beautified their verdant limbs with the finest adornment for the moment of their parade and for their own particular festivals in the general festival of spring, so that their Glorious Monarch will contemplate the gifts, subtle wonders, and resplendent works of art He has bestowed upon them;
    لِتُن۟ظِرَ للِصَّانِعِ ال۟عَجَائِبَ ال۟مُنَشَّرَةَ  اَو۟ زَيَّنَت۟ لِعٖيدِهَا اَع۟ضَائَهَا ال۟مُخَضَّرَةَ
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    and so that He will present to creation’s gaze the bejewelled instances of His mercy, in springtime, and on the face of the earth, which is the exhibition  of Divine art;
    لِيَش۟هَدَ سُل۟طَانُهَا اٰثَارَهُ ال۟مُنَوَّرَةَ  وَ تُش۟هِرَ فِى ال۟مَح۟ضَرِ مُرَصَّعَاتِ ال۟جَو۟هَرِ
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    and so that He will proclaim to mankind the wisdom in the creation of the tree.
    وَ تُع۟لِنَ لِل۟بَشَرِ حِك۟مَةَ خَل۟قِ الشَّجَرِ  بِكَن۟زِهَا ال۟مُدَخَّرِ مِن۟ جُودِ رَبِّ الثَّمَرِ
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    He demonstrates the perfection of Divine power through showing what important treasure hangs on their delicate branches and what significant wealth there is in the fruits of His merciful bounties.
    سُب۟حَانَهُ مَا اَح۟سَنَ اِح۟سَانَهُ  مَا اَز۟يَنَ بُر۟هَانَهُ مَا اَب۟يَنَ تِب۟يَانَهُ
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    The imagination sees heavenly angels embodied from these trees With thousands of flutes.  
    .خَيَال۟ بٖينَد۟ اَزٖين۟ اَش۟جَار۟ مَلَائِك۟ رَا جَسَد۟ اٰمَد۟ سَمَاوٖى بَا هَزَارَان۟ نَى۟
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    From these flutes the consciousness hears The praises of the Ever-Living One.
    .اَزٖين۟ نَي۟هَا شُنٖيدَت۟ هُوش۟ سِتَايِش۟هَاىِ ذَاتِ حَى۟
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    Their leaves have tongues, each reciting the word: It is He! It is He!
    .وَرَق۟هَارَا زَبَان۟ دَارَن۟د۟ هَمَه هُو هُو ذِك۟ر۟ اٰرَن۟د۟ بَدَر۟ مَع۟نَاىِ حَىُّ حَى۟
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    Meaning, O Ever-Living One! O Ever-Living One!
    .چُو لَٓا اِلٰهَ اِلَّا هُو بَرَابَر۟ مٖيزَنَد۟ هَر۟شَى۟
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    Since all things chant in unison: There is no god but He, And they are seeking Truth, From beginning to end they recite: O Ever-Living One! They are chanting in unison:
    دَمَا دَم۟ جُويَدَن۟د۟ يَا حَق۟ سَرَاسَر۟ گُويَدَن۟د۟ يَا حَى۟ بَرَابَر۟ مٖيزَنَن۟د۟ اَللّٰه۟
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    O God! And We send down from the skies water rich in blessings.(*<ref>*Qur’an, 50:9.</ref>)
    وَ نَزَّل۟نَا مِنَ السَّمَٓاءِ مَٓاءً مُبَارَكًا
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    200. satır: 131. satır:
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    <span id="Birinci_Mevkıf’ın_Küçük_Bir_Zeyli"></span>
    === Birinci Mevkıf’ın Küçük Bir Zeyli ===
    ===A Short Addendum to the First Stopping-Place===
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    Listen to the verse:
    فَاس۟تَمِع۟ اٰيَةَ:
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    Do they not look at the sky above them? How We have made it and adorned it, and there are no flaws in it?(*<ref>*Qur’an, 50:6.</ref>)
    اَفَلَم۟ يَن۟ظُرُٓوا اِلَى السَّمَٓاءِ فَو۟قَهُم۟ كَي۟فَ بَنَي۟نَاهَا وَ زَيَّنَّاهَا … الخ
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    Then look at the face of the heavens, you see how it is silent in its tranquillity; how it is in motion with wisdom, how it is radiant with majesty, how it smiles with its adornment. An unending and infinite sovereignty is proclaimed to those who think by the order in its creation, by the symmetry in its art, by its shining lamps, its brilliant lanterns, its glittering stars.
    ثُمَّ ان۟ظُر۟ اِلٰى وَج۟هِ السَّمَاءِ كَي۟فَ تَرٰى سُكُوتًا فٖى سُكُونَةٍ حَرَكَةً فٖى حِك۟مَةٍ تَلَئ۟لُأً فٖى حِش۟مَةٍ تَبَسُّمًا فٖى زٖينَةٍ مَعَ اِن۟تِظَامِ ال۟خِل۟قَةِ مَعَ اِتِّزَانِ الصَّن۟عَةِ تَشَع۟شُعُ سِرَاجِهَا تَهَل۟هُلُ مِص۟بَاحِهَا تَلَئ۟لُؤُ نُجُومِهَا تُع۟لِنُ لِاَه۟لِ النُّهٰى سَل۟طَنَةً بِلَا ان۟تِهَاءٍ
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    Do they not look at the sky above them? How We have made it and adorned it, and there are no flaws in it?
    اَفَلَم۟ يَن۟ظُرُٓوا اِلَى السَّمَٓاءِ فَو۟قَهُم۟ كَي۟فَ بَنَي۟نَاهَا وَ زَيَّنَّاهَا … الخ
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    The following explains the above passage, Then look at the face of the heavens, etc., which in turn is an explanation of the verse quoted.
    Bu âyetin bir nevi tercümesi olan ثُمَّ ان۟ظُر۟ اِلٰى وَج۟هِ السَّمَاءِ كَي۟فَ تَرٰى سُكُوتًا فٖى سُكُونَةٍ tercümesidir. Yani âyet-i kerîme, nazar-ı dikkati semanın ziynetli ve güzel yüzüne çeviriyor. Tâ dikkat-i nazar ile semanın yüzünde fevkalâde sükûnet içinde bir sükûtu görüp, bir Kadîr-i Mutlak’ın emir ve teshiriyle o vaziyeti aldığını anlasın. Yoksa eğer başıboş olsa idiler birbiri içinde o dehşetli hadsiz ecram, o gayet büyük küreler ve gayet süratli hareketleriyle öyle bir velveleyi çıkarmak lâzım idi ki kâinatın kulağını sağır edecekti. Hem öyle bir zelzele-i herc ü merc içinde karışıklık olacaktı ki kâinatı dağıtacaktı. Yirmi camus, birbiri içinde hareket etse ne kadar velveleli bir herc ü merce sebebiyet verdiği malûm. Halbuki küre-i arzdan bin defa büyük ve top güllesinden yetmiş defa süratli hareket edenler, yıldızlar içerisinde var olduğunu kozmoğrafya söylüyor.
    '''Firstly, the phrase: How it is silent in its tranquillity.''' The verse directs an attentive gaze to the beautifully adorned face of the heavens so that the one beholding it may become aware of the silence there which is within a vast tranquillity, and so that he  may understand that it  is thus through the command and subjugation of One Possessing Absolute Power.
    </div>
    For if they had been independent and unrestrained, those huge globes, all in close proximity to  each  other, those infinite, awesome heavenly bodies, would have caused such an uproar with their enormously swift revolutions that they would have deafened the cosmos. And there would have been such confusion in that tumultuous commotion that it would have scattered the universe. It is well-known what  a commotion and uproar it causes if twenty water-buffalo work on top of each other. Whereas, we know that there are among the stars some which are thousands of times larger than the earth and which revolve at a speed seventy times faster than that of a cannon-ball.


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    So the degree of power and subjugation  of the Glorious Maker and All-Powerful One of Perfection may be understood from this, together with the degree of obedience and submission to Him of the stars.
    İşte sükûnet içindeki sükût-u ecramdan, Sâni’-i Zülcelal’in ve Kadîr-i Zülkemal’in derece-i kudret ve teshirini ve nücumun ona derece-i inkıyad ve itaatini anla.
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    '''Secondly, the phrase: How it is in motion with wisdom.'''
    حَرَكَةً فٖى حِك۟مَةٍ   
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    The verse commands us to look at the motion on the face of the heavens, which is with wisdom and purpose. Indeed, that mighty, wondrous motion occurs within a precise and comprehensive wisdom. For example, a craftsman who operates a factory’s machinery with wisdom and purpose demonstrates the degree of his skill and craftsmanship in proportion to the order and grandeur of the  factory. Similarly, when we look at it in this way, the degree of power and wisdom of the All-Powerful One of Glory become apparent to us through His making the mighty sun as a factory, and its planets, those awesome, immense globes, like the factory’s machinery, and His spinning and revolving them like stones in a sling.
    Hem semanın yüzünde, hikmet içinde bir hareketi görmeyi âyet emrediyor. Evet, gayet acib ve azîm o harekât, gayet dakik ve geniş hikmet içindedir. Nasıl ki bir fabrikanın çarklarını ve dolaplarını bir hikmet içinde çeviren bir sanatkâr, fabrikanın azamet ve intizamı derecesinde derece-i sanat ve maharetini gösterir. Öyle de koca güneşe, seyyarat ile beraber fabrika vaziyetini veren ve o müthiş azîm küreleri sapan taşları misillü ve fabrika çarkları gibi etrafında döndüren bir Kadîr-i Zülcelal’in derece-i kudret ve hikmeti, o nisbette nazara tezahür eder.
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    '''Thirdly, How it is radiant with majesty, how it smiles with its adornment.'''
    تَلَئ۟لُأً فٖى حِش۟مَةٍ تَبَسُّمًا فٖى زٖينَةٍ   
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    It has this meaning: the radiant majesty and smiling adornment on the face of the heavens are such that they demonstrate the sublimity of the Glorious Maker’s sovereignty and exquisiteness of His artistry. As the myriad electric lamps hung about on festival days demonstrate the degree of the king’s majesty and achievement in material progress, the vast heavens, too, with their majestic and adorned stars demonstrate to attentive gazes the sublime sovereignty and exquisite artistry of the Glorious Maker.
    Yani hem semavat yüzünde, öyle bir haşmet içinde bir parlamak ve bir ziynet içinde bir tebessüm var ki Sâni’-i Zülcelal’in ne kadar muazzam bir saltanatı, ne kadar güzel bir sanatı olduğunu gösterir. Donanma günlerinde kesretli elektrik lambaları, sultanın derece-i haşmetini ve terakkiyat-ı medeniyede derece-i kemalini gösterdiği gibi koca semavat o haşmetli, ziynetli yıldızlarıyla Sâni’-i Zülcelal’in kemal-i saltanatını ve cemal-i sanatını, öylece nazar-ı dikkate gösteriyorlar.
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    '''Fourthly, By the order in its creation, by the symmetry in its art.'''
    مَعَ اِن۟تِظَامِ ال۟خِل۟قَةِ مَعَ اِتِّزَانِ الصَّن۟عَةِ   
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    This phrase says the following: look at the order of the creatures on the face of the heavens and see their symmetry and precise balance, then understand just how powerful and wise is their Maker. Indeed, the vast heavens demonstrate the degree of power and wisdom of the One Who transforms various and tiny creatures or animals, thus preparing them for their duties, and Who  impels each of them on a determined way by means of its particular balance, and the degree of their  obedience and subjugation to Him. Similarly, the vast heavens demonstrate to attentive gazes through their awesome vastness and innumerable stars, and the stars, through their imposing hugeness and speedy revolutions and the fact that they do not exceed their bounds by an iota, even for a second, or neglect their duties for a tenth of a second, the exceedingly fine and particular balance with which the Glorious Maker carries out His dominicality.
    Hem diyor ki semanın yüzündeki mahlukatın intizamını, dakik mizanlar içinde masnuatın mevzuniyetini gör ve anla ki onların Sâni’i ne kadar Kadîr ve ne kadar Hakîm olduğunu bil. Evet, muhtelif ve küçük cirimleri veyahut hayvanları döndüren ve bir vazife için çeviren ve bir mizan-ı mahsus ile her birini muayyen bir yolda sevk eden bir zatın derece-i iktidar ve hikmetini ve hareket eden cirimlerin ona derece-i itaat ve musahhariyetlerini gösterdikleri gibi koca semavat o dehşetli azametiyle hadsiz yıldızlarıyla ve o yıldızlar da dehşetli büyüklükleriyle ve gayet şiddetli hareketleriyle beraber, zerre miktar ve bir saniyecik kadar hudutlarından tecavüz etmemeleri, bir âşire-i dakika kadar vazifelerinden geri kalmamaları, Sâni’-i Zülcelallerinin ne kadar dakik bir mizan-ı mahsus ile rububiyetini icra ettiğini nazar-ı dikkate gösterirler. Hem de şu âyet gibi Sure-i Amme’de ve sair âyetlerde beyan olunan teshir-i şems ve kamer ve nücumla işaret ettiği gibi:
    </div>


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    '''Fifthly, An unending and infinite sovereignty is proclaimed to those who think by its shining lamps, its brilliant lanterns, its glittering stars.'''
    تَشَع۟شُعُ سِرَاجِهَا تَهَل۟هُلُ مِص۟بَاحِهَا تَلَئ۟لُؤُ نُجُومِهَا تُع۟لِنُ لِاَه۟لِ النُّهٰى سَل۟طَنَةً بِلَا ان۟تِهَاءٍ
    </div>


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    This phrase states clearly what is alluded to in the above verse, and in many similar to it, which mention the subjugation of the sun, moon, and stars. That is to say, to attach the heat and light-giving lamp of the sun to the embellished ceiling of the skies, and to make it the ink-pot for writing the missives of the Eternally Besought One in lines of day and night on the
    Yani semanın müzeyyen tavanına, güneş gibi ışık verici, ısındırıcı bir lambayı takmak; gece gündüz hatlarıyla, kış yaz sahifelerinde mektubat-ı Samedaniyeyi yazmasına bir nur hokkası hükmüne getirmek ve yüksek minare ve kulelerdeki büyük saatlerin parlayan akrebleri misillü kubbe-i semada kameri, zamanın saat-i kübrasına bir akreb yapmak; mütefavit çok hilâller suretinde her geceye güya ayrı bir hilâl bırakıp, sonra dönüp kendine toplamak, menzillerinde kemal-i mizanla, dakik hesapla hareket ettirmek ve kubbe-i semada parlayan, tebessüm eden yıldızlarla, göğün güzel yüzünü yaldızlamak, elbette nihayetsiz bir saltanat-ı rububiyetin şeairidir. Zîşuura, onu iş’ar eden muhteşem bir uluhiyetin işaratıdır. Ehl-i fikri, imana ve tevhide davet eder.
    pages of summer and winter; and to make the moon, like the hour-hands which shines on the large clocks  on minarets and towers, an hour-hand of time’s mighty clock on the dome of the heavens, and to make it move through its mansions with precise balance and perfect measure in the form of many varying crescents so that it leaves one crescent one night and then later returns to collect it; and to adorn the beautiful face of the sky with stars that twinkle and smile  in the dome of the heavens, all these are  signs of the unlimited sovereignty of a sustaining dominicality. They are indications of a majestic Divinity which makes Itself known to conscious creatures. They invite those who think to believe and to affirm Divine unity.
    </div>


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    Look upon the coloured page of the book of the universe;
    ''Bak kitab-ı kâinatın safha-i rengînine''
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    See what forms the golden pen of power has traced.
    ''Hâme-i zerrîn-i kudret, gör ne tasvir eylemiş.''
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    No dark point remains for the gaze of the heart’s eye;
    ''Kalmamış bir nokta-i muzlim, çeşm-i dil erbabına''
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    It is as if God as inscribed His signs with light.
    ''Sanki âyâtın Hudâ, nur ile tahrir eylemiş.''
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    Look! What a miracle of wisdom is the amazing universe!
    ''Bak, ne mu’ciz-i hikmet, iz’anrubâ-yı kâinat''
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    Look! What a wondrous spectacle is the vastness of space!
    ''Bak, ne âlî bir temaşadır feza-yı kâinat''
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    Then listen to the stars, listen to their harmonious address!
    ''Dinle de yıldızları, şu hutbe-i şirinine''
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    See what wisdom has emblazed on the decree of its light.
    ''Name-i nurîn-i hikmet, bak ne takrir eylemiş.''
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    Altogether they start to speak with the tongue of truth,
    ''Hep beraber nutka gelmiş, hak lisanıyla derler:''
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    They address the majesty of the All-Powerful, All-Glorious One’s sovereignty:
    ''Bir Kadîr-i Zülcelal’in haşmet-i sultanına''
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    We are each of us light-scattering proofs of the existence of our Maker,
    ''Birer bürhan-ı nur-efşanız vücub-u Sâni’a''
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    We are witnesses both to His unity and His power,
    ''Hem vahdete hem kudrete şahitleriz biz.''
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    We are subtle miracles gilding the face of the skies
    ''Şu zeminin yüzünü yaldızlayan''
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    for the angels to gaze upon.
    ''Nâzenin mu’cizatı çün melek seyranına''
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    We are the innumerable attentive eyes of the heavens which watch the earth, which study Paradise.
    ''Bu semanın arza bakan, cennete dikkat eden''
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    We are the innumerable attentive eyes of the heavens which watch the earth, which study Paradise.
    ''Binler müdakkik gözleriz biz.''
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    We are the innumerable exquisite fruits
    ''Tûba-yı hilkatten semavat şıkkına, hep Kehkeşan ağsanına''
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    which the hand of wisdom of the All-Glorious and Beauteous One has fastened To the celestial portion of the tree of creation, to all the branches of the Milky Way.
    ''Bir Cemil-i Zülcelal’in dest-i hikmetiyle takılmış, binler güzel meyveleriz biz.''
    </div>


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    For the inhabitants of the heavens, we are each of us a travelling mosque, a spinning house, a lofty home,
    ''Şu semavat ehline birer mescid-i seyyar, birer hane-i devvar, birer ulvi âşiyane''
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    Each is an illumining lamp, a mighty ship, an aeroplane.
    ''Birer misbah-ı nevvar, birer gemi-i cebbar, birer tayyareyiz biz.''
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    We are each of us a miracle of power, a wonder of creative art Created by the Powerful One of Perfection, the All-Wise One of Glory;
    ''Bir Kadîr-i Zülkemal’in, bir Hakîm-i Zülcelal’in, birer mu’cize-i kudret, birer hârika-i sanat-ı Hâlıkane''
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    A rarity of His wisdom, a marvel of His creation, a world of light.
    ''Birer nadire-i hikmet, birer dâhiye-i hilkat, birer nur âlemiyiz biz.''
    </div>


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    We demonstrated to mankind innumerable proofs,
    ''Böyle yüz bin dil ile yüz bin bürhan gösteririz, işittiririz insan olan insana''
    We made them hear with these innumerable tongues of ours;
    </div>


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    But their accursed unseeing, unbelieving eyes did not see our faces, They did not hear our words.
    ''Kör olası dinsiz gözü, görmez oldu yüzümüzü hem işitmez sözümüzü, hak söyleyen âyetleriz biz.''
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    And we are signs that speak the truth: Our stamp is one, our seal is one, We are mastered by our Sustainer;
    ''Sikkemiz bir, turramız bir, Rabb’imize musahharız, müsebbihiz abîdane''
    </div>


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    We glorify Him through our subjugation; We recite His Names; We are each of us in ecstasy, A member of the mighty circle of the Milky Way.
    ''Zikrederiz, Kehkeşan’ın halka-i kübrasına mensup birer meczuplarız biz.''
    </div>




    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="İKİNCİ_MEVKIF"></span>
    == İKİNCİ MEVKIF ==
    ==Second Stopping-Place==
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    In the Name of God, the Merciful, the Compassionate.
    قُل۟ هُوَ اللّٰهُ اَحَدٌ  اَللّٰهُ الصَّمَدُ
    Say: He is God, the One and Only. God, the Eternally Besought One.(*<ref>*Qur’an, 112:1-2.</ref>)
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    This Stopping-Place consists of three Aims.
    Şu Mevkıfın '''üç maksadı''' var.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="Birinci_Maksat"></span>
    === Birinci Maksat ===
    ===THE FIRST AIM===
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    The representative of the people of misguidance and those who assign partners to God fell to earth at the slap he received from a star, as was described at the end of the First Stopping-Place. So, because he could find nothing going for him anywhere from the particles to the stars, he gave up laying claim to them in that way and instead tried by means of three important questions to induce doubts in believers’  minds about Divine unity and oneness.
    Bir yıldızın tokadıyla yere sukut eden ehl-i şirk ve dalaletin vekili, zerrelerden yıldızlara kadar hiçbir yerde zerre miktar şirke yer bulamadığından, o tarzdaki davadan vazgeçip fakat şeytan gibi vahdete dair teşkikat yapmak için '''üç mühim sual''' ile ehadiyete ve vahdete dair ehl-i tevhide vesvese yapmak istedi.
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    '''The First Question:''' He said in the manner of the atheists: “O you who believe in One God! Looking on behalf of my clients, I could find nothing, nor get anything at all out of the  beings in the universe; I could not substantiate my claims. But then, how do you prove the existence of One Who is Single and Unique and possesses infinite power? Why do you not think it possible for others to interfere and to share in His power?”
    '''Birinci sual:''' Zındıka lisanıyla diyor ki: “Ey ehl-i tevhid! Ben, kendi müekkillerim namına bir şey bulamadım, mevcudatta bir hisse çıkaramadım, mesleğimi ispat edemedim. Fakat siz ne ile nihayetsiz bir kudret sahibi bir Vâhid-i Ehad’i ispat ediyorsunuz? Neden onun kudretiyle beraber başka eller karışmasını kabil görmüyorsunuz?”
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    '''The Answer:''' It is decisively proved in the Twenty-Second Word that every creature, every particle, every star, is an illuminating argument for the Necessarily Existent and Absolutely Powerful One. Every link in the chains of beings in the universe is a clear evidence for His unity. The All-Wise Qur’an proves this with its innumerable proofs, and mentions most frequently those proofs that are clearest in the view of people generally. For example:
    '''Elcevap:''' Yirmi İkinci Söz’de kat’î ispat edilmiş ki bütün mevcudat, bütün zerrat, bütün yıldızlar, her biri Vâcibü’l-vücud’un ve Kadîr-i Mutlak’ın vücub-u vücuduna birer bürhan-ı neyyirdir. Bütün kâinattaki silsilelerin her biri, onun vahdaniyetine birer delil-i kat’îdir. Kur’an-ı Hakîm hadsiz bürhanlarında ispat ettiği gibi umumun nazarına en zâhir bürhanları daha ziyade zikreder. Ezcümle:
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    If you ask them, who is it that created the heavens and the earth, they will certainly say, “God.”(*<ref>*Qur’an, 31:25; 39:38.</ref>) And among His signs is the creation of the heavens and the earth, and the variations in your languages and colours.(*<ref>*Qur’an, 31:25; 39:38.</ref>) With these and many verses like them, the All-Wise Qur’an presents the creation of the heavens and earth as self-evident proofs of Divine unity. And so, whether they like it or not, because of the way the heavens and earth have been created, anyone who is conscious and intelligent will be compelled to affirm the Glorious Creator. As the Qur’an says: They will certainly say, “God.”
    وَلَئِن۟ سَاَل۟تَهُم۟ مَن۟ خَلَقَ السَّمٰوَاتِ وَال۟اَر۟ضَ لَيَقُولُنَّ اللّٰهُ وَمِن۟ اٰيَاتِهٖ خَل۟قُ السَّمٰوَاتِ وَال۟اَر۟ضِ وَاخ۟تِلَافُ اَل۟سِنَتِكُم۟ وَ اَل۟وَانِكُم۟ gibi pek çok âyâtla Kur’an-ı Hakîm; hilkat-i arz ve semavatı, vahdaniyete bedahet derecesinde bir bürhan gösteriyor ki ister istemez zîşuur olan her adam, hilkat-i arz ve semavatta bizzarure Hâlık-ı Zülcelal’ini tasdik etmeye mecburdur ki   لَيَقُولُنَّ اللّٰهُ   der.
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    In the First Stopping-Place we started with a particle and demonstrated the stamp of unity on beings  as far as the stars and the heavens. With verses like these the Qur’an repels the ascribing of partners to God from the stars and heavens down to particles. It indicates this in the following way.
    Birinci Mevkıf’ta nasıl bir zerreden başladık, tâ yıldızlara ve semavata kadar sikke-i tevhidi gösterdik. Kur’an-ı Hakîm şu nevi âyâtla, yıldızlardan ve semavattan tutup tâ zerrelere kadar, şirki tard eder. Şöyle işaret eder ve manen der:
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    The Possessor of Absolute Power Who creates the heavens and earth with such order and balance, of course creates the solar system, which is a region of it.
    Semavat ve arzı böyle muntazam halk eden bir Kadîr-i Mutlak’ın, elbette devair-i masnuatından olan manzume-i şemsiye bilbedahe onun kabza-i tasarrufundadır.
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    The solar system is self-evidently within His controlling and directing grasp. Since that Absolutely Powerful One holds the sun and its planets within His grasp, and orders, subjugates, and directs them, certainly the earth, which is a member of the solar system and  is tied to the sun, is also within His regulating and controlling grasp.
    Madem o Kadîr-i Mutlak, şemsi seyyaratıyla kabza-i tasarrufunda tutuyor ve tanzim ve teshir ve tedvir ediyor. Elbette o manzume-i şemsiyenin bir cüzü ve şems ile bağlanan küre-i arz dahi kabza-i tasarrufunda ve tedbir ve tedvirindedir.
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    Since this is so, the beings which are created and inscribed on the face of the earth and are like its aims and fruits are also within His sustaining and perfecting grasp. And since all the creatures spread and scattered over the earth, which gild and adorn its face, are continuously renewed, coming and going, filling the earth and being emptied from it, they are all of them within the grasp of His knowledge and power;
    Madem küre-i arz, kabza-i tasarrufunda ve tedbir ve tedvirindedir. Bilbedahe arzın yüzünde yazılan ve icad edilen ve yerin meyveleri ve gayatı hükmünde olan masnuat dahi onun kabza-i rububiyetinde ve terbiyesindedir.
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    and since the y are measured and ordered on the scales of justice and wisdom;
    Madem bütün zeminin yüzüne serilen ve serpilen ve yüzünü yaldızlayan ve ziynetlendiren ve her zaman tazelenen, gelip giden ve zemin onlarla dolup boşalan umum masnuat, kabza-i kudret ve ilmindedir ve adl ve hikmetinin mizanıyla ölçülüp ve tanzim edilir.
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    and since all the species of animate beings are within the grasp of His power;  certainly, all the well-ordered and faultless members of those species, which are like miniature  specimens of the cosmos, balance-sheets of its species, and tiny indexes of the book of the universe, must also be within His creating, sustaining, directing, and perfecting grasp.
    Madem bütün enva, onun kabza-i kudretindedir. Elbette o envaın muntazam ve mükemmel fertleri ve âlemin küçük misal-i musağğarları ve enva-ı kâinatın bilançoları ve kitab-ı âlemin küçücük fihristeleri hükmünde olan cüz’î fertleri, bilbedahe onun kabza-i rububiyetinde ve icadındadır ve tedvir ve terbiyesindedir.
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    And since this is so, the cells, blood-corpuscles, limbs and muscles which comprise those animate creatures’ bodies are also self-evidently within the grasp of His knowledge and power.
    Madem her bir zîhayat, kabza-i tedbir ve terbiyesindedir. Elbette o zîhayatın vücudunu teşkil eden hüceyrat ve küreyvat ve aza ve âsab; bilbedahe onun kabza-i ilim ve kudretindedir.
    </div>


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    And since every cell and corpuscle is under His command and within His grasp, and since they are in motion according to His laws, surely the particles out of which they are formed and which are like shuttles weaving the embroideries of art which clothe them, are also necessarily within the grasp of His power and the sphere of His knowledge. For they are in motion in orderly fashion faultlessly performing duties at His command, with His permission, and through His power.
    Madem her bir hüceyre ve kandaki her bir küreyvat, onun taht-ı emrindedir ve daire-i tasarrufundadır ve onun kanunuyla hareket ederler. Elbette bütün bunların madde-i esasiyesi ve bütün onlardaki nakş-ı sanata ve nesc-i nakşa mekikler ve yaylar hükmünde olan zerrat dahi bizzarure onun kabza-i kudretinde ve daire-i ilmindedir ve onun emriyle, izniyle, kuvvetiyle muntazam harekât yapar, mükemmel vezaif görürler.
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    And since this is so, the identifying features and distinguishing marks to be found on everyone, all the differences in faces, voices and languages, of necessity also occur through His knowledge and wisdom.
    Madem her bir zerrenin hareketi ve vazife görmesi, onun kanunuyla, izniyle, emriyledir. Elbette teşahhusat-ı vechiye ve herkesin yüzünde herkesten onu temyiz edecek birer alâmet-i farika bulunması ve simalar gibi seslerde, dillerde ayrı ayrı farklar bulunması, bilbedahe onun ilim ve hikmetiyledir.
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    So now look again at the verse which mentions and points out the beginning and end of this chain:
    İşte şu silsileye mebde ve müntehayı zikrederek işaret eden şu âyete bak:
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    And among His signs is the creation of the heavens and the earth, and the variations in  your languages and your colours:
    وَمِن۟ اٰيَاتِهٖ خَل۟قُ السَّمٰوَاتِ وَال۟اَر۟ضِ وَاخ۟تِلَافُ اَل۟سِنَتِكُم۟ وَ اَل۟وَانِكُم۟
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    indeed, in that are signs for those who know.
    اِنَّ فٖى ذٰلِكَ لَاٰيَاتٍ لِل۟عَالِمٖينَ
    </div>


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    We therefore now say: O representative of the unbelievers! You can see, these arguments as  strong as the chains of the universe prove the path of affirming Divine unity, and they demonstrate a  Possessor of Absolute Power. Since the creation of the heavens and the earth demonstrates an All-Powerful Maker, and the infinite power of that All-Powerful Maker, and that His infinite power is at  the point of infinite perfection, there is an absolute lack of need for any partners. That is to say, He in no way needs any associates.
    Şimdi deriz: Ey ehl-i şirkin vekili! İşte silsile-i kâinat kadar kuvvetli bürhanlar, meslek-i tevhidi ispat eder. Ve bir Kadîr-i Mutlak’ı gösterir. Madem hilkat-i semavat ve arz, bir Sâni’-i Kadîr’i ve o Sâni’-i Kadîr’in nihayetsiz bir kudretini ve o nihayetsiz bir kudretin, nihayetsiz bir kemalde olduğunu gösterir. Elbette şeriklerden istiğna-yı mutlak var. Yani hiçbir cihette şeriklere ihtiyaç yok. İhtiyaç olmadığı halde neden bu zulümatlı meslekte gidiyorsunuz? Ne zorunuz var ki oraya giriyorsunuz?
    Since He has no need, why do you take that dark path?
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    Why is it you feel constrained to take it? Moreover, since both He, and beings, are in absolutely no need of partners, just as it is impossible for there to be any partners in His Divinity, so it is impossible for there to be any in His creation and sustaining of  beings. Their existence is impossible. The reason for this is as follows: We proved that the power of the Maker of the heavens and the earth is both infinite and at the point of infinite perfection. If there was any partner, it would mean that, although His  power is infinite, another finite power would threaten and overcome His infinite and perfect power and  would take possession of a certain areas of it. It would then be necessary, without there being any  compulsion, for something finite to make something infinite finite and limited, and for itself to become infinite for a time. This is a manifold and most irrational impossibility.
    Hem de şürekaya hiçbir ihtiyaç olmadığı ve kâinat onlardan müstağni-i mutlak oldukları halde, şerik-i uluhiyet gibi rububiyet ve icad şerikleri dahi mümtenidirler, vücudları muhaldir. Çünkü semavat ve arzın Sâni’indeki kudret hem nihayet kemalde hem nihayetsiz olduğunu ispat ettik. Eğer şerik bulunsa mütenahî diğer bir kudret, o nihayetsiz ve gayet kemaldeki kudreti mağlup edip, bir kısım yer zapt etmek ve ona nihayet vermek ve manen âciz bırakıp, hadsiz olduğu halde tahdid etmek ve hiçbir mecburiyet olmadan bir mütenahî şey, nihayetsiz bir şeye, nihayetsiz olduğu bir vakitte nihayet vermek ve mütenahî yapmak lâzım gelir ki bu, muhalatın en gayr-ı makulü ve mümteniatın en katmerlisidir.
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    Also, since there is no need for partners, and, since their existence is impossible, to claim otherwise is purely arbitrary. That is, since there is no cause that could induce such a claim, rationally or logically, it  would be meaningless. According to the science of jurisprudence, such a claim is designated ‘arbitrary’. That is, it is a meaningless ‘abstract claim’.
    Hem şerikler “müstağniyetün anhâ” ve “mümteniatün bizzat” yani hiç onlara ihtiyaç olmadığı gibi vücudları muhal oldukları halde onları dava etmek, sırf tahakkümîdir. Yani aklen, mantıken, fikren o davayı ettirecek bir sebep olmadığı için manasız sözler hükmündedir. İlm-i usûlce “tahakkümî” tabir edilir. Yani manasız dava-yı mücerreddir. İlm-i kelâm ve ilm-i usûlün düsturlarındandır ki denilir:
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    A principle of the sciences of theology and jurisprudence is this, that a probability not originating from any indication or sign has no importance; it cannot induce doubt in a matter that is definite.
    لَا عِب۟رَةَ لِل۟اِح۟تِمَالِ ال۟غَي۟رِ النَّاشِئِ عَن۟ دَلٖيلٍ
    وَ لَا يُنَافِى ال۟اِم۟كَانُ الذَّاتِىُّ ال۟يَقٖينَ ال۟عِل۟مِىَّ
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    It cannot shake the certainty that is based on sound judgement. For example, it is possible that Barla or EÛridir Lake consists of grape-molasses or that it has been transformed into oil. But since that possibility does not originate from any indication, it does not affect our certain knowledge, or induce doubt in the fact, that it consists of water.
    Yani “Bir delilden, bir emareden neş’et etmeyen bir ihtimalin ehemmiyeti yok. Kat’î ilme şek katmaz. Yakîn-i hükmîyi sarsmaz.” Mesela, zatında Barla Denizi (yani Eğirdir Gölü) imkân ve ihtimal var ki pekmez olsun, yağa inkılab etmiş olsun. Fakat madem bir emareden, o imkân ve ihtimal neş’et etmiyor; onun vücuduna ve su olduğuna, kat’î ilmimize tesir etmez, şek ve vesvese vermez.
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    Therefore, we questioned every sort of creature from every corner of the cosmos and whatever was questioned, from the particles to the stars in the First Stopping-Place, and from the creation of the heavens and the earth to the individual features in faces in the Second Stopping-Place, everything demonstrated through the tongue of its being the seal of unity; everything testified that God is One. You saw this for yourself. There is, then, nothing in any of the creatures in the
    İşte bunun gibi mevcudatın her tarafından, kâinatın her köşesinden sorduk: Birinci Mevkıf’ta gösterildiği gibi zerrattan yıldızlara kadar ve İkinci Mevkıf’ta görüldüğü gibi hilkat-i semavat ve arzdan, tâ simalardaki teşahhusata kadar hangi şeyden soruldu ise lisan-ı hal ile vahdaniyete şehadet ve sikke-i tevhidi gösterdi. Sen de gördün. Öyle ise kâinatın mevcudatında bir emare yok ki bir şirk ihtimali ona bina edilsin.
    universe on which the possibility of God having any partners could be constructed.
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    That is to say, since to claim that God does have partners is purely arbitrary and meaningless and is an ‘abstract claim’, it is pure ignorance and unqualified stupidity.
    '''Demek dava-yı şirk, sırf tahakkümî ve manasız söz ve dava-yı mücerred olduğundan şirki iddia etmek, mahz-ı cehalet, ayn-ı belâhettir.'''
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    Thus, nothing remained for the representative of the people of misguidance to say in the face of this. The only thing he could say was: “What indicates that God has partners is the configuration of causes in the cosmos. It is that everything is tied to a cause. So that means that causes have an actual effect, and if they have an effect, are not they able to be God’s partners?”
    İşte ehl-i dalaletin vekili, buna karşı diyeceği kalmıyor. Yalnız '''diyor ki:''' “Şirke emare, kâinattaki tertib-i esbabdır. Her şeyin bir sebeple bağlı olduğudur. Demek, esbabın hakiki tesirleri vardır. Tesirleri varsa şerik olabilirler?”
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    The Answer: Effects have been tied to causes because Divine will and wisdom require them to be so, and so that great numbers of the Divine Names may be manifested. Everything has been tied to a cause, but we have decisively proved in numerous places, including many of the Words, that “causes  have no actual power with which to create their effects.”
    '''Elcevap:''' Meşiet ve hikmet-i İlahiyenin muktezasıyla ve çok esmanın tezahür etmek istemesiyle; müsebbebat, esbaba rabtedilmiş. Her bir şey, bir sebeple bağlanmış. Fakat çok yerlerde ve müteaddid Sözlerde kat’î ispat etmişiz ki: “Esbabda hakiki tesir-i icadî yok.”
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    So, for now we shall just say this: Among causes human beings are self-evidently the most superior, and have the greatest power of choice and the most extensive ability to control and direct other causes. And among the most obvious of man’s actions over which he exercises choice are eating and the powers of speech and  thought. Furthermore, all these faculties are extremely well-ordered, wonderful, and purposeful chains. But of the hundred links in these chains only one is subject to man’s power of choice.
    Şimdi yalnız bu kadar deriz ki: Esbab içinde, bilbedahe en eşrefi ve ihtiyarı en geniş ve tasarrufatı en vâsi, insandır. İnsanın dahi en zâhir ef’al-i ihtiyariyesi içinde en zâhiri, ekl ve kelâm ve fikirdir. Yani yemek, söylemek, düşünmektir. Şu yemek, söylemek, düşünmek ise gayet muntazam, acib, hikmetli birer silsiledir. O silsilenin yüz cüzünden, insanın dest-i ihtiyarına verilen ancak bir cüzüdür.
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    For example, in the chain of actions concerning food, which stretches from the nourishment of the body’s cells to the forming of fruit, only moving the jaw and chewing the food is subject to man’s choice. And in the chain of speech, only exhaling air and blowing it into the mould of articulated letters. And while a word in the mouth is a seed, it becomes like a tree; in the air it yields the fruits of millions of the same word and enters the ears of listeners along with millions of others. Man’s  imagination can barely reach this metaphorical shoot, so how should the short arm of choice reach it?
    Mesela yemekten, bedenin tagaddi-i hüceyratından tut tâ semeratın teşekkülüne kadar olan silsile-i ef’al içinde, insanın dest-i ihtiyarına verilen yalnız ağızdaki dişlerin değirmenini tahrik edip onu çiğnemektir. Ve söylemek silsilesinden yalnız meharic-i huruf kalıplarına, havayı sokup çıkarmaktır. Halbuki ağzında bir tek kelime, bir çekirdek gibi iken bir ağaç hükmündedir. Hava içinde milyonlar aynı kelime gibi meyveler verir. Milyonlarla dinleyenlerin kulaklarına girer. Bu misalî sümbüle, insandaki hayalin eli ancak yetişebilir. İhtiyarın kısacık eli, nasıl yetişir?
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    Since among causes man is the most superior and has the greatest power of choice and yet his  hands are thus tied from real creation, how should other causes, such as inanimate creatures, animals, the elements, and nature have any real power of disposal over other causes?
    Madem esbab içinde en eşrefi ve en ziyade ihtiyar sahibi olan insan, böyle hakiki icaddan eli bağlansa sair cemadat ve behimat ve anâsır ve tabiat, nasıl hakiki mutasarrıf olabilirler?
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    Each of those causes is only a container; a cover for the dominical works; a tray-bearer for the gifts of the
    Yalnız o esbab, birer zarftır ve masnuat-ı Rabbaniyeye birer kılıftırlar ve hedâyâ-yı Rahmaniyeye birer tablacıdırlar. Elbette bir padişahın hediyesinin kabı veya hediyeye sarılan mendil veyahut hediye eline verilip getiren nefer, o padişahın saltanatına şerik olamazlar. Ve onları şerik tevehhüm eden, saçma bir hezeyan eder. '''Öyle de esbab-ı zâhiriye ve vesait-i suriyenin, rububiyet-i İlahiyeden hiçbir cihette hisseleri olamaz. Hizmet-i ubudiyetten başka nasibleri yoktur.'''
    Compassionate One. Of course, the receptable for a king’s gift, or the handkerchief in which it is wrapped, or the  individual who brings the gift, which is placed in his hand, can in no way be partners  in  the  king’s  sovereignty. Anyone  who  supposes  that  they  are  partners  is imagining nonsensical absurdities. In the same way, apparent causes and intermediaries can have absolutely no share in God’s sustaining of His creatures. Their lot is only to perform a service of worship.
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    <span id="İkinci_Maksat"></span>
    === İkinci Maksat ===
    ===THE SECOND AIM===
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    The representative of those who ascribe partners to God could in no respect prove that way, and so, although despairing, since he wanted to destroy the way of those who affirm Divine unity,  he tried  to  sow doubts in their  minds by asking the  following question:
    Ehl-i şirkin vekili, meslek-i şirki hiçbir cihette ispat edemediğinden ve onun ispatından meyus kaldığından; ehl-i tevhidin mesleğini, teşkikatıyla ve şüpheleriyle tahrip etmeye çalışmak istediğinden şöyle '''ikinci bir sual''' ediyor. '''Diyor ki:'''
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    '''The Second Question:''' “O you who affirm Divine unity! You say, ‘Say: He is God, the One and Only. God, the Eternally Besought One;’(*<ref>*Qur’an, 112:1-2.</ref>) that the Creator of the universe is one, He is single, He is  eternally besought by all creatures; and that the Creator of everything is He. That He is one in essence and at the same time the reins of everything are directly in His hand, the key to everything is in His grasp; one thing cannot be an obstacle to another. And you say that at the same instant He has total disposal over all things and all their states. How can such a far-fetched fact be believed? How can a single individual be in innumerable places and do innumerable things at the same time with no difficulty?
    Ey ehl-i tevhid! Siz diyorsunuz ki:   “ قُل۟ هُوَ اللّٰهُ اَحَدٌ  اَللّٰهُ الصَّمَدُ Hâlık-ı âlem birdir, Ehad’dir, Samed’dir. Hem her şeyin Hâlık’ı odur. Ehadiyet-i zatiyesiyle beraber doğrudan doğruya her şeyin dizgini onun elinde, her şeyin anahtarı kabzasında, her şeyin nâsiyesini tutuyor. Bir iş bir işe mani olmuyor. Bütün eşyada, bütün ahvaliyle bir anda tasarruf edebilir.” Böyle acib bir hakikate nasıl inanılabilir? Müşahhas bir tek zat, nihayetsiz yerlerde, nihayetsiz işleri külfetsiz yapabilir mi?
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    '''The  Answer:''' This question may be answered  through explaining an extremely profound, subtle,  elevated, and comprehensive mystery concerning Divine oneness and eternal besoughtedness. Man’s mind can only look at this mystery through the telescope and observatory of comparison and allegory. While there is nothing similar or analogous to God Almighty’s Essence and attributes, the functions of His attributes may be looked at to an extent by means of comparison and allegory. So we shall point to that mystery
    '''Elcevap:''' Şu suale, gayet derin ve ince ve gayet yüksek ve geniş olan bir sırr-ı ehadiyet ve samediyetin beyanıyla cevap verilir. Fikr-i beşer ise o sırra ancak bir temsil dürbünüyle ve mesel rasadıyla bakabilir. Cenab-ı Hakk’ın zat ve sıfâtında misil ve misali yok. Fakat mesel ve temsil ile bir derece şuunatına bakılabilir. İşte biz de temsilat-ı maddiye ile o sırra işaret edeceğiz.
    through comparisons of a material nature.
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    '''First Comparison:''' As is proved in the Sixteenth Word, a single individual may attain universality or comprehensiveness through the means of different mirrors. While actually being a  particular or part of something greater than itself, it  is as though it becomes a universal with numerous qualities and functions.
    '''Birinci Temsil:''' Şöyle ki On Altıncı Söz’de ispat edildiği gibi bir tek zat-ı müşahhas, muhtelif âyineler vasıtasıyla külliyet kesbeder. Bir cüz’î-yi hakiki iken şuunat-ı kesîreye mâlik bir küllî hükmüne geçer.
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    Indeed, matter like glass and water may be a mirror to physical objects,nand one such object may attain universality in such a mirror.In the same way, air, ether, and some creatures from the World of Similitudes are like mirrors to lucent objects and spirit beings. Those mirror-like creatures pass with the speed of lightning or imagination to being means of travel and spectating, so that the lucent and spirit beings travel with the speed of imagination in those spotless mirrors, those subtle dwellings. In the space of a single instant the spirit beings can enter thousands of places. And because they are lucent and because their reflections are the same as them and possess their qualities, they are as though present in person in every mirror, everywhere, as is contrary to the case  with physical beings.The reflections and likenesses of dense corporeal beings are not identical to the corporeality of those beings; they do not possess their qualities and may be thought of as dead.
    Evet, nasıl cismanî şeylere cam ve su gibi maddeler âyine olup cismanî bir tek şey, o âyinelerde bir külliyet kesbeder. Öyle de nurani şeylere ve ruhaniyata dahi hava ve esîr ve âlem-i misalin bazı mevcudatı, âyineler hükmünde ve berk ve hayal süratinde birer vasıta-i seyr ü seyahat suretine geçerler ki o nuraniler ve o ruhanîler, hayal süratiyle o meraya-yı nazifede ve o menazil-i latîfede gezerler. Bir anda binler yerlere girerler. Ve her âyinede, nurani oldukları ve akisleri onların aynı ve onların hâsiyetine mâlik oldukları için cismaniyetin aksine olarak, her yerde bizzat bulunur gibi hükmederler. Kesif cismanilerin akisleri ve misalleri, o cismaniyetin aynları olmadığı gibi hâsiyetine dahi mâlik değil, ölü sayılırlar.
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    For example, although the sun is a particular and a single individual, it becomes like a universal by means of shining objects. It reflects its image, a sun like itself, in all shining objects, drops of water, and fragments of glass on the face of the earth, according to their capacity. The sun’s heat, light, and the seven colours in its light, a sort of likeness of the essential sun, is found in all shining physical objects. Let us suppose the sun had knowledge and consciousness, then every mirror would be like a sort  of dwelling-place or seat or chair for  it, it  would  be in contact with everything in person. It would  be  able to communicate with all conscious creatures by means of mirrors, with the pupil of every eye,  even, each of which would be like a telephone. One thing would not be an obstacle to another. Communicating with one thing would not be a barrier to communicating with another. While being present everywhere, it would be present nowhere.
    Mesela güneş, müşahhas bir cüz’î olduğu halde, parlak eşya vasıtasıyla bir küllî hükmüne geçer. Zemin yüzündeki bütün parlak şeylere, hattâ her bir katre suya ve cam zerreciklerine birer aksini, birer misalî güneşi, onların kabiliyetine göre verir. Güneşin hararet ve ziyası ve ziyasındaki yedi rengi ve zatının bir nevi misali, her bir parlak cisimde bulunur. Faraza güneşin ilmi, şuuru bulunsa idi; her âyine onun bir nevi menzili ve tahtı ve iskemlesi hükmünde olup her şeyle bizzat temas eder, her zîşuurla âyineleri vasıtasıyla, hattâ göz bebeğiyle birer telefon hükmünde muhabere edebilirdi. Bir şey, bir şeye mani olmazdı. Bir muhabere, bir muhabereye set çekmezdi. Her yerde bulunmakla beraber, hiçbir yerde bulunmazdı.
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    If the sun, which is like a material, partial, and inanimate mirror to only the Divine Name of LIGHT out of innumerable Names, can therefore display universal activity in an unlimited number of places while being a single individual, should the All-Glorious One, with the oneness of His Essence, be unable to perform innumerable actions at the same time?
    Acaba bir zatın bin bir isminden yalnız Nur isminin maddî ve cüz’î ve camid bir âyinesi hükmünde olan güneş, böyle teşahhusu ile beraber, küllî yerlerde küllî işlere mazhar olsa o Zat-ı Zülcelal, ehadiyet-i zatiyesiyle beraber nihayetsiz işleri bir anda yapamaz mı?
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    '''Second Comparison:''' Since the cosmos is like a tree, all trees may be likened to the truths of the  universe. So we shall take the mighty and majestic plane-tree facing this room as a miniature example of the universe and demonstrate with it the manifestation of Divine oneness in the universe.
    '''İkinci Temsil:''' Kâinat bir şecere hükmünde olduğu için her bir şecere, kâinatın hakaikine misal olabilir. İşte biz de şu odamızın önündeki muhteşem, muazzam çınar ağacını, kâinata bir misal-i musağğar hükmünde tutup kâinattaki cilve-i ehadiyeti onun ile göstereceğiz. Şöyle ki:
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    This tree has at least ten thousand fruits and each fruit has at least a hundred winged seeds. At one instant of time the ten thousand fruits and million seeds display altogether one art and creativity. While the centre of the laws of the tree’s formation is present in its roots and trunk, through a manifestation of Divine will and a condensing of the dominical command, which may be described as particular, individuated, and a ‘knot’ of life, it is also present at the ends of all its branches, within every fruit and every seed. No part of any member of the tree is lacking the laws, they are not obstacles to one another; the tree is formed through them.
    Şu ağacın lâekall on bin meyvesi var. Her bir meyvesinin lâekall yüzer kanatlı çekirdeği var. Bütün on bin meyve ve bir milyon çekirdek; bir anda, beraber bir sanat ve icada mazhardırlar. Halbuki şu ağacın çekirdek-i aslîsinde ve kökünde ve gövdesinde, cüz’î ve müşahhas ve ukde-i hayatiye tabir edilen bir cilve-i irade-i İlahiye ve bir nüve-i emr-i Rabbanî ile şu ağacın kavanin-i teşkiliyesinin merkeziyeti, her dalın başında her bir meyvenin içinde her bir çekirdeğin yanında bulunur ki hiçbirinin bir şeyini, noksan bırakmayarak, birbirine mani olmayarak onunla yapılır.
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    And that single manifestation of will and law issuing from a command are not transmitted and radiated like light, heat, and air. For they leave no trace nor may any hint of them be perceived in the long distances and various beings between the places they go. If their being present in all the fruits and seeds had occurred through being transmitted and radiated, some trace or hint of them would be perceived. Rather, they are present in all those places without being fragmented or radiated. The  universal  and  general  actions  are  not  incompatible  with  His  oneness  and
    Ve o bir tek cilve-i irade ve o kanun-u emrî; ziya, hararet, hava gibi dağılıp her yere gitmiyor. Çünkü gittiği yerlerin ortalarındaki uzun mesafelerde ve muhtelif masnularda hiçbir iz bırakmıyor, hiçbir eseri görülmüyor. Eğer intişar ile olsa idi izi ve eseri görülecekti. Belki bizzat, tecezzi ve intişar etmeden her birisinin yanında bulunuyor. Ehadiyetine ve şahsiyetine o küllî işler, münafî olmuyor. Hattâ denilebilir ki o cilve-i irade, o kanun-u emrî, o ukde-i hayatiye; her birinin yanında bulunur, hiçbir yerde de bulunmaz. Güya şu muhteşem ağaçta meyveler, çekirdekler adedince o kanun-u emrînin birer gözü, birer kulağı var. Belki ağacın her bir cüzü, o kanun-u emrînin duygularının birer merkezi hükmündedir ki uzun vasıtaları perde olup bir mani teşkil etmek değil belki telefon telleri gibi birer vesile-i teshil ve takrib olur. En uzak, en yakın gibidir.
    individuality. It may even be said that while the manifestation of will, and the law and life-source are present in all the places, they are present in none of them. It is as if the law has as many eyes and ears as there are fruits and seeds of the majestic tree. Yes, each part of the tree is like a centre of the senses of the law, so that their long intermediaries are not a veil and do not form a barrier, but like telephone wires, are a means of facilitating and bringing things closer. The farthest is like the nearest.
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    Since, as is clear  from observation, through a single partial manifestation of an attribute of the Single and Eternally Besought One like will, millions of events occur in millions of places without intermediary, one has to be certain, completely certain, that the
    Madem bilmüşahede Zat-ı Ehad-i Samed’in irade gibi bir sıfatının bir tek cilve-i cüz’îsi, bilmüşahede milyon yerde, milyonlar işe vasıtasız medar olur. Elbette Zat-ı Zülcelal’in tecelli-i kudret ve iradesiyle, şecere-i hilkati bütün ecza ve zerratıyla beraber tasarruf edebilmesine şuhud derecesinde yakîn etmek lâzım gelir.
    All-Glorious One can have total disposal over the tree of the universe, together with all its parts and particles, through the manifestation of His power and will.
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    As is proved and explained in the Sixteenth Word, while being in one place and being particulars identifiable as single, through the mystery of luminosity, impotent and subjugated creatures like the sun, and semi-luminous creatures like spirit-beings, which are restricted by matter, and the laws issuing from a command and the manifestations of will which are the life-source and centre of direction of this plane-tree, which in turn are like its light and spirit, are clearly present in numerous places and in numerous events. While being particulars restricted by matter, it is as though they  acquire  an absolute universality,  and  through  the  exercise  of  will,  in  the  space  of  one  second  may demonstrably perform a great number of works. You see for yourself and you will not be able to deny it.
    On Altıncı Söz’de ispat ve izah edildiği gibi deriz ki madem güneş gibi âciz ve musahhar mahluklar ve ruhanî gibi madde ile mukayyed nim-nurani masnular ve şu çınar ağacının manevî nuru, ruhu hükmünde olan ukde-i hayatiyesi ve merkez-i tasarrufu olan emrî kanunlar ve iradevî cilveler, nuraniyet sırrıyla bir yerde iken ve bir tek müşahhas cüz’î oldukları halde, pek çok yerlerde ve pek çok işlerde bilmüşahede bulunabilirler. Ve madde ile mukayyed bir cüz’î oldukları halde, mutlak bir küllî hükmünü alırlar. Ve bir anda bir cüz-i ihtiyarî ile pek çok muhtelif işleri bilmüşahede kesbederler. Sen de görüyorsun ve inkâr edemezsin.
    </div>


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    The Single and Most Pure and Holy Essence, Whose attributes are all-comprehending and functions, universal, is far beyond and exalted above matter, and is utterly remote and free from any restriction and the darkness of density. All these lights and luminous beings are but obscure shadows of His Sacred Names; and all existence and life and the World of Spirits, the Intermediate Realm, and the World of Similitudes, semi-transparent mirrors reflecting His beauty. What  being  can  be  hidden  in  the  face  of  His  oneness,  which  is  within  the manifestation  of  His  attributes  and  actions,  which  in  turn  are  evident  through  His universal  will,  absolute  power,  and  all-embracing  knowledge? What  matter  can  be difficult for Him? What place can be  concealed from Him? What object can remain distant  from  Him? What  individual  can  draw  close  to  Him  without  acquiring universality? Can anything at all be hidden from Him? Can any matter  at  all be an obstacle to another? Can any place at all be empty of His presence?
    Acaba maddeden mücerred ve muallâ hem kaydın tahdidinden ve kesafetin zulmetinden münezzeh ve müberra hem şu umum envar ve şu bütün nuraniyat onun envar-ı kudsiye-i esmaiyesinin kesif bir gölgesi ve zılali hem umum vücud ve bütün hayat ve âlem-i ervah ve âlem-i berzah ve âlem-i misal nim-şeffaf birer âyine-i cemali hem sıfâtı muhita ve şuunatı külliye olan bir tek Zat-ı Akdes’in irade-i külliye ve kudret-i mutlaka ve ilm-i muhit ile zâhir olan tecelli-i sıfâtı ve cilve-i ef’ali içindeki teveccüh-ü ehadiyetinden hangi şey saklanabilir? Hangi iş ona ağır gelebilir? Hangi yer ondan gizlenebilir? Hangi fert ondan uzak kalabilir? Hangi şahıs külliyet kesbetmeden ona yanaşabilir? Hiç eşya ondan gizlenebilir mi? Hiçbir iş, bir işe mani olur mu? Hiçbir yer, onun huzurundan hâlî kalır mı? İbn-i Abbas radıyallahu anhın dediği gibi “Her bir mevcuda bakar birer manevî basarı ve işitir birer manevî sem’i” bulunmaz mı? Silsile-i eşya, onun evamir ve kanunlarının süratle cereyanlarına birer tel, birer damar hükmüne geçmez mi? Mevani ve avâik, onun tasarrufuna vesail ve vesait olamaz mı? Esbab ve vesait, sırf zâhirî bir perde olamaz mı? Hiçbir yerde bulunmadığı halde, her yerde bulunmaz mı? Hiç tahayyüz ve temekküne muhtaç olur mu? Hiç uzaklık ve küçüklük ve tabakat-ı vücudun perdeleri, onun kurbiyetine ve tasarrufuna ve şuhuduna mani olabilir mi? Hem hiç maddîlerin, mümkinlerin, kesiflerin, kesîrlerin, mukayyedlerin, mahdudların hâssaları ve maddenin ve imkânın ve kesafetin ve kesretin ve takayyüdün ve mahdudiyetin mahsus ve münhasır lâzımları olan tagayyür, tebeddül, tahayyüz ve tecezzi gibi emirler; maddeden mücerred ve Vâcibü’l-vücud ve Nuru’l-Envar ve Vâhid-i Ehad ve kuyuddan münezzeh ve huduttan müberra ve kusurdan mukaddes ve noksandan muallâ bir Zat-ı Akdes’e lâhik olabilir mi? Acz, hiç ona yakışır mı? Kusur, hiç onun dâmen-i izzetine yanaşır mı?
    Ibn al-‘Abbas (May God be pleased with him) said: “In all beings are an immaterial eye that sees and ear that hears.” Is this not so? Are the chains of beings not each like a wire or vein for  the swift conveyance of His commands and laws? Are obstacles and difficulties not means and  intermediaries in His disposal of beings? Are causes and intermediaries not merely an apparent veil? While He is present nowhere, is He not present everywhere? Does He have any need to be located in a place or situation? Can the veils of distance, smallness, and the degrees of existence be obstacles to His proximity, power of disposal, and witnessing?
    </div>
    Moreover, could the qualities pertaining to material, contingent, dense, numerous, restricted, and limited beings, and the states of change, transformation, division, and occupying space, which are their particular and confined necessary consequences, in any way touch the Most Pure and  Holy Essence, Who is far beyond matter, is Necessarily Existent,  the  Light  of  Lights,  and  is  Single,  One,  and  free  from  any restriction or limitation and exalted above and pure of any fault or deficiency? Could impotence in any way be fitting for Him? Could any defect approach the skirt of His splendour and glory?


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Conclusion of the Second Aim'''
    '''İKİNCİ MAKSAT’IN HÂTİMESİ'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Once, when I was reflecting on Divine oneness, I looked at the fruits on the plane- tree outside my room. A chain of thought came to me as inspiration, and I write it here in Arabic exactly as it came to me.(*<ref>*In the original text the author follows the section in Arabic with a Turkish rendering of  which is the basis of the translation here. [Tr.]</ref>)
    Bir zaman ehadiyete dair bir tefekkürde bulunduğum zaman, odamın yanındaki çınar ağacının meyvelerine baktım. Arabiyyü’l-ibare bir silsile-i tefekkür kalbe geldi. Nasıl gelmiş ise öyle Arabî olarak yazıp sonra kısa bir mealini söyleyeceğim. İşte:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    .
    نَعَم۟ فَال۟اَث۟مَارُ وَال۟بُذُورُ مُع۟جِزَاتُ ال۟حِك۟مَةِ خَوَارِقُ الصَّن۟عَةِ هَدَايَاءُ الرَّح۟مَةِ بَرَاهٖينُ ال۟وَح۟دَةِ بَشَائِرُ لُط۟فِهٖ فٖى دَارِ ال۟اٰخِرَةِ شَوَاهِدُ صَادِقَةٌ بِاَنَّ خَلَّاقَهَا
    لِكُلِّ شَى۟ءٍ قَدٖيرٌ بِكُلِّ شَى۟ءٍ عَلٖيمٌ كُلُّ ال۟اَث۟مَارِ وَال۟بُذُورِ مَرَايَاءُ ال۟وَح۟دَةِ فٖى اَط۟رَافِ ال۟كَث۟رَةِ اِشَارَاتُ ال۟قَدَرِ رُمُوزَاتُ ال۟قُد۟رَةِ بِاَنَّ تَاكَ ال۟كَث۟رَةَ مِن۟ مَن۟بَعِ ال۟وَح۟دَةِ تَص۟دُرُ شَاهِدَةً لِوَح۟دَةِ ال۟فَاطِرِ فِى الصُّن۟عِ وَالتَّص۟وٖيرِ
    ثُمَّ اِلَى ال۟وَح۟دَةِ تَن۟تَهٖى ذَاكِرَةً لِحِك۟مَةِ ال۟قَادِرِ فِى ال۟خَل۟قِ وَالتَّد۟بٖيرِ وَكَذَاهُنَّ تَل۟وٖيحَاتُ ال۟حِك۟مَةِ بِاَنَّ صَانِعَ ال۟كُلِّ بِكُلِّيَّةِ النَّظَرِ اِلَى ال۟جُز۟ئِىِّ يَن۟ظُرُ
    ثُمَّ اِلٰى جُز۟ئِهٖ اِذ۟ اِن۟ كَانَ ثَمَرًا فَهُوَ ال۟مَق۟صُودُ ال۟اَظ۟هَرُ مِن۟ خَل۟قِ هٰذَا الشَّجَرِ فَال۟بَشَرُ ثَمَرٌ لِهٰذِهِ ال۟كَائِنَاتِ فَهُوَ ال۟مَط۟لُوبُ ال۟اَظ۟هَرُ لِخَالِقِ ال۟مَو۟جُودَاتِ وَال۟قَل۟بُ كَالنَّوَاةِ فَهُوَ ال۟مِر۟اٰةُ ال۟اَن۟وَرُ لِصَانِعِ ال۟كَائِنَاتِ مِن۟ هٰذِهِ ال۟حِك۟مَةِ صَارَ ال۟اِن۟سَانُ ال۟اَص۟غَرُ فٖى هٰذِهِ ال۟مَخ۟لُوقَاتِ هُوَ ال۟مَدَارُ ال۟اَظ۟هَرُ لِلنَّش۟رِ وَال۟مَح۟شَرِ فٖى هٰذِهِ ال۟مَو۟جُودَاتِ وَالتَّخ۟رٖيبِ وَالتَّب۟دٖيلِ لِهٰذِهِ ال۟كَائِنَاتِ
    </div>


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    .
    Bu Arabî fıkranın mebdei şudur:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    .
    فَسُب۟حَانَ مَن۟ جَعَلَ حَدٖيقَةَ اَر۟ضِهٖ مَش۟هَرَ صَن۟عَتِهٖ مَح۟شَرَ حِك۟مَتِهٖ مَظ۟هَرَ قُد۟رَتِهٖ مَز۟هَرَ رَح۟مَتِهٖ مَز۟رَعَ جَنَّتِهٖ مَمَرَّ ال۟مَخ۟لُوقَاتِ مَسٖيلَ ال۟مَو۟جُودَاتِ مَكٖيلَ ال۟مَص۟نُوعَاتِ فَمُزَيَّنُ ال۟حَي۟وَانَاتِ مُنَقَّشُ الطُّيُورَاتِ مُثَمَّرُ الشَّجَرَاتِ مُزَهَّرُ النَّبَاتَاتِ مُع۟جِزَاتُ عِل۟مِهٖ خَوَارِقُ صُن۟عِهٖ هَدَايَاءُ جُودِهٖ بَشَائِرُ لُط۟فِهٖ تَبَسُّمُ ال۟اَز۟هَارِ مِن۟ زٖينَةِ ال۟اَث۟مَارِ تَسَجُّعُ ال۟اَط۟يَارِ فٖى نَس۟مَةِ ال۟اَس۟حَارِ تَهَزُّجُ ال۟اَم۟طَارِ عَلٰى خُدُودِ ال۟اَز۟هَارِ تَرَحُّمُ ال۟وَالِدَاتِ عَلَى ال۟اَط۟فَالِ الصِّغَارِ تَعَرُّفُ وَدُودٍ تَوَدُّدُ رَح۟مٰنٍ تَرَحُّمُ حَنَّانٍ تَحَنُّنُ مَنَّانٍ لِل۟جِنِّ وَ ال۟اِن۟سَانِ وَ الرُّوحِ
    وَ ال۟حَي۟وَانِ وَ ال۟مَلَكِ وَ ال۟جَانِّ
    </div>


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    .
    '''İşte bu Arabî tefekkürün kısa bir meali şudur ki:'''
    </div>


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    All  these  fruits  and  the  seeds  within  them  are  miracles  of  dominical  wisdom, wonders of Divine art, gifts of Divine mercy, material proofs of Divine unity, bearers of the good news that Divine  favours will be granted in the hereafter. Just as they are all truthful witnesses to His all-embracing power and knowledge, each of them is a mirror confirming His unity in all the corners of the world of multiplicity and in all the parts of the world of this tree, a world that has become multiple. They turn the gaze from multiplicity to unity.
    Bütün meyveler ve içindeki tohumcuklar; hikmet-i Rabbaniyenin birer mu’cizesi, sanat-ı İlahiyenin birer hârikası, rahmet-i İlahiyenin birer hediyesi, vahdet-i İlahiyenin birer bürhan-ı maddîsi, âhirette eltaf-ı İlahiyenin birer müjdecisi, kudretinin ihatasına ve ilminin şümulüne birer şahid-i sadık oldukları gibi şunlar, âlem-i kesretin aktarında ve şu ağaç gibi tekessür etmiş bir nevi âlemin etrafında vahdet âyineleridirler. Enzarı, kesretten vahdete çeviriyorlar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Each of them says through the tongue of its being: “Do not let your glance wander over all this mighty spreading tree lest you become distracted, for the whole tree is within us. Its multiplicity is contained within our unity.” Even, just as every seed, which is like the heart of the fruit, is a physical mirror confirming  Divine unity, so it mentions and recites in the silent prayer of its heart the Divine Names the mighty tree recites in its audible prayer.
    Lisan-ı hal ile her birisi der: “Dal budak salmış şu koca ağacın içinde dağılma, boğulma, bütün o ağaç bizdedir. Onun kesreti, vahdetimizde dâhildir.” Hattâ her meyvenin kalbi hükmünde olan her bir çekirdek dahi vahdetin birer maddî âyinesi oldukları gibi; zikr-i kalbî-yi hafî ile koca ağacın zikr-i cehrî suretiyle çektiği ve okuduğu bütün esmayı zikreder, okur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Furthermore, just as the fruits and seeds are mirrors professing Divine unit y, so they are the visible signs of Divine Determining and embodied tokens of Divine power. Through these words, Divine Determining and power intimate the following: “The  many  branches  and  twigs  of  this  tree  appeared  from  a  single  seed  and demonstrate the  unity of the tree’s Artist in creating it and giving it form. Then, after growing and spreading its branches, it gathered together all its truths in a single fruit. It encapsulated its entire meaning in a single seed, thereby demonstrating the wisdom in the Glorious Creator’s creation and planning.
    Hem o meyveler, tohumlar; vahdetin âyineleri oldukları gibi kaderin meşhud işaratı ve kudretin mücessem rumuzatıdır ki kader onlar ile işaret eder ve kudret o kelimeler ile remzen der: Nasıl ki şu ağacın kesretli dal ve budakları, bir tek çekirdekten gelmiş ve şu ağacın sanatkârının icad ve tasvirde vahdetini gösteriyor. Sonra şu ağaç, dal ve budak salıp tekessür ve intişar ettikten sonra, bütün hakikatini bir meyvede toplar. Bütün manasını bir çekirdekte derceder. Onunla Hâlık-ı Zülcelal’inin halk ve tedbirindeki hikmetini gösterir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Similarly, the tree of the universe takes its existence from a source of unity and is sustained  by  it.  And  man, the  fruit  of the  universe, demonstrates  unity within  this multiplicity of  beings, while with the eye of faith his heart sees the mystery of unity within multiplicity.
    '''Öyle de şu şecere-i kâinat, bir menba-ı vahdetten vücud alır, terbiye görür. Ve o kâinatın meyvesi olan insan, şu kesret-i mevcudat içinde, vahdeti gösterdiği gibi kalbi dahi iman gözüyle kesret içinde sırr-ı vahdeti görür.'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Moreover, the fruits and seeds are allusions of dominical wisdom. Wisdom says the following with them to those who are aware:“The comprehensive regard towards this tree and its planning look with their comprehensiveness and universality to a single fruit. For the fruit is a miniature specimen of the tree. It is what is aimed at by the tree. Also, the comprehensive regard and planning look to every seed within the fruit, for the seed bears the meaning or index of the whole tree. That is to say, since the fruit is the aim the tree’s existence and the purpose of its creation, the One Who plans the tree regards each fruit  with  all  His  Names  connected  to  the  planning. Moreover, the  mighty tree  is sometimes  pruned  and  trimmed  for  the  sake  of the  tiny  fruit; some  parts of  it  are destroyed so that it may make new growth. It is grafted in order to produce even better, permanent fruit.
    Hem o meyveler ve tohumlar, hikmet-i Rabbaniyenin telvihatıdır. Hikmet onlarla ehl-i şuura şöyle ifade ediyor ve diyor ki: “Nasıl şu ağaca müteveccih küllî nazar, küllî tedbir, külliyetiyle ve umumiyetiyle bir tek meyveye bakar. Çünkü o meyve, o ağaca bir misal-i musağğardır. Hem o ağaçtan maksud, odur. Hem o küllî nazar ve umumî tedbir, bir meyvenin içinde her bir çekirdeğe dahi nazar eder. Çünkü çekirdek, umum ağacın manasını, fihristesini taşıyor. Demek, ağacın tedbirini gören zat, o tedbir ile alâkadar bütün esmasıyla, ağacın vücudundan maksud ve icadının gayesi olan her bir semereye müteveccihtir. Hem şu koca ağaç, o küçük meyveler için bazen budanır, kesilir, tecdid için bazı cihetleri tahrip edilir. Daha güzel, bâki meyveler vermek için aşılanır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In the same way, man, who is the fruit of the tree of the universe, is the purpose of its creation and existence and the aim of the creation of beings. While his heart, which is the seed of the fruit, is a most brilliant and comprehensive mirror to the universe’s Maker. It follows on from this wisdom, therefore, that tiny man will be the cause of the destruction and transformation of the universe. He will be the point of momentous revolutions like the Day of Resurrection. It will be for his judgement that the  door of this world will be closed and that of the hereafter opened.
    '''Öyle de şu şecere-i kâinatın semeresi olan beşer, kâinatın vücudundan ve icadından maksud odur ve icad-ı mevcudatın gayesi de odur. Ve o meyvenin çekirdeği olan insanın kalbi dahi Sâni’-i kâinat’ın en münevver ve en câmi’ bir âyinesidir.''' İşte şu hikmettendir ki şu küçücük insan, neşir ve haşir gibi muazzam inkılablara medar olmuş. Kâinatın tahrip ve tebdiline sebep olur. Onun muhakemesi için dünya kapısı kapanıp âhiret kapısı açılır.
    </div>


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    Since we have arrived at a discussion of resurrection, it is appropriate to explain one point  concerning  its reality which demonstrates the clarity and strength with which the Qur’an of Miraculous Exposition illuminates and proves resurrection.
    Madem haşrin bahsi geldi. Kur’an-ı Mu’cizü’l-Beyan’ın haşrin ispatına dair cezalet-i beyanını ve kuvvet-i ifadesini gösteren bir nükte-i hakikatini beyan etmeye münasebet geldi. Şöyle ki:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The result yielded by this sequence of thought shows that if it is necessary for man’s judgement and his gaining eternal happiness, the whole universe will be destroyed and that a power capable of destroying and transforming the universe shows itself and exists. But resurrection has many degrees. It is obligatory to believe in some of them; they must be acknowledged. Whereas others become  apparent according to levels in spiritual and intellectual development, and for these knowledge pertaining to both are necessary. In order to present cogent and strong proofs for the simplest and easiest level, the All-Wise  Qur’an  points  out  a  power  capable  of  opening  up  a  truly  vast  realm  of resurrection.
    Şu tefekkür neticesi gösteriyor ki beşerin muhakemesi ve saadet-i ebediye kazanması için lüzum olsa bütün kâinat tahrip edilir ve tahrip ve tebdil edecek bir kudret görünüyor ve vardır. '''Fakat haşrin meratibi var. Bir kısmına iman farzdır, marifeti lâzımdır. Diğer kısmı, terakkiyat-ı ruhiye ve fikriyenin derecatına göre görünür. Ve ilim ve marifeti lâzım olur.''' Kur’an-ı Hakîm, en basit ve kolay olan mertebeyi kat’î ve kuvvetli ispat için en geniş ve en büyük bir daire-i haşri açacak bir kudreti gösteriyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The degree of resurrection in which it is necessary for all to believe is this: After human beings die, their spirits depart for another realm. And their bodies rot except for a minute cell from the base of the spine which will act as a seed. It remains intact, and on the Day of Resurrection God Almighty will create the human body out of it and return its spirit to it.(*<ref>*See, page 544, footnote 22.</ref>)
    İşte umuma iman lâzım olan haşrin mertebesi şudur ki insanlar öldükten sonra, ruhları başka makamlara gider. Cesetleri çürüyor. Fakat insanın cesedinden bir çekirdek, bir tohum hükmünde olacak “'''acbü’z-zeneb'''” tabir edilen küçük bir cüzü bâki kalıp Cenab-ı Hak, onun üstünde cesed-i insanîyi haşirde halk eder, onun ruhunu ona gönderir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    This degree is so simple, then, it may be seen every spring through millions of examples. Sometimes in order to prove this degree, the verses of the Qur’an point out the unlimited activity of a power capable of raising to life all particles, and sometimes the traces of a power and  wisdom capable of sending all creatures to extinction and then recalling them. Then they point to the activity and traces of a power and wisdom able to scatter the stars and shatter the heavens, and sometimes to the activity and manifestations of a power and wisdom capable of causing all animate creatures to die and then raising them to life again all at once at a single trumpet-blast. Sometimes the verses demonstrate the manifestations of a power and wisdom that will raise to life the face of the earth and animate creatures all separately. And sometimes they demonstrate the traces of a power and wisdom that, lopping off its mountains, will cause  the  globe  of  the  earth  to  disintegrate  completely, and  then  restoring  it  will transform it into an even more excellent form.
    İşte bu mertebe o kadar kolaydır ki her baharda milyonlarla misali görülüyor. İşte bazen şu mertebeyi ispat için âyât-ı Kur’aniye öyle bir daireyi gösteriyor ki bütün zerratı haşir ve neşredecek bir kudretin tasarrufatını gösterir. Bazen de bütün mahlukatı fenaya gönderip yeniden getirecek bir kudret ve hikmetin âsârını gösterir. Bazı, yıldızları dağıtıp semavatı parçalayabilir bir kudret ve hikmetin tasarrufatını ve âsârını gösterir. Bazı, bütün zîhayatı öldürecek, yeniden def’aten bir sayha ile diriltecek bir kudret ve hikmetin tasarrufatını ve tecelliyatını gösterir. Bazı, bütün rûy-i zeminde zîhayat olanları ayrı ayrı haşir ve neşredecek bir kudret ve hikmetin tecelliyatını gösterir. Bazen küre-i arzı bütün bütün dağıtacak, dağları uçuracak, düzeltip daha güzel bir surete çevirecek bir kudret ve hikmetin âsârını gösterir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That is to say, apart from the Day of Resurrection, in which it is obligatory for everyone to believe and to acknowledge, with that power and wisdom, God Almighty can create numerous other degrees and resurrections. And what is more, dominical wisdom requires that besides certainly bringing about mankind’s resurrection, He shall bring about all those other degrees or create certain other important matters.
    Demek, herkese imanı ve marifeti farz olan haşirden başka, çok mertebe-i haşirleri dahi o kudret ve hikmetle yapabilir. Hikmet-i Rabbaniye iktiza etmiş ise elbette haşir ve neşr-i insanî ile beraber umum onları dahi yapacak veyahut bazı mühimlerini yapar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''A Question:''' You say:
    '''Bir sual:''' Diyorsunuz ki:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    “You make much use of analogies in the form of comparisons or parables in the Words. Whereas according to the science of logic, this form of analogy does not afford certainty. A logical proof is required for matters of certain knowledge. Analogy in the form of comparison and parable is utilized by scholars of canon law in matters in which the prevailing opinion  is sufficient.
    “Sen Sözler’de kıyas-ı temsili çok istimal ediyorsun. Halbuki fenn-i mantıkça kıyas-ı temsilî, yakîni ifade etmiyor. Mesail-i yakîniyede bürhan-ı mantıkî lâzımdır. Kıyas-ı temsilî, usûl-ü fıkıh ulemasınca zann-ı galip kâfi olan metalibde istimal edilir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Also, you present comparisons in the form of certain stories; the stories are imaginary  and  cannot be true. Is this not contrary to reality?”
    “Hem de sen, temsilatı bazı hikâyeler suretinde zikrediyorsun. Hikâye hayalî olur, hakiki olmaz, vakıa muhalif olur?”
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Answer:''' It has often been stated in the science of logic that analogies in the form of comparisons and parables do not afford certain knowledge. However, there is a certain type of this form of analogy that forms a proof more powerful than those proofs consisting of certain knowledge used in  logic. Also, it is more certain than that sort of deduction. This type of analogy is as follows.
    '''Elcevap:''' İlm-i mantıkça çendan “Kıyas-ı temsilî, yakîn-i kat’î ifade etmiyor.” denilmiş. Fakat kıyas-ı temsilînin bir nev’i var ki mantığın yakînî bürhanından çok kuvvetlidir ve mantığın birinci şeklinin birinci darbından daha yakînîdir. O kısım da şudur ki: Bir temsil-i cüz’î vasıtasıyla bir hakikat-i küllînin ucunu gösterip hükmü o hakikate bina ediyor. O hakikatin kanununu, bir hususi maddede gösteriyor. Tâ o hakikat-i uzma bilinsin ve cüz’î maddeler, ona ircâ edilsin.
    It demonstrates the tip of a universal truth by means of a partial comparison and constructs its judgement on that truth. It demonstrates the truth’s law in a particular matter, so that the vast truth may be known and particular matters may be ascribed to it.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For example, although the sun is a single being, by means of luminosity it is present in every shining object. A law of a truth is demonstrated by means of this comparison which  states  that  light  and  luminosity  cannot  be  restricted:  for  them,  distance  and proximity are the same, many and few are equal, and space cannot conquer them.
    Mesela “Güneş, nuraniyet vasıtasıyla, bir tek zat iken her parlak şeyin yanında bulunuyor.” temsiliyle bir kanun-u hakikat gösteriliyor ki nur ve nurani için kayıt olamaz. Uzak ve yakın bir olur. Az ve çok müsavi olur. Mekân onu zapt edemez.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    This is another example: a tree’s fruits and leaves are all shaped and formed at the same time, in the same fashion, easily and perfectly, in a single centre and through a law issuing from a command. This is a comparison or parable demonstrating the tip of a mighty truth and universal law. It proves the truth and the truth’s law in a truly decisive form, so that, like the tree, the mighty universe displays and is the field of operation of that law of truth and mystery of Divine oneness.
    Hem mesela “Ağacın meyveleri, yaprakları; bir anda, bir tarzda kolaylıkla ve mükemmel olarak bir tek merkezde, bir kanun-u emrî ile teşkili ve tasviri” bir temsildir ki muazzam bir hakikatin ve küllî bir kanunun ucunu gösterir. O hakikat ve o hakikatin kanununu gayet kat’î bir surette ispat eder ki o koca kâinat dahi şu ağaç gibi o kanun-u hakikatin ve o sırr-ı ehadiyetin bir mazharıdır, bir meydan-ı cevelanıdır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, the analogies, comparisons, and parables employed in all the Words are in this form and are  more powerful and afford more certainty than the categorical proofs of
    '''İşte bütün Sözlerdeki kıyasat-ı temsiliyeler bu çeşittirler ki bürhan-ı kat’î-yi mantıkîden daha kuvvetli, daha yakînîdirler.'''
    logic.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Answer to the second part of the question:''' It is a well-known fact that in the art of composition, when the true meaning of a word or phrase is used solely as the means to perceive another meaning, it is called an ‘allusive expression.’ The essential meaning of a phrase defined as ‘allusive’ is not the means of either truth or falsehood; it is its allusive meaning that is such. If the allusive meaning is correct then the phrase is true. Even if its essential meaning is false, it does not damage its veracity. If the allusive meaning is not correct while its essential meaning is, then the phrase is false.
    '''İkinci suale cevap:''' Malûmdur ki fenn-i belâgatta bir lafzın, bir kelâmın mana-yı hakikisi, başka bir maksud manaya sırf bir âlet-i mülahaza olsa ona “lafz-ı kinaî” denilir. Ve “kinaî” tabir edilen bir kelâmın mana-yı aslîsi, medar-ı sıdk ve kizb değildir. Belki kinaî manasıdır ki medar-ı sıdk ve kizb olur. Eğer o kinaî mana doğru ise o kelâm sadıktır. Mana-yı aslî, kâzib dahi olsa sıdkını bozmaz. Eğer mana-yı kinaî doğru değilse; mana-yı aslîsi doğru olsa, o kelâm kâzibdir.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For example, “So-and-so’s salvation is of great length.” That is, “His sword-belt is very long.” This phrase alludes to the man’s tall stature. If he was tall but did not have a sword and belt, the phrase would still be correct and true. If he was not tall but had a long sword and belt, then the phrase would be false, since it is not its essential meaning that is intended.
    Mesela, kinaî misallerinden   فِلَانٌ طَوٖيلُ النَّجَاد۟   denilir. Yani “Kılıncının kayışı, bendi uzundur.” Şu kelâm, o adamın kametinin uzunluğuna kinayedir. Eğer o adam uzun ise kılıncı ve kayışı ve bendi olmasa da yine bu kelâm sadıktır, doğrudur. Eğer o adamın boyu uzun olmazsa, çendan uzun bir kılıncı ve uzun bir kayışı ve uzun bir bendi bulunsa yine bu kelâm kâzibdir. Çünkü mana-yı aslîsi, maksud değil.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    So, the stories or parables in the Words, like for example, those in the Tenth and Twenty-Second  Words, are sorts of allusions. The truths at the end of the stories are extremely  correct, extremely  true  and  conformable  to  reality;  they  are  the  allusive meanings of the stories. Their essential meanings  are comparisons that bring distant objects close like a telescope and however they may be it does not damage their veracity and  truthfulness. Moreover, all those stories are comparisons  or parables. Purely  to enable people in general to understand, what is properly communicated without words is put into words, and immaterial and abstract matters are represented in material form.
    İşte Onuncu Söz’ün ve Yirmi İkinci Söz’ün hikâyeleri gibi sair Sözlerin hikâyeleri, kinaiyat kısmındandırlar ki be-gayet doğru ve gayet sadık ve mutabık-ı vaki olan hikâyelerin sonlarındaki hakikatler, o hikâyelerin mana-yı kinaiyeleridir. Mana-yı aslîleri, bir temsil-i dürbünîdir. Nasıl olursa olsun, sıdkına ve hakkaniyetine zarar vermez. Hem o hikâyeler birer temsildirler. Yalnız umuma tefhim için lisan-ı hal, lisan-ı kāl suretinde ve şahs-ı manevî, bir şahs-ı maddî şeklinde gösterilmiştir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="Üçüncü_Maksat"></span>
    === Üçüncü Maksat ===
    ===THIRD AIM===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    After receiving this decisive and convincing answer to his second question,(*<ref>*That is, the question at the beginning of the Second Aim, not the small questions at the end of the Conclusion.</ref>) the representative of all the people of misguidance was reduced to silence, but then asked the following third question.
    Umum ehl-i dalaletin vekili, ikinci sualine (Hâşiye<ref>'''Hâşiye:''' İkinci Maksat’ın başındaki sual demektir. Yoksa hâtimenin âhirindeki bu küçücük sual değildir. </ref>)karşı, kat’î ve mukni ve mülzim cevabı aldıktan sonra, şöyle üçüncü bir sual ediyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    “Phrases in the Qur’an like The Best of Creators,(*<ref>*Qur’an, 23:14, etc.</ref>) and The Most Compassionate of the Compassionate,(*<ref>*Qur’an, 7:151, etc.</ref>) suggest that there are other creators and compassionate ones.
    '''Diyor ki:''' Kur’an’da   اَح۟سَنُ ال۟خَالِقٖينَ  اَر۟حَمُ الرَّاحِمٖينَ   gibi kelimat; başka hâlıklar, râhimler bulunduğunu iş’ar eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    And you also say, ‘the Creator of all the worlds possesses endless perfections. United in Him are the utmost levels of every kind of perfection.’ Whereas, the perfections of beings are known through their opposites: if there was no pain, pleasure would not be a sort of perfection; if there was no darkness, light could not be proved to exist; if there was no
    '''Hem diyorsunuz ki:''' Hâlık-ı âlem’in nihayetsiz kemalâtı var. Bütün enva-ı kemalâtın en nihayet mertebelerini câmi’dir. Halbuki eşyanın kemalâtı, ezdad ile bilinir; elem olmazsa lezzet bir kemal olmaz, zulmet olmazsa ziya tahakkuk etmez, firak olmazsa visal lezzet vermez ve hâkeza?
    separation, there would be no pleasure in union, and so on, would there?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Answer:''' We shall answer the first part of the question in five Indications.
    '''Elcevap:''' Birinci şıkka beş işaret ile cevap veririz:
    </div>


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


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    From beginning to end, the Qur’an demonstrates Divine unity; this is a clear indication that those sort of phrases in the Qur’an are not as you understand them. Rather, The Best of Creators is to say, “He is at the highest and best  rank of creativity,” which in no way indicates that there is another creator. Like the other attributes,  creativity has many degrees or ranks.
    Kur’an baştan başa tevhidi ispat ettiği ve gösterdiği için bir delil-i kat’îdir ki Kur’an-ı Hakîm’in o nevi kelimeleri sizin fehmettiğiniz gibi değildir. Belki   اَح۟سَنُ ال۟خَالِقٖينَ   demesi, “Hâlıkıyet mertebelerinin en ahsenindedir.demektir ki başka hâlık bulunduğuna hiç delâleti yok. Belki hâlıkıyetin sair sıfatlar gibi çok meratibi var.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The Best of Creators means, “He is a Glorious Creator at the  furthest and most excellent degree of creativity.”
    اَح۟سَنُ ال۟خَالِقٖينَ   demek, “Meratib-i hâlıkıyetin en güzel, en münteha mertebesinde bir Hâlık-ı Zülcelal’dir.” demektir.
    </div>


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


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Terms like, The Best of Creators do not look to a
    اَح۟سَنُ ال۟خَالِقٖينَ   gibi tabirler, hâlıkların taaddüdüne bakmıyor. Belki mahlukıyetin envaına bakıyor. Yani “Her şeyi, her şeye lâyık bir tarzda, en güzel bir mertebede halk eder bir Hâlık’tır.” Nasıl ki şu manayı    اَح۟سَنَ كُلَّ شَى۟ءٍ خَلَقَهُ   gibi âyetler ifade eder.
    plurality of creators, but to the varieties of the state of being creature. That is, “He is a Creator Who  creates everything in an appropriate form, at the most faultless degree.” Verses like, Who makes most excellent everything He creates,(*<ref>*Qur’an, 32:7.</ref>) express this meaning.
    </div>


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


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The comparison suggested by terms like, The Best of Creators, God is Most Great, The Best Judge between truth and falsehood,(*<ref>*Qur’an, 6:57.</ref>)
    اَح۟سَنُ ال۟خَالِقٖينَ ، اَللّٰهُ اَك۟بَرُ ، خَي۟رُ ال۟فَاصِلٖينَ ، خَي۟رُ ال۟مُح۟سِنٖينَ gibi tabirattaki muvazene, Cenab-ı Hakk’ın vakideki sıfât ve ef’ali, sair o sıfât ve ef’alin numunelerine mâlik olanlarla muvazene ve tafdil değildir. Çünkü bütün kâinatta cin ve ins ve melekte olan kemalât, onun kemaline nisbeten zayıf bir gölgedir; nasıl muvazeneye gelebilir? Belki muvazene, insanların ve bâhusus ehl-i gafletin nazarına göredir.
    and The Most Bountiful are not comparative and  superlative adjectives comparing God Almighty’s attributes and actions, which are actual, with others who possess samples of those attributes and actions. For all the perfections in the universe, and in jinn, men, and angels, are but pale shadows in relation to His perfection. How should any comparison be possible? It is rather human beings, and particularly the people of neglect, who see perfection in terms of comparison.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For example, a private shows complete obedience and respect to his corporal. It seems to him that all benefits come from him and he thinks little of the king. Even if he does think of him, it is still to the corporal that he shows his gratitude. So it is said to the private: “See here! The king is much greater than your corporal, it is only him that you should thank.” Now this sentence does not compare the king’s imperial commandership, which is actual, with that of the corporal, which is partial and only apparent; because to do so would be meaningless. It is a result of what the private considers to be important, of how he sees his relations with the corporal, that he prefers him and loves and thanks only him.
    Mesela nasıl ki bir nefer, onbaşısına karşı kemal-i itaat ve hürmeti gösteriyor, bütün iyilikleri ondan görüyor; padişahı az düşünür. Onu düşünse de yine teşekküratını onbaşıya veriyor. İşte böyle bir nefere karşı denilir: “Yahu, padişah senin onbaşından daha büyüktür. Yalnız ona teşekkür et.” Şimdi şu söz, vakideki padişahın haşmetli hakiki kumandanlığıyla, onbaşısının cüz’î, surî kumandanlığını muvazene değil; çünkü o muvazene ve tafdil, manasızdır. Belki neferin nazar-ı ehemmiyet ve irtibatına göredir ki onbaşısını tercih eder, teşekküratını ona verir, yalnız onu sever.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Similarly, when apparent causes are imagined to be the creator and bestower of bounties in the view of the people of neglect, they become a veil to the True Bestower of Bounties. These neglectful people cling onto causes and think that bounties and favours are from them; they praise and acclaim  them. The Qur’an says: “God Almighty is a greater, more excellent Creator, a far better Bestower of Bounties. So look to Him, and thank Him.”
    İşte bunun gibi hâlık ve mün’im tevehhüm olunan zâhirî esbab, ehl-i gafletin nazarında Mün’im-i Hakiki’ye perde olur. Ehl-i gaflet onlara yapışır, nimet ve ihsanı, onlardan bilir. Medh ü senalarını, onlara verir. Kur’an der ki: “Cenab-ı Hak daha büyüktür, daha güzel bir Hâlık’tır, daha iyi bir Muhsin’dir. Ona bakınız, ona teşekkür ediniz.”
    </div>


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


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Just as there may be comparison between actual beings and preference for some over others, so there may be comparisons between possible or even hypothetical things and preference. Numerous degrees or levels are present in the true natures of most things. So too, in the view of the intellect, innumerable degrees may be present in the true natures of the Divine Names and sacred attributes. Whereas God Almighty is at the most perfect and excellent of all the possible and imagined degrees of those attributes and Names. The whole universe witnesses to this truth through all its perfections. His are the Most Beautiful Names,(*<ref>*Qur’an, 17:110, etc.</ref>) “describing all His Names as the most excellent,” expresses this meaning.
    Muvazene ve tafdil, vaki mevcudlar içinde olduğu gibi imkânî, hattâ farazî eşyalar içinde dahi olabilir. Nasıl ki ekser mahiyetlerde, müteaddid meratib bulunur. Öyle de esma-i İlahiye ve sıfât-ı kudsiyenin mahiyetlerinde de akıl itibarıyla hadsiz meratib bulunabilir. Halbuki Cenab-ı Hak, o sıfât ve esmanın mümkün ve mutasavver bütün meratibinin en ekmelinde, en ahsenindedir. Bütün kâinat, kemalâtıyla bu hakikate şahittir.   ‌لَهُ ال۟اَس۟مَٓاءُ ال۟حُس۟نٰى‌   bütün esmasını ahseniyet ile tavsif, şu manayı ifade ediyor.
    </div>


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


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    This use of the comparative and superlative is not to be understood in terms of creatures, but in terms of the fact that God Almighty has two sorts of manifestations and attributes.
    Şu muvazene ve müfadale, Cenab-ı Hakk’ın mâsivaya mukabil değil belki iki nevi tecelliyat ve sıfâtı var.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The First Sort:''' Through the mystery of His unity, this consists of His disposal over creatures under the veil of causes and intermediaries and in the form of a universal law.
    '''Biri:''' Vâhidiyet sırrıyla ve vesait ve esbab perdesi altında ve bir kanun-u umumî suretinde tasarrufatıdır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Second Sort:''' Through the  mystery of His oneness, it  is His disposal over creatures directly, without veil, regarding each in a particular way. This means that through the mystery of oneness, His bestowal, creation, and grandeur which are direct are greater and more elevated  and  excellent than the works of His bestowal, creation, and grandeur which are apparent through the manifestations of causes and intermediaries.
    '''İkincisi:''' Ehadiyet sırrıyla; perdesiz, doğrudan doğruya, hususi bir teveccüh ile tasarruftur. İşte ehadiyet sırrıyla, doğrudan doğruya olan ihsanı ve icadı ve kibriyası ise vesait ve esbabın mezâhiriyle görünen âsâr-ı ihsanından ve icad ve kibriyasından daha büyük daha güzel daha yüksektir, demektir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For example, let us suppose there is a king, but he is a saint-king. He has great numbers of officials and commanders but they are only veils, for the authority and execution of all matters are  directly in his  hand. The king’s power of disposal and execution of affairs are of two kinds: The First Kind: The execution of affairs he demonstrates and the commands he gives through a universal law in the form of visible officials and commanders in accordance with their abilities and ranks. The Second Kind: This is not through a universal law. He does not make visible
    Mesela, nasıl bir padişahın –fakat veli bir padişahın– ki umum memurları ve kumandanları sırf bir perde olup, bütün hüküm ve icraat onun elinde farz ediyoruz. O padişahın tasarrufat ve icraatı iki çeşittir. Birisi: Umumî bir kanunla, zâhirî memurların ve kumandanların suretinde ve makamların kabiliyetine göre verdiği emirler ve gösterdiği icraatlardır. İkincisi: Umumî kanunla değil ve zâhirî memurları da perde yapmayarak, doğrudan doğruya ihsanat-ı şahanesi ve icraatı daha güzel, daha yüksek denilebilir.
    officials a veil; his execution of affairs and royal favours are direct and may be described as more elevated and excellent.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In the same way, the Creator of the universe, the Monarch of Pre-Eternity and Post- Eternity, has made numerous causes and intermediaries a veil to His execution of affairs and has demonstrated the majesty of His dominicality. But He left private telephones in His servants’ hearts so that they might leave causes behind and turn directly to Him,
    Öyle de Sultan-ı ezel ve ebed olan Hâlık-ı kâinat, çendan vesait ve esbabı icraatına perde yapmış, haşmet-i rububiyetini göstermiş. Fakat ibadının kalbinde hususi bir telefon bırakmış ki esbabı arkada bırakıp, doğrudan doğruya ona teveccüh etmek için ubudiyet-i hâssa ile mükellef edip اِيَّاكَ نَع۟بُدُ وَاِيَّاكَ نَس۟تَعٖينُ deyiniz, diye kâinattan yüzlerini kendine çevirir.
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    and might say: You alone do we worship and You alone do we ask for help!(*<ref>*Qur’an, 1:5.</ref>) Thus,  the  meanings of The Best of Creators, Most  Compassionate of the Compassionate, and, God is Most Great look to this meaning, too.
    İşte   اَح۟سَنُ ال۟خَالِقٖينَ ، اَر۟حَمُ الرَّاحِمٖينَ ، اَللّٰهُ اَك۟بَرُ   maânîsi, şu manaya da bakıyor.
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    We shall answer the second part of the representative’s question with five Signs.
    Vekilin ikinci şık sualine '''beş remiz''' ile cevaptır:
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    '''The First Sign:'''
    '''Birinci Remiz'''
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    In his question, he said: “If something has no opposite, how can it be perfection?”
    '''Sualde diyor ki:''' “Bir şeyin zıddı olmazsa o şeyin nasıl kemali olabilir?”
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    '''The Answer:''' The questioner does not know what true perfection is. What he has in mind is only relative perfection. For merits, virtues, and qualities that look to something and are acquired relatively to something else are not real, they are relative and weak. If what they look to disappears, then they too will disappear.
    '''Elcevap:''' Şu sual sahibi, hakiki kemali bilmiyor. Yalnız nisbî bir kemal zannediyor. Halbuki gayra bakan ve gayra nisbeten hasıl olan meziyetler, faziletler, tefevvuklar; hakiki değiller, nisbîdirler, zayıftırlar. Eğer gayr, nazardan sâkıt olsalar onlar da sukut ederler. Mesela, sıcaklığın nisbî lezzeti ve fazileti, soğuğun tesiri iledir. Yemeğin nisbî lezzeti, açlık eleminin tesiri iledir. Onlar gitse bunlar da azalır.
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    For example, the relative pleasure and merits of heat occur through the effect of cold, and the relative pleasure of food, through the effect of the pain of hunger. If the cold and hunger disappear, then the pleasure diminishes. Whereas true pleasure, love, perfection, and virtue are such that they are not constructed on imagining something else. They are present of themselves. They are essential, inherent truths. Qualities such as the following are like this: the pleasures of existence, life, love, knowledge,  mercy,  and  compassion;  and  the  beauty  of  light,  sight,  speech,  noble- heartedness, fine character,  and form; the perfection of essence and of attribute and perfection in actions. Whether or not there is  something else, these qualities will not change.
    Halbuki hakiki lezzet ve muhabbet ve kemal ve fazilet odur ki gayrın tasavvuruna bina edilmesin, zatında bulunsun ve bizzat bir hakikat-i mukarrere olsun. “Lezzet-i vücud ve lezzet-i hayat ve lezzet-i muhabbet ve lezzet-i marifet ve lezzet-i iman ve lezzet-i beka ve lezzet-i rahmet ve lezzet-i şefkat ve hüsn-ü nur ve hüsn-ü basar ve hüsn-ü kelâm ve hüsn-ü kerem ve hüsn-ü sîret ve hüsn-ü suret ve kemal-i zat ve kemal-i sıfât ve kemal-i ef’al” gibi bizzat meziyetler; gayr olsun olmasın, şu meziyetler tebeddül etmez.
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    Thus, all the perfections of the Glorious Fashioner, the  Beauteous Maker, the Perfect Creator are true perfections; they are essential and what is other than Him cannot affect Him. They can only be recipients.
    '''İşte Sâni’-i Zülcelal ve Fâtır-ı Zülcemal ve Hâlık-ı Zülkemal’in bütün kemalâtı hakikiyedir, zatiyedir; gayr ve mâsiva, ona tesir etmez. Yalnız mezâhir olabilirler.'''
    </div>


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    '''The Second Sign:'''
    '''İkinci Remiz'''
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    Sayyid Sharif al-Jurjani wrote in Sharh al-Mawaqif: “The cause of love is either pleasure, benefit, resemblance (that is, inclination towards creatures of same kind), or perfection. For perfection is loved for itself.” That is to say, if you love something, you love it either because of the pleasure it affords, or the benefits it brings, or because  it  is  similar  in kind,  like the  inclination towards children, or because  it possesses some perfection. If it is for perfection, no other cause or purpose is necessary; it is loved purely for itself. For example, in the olden days everybody loved people who possessed perfection; even if they had no connection with them they would still love them admiringly.
    Seyyid Şerif-i Cürcanî “Şerhü’l-Mevakıf”ta demiş ki: “Sebeb-i muhabbet ya lezzet veya menfaat, ya müşakelet (yani meyl-i cinsiyet), ya kemaldir. Çünkü kemal, mahbub-u lizatihîdir.” Yani ne şeyi seversen ya lezzet için seversin, ya menfaat için ya evlada meyil gibi bir müşakele-i cinsiye için ya kemal olduğu için seversin. Eğer kemal ise başka bir sebep, bir garaz lâzım değil. O bizzat sevilir. Mesela, eski zamanda sahib-i kemalât insanları herkes sever, onlara karşı hiçbir alâka olmadığı halde istihsankârane muhabbet edilir.
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    Thus, since all God Almighty’s perfections and qualities and all the degrees in His Beautiful Names are true perfections, they are loved for themselves. The Glorious One, Who  is the true beloved,  loves His perfections, which are true perfections, and the beauties of His attributes and Names in a manner appropriate to Himself.
    İşte Cenab-ı Hakk’ın bütün kemalâtı ve esma-i hüsnasının bütün meratibleri ve bütün faziletleri, hakiki kemalât olduklarından bizzat sevilirler. “Mahbubetü’n-Lizatihâ”dırlar. Mahbub-u Bi’l-hak ve Habib-i Hakiki olan Zat-ı Zülcelal, hakiki olan kemalâtını ve sıfât ve esmasının güzelliklerini kendine lâyık bir tarzda sever, muhabbet eder.
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    And He loves the good qualities of His art and creatures, which are mirrors reflecting those perfections. He loves His prophets and saints, especially the Most Noble Beloved, who is the Lord of the Prophets and Prince of the Saints. That is, with His love for His own beauty, He loves His Beloved One, who is the mirror to that beauty. With His love for His own Names, He loves His Beloved One and his brothers who are comprehensive and aware loci of those Names’ manifestations. With His love for His art, He loves His Beloved One and those like him who are heralds and exhibitors of that art. With His love for His artefacts, He loves His Beloved One and those who follow him who appreciate and admire those artefacts and respond to them saying: “What wonders God has willed! How beautifully they have been made.” And with His love for the good qualities of His  creatures, He loves His Most Noble Beloved One and his followers and brothers in whom are united  the finest of moral qualities.
    Hem o kemalâtın mazharları, âyineleri olan sanatını ve masnuatını ve mahlukatının mehasinini sever, muhabbet eder. Enbiyasını ve evliyasını, hususan Seyyidü’l-mürselîn ve Sultanü’l-evliya olan Habib-i Ekremini sever. Yani kendi cemalini sevmesiyle, o cemalin âyinesi olan Habibini sever. Ve kendi esmasını sevmesiyle, o esmanın mazhar-ı câmii ve zîşuuru olan o Habibini ve ihvanını sever. Ve sanatını sevmesiyle, o sanatın dellâl ve teşhircisi olan o Habibini ve emsalini sever. Ve masnuatını sevmesiyle, o masnuata karşı “Mâşâallah, bârekellah, ne kadar güzel yapılmışlar.” diyen ve takdir eden ve istihsan eden o Habibini ve onun arkasında olanları sever. Ve mahlukatının mehasinini sevmesiyle, o mehasin-i ahlâkın umumunu câmi’ olan o Habib-i Ekremini ve onun etba ve ihvanını sever, muhabbet eder.
    </div>


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    '''The Third Sign:'''  
    '''ÜÇÜNCÜ REMİZ'''
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    All the perfections in all the universe are signs and indications of a Glorious Being’s perfection and beauty. Indeed, all the goodness, perfection, and beauty in the universe is but a pale shadow in relation to His true perfection. We shall indicate briefly five proofs of this truth.
    Umum kâinattaki umum kemalât, bir Zat-ı Zülcelal’in kemalinin âyâtıdır ve cemalinin işaratıdır. Belki hakiki kemaline nisbeten bütün kâinattaki hüsün ve kemal ve cemal, zayıf bir gölgedir. Şu hakikatin beş hüccetine icmalen işaret ederiz.
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    '''First Proof:''' A perfect and splendidly adorned and decorated palace plainly points to perfect skill and craftsmanship. And that craftsmanship and art, which is a perfect act, plainly points to a perfect author, master, and craftsman together with his titles and names like Fashioner and Adorner. And those perfect names doubtlessly point to the master’s perfect and skilful attributes. And that perfect  skill  and those attributes self-evidently point to his perfect ability and faculty. And that perfect ability and faculty necessarily point to the perfection of his essence and the exaltedness of his nature.
    '''Birinci Hüccet:''' Nasıl ki mükemmel, muhteşem, münakkaş, müzeyyen bir saray; mükemmel bir ustalık, bir dülgerliğe bilbedahe delâlet eder. Ve mükemmel fiil olan o dülgerlik, o nakkaşlık; bizzarure mükemmel bir fâile, bir ustaya, bir mühendise ve “nakkaş ve musavvir” gibi unvan ve isimleriyle beraber delâlet eder. Ve mükemmel o isimler dahi şüphesiz o ustanın mükemmel, sanatkârane sıfatına delâlet eder. Ve o kemal-i sanat ve sıfat, bilbedahe o ustanın kemal-i istidadına ve kabiliyetine delâlet eder. Ve o kemal-i istidat ve kabiliyet, bizzarure o ustanın kemal-i zatına ve ulviyet-i mahiyetine delâlet eder.
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    In exactly the same way, this palace of the universe, this perfect and adorned work of art, self-evidently points to actions of the utmost perfection. For perfections in works of art result from perfection of action and they demonstrate it. And perfection of actions point to a Perfect Author and the perfect Names of that Author. That is, in relation to the works of art, they point to the perfection of Names like, Planner, Fashioner, All-Wise, All-Compassionate, and Adorner. Moreover, the perfection of the Names and titles, without any doubt, point to the Author’s perfect  attributes. For if the attributes were not perfect, the Names and titles which originate from the  attributes  would not be perfect. And the perfection of the attributes self-evidently points to the perfection of His functioning essence, because it is from the functioning essence that the attributes proceed. And the perfection of essential functions  point  at  the  degree  of  ‘knowledge  of  certainty’  to  the  perfection  of  the functioning essence.
    Aynen öyle de şu saray-ı âlem, şu mükemmel, müzeyyen eser; bilbedahe gayet kemaldeki ef’ale delâlet eder. Çünkü eserdeki kemalât, o ef’alin kemalâtından ileri gelir ve onu gösterir. Kemal-i ef’al ise bizzarure bir fâil-i mükemmele ve o fâilin kemal-i esmasına, yani âsâra nisbeten müdebbir, musavvir, hakîm, rahîm, müzeyyin gibi isimlerin kemaline delâlet eder. İsimlerin ve unvanların kemali ise şeksiz şüphesiz o fâilin kemal-i evsafına delâlet eder. Zira sıfat mükemmel olmazsa sıfattan neş’et eden isimler, unvanlar mükemmel olamaz. Ve o evsafın kemali, bilbedahe şuunat-ı zatiyenin kemaline delâlet eder. Çünkü sıfâtın mebdeleri, o şuun-u zatiyedir. Ve şuun-u zatiyenin kemali ise biilmelyakîn zat-ı zîşuunun kemaline ve öyle lâyık bir kemaline delâlet eder ki o kemalin ziyası, şuun ve sıfât ve esma ve ef’al ve âsâr perdelerinden geçtiği halde, şu kâinatta yine bu kadar hüsnü ve cemali ve kemali göstermiş.
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    They point to a perfection so worthy that although the light of the perfection passes through the veils of functions, attributes, Names, actions, and works of art, it still demonstrates the goodness, beauty, and perfection to be seen to this great extent in the universe, Thus,  after  the  existence  of  this  degree  of  true,  essential  perfection  has  been established with cogent proofs what importance remains for relative perfections, which look to other things and which exist only in so far as they gain superiority over their likes and opposites? You may understand, then, just how paltry they become.
    İşte şu derece hakiki kemalât-ı zatiyenin bürhan-ı kat’î ile vücudu sabit olduktan sonra, gayra bakan ve emsal ve ezdada tefevvuk cihetiyle olan nisbî kemalâtın ne ehemmiyeti kalır, ne derece sönük düşer, anlarsın…
    </div>


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    '''Second Proof:''' When the universe is studied as something from which lessons are to be taken, the  conscience and heart may conjecture and perceive the following: the one who has so beautified and adorned the universe with all manner of fine things, himself possesses an infinite degree of beauty and perfection so that he might make it thus.
    '''İkinci Hüccet:''' Şu kâinata nazar-ı ibretle bakıldığı vakit, vicdan ve kalp bir hads-i sadıkla hisseder ki şu kâinatı bu derece güzelleştiren ve süslendiren ve enva-ı mehasin ile tezyin edenin, nihayet derecede bir cemal ve kemalâtı vardır ki şöyle yapıyor.
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    '''Third Proof:''' It is a well-known fact that works of art which are well-proportioned, symmetrical, perfect, and beautiful are based on an exceedingly well-drawn-up plan. And a perfectly drawn plan points to a perfectly sound knowledge, fine intellect, and refined faculty of spirit. That is to say, it is the spirit’s immaterial beauty which is manifested in
    '''Üçüncü Hüccet:''' Malûmdur ki mevzun ve muntazam ve mükemmel ve güzel sanatlar, gayet güzel bir programa istinad eder. Mükemmel ve güzel bir program ise mükemmel ve güzel bir ilme ve güzel bir zihne ve güzel bir kabiliyet-i ruhiyeye delâlet eder. '''Demek, ruhun manevî güzelliğidir ki ilim vasıtasıyla sanatında tezahür ediyor.'''
    art  by means of knowledge.
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    Thus, the  universe, with  its  innumerable  material  fine qualities,  is  formed  of  the  distillations  of  immaterial  fine  qualities  pertaining  to knowledge. And those immaterial qualities pertaining to knowledge and those perfections are certainly the manifestations of an infinite, eternal loveliness, beauty, and perfection.
    İşte şu kâinat, hadsiz mehasin-i maddiyesiyle, bir manevî ve ilmî mehasinin tereşşuhatıdır. Ve o ilmî ve manevî mehasin ve kemalât, elbette hadsiz bir sermedî hüsün ve cemalin ve kemalin cilveleridir.
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    '''Fourth Proof:''' It is obvious that that which gives light must possess light, and that which  illuminates  must  be  luminous, that  bounty comes  from  riches, and  kindness proceeds from one who is kind. Since this so, since all this loveliness and beauty is given to the universe and perfection is bestowed on beings, they point to an eternal beauty as
    '''Dördüncü Hüccet:''' Malûmdur ki ziyayı verenin ziyadar olması lâzım, tenvir edenin nurani olması gerek, ihsan gınadan gelir, lütuf latîften zuhur eder. Madem öyledir, kâinata bu kadar hüsün ve cemal vermek ve mevcudata muhtelif kemalât vermek; ışık, güneşi gösterdiği gibi bir cemal-i sermedîyi gösterirler.
    light points to the sun.
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    Beings pass over the face of the earth like a vast river sparkling with flashes of perfection. In the same way that a river sparkles with manifestations of the sun, the flood of beings  momentarily sparkles with flashes of loveliness, beauty, and perfection, and then is gone. And the beings following after them display the same flashes and sparkling. It may be understood from this that just as the manifestations and instances of beauty on the  flowing  bubbles  of  water  are  not  from  themselves, but  are  manifestations  and instances of beauty from the light of a sun,
    Madem mevcudat, zeminin yüzünde büyük bir nehir gibi kemalâtın lem’alarıyla parlar, geçer. O nehir, güneşin cilveleriyle parladığı gibi şu seyl-i mevcudat dahi hüsün ve cemal ve kemalin lem’alarıyla muvakkaten parlar, gider. Arkalarından gelenler aynı parlamayı, aynı lem’aları gösterdiklerinden anlaşılıyor ki cereyan eden suyun kabarcıklarındaki cilveler, güzellikler, nasıl kendilerinden değil belki bir güneşin ziyasının güzellikleri, cilveleridir.
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    so the qualities and perfections which glisten briefly on the flood of the universe are the flashes of the beauty of an Eternal Sun’s Names.
    Öyle de şu seyl-i kâinattaki muvakkat parlayan mehasin ve kemalât, bir Şems-i sermedî’nin lemaat-ı cemal-i esmasıdır.
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    Yes, the annihilation of the mirrors and the vanishing of beings is together with perpetual  manifestation and  constant  effulgence.  It  is  clear  from  the  manifestations appearing that their apparent beauty is not theirs; they are rather eloquent manifestos and clear proofs of a Transcendent Beauty and Renewed Munificence; of  the Necessarily  Existent, the Loving One, the Undying One.
    نَعَم۟ تَفَانِى ال۟مِر۟اٰتِ زَوَالُ ال۟مَو۟جُودَاتِ مَعَ تَجَلِّى الدَّائِمِ مَعَ ال۟فَي۟ضِ ال۟مُلَازِمِ مِن۟ اَظ۟هَرِ الظَّوَاهِرِ اَنَّ ال۟جَمَالَ الظَّاهِرَ لَي۟سَ مُل۟كَ ال۟مَظَاهِرِ مِن۟ اَف۟صَحِ تِب۟يَانٍ مِن۟ اَو۟ضَحِ بُر۟هَانٍ لِل۟جَمَالِ ال۟مُجَرَّدِ لِل۟اِح۟سَانِ ال۟مُجَدَّدِ لِل۟وَاجِبِ ال۟وُجُودِ لِل۟بَاقِى ال۟وَدُودِ
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    '''Fifth Proof:''' If four people who have arrived via four different routes all speak of the same event, it  suggests with a certainty born of unanimity that the event  definitely occurred.
    '''Beşinci Hüccet:''' Malûmdur ki üç dört muhtelif yoldan gelenler, aynı bir hâdiseyi söyleseler yakîni ifade eden tevatür derecesinde o hâdisenin kat’î vukuuna delâlet eder.
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    Thus, although their ways, dispositions, abilities, and times were all different, all the scholars of religion with their different  ranks, the saints and purified ones with their different paths and ways, and the true philosophers with their different creeds are in agreement. They are the people of illumination and experiential knowledge, who  have unveiled the secrets of the cosmos and have observed and borne witness to the truth – through their unveilings, illuminations, and witnessings, they have unanimously agreed that the qualities and perfections to be seen in the mirrors and displays of the universe and its beings, are the manifestations of a Single Necessarily Existent One’s perfection and the manifestations of the beauty of His Names. Their consensus and accord, then, constitutes an unshakeable proof.
    İşte meşrepçe ve meslekçe ve istidatça ve asırca gayet muhtelif, ayrı ayrı bütün muhakkikînin muhtelif tabakatından ve evliyanın muhtelif turuklarından ve asfiyanın muhtelif mesleklerinden ve hükema-yı hakikiyenin muhtelif mezheplerinden olan bütün ehl-i keşif ve zevk ve şuhud ve müşahede, keşif ve zevk ve şuhud ile ittifak etmişler ki kâinat mezâhirinde ve mevcudat âyinelerinde görülen mehasin ve kemalât, bir tek Zat-ı Vâcibü’l-vücud’un tecelliyat-ı kemalidir ve cilve-i cemal-i esmasıdır. İşte bunların icmaı, sarsılmaz bir hüccet-i kātıadır.
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    Let us suppose that in order not to hear this Sign, the representative of the people of misguidance was compelled to stop up his ears and flee. For certainly, like bats, heads so plunged into darkness cannot endure these lights. In which case, from here on we shall consider them little, if at all.
    ''Tahmin ederim ki şu remizde ehl-i dalaletin vekili, işitmemek için kulağını kapayıp kaçmaya mecburdur. Zaten zulmetli kafaları, huffaş misillü, bu nurları görmeye tahammül edemezler. Öyle ise bundan sonra onları, pek de nazara almayacağız.''
    </div>


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    '''The Fourth Sign:'''
    '''DÖRDÜNCÜ REMİZ'''
    </div>


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    Rather than looking to  its  likes and opposites, the pleasure, loveliness, and  beauty of a thing  look to  where those qualities are  manifested. For example, generosity is a fine  and  pleasing attribute. The pleasure a generous person obtains from the joy and pleasure of those he  has favoured is thousands of times more gratifying than the relative pleasure obtained from feeling  superior to other generous people. Also, a kind and compassionate person receives true pleasure proportionately to those towards whom he has been compassionate find ease and comfort. For example, the pleasure a mother receives from the happiness and comfort of her children, because of her compassion, is so strong she would  sacrifice her very soul for their comfort. The pleasure of such compassion will even make a hen attack a lion in order to protect her chicks.
    Bir şeyin lezzeti, hüsnü, cemali, emsal ve ezdadına bakmaktan ziyade, mazharlarına bakarlar. Mesela kerem, güzel ve hoş bir sıfattır. Kerîm olan zat; başka mükrimlere tefevvuk cihetiyle aldığı lezzet-i nisbiyeden bin defa daha hoş bir lezzeti, ikram ettiği adamların telezzüzleriyle, ferahlarıyla alır. Hem bir şefkat ve merhamet sahibi, şefkat ettiği mahlukların istirahatleri derecesinde hakiki bir lezzet alır. Mesela, bir validenin evladının mesudiyetlerinden ve istirahatlerinden, şefkat vasıtasıyla aldığı lezzet, o derece kuvvetlidir ki onların rahatı için ruhunu feda eder derecesine getirir. Hattâ o şefkatin lezzeti, tavuğu civcivlerini himaye etmek için arslana saldırtır.
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    Thus, the true pleasure, goodness, happiness and perfection in elevated attributes do not  look  to  peers  and  opposites,  but  to  their  dependants  and  the  places  they  are manifested. The beauty,  therefore, of the Glorious and Perfect One’s mercy, Who is Ever-Living and Self-Subsistent, Clement and Benevolent, Compassionate and Merciful, looks to those who receive His mercy. There are endless degrees in the happiness, ease and joy of those who receive the
    İşte madem evsaf-ı âliyedeki hakiki lezzet ve hüsün ve saadet ve kemal, akran ve ezdada bakmıyor. Belki mezâhir ve müteallikatına bakıyor. Elbette Hayy-ı Kayyum ve Hannan-ı Mennan ve Rahîm ve Rahman olan Zat-ı Zülcemali ve’l-kemal’in rahmetindeki cemal ise merhumlara bakar. Merhametine mazhar olanların, hususan cennet-i bâkiyede nihayetsiz enva-ı rahmet ve şefkatine mazhar olanların derece-i saadetlerine ve tena’umlarına ve ferahlarına göre o Zat-ı Rahmanu’r-Rahîm, ona lâyık bir tarzda bir muhabbet, bir sevmek gibi (ona lâyık şuunatla tabir edilen) ulvi, kudsî, güzel, münezzeh manaları vardır. “'''Lezzet-i kudsiye, aşk-ı mukaddes, ferah-ı münezzeh, mesruriyet-i kudsiye'''” tabir edilen, izn-i şer’î olmadığından yâd edemediğimiz gayet münezzeh, mukaddes şuunatı vardır ki her biri kâinatta gördüğümüz ve mevcudat mabeyninde hissettiğimiz aşk ve ferah ve mesruriyetten nihayetsiz derecelerde daha yüksek daha ulvi daha mukaddes daha münezzeh olduğunu çok yerlerde ispat etmişiz. O manaların birer lem’asına bakmak istersen gelecek temsilatın dürbünü ile bak:
    manifestation of His mercy and compassion, and especially those who receive its endless varieties in everlasting Paradise. We may understand that, according to the degrees of their happiness and joy, the Merciful and Compassionate  One  experiences  exalted,  pure,  holy, and beautiful  meanings, like fondness and  love, in a  manner  appropriate to Him, that  may be described through qualities which are proper to Him. He possesses utterly pure and holy qualities which we may not mention because the Shari’a does not permit it, but which may be described as ‘sacred pleasure,’ ‘holy love,’ ‘pure joy’ and ‘sacred happiness.’ We have proved in many places that they are infinitely more exalted, elevated, holy, and pure than the love, joy, and happiness that we see in the universe and may perceive among creatures. If you wish to take a look at a flash of those meanings, then look through the telescope of the following comparisons.
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    For example, a noble-hearted and magnanimous personage laid out a fine banquet on his magnificent voyaging ship in order to feed the poor, the needy, and hungry. Then he himself watched from on deck. You can understand how pleased and happy the thankful pleasure and appreciative gratitude of the poor,  hungry and needy made that generous personage; how much it gratified him.
    Mesela nasıl ki sehavetli, âlîcenab, müşfik bir zat; güzel bir ziyafeti, gayet fakir ve aç ve muhtaç olanlara vermek için seyahat eden güzel bir gemisine serer. Kendi de üstünde seyreder. O fukaranın minnettarane tena’umları ve o aç olanların müteşekkirane telezzüzleri ve o muhtaç olanların senakârane memnuniyetleri; ne derece o kerîm zatı mesrur ve müferrah eder, ne kadar onun hoşuna gider, anlarsın.
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    Man  is  not  the  true  owner  of  even  the  humblest  repast  and  is  merely  like  a distributor. Therefore, if  his  joy  is  thus, you  can draw  an analogy with the  sacred meanings of love  and results of mercy that pertain to the Merciful and Compassionate One and which we are  powerless to express. For He causes men, jinn, and animals to journey in the seas of space, and to  board the mighty earth, which is a dominical ship. Then, loading the table of the face of the earth with innumerable varieties of foods, He invites all living creatures to the feast, which is a sort of light snack  or appetizer. For besides this, He will make each of every sort of perfect  delight  a table  laden with bounties in a permanent and everlasting realm. He will inaugurate an unending and comprehensive banquet of innumerable pleasures and subtle wonders, which will be true food for His countless and endlessly needy and yearning slaves.
    İşte küçücük bir sofranın hakiki mâliki olmayan ve bir tevziat memuru hükmünde olan bir insanın mesruriyeti böyle ise cin ve insi ve hayvanatı, feza-yı âlem denizinde seyr ü seyahat ettiren ve bir sefine-i Rabbaniye olan koca zeminin üstüne bindirip, yüzünde hadsiz enva-ı mat’umatı câmi’ bir sofrayı serip, bütün zîhayatı küçük bir kahvaltı nevinde o ziyafete davet etmekle beraber, gayet mükemmel ve bütün enva-ı lezaizi câmi’, sermedî, ebedî bir dâr-ı bekada cennetleri, her birisini birer sofra-i nimet ederek hadsiz lezaizi ve letaifi câmi’ bir tarzda, nihayetsiz bir zamanda, nihayetsiz muhtaç, nihayetsiz müştak, nihayetsiz ibadına, hakiki yemek için ziyafet açan bir Rahmanu’r-Rahîm’e ait ve tabirinde âciz olduğumuz maânî-i mukaddese-i muhabbeti ve netaic-i rahmeti kıyas edebilirsin.
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    And, for  example, a  skilful  and  practised  craftsman  who  likes  to  display  his ingenuity, after inventing an object like a gramophone which plays without records, will set it up, try it out and then  show it off. If it gives the desired and expected results perfectly, how proud will its inventor feel, how pleased and gratified will he be. He will say to himself: “May God bless this!”
    Hem mesela mahir bir sanat-perver, maharetini göstermeyi sever bir usta; güzel, plaksız konuşan fonoğraf gibi bir sanatı icad ettikten sonra, onu kurup tecrübe ediyor, gösteriyor. O sanatkârın düşündüğü ve istediği neticeleri en mükemmel bir tarzda gösterse onun mûcidi ne kadar iftihar eder, ne kadar memnun olur, ne derece hoşuna gider. Kendi kendine “Bârekellah” der.
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    And so, if an insignificant man is so pleased  with  the  smooth  working of a gramophone and with his craftsmanship which is only superficial, for in reality he creates nothing, then how should the All-Glorious Maker be? For He created the mighty universe as an orchestra and gramophone, and He made the earth, and all the animate creatures on it, and among animate creatures especially man. And man’s head He created in such a fashion that it is a dominical gramophone and Divine orchestra so that science and philosophy are struck with wonderment at the art and craftsmanship displayed in it.
    İşte küçücük bir insan, icadsız, sırf surî bir sanatçığı ile bir fonoğrafın güzel işlemesiyle böyle memnun olsa acaba bir Sâni’-i Zülcelal; koca kâinatı, bir musikî, bir fonoğraf hükmünde icad ettiği gibi zemini ve zemin içindeki bütün zîhayatı ve bilhassa zîhayat içinde insanın başını öyle bir fonoğraf-ı Rabbanî ve bir musika-i İlahî tarzında yapmış ki hikmet-i beşer, o sanat karşısında hayretinden parmağını ısırıyor.
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    Thus, all these beings show all the results desired of them to the utmost degree and in the best  possible  way. They are completely obedient to the commands that give them existence, which are described by the creatures’ particular worship and glorification and their appointed salutations to God. The pride, pleasure and joy together with the sacred meanings and pure qualities, which we are unable to describe, that are obtained from these and from  the attainment of the dominical aims sought from the beings, are so
    İşte bütün o masnuat, bütün onlardan matlub neticeleri, nihayet derecede ve gayet güzel bir surette gösterdiklerinden ve ibadat-ı mahsusa ve tesbihat-ı hususiye ve tahiyyat-ı muayyene ile tabir edilen evamir-i tekviniyeye karşı onların itaatleri ve onlardan matlub olan makasıd-ı Rabbaniyenin husulünden hasıl olan ve iftihar ve memnuniyet ve ferahla tabir edemediğimiz maânî-i mukaddese ve şuun-u münezzeh, o derece âlî ve mukaddestir ki bütün ukûl-ü beşer ittihat edip bir akıl olsa, yine onların künhüne yetişemez ve ihata edemez.
    exalted and holy that if all the minds of mankind were to unite and become one mind, it would still be unable to reach or comprehend their substance.
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    And another example. What pleasure and enjoyment a just ruler who loves to enforce justice and right receives from giving the oppressed their rights and receiving their thanks and from punishing the wrongdoers and taking revenge for the oppressed.
    Hem mesela adalet-perver, ihkak-ı hakkı sever ve ondan zevk alır bir hâkim, mazlumların haklarını vermekten ve mazlumların teşekkürlerinden ve zalimleri tecziye etmekle mazlumların intikamlarını almaktan nasıl memnun olur, bir zevk alır.
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    You can draw an analogy with the sacred meanings pertaining to the Absolutely Wise One, the Truly
    İşte Hakîm-i Mutlak ve Âdil-i Bi’l-hak ve Kahhar-ı Zülcelal, değil yalnız cin ve inste, belki bütün mevcudatta ihkak-ı haktan, yani her şeye hakk-ı vücudu ve hakk-ı hayatı vermekten ve vücud ve hayatını mütecavizlerden muhafaza etmekten ve dehşetli mevcudları tecavüzlerden tevkif ve durdurmaktan, hususan mahşerde ve dâr-ı âhirette cin ve insin muhakemesinden başka bütün zîhayata karşı tecelli-i kübra-yı adl ve hikmetten gelen maânî-i mukaddeseyi kıyas edebilirsin.
    Just One, the All-Compelling and Glorious One, which arise from establishing justice, and not only for men and jinn, but for all creatures. That is to say, the sacred meanings arising from bestowing the right of existence and the right of life  on everything, from protecting existence and life from aggressors, and
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    from arresting and restraining those ghastly creatures from their aggression; and that arise especially from the judgement of men and jinn at the Great Gathering in the realm of the hereafter. And besides this, the sacred meanings arising from the greatest manifestation of justice and wisdom that is apparent in animate creatures.


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    Thus, as may be seen from these three examples, just as a great many degrees of loveliness, beauty, grace, and perfection are present in all the thousand and one Divine Names, so there are a great many degrees of love, pride, glory, and grandeur. It is because of this that the elevated and authoritative saints who manifested the Name of Loving One said: “Love is the very leaven of the universe. It is through love that all beings are in motion. It is from love that the laws of attraction, affinity, and ecstasy present in all beings spring.” One of them wrote the following:
    İşte şu üç misal gibi bin bir esma-i İlahiyenin her birinde pek çok tabakat-ı hüsün ve cemal ve fazl ve kemal bulunduğu gibi pek çok meratib-i muhabbet ve iftihar ve izzet ve kibriya vardır. İşte bundandır ki “Vedud” ismine mazhar olan muhakkikîn-i evliya: “Bütün kâinatın mâyesi, muhabbettir. Bütün mevcudatın harekâtı, muhabbetledir. Bütün mevcudattaki incizab ve cezbe ve cazibe kanunları, muhabbettendir.” demişler. Onlardan birisi demiş:
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    The firmament is intoxicated, the angels and the stars are intoxicated, The heavens are intoxicated, the moon and the earth are intoxicated, The elements are intoxicated, the plants, the trees and mankind are intoxicated, Animate creatures are all intoxicated, All  the  particles  of  all  beings  are  altogether  intoxicated,  and  yet  more intoxicated.
    فَلَك۟ مَس۟ت۟ مَلَك۟ مَس۟ت۟ نُجُوم۟ مَس۟ت۟ سَمٰوَات۟ مَس۟ت۟
    شَم۟س۟ مَس۟ت۟ قَمَر۟ مَس۟ت۟ زَمٖين۟ مَس۟ت۟ عَنَاصِر۟ مَس۟ت۟
    نَبَات۟ مَس۟ت۟ شَجَر۟ مَس۟ت۟ بَشَر۟ مَس۟ت۟ سَرَاسَر۟ ذٖى حَيَات۟ مَس۟ت۟
    هَمَه ذَرَّاتِ مَو۟جُودَات۟ بَرَابَر۟ مَس۟ت۟ دَر۟مَس۟تَس۟ت۟
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    That is to say, everyone receives the manifestation of Divine love and is intoxicated  in  accordance  with  his  capacity.
    Yani muhabbet-i İlahiyenin tecellisinde ve o şarab-ı muhabbetten herkes istidadına göre mesttir.
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    It  is  well-known  that  every  heart  has affection for someone who bestows kindnesses on it, and that it loves true perfection and is  enamoured  of  noble  beauty. And  the  heart  loves  even  more  one  who  bestows kindnesses, not only on itself, but also on those it loves and feels compassion for. And so, as we explained before, may it not be understood from the following just how deserving  of love and passion is the All-Beauteous and Glorious One, the All- Perfect Beloved One, and how intoxicated and giddy is the whole universe with love of Him?
    Malûmdur ki her kalp, kendine ihsan edeni sever ve hakiki kemale muhabbet eder ve ulvi cemale meftun olur. Kendiyle beraber sevdiği ve şefkat ettiği zatlara dahi ihsan edeni daha pek çok sever. Acaba –sâbıkan beyan ettiğimiz gibi– her bir isminde binler ihsan defineleri bulunan ve bütün sevdiklerimizi ihsanatıyla mesud eden ve binler kemalâtın menbaı olan ve binler tabakat-ı cemalin medarı olan bin bir esmasının müsemması olan Cemil-i Zülcelal, Mahbub-u Zülkemal, ne derece aşk ve muhabbete lâyık olduğu ve bütün kâinat, onun muhabbetiyle mest ve sergerdan olmasının şayeste bulunduğu anlaşılmaz mı?
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    For He is named with a thousand Names each of which is the source of thousands of perfections and the  means  for  thousands of degrees of  beauty. And through His bounties, in all the Names are thousands of treasuries containing bounties, and He makes all those beings we love happy.
    İşte şu sırdandır ki “Vedud” ismine mazhar bir kısım evliya “Cenneti istemiyoruz. Bir lem’a-i muhabbet-i İlahiye, ebeden bize kâfidir.” demişler.
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    It is because of this mystery that the saints who manifested the Name of Loving One declared: “We do not want Paradise.
    Hem ondandır ki hadîste geldiği gibi “Cennette bir dakika rü’yet-i cemal-i İlahî, bütün cennet lezaizine faiktir.
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    One flash of the Divine love will suffice us for ever.”
    '''İşte şu nihayetsiz kemalât-ı muhabbet, vâhidiyet ve ehadiyet dairesinde Zat-ı Zülcelal’in kendi esma ve mahlukatıyla hasıl olur. Demek, o daire haricinde tevehhüm olunan kemalât, kemalât değildir.'''
    It is also because of this that as is recorded in the Hadith: “A minute’s vision of the Divine beauteousness in Paradise will far surpass all its other delights.”(*<ref>*Tirmidhi, Zuhd, 14; Ibn Maja, Zuhd, 3; Darimi, Muqaddima, 32; Suyuti, al-Durr al-Manthur, iii,
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    305-6.</ref>) Thus, these endless perfections of love only occur through the All-Glorious One’s Names and His creatures within the sphere of His unity and oneness. That is to say, those perfections that are imagined to exist outside that sphere are not perfections at all.


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    '''The Fifth Sign:'''  
    '''BEŞİNCİ REMİZ'''
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    The Fifth Sign consists of five Points.
    Beş noktadır:
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    '''First Point:'''The representative of the people of misguidance said next: “The world is execrated in your Hadiths and called ‘carrion.’(*<ref>*Ibn Maja, No: 4112; al-Manawi, Fayd al-Qadir, No: 4281.</ref>) Also, all the saints and people of truth have contempt for the  world,  they say that it is pernicious and unclean. Whereas, you show it to be the means and proof of all Divine perfections and speak of it rapturously.”
    '''Birinci Nokta: Ehl-i dalaletin vekili der ki:''' “Ehadîsinizde dünya tel’in edilmiş, ‘cîfe’ ismiyle yâd edilmiş. Hem bütün ehl-i velayet ve ehl-i hakikat, dünyayı tahkir ediyorlar. ‘Fenadır, pistir.’ diyorlar. Halbuki sen, bütün kemalât-ı İlahiyeye medar ve hüccet, onu gösteriyorsun ve âşıkane ondan bahsediyorsun.”
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    '''The Answer:'''The world has three faces.
    '''Elcevap:''' Dünyanın '''üç yüz'''ü var:
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    Its First Face looks to God Almighty’s Names; it displays their impress. It is a mirror to them, reflecting their meanings. This face of the world consists of innumerable letters or missives describing the Eternally Besought One. This face is utterly beautiful, and is worthy of love, not loathing.
    '''Birinci yüzü:''' Cenab-ı Hakk’ın esmasına bakar. Onların nukuşunu gösterir. Mana-yı harfiyle, onlara âyinedarlık eder. Dünyanın şu yüzü, hadsiz mektubat-ı Samedaniyedir. Bu yüzü gayet güzeldir. Nefrete değil, aşka lâyıktır.
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    Its Second Face looks to the hereafter. It is the seed-bed of the hereafter and arable field for Paradise. It is the flower-bed of mercy. This face is also beautiful like the first one and is deserving of love not contempt.
    '''İkinci yüzü:''' Âhirete bakar. Âhiretin tarlasıdır, cennetin mezraasıdır, rahmetin mezheresidir. Şu yüzü dahi evvelki yüzü gibi güzeldir. Tahkire değil, muhabbete lâyıktır.
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    Its Third Face looks to man’s base appetites. It is a veil of neglect and a plaything for satisfying the desires of the worldly. This face is ugly because it is transient and mortal; it is full of pain and it deceives. The contempt described in the Hadith and the loathing of the people of truth, then, is for this face.
    '''Üçüncü yüzü:''' İnsanın hevesatına bakan ve gaflet perdesi olan ve ehl-i dünyanın mel’abe-i hevesatı olan yüzdür. Şu yüz çirkindir. Çünkü fânidir, zâildir, elemlidir, aldatır. İşte hadîste vârid olan tahkir ve ehl-i hakikatin ettiği nefret, bu yüzdedir.
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    The importance and approbation which the All-Wise Qur’an demonstrates towards the universe and all beings is towards the first two faces. It is the first two faces of the world that the Companions of the Prophet (Peace and blessings be upon him) and other people of God seek.
    Kur’an-ı Hakîm’in kâinattan ve mevcudattan ehemmiyetkârane, istihsankârane bahsi ise evvelki iki yüze bakar. Sahabelerin ve sair ehlullahın mergub dünyaları, evvelki iki yüzdedir.
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    There are four classes of people who have contempt for the world.
    '''Şimdi, dünyayı tahkir edenler dört sınıftır:'''
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    The First: Those who seek knowledge of God. They have contempt for it because it is a barrier to knowledge, love, and worship of God.
    '''Birincisi:''' Ehl-i marifettir ki Cenab-ı Hakk’ın marifetine ve muhabbet ve ibadetine set çektiği için tahkir eder.
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    The Second: Those who look to the hereafter. They see the world as ugly either because unavoidable worldly matters prevent them from doing works pertaining to the hereafter. Or, due to their elevated degree of belief, they see it as ugly in relation to the perfections and beauties of Paradise. Indeed, in the same way that a handsome man will appear ugly when compared to
    '''İkincisi:''' Ehl-i âhirettir ki ya dünyanın zarurî işleri onları amel-i uhrevîden men’ettiği için veyahut şuhud derecesinde iman ile cennetin kemalât ve mehasinine nisbeten dünyayı çirkin görür. Evet, Hazret-i Yusuf aleyhisselâma güzel bir adam nisbet edilse yine çirkin göründüğü gibi; dünyanın ne kadar kıymettar mehasini varsa, cennetin mehasinine nisbet edilse hiç hükmündedir.
    the Prophet Joseph (Peace be upon him), however valuable the qualities of this world, when compared to those of Paradise, they become as nothing.
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    The Third: These have contempt for this world because they cannot obtain it. This contempt arises not from loathing but from love.
    '''Üçüncüsü:''' Dünyayı tahkir eder. Çünkü eline geçmez. Şu tahkir, dünyanın nefretinden gelmiyor; muhabbetinden ileri geliyor.
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    The Fourth: These have contempt for the world because although they obtain it, it does not stay, it  leaves them. And this vexes them. They insult it in order to console themselves and say it is foul. But this arises from love of the world, whereas acceptable contempt arises from love of the hereafter and the love that springs from knowledge of
    '''Dördüncüsü:''' Dünyayı tahkir eder. Zira dünya, eline geçiyor. Fakat durmuyor, gidiyor. O da kızıyor. Teselli bulmak için tahkir eder. “Pistir.” der. Şu tahkir ise o da dünyanın muhabbetinden ileri geliyor. Halbuki makbul tahkir odur ki hubb-u âhiretten ve marifetullahın muhabbetinden ileri gelir.
    God.
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    That is to say, acceptable contempt is of the first two kinds. May God Almighty make us like those people. Amen.IN VENERATION OF THE LORD OF THE PROPHETS
    Demek makbul tahkir, evvelki iki kısımdır. Cenab-ı Hak, bizi onlardan yapsın, âmin bi-hürmeti Seyyidi’l-mürselîn.
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    <span id="ÜÇÜNCÜ_MEVKIF"></span>
    == ÜÇÜNCÜ MEVKIF ==
    ==Third Stopping-Place==
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    In the Name of God, the Merciful, the Compassionate.
    بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
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    And there is nothing but it glorifies Him with praise.(*<ref>*Qur’an, 17:44.</ref>)
    وَ اِن۟ مِن۟ شَى۟ءٍ اِلَّا يُسَبِّحُ بِحَم۟دِهٖ
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    This Third Position is the “Second Point.” It also has two topic.
    '''Şu Üçüncü Mevkıf “İkinci Nokta”dır. O da iki mebhastır.'''
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    <span id="Birinci_Mebhas"></span>
    === Birinci Mebhas ===
    ===FIRST TOPIC===
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    According to the meaning of And there is nothing but it glorifies Him with praise, everything has numerous aspects that give onto God Almighty like windows.
    وَ اِن۟ مِن۟ شَى۟ءٍ اِلَّا يُسَبِّحُ بِحَم۟دِهٖ sırrınca her şeyden Cenab-ı Hakk’a karşı pencereler hükmünde çok vecihler var. '''Bütün mevcudatın hakaiki, bütün kâinatın hakikati; esma-i İlahiyeye istinad eder. Her bir şeyin hakikati, bir isme veyahut çok esmaya istinad eder. Eşyadaki sıfatlar, sanatlar dahi her biri birer isme dayanıyor.'''
    The realities of all beings and of the universe are based on the Divine Names. Each being’s reality is based on one Name or on many. The attributes of things and the arts they display are also based on and rely upon a Name.
    </div>


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    True natural science is based on the Name of All-Wise, true medicine on the Name of Healer, and geometry on the Name of Determiner, and so on. In the same way that all the sciences are based on and come to an end in a Name, the realities of all arts and sciences, and of all human attainments, are based on the Divine Names.
    Hattâ hakiki fenn-i hikmet, “Hakîm” ismine ve hakikatli fenn-i tıp “Şâfî” ismine ve fenn-i hendese “Mukaddir” ismine ve hâkeza her bir fen, bir isme dayandığı ve onda nihayet bulduğu gibi bütün fünun ve kemalât-ı beşeriye ve tabakat-ı kümmelîn-i insaniyenin hakikatleri, esma-i İlahiyeye istinad eder.
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    Indeed, one group of the most learned of the saints stated that the Divine Names constitute the true reality of things, while the essences of things are only shadows of that reality.
    Hattâ muhakkikîn-i evliyanın bir kısmı demişler: '''“Hakiki hakaik-i eşya, esma-i İlahiyedir. Mahiyet-i eşya ise o hakaikin gölgeleridir.”'''
    </div>


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    They said too that even  only apparently as many as twenty manifestations and impresses of the Divine Names may be seen on a single living creature.
    Hattâ bir tek zîhayat şeyde, yalnız zâhir olarak yirmi kadar esma-i İlahiyenin cilve-i nakşı görünebilir.
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    We shall try to make this subtle yet vast truth easier to understand by means of a comparison, and shall analyze it by passing it through a sieve two or three times as it were. However  long our discussion, it would still be short, but one should not become bored.
    Şu ince ve dakik ve pek büyük ve geniş hakikati, bir temsil ile fehme takribe çalışacağız. İki üç ayrı ayrı elek ile elemek suretinde tahlil edeceğiz. Ne kadar uzun beyan etsek yine kısadır. Usanmamak gerek. Şöyle:
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    When a skilful portraitist or sculptor wishes to paint a picture of a beautiful flower or to sculpt a great beauty belonging to mankind’s fair sex, firstly he determines the general shapes of those two objects  with  a few lines. He determines these by ordering and adjusting them, by estimating and measuring them. And this he does according to rules and limits defined by geometry. It is clear that this ordering and measuring is carried out with knowledge and wisdom or purpose. That is to say, the acts of ordering and limiting turn on the compasses of knowledge and wisdom.
    Nasıl ki gayet mahir bir tasvirci ve heykeltıraş bir zat, gayet güzel bir çiçekle ve insan cins-i latîfinden gayet güzel bir hasnânın suret ve heykelini yapmak istese evvela, o iki şeyin umumî şekillerini bazı hatlarla tayin eder. Şu tayini, bir tanzim iledir, bir takdir ile yapıyor. Hendeseye istinaden hudut tayin ediyor. Şu tanzim ve takdir, bir hikmet ve ilim ile yapıldığını gösteriyor ki tanzim ve tahdid fiilleri, ilim ve hikmet pergârıyla dönüyor. Öyle ise tanzim ve tahdid arkasında, ilim ve hikmet manaları hükmediyor.
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    In which case, the meanings of knowledge and wisdom govern behind the ordering and limiting. The compasses of knowledge and wisdom, then, point to themselves and they demon strate that, within those limits, they have begun the portrayal of small particulars like the eyes, ears, nose, leaves, and stamens. Now we see that the members determined by the motion of those inner compasses are taking  shape  artistically and carefully. Since this is so, the one who turns these
    Öyle ise ilim ve hikmet pergârı, kendini gösterecek. İşte kendini gösterdi ki o hudutlar içinde, göz, kulak, burun, yaprak ve incecik püskülcükler gibi şeylerin tasvirine başladı. Şimdi görüyoruz ki içindeki pergârın harekâtıyla tayin edilen azalar, sanatkârane ve inayetkârane düşüyor. Öyle ise o ilim ve hikmet pergârını çeviren, arkada sun’ ve inayet manaları var, hükmediyorlar ve kendilerini gösterecekler.
    knowledge and wisdom compasses possesses meanings of craftsmanship and care; it is they who command and then display themselves.
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    Thus, it may be understood from this that they point to inherent qualities of beauty and adornment. Since this is so, what makes the craftsmanship and care function is the will to beautify and the intention to decorate. In which case, it is at their command that the artist begins to adorn and illuminate. He gives a smiling and living form to the statue
    İşte ondandır ki bir hüsün ve ziynete kabiliyet gösteriyor. Öyle ise sun’ ve inayeti çalıştıran, irade-i tahsin ve kasd-ı tezyindir. Öyle ise onlar hükmediyorlar ki tezyine, tenvire başladı. Bir tebessüm vaziyetini gösterdi ve hayattarlık heyetini verdi.
    and flower.
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    And what makes this meaning of beautifying and illuminating function is surely the meaning of favouring and munificence. Yes, these two meanings govern him to such a degree that, quite simply, the flower is an embodied favour, and the statue, embodied munificence.
    Elbette şu tahsin ve tenvir manasını çalıştıran, lütuf ve kerem manasıdır. Evet o iki mana, onda o derece hükmeder ki âdeta o çiçek bir lütf-u mücessem, o heykel bir kerem-i mütecessiddir.
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    So now it is the meanings of making loved and known that impel the meanings of favouring and munificence and make them  work. That is, behind the latter two meanings, the meanings of making himself known through his art and making people love him govern.
    Şimdi bu mana-yı kerem ve lütfu çalıştıran ve tahrik eden “teveddüd ve taarrüf” manalarıdır. Yani kendini, hüneri ile tanıttırmak ve halka kendini sevdirmek manaları arkada hükmediyor.
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    This making loved and known, without a doubt arise from an inclination toward being merciful and the will to bestow bounties. So, since mercy and the will to bestow bounties are governing behind them, he will adorn the statue with all sorts of bounties and also bestow the form of the flower as a present.Thus, he fills the statue’s hands and pockets with precious bounties and bestows the form of the flower as jewels.
    Bu tanıttırmak ve sevdirmek, elbette meyl-i merhamet ve irade-i nimetten geliyor. Madem rahmet ve irade-i nimet, arkada hükmediyor. Öyle ise o heykeli, nimetin envaıyla dolduracak, tezyin edecek, o çiçeğin suretini de bir hediyeye takacak. İşte o heykelin ellerini, kucağını ve ceplerini kıymettar nimetler ile doldurdu ve o çiçek suretini de bir mücevherata taktı.
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    That is to say, what makes his mercy and will to bestow function is a feeling of gentleness and pity. That is, the meaning of pity and gentleness impels the mercy and bounty.
    Demek, bu rahmet ve irade-i nimeti çalıştıran, terahhum ve tahannündür. Yani “acımak ve şefkat etmek” manası, rahmet ve nimeti tahrik ediyor.
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    Furthermore, what impels and makes manifest the meaning of pity and gentleness within that person, who is self-sufficient and needs no one, are the meanings of beauty and perfection. These desire to be manifested.
    Ve o müstağni ve hiç kimseye ihtiyacı olmayan zatta olan terahhum ve tahannün manasını tahrik eden ve izhara sevk eden, elbette o zattaki manevî cemal ve kemaldir ki tezahür etmek isterler.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    And as for love and mercy, which are the sweetest and most delightful parts of that beauty, they desire to be seen in the mirror of art and to see themselves through the eyes of yearning admirers. That  is to  say,  since  beauty and perfection are  loved  for themselves, they love themselves above everything. They are also  both loveliness and  love. The union of beauty and love stems from this point. Since beauty loves itself, it desires to see itself in mirrors. Thus all the lovable  bounties and beautiful fruits which were set on the statue and on the picture bear the flashes, each  according to its capacity, of that meaning of beauty. They display those flashes both to the owner of the beauty and to others.
    Ve o cemalin en şirin cüzü olan muhabbet ve en tatlı kısmı olan rahmet ise sanat âyinesiyle görünmek ve müştakların gözleriyle kendilerini görmek isterler. Yani cemal ve kemal (çünkü bizzat sevilirler) her şeyden ziyade kendi kendini severler. Hem hüsündür hem aşktırlar. Hüsün ve aşkın ittihadı bu noktadandır. Cemal madem kendini sever, kendini âyinelerde görmek ister. İşte heykele konulan ve surete takılan sevimli nimetler, güzel meyveler, o cemal-i manevînin –kendi kabiliyetlerine göre– birer lem’asını taşıyorlar. O lem’aları hem cemal sahibine hem başkasına gösteriyorlar.
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    In exactly the same way, the All-Wise Maker delimits, orders and gives determined proportions and shapes to all things, particular and universal, through the manifestation of His Names; to Paradise and this  world, the heavens and the earth, plants and animals, men and jinn, angels and spirit beings. By doing this, He causes them to recite His Names of Determiner, Orderer, and Giver of Form. He determines the limits of their general shapes in such a manner that He displays
    Aynen öyle de Sâni’-i Hakîm, cenneti ve dünyayı, semavatı ve zemini, nebatat ve hayvanatı, cin ve insi, melek ve ruhaniyatı, küllî ve cüz’î bütün eşyayı; cilve-i esmasıyla eşkâlini tahdid ediyor, tanzim ediyor, birer miktar-ı muayyene veriyor. Onun ile bunlara '''Mukaddir, Munazzım, Musavvir''' isimlerini okutturuyor. Öyle bir tarzda şekl-i umumîsinin hududunu tayin eder ki '''Alîm, Hakîm''' ismini gösterir.
    His Names of All-Knowing and All-Wise.
    </div>


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    Then, through the definition of knowledge and wisdom, He begins to form them within those limits. He does this in such a way that He displays  the  meanings  of  craftsmanship  and  care  and  His  Names  of  Maker  and Munificent.
    Sonra ilim ve hikmet cetveliyle, o hudut içinde, o şeyin tasvirine başlar. Öyle bir tarzda ki sun’ ve inayet manalarını ve '''Sâni’''' ve '''Kerîm''' isimlerini gösteriyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Next, with the miraculous hand of art and the brush of munificence He gives the colours of beauty and adornment to the members of that form, whether a single human being or a single flower, like the eyes, ears, leaves, and stamens. If it is the earth, He gives the colours of beauty and adornment  to its minerals, plants and animals. If it is Paradise, He gives the colours of beauty and adornment to  its gardens, palaces, and houris. And so on. You can make analogies for the rest, too. Furthermore, He adorns and illuminates in such a fashion that the meanings of favouring and  munificence are predominant in those objects. They govern to a degree where those adorned beings, those illuminated artefacts, become like embodied favours and incarnate munificence. They mention the Names of Gracious and Munificent.
    Sonra sanatın yed-i beyzasıyla, inayetin fırçasıyla o suretin –eğer bir tek insan ve bir tek çiçek ise– göz, kulak, yaprak, püskül gibi azalarına bir hüsün, bir ziynet renkleri veriyor. Eğer zemin ise maadin, nebatat ve hayvanatına bir hüsün ve ziynet renkleri veriyor. Eğer cennet ise bağlarına, kasırlarına, hurilerine bir hüsün ve ziynet renkleri veriyor ve hâkeza… Başkalarını kıyas et. Hem öyle bir tarzda tezyin ve tenvir eder ki lütuf ve kerem manaları, onda o derece hükmediyor ki âdeta o mevcud-u müzeyyen, o masnû-u münevver; bir lütf-u mücessem, bir kerem-i mütecessid hükmüne geçer. '''Latîf''' ve '''Kerîm''' ismini zikreder.
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    Next, what impels the favouring and munificence to manifest are clearly the actions of making loved and known. That is, the qualities of making Himself loved by animate creatures and known by  conscious ones. They cause animate and conscious beings to recite  the  Names  of  Loving  and  Known  One  behind  the  Names  of  Gracious  and Munificent, and for this recitation, which is performed by the very mode of their beings, to be heard.
    Sonra o lütuf ve keremi şu cilveye sevk eden, elbette teveddüd ve taarrüftür, yani kendini zîhayata sevdirmek ve zîşuura bildirmek şe’nleridir ki Latîf, Kerîm isimlerinin arkalarında '''Vedud''' ve '''Maruf''' isimlerini okutuyor ve masnuun lisan-ı halinden işitiliyor.
    </div>


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    Then, embellishing those adorned and beautiful creatures with delicious fruits and lovable results, He turns from adorning to bestowing bounties, from graciousness to compassionateness. He causes them to recite the Names of Bestower and Compassionate and displays the manifestation of those two Names behind the outer veils.
    Sonra o müzeyyen mevcudu, o güzel mahluku; leziz meyveler, sevimli neticelerle süslendirip ziynetten nimete, lütuftan rahmete çevirir. '''Mün’im''' ve '''Rahîm''' ismini okutturur ve zâhirî perdeler arkasında, o iki ismin cilvesini gösterir.
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    Next, what  impels that One, Who  is absolutely without need, to manifest these Names of  Compassionate and Munificent are the qualities of mercy and gentleness, which display the Names of Gentle and Merciful and cause them to be recited.
    Sonra bu Rahîm ve Kerîm’i (Müstağni-i Ale’l-ıtlak olan Zat’ta) bu cilveye sevk eden, elbette bir terahhum, tahannün şe’nleridir ki ism-i '''Hannan''' ve '''Rahman'''ı okutturuyor ve gösteriyor.
    </div>


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    And  what  impels  the  meanings  of  mercifulness  and  gentleness  to  manifest  are doubtless, an essential beauty and perfection which desire to become evident; they cause the Name of Beautiful, and the Names of Loving and Compassionate, which are within the Name of Beautiful, to be recited. For beauty is loved for itself. Beauty and one possessing beauty love themselves. Moreover, it is both loveliness and love.
    Şu terahhum, tahannün manalarını cilveye sevk eden, elbette bir cemal ve kemal-i zatîdir ki tezahür etmek ister. '''Cemil''' ismini ve Cemil isminde münderic olan '''Vedud''' ve '''Rahîm''' isimlerini okutturuyor. Çünkü cemal, bizzat sevilir. Zîcemal ve cemal, kendi kendini sever. Hem hüsündür hem muhabbettir. Kemal dahi bizzat mahbubdur, sebepsiz olarak sevilir. Hem muhibdir hem mahbubdur.
    Perfection, also, is loved for itself; no other cause is necessary. It is both lover and beloved.
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    Since a beauty that is at the utmost degree of perfection and a perfection that is at the utmost  degree of beauty are loved and are worthy of love to the utmost degree, most certainly will they desire to see and to exhibit themselves through displaying their flashes and manifestations in mirrors, in accordance with the capacity of the mirrors.
    Madem nihayetsiz derece-i kemalde bir cemal ve nihayetsiz derece-i cemalde bir kemal; nihayet derecede sevilir, muhabbete ve aşka lâyıktır. Elbette âyinelerde ve âyinelerin kabiliyetlerine göre lemaatını ve cilvelerini görmek ve göstermekle tezahür etmek ister.
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    That is to say, the beauty and perfection essential to the All-Glorious Maker, the All- Wise One of Beauty, the All-Powerful One of Perfection, require the qualities of mercy and gentleness, and impel the Names of Merciful and Gentle to be manifested.
    Demek, Sâni’-i Zülcelal’in ve Hakîm-i Zülcemal’in ve Kadîr-i Zülkemal’in zatındaki cemal-i zatî ve kemalât-ı zatiyesi, terahhum ve tahannün ister ve '''Rahman''' ve '''Hannan''' isimlerini tecelliye sevk eder.
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    As for mercy and gentleness, through displaying compassion and bounty, they impel the manifestation of the Names of Compassionate and Bestower.
    Terahhum ve tahannün ise rahmet ve nimeti göstermekle '''Rahîm''' ve '''Mün’im''' isimlerini cilveye sevk eder.
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    And compassionateness and bestowal require the qualities of making known and loved and impel the Names of Loving and Known One to be manifested.
    Rahmet ve nimet ise teveddüd, taarrüf şe’nlerini iktiza edip '''Vedud''' ve '''Maruf''' isimlerini tecelliye sevk eder. Masnuun bir perdesinde onları gösterir.
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    Making known and loved impel the meanings of favouring and munificence and display them on some of the facets of those artefacts; they cause the Names of Gracious and Munificent to be recited amongst them.
    Teveddüd ve taarrüf ise lütuf ve kerem manalarını tahrik eder. '''Latîf''' ve '''Kerîm''' isimlerini masnuun bazı perdelerinde okutturuyor.
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    As for the qualities of graciousness and munificence, they impel the acts of adorning and  illuminating. They cause the Names of Adorner and Illuminer to be recited by the tongues of the artefacts’ beauty and luminosity.
    Lütuf ve kerem şe’nleri ise tezyin ve tenvir fiillerini tahrik eder. '''Müzeyyin''' ve '''Münevvir''' isimlerini masnuun hüsün ve nuraniyeti lisanıyla okutturur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    And the qualities of adorning and beautifying require the meanings of craftsmanship and care. They cause the Names of Maker and Bountiful to be recited by the beautiful features of the artefacts.
    Ve o tezyin ve tahsin şe’nleri ise sun’ ve inayet manalarını iktiza eder. Ve '''Sâni’''' ve '''Muhsin''' isimlerini, o masnuun güzel simasıyla okutturur.
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    As for craftsmanship and care, they require knowledge and wisdom, and they cause the Names of All-Wise and All-Knowing to be recited by their well-ordered, wise, and purposeful members.
    Ve o sun’ ve inayet ise bir ilim ve hikmeti iktiza eder. Ve ism-i '''Alîm''' ve '''Hakîm'''i, o masnuun intizamlı, hikmetli azasıyla okutturur.
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    And knowledge and wisdom require the acts of ordering, forming, and shaping. They display the Names of Determiner and Giver of Form, causing them to be recited by the artefact in its entirety, through its form.
    O ilim ve hikmet ise tanzim, tasvir, teşkil fiillerini iktiza ediyor. '''Musavvir''' ve '''Mukaddir''' isimlerini masnuun heyetiyle, şekliyle okutturur, gösterir.
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    Thus, the All-Glorious Maker has made all His creatures or artefacts in such a way that He causes most of them, and especially animate beings, to recite numerous Divine Names. It is as if He has dressed each creature in twenty different shirts, one on top of another or has enfolded them in twenty veils, and on each shirt or veil He has inscribed different Names. For example, as was demonstrated in the comparison, there are many
    İşte Sâni’-i Zülcelal, bütün masnuatını öyle bir tarzda yapmış ki ekserisi, hususan zîhayat kısmı, çok esma-i İlahiyeyi okutturur. Güya her bir masnuuna ayrı ayrı, birbiri üstünde yirmi gömlek giydirmiş, yirmi perdeye sarmış. Her gömlekte, her perdede ayrı ayrı esmasını yazmış. Mesela, temsilde gösterildiği gibi tek güzel bir çiçekle, insanın kısm-ı sânîsinden bir ferd-i hasnânın yalnız zâhirî hilkatlerinde, çok sahifeler vardır. Başka büyük ve küllî masnuatı, o iki cüz’î misale kıyas et.
    pages in what is only apparent in the creation of a beautiful member of mankind’s fair sex or of a beautiful  flower. From these two small and particular examples you can draw analogies with other large and universal creatures.
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    The First Page: It is the state which demonstrates the general shape and proportion. It mentions the Names of O Giver of Form! O Determiner! O Orderer!
    '''Birinci sahife:''' Umumî şekil ve miktarını gösteren heyettir ki: '''Yâ Musavvir, yâ Mukaddir, yâ Munazzım''' isimlerini yâd eder.
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    The Second Page: This is the plain and unadorned state of the human being and flower  in the comparison,  which occurs with the disclosure of the  forms of all the different members of those two creatures. Many Names, like All-Knowing and All-Wise, for example, are written on this page.
    '''İkinci sahife:''' Suretlerinde ayrı ayrı azaların inkişafıyla hasıl olan çiçek ve insanın basit heyetidir ki o sahifede '''Alîm, Hakîm''' isimleri gibi çok isimler yazılıyor.
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    The Third Page: Through bestowing a different beauty and adornment on all the different members of those two creatures, many Names like Maker and Designer, for example, are written on this page.
    '''Üçüncü sahife:''' O iki mahlukun ayrı ayrı azalarına, ayrı ayrı hüsün ve ziynet vermekle o sahifede '''Sâni’''' ve '''Bâri''' isimleri gibi çok isimler yazılıyor.
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    The Fourth Page: Such a beauty and adornment are given to those two artefacts it is as though they have become embodied favours and munificence. This page mentions and recites numerous Names, like for example, O Gracious One! O Munificent One!
    '''Dördüncü sahife:''' Öyle bir ziynet ve hüsün, o iki masnua veriliyor ki güya lütuf ve kerem tecessüm etmiş, onlar olmuş. O sahife '''Yâ Latîf, yâ Kerîm''' gibi çok isimleri yâd eder, okur.
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    The Fifth Page: Through attaching delicious fruits to the flower and lovable children and a fine character to the beautiful woman, this page recites Names like O Loving One! O Compassionate One! O Bestower of Bounties!
    '''Beşinci sahife:''' O çiçeğe leziz meyveler, o hasnâya sevimli evlatlar, güzel ahlâklar takmakla; o sahife '''Yâ Vedud, yâ Rahîm, yâ Mün’im''' gibi isimleri okutturuyor.
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    The Sixth Page: On this page of bestowal and bounties, Names like O Merciful One! O Gentle One! are recited.
    '''Altıncı sahife:''' O in’am ve ihsan sahifesinde '''Yâ Rahman, yâ Hannan''' gibi isimler okunuyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The Seventh Page: Flashes of such beauty are apparent in these bounties and results that they are worthy of a sincere gratitude and pure love which have been kneaded with true desire and compassion. On this page, the Names of O Beauteous One of Perfection! O Perfect One of Beauty! are inscribed and recited.
    '''Yedinci sahife:''' O nimetlerde, o neticelerde, öyle lemaat-ı hüsün ve cemal görünüyor ki hakiki bir şevk ve şefkatle yoğrulmuş hâlis bir şükür ve safi bir muhabbete lâyık olur. O sahifede '''Yâ Cemil-i Zülkemal, yâ Kâmil-i Zülcemal''' isimleri yazılı okunuyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, if the beautiful flower and human being display this number of Names, and that only in  material and apparent form, you can conclude what exalted and universal Names all flowers and animate creatures, as well as vast, universal beings, cause to be recited.
    İşte yalnız bir güzel çiçek ve hasnâ bir insan ve yalnız maddî ve zâhir suretinde bu kadar esmayı gösterirse; acaba umum çiçekler ve bütün zîhayat ve büyük ve küllî mevcudat, ne derece ulvi ve küllî esmayı okutuyor, kıyas edebilirsin.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    You can also conclude how many luminous, sacred Names, like Ever-Living and Self-Subsistent One, and Giver of Life, man recites and causes to be recited by reason of
    Hem insan ruh, kalp, akıl cihetiyle ve hayat ve letaif sahifeleriyle '''Hay, Kayyum''' ve '''Muhyî''' gibi ne kadar esma-i kudsiye-i nuraniyeyi okur ve okutturur, kıyas edebilirsin.
    his spirit, heart, mind, and through the pages of life and other subtle qualities.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, Paradise is a flower. The company of houris is also a flower. The face of the earth is a flower. The spring is a flower. The heavens are a flower, while the stars are their gilded embroideries. And the sun is a flower, while the seven colours in its light are the flower’s embroidered colours. The universe is a beautiful and huge human being, in the same way that each human being is a miniature universe. The company of houris, the assembly of spirit beings, the realm of angels, the congregation of jinn, and human kind, have all been formed, ordered, and created as if they were beautiful individuals.
    İşte, cennet bir çiçektir. Huri taifesi dahi bir çiçektir. Rûy-i zemin dahi bir çiçektir. Bahar da bir çiçektir. Sema da bir çiçektir; yıldızlar, o çiçeğin yaldızlı nakışlarıdır. Güneş de bir çiçektir; ziyasındaki yedi rengi, o çiçeğin nakışlı boyalarıdır. Âlem, güzel ve büyük bir insandır; nasıl ki insan, küçük bir âlemdir. Huriler nev’i ve ruhanîler cemaati ve melek cinsi ve cin taifesi ve insan nev’i, birer güzel şahıs hükmünde tasvir ve tanzim ve icad edilmiştir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Just as they all display the Beauteous Maker’s Names through their universality, as does each individual singly, so are they all different mirrors to His beauty and perfection, mercy and love. All are truthful witnesses to His infinite beauty and perfection, mercy and love. All are signs and tokens of that beauty and perfection, mercy and love. Thus, this infinite number of different sorts of perfections occurs within the sphere of Divine unity and oneness. That is to say, what are imagined to be perfections outside that sphere are not perfections at all.
    Hem her biri külliyetiyle hem her bir ferdi, tek başıyla Sâni’-i Zülcemal’inin esmasını gösterdikleri gibi onun cemaline, kemaline, rahmetine ve muhabbetine birer ayrı ayrı âyinelerdir. Ve nihayetsiz cemal ve kemaline ve rahmet ve muhabbetine birer şahid-i sadıktır. Ve o cemal ve kemalin ve rahmet ve muhabbetin birer âyâtıdır, birer emaratıdır. '''İşte şu nihayetsiz enva-ı kemalât, daire-i vâhidiyette ve ehadiyette hasıldır. Demek, o daire haricinde tevehhüm olunan kemalât, kemalât değildir.'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Understand therefore that the reality of beings is based on and relies on the Divine Names; rather, that their true realities are the manifestations of those Names; and that everything mentions and glorifies its Maker with numerous tongues in numerous ways.
    İşte hakaik-i eşyanın esma-i İlahiyeye dayandığını ve istinad ettiğini, belki hakiki hakaik, o esmanın cilveleri olduğunu ve her şeyin çok cihetlerle, çok dillerle Sâni’ini zikir ve tesbih ettiğini anla.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    And understand one meaning of the verse: And there is not a single thing but extols His glory and praise.(*<ref>*Qur’an, 17:44.</ref>) Say,  “Glory be  to  Him Who  is  hidden in the  intensity of His manifestation.” And understand one  reason why phrases like the following are repeatedly mentioned at the end of the Qur’an’s verses: And  He  is  the  Mighty,  the  Wise.(*<ref>*Qur’an, 3:62, etc.</ref>) * And  He  is  the  Oft-Forgiving,  Most Merciful.(*<ref>*Qur’an, 42:5, etc.</ref>) * And He is All-Knowing, All-Powerful.(*<ref>*Qur’an, 30:54, etc.</ref>)
    وَ اِن۟ مِن۟ شَى۟ءٍ اِلَّا يُسَبِّحُ بِحَم۟دِهٖ nin bir manasını bil ve سُب۟حَانَ مَنِ اخ۟تَفٰى بِشِدَّةِ ظُهُورِهٖ de. Ve âyetlerin âhirlerinde olan وَ هُوَ ال۟عَزٖيزُ ال۟حَكٖيمُ  وَ هُوَ ال۟غَفُورُ الرَّحٖيمُ  وَ هُوَ ال۟عَلٖيمُ ال۟قَدٖيرُ gibi zikir ve tekrarlarındaki bir sırrı fehmet.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If you are unable to read the Names in a flower and cannot see them clearly, look at Paradise, study the spring, watch the face of the earth. You will be able to read clearly the Names written there, for they are the huge flowers of mercy. You will be able to see and understand their impresses and manifestations.
    Eğer bir çiçekte esmayı okuyamıyorsan ve vâzıh göremiyorsan cennete bak, bahara dikkat et, zeminin yüzünü temaşa et. Rahmetin şu büyük çiçekleri olan cennet ve bahar ve zeminde yazılan esmayı vâzıhan okuyabilirsin, cilvelerini ve nakışlarını anlar, görürsün.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="İkinci_Nokta’nın_İkinci_Mebhası"></span>
    === İkinci Nokta’nın İkinci Mebhası ===
    ===The Second Point of the Second Topic===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    When the representative of the people of misguidance could find no support or basis on which to  build  his  misguidance and was thus defeated  in argument, he said the following:
    Ehl-i dalaletin vekili, tutunacak ve dalaletini ona bina edecek hiçbir şey bulamadığı ve mülzem kaldığı zaman şöyle '''diyor ki:'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    “I  consider  happiness  in  this  world  and  life’s  pleasures, and  the  progress  of civilization and perfection of arts as all lying in refusal to think of the hereafter and to know  God, in  love  of  this  world,  in  absolute  freedom  and  licence  and  in  relying exclusively on myself. And in so doing I have drawn most men onto this path, through the assistance of Satan, and continue to do so.”
    “Ben, saadet-i dünyayı ve lezzet-i hayatı ve terakkiyat-ı medeniyeti ve kemal-i sanatı; kendimce, âhireti düşünmemekte ve Allah’ı tanımamakta ve hubb-u dünyada ve hürriyette ve kendine güvenmekte gördüğüm için insanın ekserisini bu yola şeytanın himmetiyle sevk ettim ve ediyorum.”
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Answer:''' We say, in the name of the Qur’an: O wretched man! Come to your senses! Do not listen to the representative of the people of misguidance. If you do listen to him, your loss will be so great that your intelligence, spirit, and heart will shudder even to imagine it. There are two paths in front of you.
    '''Elcevap:''' Biz dahi Kur’an namına diyoruz ki: Ey bîçare insan! Aklını başına al! Ehl-i dalaletin vekilini dinleme! Eğer onu dinlersen hasaretin o kadar büyük olur ki tasavvurundan ruh, akıl ve kalp ürperir. Senin önünde iki yol var:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The First:''' The path of wretchedness laid out in front of you by the representative of
    '''Birisi:''' Ehl-i dalaletin vekilinin gösterdiği şakavetli yoldur.
    the people of misguidance.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Second:'''The path of happiness defined for you by the All-Wise Qur’an.
    '''Diğeri:''' Kur’an-ı Hakîm’in tarif ettiği saadetli yoldur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    You will have noted and understood numerous comparisons between these two paths in the Words, particularly the Short Words. So, note and understand now one of those thousands of comparisons which is suitable to this discussion.
    İşte o iki yolun pek çok muvazenelerini, çok Sözlerde, hususan Küçük Sözlerde gördün ve anladın. Şimdi makam münasebetiyle binde bir muvazenelerini yine gör, anla. Şöyle ki:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The path of assigning partners to God, misguidance, dissipation and vice causes man to fall to the lowest degree. Afflicted with infinite pains, he is forced to bear an infinitely heavy load on his weak and powerless shoulders. For if man does not recognize God and place  his  trust  in  Him, he  becomes  extremely  weak  and  impotent, needy  and impoverished,   a  suffering,   grieving  and  ephemeral  animal,   exposed  to  endless misfortunes. Suffering continuously the pain of separation  from all the objects of love and attachment, he will ultimately abandon all of his loved ones and go  alone to the darkness of the grave.
    '''Şirk ve dalaletin ve fısk ve sefahetin yolu,''' insanı nihayet derecede sukut ettiriyor. Hadsiz elemler içinde nihayetsiz ağır bir yükü zayıf ve âciz beline yükletir. Çünkü insan, Cenab-ı Hakk’ı tanımazsa ve ona tevekkül etmezse o vakit insan; gayet derecede âciz ve zayıf, nihayet derecede muhtaç, fakir, hadsiz musibetlere maruz, elemli, kederli bir fâni hayvan hükmünde olup bütün sevdiği ve alâka peyda ettiği bütün eşyadan mütemadiyen firak elemini çeke çeke, nihayette, bâki kalan bütün ahbabını bir firak-ı elîm içinde bırakıp kabrin zulümatına yalnız olarak gider.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Throughout his life, he struggles vainly, with an extremely limited will, slight power, a short lifespan and dull mind, against infinite pains and hopes. To no avail, he strives to attain innumerable desires and goals. Even though he is unable to bear the burden of his own being, he takes the load of the vast world  onto his wretched shoulders and mind. He suffers the torment of Hell before even arriving there.
    Hem müddet-i hayatında gayet cüz’î bir ihtiyar ve küçük bir iktidar ve kısacık bir hayat ve az bir ömür ve sönük bir fikir ile nihayetsiz elemler ile ve emeller ile faydasız çarpışır ve hadsiz arzuların ve makasıdın tahsiline semeresiz, boşu boşuna çalışır. Hem kendi vücudunu yüklenemediği halde, koca dünya yükünü bîçare beline ve kafasına yüklenir. Daha cehenneme gitmeden cehennem azabını çeker.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Indeed, in order to avoid feeling this grievous pain, this awesome spiritual torment, the people of misguidance have recourse to a drunkenness that is like a form of stupor and thus are temporarily able to avoid feeling their pain. But when they do feel it, they suddenly feel the proximity of the grave. For whoever is not a true bondsman of God Almighty will imagine that he owns himself. But with his partial and limited will and his petty power  and  strength, he  is  unable  to  administer  and  control his  being  in  this tempestuous world. He sees thousands of different sorts of enemy attacking his life, from harmful microbes to earthquakes. In an awesome state of painful fear he looks towards the door of the grave, that at all times appears dreadful to him.
    Evet, şu elîm elemi ve dehşetli manevî azabı hissetmemek için ehl-i dalalet iptal-i his nevinden gaflet sarhoşluğuyla muvakkaten hissetmez. Fakat hissedeceği zaman yani kabre yakın olduğu vakit birden hisseder. Çünkü Cenab-ı Hakk’a hakiki abd olmazsa kendi kendine mâlik zannedecek. Halbuki o cüz’î ihtiyar, o küçük iktidarı ile şu fırtınalı dünyada vücudunu idare edemiyor. Hayatına muzır mikroptan tut tâ zelzeleye kadar binler taife düşmanları, hayatına karşı tehacüm vaziyetinde görür. Elîm bir korku dehşeti içinde her vakit kendine müthiş görünen kabir kapısına bakıyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    While in this state, man will also be troubled by the state of the world and of mankind, for as a human being he is attached to both. But, he does not imagine them to be in the control of One All-Wise, All-Knowing, All-Powerful, Merciful and Generous, and has attributed them instead to chance and to nature. And so, together with his own pains, he suffers also  the pains of the world and of  mankind. Earthquakes, plagues, storms, famine and scarcity, separation and decease; all of this torments him in the most painful and sombre fashion.
    Hem bu vaziyette iken insaniyet itibarıyla nev-i insanî ile ve dünya ile alâkadar olduğu halde, dünyayı ve insanı Hakîm, Alîm, Kadîr, Rahîm, Kerîm bir zatın tasarrufunda tasavvur etmediği ve onları tesadüf ve tabiata havale ettiği için dünyanın ehvali ve insanın ahvali onu daima iz’aç eder. Kendi elemiyle beraber insanların elemini de çeker. Dünyanın zelzelesi, taunu, tufanı, kaht u galâsı, fena ve zevali, ona gayet müz’iç ve karanlıklı birer musibet suretinde onu tazip eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    But such a man is not worthy of pity and sympathy, for he himself is responsible for it. In the Eighth Word is a comparison between two brothers who entered a well. One was not content with a refreshing, sweet, reputable, pleasant and licit drink at a splendid feast with pleasant friends in a beautiful garden and so drank some ugly and unclean wine in order to obtain illicit  and  impure pleasure. He became drunk and then imagined himself to be in some foul place in the middle of winter surrounded by wild beasts, and trembling cried out. But such a man is not worthy of pity, for he imagined his honourable and blessed companions to be monsters, and thus insulted them. He also imagined the delicious foods and clean dishes at the feast to be impure and filthy stones and began smashing them. And  the  respected  books  and  profound  writings  there  to  be  meaningless  and  banal designs, and so ripped them up and trod on them. Such a person is not merely unworthy of sympathy, rather, he deserves a good beating.
    Hem şu haldeki insan, merhamet ve şefkate lâyık değildir. Çünkü kendi kendine bu dehşetli vaziyeti veriyor. Sekizinci Söz’de kuyuya girmiş iki kardeşin muvazene-i halinde denildiği gibi nasıl bir adam; güzel bir bahçede, güzel bir ziyafette, güzel ahbaplar içinde, nezahetli, tatlı, namuslu, hoş, meşru bir lezzet ve eğlenceye kanaat etmeyip gayr-ı meşru ve mülevves bir lezzet için çirkin ve necis bir şarabı içse, sarhoş olup kendini kış ortasında, pis bir yerde ve hattâ canavarlar içinde tahayyül etse, titreyip bağırıp çağırsa nasıl merhamete lâyık değil. Çünkü ehl-i namus ve mübarek arkadaşlarını canavar tasavvur eder, onlara karşı hakaret eder. Hem ziyafetteki leziz taamları ve temiz kapları mülevves, pis taşlar tasavvur eder, kırmaya başlar. Hem mecliste muhterem kitapları ve manidar mektupları manasız ve âdi nakışlar tasavvur eder, yırtarak ayak altına atar ve hâkeza… Böyle bir şahıs, nasıl merhamete müstahak değil belki tokada müstahaktır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In exactly the same way, a person who, through incorrect choice and the lunacy of misguidance, is  intoxicated with unbelief, imagines this hospice of the world, which belongs to the All-Wise Maker,  to  be the plaything of chance and natural forces. He fancies the passage of creatures into the World of the Unseen, that is in fact renewing the manifestation of the Divine Names, to be execution and  annihilation. He supposes the echoes of those creatures’ glorification of God, who are accomplishing their duties with the passing of time, to be the lamentations of death and eternal separation. He deems the pages of created beings, which are inscriptions of the Eternally Besought One, to be meaningless and  confused. He imagines the door of the grave, which opens onto the world of mercy, to be the entrance to the darkness of non-existence. And he deems the appointed hour, which is in reality an invitation to join his true friends, to be the onset of separation from all of them. Such a person both brings upon himself grievous and ghastly torments, and denies, denigrates and insults all beings and God’s Names and His inscriptions. He is, therefore, not only unworthy of compassion and sympathy but also deserving of severe punishment. He is not in any way worthy of pity.
    Öyle de sû-i ihtiyarından neş’et eden küfür sarhoşluğuyla ve dalalet divaneliğiyle Sâni’-i Hakîm’in şu misafirhane-i dünyasını, tesadüf ve tabiat oyuncağı olduğunu tevehhüm edip ve cilve-i esma-i İlahiyeyi tazelendiren masnuatın, zamanın geçmesiyle vazifelerinin bittiğinden âlem-i gayba geçmelerini, adem ile idam tasavvur ederek ve tesbihat sadâlarını, zeval ve firak-ı ebedî vaveylâsı olduklarını tahayyül ettiğinden ve mektubat-ı Samedaniye olan şu mevcudat sahifelerini manasız, karmakarışık tasavvur ettiğinden ve âlem-i rahmete yol açan kabir kapısını zulümat-ı adem ağzı tasavvur ettiğinden ve eceli, hakiki ahbaplara visal daveti olduğu halde, bütün ahbaplardan firak nöbeti tasavvur ettiğinden hem kendini dehşetli bir azab-ı elîmde bırakıyor hem mevcudatı hem Cenab-ı Hakk’ın esmasını hem mektubatını inkâr ve tezyif ve tahkir ettiğinden, merhamete ve şefkate lâyık olmadığı gibi şiddetli bir azaba da müstahaktır. Hiçbir cihette merhamete lâyık değildir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    And so, O wretched people of misguidance and dissipation! What accomplishment of yours,  what  art,  what  perfection, what  civilization, what  progress, can confront  this awesome  silence of the grave, this  crushing despair? Where can you  find that  true consolation that is the most urgent need of the human spirit?
    İşte ey bedbaht ehl-i dalalet ve sefahet! Şu dehşetli sukuta karşı ve ezici meyusiyete mukabil; hangi tekemmülünüz, hangi fünununuz, hangi kemaliniz, hangi medeniyetiniz, hangi terakkiyatınız karşı gelebilir? Ruh-u beşerin eşedd-i ihtiyaç ile muhtaç olduğu hakiki teselliyi nerede bulabilirsiniz?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    What nature, what causality, what partner ascribed by you to God, what discovery, what nationality, what false object of worship, in each of which you place so much trust and to which you attribute God’s works and His sustaining bounties, which of them can deliver you from the darkness of death that you imagine to be eternal annihilation? Which of  them can  enable  you  to  cross  the  frontiers  of  the  grave, the  boundaries  of  the intermediate realm, the marches of the plain of resurrection, the Bridge of Sirat? Or can bring about your eternal happiness?
    Hem güvendiğiniz ve bel bağladığınız ve âsâr-ı İlahiyeyi ve ihsanat-ı Rabbaniyeyi onlara isnad ettiğiniz hangi tabiatınız, hangi esbabınız, hangi şerikiniz, hangi keşfiyatınız, hangi milletiniz, hangi bâtıl mabudunuz, sizi sizce idam-ı ebedî olan mevtin zulümatından kurtarıp kabir hududundan, berzah hududundan, mahşer hududundan, sırat köprüsünden hâkimane geçirebilir, saadet-i ebediyeye mazhar edebilir?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    But know that most definitely you will travel on this path for you cannot close the door of the grave. And a traveller on such a path ought to rely on one whose control and command embraces all this vast sphere and its extensive boundaries.
    Halbuki kabir kapısını kapamadığınız için siz kat’î olarak bu yolun yolcususunuz. Böyle bir yolcu, öyle birisine dayanır ki bütün bu daire-i azîme ve bu geniş hudutlar, onun taht-ı emrinde ve tasarrufundadır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O wretched people of misguidance and neglect! In accordance with the principles that ‘the consequence of an illicit love is suffering a merciless torment,’ you are suffering a fully justified punishment, for you are unlawfully employing your innate capacity for love, knowledge, thanks and worship that relate properly to the essence, attributes and Names of God Almighty, on your own soul and the life of this world. You have lavished the love that belongs to God Almighty on yourself. Your own soul has become your beloved and will cause you endless suffering: you are not giving true peace to that beloved. You are suffering constantly because you do not hand it over to the Possessor of Absolute Power Who is the only true beloved and you do not trust wholly in Him.
    Hem dahi ey bedbaht ehl-i dalalet ve gaflet! “Gayr-ı meşru bir muhabbetin neticesi, merhametsiz azap çekmektir.” kaidesi sırrınca siz, fıtratınızdaki Cenab-ı Hakk’ın zat ve sıfât ve esmasına sarf edilecek muhabbet ve marifet istidadını ve şükür ve ibadat cihazatını, nefsinize ve dünyaya gayr-ı meşru bir surette sarf ettiğinizden bi’l-istihkak cezasını çekiyorsunuz. Çünkü Cenab-ı Hakk’a ait muhabbeti, nefsinize verdiniz. Mahbubunuz olan nefsinizin hadsiz belasını çekiyorsunuz. Çünkü hakiki bir rahatı o mahbubunuza vermiyorsunuz. Hem onu, hakiki mahbub olan Kadîr-i Mutlak’a tevekkül ile teslim etmiyorsunuz, daima elem çekiyorsunuz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    You suffer further misfortunes because you give to the world the love that belongs to God Almighty’s Names and attributes and divide up the works of His art among causes in the world. One group of those innumerable beloveds of yours will turn their backs on you and leave you without even saying good-bye. Another group will not even recognize you, or if they do, they will not love you. Or if they love you, their love will be of no use. You will constantly suffer from innumerable separations and farewells without hope of return.
    Hem Cenab-ı Hakk’ın esma ve sıfâtına ait muhabbeti, dünyaya verdiniz ve âsâr-ı sanatını, âlemin esbabına taksim ettiniz; belasını çekiyorsunuz. Çünkü o hadsiz mahbublarınızın bir kısmı size Allah’a ısmarladık demeyip, size arkasını çevirip, bırakıp gidiyor. Bir kısmı sizi hiç tanımıyor, tanısa da sizi sevmiyor. Sevse de size bir fayda vermiyor. Daima hadsiz firaklardan ve ümitsiz dönmemek üzere zevallerden azap çekiyorsunuz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    This, then, is the essence and true nature of what the people of misguidance call life’s happiness, human perfection, the advantages of civilization and the pleasure of freedom. And  dissipation and intoxication are but a veil; they temporarily block all feeling. So, say, “I spit on the intelligence of those who follow such a path.”
    İşte ehl-i dalaletin saadet-i hayatiye ve tekemmülat-ı insaniye ve mehasin-i medeniyet ve lezzet-i hürriyet dedikleri şeylerin içyüzleri ve mahiyetleri budur. Sefahet ve sarhoşluk bir perdedir, muvakkaten hissettirmez. “Tuh onların aklına!de.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    But as for the luminous highway of the Qur’an, it cures with the truths of faith all the wounds of the people of misguidance. It disperses all the gloom and darkness of that first path. It closes the door on all misguidance and perdition.
    '''Amma Kur’an’ın cadde-i nuraniyesi ise''' bütün ehl-i dalaletin çektiği yaraları, hakaik-i imaniye ile tedavi eder. Bütün evvelki yoldaki zulümatı dağıtır. Bütün dalalet ve helâket kapılarını kapatır. Şöyle ki:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It cures man’s weakness, powerlessness, poverty and need with trust in One All- Powerful and Compassionate. For, handing over the burden of his life and being to His power and mercy instead of loading it on himself, man finds ease and comfort as if he were riding on his own life and soul. The Qur’an states that he is not a ‘rational animal’, but rather a true man and a well-accepted guest of the All-Merciful One. It gently cures man of the wounds inflicted on him by the transience of the world, the ephemeral nature of things and the love of them, and delivers him from the darkness of delusion and  fancy.
    İnsanın zaaf ve aczini ve fakr u ihtiyacını, bir Kadîr-i Rahîm’e tevekkül ile tedavi eder. Hayat ve vücudun yükünü, onun kudretine, rahmetine teslim edip; kendine yüklemeyip belki kendisi o hayatına ve nefsine biner hükmünde bir rahat makam bulur. Kendisinin “nâtık bir hayvan” değil belki hakiki bir insan ve makbul bir misafir-i Rahman olduğunu bildirir. Dünyayı, bir misafirhane-i Rahman olduğunu göstermekle ve dünyadaki mevcudat ise esma-i İlahiyenin âyineleri olduklarını ve masnuatı ise her vakit tazelenen mektubat-ı Samedaniye olduklarını bildirmekle, insanın fena-i dünyadan ve zeval-i eşyadan ve hubb-u fâniyattan gelen yaralarını güzelce tedavi eder ve evhamın zulümatından kurtarır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It does this by showing the world to be a guest-house of the All- Merciful One, and the beings  in  it to be mirrors to the Divine Names and ever-fresh inscriptions of the Eternally Besought One. It shows death and the appointed hour to be the bridge to the intermediate realm and the prelude to joining and meeting beloved ones already in the world of eternity. It thus cures the wounds inflicted by the notion of death as eternal separation, as held by the people of misguidance. It  demonstrates that  separation is  in  fact  the truest  form of meeting.
    Hem mevt ve eceli, âlem-i berzaha giden ve âlem-i bekada olan ahbaplara visal ve mülakat mukaddimesi olarak gösterir. Ehl-i dalaletin nazarında bütün ahbabından bir firak-ı ebedî telakki ettiği ölüm yaralarını böylece tedavi eder. Ve o firak, ayn-ı lika olduğunu ispat eder.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Further, by establishing that the grave is a door opening onto the world of mercy, an abode of happiness, a garden of Paradise, the luminous realm of the All- Merciful One, it dispels man’s most terrifying fear and shows that the apparently painful, troublesome  and  unpleasant  journey  to  the  intermediate  realm  is  in  fact  the  most pleasurable, enjoyable and joyous of journeys. With the grave, it shows that the grave is not a dragon’s mouth but is, rather, a door opening onto the garden of mercy.
    Hem kabrin âlem-i rahmete ve dâr-ı saadete ve bağistan-ı cinana ve nuristan-ı Rahman’a açılan bir kapı olduğunu ispat etmekle, beşerin en müthiş korkusunu izale edip en elîm ve kasavetli ve sıkıntılı olan berzah seyahatini, en leziz ve ünsiyetli ve ferahlı bir seyahat olduğunu gösterir. Kabir ile ejderha ağzını kapatır, güzel bir bahçeye kapı açar. Yani kabir ejderha ağzı olmadığını belki bağistan-ı rahmete açılan bir kapı olduğunu gösterir.
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    The Qur’an also says to the believer, “Since you have only partial and restricted choice, hand over your affairs to your Owner’s universal will. Since your power is slight, rely on that of the Possessor of Absolute Power. Since your life is brief, think of eternal life. Do not fret! There is an unending life. If your mind is dull, let the sun of the Qur’an shine on you. Look with the light of belief, and instead of the fire-fly of your own mind, each verse of the Qur’an will illumine you like a star. “Since  you  have  innumerable  hopes  and  pains, know  that  infinite  reward  and limitless mercy await you. Since you have innumerable desires and aims, do not think of them and become disturbed. This world cannot contain them; the proper place for them is another realm, and the one who will grant them is one other than yourself.
    Hem mü’mine der: İhtiyarın cüz’î ise kendi mâlikinin irade-i külliyesine işini bırak. İktidarın küçük ise Kadîr-i Mutlak’ın kudretine itimat et. Hayatın az ise hayat-ı bâkiyeyi düşün. Ömrün kısa ise ebedî bir ömrün var, merak etme. Fikrin sönük ise Kur’an’ın güneşi altına gir, imanın nuruyla bak ki yıldız böceği olan fikrin yerine her bir âyet-i Kur’an, birer yıldız misillü sana ışık verir. Hem hadsiz emellerin, elemlerin varsa nihayetsiz bir sevap ve hadsiz bir rahmet seni bekliyor. Hem hadsiz arzuların, makasıdın varsa onları düşünüp muztarib olma. Onlar bu dünyaya sığışmaz. Onların yerleri başka diyardır ve onları veren de başkadır.
    </div>


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    The Qur’an also says, “O man! You do not own yourself. Rather, you are totally owned by One Whose power is infinite, an All-Compassionate One of Glory Whose mercy is infinite. Therefore, do not trouble yourself by shouldering the burden of your life, for it is He Who grants you life and administers it. “Also, the world is not without an owner. So do not be anxious thinking of the state of it and load that burden onto your mind, for the world’s Owner is All-Wise and All- Knowing. You are a guest so do not be officious and meddlesome.
    Hem der: Ey insan! Sen kendine mâlik değilsin. Sen, kudreti nihayetsiz bir Kadîr, rahmeti hadsiz bir Rahîm-i Zat-ı Zülcelal’in memlûküsün. Öyle ise sen, kendi hayatını kendine yükleyip zahmet çekme; çünkü hayatı veren odur, idare eden de odur. Hem dünya sahipsiz değil ki sen kendi kafana dünya yükünü yüklettirerek ehvalini düşünüp merak etme; çünkü onun sahibi Hakîm’dir, Alîm’dir. Sen de misafirsin; fuzulî olarak karışma, karıştırma.
    </div>


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    “Furthermore, creatures such as men and animals have not been left to their own devices, rather, they are all officials with specific duties. They are watched over by an All-Wise and Compassionate One. Do not distress your spirit thinking of their pains and afflictions. Do  not  try  to  be  more  sympathetic  and  kind-hearted  than  their  All-Compassionate Creator. “Also, the reins of all those things that are hostile to you, from microbes to plagues,
    Hem insanlar, hayvanlar gibi mevcudat, başıboş değiller belki vazifedar memurdurlar. Bir Hakîm-i Rahîm’in nazarındadırlar. Onların âlâm ve meşakkatlerini düşünüp ruhuna elem çektirme. Ve onların Hâlık-ı Rahîm’inin rahmetinden daha ileri şefkatini sürme. Hem sana düşmanlık vaziyetini alan mikroptan tâ taun ve tufan ve kaht ve zelzeleye kadar bütün eşyanın dizginleri, o Rahîm-i Hakîm’in elindedirler. O Hakîm’dir, abes iş yapmaz. Rahîm’dir, rahîmiyeti çoktur. Yaptığı her işinde bir nevi lütuf var.
    storms, famine and earthquakes, are in the hands of that All-Compassionate All-Wise One. Being All-Wise, He does nothing in vain. Being All-Compassionate, His mercy is superabundant. There is a form of grace and favour contained in everything He does.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The Qur’an also says, “This world is indeed ephemeral, nevertheless, it produces the necessities for an everlasting world. It is transient and fleeting, but it yields eternal fruits, and displays the manifestations of an Eternal Being’s eternal Names. Its pleasures are indeed few and its pains many, but the favours of the All-Merciful and Compassionate One are everlasting and true pleasures. And as for the pains of this world, they too yield a sort of pleasure by reason of the reward to be had for enduring them. “Since the sphere of the licit is sufficient for all the pleasures, delights and joys of the spirit, heart and soul, do not approach the sphere of the illicit. For one pleasure within that sphere sometimes leads to a thousand pains. It will also cause the loss of the All- Merciful One’s favours, which are true and lasting pleasures.
    Hem der: Şu âlem çendan fânidir fakat ebedî bir âlemin levazımatını yetiştiriyor. Çendan zâildir, geçicidir fakat bâki meyveler veriyor, bâki bir zatın bâki esmasının cilvelerini gösteriyor. Ve çendan lezzetleri az, elemleri çoktur fakat Rahman-ı Rahîm’in iltifatatı, zevalsiz hakiki lezzetlerdir. Elemler ise sevap cihetiyle manevî lezzet yetiştiriyor. Madem meşru daire; ruh ve kalp ve nefsin bütün lezzetlerine, safalarına, keyiflerine kâfidir. Gayr-ı meşru daireye girme. Çünkü o dairedeki bir lezzetin bazen bin elemi var. Hem hakiki ve daimî lezzet olan iltifatat-ı Rahmaniyeyi kaybetmeye sebeptir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    “Furthermore, as described above, illicit pleasure on the path of misguidance causes man to fall to the lowest of the low. Then no civilization, no philosophy can provide a remedy for him, and no human progress and scientific advances can deliver him from that deep, dark pit. Whereas, the All-Wise Qur’an  elevates man, through belief and good deeds, from the lowest of the low to the highest of the high, and demonstrates that it does this with clear proofs. And it fills in that deep pit with rungs of inner development and spiritual progress.
    Hem dalaletin yolunda sâbıkan beyan edildiği gibi esfel-i safilîne insanı öyle bir sukut ettiriyor ki hiçbir medeniyet, hiçbir felsefe ona çare bulamadıkları ve o derin zulümat kuyusundan hiçbir terakkiyat-ı beşeriye, hiçbir kemalât-ı fenniye insanı çıkaramadığı halde, Kur’an-ı Hakîm iman ve amel-i salih ile o esfel-i safilîne sukuttan insanı a’lâ-yı illiyyîne çıkarır ve delail-i kat’iye ile çıkarmasını ispat ediyor. Ve o derin kuyuyu terakkiyat-ı maneviyenin basamaklarıyla ve tekemmülat-ı ruhiyenin cihazatıyla dolduruyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    “Moreover,  it  facilitates  man’s  long,  stormy  and  troublesome  journey  towards eternity. It shows him the means for traversing a distance of a thousand years, or rather of fifty thousand years, in a single day.
    Hem beşerin uzun ve fırtınalı ve dağdağalı olan ebed tarafındaki yolculuğunu gayet derecede teshil eder ve kolaylaştırır. Bin, belki elli bin senelik mesafeyi bir günde kestirecek vesaiti gösterir.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    “Also, through making known the All-Glorious One, Who is the Monarch of Pre- Eternity and  Post-Eternity, it confers on man the position of a bondsman, guest and
    Hem Sultan-ı ezel ve ebed olan Zat-ı Zülcelal’i tanıttırmakla, insanı ona bir memur abd ve bir vazifedar misafir vaziyetini verir. Hem dünya misafirhanesinde hem berzahî ve uhrevî menzillerde kemal-i rahatla seyahatini temin eder. Nasıl ki bir padişahın müstakim bir memuru, onun daire-i memleketinde hem her vilayetin hudutlarından suhuletle ve tayyare, gemi, şimendifer gibi süratli vasıta-i seyahatle gezer, geçer. Öyle de Sultan-ı Ezelî’ye iman ile intisap eden ve amel-i salih ile itaat eden bir insan, şu misafirhane-i dünya menzillerinden ve âlem-i berzah ve âlem-i mahşer dairelerinden ve hâkeza kabirden sonraki bütün âlemlerin geniş hudutlarından berk ve burak süratinde geçer. Tâ saadet-i ebediyeyi bulur. Ve şu hakikati kat’î ispat eder ve asfiya ve evliyaya gösterir.
    official entrusted with specific duties. And it ensures that he travels with the greatest ease both in the  guest-house  of this  world  and  in the  stages  and  stopping-places  of the intermediate realm and the hereafter. “A loyal official will travel in his monarch’s kingdom and pass through the frontiers
    </div>
    of each province with ease, journeying by the fastest means, such as by aeroplane, ship or train. So too one who forms a relation with the Pre-Eternal Monarch through belief and obeys Him through good works will pass with the speed of lightning or of Buraq through the stages of this guest-house of the world, the spheres of the intermediate realm and the world of resurrection and the extensive frontiers of all the  realms that are beyond the grave, until he attains eternal happiness.” The Qur’an proves this truth  decisively and points it out to those who are purified and to the saints.


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The truth of the Qur’an also says, “O believer! Do not give your infinite capacity for love to your ugly, defective, evil, and for you, harmful instinctual soul. Do not take it as your object of love and its whims as your object of worship. Take rather the One Who has bestowed on you that  infinite capacity for love. He will also make you infinitely happy in the future, and, through His bounties, all those to whom you are attached and whose happiness makes you happy.
    Hem de Kur’an’ın hakikati der ki: Ey mü’min! Sendeki nihayetsiz muhabbet kabiliyetini, çirkin ve noksan ve şerûr ve sana muzır olan nefs-i emmarene verme. Onu mahbub ve onun hevasını kendine mabud ittihaz etme. Belki sendeki o nihayetsiz muhabbet kabiliyetini, nihayetsiz bir muhabbete lâyık hem nihayetsiz sana ihsan edebilen hem istikbalde seni nihayetsiz mesud eden hem bütün alâkadar olduğun ve onların saadetleriyle mesud olduğun bütün zatları, ihsanatıyla mesud eden hem nihayetsiz kemalâtı bulunan ve nihayetsiz derecede kudsî, ulvi, münezzeh, kusursuz, noksansız, zevalsiz cemal sahibi olan ve bütün esması, nihayet derecede güzel olan ve her isminde pek çok envar-ı hüsün ve cemal bulunan ve cennet bütün güzellikleriyle ve nimetleriyle, onun cemal-i rahmetini ve rahmet-i cemalini gösteren ve sevimli ve sevilen bütün kâinattaki bütün hüsün ve cemal ve mehasin ve kemalât, onun cemaline ve kemaline işaret eden ve delâlet eden ve emare olan bir zatı, mahbub ve mabud ittihaz et.
    “Take for your object of love and worship One Who possesses infinite perfection and a beauty that is infinitely sacred, exalted, transcendent, faultless, flawless and unfading. The beauty of His mercy and  the mercy of His beauty are demonstrated by all the beauties and bounties of Paradise. All of His Names are infinitely beautiful and in each of them are abundant lights of fairness and beauty. His beauty and perfection are indicated and pointed to by all the fairness, beauty, virtue and perfection of all lovable and loved objects in the cosmos.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The Qur’an also says, “O man! Do not squander your infinite capacity to love, which properly belongs to His Names and attributes, on other transient creatures. For the works and  creatures  of  God  are  ephemeral,  but  the  Beautiful  Names, whose  impress  and manifestation may be seen on  them, are eternal and permanent. And in each of His Names and attributes there are thousands of degrees of bounty and beauty, perfection and love. Look only at the Name of All-Merciful: Paradise is a  manifestation of it, eternal happiness, a flash of it, and all the sustenance and bounty in the world, a mere drop of it.
    Hem der: Ey insan! Onun esma ve sıfâtına ait istidad-ı muhabbetini, sair bekasız mevcudata verme; faydasız mahlukata dağıtma. Çünkü âsâr ve mahlukat fânidirler. Fakat o âsârda ve o masnuatta nakışları, cilveleri görünen esma-i hüsna bâkidirler, daimîdirler. Ve esma ve sıfâtın her birisinde binler meratib-i ihsan ve cemal ve binler tabakat-ı kemal ve muhabbet var. Sen yalnız Rahman ismine bak ki cennet bir cilvesi ve saadet-i ebediye bir lem’ası ve dünyadaki bütün rızık ve nimet, bir katresidir.
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    Consider carefully, then, this verse which indicates the true nature of the people of misguidance and that of the people of belief, with regard to their lives and duties: Verily We have created man in the fairest of forms, then sent him down to the lowest of the low, except for those who believe and do good deeds.3(*<ref>*Qur’an, 95:4-6.</ref>) And this verse that indicates their final result and outcome: The heavens and the earth wept not over them.(*<ref>*Qur’an, 44:29.</ref>) How sublimely and miraculously they express the comparison we have made.
    İşte şu muvazene, ehl-i dalaletle ehl-i imanın hayat ve vazife cihetindeki mahiyetlerine işaret eden لَقَد۟ خَلَق۟نَا ال۟اِن۟سَانَ فٖٓى اَح۟سَنِ تَق۟وٖيمٍ  ثُمَّ رَدَد۟نَاهُ اَس۟فَلَ سَافِلٖينَ  اِلَّا الَّذٖينَ اٰمَنُوا وَ عَمِلُوا الصَّالِحَاتِ hem netice ve âkıbetlerine işaret eden فَمَا بَكَت۟ عَلَي۟هِمُ السَّمَٓا٦ُ وَ ال۟اَر۟ضُ olan âyete dikkat et. Ne kadar ulvi, mu’cizane, beyan ettiğimiz muvazeneyi ifade ederler.
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    Since the truth expressed miraculously and concisely in the first verse is explained in detail in the Eleventh Word, we refer our readers to that part of the Risale-i Nur for a discussion of it.
    '''Birinci âyet,''' On Birinci Söz’de tafsilen o âyetin i’cazkârane ve îcazkârane ifade ettiği hakikati, o Söz’de beyan edildiğinden onu oraya havale ederiz.
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    As for the second verse, we shall show, through a brief indication, how sublime a truth it expresses. It is as follows.
    '''İkinci âyet ise''' yalnız bir küçük işaretle göstereceğiz ki ne kadar ulvi bir hakikati ifade ediyor. Şöyle ki:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The explicit meaning of the verse is that the heavens and the earth do not weep when the people of misguidance die. The implied meaning is that the heavens and the earth do weep when the people of belief depart this world. For the people of misguidance, through their denial of the duties and functions of the heavens and earth, their ignorance of their meaning, their rejection of their value, their refusal to recognize their Maker, are in fact acting insultingly and with hostility toward them. So, of course, the heavens and earth will not weep over them, but in fact curse them and rejoice at their death.
    Şu âyet, mefhum-u muvafık ile şöyle ferman ediyor: “Ehl-i dalaletin ölmesiyle semavat ve zemin, onların üstünde ağlamıyorlar.” Ve mefhum-u muhalif ile delâlet ediyor ki: “Ehl-i imanın dünyadan gitmesiyle semavat ve zemin, onların üstünde ağlıyor.” Yani ehl-i dalalet, madem semavat ve arzın vazifelerini inkâr ediyor. Manalarını bilmiyor. Onların kıymetlerini ıskat ediyor. Sâni’lerini tanımıyor. Onlara karşı bir hakaret, bir adâvet ettiğinden elbette semavat ve zemin, onlara ağlamak değil belki onlara nefrin eder, onların gebermesiyle memnun olurlar.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    As for the implied meaning, that the heavens and earth weep over the death of the people of belief, this is because they know the duties and functions of the heavens and earth, assent to  their true realities, and understand, through belief, the meanings they express. They say, “How beautifully they have been made, how finely they are carrying out their duties.” They respect them and assign them their true worth. They love them and the Names they mirror for the sake of God Almighty. And so it is for this reason that the heavens and earth grieve over the death of the people of belief as if weeping.
    Ve mefhum-u muhalif ile der: “Semavat ve arz, ehl-i imanın ölmesiyle ağlarlar.” Zira ehl-i iman ise (çünkü) semavat ve arzın vazifelerini bilir. Hakiki hakikatlerini tasdik ediyor. Ve onların ifade ettikleri manaları iman ile anlıyor. “Ne kadar güzel yapılmışlar, ne kadar güzel hizmet ediyorlar.” diyor. Ve onlara lâyık kıymeti veriyor ve ihtiram ediyor. Cenab-ı Hak hesabına onlara ve onlar âyine oldukları esmaya muhabbet ediyor. İşte bu sır içindir ki semavat ve zemin, ağlar gibi ehl-i imanın zevaline mahzun oluyorlar.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''An Important Question'''
    '''MÜHİM BİR SUAL'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    You say, “Love is not voluntary. And, as a consequence of innate need, I love delicious foods and fruits. I love my father, mother and children, my wife, and my friends and companions. I love the prophets and the saints. And I love my life and my youth, the spring, beautiful things and the world. How may I not love these things? So how should I rather give all this love to God Almighty’s essence, attributes and Names? What does this mean?
    '''Diyorsunuz ki:''' “Muhabbet, ihtiyarî değil. Hem ihtiyac-ı fıtrîye binaen leziz taamları ve meyveleri severim. Peder ve valide ve evlatlarımı severim. Refika-i hayatımı severim. Dost ve ahbaplarımı severim. Enbiya ve evliyayı severim. Hayatımı, gençliğimi severim. Baharı ve güzel şeyleri ve dünyayı severim. Nasıl bunları sevmeyeceğim? Nasıl bütün bu muhabbetleri, Cenab-ı Hakk’ın zat ve sıfât ve esmasına verebilirim? Bu ne demektir?
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The Answer: Listen to four ‘Points’.
    '''Elcevap: Dört nükte'''yi dinle.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''FIRST POINT'''
    '''Birinci Nükte'''
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Indeed, love is not voluntary, but by means of the will love’s face may turn from one object of love to another. For example, when a beloved displays some ugliness or shows that he is a veil or mirror to another beloved, who is truly worthy of love, then love’s face may be turned from the metaphorical to the true beloved.
    Muhabbet, çendan ihtiyarî değil. Fakat ihtiyar ile muhabbetin yüzü, bir mahbubdan diğer bir mahbuba dönebilir. Mesela, bir mahbubun çirkinliğini göstermekle veyahut asıl lâyık-ı muhabbet olan diğer bir mahbuba perde veya âyine olduğunu göstermekle muhabbetin yüzü, mecazî mahbubdan hakiki mahbuba çevrilebilir.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''SECOND POINT'''
    '''İkinci Nükte'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    We do not tell you not to love the things you enumerated, but rather to love them for God Almighty’s sake and in the name of His love.
    Ta’dad ettiğin sevdiklerini, sevme demiyoruz. Belki onları Cenab-ı Hakk’ın hesabına ve onun muhabbeti namına sev, deriz.
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    For example, to love delicious foods and  luscious  fruits  as  being  the  bounty  of  God  Almighty,  the  All-Merciful  and Compassionate One, is to love His Names of  All-Merciful and Bestower of Bounties, and, moreover, takes on the meaning of thanks. This love is to  seek gain contentedly within the sphere of the licit, which shows that it is not only for the sake of the instinctual soul but  is in the  name of the All-Merciful One. It  is to eat thoughtfully and with gratitude.
    '''Mesela, leziz taamları, güzel meyveleri;''' Cenab-ı Hakk’ın ihsanı ve o Rahman-ı Rahîm’in in’amı cihetinde sevmek, Rahman ve Mün’im isimlerini sevmektir hem manevî bir şükürdür. Şu muhabbet, yalnız nefis hesabına olmadığını ve Rahman namına olduğunu gösteren; meşru dairesinde kanaatkârane kazanmak ve mütefekkirane, müteşekkirane yemektir.
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    Furthermore, love and respect for parents, when for the sake of the wisdom and mercy that compassionately fitted you out and caused them to bring you up with tender care, pertain to God Almighty’s love. The sign that this love, respect and compassion are for God’s sake is that when they are old and are of no more use to you and bring you only trouble and difficulty, you are even more loving, kind and compassionate towards them.
    '''Hem peder ve valideyi''' şefkat ile teçhiz eden ve seni onların merhametli elleriyle terbiye ettiren hikmet ve rahmet hesabına onlara hürmet ve muhabbet, Cenab-ı Hakk’ın muhabbetine aittir. O muhabbet ve hürmet, şefkat lillah için olduğuna alâmeti şudur ki: Onlar ihtiyar oldukları ve sana hiçbir faydaları kalmadığı ve seni zahmet ve meşakkate attıkları zaman, daha ziyade muhabbet ve merhamet ve şefkat etmektir.
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    The verse, Should one of them, or both, attain to old age in your care, never say to them a word of contempt,(*<ref>*Qur’an, 17:23.</ref>) summons  children  to  respect  and  be  kind  to  their  parents  in  five  degrees, and demonstrates how important are the rights of parents in the eyes of the Qur’an, and how ugly ingratitude towards them. A father desires only his son, and no one else, to be much better than himself, however, the son cannot claim any rights over his father in return for this. That is to say, there is no inherent cause for dispute between parents and child. This is because dispute arises from envy and jealousy and there is nothing of this in the father towards his son. Or it arises from abuse of rights and the son has no rights that he can claim against his father. If he considers his father to be unjust, he may not rebel against him. That is to say, one who does rebel against his father and cause him pain is a monster, a corrupted human being.
    اِمَّا يَب۟لُغَنَّ عِن۟دَكَ ال۟كِبَرَ اَحَدُهُمَٓا اَو۟ كِلَاهُمَا فَلَا تَقُل۟ لَهُمَٓا اُفٍّ âyeti beş mertebe hürmet ve şefkate evladı davet etmesi, Kur’an’ın nazarında valideynin hukukları ne kadar ehemmiyetli ve ukukları ne derece çirkin olduğunu gösterir. Madem peder kimseyi değil, yalnız veledinin kendinden daha ziyade iyi olmasını ister. Ona mukabil veled dahi pedere karşı hak dava edemez. Demek, valideyn ve veled ortasında fıtraten sebeb-i münakaşa yok. Zira münakaşa, ya gıpta ve hasedden gelir, pederde oğluna karşı o yok. Veya münakaşa, haksızlıktan gelir, veledin hakkı yoktur ki pederine karşı hak dava etsin. Pederini haksız görse de ona isyan edemez. Demek, pederine isyan eden ve onu rencide eden, insan bozması bir canavardır.
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    And, to love and protect children with perfect compassion and tenderness because they are gifts of the All-Compassionate and Generous One once again pertains to God. The sign indicating that that love is for Almighty God’s sake is patience and thankfulness should they die, rather  than crying out in despair. It is to say, “He was a lovable little being created and owned by my Creator, Who entrusted him to my supervision. Now that His wisdom requires it to be thus, He has taken him from me, taken him to a better place. If I had one apparent share in that little creature, a thousand true shares belonged to his Creator.” It is to submit saying, “All authority is with God.
    '''Ve evlatlarını;''' o Zat-ı Rahîm-i Kerîm’in hediyeleri olduğu için kemal-i şefkat ve merhamet ile onları sevmek ve muhafaza etmek, yine Hakk’a aittir. Ve o muhabbet ise Cenab-ı Hakk’ın hesabına olduğunu gösteren alâmet ise vefatlarında sabır ile şükürdür, meyusane feryat etmemektir. “Hâlık’ımın benim nezaretime verdiği sevimli bir mahluku idi, bir memlûkü idi, şimdi hikmeti iktiza etti, benden aldı, daha iyi bir yere götürdü. Benim o memlûkte bir zâhirî hissem varsa hakiki bin hisse onun Hâlık’ına aittir.   اَل۟حُك۟مُ لِلّٰهِ   deyip teslim olmaktır.
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    As for friends and acquaintances, if they are friends of God Almighty by reason of their belief and good works, according to the meaning of ‘love for God’s sake,’ that love, too, pertains to God.
    '''Hem dost ve ahbap ise''' eğer onlar iman ve amel-i salih sebebiyle Cenab-ı Hakk’ın dostları iseler   اَل۟حُبُّ فِى اللّٰهِ   sırrınca o muhabbet dahi Hakk’a aittir.
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    Furthermore, love and cherish your wife as a companionable and gracious gift of divine mercy. But do not fasten your love to her physical beauty, which swiftly fades. Rather, woman’s most attractive and agreeable beauty is the fineness of character that accompanies the delicacy and refinement peculiar to her. As for her most precious and sweet beauty, it is her earnest, sincere, sublime and luminous compassion. This beautiful tenderness and  fineness of character continues and increases until the end of her days.
    '''Hem refika-i hayatını;''' rahmet-i İlahiyenin munis, latîf bir hediyesi olduğu cihetiyle sev ve muhabbet et. Fakat çabuk bozulan hüsn-ü suretine muhabbetini bağlama. Belki kadının en cazibedar, en tatlı güzelliği, kadınlığa mahsus bir letafet ve nezaket içindeki hüsn-ü sîretidir. Ve en kıymettar ve en şirin cemali ise ulvi, ciddi, samimi, nurani şefkatidir. Şu cemal-i şefkat ve hüsn-ü sîret, âhir hayata kadar devam eder, ziyadeleşir. Ve o zaîfe, latîfe mahlukun hukuk-u hürmeti, o muhabbetle muhafaza edilir. Yoksa hüsn-ü suretin zevaliyle, en muhtaç olduğu bir zamanda bîçare hakkını kaybeder.
    Moreover, that weak and delicate creature’s rights of respect will be protected by that love. Otherwise, when her superficial beauty fades the poor woman will lose her rights, even when she most needs them.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    And to love the prophets and saints as God Almighty’s most esteemed bondsmen is to do so for the sake and in the name of God Almighty, and from that point of view it pertains to Him.
    '''Hem enbiya ve evliyayı sevmek,''' Cenab-ı Hakk’ın makbul ibadı olmak cihetiyle, Cenab-ı Hakk’ın namına ve hesabınadır ve o nokta-i nazardan ona aittir.
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    And to love and preserve life as most precious wealth and capital that will gain eternal life, and a comprehensive treasury yielding eternal perfections which Almighty God has given to you and to all humanity, and to employ it in His service, is, once again, in one respect, love that pertains to the True Object of Worship.
    '''Hem hayatı;''' Cenab-ı Hakk’ın insana ve sana verdiği en kıymettar ve hayat-ı bâkiyeyi kazandıracak bir sermaye ve bir define ve bâki kemalâtın cihazatını câmi’ bir hazine cihetiyle onu sevmek, muhafaza etmek, Cenab-ı Hakk’ın hizmetinde istihdam etmek, yine o muhabbet bir cihette Mabud’a aittir.
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    Also, to admire, love and put to proper use the grace and beauty of youth as being a fine, sweet and beautiful bounty of Almighty God is a sort of licit and thankful love.
    '''Hem gençliğin letafetini, güzelliğini;''' Cenab-ı Hakk’ın latîf, şirin, güzel bir nimeti nokta-i nazarından istihsan etmek, sevmek, hüsn-ü istimal etmek, şâkirane bir nevi muhabbet-i meşruadır.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    And to love the spring thoughtfully as being the page of the subtlest and most beautiful inscriptions of Almighty God’s luminous Names and the most finely adorned and glittering exhibition of the All-Wise Maker’s antique art is to love His Names.
    '''Hem baharı;''' Cenab-ı Hakk’ın nurani esmalarının en latîf, güzel nakışlarının sahifesi ve Sâni’-i Hakîm’in antika sanatının en müzeyyen ve şaşaalı bir meşher-i sanatı olduğu cihetiyle mütefekkirane sevmek Cenab-ı Hakk’ın esmasını sevmektir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    And to love this world as being the tillage for the hereafter, as a mirror of the Divine Names and a missive of God Almighty, and as a temporary guest-house, on condition that the evil-commanding soul does not interfere, is to do so for God Almighty’s sake.
    '''Hem dünyayı;''' âhiretin mezraası ve esma-i İlahiyenin âyinesi ve Cenab-ı Hakk’ın mektubatı ve muvakkat bir misafirhanesi cihetinde sevmek –nefs-i emmare karışmamak şartıyla– Cenab-ı Hakk’a ait olur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''In short:''' Love this world and the creatures in it as pointing to a meaning beyond themselves, like a word. Do not love them just for themselves. Say, “How beautifully they  have  been  made.” Do  not  say,  “How  beautiful  they  are.” Do  not  give  any opportunity to other loves to enter  into your inner heart because the inner heart is the mirror of the Eternally Besought One and pertains only to Him.
    '''Elhasıl:''' Dünyayı ve ondaki mahlukatı mana-yı harfiyle sev. Mana-yı ismiyle sevme. “Ne kadar güzel yapılmış.” de. “Ne kadar güzeldir.” deme. Ve kalbin bâtınına, başka muhabbetlerin girmesine meydan verme. Çünkü bâtın-ı kalp, âyine-i Samed’dir ve ona mahsustur.
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    Say, “O God, grant us love for You, and love for that which will draw us closer to You.”(*<ref>*Kanz al-‘Ummal, i, 195; Waliuddin Tabrizi, Mishkat al-Masabih,i, 762.</ref>)
    اَللّٰهُمَّ ار۟زُق۟نَا حُبَّكَ وَ حُبَّ مَا يُقَرِّبُنَا اِلَي۟كَ   de.
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    Thus, if in this form, all the loves that you have enumerated will give a pain-free pleasure, and, in one respect, an unending union. Moreover, they will increase love of God. They are licit loves. And are, furthermore a sort of gratitude which is pure pleasure,
    İşte bütün ta’dad ettiğimiz muhabbetler, eğer bu suretle olsa hem elemsiz bir lezzet verir hem bir cihette zevalsiz bir visaldir. Hem muhabbet-i İlahiyeyi ziyadeleştirir. Hem meşru bir muhabbettir. Hem ayn-ı lezzet bir şükürdür. Hem ayn-ı muhabbet bir fikirdir.
    and thought, which is pure love.
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    For example, if a mighty king(*<ref>*Once two tribal chiefs entered the presence of a king. They were in exactly the same situation as is described here.</ref>)
    Mesela, nasıl ki bir padişah-ı âlî, (Hâşiye<ref>'''Hâşiye:''' Bir zaman iki aşiret reisi, bir padişahın huzuruna girmişler, yazılan aynı vaziyette bulunmuşlar.</ref>) sana bir elmayı ihsan etse o elmaya iki muhabbet ve onda iki lezzet var:
    were to bestow an apple on you, there would be two loves for that apple and two pleasures in it.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The first of these is that the apple would be
    Biri; elma, elma olduğu için sevilir ve elmaya mahsus ve elma kadar bir lezzet var. Şu muhabbet padişaha ait değil. Belki huzurunda o elmayı ağzına atıp yiyen adam, padişahı değil, elmayı sever ve nefsine muhabbet eder. Bazen olur ki padişah o nefis-perverane olan muhabbeti beğenmez, ondan nefret eder. Hem elma lezzeti dahi cüz’îdir. Hem zeval bulur; elmayı yedikten sonra o lezzet dahi gider, bir teessüf kalır.
    loved because it is an apple, and there would be a pleasure peculiar to and to the extent of the apple. This love does not concern the king. On the contrary, the man who puts the apple to his mouth and eats it in the king’s presence loves the apple itself and his own soul rather than the king. It sometimes happens that the king is not pleased with that love which nourishes the instinctual soul; in fact, he detests it. Moreover, the pleasure that the apple gives is very limited and passes quickly. After the apple is eaten it is gone, only regret remains.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    As for the second love, it is for the royal favour that is demonstrated by means of the apple. One who holds the apple precious as if it were the sample and embodiment of a royal favour shows that he loves his king. Moreover, the pleasure in that fruit, which is a sort of container for the  favour, is such that it is far greater than the pleasure obtained from a thousand apples. This pleasure, then, is the essence of thankfulness.
    İkinci muhabbet ise elma içindeki, elma ile gösterilen iltifatat-ı şahanedir. Güya o elma, iltifat-ı şahanenin numunesi ve mücessemidir diye başına koyan adam, padişahı sevdiğini izhar eder. Hem iltifatın gılafı olan o meyvede öyle bir lezzet var ki bin elma lezzetinin fevkindedir. İşte şu lezzet ayn-ı şükrandır. Şu muhabbet, padişaha karşı hürmetli bir muhabbettir.
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    This love is a respectful love for the king. In exactly the same way, if all bounties and fruits are loved for themselves, if they are thoughtlessly delighted in only for the material pleasures that they yield, that love is merely love of self. Also, those pleasures are transient and bring pain. But, if they are loved  as  favours  proceeding  from  Almighty  God’s  mercy  and  as  fruits  of  His munificence, and if pleasure is obtained from them with good appetite by appreciating the degree of kindness in that munificence and favour, then it  has  both the meaning of gratitude and is a pain-free pleasure.
    Aynen onun gibi bütün nimetlere ve meyvelere, zatları için muhabbet edilse, yalnız maddî lezzetleriyle gafilane telezzüz etse o muhabbet nefsanîdir. O lezzetler de geçici ve elemlidir. Eğer Cenab-ı Hakk’ın iltifatat-ı rahmeti ve ihsanatının meyveleri cihetiyle sevse ve o ihsan ve iltifatatın derece-i lütuflarını takdir etmek suretinde kemal-i iştiha ile lezzet alsa hem manevî bir şükür hem elemsiz bir lezzettir.
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    '''THIRD POINT'''
    '''Üçüncü Nükte'''
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    There are levels in the love for God Almighty’s Names. As we explained above, sometimes the Names are loved with a love for finely made objects. Sometimes they are loved as being titles of the Divine perfections. Sometimes, man is needy and desirous of the Names by reason of the comprehensiveness of his true nature together with his having endless needs. It is through those needs that he loves.
    Cenab-ı Hakk’ın esmasına karşı olan muhabbetin tabakatı var: Sâbıkan beyan ettiğimiz gibi; bazen âsâra muhabbet suretiyle esmayı sever. Bazen esmayı, kemalât-ı İlahiyenin unvanları olduğu cihetle sever. Bazen insan, câmiiyet-i mahiyet cihetiyle hadsiz ihtiyacat noktasında esmaya muhtaç ve müştak olur ve o ihtiyaçla sever.
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    For example,  if someone were to  come  forward and do  a kindness to  all  your relations, and  the  poor, the weak and the needy, for all of whom you feel sympathy although you are powerless to meet their need for help, how that person’s favour-granting title and generous name would please you, how you would love that person through that title. So too, think only of God Almighty’s Names of All-Merciful and Compassionate.
    Mesela, sen bütün şefkat ettiğin akraba ve fukara ve zayıf ve muhtaç mahlukata karşı, âcizane istimdad ihtiyacını hissettiğin halde; biri çıksa, istediğin gibi onlara iyilik etse o zatın in’am edici unvanı ve kerîm ismi ne kadar senin hoşuna gider, ne kadar o zatı, o unvan ile seversin. Öyle de yalnız Cenab-ı Hakk’ın Rahman ve Rahîm isimlerini düşün ki sen sevdiğin ve şefkat ettiğin bütün mü’min âbâ ve ecdadını ve akraba ve ahbabını dünyada nimetlerin envaıyla ve cennette enva-ı lezaiz ile ve saadet-i ebediyede onları sana gösterip ve kendini onlara göstermesiyle mesud ettiği cihette o Rahman ismi ve Rahîm unvanı, ne kadar sevilmeye lâyıktırlar ve ne derece o iki isme ruh-u beşer muhtaç olduğunu kıyas edebilirsin. Ve ne derece اَل۟حَم۟دُ لِلّٰهِ عَلٰى رَح۟مَانِيَّتِهٖ وَ عَلٰى رَحٖيمِيَّتِهٖ yerindedir anlarsın.
    They make happy all the believing fathers and forefathers, relations and friends whom you love and feel sympathy for, in this world by means of all kinds of bounties, and in Paradise by means of all  kinds  of delights. They cause happiness by showing you in eternal bliss to them, and them in eternal bliss to you. So how deserving of being loved is the Name of All-Merciful and the title of  All-Compassionate. And you can see  for yourself  just  how  needy  for  those  two  Names  is  the  human  spirit.  And  you  can understand just how appropriate is the phrase, ‘Praise be to God for His mercifulness and His compassionateness.
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    You are connected to the world and as a result are afflicted by its wretchedness, so if you consider carefully, you may understand just how needy and desirous is your spirit for the Name of All-Wise and for the title of Nurturer. For the Owner of those Names orders, regulates and sustains with perfect wisdom the world, which is like a sort of house for you, and the creatures within it, which are its familiar furniture and lovable decorations. And you are altogether connected to other human beings and grieve when they die. So, if you consider carefully, you may understand just how needy is your spirit for the Names of Inheritor and Resurrector, and for the titles Eternal, All-Generous, Giver of Life, and Munificent.
    Hem alâkadar olduğun ve perişaniyetlerinden müteessir olduğun senin bir nevi hanen ve içindeki mevcudat, senin o hanenin ünsiyetli levazımatı ve sevimli müzeyyenatı hükmünde olan dünyayı ve içindeki mahlukatı kemal-i hikmet ile tanzim ve tedbir ve terbiye eden zatın Hakîm ismine ve Mürebbi unvanına senin ruhun ne kadar muhtaç, ne kadar müştak olduğunu dikkat etsen anlarsın.
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    For the Owner of these Names saves human beings at the time of their death from the darkness of non-existence and establishes them in a far finer place than this world. Thus, since man’s nature is exalted and his disposition comprehensive, he is, by his very nature, needy with thousands of different sorts of needs for the innumerable Divine Names, each of which has many degrees.
    Hem bütün alâkadar olduğun ve zevalleriyle müteellim olduğun insanları, mevtleri hengâmında adem zulümatından kurtarıp şu dünyadan daha güzel bir yerde yerleştiren bir zatın Vâris, Bâis isimlerine, Bâki, Kerîm, Muhyî ve Muhsin unvanlarına ne kadar ruhun muhtaç olduğunu dikkat etsen anlarsın.
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    Intensified need is longing. Intensified longing is love. And intensified love is  passion. As the spirit is perfected, the degrees of love unfold according to the degrees of the Names. Furthermore, since the Names are the titles and manifestations of the One of Glory, love of them will be transformed into love of the Divine Essence.
    İşte insanın mahiyeti ulviye, fıtratı câmia olduğundan binler enva-ı hâcat ile bin bir esma-i İlahiyeye, her bir ismin çok mertebelerine fıtraten muhtaçtır. Muzaaf ihtiyaç, iştiyaktır. Muzaaf iştiyak, muhabbettir. Muzaaf muhabbet dahi aşktır. Ruhun tekemmülatına göre meratib-i muhabbet, meratib-i esmaya göre inkişaf eder. Bütün esmaya muhabbet dahi –çünkü o esma Zat-ı Zülcelal’in unvanları ve cilveleri olduğundan– muhabbet-i zatiyeye döner.
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    Now, just as an example, we shall explain one of the innumerable degrees of the Names of All-Just, All-Wise, Truth, and All-Merciful. If you wish to see the Names of All-Merciful and  Compassionate, and Truth within wisdom and justice to the utmost extent, consider the following comparison.
    Şimdi yalnız numune olarak bin bir esmadan yalnız Adl ve Hakem ve Hak ve Rahîm isimlerinin bin bir mertebelerinden bir mertebeyi beyan edeceğiz. Şöyle ki:
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    Let us suppose there is an army in which there are four hundred different sections. And the uniforms that each section prefers are different, the provisions that please them, the weapons they will carry with ease and the medicines to cure their particular ills are all different. Furthermore, rather than being separated into squads and companies, they are all intermingled.
    Hikmet ve adl içindeki Rahmanu’r-Rahîm ve Hak ismini a’zamî bir dairede görmek istersen şu temsile bak: Nasıl ki bir orduda dört yüz muhtelif taifeler bulunduğunu farz ediyoruz ki her bir taife beğendiği elbiseleri ayrı, hoşuna gittiği erzakı ayrı, rahatla istimal edeceği silahları ayrı ve mizacına deva olacak ilaçları ayrı oldukları halde; bütün o dört yüz taife, ayrı ayrı takım, bölük tefrik edilmeyerek belki birbirine karışık olduğu halde onları kemal-i şefkat ve merhametinden ve hârikulâde iktidarından ve mu’cizane ilim ve ihatasından ve fevkalâde adalet ve hikmetinden, misilsiz bir tek padişah onların hiçbirini şaşırmayarak, hiçbirini unutmayarak bütün ayrı ayrı onlara lâyık elbise, erzak, ilaç ve silahlarını muînsiz olarak bizzat kendisi verse o zat acaba ne kadar muktedir, müşfik, âdil, kerîm bir padişah olduğunu anlarsın. Çünkü bir taburda on milletten efrad bulunsa onları ayrı ayrı giydirmek ve teçhiz etmek çok müşkül olduğundan bilmecburiye, ne cinsten olursa olsun, bir tarzda teçhiz edilir.
    If the peerless and  single  king, then, out of perfect  compassion and  solicitude, wonderful power, miraculous all-embracing knowledge and extraordinary justice and wisdom, without  confusing or forgetting any of them were himself, in person, without helper, to  give  all  of  them  their  completely  different  though  appropriate  uniforms, provisions, medicines and weapons, would you not see what a powerful, solicitous, just and generous personage that king was. For if there were individuals from ten nations in one battalion, it would be extremely difficult to clothe and equip them all  differently. Whatever people they were from they would of necessity have to be fitted out in the same way.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Similarly, if you wish to see the manifestation of the Names of Truth and All- Merciful and Compassionate within the justice and wisdom of God Almighty, look at the plant and animal armies comprising four hundred thousand magnificent nations with their tents pitched on the face of the earth in springtime. For those groups and sections are all one within the other. And the uniform of each one is  different, and the provisions, weapons, way of life, drill and demobilization are all different. Furthermore, they do not have the power to provide for those needs and the tongues to ask for those wishes. So, watch and see the titles of Truth, All-Merciful, Provider, Compassionate and Generous together with order and equilibrium within the sphere of wisdom and justice. See how, without  confusing, obscuring  or  forgetting  any  of  them, He  sustains, regulates  and administers them all.
    İşte öyle de Cenab-ı Hakk’ın adl ve hikmet içindeki ism-i Hak ve Rahmanu’r-Rahîm’in cilvesini görmek istersen bahar mevsiminde zeminin yüzünde çadırları kurulmuş, muhteşem dört yüz bin milletten mürekkeb nebatat ve hayvanat ordusuna bak ki bütün o milletler, o taifeler, birbiri içinde oldukları halde, her birinin libası ayrı, erzakı ayrı, silahı ayrı, tarz-ı hayatı ayrı, talimatı ayrı, terhisatı ayrı oldukları halde ve o hâcatlarını tedarik edecek iktidarları ve o metalibi isteyecek dilleri olmadığı halde, daire-i hikmet ve adl içinde, mizan ve intizam ile Hak ve Rahman, Rezzak ve Rahîm, Kerîm unvanlarını seyret, gör. Nasıl hiçbirini şaşırmayarak, unutmayarak, iltibas etmeyerek terbiye ve tedbir ve idare eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Could another hand, therefore, interfere in a matter performed with such amazing and all-encompassing order and balance? What, apart from the One Who is Single and Unique, Absolutely Wise, and Powerful over all things, could even stretch out its hand towards this art, this  organizing, this sustaining, this administering? What cause could interfere?
    İşte, böyle hayret verici muhit bir intizam ve mizan ile yapılan bir işe, başkalarının parmakları karışabilir mi? Vâhid-i Ehad, Hakîm-i Mutlak, Kādir-i külli şey’den başka, bu sanata, bu tedbire, bu rububiyete, bu tedvire hangi şey elini uzatabilir? Hangi sebep müdahale edebilir?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''FOURTH POINT'''
    '''Dördüncü Nükte'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''You ask:'''“So long as they are in the form that the Qur’an commands, what are the results and  benefits of all my different and various loves? That is, my love for food, myself, my wife, parents and  children, my friends, the saints, the prophets, beautiful things, the spring and this world?
    '''Diyorsun:''' Benim taamlara, nefsime, refikama, valideynime, evladıma, ahbabıma, evliyaya, enbiyaya, güzel şeylere, bahara, dünyaya müteallik ayrı ayrı muhtelif muhabbetlerimin –Kur’an’ın emrettiği tarzda olsa– neticeleri, faydaları nedir?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Answer:''' It would be necessary to write a thick book in order to explain all the results. For now only one or two results will be briefly alluded to. Firstly, the immediate results in this  world will be explained, then those that will become apparent in the hereafter will be mentioned.
    '''Elcevap:''' Bütün neticeleri beyan etmek için büyük bir kitap yazmak lâzım gelir. Şimdilik yalnız icmalen bir iki neticeye işaret edilecek. Evvela, dünyadaki muaccel neticeleri beyan edilecek. Sonra âhirette tezahür eden neticeleri zikredilecek. Şöyle ki:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    As was explained above, loves such as those of the people of neglect and those attached to this world, that are for the sake of the evil-commanding soul, bring many tribulations, and  much pain and suffering in this world. While the ease, pleasures and enjoyment they bring are little and few. For example, compassion becomes a painful calamity on account of impotence. Love becomes a calamitous misfortune on account of separation. Pleasure becomes a poisoned cup on account  of its transience. And in the hereafter, because they were not for God Almighty’s sake, they will either  be without benefit or will be torment. (If they were illicit.)
    Sâbıkan beyan edildiği gibi ehl-i gaflet ve ehl-i dünya tarzında ve nefis hesabına olan muhabbetlerin; dünyada belaları, elemleri, meşakkatleri çoktur. Safaları, lezzetleri, rahatları azdır. Mesela şefkat, acz yüzünden elemli bir musibet olur. Muhabbet, firak yüzünden belalı bir hırkat olur. Lezzet, zeval yüzünden zehirli bir şerbet olur. Âhirette ise Cenab-ı Hakk’ın hesabına olmadıkları için ya faydasızdır veya azaptır. (Eğer harama girmiş ise)
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Question:''' How might love for the prophets and saints be without benefit?
    '''Sual:''' Enbiya ve evliyaya muhabbet, nasıl faydasız kalır?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Answer:''' In the same way that the love of the Christians for Jesus (Peace be upon him), and the heretics for ‘Ali (May God be pleased with him) remain without benefit.
    '''Elcevap:''' Ehl-i Teslis’in İsa aleyhisselâma ve Râfızîlerin Hazret-i Ali radıyallahu anha muhabbetleri faydasız kaldığı gibi.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If that love is in the form that the Qur’an directs, for God Almighty’s sake and in the name of the All-Merciful One’s love, then it has favourable results both in this world and in the hereafter.
    Eğer o muhabbetler, Kur’an’ın irşad ettiği tarzda ve Cenab-ı Hakk’ın hesabına ve muhabbet-i Rahman namına olsalar o zaman hem dünyada hem âhirette güzel neticeleri var.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Now, to return to our subject, the results in this world of your love for delicious foods and luscious fruits will be that they are a pain-free bounty and a pleasure that is the essence of gratitude.
    Amma dünyada ise '''leziz taamlara, güzel meyvelere muhabbetin, elemsiz bir nimet ve ayn-ı şükür bir lezzettir.'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Your love of your instinctual soul.''' The result will be pity it, to train it, and to prevent harmful desires. Then the soul will not ride you, it will not make you a prisoner of its desires, rather, you will ride it. You will drive your soul, not to whims and fancies, but to right-guidance.
    '''Nefsine muhabbet ise:''' Ona acımak, terbiye etmek, zararlı hevesattan men’etmektir. O vakit nefis sana binmez, seni hevasına esir etmez. Belki sen nefsine binersin. Onu hevaya değil, hüdaya sevk edersin.
    </div>


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    '''Your love for your wife.''' Since it will be built on her being a mine of tenderness, a gift of compassion and on her fineness of character, if you have sincere love and affection for her, she too will have earnest love and respect for you. As the two of you approach old age these sentiments will  increase,  you will pass  your  life  happily. But  if it  is otherwise, if it is love of a pretty face and for the sake of the instinctual soul, then that love will be quickly destroyed and so too will be good relations.
    '''Refika-i hayatına muhabbetin''', madem hüsn-ü sîret ve maden-i şefkat ve hediye-i rahmet olduğuna bina edilmiş. O refikaya samimi muhabbet ve merhamet edersen o da sana ciddi hürmet ve muhabbet eder. İkiniz ihtiyar oldukça o hal ziyadeleşir, mesudane hayatını geçirirsin. Yoksa hüsn-ü surete muhabbet nefsanî olsa o muhabbet çabuk bozulur, hüsn-ü muaşereti de bozar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Your love for your father and mother.''' Since it will be for God Almighty’s sake, it will be both worship and the older they grow the more your love and respect for them will increase. If you earnestly desire and pray, with the noblest of sentiments and most manly zeal, that they will live far  into old age, and even kiss their hands with sincere respect and say, “Let me gain even more reward on their account”, it will obtain for you a most elevated pleasure of the spirit. But if it is otherwise, and for the sake of the soul and this world, when they grow old and approach the time of becoming a burden for you, if you show them, with the most base and despicable sentiment, that they are a nuisance and then wish for the deaths of those respected people, who were the cause of your life, it will be savage and grievous pain for the spirit.
    '''Peder ve valideye karşı muhabbetin,''' Cenab-ı Hak hesabına olduğu için hem bir ibadet hem de onlar ihtiyarlandıkça hürmet ve muhabbeti ziyadeleştirirsin. En âlî bir his ile en merdane bir himmet ile onların tûl-ü ömrünü ciddi arzu edip bekalarına dua etmek, tâ onların yüzünden daha ziyade sevap kazanayım diye samimi hürmetle onların elini öpmek, ulvi bir lezzet-i ruhanî almaktır. Yoksa nefsanî, dünya itibarıyla olsa onlar ihtiyar oldukları ve sana bâr olacak bir vaziyete girdikleri zaman; en süflî ve en alçak bir his ile vücudlarını istiskal etmek, sebeb-i hayatın olan o muhterem zatların mevtlerini arzu etmek gibi vahşi, kederli, ruhanî bir elemdir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Your love for your children.''' As for love for those lovable, friendly creatures whom God Almighty entrusts to your supervision and upbringing, it will be a most happy love, a most happy  bounty. Neither shall you suffer too much pain at their misfortunes, nor shall you cry out with despair at their deaths. As was stated above you will say, “Since their Creator is both All-Wise and Compassionate, as far as they are concerned, that death is happiness.” Moreover, concerning yourself, you will think of the  mercifulness of the One Who gave them to you and you will be saved from the pain of separation.
    '''Evladına muhabbet ise:''' Cenab-ı Hakk’ın senin nezaretine ve terbiyene emanet ettiği sevimli, ünsiyetli o mahluklara muhabbet ise saadetli bir muhabbet, bir nimettir. Ne musibetleriyle fazla elem çekersin, ne de ölümleriyle meyusane feryat edersin. Sâbıkan geçtiği gibi onların Hâlıkları hem Hakîm hem Rahîm olduğundan onlar hakkında o mevt bir saadettir, dersin. Senin hakkında da onları sana veren zatın rahmetini düşünürsün, firak eleminden kurtulursun.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Your love for your friends.''' Since it is for God’s sake, because separation from those friends, and even their deaths, will not be an obstacle to your conversing and your brotherhood, you will benefit from that immaterial love and relation of the spirit. And the pleasure of meeting will be permanent. If it is not for the sake of God, the pleasure of one day’s meeting will result in the pain of a hundred days’ separation.(*<ref>*One second’s meeting for God’s sake is a year. Whereas, if it is for the sake of this world, a year is a second.</ref>)
    '''Ahbaplara muhabbetin ise:''' Madem lillah içindir. O ahbapların firakları, hattâ ölümleri, sohbetinize ve uhuvvetinize mani olmadığı için o manevî muhabbet ve ruhanî irtibattan istifade edersin. Ve mülakat lezzeti daimî olur. Lillah için olmazsa bir günlük mülakat lezzeti, yüz günlük firak elemini netice verir. (Hâşiye<ref>'''Hâşiye:''' Lillah için bir saniye mülakat, bir senedir. Dünya için olsa bir sene, bir saniyedir. </ref>)
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Your love for the prophets and saints.''' Since the intermediate realm, which seems to the people of neglect to be a dark, lonely and desolate place, appears to you as a stopping-place  illuminated by the presence of those luminous beings, the fact that you will go there will not induce terror and fright, but, on the contrary, an inclination towards it and a feeling of longing; it will not drive away the pleasure of worldly life. But if it is otherwise, if love for the prophets and saints is of the same sort as the love of the subscribers to modern culture for their idols and heroes, on thinking of the death and disappearance of those perfect human beings and of their rotting in that mighty grave known as the past, it will add one more sorrow to lives that are already painful. That is to say, each will say to himself, “I too will end up in the grave, which rots even such perfect men.”
    '''Enbiya ve evliyaya muhabbetin ise:''' Ehl-i gaflete karanlıklı bir vahşetgâh görünen âlem-i berzah, o nuranilerin vücudlarıyla tenevvür etmiş menzilgâhları suretinde sana göründüğü için o âleme gitmeye tevahhuş, tedehhüş değil belki bilakis temayül ve iştiyak hissini verir, hayat-ı dünyeviyenin lezzetini kaçırmaz. Yoksa onların muhabbeti, ehl-i medeniyetin meşahir-i insaniyeye muhabbeti nevinden olsa o kâmil insanların fena ve zevallerini ve mazi denilen mezar-ı ekberinde çürümelerini düşünmekle, elemli hayatına bir keder daha ilâve eder. Yani “Öyle kâmilleri çürüten bir mezara, ben de gideceğim.” diye düşünür; mezaristana endişeli bir nazarla bakar, “Âh!” çeker. Evvelki nazarda ise cisim libasını mazide bırakıp kendileri istikbal salonu olan berzah âleminde kemal-i rahatla ikametlerini düşünür, mezaristana ünsiyetkârane bakar.
    Whereas, when they are seen from the first point of view, they are thought of with complete ease of mind, for they have discarded the clothes of their bodies in the past and now their dwelling-place is the  intermediate realm, which is the waiting-room for the future. And the graveyard will be seen as having a familiarity and friendliness.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Your love for beautiful things.''' Since it is for the sake of the One Who fashioned them, it will be in the manner of, “How beautifully they have been made.” This love is pleasurable thought and it causes the gaze of beauty-worshipping delight to see the more elevated and holy and thousand times more beautiful treasures of the degrees of God’s beauty. This love opens up a way to these treasures because  it transfers the eye from those beautiful works to the beauty of the Divine actions. And it opens a way from them to the beauty of the Names, and from them to the beauty of the attributes, and from them to the One of Glory’s peerless beauty; it opens a way to the heart. Thus, if this love is in this form, it is both pleasurable, and it is worship, and it is thought.
    '''Hem güzel şeylere muhabbetin,''' madem Sâni’leri hesabınadır. “Ne güzel yapılmışlar.” tarzındadır. O muhabbetin bir leziz tefekkür olduğu halde hüsün-perest, cemal-perest zevkinin nazarını daha yüksek daha mukaddes ve binler defa daha güzel cemal mertebelerinin definelerine yol açar, baktırır. Çünkü o güzel âsârdan ef’al-i İlahiyenin güzelliğine intikal ettirir. Ondan esmanın güzelliğine, ondan sıfâtın güzelliğine, ondan Zat-ı Zülcelal’in cemal-i bîmisaline karşı kalbe yol açar. İşte bu muhabbet bu surette olsa hem lezzetlidir hem ibadettir ve hem tefekkürdür.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Your love of youth.''' Since you have loved it as a beautiful bounty of God Almighty, you have, of course, done so in worship, you have not drowned it in dissipation and destroyed it. Since this is the case, the worship you have gained during your youth is the undying fruit of that transient state. As you grow older, because you will have obtained the enduring fruits that are the positive aspect of youth, you will have been saved from its harm and excesses.
    '''Gençliğe muhabbetin ise:''' Madem Cenab-ı Hakk’ın güzel bir nimeti cihetinde sevmişsin elbette onu ibadette sarf edersin, sefahette boğdurup öldürmezsin. Öyle ise o gençlikte kazandığın ibadetler, o fâni gençliğin bâki meyveleridir. Sen ihtiyarlandıkça gençliğin iyilikleri olan bâki meyvelerini elde ettiğin halde, gençliğin zararlarından, taşkınlıklarından kurtulursun. Hem ihtiyarlıkta daha ziyade ibadete muvaffakiyet ve merhamet-i İlahiyeye daha ziyade liyakat kazandığını düşünürsün. Ehl-i gaflet gibi beş on senelik bir gençlik lezzetine mukabil, elli senede “Eyvah gençliğim gitti!” diye teessüf edip gençliğe ağlamayacaksın. Nasıl ki öylelerin birisi demiş:
    Also, in old age you will see that you have achieved success in performing more worship, and so will be more worthy to receive Divine mercy. Unlike the people of neglect, you will not feel sadness for the pleasures of youth that lasted five or ten years, then wail for fifty years, “Alas, my youth has fled!”
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    لَي۟تَ الشَّبَابَ يَعُودُ يَو۟مًا      فَاُخ۟بِرَهُ بِمَا فَعَلَ ال۟مَشٖيبُ  
    لَي۟تَ الشَّبَابَ يَعُودُ يَو۟مًا      فَاُخ۟بِرَهُ بِمَا فَعَلَ ال۟مَشٖيبُ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Neither will you be like one of them who said, “If only my youth would return one day, I would tell it of the woes old age has brought me.”
    Yani “Keşke gençliğim bir gün dönse idi ihtiyarlık benim başıma neler getirdiğini şekva ederek haber verecektim.”
    </div>


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    '''Your love for finely adorned exhibitions like the spring.''' Since it is in the form of contemplating Divine artistry, when the spring ends the pleasure of the spectacle does not fade. For  the  meanings  that  the  spring  delivers,  like  a  gilded  missive, may  be contemplated all the time. Both your imagination and time are like films in the cinema, they both cause the pleasure of that  contemplation to continue for you, and they renew the spring’s meanings and beauties. Your love, therefore, cannot be temporary and full of regret and pain. Rather, it will be full of pleasure and enjoyment.
    '''Bahar gibi ziynetli meşherlere muhabbet ise:''' Madem sanat-ı İlahiyeyi seyran itibarıyladır. O baharın gitmesiyle temaşa lezzeti zâil olmaz. Çünkü bahar, yaldızlı bir mektup gibi verdiği manaları her vakit temaşa edebilirsin. Senin hayalin ve zaman, ikisi de sinema şeritleri gibi sana o temaşa lezzetini idame ettirmekle beraber o baharın manalarını, güzelliklerini sana tazelendirirler. O vakit muhabbetin esefli, elemli, muvakkat olmaz. Lezzetli, safalı olur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Your love of this world.''' Since it is in the name of God Almighty, the formidable creatures of this world will be like familiar friends for you. Since you love it as the tillage for the hereafter, you will be able to find in everything capital or a fruit that will produce benefits in the hereafter. Neither will its disasters frighten you, nor will its transience and ephemerality trouble you. You will pass your sojourn in this guest-house with the greatest of ease. But should you love it as the people of neglect do, then as we have told you a hundred times, you will drown and perish in a fruitless love, condemned to a depressing, crushing and suffocating transitoriness.
    '''Dünyaya muhabbetin ise:''' Madem Cenab-ı Hakk’ın namınadır. O vakit dünyanın dehşetli mevcudatı, sana ünsiyetli bir arkadaş hükmüne geçer. Mezraa-i âhiret cihetiyle sevdiğin için her şeyinde, âhirete fayda verecek bir sermaye, bir meyve alabilirsin. Ne musibetleri sana dehşet verir, ne zeval ve fenası sana sıkıntı verir. Kemal-i rahatla o misafirhanede müddet-i ikametini geçirirsin. Yoksa ehl-i gaflet gibi seversen yüz defa sana söylemişiz ki sıkıntılı, ezici, boğucu, fenaya mahkûm, neticesiz bir muhabbet içinde boğulur, gidersin.
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    Thus we have shown only one subtle point out of hundreds from each of the loves you enumerated, when they are in the form that the Qur’an directs. We indicated too one hundredth of the harm they cause if they are not in this way.
    İşte bazı mahbubların, Kur’an’ın irşad ettiği surette olduğu vakit, her birisinden yüzde ancak bir letafetini gösterdik. Kur’an’ın gösterdiği yolda olmazsa yüzden bir mazarratına işaret ettik.
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    Now, if you want to hear and  understand  the  results  of  these  loves  in the  eternal realm, in the  world  of the hereafter, the results to which the All-Wise  Qur’an points with its clear and distinct verses, then we shall show briefly by means of an Introduction and nine Indications the results and one hundredth of the benefits of those various licit loves in the hereafter.
    Şimdi şu mahbubların dâr-ı bekada, âlem-i âhirette, Kur’an-ı Hakîm’in âyât-ı beyyinatıyla işaret ettiği neticeleri işitmek ve anlamak istersen, işte o çeşit '''meşru muhabbetlerin dâr-ı âhiretteki neticelerini bir mukaddime''' ve '''dokuz işaretle''' yüzden bir faydasını icmalen göstereceğiz:
    </div>


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    '''AN INTRODUCTION'''
    '''Mukaddime:''' Cenab-ı Hak celil uluhiyetiyle, cemil rahmetiyle, kebir rububiyetiyle, kerîm re’fetiyle, azîm kudretiyle, latîf hikmetiyle, şu küçük insanın vücudunu bu kadar havas ve hissiyat ile bu derece cevarih ve cihazat ile ve muhtelif aza ve âlât ile ve mütenevvi letaif ve maneviyat ile teçhiz ve tezyin etmiştir ki tâ mütenevvi ve pek çok âlât ile hadsiz enva-ı nimetini, aksam-ı ihsanatını, tabakat-ı rahmetini, o insana ihsas etsin, bildirsin, tattırsın, tanıttırsın. Hem tâ bin bir esmasının hadsiz enva-ı tecelliyatlarını, insana o âlât ile bildirsin, tarttırsın, sevdirsin. Ve o insandaki pek kesretli âlât ve cihazatın her birisinin ayrı ayrı hizmeti, ubudiyeti olduğu gibi ayrı ayrı lezzeti, elemi, vazifesi ve mükâfatı vardır.
    God  Almighty, with  His  glorious  Divinity, His  beautiful  mercy, His  mighty dominicality, His  generous benevolence, His immense power, and His subtle wisdom, has equipped and adorned tiny man with many senses and feelings, limbs and systems, members and faculties, and subtle and immaterial aspects so that through them He might cause man to perceive, know, taste and recognize the limitless varieties and levels of His bounty, munificence and mercy; and so that, through these tools, He might cause man to ponder over, know and love the endless kinds of manifestations of His thousand and one Names. Just as each of man’s great many members and faculties performs a completely different  service  and  worship, so  too  does  each  of  them  have  completely  different pleasures, pains, duties and rewards.
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    For example, the eye beholds the beauty of forms and the varieties of the beautiful miracles of power in the world of things seen. Its duty, taking its lesson from these, is gratitude to its Maker. The pleasures and pains peculiar to sight are known, there is no need to enlarge upon them.
    Mesela göz, suretlerdeki güzellikleri ve âlem-i mubsıratta güzel mu’cizat-ı kudretin envaını temaşa eder. Vazifesi, nazar-ı ibretle Sâni’ine şükrandır. Nazara mahsus lezzet ve elem malûmdur, tarife hâcet yok.
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    And, for example, the ear perceives the various sorts of sounds and their melodious songs, and the subtle instances of God Almighty’s mercy in the world of things heard. Its worship, pleasures and rewards are all different.
    Mesela kulak, sadâların envalarını, latîf nağmelerini ve mesmuat âleminde Cenab-ı Hakk’ın letaif-i rahmetini hisseder. Ayrı bir ubudiyet, ayrı bir lezzet, ayrı da bir mükâfatı var.
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    And, for example, the sense of smell perceives the subtle instances of mercy within the realm of  scents. It has a duty of gratitude and pleasure peculiar to itself. And, of course, it has a reward, too.
    Mesela kuvve-i şâmme, kokular taifesindeki letaif-i rahmeti hisseder. Kendine mahsus bir vazife-i şükraniyesi, bir lezzeti vardır. Elbette mükâfatı dahi vardır.
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    And, for example, the sense of taste, in the tongue; through appreciating all the tastes of foods, it performs its duty with a truly diverse thankfulness; and so on. All man’s faculties, including his important subtle aspects such as the heart, intellect and spirit, have quite distinct duties, pleasures and pains.
    Mesela dildeki kuvve-i zaika, bütün mat’umatın ezvakını anlamakla gayet mütenevvi bir şükr-ü manevî ile vazife görür ve hâkeza…
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    Thus, God Almighty, the Possessor of Absolute Wisdom, will certainly give suitable recompense to each one of those faculties, which He employs in human beings. Everyone may perceive with his conscience the immediate results in this world of those numerous varieties of love, as was explained above, and they may be confirmed through experience.
    Bütün cihazat-ı insaniyenin ve kalp ve akıl ve ruh gibi büyük ve mühim letaifin böyle ayrı ayrı vazifeleri, lezzetleri ve elemleri vardır. İşte Cenab-ı Hak ve Hakîm-i Mutlak, bu insanda istihdam ettiği bu cihazatın elbette her birerlerine lâyık ücretlerini verecektir.
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    As for the results in the hereafter, their existence and reality have been conclusively, through briefly, proved by the decisively clear Twelve Truths of the Tenth Word, and by the six self-evident Fundamental Points of the Twenty-Ninth Word. They are also clearly demonstrated in detail by the distinct verses and the explanations, allusions, symbols and indications of the All-Wise Qur’an,  which is, ‘The most truthful of all words, most eloquent in its order, the Word of God – The Lord, The Mighty, The All-Knowing.’ There is no need to present more extensive proofs. In any case, there are further proofs in other Words: in the Second Station of the Twenty-Eighth Word, which is about Paradise and is in Arabic, and in the Twenty-Ninth Word.
    O müteaddid enva-ı muhabbetin sâbıkan beyan edilen dünyadaki muaccel neticelerini, herkes vicdan ile hisseder ve bir hads-i sadık ile ispat edilir. Âhiretteki neticeleri ise kat’iyen vücudları ve tahakkukları, icmalen Onuncu Söz’ün on iki hakikat-i kātıa-i sâtıasıyla ve Yirmi Dokuzuncu Söz’ün altı esas-ı bâhiresiyle ispat edildiği gibi, tafsilen اَص۟دَقُ ال۟كَلَامِ وَاَب۟لَغُ النِّظَامِ كَلَامُ اللّٰهِ ال۟مَلِكِ ال۟عَزٖيزِ ال۟عَلَّامِ olan Kur’an-ı Hakîm’in âyât-ı beyyinatıyla, tasrih ve telvih ve remiz ve işaratıyla kat’iyen sabittir. Daha uzun bürhanları getirmeye lüzum yok. Zaten başka Sözlerde ve cennete dair Yirmi Sekizinci Söz’ün Arabî olan ikinci makamında ve Yirmi Dokuzuncu Söz’de çok bürhanlar geçmiştir.
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    '''First Indication:''' According to the Qur’an, the result in the hereafter of licit and thankful love for delicious foods and fruits is again delicious food and fruit, but in a form appropriate for Paradise. This licit love desires those foods and fruits of the hereafter. So much so that when you utter the phrase ‘Praise be to God’ over the fruit you eat in this world, it will be embodied as a fruit of Paradise and presented to you there. Here you eat fruit, while there you will eat ‘Praise be to God’.
    '''Birinci İşaret:''' Leziz taamlara, hoş meyvelere şâkirane muhabbet-i meşruanın uhrevî neticesi: Kur’an’ın nassıyla, cennete lâyık bir tarzda leziz taamları, güzel meyveleridir. Ve o taamlara ve o meyvelere müştehiyane bir muhabbettir. Hattâ dünyada yediğin meyve üstünde söylediğin “Elhamdülillah” kelimesi, cennet meyvesi olarak tecessüm ettirilip sana takdim edilir. Burada meyve yersin, orada “Elhamdülillah” yersin. Ve nimette ve taam içinde in’am-ı İlahîyi ve iltifat-ı Rahmanîyi gördüğünden o lezzetli şükr-ü manevî, cennette gayet leziz bir taam suretinde sana verileceği, hadîsin nassıyla, Kur’an’ın işaratıyla ve hikmet ve rahmetin iktizasıyla sabittir.
    Since you see Divine munificence and the All-Merciful One’s favours in bounty and food, as is established by Hadith, the indications of the Qur’an, and the requirements of wisdom and mercy that that pleasurable gratitude will be given to you in Paradise in the form of a truly delicious food.(*<ref>*Baghawi, Masabih al-Sunna, iii, 197;  Musnad, iii, 439;  Ibn Maja, ii, 1093, No: 3285.</ref>)
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    '''Second Indication:''' Licit love for your instinctual soul in this world is not a love built on its good qualities, but rather one that sees its short-comings and trains it with a compassion that seeks to perfect it, and that impels it towards good. This love results in giving to the soul objects of love worthy of it in Paradise. As is explicitly stated and proved by a great number of verses in the Qur’an, when the soul utilises its desires and wishes correctly and employs its faculties and senses in the best way in this world, that is, in the way of God Almighty, as a result of this licit and worshipful love the Absolutely Generous One will bestow on it houris in Paradise, the everlasting  realm.  He  will  clothe  these  houris  in  seventy varieties  of the  finery of Paradise. He will adorn their beings with seventy kinds of beauty that will carress and gratify all the senses of the soul. Each houri will be like a miniature animated Paradise.
    '''İkinci İşaret:''' Dünyada meşru bir surette nefsine muhabbet, yani mehasinine bina edilen muhabbet değil belki noksaniyetlerini görüp tekmil etmeye bina edilen şefkat ile onu terbiye etmek ve onu hayra sevk etmek neticesi: O nefse lâyık mahbubları, cennette veriyor. Nefis, madem dünyada heva ve hevesini Cenab-ı Hak yolunda hüsn-ü istimal etmiş. Cihazatını, duygularını hüsn-ü suretle istihdam etmiş. Kerîm-i Mutlak, ona dünyadaki meşru ve ubudiyetkârane muhabbetin neticesi olarak cennette, cennetin yetmiş ayrı ayrı enva-ı ziynet ve letafetinin numuneleri olan yetmiş muhtelif hulleyi giydirip nefisteki bütün hâsseleri memnun edecek, okşayacak yetmiş enva-ı hüsün ile vücudunu süslendirip her biri, ruhlu küçük birer cennet hükmünde olan hurileri, o dâr-ı bekada vereceği, pek çok âyât ile tasrih ve ispat edilmiştir.
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    Furthermore, your love of youth in this world, that is, the result of expending the power of youth in worship, will be eternal youth in the realm of bliss.
    Hem dünyada gençliğe muhabbet, yani ibadette gençlik kuvvetini sarf etmenin neticesi: Dâr-ı saadette ebedî bir gençliktir.
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    '''Third  Indication:''' Licit  love  for  your  wife  in  this  world  is  sincere  love  in consequence of  her delicate tenderness, fine virtues and good character, together with your  protecting  her  from  disobeying  God  obstinately  and  sinning.  The  Absolutely Merciful One has promised that as a result of this licit love your wife shall be given to
    '''Üçüncü İşaret:''' Refika-i hayatına meşru dairesinde, yani latîf şefkatine, güzel hasletine, hüsn-ü sîretine binaen samimi muhabbet ile refika-i hayatını da naşizelikten, sair günahlardan muhafaza etmenin netice-i uhreviyesi ise: Rahîm-i Mutlak, o refika-i hayatı, hurilerden daha güzel bir surette ve daha ziynetli bir tarzda, daha cazibedar bir şekilde, ona dâr-ı saadette ebedî bir refika-i hayatı ve dünyadaki eski maceraları birbirine mütelezzizane nakletmek ve eski hatıratı birbirine tahattur ettirecek enis, latîf, ebedî bir arkadaş, bir muhib ve mahbub olarak verileceğini vaad etmiştir. Elbette vaad ettiği şeyi kat’î verecektir.
    you as an eternal wife in the hereafter, the realm of bliss. She will be in a form more beautifully  adorned and attractive than the Houris. You will relate to one another in delight your former adventures in the world, bringing to mind old memories. She will be an intimate, gracious and eternal friend, who loves and is beloved. And, most certainly, that which He promises shall definitely be given.
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    '''Fourth Indication:''' The result of licit love for parents and children is this. According to the Qur’an, the Most Merciful of the Merciful will bestow on that happy family, even though their stations may be quite different, the pure pleasure of each other’s company in the everlasting realm. He will return children who die before reaching the age of fifteen years, that is, the
    '''Dördüncü İşaret:''' Valideyn ve evlada muhabbet-i meşruanın neticesi: Nass-ı Kur’an ile Cenab-ı Erhamü’r-Râhimîn, onların makamları ayrı ayrı da olsa yine o mesud aileye safi olarak lezzet-i sohbeti, cennete lâyık bir hüsn-ü muaşeret suretinde, dâr-ı bekada ebedî mülakat ile ihsan eder. Ve on beş yaşına girmeden, yani hadd-i büluğa vâsıl olmadan vefat eden çocuklar   وِل۟دَانٌ مُخَلَّدُونَ   ile tabir edilen cennet çocukları şeklinde ve cennete lâyık bir tarzda gayet süslü, sevimli bir surette, onları cennette dahi peder ve validelerinin kucaklarına verir. Veled-perverlik hislerini memnun eder. Ebedî o zevki ve o lezzeti onlara verir. Zira çocuklar sinn-i teklife girmediklerinden ebedî, sevimli, şirin çocuk olarak kalacaklar. Dünyadaki her lezzetli şeyin en a’lâsı cennette bulunur. Yalnız çok şirin olan veled-perverlik, yani çocuklarını sevip okşamak zevki –cennet tenasül yeri olmadığından– cennette yoktur, zannedilirdi. İşte bu surette o dahi vardır. Hem en zevkli ve en şirin bir tarzda vardır. İşte kable’l-büluğ evladı vefat edenlere müjde…
    age of puberty, once more to the embrace of their fathers and mothers, in a manner appropriate to Paradise. They will be most beautifully adorned and lovable, in the form of the children of Paradise, who are known as immortal youths.(*<ref>*Qur’an, 76:19, 56:17.</ref>) He will gratify their child-cherishing sentiments and will give them that pleasure  and delight eternally. Since those children had not reached the age of responsibility, they will remain eternally as lovable and sweet children. Every pleasurable thing in this world will be found in its highest form in Paradise. Some people surmise that since Paradise is not appropriate for reproduction, there will be none of this cherishing of children, which is so sweet, that is, the pleasure of loving and carressing them. But it will be there too and in the most delightful and sweet form. This then is good news for those whose children die before puberty.
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    '''Fifth Indication:''' The result of love for righteous friends in this world, according to the decree of, ‘Love for God’s sake’ is, as the Qur’an states, Facing one another on thrones of happiness.(*<ref>*Qur’an, 15:47, 37:44.</ref>) God Almighty will seat them on the chairs of Heaven facing one another. He will cause them to meet with their friends, pleasantly, agreeably and sweetly. They will enjoy themselves recounting their old memories and adventures in this world, with a pure love and companionship that will not be subject to separation.
    '''Beşinci İşaret:''' Dünyada   اَل۟حُبُّ فِى اللّٰهِ   hükmünce salih ahbaplara muhabbetin neticesi: Cennette   عَلٰى سُرُرٍ مُتَقَابِلٖينَ   ile tabir edilen, karşı karşıya kurulmuş cennet iskemlelerinde oturup hoş, şirin, güzel, tatlı bir surette, dünya maceralarını ve kadîm olan hatıratlarını birbirine nakledip eğlendirmeleri suretinde; firaksız, safi bir muhabbet ve sohbet suretinde ahbaplarıyla görüştüreceği, Kur’an’ın nassıyla sabittir.
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    '''Sixth Indication:''' The result of love for the prophets and saints is as the Qur’an explains.  That  is,  it  will  be  both  to  benefit  in  the  intermediate  world  and  at  the resurrection  from  the  intercession  of  the  prophets  and  saints,  and  also  to  profit abundantly, through that love, from the station and blessings that befit them.
    '''Altıncı İşaret:''' Enbiya ve evliyaya Kur’an’ın tarif ettiği tarzda muhabbetin neticesi: O enbiya ve evliyanın şefaatlerinden berzahta, haşirde istifade etmekle beraber; gayet ulvi ve onlara lâyık makam ve füyuzattan o muhabbet vasıtasıyla istifaza etmektir. Evet اَل۟مَر۟٦ُ مَعَ مَن۟ اَحَبَّ   sırrınca, âdi bir adam, en yüksek bir makama, muhabbet ettiği âlî makam bir zatın tebaiyetiyle girebilir.
    Indeed, according to the  meaning  of ‘a  person will be together with whom he loves,’(*<ref>*See, page 515, footnote 4.</ref>) an  ordinary man may approach the highest station by following an exalted person whom he loves.
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    '''Seventh Indication:''' The result of licit love for beautiful things and the spring. That is, to see with the eye of, ‘how beautifully they have been made,’ and to love the beauty and order of the acts, which lie behind those works of art. To love the manifestations of the Beautiful Names, which lie behind the order and harmony of the actions, and to love the manifestations of the attributes behind those Beautiful Names. And so on.The result will be to see in Paradise, the everlasting realm, the manifestation of the Names, and the beauty and attributes within the Names, in a form a thousand times more beautiful than the beautiful creatures to be seen here. More than this even, Imam Rabbani (May God be pleased with him) said, “The subtle exquisiteness of Paradise will be the similitude of the manifestation of God’s Names.”(*<ref>*Suyuti, al-Fath al-Kabir, iii, 62; al-Manawi, Fayd al-Qadir, v, 373.</ref>) Just think of it!
    '''Yedinci İşaret:''' Güzel şeylere ve bahara meşru muhabbetin, yani “Ne kadar güzel yapılmış.” nazarıyla, o âsârın arkasındaki ef’alin güzelliğini ve intizamını ve intizam-ı ef’al arkasındaki güzel esmanın cilvelerini ve o güzel esmanın arkasında sıfâtın tecelliyatını ve hâkeza sevmekliğin neticesi ise: Dâr-ı bekada o güzel gördüğü masnuattan bin defa daha güzel bir tarzda esmanın cilvesini ve esma içindeki cemal ve sıfâtını, cennette görmektir. Hattâ İmam-ı Rabbanî radıyallahu anh demiş ki: “Letaif-i cennet, cilve-i esmanın temessülatıdır.” Teemmel!
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    '''Eighth Indication:''' The result in the hereafter of thoughtful love in this world for the two beautiful faces of the world, which are the tillage for the hereafter and the mirror of the Divine Names. An everlasting Paradise will be given that is as large as the world but is not ephemeral and  transient like this world. And the Names, only pale shadows of which are shown in this world, will be  displayed in the mirror of Paradise in a most brilliant form. Moreover, the result of loving the world as being the tillage of the hereafter is as follows. When the world is seen thus, that is, as a seed-bed or small place of cultivation that  produces  only shoots, it  results  in a  Paradise  where  those  shoots  burgeon and blossom.
    '''Sekizinci İşaret:''' Dünyada, dünyanın âhiret mezraası ve esma-i İlahiye âyinesi olan iki güzel yüzüne karşı mütefekkirane muhabbetin uhrevî neticesi: Dünya kadar fakat fâni dünya gibi fâni değil, bâki bir cennet verilecektir. Hem dünyada yalnız zayıf gölgeleri gösterilen esma, o cennetin âyinelerinde en şaşaalı bir surette gösterilecektir.
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    For in this world man’s senses and faculties are tiny shoots and in Paradise they will unfold in the most perfect form. And his abilities, which are here like tiny seeds, will be  given  to  him  there  in  a  form  that  will  blossom  with  all  sorts  of  delights  and perfections.This  is proved  by the  indications  of the Qur’an and  by  Hadith, and  is necessitated by mercy and wisdom.
    Hem dünyayı, mezraa-i âhiret yüzünde sevmenin neticesi: Dünyayı fidanlık, yani ancak fidanları bir derece yetiştiren küçük bir mezraası hükmünde olacak öyle bir cenneti verecek ki dünyada havas ve hissiyat-ı insaniye, küçük fidanlar olduğu halde, cennette en mükemmel bir surette inkişaf ve dünyada tohumcuklar hükmünde olan istidatları, enva-ı lezaiz ve kemalât ile sümbüllenecek surette ona verileceği, rahmetin ve hikmetin muktezası olduğu gibi, hadîsin nususuyla ve Kur’an’ın işaratıyla sabittir.
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    For it is not blameworthy love of the world, which is the source of every fault, but love of its two faces that look to God’s Names and to the hereafter, and is for the sake of the Names and the hereafter. It is to cultivate those faces with thoughtful worship, as if taking  the  whole  world  as  the  means  for  worship. It  is,  therefore, most  definitely necessitated by mercy and wisdom that a reward should be given that is as large as the world.
    Hem madem dünyanın her hatanın başı olan mezmum muhabbeti değil belki esmaya ve âhirete bakan iki yüzünü, esma ve âhiret için sevmiş ve ibadet-i fikriye ile o yüzleri mamur etmiş, güya bütün dünyasıyla ibadet etmiş. Elbette dünya kadar bir mükâfat alması, mukteza-yı rahmet ve hikmettir.
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    And, one who through love of the hereafter, has loved its seed-bed, and through love of Almighty God, has loved the mirror of His Names, will most certainly desire a beloved like the world, and that too will be a Paradise as great as the world.
    Hem madem âhiretin muhabbetiyle onun mezraasını sevmiş ve Cenab-ı Hakk’ın muhabbetiyle âyine-i esmasını sevmiş. Elbette dünya gibi bir mahbub ister. O da dünya kadar bir cennettir.
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    '''Question:''' What is the use of such a vast and empty Paradise?
    '''Sual:''' O kadar büyük ve hâlî bir cennet neye yarar?
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    '''Answer:''' If it was possible for you to travel with speed of imagination round all the regions of the earth and most of the stars, you would be able to say, “The whole universe is mine.” The fact that the angels, other human beings and the animals share the world with you would not quash your claim. In the same way, if Paradise is thus full, you would be able to say, “Paradise is mine.” The meaning of the  Hadith, A five hundred year Paradise will be given to some of those in Paradise, has been explained in the Twenty- Eighth Word and the Twentieth Flash, the Treatise on Sincerity.
    '''Elcevap:''' Nasıl ki eğer mümkün olsa idi hayal süratiyle zeminin aktarını ve yıldızların ekserini gezsen “Bütün âlem benimdir.” diyebilirsin. Melâike ve insan ve hayvanların iştirakleri, senin o hükmünü bozmaz. Öyle de o cennet dahi dolu olsa “O cennet benimdir.” diyebilirsin. Hadîste bazı ehl-i cennete verilen beş yüz senelik bir cennet sırrı, Yirmi Sekizinci Söz’de ve İhlas Lem’ası’nda beyan edilmiştir.
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    '''Ninth Indication:''' The result of faith and love of God. It is proved by the consensus of the people  of unveiling and  verification, by certain Hadith,(*<ref>*Included in the Hadith is the following: “That vision far surpasses all the other delights of Paradise, so much so that it causes them to be forgotten. And after the vision the loveliness and beauty of those who experience it will have increased to such a degree that when they return, it will be only with difficulty and scrutiny that their families in their mansions will recognize them.”(*<ref>*al-Munziri,al-Targhib  wa’l-Tarhib, iv, 541, 556.</ref>)</ref>) and  by the Qur’an that  a thousand years of happy life in this world is not worth one hour of life in Paradise, and that a thousand years of heavenly life is not worth one hour’s vision and contemplation of the All-Glorious One, Who possesses incomparable beauty and perfection.
    '''Dokuzuncu İşaret:''' İman ve muhabbetullahın neticesi: Ehl-i keşif ve tahkikin ittifakıyla; dünyanın bin sene hayat-ı mesudanesi, bir saatine değmeyen cennet hayatı ve cennet hayatının dahi bin senesi, bir saat müşahedesine değmeyen bir kudsî, münezzeh cemal ve kemal sahibi olan Zat-ı Zülcelal’in müşahedesi, rü’yetidir ki (Hâşiye<ref>'''Hâşiye:''' Hadîsin nassıyla “O şuhud, bütün lezaiz-i cennetin o derece fevkindedir ki onları unutturur. Ve şuhuddan sonra ehl-i şuhudun hüsn-ü cemali o derece fazlalaşır ki döndükleri vakit, saraylarındaki aileleri çok dikkat ile zor ile onları tanıyabilirler.” hadîste vârid olmuştur. </ref>) hadîs-i kat’î ile ve Kur’an’ın nassıyla sabittir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Everyone  may  perceive  in  his  conscience  a  great  longing  for  the  vision  of  a personage famous for his magnificence and perfection, like the Prophet Solomon (Peace be upon him), and a great  yearning to behold a personage distinguished by his beauty, like the Prophet Joseph (Peace be upon him). And so, if you can, compare how longed- for, sought after, and desire-arousing is the vision of One, one manifestation of Whose beauty and perfection are all the virtues and perfections of Paradise, which are thousands of times more elevated than all the virtues and perfections of this world.
    Hazret-i Süleyman aleyhisselâm gibi muhteşem bir kemal ile meşhur bir zatın rü’yetine iştiyaklı bir merak, Hazret-i Yusuf aleyhisselâm gibi bir cemal ile mümtaz bir zatın şuhuduna meraklı bir iştiyak; herkes vicdanen hisseder. Acaba dünyanın bütün mehasin ve kemalâtından binler derece yüksek olan cennetin bütün mehasin ve kemalâtı, bir cilve-i cemali ve kemali olan bir zatın rü’yeti, ne kadar mergub, merak-âver ve şuhudu ne derece matlub ve iştiyak-aver olduğunu kıyas edebilirsen et.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O God, bestow upon us in this world love for You and love for that which will draw us closer to You, and the right-guidedness that You have commanded, and, in the next world Your mercy and the vision of You.
    اَللّٰهُمَّ ار۟زُق۟نَا فِى الدُّن۟يَا حُبَّكَ وَ حُبَّ مَا يُقَرِّبُنَا اِلَي۟كَ وَ ال۟اِس۟تِقَامَةَ كَمَا اَمَر۟تَ وَ فِى ال۟اٰخِرَةِ رَح۟مَتَكَ وَ رُؤ۟يَتَكَ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Glory be unto You! We have no knowledge save that which You have taught us; You are indeed 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 God, grant blessings and peace to the one whom You sent as a mercy to all the worlds, and to all his Family and Companions. Amen.
    اَللّٰهُمَّ صَلِّ وَ سَلِّم۟ عَلٰى مَن۟ اَر۟سَل۟تَهُ رَح۟مَةً لِل۟عَالَمٖينَ وَ عَلٰى اٰلِهٖ وَ صَح۟بِهٖ اَج۟مَعٖينَ اٰمٖينَ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Reminder'''
    '''Tenbih'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Do not consider over-lengthy the detailed explanations in the last section of this Word; they are short in relation to their importance and require further explanation.
    Şu sözün âhirinde uzun tafsilatı uzun görme; ehemmiyetine nisbeten kısadır, daha uzun ister.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It is not I who speaks in any of the Words; it is reality in the name of ‘INDICATIONS FROM THE QUR’AN.’ As for reality, it speaks the truth. Should you see anything incorrect, then you can be certain that without my being aware of it my own ideas interfered and caused the error.
    Bütün Sözlerde konuşan ben değilim. Belki işarat-ı Kur’aniye namına hakikattir. Hakikat ise hak söyler, doğru konuşur. Eğer yanlış bir şey gördünüz, muhakkak biliniz ki haberim olmadan fikrim karışmış, karıştırmış, yanlış etmiş.
    </div>




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


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O God! When a man knocks on the door of a grand palace and it is not opened to him, he knocks on it and calls out in the voice of someone who is familiar to the palace, so that it may be opened. Thus this wretched one knocks on the door of the Court of Your Mercy crying out in the voice of Your well-loved servant Uvays al-Qarani and with his supplication. Open that Court of Yours to me, as you opened it to him!
    Yâ Rab! Nasıl büyük bir sarayın kapısını çalan bir adam, açılmadığı vakit, o sarayın kapısını, diğer makbul bir zatın sarayca me’nus sadâsıyla çalar; tâ ona açılsın. Öyle de bîçare ben dahi senin dergâh-ı rahmetini, mahbub abdin olan Üveyse’l-Karanî’nin nidasıyla ve münâcatıyla şöyle çalıyorum. O dergâhını ona açtığın gibi rahmetinle bana da aç.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    I cry out as he did:
    <nowiki>:</nowiki>اَقُولُ كَمَا قَالَ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O God! You are our Sustainer, for we are mere slaves; we are powerless to sustain and raise ourselves.
    اِلٰهٖى اَن۟تَ رَبّٖى وَ اَنَا ال۟عَب۟دُ  وَ اَن۟تَ ال۟خَالِقُ وَ اَنَا ال۟مَخ۟لُوقُ  
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That is to say, the One Who sustains us is You! It is You Who is the Creator, for we are creatures, we are being made!
    وَ اَن۟تَ الرَّزَّاقُ وَ اَنَا ال۟مَر۟زُوقُ  وَ اَن۟تَ ال۟مَالِكُ وَ اَنَا ال۟مَم۟لُوكُ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It is You Who is the Provider, for we are in need of provision, we have no power!
    وَ اَن۟تَ ال۟عَزٖيزُ وَ اَنَا الذَّلٖيلُ  وَ اَن۟تَ ال۟غَنِىُّ وَ اَنَا ال۟فَقٖيرُ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That is to say, the One One Who creates us and bestows on us our provisions is You!
    وَ اَن۟تَ ال۟حَىُّ وَ اَنَا ال۟مَيِّتُ  وَ اَن۟تَ ال۟بَاقٖى وَ اَنَا ال۟فَانٖى
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It is You Who is the Owner, because we are totally owned property; someone other than us has power of disposal over us.
    وَ اَن۟تَ ال۟كَرٖيمُ وَ اَنَا اللَّئٖيمُ  وَ اَن۟تَ ال۟مُح۟سِنُ وَ اَنَا ال۟مُسِىءُ  
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That is to say, it is You Who is our Owner! And You, You are Mighty!
    وَ اَن۟تَ ال۟غَفُورُ وَ اَنَا ال۟مُذ۟نِبُ  وَ اَن۟تَ ال۟عَظٖيمُ وَ اَنَا ال۟حَقٖيرُ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    You possess grandeur and sublimity! As for us we look to our baseness and see that there are manifestations of a mightiness on us.
    وَ اَن۟تَ ال۟قَوِىُّ وَ اَنَا الضَّعٖيفُ  وَ اَن۟تَ ال۟مُع۟طٖى وَ اَنَا السَّائِلُ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That is to say, we are mirrors to Your mightiness! And it is You Who is the Possessor of Absolute Riches, because we  are utterly wanting, and riches are bestowed on us that our indigent hands could not obtain.
    وَ اَن۟تَ ال۟اَمٖينُ وَ اَنَا ال۟خَائِفُ  وَ اَن۟تَ ال۟جَوَّادُ وَ اَنَا ال۟مِس۟كٖينُ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That is to say, it is You Who is rich, the One Who gives is You! And You, You are the Ever-Living, Ever- Enduring One, because we, we are dying, and in our dying and in our  being resurrected we see the manifestation of a perpetual giver of life!
    وَ اَن۟تَ ال۟مُجٖيبُ وَ اَنَا الدَّاعٖى  وَ اَن۟تَ الشَّافٖى وَ اَنَا ال۟مَرٖيضُ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    And You, You are Ever-Enduring, because we see Your continuation and perpetualness in our demise and  transience!
    فَاغ۟فِر۟لٖى ذُنُوبٖى وَ تَجَاوَز۟ عَنّٖى وَ اش۟فِ اَم۟رَاضٖى يَا اَللّٰهُ يَا كَافٖى
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    And the One Who responds to us and answers us, the Granter of Gifts, is You.  For all of us beings, we are ever crying out and requesting, entreating, imploring by  tongue  and by state.
    يَا رَبُّ يَا وَافٖى  يَا رَحٖيمُ يَا شَافٖى  يَا كَرٖيمُ يَا مُعَافٖى
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    And our desires are brought about, our aims are achieved.  In other words, the One Who answers us is You!...So forgive me my sins and bear with me and heal my ills, O my God!
    فَاع۟فُ عَنّٖى مِن۟ كُلِّ ذَن۟بٍ وَ عَافِنٖى مِن۟ كُلِّ دَا٦ٍ وَار۟ضَ عَنّٖى اَبَدًا بِرَح۟مَتِكَ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O All- Sufficing One! O Sustainer! O Faithful One!  O Most Compassionate One! O Healer!  O Munificent One!  O Forgiving One! Pardon all my sins, and grant me health from all sicknesses, and be pleased with me for all eternity! Through Your Mercy, O Most Merciful of the Merciful!And the close of their prayer will be: All praise be to God, the Sustainer of All the Worlds!
    يَا اَر۟حَمَ الرَّاحِمٖينَ وَ اٰخِرُ دَع۟وٰيهُم۟ اَنِ ال۟حَم۟دُ لِلّٰهِ رَبِّ ال۟عَالَمٖينَ
    </div>




    <div lang="tr" dir="ltr" class="mw-content-ltr">
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    <center> [[Otuz Birinci Söz]] ⇐ | [[Sözler]] | ⇒ [[Otuz Üçüncü Söz]] </center>
    <center> [[Otuz Birinci Söz/en|The Thirty-First Word]] ⇐ | [[Sözler/en|The Words]] | ⇒ [[Otuz Üçüncü Söz/en|The Thirty-Third Word]] </center>
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    </div>

    17.06, 28 Ağustos 2024 itibarı ile sayfanın şu anki hâli

    This Word consists of three Stopping-Places.

    It is an addendum explaining the Eighth Flash of the Twenty-Second Word, and is also a commentary on the first of the fifty-five tongues with which all the beings in the universe testify to Divine unity. These tongues have been alluded to in my treatise called Katre (A Droplet). It is one truth, which has been clothed in the garment of comparison, of many truths pertaining to the verse: Had there been in heaven or on earth any deities other than God, there surely would have been confusion in both.(*[1])

    First Stopping-Place

    In the Name of God, the Merciful, the Compassionate. Had there been in heaven or on earth any deities other than God, there surely would have been confusion in both. There is no god but God, He is One, He has no partner; His is the dominion and His is the praise; He grants life and deals death, and is living and dies not; all good is in His hand; He is powerful over all things; and with Him all things have their end.

    One night in Ramadan, I said that the above sentence affirming Divine unity consists of eleven phrases, and that in each of them is a degree expressing that unity and some good news. But of those degrees I only discussed the meaning and significance of He has no partner, and that was in the manner of an allegorical conversation and imaginary debate that would be accessible to ordinary people. I am now writing down that conversation at the request and desire of my much-valued brothers who assist me and my friends from the mosque. It is as follows.

    Let us suppose one person represents all those things set up as partners to God that all the different varieties of idolators imagine to exist. These idolators are the people of unbelief and misguidance, who worship nature and causes, for example, and assign partners to God. The fictitious person wants to have mastery over one of the beings in the universe, and so claims to be its true owner.

    Firstly, that maker of false claims encountered a particle, which is the smallest of those beings, and he spoke to it in the language of Naturalism and philosophy saying that he was to be its master and true owner.

    But the particle replied to him with the tongue of truth and dominical wisdom, saying: “I perform innumerable duties. Entering many creatures which are all different I do my work in them. And there are, from among countless particles like me, those that move from place to place(*[2]) and work with me. If you have the knowledge and power to employ me in all those duties, and the authority and ability to employ and have at your command all those others as well, and if you are able to be the true owner of and to have total control over the beings of which I become a part in complete order, for example, over red blood-corpuscles, then you can claim to be master over me and ascribe me to something other than God Almighty. But if you cannot do all these things, be silent! “And in the same way that you cannot have mastery over me, you cannot interfere in any way. For there is such complete orderliness in our duties and motion that one who does not have infinite wisdom and all-encompassing knowledge cannot meddle with us. If he did, it would cause chaos. However, a person like you who is thick, impotent, and unseeing, and is in the clutches of blind chance and nature, could not even begin to stretch out a finger to interfere.”

    So, just like the Materialists, the one making these claims said: “In that case, own yourself. Why do you say you are working on someone else’s account?”

    To which the particle replied:“If I had a brain like the sun, and all-embracing knowledge like its light, and all- encompassing power like its heat, and comprehensive senses like the seven colours in its light, and if I had a face that looked to all the places in which I travel and all the beings in which I work, and an eye that looked to them and words that carried authority with them, then perhaps I would indulge in foolishness like you and claim to own myself. Get out! Go away! You won’t get anything out of me!”

    So, when the representative of those things held to be God’s partners despaired of the particle, he hoped to pursue the matter with a red blood-corpuscle. And coming across one he said to it on behalf of causes and in the language of nature and philosophy: “I am your master and owner.” And the red corpuscle replied to him through the tongue of truth and Divine wisdom: “I am not alone. If you are able to own all my fellows in the army of blood whose stamp, nature as officials, and order is the same, and if you have subtle wisdom and mighty power enough to own all the cells of the body in which we travel and are employed with perfect wisdom, and if you can demonstrate this to be the case, then perhaps some meaning might be found in your claim.“But someone stupified like yourself cannot be owner with your only support being deaf nature and blind force; indeed, you are unable to interfere in so much as an atom. For the order with which we function is so perfect that only one who sees, hears, knows, and does everything can have authority over us.” And saying: “So, be silent! My duty is so important and the order so perfect that I have no time to answer garbled rubbish such as yours,” it repelled him.

    Then, since he was unable to mislead it, the representative left and next came across the little house known as a cell of the body. He said to it in the language of philosophy and nature: “I could not persuade the particle and red corpuscle but perhaps you will be reasonable. Since you have been made of several substances just like a minute house, I am able to make you. You will be my artefact and true property.”

    The cell responded to him through the tongue of wisdom and truth, saying: “I am only a minute little thing but I have very important duties and very sensitive relations; I am connected to the body as a whole as well as to all its cells. For example, I perform complex and faultless duties in the veins, and in regard to the arteries, the sensory and motor nerves, the powers of attraction and repulsion and procreation, and the imaginative faculty. If you have the knowledge and power to form, arrange, and employ the whole body and all its blood-vessels, nerves and faculties, and if you have comprehensive wisdom and penetrating power with which to control all the body’s cells, which are like me, as regards qualities and artistry we are brothers, demonstrate it. Only then can you claim to be able to make me. If you cannot, then off with you! “The red corpuscles bring my food, while the white ones combat illnesses which attack me. I have work to do, do not distract me! Anyway, an impotent, lifeless, deaf and blind thing like you cannot in any way interfere with us. For we have such an exact, subtle and faultless order(*[3]) that if the one who has authority over us was not Absolutely Wise, Absolutely Powerful and Absolutely Knowing, our order would be broken and our regularity spoilt.”

    Then the one making the claims despaired of it, too. He encountered the body of a human being and said to it, once again as the Naturalists say, in the language of blind nature and aimless philosophy: “You are mine, it is I who made you; or anyway I have a share in you.”

    The human body answered with the tongue of reality and wisdom and through the eloquence of its order: “If you possess the power and knowledge to have actual control over the bodies of all human beings, who are the same as me and on whose faces are the stamp of power and seal of creation which are the same, and if you have the wealth and jurisdiction to own, from water and air to plants and animals, the treasuries of my sustenance, and if you have infinite power and boundless wisdom with which to employ me with perfect wisdom and cause me to perform my worship, and the power and wisdom to lodge in a narrow, lowly vessel like me immaterial and subtle faculties like the spirit, heart, and intellect, which are extremely vast and exalted and for which I am merely the sheath, then demonstrate all these and afterwards say that you made me. Otherwise, be silent! “Moreover, according to the testimony of the perfect order in my body and the indication of the stamp of unity on my face, my Maker is One Who is powerful over all things, knows all things, and sees and hears all things. Someone aimless and impotent like you cannot meddle in His art. You cannot interfere in so much as an atom.”

    The representative of the things imagined to be God’s partners could find no way in which to interfere in the body so he went off. Next, he encountered the human race and said to himself “This is a disorganized and unruly group. Perhaps, like Satan interferes in their individual and social actions which they perform through the exercise of their wills, I’ll be able to find some way to interfere in the functioning of their bodies and natures. And then, finding some way, I’ll be able to exercise control over the body and the body’s cell which sent me packing.” So, he said to the human race, once again in the language of deaf nature and aimless philosophy: “You seem to be to be in great confusion. I am your master and owner, or at least I partly own you.”

    To which the human race answered through the tongue of truth and reality, wisdom and order: “If you possess the power and wisdom to make the shirt that clothes the whole globe of the earth and is woven and sewn with perfect wisdom from the multicoloured threads of all the hundreds of thousands of animal and plant species, of which we are one, and to make the carpet which is spread over the face of the earth and is woven from the hundreds of thousands of species of animate beings and is created in an extremely fine and ornamented fashion, and to continuously renew and refurbish it, and if you possess comprehensive power and all-embracing wisdom with which to have free disposal over the globe of the earth of which we are the fruit, and over the universe of which we are the seed, and to send us our vital necessities from all the regions of the cosmos with the balance of wisdom, and if you have the ability to create all those like us who have gone before us and those who will come after us, on whose faces the stamp of power is the same, then, perhaps, you can claim to have mastery over me. “But if you cannot, be silent! Do not say that, seeing confusion in my species, you will be able to interfere in some way, because the order is faultless. The conditions you imagine to be confused and disorderly are transcribed with perfect order according to the book of power and Divine Determining. For the perfect order in animals and plants, which are far inferior to us and are under our supervision, demonstrates that this seeming disorder in us is but a sort of writing.

    “Is it at all possible that the one who artistically positions one thread running through a whole carpet should be other than the master designer of the carpet; or that the one who creates a fruit should be other than the creator of the tree that bore it; or that the one who creates the seed should be other than the fashioner of the being that produced the seed? “Also your eyes are blind: you do not see the miracles of power on my face, the wonders of creation in my being. If you did see them, you would understand that my Maker is such that nothing at all can withstand Him or be difficult for Him. The stars are as easy for Him as particles. He creates the spring with as much ease as a flower. He is One Who includes the index of the vast universe in my being with perfect order. Could a lifeless, impotent, blind and deaf thing like you interfere in any way in the art of such a Being? So, be silent!” And saying: “Off with you! Go away!”, he drove him away.

    Next the one making these claims went and addressed the broad carpet covering the face of the earth and the lavishly decorated and embroidered shirt clothing it on behalf of causes and in the language of nature and philosophy, claiming: “I can have control over you and be your owner, or at least have a share in you.”

    So the shirt, the carpet,(*[4]) said to him on behalf of truth and reality and through the tongue of wisdom: “If you have the power and art to weave and create all the well-ordered and purposeful shirts and carpets, whose embroideries are all different, which have clothed the earth to the number of years and centuries, then have been removed in an orderly fashion and strung on the line of past time, and will clothe the earth again, carpets and shirts whose programmes and forms have been drawn and specified in the sphere of Divine Determining, and which will be attached to the ribbon of future time, and if you have two wise and powerful hands with which to reach from the creation of the world to its destruction, indeed, from pre-eternity to post-eternity, and if you have the wisdom and ability to create every one of all my threads and to repair and renew them with perfect order and wisdom, and if you are able to hold in your hand and create the globe, which is our model and is wearing us, making us its veil and outer garment, then you can claim to have mastery over me. If you cannot, then away with you! There is no place for you here! “Moreover, there is on us such a stamp of unity and seal of oneness that one who does not have the whole universe within the grasp of his power, and who cannot see at one time all things with all their functions, and cannot do innumerable things at the same time, who is not all-present and all-seeing everywhere, who is not unconfined by space, and who does not possess infinite wisdom, knowledge, and power, such a one cannot own us, neither could he interfere.”

    So the representative went off, saying: “Perhaps I will be able to persuade the globe of the earth and find something going for me there.” So he went and said to the globe,(*[5]) once again on behalf of causes and in the language of nature: “Since you travel in such an aimless manner, you demonstrate that you have no owner. In which case, you can be mine.”

    To which the earth replied in a thunderous voice, in the name of truth and with the tongue of reality: “Do not talk such utter nonsense! How could I be just aimless and without an owner? Have you found my garments or even the tiniest point or thread in them to be in disarray, without order, and have you seen them to be without wisdom, purpose and art that you tell me I am ownerless and aimless? “If you can really own my vast orbit round which I travel in one year, a distance that should take approximately twenty-five thousand years,(*[6]) where I perform my duty of service with perfect balance and wisdom, and own the ten planets, which are my brothers and are charged with duties like myself, together with the space through which they travel, and if you have infinite wisdom and power with which to create and position the sun, which is our leader and to which we are bound and attached by a compassionate attraction, and to fasten me and the other planets to it like stones in a sling, and to employ us and cause us to revolve with perfect order and wisdom, then you can claim to have mastery over me. But if you cannot, get out! Go to Hell! I’ve got work to do, my duty to perform. “Moreover, our magnificent order, awesome movement, and purposeful subjugation demonstrate that our Master is such that all beings from minute particles to the stars and galaxies are obedient and subjugated to him like soldiers under orders. He is an All-Wise Possessor of Glory, a Possessor of Absolute Sovereignty Who arrays the sun with planets as easily as He arrays and ornaments a tree with its fruit.”

    Since the claimer could find nothing for himself on the earth, he went off and said to himself about the sun: “This a huge great thing. Perhaps I’ll be able to find a hole in it and open up a way in; then maybe I’ll be able to subjugate it as well as the earth.”So he said to the sun, as the fire-worshippers speak, in the name of idolatry and in the language of the philosophy that is the mouthpiece of the Devil:“You are a ruler, you own yourself; you dispose of matters freely, as you wish.”

    But the sun replied to him in the name of truth and through the tongue of reality and Divine wisdom, saying: “God forbid! A hundred thousand times, God forbid! I am a subservient official. I am a candelabrum in my Lord’s guest-house. I am not the true owner of a fly, or even of a fly’s wing. For in the fly’s being there are immaterial jewels and antique works of art, like eyes and ears, such as are not in my shop. They are outside the sphere of my power,” thus reprimanding him.

    So the one making the claims changed his approach and said with the tongue of devilish philosophy: “Since you do not own yourself, you are a servant; I claim you on behalf of causes.”

    To which the sun replied, speaking for truth and reality and with the tongue of worship: “I can only belong to one who is able to create all the lofty stars, which are my fellows, to place them in the heavens with faultless wisdom, make them revolve with utter magnificence and to adorn them with exquisite finery.”

    Next the claimer said to himself: “The stars are a great multitude, and they seem to be all scattered and in disorder. Perhaps I will be able to gain something out of them on behalf of my clients.” So he went in among them and said to them on behalf of causes and those things ascribed to God as partners, in the language of rebellious philosophy and as the Sabean star-worshippers said: “Since you are so scattered, you are all under the jurisdiction of different rulers.”

    To which one star replied, speaking for all the others: “Just how stunned, brainless, stupid and blind you are not to see and understand the stamp of unity and seal of oneness on us, and not to recognize our lofty order and regularity and the laws of our worship. You imagine us to be without order. But we are the works of art and servants of a Single and Unique One Who holds in the grasp of His power the heavens, which are our seas, the cosmos, which is our tree, and infinite space, which is where we make our excursions.“We are like electric illuminations and resplendent witnesses displaying the perfection of His dominicality. We are radiant proofs proclaiming the sovereignty of His dominicality. With all our different sorts, we are luminous servants in the domain of His sovereignty which give light and display the majesty of that sovereignty in the lofty dwellings and in the lowly ones, in the dwellings of this world, the Intermediate World and the hereafter.

    “Indeed, each of us is a miracle of the Single and Unique One’s power, a well- ordered fruit of the tree of creation, an illuminated proof of unity; each of us is a dwelling place, aeroplane and mosque for the angels, and a lamp and sun for the lofty worlds, and a witness to the sovereignty of dominicality; and each of us is an ornament, palace, and flower of space, and a shining fish in the heavenly seas, and a beautiful eye in the face of the sky.(*[7]) “Furthermore, throughout us as a whole there is a silence within tranquillity, a motion within wisdom, an adornment within majesty, a beauty of creation within order, and a perfection of art within symmetry. “And although we are thus and proclaim our Glorious Maker and His unity, oneness, eternal besoughtedness, and His attributes of beauty, glory and perfection to the whole universe with innumerable tongues, you still accuse us utterly pure, clean, obedient and subservient servants of being confused, disorderly, and without duties, and even of being without an owner. You therefore deserve a truly punishing slap.” And one star, like the stone hurled at Satan, delivered such a mighty slap at the claimer’s face that it flung him from the stars to the very pit of Hell. And it cast nature,(*[8])

    which was together with him, into the valleys of delusion, and chance into the chasm of non-existence,  and  those  things  ascribed  to  God  as  partners  into  the  darkness  of impossibility, and the philosophy that is hostile to religion down to the lowest of the low. All the stars recited this sacred decree together with that star: Had there been in heaven or earth any deities other than God, there surely would have been confusion in both.(*[9]) And they proclaimed: “There is nothing, from a fly’s wing to the lamps in the heavens, nothing, even the size of a fly’s wing, in which those things ascribed to God as partners could interfere.”
    

    Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise!(*[10])

    O God! Grant blessings and peace to our master Muhammad, the Lamp of Your Unity in the multiplicity of Your creatures, and the Herald of Your Oneness in the exhibition of Your creation,

    and to all his Family and Companions.


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

    Look, then, to the signs of God’s mercy, how He restores to life the earth after its death.(*[11]) The following section(*[12]) alludes to one flower from the pre-eternal garden of the above verse.

    It is as if all the blossoming trees are beautifully composed odes speaking poetically through the tongue of disposition reciting the manifest praises of the Glorious Creator.

    Or, it is as if all the blossoming trees have opened thousands of gazing eyes and have caused thousands of others to open in order to behold, not with one or two eyes but with thousands, the Glorious Fashioner’s wonders of art which are being broadcast and exhibited, and so that attentive people will gaze on them, too.

    Or, it is as if all the blossoming trees have beautified their verdant limbs with the finest adornment for the moment of their parade and for their own particular festivals in the general festival of spring, so that their Glorious Monarch will contemplate the gifts, subtle wonders, and resplendent works of art He has bestowed upon them;

    and so that He will present to creation’s gaze the bejewelled instances of His mercy, in springtime, and on the face of the earth, which is the exhibition of Divine art;

    and so that He will proclaim to mankind the wisdom in the creation of the tree.

    He demonstrates the perfection of Divine power through showing what important treasure hangs on their delicate branches and what significant wealth there is in the fruits of His merciful bounties.

    The imagination sees heavenly angels embodied from these trees With thousands of flutes.

    From these flutes the consciousness hears The praises of the Ever-Living One.

    Their leaves have tongues, each reciting the word: It is He! It is He!

    Meaning, O Ever-Living One! O Ever-Living One!

    Since all things chant in unison: There is no god but He, And they are seeking Truth, From beginning to end they recite: O Ever-Living One! They are chanting in unison:

    O God! And We send down from the skies water rich in blessings.(*[13])

    Arabî fıkranın tercümesi:

    Yani güya çiçek açmış her bir ağaç, güzel yazılmış manzum bir kasidedir ki o kaside Fâtır-ı Zülcelal’in medayih-i bâhiresini inşad edip şairane lisan-ı hal ile söylüyor.

    Veyahut o çiçek açmış her bir ağaç, binler bakar ve baktırır gözlerini açmış, tâ Sâni’-i Zülcelal’in neşir ve teşhir olunan acayib-i sanatını bir iki gözle değil belki binler gözlerle baksın; tâ ehl-i dikkati öyle baktırsın.

    Veyahut o çiçek açan her bir ağaç, umumî bayram olan baharın içindeki hususi bayramında ve resmigeçit misal bir anda yeşillenmiş azalarını en süslü müzeyyenatla süslemiş. Tâ ki onun Sultan-ı Zülcelal’i, ona ihsan ettiği hedâyâyı ve letaifi ve âsâr-ı nuraniyesini müşahede etsin.

    Hem meşher-i sanat-ı İlahiye olan zeminin yüzünde ve bahar mevsiminde, murassaat-ı rahmetini enzar-ı halka teşhir etsin. Ve şecerin hikmet-i hilkatini beşere ilan etsin. İncecik dallarında ne kadar mühim hazineler bulunduğunu ve ihsanat-ı Rahmaniyenin meyvelerinde ne derece mühim defineler var olduğunu göstermekle kemal-i kudret-i İlahiyeyi göstersin.

    A Short Addendum to the First Stopping-Place

    Listen to the verse:

    Do they not look at the sky above them? How We have made it and adorned it, and there are no flaws in it?(*[14])

    Then look at the face of the heavens, you see how it is silent in its tranquillity; how it is in motion with wisdom, how it is radiant with majesty, how it smiles with its adornment. An unending and infinite sovereignty is proclaimed to those who think by the order in its creation, by the symmetry in its art, by its shining lamps, its brilliant lanterns, its glittering stars.

    Do they not look at the sky above them? How We have made it and adorned it, and there are no flaws in it?

    The following explains the above passage, Then look at the face of the heavens, etc., which in turn is an explanation of the verse quoted. Firstly, the phrase: How it is silent in its tranquillity. The verse directs an attentive gaze to the beautifully adorned face of the heavens so that the one beholding it may become aware of the silence there which is within a vast tranquillity, and so that he may understand that it is thus through the command and subjugation of One Possessing Absolute Power. For if they had been independent and unrestrained, those huge globes, all in close proximity to each other, those infinite, awesome heavenly bodies, would have caused such an uproar with their enormously swift revolutions that they would have deafened the cosmos. And there would have been such confusion in that tumultuous commotion that it would have scattered the universe. It is well-known what a commotion and uproar it causes if twenty water-buffalo work on top of each other. Whereas, we know that there are among the stars some which are thousands of times larger than the earth and which revolve at a speed seventy times faster than that of a cannon-ball.

    So the degree of power and subjugation of the Glorious Maker and All-Powerful One of Perfection may be understood from this, together with the degree of obedience and submission to Him of the stars.

    Secondly, the phrase: How it is in motion with wisdom.

    The verse commands us to look at the motion on the face of the heavens, which is with wisdom and purpose. Indeed, that mighty, wondrous motion occurs within a precise and comprehensive wisdom. For example, a craftsman who operates a factory’s machinery with wisdom and purpose demonstrates the degree of his skill and craftsmanship in proportion to the order and grandeur of the factory. Similarly, when we look at it in this way, the degree of power and wisdom of the All-Powerful One of Glory become apparent to us through His making the mighty sun as a factory, and its planets, those awesome, immense globes, like the factory’s machinery, and His spinning and revolving them like stones in a sling.

    Thirdly, How it is radiant with majesty, how it smiles with its adornment.

    It has this meaning: the radiant majesty and smiling adornment on the face of the heavens are such that they demonstrate the sublimity of the Glorious Maker’s sovereignty and exquisiteness of His artistry. As the myriad electric lamps hung about on festival days demonstrate the degree of the king’s majesty and achievement in material progress, the vast heavens, too, with their majestic and adorned stars demonstrate to attentive gazes the sublime sovereignty and exquisite artistry of the Glorious Maker.

    Fourthly, By the order in its creation, by the symmetry in its art.

    This phrase says the following: look at the order of the creatures on the face of the heavens and see their symmetry and precise balance, then understand just how powerful and wise is their Maker. Indeed, the vast heavens demonstrate the degree of power and wisdom of the One Who transforms various and tiny creatures or animals, thus preparing them for their duties, and Who impels each of them on a determined way by means of its particular balance, and the degree of their obedience and subjugation to Him. Similarly, the vast heavens demonstrate to attentive gazes through their awesome vastness and innumerable stars, and the stars, through their imposing hugeness and speedy revolutions and the fact that they do not exceed their bounds by an iota, even for a second, or neglect their duties for a tenth of a second, the exceedingly fine and particular balance with which the Glorious Maker carries out His dominicality.

    Fifthly, An unending and infinite sovereignty is proclaimed to those who think by its shining lamps, its brilliant lanterns, its glittering stars.

    This phrase states clearly what is alluded to in the above verse, and in many similar to it, which mention the subjugation of the sun, moon, and stars. That is to say, to attach the heat and light-giving lamp of the sun to the embellished ceiling of the skies, and to make it the ink-pot for writing the missives of the Eternally Besought One in lines of day and night on the pages of summer and winter; and to make the moon, like the hour-hands which shines on the large clocks on minarets and towers, an hour-hand of time’s mighty clock on the dome of the heavens, and to make it move through its mansions with precise balance and perfect measure in the form of many varying crescents so that it leaves one crescent one night and then later returns to collect it; and to adorn the beautiful face of the sky with stars that twinkle and smile in the dome of the heavens, all these are signs of the unlimited sovereignty of a sustaining dominicality. They are indications of a majestic Divinity which makes Itself known to conscious creatures. They invite those who think to believe and to affirm Divine unity.

    Look upon the coloured page of the book of the universe;

    See what forms the golden pen of power has traced.

    No dark point remains for the gaze of the heart’s eye;

    It is as if God as inscribed His signs with light.

    Look! What a miracle of wisdom is the amazing universe!

    Look! What a wondrous spectacle is the vastness of space!

    Then listen to the stars, listen to their harmonious address!

    See what wisdom has emblazed on the decree of its light.

    Altogether they start to speak with the tongue of truth,

    They address the majesty of the All-Powerful, All-Glorious One’s sovereignty:

    We are each of us light-scattering proofs of the existence of our Maker,

    We are witnesses both to His unity and His power,

    We are subtle miracles gilding the face of the skies

    for the angels to gaze upon.

    We are the innumerable attentive eyes of the heavens which watch the earth, which study Paradise.

    We are the innumerable attentive eyes of the heavens which watch the earth, which study Paradise.

    We are the innumerable exquisite fruits

    which the hand of wisdom of the All-Glorious and Beauteous One has fastened To the celestial portion of the tree of creation, to all the branches of the Milky Way.

    For the inhabitants of the heavens, we are each of us a travelling mosque, a spinning house, a lofty home,

    Each is an illumining lamp, a mighty ship, an aeroplane.

    We are each of us a miracle of power, a wonder of creative art Created by the Powerful One of Perfection, the All-Wise One of Glory;

    A rarity of His wisdom, a marvel of His creation, a world of light.

    We demonstrated to mankind innumerable proofs, We made them hear with these innumerable tongues of ours;

    But their accursed unseeing, unbelieving eyes did not see our faces, They did not hear our words.

    And we are signs that speak the truth: Our stamp is one, our seal is one, We are mastered by our Sustainer;

    We glorify Him through our subjugation; We recite His Names; We are each of us in ecstasy, A member of the mighty circle of the Milky Way.


    Second Stopping-Place

    In the Name of God, the Merciful, the Compassionate. Say: He is God, the One and Only. God, the Eternally Besought One.(*[15])

    This Stopping-Place consists of three Aims.

    THE FIRST AIM

    The representative of the people of misguidance and those who assign partners to God fell to earth at the slap he received from a star, as was described at the end of the First Stopping-Place. So, because he could find nothing going for him anywhere from the particles to the stars, he gave up laying claim to them in that way and instead tried by means of three important questions to induce doubts in believers’ minds about Divine unity and oneness.

    The First Question: He said in the manner of the atheists: “O you who believe in One God! Looking on behalf of my clients, I could find nothing, nor get anything at all out of the beings in the universe; I could not substantiate my claims. But then, how do you prove the existence of One Who is Single and Unique and possesses infinite power? Why do you not think it possible for others to interfere and to share in His power?”

    The Answer: It is decisively proved in the Twenty-Second Word that every creature, every particle, every star, is an illuminating argument for the Necessarily Existent and Absolutely Powerful One. Every link in the chains of beings in the universe is a clear evidence for His unity. The All-Wise Qur’an proves this with its innumerable proofs, and mentions most frequently those proofs that are clearest in the view of people generally. For example:

    If you ask them, who is it that created the heavens and the earth, they will certainly say, “God.”(*[16]) And among His signs is the creation of the heavens and the earth, and the variations in your languages and colours.(*[17]) With these and many verses like them, the All-Wise Qur’an presents the creation of the heavens and earth as self-evident proofs of Divine unity. And so, whether they like it or not, because of the way the heavens and earth have been created, anyone who is conscious and intelligent will be compelled to affirm the Glorious Creator. As the Qur’an says: They will certainly say, “God.”

    In the First Stopping-Place we started with a particle and demonstrated the stamp of unity on beings as far as the stars and the heavens. With verses like these the Qur’an repels the ascribing of partners to God from the stars and heavens down to particles. It indicates this in the following way.

    The Possessor of Absolute Power Who creates the heavens and earth with such order and balance, of course creates the solar system, which is a region of it.

    The solar system is self-evidently within His controlling and directing grasp. Since that Absolutely Powerful One holds the sun and its planets within His grasp, and orders, subjugates, and directs them, certainly the earth, which is a member of the solar system and is tied to the sun, is also within His regulating and controlling grasp.

    Since this is so, the beings which are created and inscribed on the face of the earth and are like its aims and fruits are also within His sustaining and perfecting grasp. And since all the creatures spread and scattered over the earth, which gild and adorn its face, are continuously renewed, coming and going, filling the earth and being emptied from it, they are all of them within the grasp of His knowledge and power;

    and since the y are measured and ordered on the scales of justice and wisdom;

    and since all the species of animate beings are within the grasp of His power; certainly, all the well-ordered and faultless members of those species, which are like miniature specimens of the cosmos, balance-sheets of its species, and tiny indexes of the book of the universe, must also be within His creating, sustaining, directing, and perfecting grasp.

    And since this is so, the cells, blood-corpuscles, limbs and muscles which comprise those animate creatures’ bodies are also self-evidently within the grasp of His knowledge and power.

    And since every cell and corpuscle is under His command and within His grasp, and since they are in motion according to His laws, surely the particles out of which they are formed and which are like shuttles weaving the embroideries of art which clothe them, are also necessarily within the grasp of His power and the sphere of His knowledge. For they are in motion in orderly fashion faultlessly performing duties at His command, with His permission, and through His power.

    And since this is so, the identifying features and distinguishing marks to be found on everyone, all the differences in faces, voices and languages, of necessity also occur through His knowledge and wisdom.

    So now look again at the verse which mentions and points out the beginning and end of this chain:

    And among His signs is the creation of the heavens and the earth, and the variations in your languages and your colours:

    indeed, in that are signs for those who know.

    We therefore now say: O representative of the unbelievers! You can see, these arguments as strong as the chains of the universe prove the path of affirming Divine unity, and they demonstrate a Possessor of Absolute Power. Since the creation of the heavens and the earth demonstrates an All-Powerful Maker, and the infinite power of that All-Powerful Maker, and that His infinite power is at the point of infinite perfection, there is an absolute lack of need for any partners. That is to say, He in no way needs any associates. Since He has no need, why do you take that dark path?

    Why is it you feel constrained to take it? Moreover, since both He, and beings, are in absolutely no need of partners, just as it is impossible for there to be any partners in His Divinity, so it is impossible for there to be any in His creation and sustaining of beings. Their existence is impossible. The reason for this is as follows: We proved that the power of the Maker of the heavens and the earth is both infinite and at the point of infinite perfection. If there was any partner, it would mean that, although His power is infinite, another finite power would threaten and overcome His infinite and perfect power and would take possession of a certain areas of it. It would then be necessary, without there being any compulsion, for something finite to make something infinite finite and limited, and for itself to become infinite for a time. This is a manifold and most irrational impossibility.

    Also, since there is no need for partners, and, since their existence is impossible, to claim otherwise is purely arbitrary. That is, since there is no cause that could induce such a claim, rationally or logically, it would be meaningless. According to the science of jurisprudence, such a claim is designated ‘arbitrary’. That is, it is a meaningless ‘abstract claim’.

    A principle of the sciences of theology and jurisprudence is this, that a probability not originating from any indication or sign has no importance; it cannot induce doubt in a matter that is definite.

    It cannot shake the certainty that is based on sound judgement. For example, it is possible that Barla or EÛridir Lake consists of grape-molasses or that it has been transformed into oil. But since that possibility does not originate from any indication, it does not affect our certain knowledge, or induce doubt in the fact, that it consists of water.

    Therefore, we questioned every sort of creature from every corner of the cosmos and whatever was questioned, from the particles to the stars in the First Stopping-Place, and from the creation of the heavens and the earth to the individual features in faces in the Second Stopping-Place, everything demonstrated through the tongue of its being the seal of unity; everything testified that God is One. You saw this for yourself. There is, then, nothing in any of the creatures in the universe on which the possibility of God having any partners could be constructed.

    That is to say, since to claim that God does have partners is purely arbitrary and meaningless and is an ‘abstract claim’, it is pure ignorance and unqualified stupidity.

    Thus, nothing remained for the representative of the people of misguidance to say in the face of this. The only thing he could say was: “What indicates that God has partners is the configuration of causes in the cosmos. It is that everything is tied to a cause. So that means that causes have an actual effect, and if they have an effect, are not they able to be God’s partners?”

    The Answer: Effects have been tied to causes because Divine will and wisdom require them to be so, and so that great numbers of the Divine Names may be manifested. Everything has been tied to a cause, but we have decisively proved in numerous places, including many of the Words, that “causes have no actual power with which to create their effects.”

    So, for now we shall just say this: Among causes human beings are self-evidently the most superior, and have the greatest power of choice and the most extensive ability to control and direct other causes. And among the most obvious of man’s actions over which he exercises choice are eating and the powers of speech and thought. Furthermore, all these faculties are extremely well-ordered, wonderful, and purposeful chains. But of the hundred links in these chains only one is subject to man’s power of choice.

    For example, in the chain of actions concerning food, which stretches from the nourishment of the body’s cells to the forming of fruit, only moving the jaw and chewing the food is subject to man’s choice. And in the chain of speech, only exhaling air and blowing it into the mould of articulated letters. And while a word in the mouth is a seed, it becomes like a tree; in the air it yields the fruits of millions of the same word and enters the ears of listeners along with millions of others. Man’s imagination can barely reach this metaphorical shoot, so how should the short arm of choice reach it?

    Since among causes man is the most superior and has the greatest power of choice and yet his hands are thus tied from real creation, how should other causes, such as inanimate creatures, animals, the elements, and nature have any real power of disposal over other causes?

    Each of those causes is only a container; a cover for the dominical works; a tray-bearer for the gifts of the Compassionate One. Of course, the receptable for a king’s gift, or the handkerchief in which it is wrapped, or the individual who brings the gift, which is placed in his hand, can in no way be partners in the king’s sovereignty. Anyone who supposes that they are partners is imagining nonsensical absurdities. In the same way, apparent causes and intermediaries can have absolutely no share in God’s sustaining of His creatures. Their lot is only to perform a service of worship.

    THE SECOND AIM

    The representative of those who ascribe partners to God could in no respect prove that way, and so, although despairing, since he wanted to destroy the way of those who affirm Divine unity, he tried to sow doubts in their minds by asking the following question:

    The Second Question: “O you who affirm Divine unity! You say, ‘Say: He is God, the One and Only. God, the Eternally Besought One;’(*[18]) that the Creator of the universe is one, He is single, He is eternally besought by all creatures; and that the Creator of everything is He. That He is one in essence and at the same time the reins of everything are directly in His hand, the key to everything is in His grasp; one thing cannot be an obstacle to another. And you say that at the same instant He has total disposal over all things and all their states. How can such a far-fetched fact be believed? How can a single individual be in innumerable places and do innumerable things at the same time with no difficulty?”

    The Answer: This question may be answered through explaining an extremely profound, subtle, elevated, and comprehensive mystery concerning Divine oneness and eternal besoughtedness. Man’s mind can only look at this mystery through the telescope and observatory of comparison and allegory. While there is nothing similar or analogous to God Almighty’s Essence and attributes, the functions of His attributes may be looked at to an extent by means of comparison and allegory. So we shall point to that mystery through comparisons of a material nature.

    First Comparison: As is proved in the Sixteenth Word, a single individual may attain universality or comprehensiveness through the means of different mirrors. While actually being a particular or part of something greater than itself, it is as though it becomes a universal with numerous qualities and functions.

    Indeed, matter like glass and water may be a mirror to physical objects,nand one such object may attain universality in such a mirror.In the same way, air, ether, and some creatures from the World of Similitudes are like mirrors to lucent objects and spirit beings. Those mirror-like creatures pass with the speed of lightning or imagination to being means of travel and spectating, so that the lucent and spirit beings travel with the speed of imagination in those spotless mirrors, those subtle dwellings. In the space of a single instant the spirit beings can enter thousands of places. And because they are lucent and because their reflections are the same as them and possess their qualities, they are as though present in person in every mirror, everywhere, as is contrary to the case with physical beings.The reflections and likenesses of dense corporeal beings are not identical to the corporeality of those beings; they do not possess their qualities and may be thought of as dead.

    For example, although the sun is a particular and a single individual, it becomes like a universal by means of shining objects. It reflects its image, a sun like itself, in all shining objects, drops of water, and fragments of glass on the face of the earth, according to their capacity. The sun’s heat, light, and the seven colours in its light, a sort of likeness of the essential sun, is found in all shining physical objects. Let us suppose the sun had knowledge and consciousness, then every mirror would be like a sort of dwelling-place or seat or chair for it, it would be in contact with everything in person. It would be able to communicate with all conscious creatures by means of mirrors, with the pupil of every eye, even, each of which would be like a telephone. One thing would not be an obstacle to another. Communicating with one thing would not be a barrier to communicating with another. While being present everywhere, it would be present nowhere.

    If the sun, which is like a material, partial, and inanimate mirror to only the Divine Name of LIGHT out of innumerable Names, can therefore display universal activity in an unlimited number of places while being a single individual, should the All-Glorious One, with the oneness of His Essence, be unable to perform innumerable actions at the same time?

    Second Comparison: Since the cosmos is like a tree, all trees may be likened to the truths of the universe. So we shall take the mighty and majestic plane-tree facing this room as a miniature example of the universe and demonstrate with it the manifestation of Divine oneness in the universe.

    This tree has at least ten thousand fruits and each fruit has at least a hundred winged seeds. At one instant of time the ten thousand fruits and million seeds display altogether one art and creativity. While the centre of the laws of the tree’s formation is present in its roots and trunk, through a manifestation of Divine will and a condensing of the dominical command, which may be described as particular, individuated, and a ‘knot’ of life, it is also present at the ends of all its branches, within every fruit and every seed. No part of any member of the tree is lacking the laws, they are not obstacles to one another; the tree is formed through them.

    And that single manifestation of will and law issuing from a command are not transmitted and radiated like light, heat, and air. For they leave no trace nor may any hint of them be perceived in the long distances and various beings between the places they go. If their being present in all the fruits and seeds had occurred through being transmitted and radiated, some trace or hint of them would be perceived. Rather, they are present in all those places without being fragmented or radiated. The universal and general actions are not incompatible with His oneness and individuality. It may even be said that while the manifestation of will, and the law and life-source are present in all the places, they are present in none of them. It is as if the law has as many eyes and ears as there are fruits and seeds of the majestic tree. Yes, each part of the tree is like a centre of the senses of the law, so that their long intermediaries are not a veil and do not form a barrier, but like telephone wires, are a means of facilitating and bringing things closer. The farthest is like the nearest.

    Since, as is clear from observation, through a single partial manifestation of an attribute of the Single and Eternally Besought One like will, millions of events occur in millions of places without intermediary, one has to be certain, completely certain, that the All-Glorious One can have total disposal over the tree of the universe, together with all its parts and particles, through the manifestation of His power and will.

    As is proved and explained in the Sixteenth Word, while being in one place and being particulars identifiable as single, through the mystery of luminosity, impotent and subjugated creatures like the sun, and semi-luminous creatures like spirit-beings, which are restricted by matter, and the laws issuing from a command and the manifestations of will which are the life-source and centre of direction of this plane-tree, which in turn are like its light and spirit, are clearly present in numerous places and in numerous events. While being particulars restricted by matter, it is as though they acquire an absolute universality, and through the exercise of will, in the space of one second may demonstrably perform a great number of works. You see for yourself and you will not be able to deny it.

    The Single and Most Pure and Holy Essence, Whose attributes are all-comprehending and functions, universal, is far beyond and exalted above matter, and is utterly remote and free from any restriction and the darkness of density. All these lights and luminous beings are but obscure shadows of His Sacred Names; and all existence and life and the World of Spirits, the Intermediate Realm, and the World of Similitudes, semi-transparent mirrors reflecting His beauty. What being can be hidden in the face of His oneness, which is within the manifestation of His attributes and actions, which in turn are evident through His universal will, absolute power, and all-embracing knowledge? What matter can be difficult for Him? What place can be concealed from Him? What object can remain distant from Him? What individual can draw close to Him without acquiring universality? Can anything at all be hidden from Him? Can any matter at all be an obstacle to another? Can any place at all be empty of His presence? Ibn al-‘Abbas (May God be pleased with him) said: “In all beings are an immaterial eye that sees and ear that hears.” Is this not so? Are the chains of beings not each like a wire or vein for the swift conveyance of His commands and laws? Are obstacles and difficulties not means and intermediaries in His disposal of beings? Are causes and intermediaries not merely an apparent veil? While He is present nowhere, is He not present everywhere? Does He have any need to be located in a place or situation? Can the veils of distance, smallness, and the degrees of existence be obstacles to His proximity, power of disposal, and witnessing? Moreover, could the qualities pertaining to material, contingent, dense, numerous, restricted, and limited beings, and the states of change, transformation, division, and occupying space, which are their particular and confined necessary consequences, in any way touch the Most Pure and Holy Essence, Who is far beyond matter, is Necessarily Existent, the Light of Lights, and is Single, One, and free from any restriction or limitation and exalted above and pure of any fault or deficiency? Could impotence in any way be fitting for Him? Could any defect approach the skirt of His splendour and glory?

    Conclusion of the Second Aim

    Once, when I was reflecting on Divine oneness, I looked at the fruits on the plane- tree outside my room. A chain of thought came to me as inspiration, and I write it here in Arabic exactly as it came to me.(*[19])

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    All these fruits and the seeds within them are miracles of dominical wisdom, wonders of Divine art, gifts of Divine mercy, material proofs of Divine unity, bearers of the good news that Divine favours will be granted in the hereafter. Just as they are all truthful witnesses to His all-embracing power and knowledge, each of them is a mirror confirming His unity in all the corners of the world of multiplicity and in all the parts of the world of this tree, a world that has become multiple. They turn the gaze from multiplicity to unity.

    Each of them says through the tongue of its being: “Do not let your glance wander over all this mighty spreading tree lest you become distracted, for the whole tree is within us. Its multiplicity is contained within our unity.” Even, just as every seed, which is like the heart of the fruit, is a physical mirror confirming Divine unity, so it mentions and recites in the silent prayer of its heart the Divine Names the mighty tree recites in its audible prayer.

    Furthermore, just as the fruits and seeds are mirrors professing Divine unit y, so they are the visible signs of Divine Determining and embodied tokens of Divine power. Through these words, Divine Determining and power intimate the following: “The many branches and twigs of this tree appeared from a single seed and demonstrate the unity of the tree’s Artist in creating it and giving it form. Then, after growing and spreading its branches, it gathered together all its truths in a single fruit. It encapsulated its entire meaning in a single seed, thereby demonstrating the wisdom in the Glorious Creator’s creation and planning.”

    Similarly, the tree of the universe takes its existence from a source of unity and is sustained by it. And man, the fruit of the universe, demonstrates unity within this multiplicity of beings, while with the eye of faith his heart sees the mystery of unity within multiplicity.

    Moreover, the fruits and seeds are allusions of dominical wisdom. Wisdom says the following with them to those who are aware:“The comprehensive regard towards this tree and its planning look with their comprehensiveness and universality to a single fruit. For the fruit is a miniature specimen of the tree. It is what is aimed at by the tree. Also, the comprehensive regard and planning look to every seed within the fruit, for the seed bears the meaning or index of the whole tree. That is to say, since the fruit is the aim the tree’s existence and the purpose of its creation, the One Who plans the tree regards each fruit with all His Names connected to the planning. Moreover, the mighty tree is sometimes pruned and trimmed for the sake of the tiny fruit; some parts of it are destroyed so that it may make new growth. It is grafted in order to produce even better, permanent fruit.”

    In the same way, man, who is the fruit of the tree of the universe, is the purpose of its creation and existence and the aim of the creation of beings. While his heart, which is the seed of the fruit, is a most brilliant and comprehensive mirror to the universe’s Maker. It follows on from this wisdom, therefore, that tiny man will be the cause of the destruction and transformation of the universe. He will be the point of momentous revolutions like the Day of Resurrection. It will be for his judgement that the door of this world will be closed and that of the hereafter opened.

    Since we have arrived at a discussion of resurrection, it is appropriate to explain one point concerning its reality which demonstrates the clarity and strength with which the Qur’an of Miraculous Exposition illuminates and proves resurrection.

    The result yielded by this sequence of thought shows that if it is necessary for man’s judgement and his gaining eternal happiness, the whole universe will be destroyed and that a power capable of destroying and transforming the universe shows itself and exists. But resurrection has many degrees. It is obligatory to believe in some of them; they must be acknowledged. Whereas others become apparent according to levels in spiritual and intellectual development, and for these knowledge pertaining to both are necessary. In order to present cogent and strong proofs for the simplest and easiest level, the All-Wise Qur’an points out a power capable of opening up a truly vast realm of resurrection.

    The degree of resurrection in which it is necessary for all to believe is this: After human beings die, their spirits depart for another realm. And their bodies rot except for a minute cell from the base of the spine which will act as a seed. It remains intact, and on the Day of Resurrection God Almighty will create the human body out of it and return its spirit to it.(*[20])

    This degree is so simple, then, it may be seen every spring through millions of examples. Sometimes in order to prove this degree, the verses of the Qur’an point out the unlimited activity of a power capable of raising to life all particles, and sometimes the traces of a power and wisdom capable of sending all creatures to extinction and then recalling them. Then they point to the activity and traces of a power and wisdom able to scatter the stars and shatter the heavens, and sometimes to the activity and manifestations of a power and wisdom capable of causing all animate creatures to die and then raising them to life again all at once at a single trumpet-blast. Sometimes the verses demonstrate the manifestations of a power and wisdom that will raise to life the face of the earth and animate creatures all separately. And sometimes they demonstrate the traces of a power and wisdom that, lopping off its mountains, will cause the globe of the earth to disintegrate completely, and then restoring it will transform it into an even more excellent form.

    That is to say, apart from the Day of Resurrection, in which it is obligatory for everyone to believe and to acknowledge, with that power and wisdom, God Almighty can create numerous other degrees and resurrections. And what is more, dominical wisdom requires that besides certainly bringing about mankind’s resurrection, He shall bring about all those other degrees or create certain other important matters.

    A Question: You say:

    “You make much use of analogies in the form of comparisons or parables in the Words. Whereas according to the science of logic, this form of analogy does not afford certainty. A logical proof is required for matters of certain knowledge. Analogy in the form of comparison and parable is utilized by scholars of canon law in matters in which the prevailing opinion is sufficient.

    Also, you present comparisons in the form of certain stories; the stories are imaginary and cannot be true. Is this not contrary to reality?”

    The Answer: It has often been stated in the science of logic that analogies in the form of comparisons and parables do not afford certain knowledge. However, there is a certain type of this form of analogy that forms a proof more powerful than those proofs consisting of certain knowledge used in logic. Also, it is more certain than that sort of deduction. This type of analogy is as follows. It demonstrates the tip of a universal truth by means of a partial comparison and constructs its judgement on that truth. It demonstrates the truth’s law in a particular matter, so that the vast truth may be known and particular matters may be ascribed to it.

    For example, although the sun is a single being, by means of luminosity it is present in every shining object. A law of a truth is demonstrated by means of this comparison which states that light and luminosity cannot be restricted: for them, distance and proximity are the same, many and few are equal, and space cannot conquer them.

    This is another example: a tree’s fruits and leaves are all shaped and formed at the same time, in the same fashion, easily and perfectly, in a single centre and through a law issuing from a command. This is a comparison or parable demonstrating the tip of a mighty truth and universal law. It proves the truth and the truth’s law in a truly decisive form, so that, like the tree, the mighty universe displays and is the field of operation of that law of truth and mystery of Divine oneness.

    Thus, the analogies, comparisons, and parables employed in all the Words are in this form and are more powerful and afford more certainty than the categorical proofs of logic.

    Answer to the second part of the question: It is a well-known fact that in the art of composition, when the true meaning of a word or phrase is used solely as the means to perceive another meaning, it is called an ‘allusive expression.’ The essential meaning of a phrase defined as ‘allusive’ is not the means of either truth or falsehood; it is its allusive meaning that is such. If the allusive meaning is correct then the phrase is true. Even if its essential meaning is false, it does not damage its veracity. If the allusive meaning is not correct while its essential meaning is, then the phrase is false.

    For example, “So-and-so’s salvation is of great length.” That is, “His sword-belt is very long.” This phrase alludes to the man’s tall stature. If he was tall but did not have a sword and belt, the phrase would still be correct and true. If he was not tall but had a long sword and belt, then the phrase would be false, since it is not its essential meaning that is intended.

    So, the stories or parables in the Words, like for example, those in the Tenth and Twenty-Second Words, are sorts of allusions. The truths at the end of the stories are extremely correct, extremely true and conformable to reality; they are the allusive meanings of the stories. Their essential meanings are comparisons that bring distant objects close like a telescope and however they may be it does not damage their veracity and truthfulness. Moreover, all those stories are comparisons or parables. Purely to enable people in general to understand, what is properly communicated without words is put into words, and immaterial and abstract matters are represented in material form.

    THIRD AIM

    After receiving this decisive and convincing answer to his second question,(*[21]) the representative of all the people of misguidance was reduced to silence, but then asked the following third question.

    “Phrases in the Qur’an like The Best of Creators,(*[22]) and The Most Compassionate of the Compassionate,(*[23]) suggest that there are other creators and compassionate ones.

    And you also say, ‘the Creator of all the worlds possesses endless perfections. United in Him are the utmost levels of every kind of perfection.’ Whereas, the perfections of beings are known through their opposites: if there was no pain, pleasure would not be a sort of perfection; if there was no darkness, light could not be proved to exist; if there was no separation, there would be no pleasure in union, and so on, would there?”

    The Answer: We shall answer the first part of the question in five Indications.

    FIRST INDICATION:

    From beginning to end, the Qur’an demonstrates Divine unity; this is a clear indication that those sort of phrases in the Qur’an are not as you understand them. Rather, The Best of Creators is to say, “He is at the highest and best rank of creativity,” which in no way indicates that there is another creator. Like the other attributes, creativity has many degrees or ranks.

    The Best of Creators means, “He is a Glorious Creator at the furthest and most excellent degree of creativity.”

    SECOND INDICATION:

    Terms like, The Best of Creators do not look to a plurality of creators, but to the varieties of the state of being creature. That is, “He is a Creator Who creates everything in an appropriate form, at the most faultless degree.” Verses like, Who makes most excellent everything He creates,(*[24]) express this meaning.

    THIRD INDICATION:

    The comparison suggested by terms like, The Best of Creators, God is Most Great, The Best Judge between truth and falsehood,(*[25]) and The Most Bountiful are not comparative and superlative adjectives comparing God Almighty’s attributes and actions, which are actual, with others who possess samples of those attributes and actions. For all the perfections in the universe, and in jinn, men, and angels, are but pale shadows in relation to His perfection. How should any comparison be possible? It is rather human beings, and particularly the people of neglect, who see perfection in terms of comparison.

    For example, a private shows complete obedience and respect to his corporal. It seems to him that all benefits come from him and he thinks little of the king. Even if he does think of him, it is still to the corporal that he shows his gratitude. So it is said to the private: “See here! The king is much greater than your corporal, it is only him that you should thank.” Now this sentence does not compare the king’s imperial commandership, which is actual, with that of the corporal, which is partial and only apparent; because to do so would be meaningless. It is a result of what the private considers to be important, of how he sees his relations with the corporal, that he prefers him and loves and thanks only him.

    Similarly, when apparent causes are imagined to be the creator and bestower of bounties in the view of the people of neglect, they become a veil to the True Bestower of Bounties. These neglectful people cling onto causes and think that bounties and favours are from them; they praise and acclaim them. The Qur’an says: “God Almighty is a greater, more excellent Creator, a far better Bestower of Bounties. So look to Him, and thank Him.”

    FOURTH INDICATION:

    Just as there may be comparison between actual beings and preference for some over others, so there may be comparisons between possible or even hypothetical things and preference. Numerous degrees or levels are present in the true natures of most things. So too, in the view of the intellect, innumerable degrees may be present in the true natures of the Divine Names and sacred attributes. Whereas God Almighty is at the most perfect and excellent of all the possible and imagined degrees of those attributes and Names. The whole universe witnesses to this truth through all its perfections. His are the Most Beautiful Names,(*[26]) “describing all His Names as the most excellent,” expresses this meaning.

    FIFTH INDICATION:

    This use of the comparative and superlative is not to be understood in terms of creatures, but in terms of the fact that God Almighty has two sorts of manifestations and attributes.

    The First Sort: Through the mystery of His unity, this consists of His disposal over creatures under the veil of causes and intermediaries and in the form of a universal law.

    The Second Sort: Through the mystery of His oneness, it is His disposal over creatures directly, without veil, regarding each in a particular way. This means that through the mystery of oneness, His bestowal, creation, and grandeur which are direct are greater and more elevated and excellent than the works of His bestowal, creation, and grandeur which are apparent through the manifestations of causes and intermediaries.

    For example, let us suppose there is a king, but he is a saint-king. He has great numbers of officials and commanders but they are only veils, for the authority and execution of all matters are directly in his hand. The king’s power of disposal and execution of affairs are of two kinds: The First Kind: The execution of affairs he demonstrates and the commands he gives through a universal law in the form of visible officials and commanders in accordance with their abilities and ranks. The Second Kind: This is not through a universal law. He does not make visible officials a veil; his execution of affairs and royal favours are direct and may be described as more elevated and excellent.

    In the same way, the Creator of the universe, the Monarch of Pre-Eternity and Post- Eternity, has made numerous causes and intermediaries a veil to His execution of affairs and has demonstrated the majesty of His dominicality. But He left private telephones in His servants’ hearts so that they might leave causes behind and turn directly to Him,

    and might say: You alone do we worship and You alone do we ask for help!(*[27]) Thus, the meanings of The Best of Creators, Most Compassionate of the Compassionate, and, God is Most Great look to this meaning, too.

    We shall answer the second part of the representative’s question with five Signs.

    The First Sign:

    In his question, he said: “If something has no opposite, how can it be perfection?”

    The Answer: The questioner does not know what true perfection is. What he has in mind is only relative perfection. For merits, virtues, and qualities that look to something and are acquired relatively to something else are not real, they are relative and weak. If what they look to disappears, then they too will disappear.

    For example, the relative pleasure and merits of heat occur through the effect of cold, and the relative pleasure of food, through the effect of the pain of hunger. If the cold and hunger disappear, then the pleasure diminishes. Whereas true pleasure, love, perfection, and virtue are such that they are not constructed on imagining something else. They are present of themselves. They are essential, inherent truths. Qualities such as the following are like this: the pleasures of existence, life, love, knowledge, mercy, and compassion; and the beauty of light, sight, speech, noble- heartedness, fine character, and form; the perfection of essence and of attribute and perfection in actions. Whether or not there is something else, these qualities will not change.

    Thus, all the perfections of the Glorious Fashioner, the Beauteous Maker, the Perfect Creator are true perfections; they are essential and what is other than Him cannot affect Him. They can only be recipients.

    The Second Sign:

    Sayyid Sharif al-Jurjani wrote in Sharh al-Mawaqif: “The cause of love is either pleasure, benefit, resemblance (that is, inclination towards creatures of same kind), or perfection. For perfection is loved for itself.” That is to say, if you love something, you love it either because of the pleasure it affords, or the benefits it brings, or because it is similar in kind, like the inclination towards children, or because it possesses some perfection. If it is for perfection, no other cause or purpose is necessary; it is loved purely for itself. For example, in the olden days everybody loved people who possessed perfection; even if they had no connection with them they would still love them admiringly.

    Thus, since all God Almighty’s perfections and qualities and all the degrees in His Beautiful Names are true perfections, they are loved for themselves. The Glorious One, Who is the true beloved, loves His perfections, which are true perfections, and the beauties of His attributes and Names in a manner appropriate to Himself.

    And He loves the good qualities of His art and creatures, which are mirrors reflecting those perfections. He loves His prophets and saints, especially the Most Noble Beloved, who is the Lord of the Prophets and Prince of the Saints. That is, with His love for His own beauty, He loves His Beloved One, who is the mirror to that beauty. With His love for His own Names, He loves His Beloved One and his brothers who are comprehensive and aware loci of those Names’ manifestations. With His love for His art, He loves His Beloved One and those like him who are heralds and exhibitors of that art. With His love for His artefacts, He loves His Beloved One and those who follow him who appreciate and admire those artefacts and respond to them saying: “What wonders God has willed! How beautifully they have been made.” And with His love for the good qualities of His creatures, He loves His Most Noble Beloved One and his followers and brothers in whom are united the finest of moral qualities.

    The Third Sign:

    All the perfections in all the universe are signs and indications of a Glorious Being’s perfection and beauty. Indeed, all the goodness, perfection, and beauty in the universe is but a pale shadow in relation to His true perfection. We shall indicate briefly five proofs of this truth.

    First Proof: A perfect and splendidly adorned and decorated palace plainly points to perfect skill and craftsmanship. And that craftsmanship and art, which is a perfect act, plainly points to a perfect author, master, and craftsman together with his titles and names like Fashioner and Adorner. And those perfect names doubtlessly point to the master’s perfect and skilful attributes. And that perfect skill and those attributes self-evidently point to his perfect ability and faculty. And that perfect ability and faculty necessarily point to the perfection of his essence and the exaltedness of his nature.

    In exactly the same way, this palace of the universe, this perfect and adorned work of art, self-evidently points to actions of the utmost perfection. For perfections in works of art result from perfection of action and they demonstrate it. And perfection of actions point to a Perfect Author and the perfect Names of that Author. That is, in relation to the works of art, they point to the perfection of Names like, Planner, Fashioner, All-Wise, All-Compassionate, and Adorner. Moreover, the perfection of the Names and titles, without any doubt, point to the Author’s perfect attributes. For if the attributes were not perfect, the Names and titles which originate from the attributes would not be perfect. And the perfection of the attributes self-evidently points to the perfection of His functioning essence, because it is from the functioning essence that the attributes proceed. And the perfection of essential functions point at the degree of ‘knowledge of certainty’ to the perfection of the functioning essence.

    They point to a perfection so worthy that although the light of the perfection passes through the veils of functions, attributes, Names, actions, and works of art, it still demonstrates the goodness, beauty, and perfection to be seen to this great extent in the universe, Thus, after the existence of this degree of true, essential perfection has been established with cogent proofs what importance remains for relative perfections, which look to other things and which exist only in so far as they gain superiority over their likes and opposites? You may understand, then, just how paltry they become.

    Second Proof: When the universe is studied as something from which lessons are to be taken, the conscience and heart may conjecture and perceive the following: the one who has so beautified and adorned the universe with all manner of fine things, himself possesses an infinite degree of beauty and perfection so that he might make it thus.

    Third Proof: It is a well-known fact that works of art which are well-proportioned, symmetrical, perfect, and beautiful are based on an exceedingly well-drawn-up plan. And a perfectly drawn plan points to a perfectly sound knowledge, fine intellect, and refined faculty of spirit. That is to say, it is the spirit’s immaterial beauty which is manifested in art by means of knowledge.

    Thus, the universe, with its innumerable material fine qualities, is formed of the distillations of immaterial fine qualities pertaining to knowledge. And those immaterial qualities pertaining to knowledge and those perfections are certainly the manifestations of an infinite, eternal loveliness, beauty, and perfection.

    Fourth Proof: It is obvious that that which gives light must possess light, and that which illuminates must be luminous, that bounty comes from riches, and kindness proceeds from one who is kind. Since this so, since all this loveliness and beauty is given to the universe and perfection is bestowed on beings, they point to an eternal beauty as light points to the sun.

    Beings pass over the face of the earth like a vast river sparkling with flashes of perfection. In the same way that a river sparkles with manifestations of the sun, the flood of beings momentarily sparkles with flashes of loveliness, beauty, and perfection, and then is gone. And the beings following after them display the same flashes and sparkling. It may be understood from this that just as the manifestations and instances of beauty on the flowing bubbles of water are not from themselves, but are manifestations and instances of beauty from the light of a sun,

    so the qualities and perfections which glisten briefly on the flood of the universe are the flashes of the beauty of an Eternal Sun’s Names.

    Yes, the annihilation of the mirrors and the vanishing of beings is together with perpetual manifestation and constant effulgence. It is clear from the manifestations appearing that their apparent beauty is not theirs; they are rather eloquent manifestos and clear proofs of a Transcendent Beauty and Renewed Munificence; of the Necessarily Existent, the Loving One, the Undying One.

    Fifth Proof: If four people who have arrived via four different routes all speak of the same event, it suggests with a certainty born of unanimity that the event definitely occurred.

    Thus, although their ways, dispositions, abilities, and times were all different, all the scholars of religion with their different ranks, the saints and purified ones with their different paths and ways, and the true philosophers with their different creeds are in agreement. They are the people of illumination and experiential knowledge, who have unveiled the secrets of the cosmos and have observed and borne witness to the truth – through their unveilings, illuminations, and witnessings, they have unanimously agreed that the qualities and perfections to be seen in the mirrors and displays of the universe and its beings, are the manifestations of a Single Necessarily Existent One’s perfection and the manifestations of the beauty of His Names. Their consensus and accord, then, constitutes an unshakeable proof.

    Let us suppose that in order not to hear this Sign, the representative of the people of misguidance was compelled to stop up his ears and flee. For certainly, like bats, heads so plunged into darkness cannot endure these lights. In which case, from here on we shall consider them little, if at all.

    The Fourth Sign:

    Rather than looking to its likes and opposites, the pleasure, loveliness, and beauty of a thing look to where those qualities are manifested. For example, generosity is a fine and pleasing attribute. The pleasure a generous person obtains from the joy and pleasure of those he has favoured is thousands of times more gratifying than the relative pleasure obtained from feeling superior to other generous people. Also, a kind and compassionate person receives true pleasure proportionately to those towards whom he has been compassionate find ease and comfort. For example, the pleasure a mother receives from the happiness and comfort of her children, because of her compassion, is so strong she would sacrifice her very soul for their comfort. The pleasure of such compassion will even make a hen attack a lion in order to protect her chicks.

    Thus, the true pleasure, goodness, happiness and perfection in elevated attributes do not look to peers and opposites, but to their dependants and the places they are manifested. The beauty, therefore, of the Glorious and Perfect One’s mercy, Who is Ever-Living and Self-Subsistent, Clement and Benevolent, Compassionate and Merciful, looks to those who receive His mercy. There are endless degrees in the happiness, ease and joy of those who receive the manifestation of His mercy and compassion, and especially those who receive its endless varieties in everlasting Paradise. We may understand that, according to the degrees of their happiness and joy, the Merciful and Compassionate One experiences exalted, pure, holy, and beautiful meanings, like fondness and love, in a manner appropriate to Him, that may be described through qualities which are proper to Him. He possesses utterly pure and holy qualities which we may not mention because the Shari’a does not permit it, but which may be described as ‘sacred pleasure,’ ‘holy love,’ ‘pure joy’ and ‘sacred happiness.’ We have proved in many places that they are infinitely more exalted, elevated, holy, and pure than the love, joy, and happiness that we see in the universe and may perceive among creatures. If you wish to take a look at a flash of those meanings, then look through the telescope of the following comparisons.

    For example, a noble-hearted and magnanimous personage laid out a fine banquet on his magnificent voyaging ship in order to feed the poor, the needy, and hungry. Then he himself watched from on deck. You can understand how pleased and happy the thankful pleasure and appreciative gratitude of the poor, hungry and needy made that generous personage; how much it gratified him.

    Man is not the true owner of even the humblest repast and is merely like a distributor. Therefore, if his joy is thus, you can draw an analogy with the sacred meanings of love and results of mercy that pertain to the Merciful and Compassionate One and which we are powerless to express. For He causes men, jinn, and animals to journey in the seas of space, and to board the mighty earth, which is a dominical ship. Then, loading the table of the face of the earth with innumerable varieties of foods, He invites all living creatures to the feast, which is a sort of light snack or appetizer. For besides this, He will make each of every sort of perfect delight a table laden with bounties in a permanent and everlasting realm. He will inaugurate an unending and comprehensive banquet of innumerable pleasures and subtle wonders, which will be true food for His countless and endlessly needy and yearning slaves.

    And, for example, a skilful and practised craftsman who likes to display his ingenuity, after inventing an object like a gramophone which plays without records, will set it up, try it out and then show it off. If it gives the desired and expected results perfectly, how proud will its inventor feel, how pleased and gratified will he be. He will say to himself: “May God bless this!”

    And so, if an insignificant man is so pleased with the smooth working of a gramophone and with his craftsmanship which is only superficial, for in reality he creates nothing, then how should the All-Glorious Maker be? For He created the mighty universe as an orchestra and gramophone, and He made the earth, and all the animate creatures on it, and among animate creatures especially man. And man’s head He created in such a fashion that it is a dominical gramophone and Divine orchestra so that science and philosophy are struck with wonderment at the art and craftsmanship displayed in it.

    Thus, all these beings show all the results desired of them to the utmost degree and in the best possible way. They are completely obedient to the commands that give them existence, which are described by the creatures’ particular worship and glorification and their appointed salutations to God. The pride, pleasure and joy together with the sacred meanings and pure qualities, which we are unable to describe, that are obtained from these and from the attainment of the dominical aims sought from the beings, are so exalted and holy that if all the minds of mankind were to unite and become one mind, it would still be unable to reach or comprehend their substance.

    And another example. What pleasure and enjoyment a just ruler who loves to enforce justice and right receives from giving the oppressed their rights and receiving their thanks and from punishing the wrongdoers and taking revenge for the oppressed.

    You can draw an analogy with the sacred meanings pertaining to the Absolutely Wise One, the Truly Just One, the All-Compelling and Glorious One, which arise from establishing justice, and not only for men and jinn, but for all creatures. That is to say, the sacred meanings arising from bestowing the right of existence and the right of life on everything, from protecting existence and life from aggressors, and from arresting and restraining those ghastly creatures from their aggression; and that arise especially from the judgement of men and jinn at the Great Gathering in the realm of the hereafter. And besides this, the sacred meanings arising from the greatest manifestation of justice and wisdom that is apparent in animate creatures.

    Thus, as may be seen from these three examples, just as a great many degrees of loveliness, beauty, grace, and perfection are present in all the thousand and one Divine Names, so there are a great many degrees of love, pride, glory, and grandeur. It is because of this that the elevated and authoritative saints who manifested the Name of Loving One said: “Love is the very leaven of the universe. It is through love that all beings are in motion. It is from love that the laws of attraction, affinity, and ecstasy present in all beings spring.” One of them wrote the following:

    The firmament is intoxicated, the angels and the stars are intoxicated, The heavens are intoxicated, the moon and the earth are intoxicated, The elements are intoxicated, the plants, the trees and mankind are intoxicated, Animate creatures are all intoxicated, All the particles of all beings are altogether intoxicated, and yet more intoxicated.

    That is to say, everyone receives the manifestation of Divine love and is intoxicated in accordance with his capacity.

    It is well-known that every heart has affection for someone who bestows kindnesses on it, and that it loves true perfection and is enamoured of noble beauty. And the heart loves even more one who bestows kindnesses, not only on itself, but also on those it loves and feels compassion for. And so, as we explained before, may it not be understood from the following just how deserving of love and passion is the All-Beauteous and Glorious One, the All- Perfect Beloved One, and how intoxicated and giddy is the whole universe with love of Him?

    For He is named with a thousand Names each of which is the source of thousands of perfections and the means for thousands of degrees of beauty. And through His bounties, in all the Names are thousands of treasuries containing bounties, and He makes all those beings we love happy.

    It is because of this mystery that the saints who manifested the Name of Loving One declared: “We do not want Paradise.

    One flash of the Divine love will suffice us for ever.” It is also because of this that as is recorded in the Hadith: “A minute’s vision of the Divine beauteousness in Paradise will far surpass all its other delights.”(*[28]) Thus, these endless perfections of love only occur through the All-Glorious One’s Names and His creatures within the sphere of His unity and oneness. That is to say, those perfections that are imagined to exist outside that sphere are not perfections at all.

    The Fifth Sign:

    The Fifth Sign consists of five Points.

    First Point:The representative of the people of misguidance said next: “The world is execrated in your Hadiths and called ‘carrion.’(*[29]) Also, all the saints and people of truth have contempt for the world, they say that it is pernicious and unclean. Whereas, you show it to be the means and proof of all Divine perfections and speak of it rapturously.”

    The Answer:The world has three faces.

    Its First Face looks to God Almighty’s Names; it displays their impress. It is a mirror to them, reflecting their meanings. This face of the world consists of innumerable letters or missives describing the Eternally Besought One. This face is utterly beautiful, and is worthy of love, not loathing.

    Its Second Face looks to the hereafter. It is the seed-bed of the hereafter and arable field for Paradise. It is the flower-bed of mercy. This face is also beautiful like the first one and is deserving of love not contempt.

    Its Third Face looks to man’s base appetites. It is a veil of neglect and a plaything for satisfying the desires of the worldly. This face is ugly because it is transient and mortal; it is full of pain and it deceives. The contempt described in the Hadith and the loathing of the people of truth, then, is for this face.

    The importance and approbation which the All-Wise Qur’an demonstrates towards the universe and all beings is towards the first two faces. It is the first two faces of the world that the Companions of the Prophet (Peace and blessings be upon him) and other people of God seek.

    There are four classes of people who have contempt for the world.

    The First: Those who seek knowledge of God. They have contempt for it because it is a barrier to knowledge, love, and worship of God.

    The Second: Those who look to the hereafter. They see the world as ugly either because unavoidable worldly matters prevent them from doing works pertaining to the hereafter. Or, due to their elevated degree of belief, they see it as ugly in relation to the perfections and beauties of Paradise. Indeed, in the same way that a handsome man will appear ugly when compared to the Prophet Joseph (Peace be upon him), however valuable the qualities of this world, when compared to those of Paradise, they become as nothing.

    The Third: These have contempt for this world because they cannot obtain it. This contempt arises not from loathing but from love.

    The Fourth: These have contempt for the world because although they obtain it, it does not stay, it leaves them. And this vexes them. They insult it in order to console themselves and say it is foul. But this arises from love of the world, whereas acceptable contempt arises from love of the hereafter and the love that springs from knowledge of God.

    That is to say, acceptable contempt is of the first two kinds. May God Almighty make us like those people. Amen.IN VENERATION OF THE LORD OF THE PROPHETS

    Third Stopping-Place

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

    And there is nothing but it glorifies Him with praise.(*[30])

    This Third Position is the “Second Point.” It also has two topic.

    FIRST TOPIC

    According to the meaning of And there is nothing but it glorifies Him with praise, everything has numerous aspects that give onto God Almighty like windows. The realities of all beings and of the universe are based on the Divine Names. Each being’s reality is based on one Name or on many. The attributes of things and the arts they display are also based on and rely upon a Name.

    True natural science is based on the Name of All-Wise, true medicine on the Name of Healer, and geometry on the Name of Determiner, and so on. In the same way that all the sciences are based on and come to an end in a Name, the realities of all arts and sciences, and of all human attainments, are based on the Divine Names.

    Indeed, one group of the most learned of the saints stated that the Divine Names constitute the true reality of things, while the essences of things are only shadows of that reality.

    They said too that even only apparently as many as twenty manifestations and impresses of the Divine Names may be seen on a single living creature.

    We shall try to make this subtle yet vast truth easier to understand by means of a comparison, and shall analyze it by passing it through a sieve two or three times as it were. However long our discussion, it would still be short, but one should not become bored.

    When a skilful portraitist or sculptor wishes to paint a picture of a beautiful flower or to sculpt a great beauty belonging to mankind’s fair sex, firstly he determines the general shapes of those two objects with a few lines. He determines these by ordering and adjusting them, by estimating and measuring them. And this he does according to rules and limits defined by geometry. It is clear that this ordering and measuring is carried out with knowledge and wisdom or purpose. That is to say, the acts of ordering and limiting turn on the compasses of knowledge and wisdom.

    In which case, the meanings of knowledge and wisdom govern behind the ordering and limiting. The compasses of knowledge and wisdom, then, point to themselves and they demon strate that, within those limits, they have begun the portrayal of small particulars like the eyes, ears, nose, leaves, and stamens. Now we see that the members determined by the motion of those inner compasses are taking shape artistically and carefully. Since this is so, the one who turns these knowledge and wisdom compasses possesses meanings of craftsmanship and care; it is they who command and then display themselves.

    Thus, it may be understood from this that they point to inherent qualities of beauty and adornment. Since this is so, what makes the craftsmanship and care function is the will to beautify and the intention to decorate. In which case, it is at their command that the artist begins to adorn and illuminate. He gives a smiling and living form to the statue and flower.

    And what makes this meaning of beautifying and illuminating function is surely the meaning of favouring and munificence. Yes, these two meanings govern him to such a degree that, quite simply, the flower is an embodied favour, and the statue, embodied munificence.

    So now it is the meanings of making loved and known that impel the meanings of favouring and munificence and make them work. That is, behind the latter two meanings, the meanings of making himself known through his art and making people love him govern.

    This making loved and known, without a doubt arise from an inclination toward being merciful and the will to bestow bounties. So, since mercy and the will to bestow bounties are governing behind them, he will adorn the statue with all sorts of bounties and also bestow the form of the flower as a present.Thus, he fills the statue’s hands and pockets with precious bounties and bestows the form of the flower as jewels.

    That is to say, what makes his mercy and will to bestow function is a feeling of gentleness and pity. That is, the meaning of pity and gentleness impels the mercy and bounty.

    Furthermore, what impels and makes manifest the meaning of pity and gentleness within that person, who is self-sufficient and needs no one, are the meanings of beauty and perfection. These desire to be manifested.

    And as for love and mercy, which are the sweetest and most delightful parts of that beauty, they desire to be seen in the mirror of art and to see themselves through the eyes of yearning admirers. That is to say, since beauty and perfection are loved for themselves, they love themselves above everything. They are also both loveliness and love. The union of beauty and love stems from this point. Since beauty loves itself, it desires to see itself in mirrors. Thus all the lovable bounties and beautiful fruits which were set on the statue and on the picture bear the flashes, each according to its capacity, of that meaning of beauty. They display those flashes both to the owner of the beauty and to others.

    In exactly the same way, the All-Wise Maker delimits, orders and gives determined proportions and shapes to all things, particular and universal, through the manifestation of His Names; to Paradise and this world, the heavens and the earth, plants and animals, men and jinn, angels and spirit beings. By doing this, He causes them to recite His Names of Determiner, Orderer, and Giver of Form. He determines the limits of their general shapes in such a manner that He displays His Names of All-Knowing and All-Wise.

    Then, through the definition of knowledge and wisdom, He begins to form them within those limits. He does this in such a way that He displays the meanings of craftsmanship and care and His Names of Maker and Munificent.

    Next, with the miraculous hand of art and the brush of munificence He gives the colours of beauty and adornment to the members of that form, whether a single human being or a single flower, like the eyes, ears, leaves, and stamens. If it is the earth, He gives the colours of beauty and adornment to its minerals, plants and animals. If it is Paradise, He gives the colours of beauty and adornment to its gardens, palaces, and houris. And so on. You can make analogies for the rest, too. Furthermore, He adorns and illuminates in such a fashion that the meanings of favouring and munificence are predominant in those objects. They govern to a degree where those adorned beings, those illuminated artefacts, become like embodied favours and incarnate munificence. They mention the Names of Gracious and Munificent.

    Next, what impels the favouring and munificence to manifest are clearly the actions of making loved and known. That is, the qualities of making Himself loved by animate creatures and known by conscious ones. They cause animate and conscious beings to recite the Names of Loving and Known One behind the Names of Gracious and Munificent, and for this recitation, which is performed by the very mode of their beings, to be heard.

    Then, embellishing those adorned and beautiful creatures with delicious fruits and lovable results, He turns from adorning to bestowing bounties, from graciousness to compassionateness. He causes them to recite the Names of Bestower and Compassionate and displays the manifestation of those two Names behind the outer veils.

    Next, what impels that One, Who is absolutely without need, to manifest these Names of Compassionate and Munificent are the qualities of mercy and gentleness, which display the Names of Gentle and Merciful and cause them to be recited.

    And what impels the meanings of mercifulness and gentleness to manifest are doubtless, an essential beauty and perfection which desire to become evident; they cause the Name of Beautiful, and the Names of Loving and Compassionate, which are within the Name of Beautiful, to be recited. For beauty is loved for itself. Beauty and one possessing beauty love themselves. Moreover, it is both loveliness and love. Perfection, also, is loved for itself; no other cause is necessary. It is both lover and beloved.

    Since a beauty that is at the utmost degree of perfection and a perfection that is at the utmost degree of beauty are loved and are worthy of love to the utmost degree, most certainly will they desire to see and to exhibit themselves through displaying their flashes and manifestations in mirrors, in accordance with the capacity of the mirrors.

    That is to say, the beauty and perfection essential to the All-Glorious Maker, the All- Wise One of Beauty, the All-Powerful One of Perfection, require the qualities of mercy and gentleness, and impel the Names of Merciful and Gentle to be manifested.

    As for mercy and gentleness, through displaying compassion and bounty, they impel the manifestation of the Names of Compassionate and Bestower.

    And compassionateness and bestowal require the qualities of making known and loved and impel the Names of Loving and Known One to be manifested.

    Making known and loved impel the meanings of favouring and munificence and display them on some of the facets of those artefacts; they cause the Names of Gracious and Munificent to be recited amongst them.

    As for the qualities of graciousness and munificence, they impel the acts of adorning and illuminating. They cause the Names of Adorner and Illuminer to be recited by the tongues of the artefacts’ beauty and luminosity.

    And the qualities of adorning and beautifying require the meanings of craftsmanship and care. They cause the Names of Maker and Bountiful to be recited by the beautiful features of the artefacts.

    As for craftsmanship and care, they require knowledge and wisdom, and they cause the Names of All-Wise and All-Knowing to be recited by their well-ordered, wise, and purposeful members.

    And knowledge and wisdom require the acts of ordering, forming, and shaping. They display the Names of Determiner and Giver of Form, causing them to be recited by the artefact in its entirety, through its form.

    Thus, the All-Glorious Maker has made all His creatures or artefacts in such a way that He causes most of them, and especially animate beings, to recite numerous Divine Names. It is as if He has dressed each creature in twenty different shirts, one on top of another or has enfolded them in twenty veils, and on each shirt or veil He has inscribed different Names. For example, as was demonstrated in the comparison, there are many pages in what is only apparent in the creation of a beautiful member of mankind’s fair sex or of a beautiful flower. From these two small and particular examples you can draw analogies with other large and universal creatures.

    The First Page: It is the state which demonstrates the general shape and proportion. It mentions the Names of O Giver of Form! O Determiner! O Orderer!

    The Second Page: This is the plain and unadorned state of the human being and flower in the comparison, which occurs with the disclosure of the forms of all the different members of those two creatures. Many Names, like All-Knowing and All-Wise, for example, are written on this page.

    The Third Page: Through bestowing a different beauty and adornment on all the different members of those two creatures, many Names like Maker and Designer, for example, are written on this page.

    The Fourth Page: Such a beauty and adornment are given to those two artefacts it is as though they have become embodied favours and munificence. This page mentions and recites numerous Names, like for example, O Gracious One! O Munificent One!

    The Fifth Page: Through attaching delicious fruits to the flower and lovable children and a fine character to the beautiful woman, this page recites Names like O Loving One! O Compassionate One! O Bestower of Bounties!

    The Sixth Page: On this page of bestowal and bounties, Names like O Merciful One! O Gentle One! are recited.

    The Seventh Page: Flashes of such beauty are apparent in these bounties and results that they are worthy of a sincere gratitude and pure love which have been kneaded with true desire and compassion. On this page, the Names of O Beauteous One of Perfection! O Perfect One of Beauty! are inscribed and recited.

    Thus, if the beautiful flower and human being display this number of Names, and that only in material and apparent form, you can conclude what exalted and universal Names all flowers and animate creatures, as well as vast, universal beings, cause to be recited.

    You can also conclude how many luminous, sacred Names, like Ever-Living and Self-Subsistent One, and Giver of Life, man recites and causes to be recited by reason of his spirit, heart, mind, and through the pages of life and other subtle qualities.

    Thus, Paradise is a flower. The company of houris is also a flower. The face of the earth is a flower. The spring is a flower. The heavens are a flower, while the stars are their gilded embroideries. And the sun is a flower, while the seven colours in its light are the flower’s embroidered colours. The universe is a beautiful and huge human being, in the same way that each human being is a miniature universe. The company of houris, the assembly of spirit beings, the realm of angels, the congregation of jinn, and human kind, have all been formed, ordered, and created as if they were beautiful individuals.

    Just as they all display the Beauteous Maker’s Names through their universality, as does each individual singly, so are they all different mirrors to His beauty and perfection, mercy and love. All are truthful witnesses to His infinite beauty and perfection, mercy and love. All are signs and tokens of that beauty and perfection, mercy and love. Thus, this infinite number of different sorts of perfections occurs within the sphere of Divine unity and oneness. That is to say, what are imagined to be perfections outside that sphere are not perfections at all.

    Understand therefore that the reality of beings is based on and relies on the Divine Names; rather, that their true realities are the manifestations of those Names; and that everything mentions and glorifies its Maker with numerous tongues in numerous ways.

    And understand one meaning of the verse: And there is not a single thing but extols His glory and praise.(*[31]) Say, “Glory be to Him Who is hidden in the intensity of His manifestation.” And understand one reason why phrases like the following are repeatedly mentioned at the end of the Qur’an’s verses: And He is the Mighty, the Wise.(*[32]) * And He is the Oft-Forgiving, Most Merciful.(*[33]) * And He is All-Knowing, All-Powerful.(*[34])

    If you are unable to read the Names in a flower and cannot see them clearly, look at Paradise, study the spring, watch the face of the earth. You will be able to read clearly the Names written there, for they are the huge flowers of mercy. You will be able to see and understand their impresses and manifestations.

    The Second Point of the Second Topic

    When the representative of the people of misguidance could find no support or basis on which to build his misguidance and was thus defeated in argument, he said the following:

    “I consider happiness in this world and life’s pleasures, and the progress of civilization and perfection of arts as all lying in refusal to think of the hereafter and to know God, in love of this world, in absolute freedom and licence and in relying exclusively on myself. And in so doing I have drawn most men onto this path, through the assistance of Satan, and continue to do so.”

    The Answer: We say, in the name of the Qur’an: O wretched man! Come to your senses! Do not listen to the representative of the people of misguidance. If you do listen to him, your loss will be so great that your intelligence, spirit, and heart will shudder even to imagine it. There are two paths in front of you.

    The First: The path of wretchedness laid out in front of you by the representative of the people of misguidance.

    The Second:The path of happiness defined for you by the All-Wise Qur’an.

    You will have noted and understood numerous comparisons between these two paths in the Words, particularly the Short Words. So, note and understand now one of those thousands of comparisons which is suitable to this discussion.

    The path of assigning partners to God, misguidance, dissipation and vice causes man to fall to the lowest degree. Afflicted with infinite pains, he is forced to bear an infinitely heavy load on his weak and powerless shoulders. For if man does not recognize God and place his trust in Him, he becomes extremely weak and impotent, needy and impoverished, a suffering, grieving and ephemeral animal, exposed to endless misfortunes. Suffering continuously the pain of separation from all the objects of love and attachment, he will ultimately abandon all of his loved ones and go alone to the darkness of the grave.

    Throughout his life, he struggles vainly, with an extremely limited will, slight power, a short lifespan and dull mind, against infinite pains and hopes. To no avail, he strives to attain innumerable desires and goals. Even though he is unable to bear the burden of his own being, he takes the load of the vast world onto his wretched shoulders and mind. He suffers the torment of Hell before even arriving there.

    Indeed, in order to avoid feeling this grievous pain, this awesome spiritual torment, the people of misguidance have recourse to a drunkenness that is like a form of stupor and thus are temporarily able to avoid feeling their pain. But when they do feel it, they suddenly feel the proximity of the grave. For whoever is not a true bondsman of God Almighty will imagine that he owns himself. But with his partial and limited will and his petty power and strength, he is unable to administer and control his being in this tempestuous world. He sees thousands of different sorts of enemy attacking his life, from harmful microbes to earthquakes. In an awesome state of painful fear he looks towards the door of the grave, that at all times appears dreadful to him.

    While in this state, man will also be troubled by the state of the world and of mankind, for as a human being he is attached to both. But, he does not imagine them to be in the control of One All-Wise, All-Knowing, All-Powerful, Merciful and Generous, and has attributed them instead to chance and to nature. And so, together with his own pains, he suffers also the pains of the world and of mankind. Earthquakes, plagues, storms, famine and scarcity, separation and decease; all of this torments him in the most painful and sombre fashion.

    But such a man is not worthy of pity and sympathy, for he himself is responsible for it. In the Eighth Word is a comparison between two brothers who entered a well. One was not content with a refreshing, sweet, reputable, pleasant and licit drink at a splendid feast with pleasant friends in a beautiful garden and so drank some ugly and unclean wine in order to obtain illicit and impure pleasure. He became drunk and then imagined himself to be in some foul place in the middle of winter surrounded by wild beasts, and trembling cried out. But such a man is not worthy of pity, for he imagined his honourable and blessed companions to be monsters, and thus insulted them. He also imagined the delicious foods and clean dishes at the feast to be impure and filthy stones and began smashing them. And the respected books and profound writings there to be meaningless and banal designs, and so ripped them up and trod on them. Such a person is not merely unworthy of sympathy, rather, he deserves a good beating.

    In exactly the same way, a person who, through incorrect choice and the lunacy of misguidance, is intoxicated with unbelief, imagines this hospice of the world, which belongs to the All-Wise Maker, to be the plaything of chance and natural forces. He fancies the passage of creatures into the World of the Unseen, that is in fact renewing the manifestation of the Divine Names, to be execution and annihilation. He supposes the echoes of those creatures’ glorification of God, who are accomplishing their duties with the passing of time, to be the lamentations of death and eternal separation. He deems the pages of created beings, which are inscriptions of the Eternally Besought One, to be meaningless and confused. He imagines the door of the grave, which opens onto the world of mercy, to be the entrance to the darkness of non-existence. And he deems the appointed hour, which is in reality an invitation to join his true friends, to be the onset of separation from all of them. Such a person both brings upon himself grievous and ghastly torments, and denies, denigrates and insults all beings and God’s Names and His inscriptions. He is, therefore, not only unworthy of compassion and sympathy but also deserving of severe punishment. He is not in any way worthy of pity.

    And so, O wretched people of misguidance and dissipation! What accomplishment of yours, what art, what perfection, what civilization, what progress, can confront this awesome silence of the grave, this crushing despair? Where can you find that true consolation that is the most urgent need of the human spirit?

    What nature, what causality, what partner ascribed by you to God, what discovery, what nationality, what false object of worship, in each of which you place so much trust and to which you attribute God’s works and His sustaining bounties, which of them can deliver you from the darkness of death that you imagine to be eternal annihilation? Which of them can enable you to cross the frontiers of the grave, the boundaries of the intermediate realm, the marches of the plain of resurrection, the Bridge of Sirat? Or can bring about your eternal happiness?

    But know that most definitely you will travel on this path for you cannot close the door of the grave. And a traveller on such a path ought to rely on one whose control and command embraces all this vast sphere and its extensive boundaries.

    O wretched people of misguidance and neglect! In accordance with the principles that ‘the consequence of an illicit love is suffering a merciless torment,’ you are suffering a fully justified punishment, for you are unlawfully employing your innate capacity for love, knowledge, thanks and worship that relate properly to the essence, attributes and Names of God Almighty, on your own soul and the life of this world. You have lavished the love that belongs to God Almighty on yourself. Your own soul has become your beloved and will cause you endless suffering: you are not giving true peace to that beloved. You are suffering constantly because you do not hand it over to the Possessor of Absolute Power Who is the only true beloved and you do not trust wholly in Him.

    You suffer further misfortunes because you give to the world the love that belongs to God Almighty’s Names and attributes and divide up the works of His art among causes in the world. One group of those innumerable beloveds of yours will turn their backs on you and leave you without even saying good-bye. Another group will not even recognize you, or if they do, they will not love you. Or if they love you, their love will be of no use. You will constantly suffer from innumerable separations and farewells without hope of return.

    This, then, is the essence and true nature of what the people of misguidance call life’s happiness, human perfection, the advantages of civilization and the pleasure of freedom. And dissipation and intoxication are but a veil; they temporarily block all feeling. So, say, “I spit on the intelligence of those who follow such a path.”

    But as for the luminous highway of the Qur’an, it cures with the truths of faith all the wounds of the people of misguidance. It disperses all the gloom and darkness of that first path. It closes the door on all misguidance and perdition.

    It cures man’s weakness, powerlessness, poverty and need with trust in One All- Powerful and Compassionate. For, handing over the burden of his life and being to His power and mercy instead of loading it on himself, man finds ease and comfort as if he were riding on his own life and soul. The Qur’an states that he is not a ‘rational animal’, but rather a true man and a well-accepted guest of the All-Merciful One. It gently cures man of the wounds inflicted on him by the transience of the world, the ephemeral nature of things and the love of them, and delivers him from the darkness of delusion and fancy.

    It does this by showing the world to be a guest-house of the All- Merciful One, and the beings in it to be mirrors to the Divine Names and ever-fresh inscriptions of the Eternally Besought One. It shows death and the appointed hour to be the bridge to the intermediate realm and the prelude to joining and meeting beloved ones already in the world of eternity. It thus cures the wounds inflicted by the notion of death as eternal separation, as held by the people of misguidance. It demonstrates that separation is in fact the truest form of meeting.

    Further, by establishing that the grave is a door opening onto the world of mercy, an abode of happiness, a garden of Paradise, the luminous realm of the All- Merciful One, it dispels man’s most terrifying fear and shows that the apparently painful, troublesome and unpleasant journey to the intermediate realm is in fact the most pleasurable, enjoyable and joyous of journeys. With the grave, it shows that the grave is not a dragon’s mouth but is, rather, a door opening onto the garden of mercy.

    The Qur’an also says to the believer, “Since you have only partial and restricted choice, hand over your affairs to your Owner’s universal will. Since your power is slight, rely on that of the Possessor of Absolute Power. Since your life is brief, think of eternal life. Do not fret! There is an unending life. If your mind is dull, let the sun of the Qur’an shine on you. Look with the light of belief, and instead of the fire-fly of your own mind, each verse of the Qur’an will illumine you like a star. “Since you have innumerable hopes and pains, know that infinite reward and limitless mercy await you. Since you have innumerable desires and aims, do not think of them and become disturbed. This world cannot contain them; the proper place for them is another realm, and the one who will grant them is one other than yourself.”

    The Qur’an also says, “O man! You do not own yourself. Rather, you are totally owned by One Whose power is infinite, an All-Compassionate One of Glory Whose mercy is infinite. Therefore, do not trouble yourself by shouldering the burden of your life, for it is He Who grants you life and administers it. “Also, the world is not without an owner. So do not be anxious thinking of the state of it and load that burden onto your mind, for the world’s Owner is All-Wise and All- Knowing. You are a guest so do not be officious and meddlesome.

    “Furthermore, creatures such as men and animals have not been left to their own devices, rather, they are all officials with specific duties. They are watched over by an All-Wise and Compassionate One. Do not distress your spirit thinking of their pains and afflictions. Do not try to be more sympathetic and kind-hearted than their All-Compassionate Creator. “Also, the reins of all those things that are hostile to you, from microbes to plagues, storms, famine and earthquakes, are in the hands of that All-Compassionate All-Wise One. Being All-Wise, He does nothing in vain. Being All-Compassionate, His mercy is superabundant. There is a form of grace and favour contained in everything He does.”

    The Qur’an also says, “This world is indeed ephemeral, nevertheless, it produces the necessities for an everlasting world. It is transient and fleeting, but it yields eternal fruits, and displays the manifestations of an Eternal Being’s eternal Names. Its pleasures are indeed few and its pains many, but the favours of the All-Merciful and Compassionate One are everlasting and true pleasures. And as for the pains of this world, they too yield a sort of pleasure by reason of the reward to be had for enduring them. “Since the sphere of the licit is sufficient for all the pleasures, delights and joys of the spirit, heart and soul, do not approach the sphere of the illicit. For one pleasure within that sphere sometimes leads to a thousand pains. It will also cause the loss of the All- Merciful One’s favours, which are true and lasting pleasures.

    “Furthermore, as described above, illicit pleasure on the path of misguidance causes man to fall to the lowest of the low. Then no civilization, no philosophy can provide a remedy for him, and no human progress and scientific advances can deliver him from that deep, dark pit. Whereas, the All-Wise Qur’an elevates man, through belief and good deeds, from the lowest of the low to the highest of the high, and demonstrates that it does this with clear proofs. And it fills in that deep pit with rungs of inner development and spiritual progress.

    “Moreover, it facilitates man’s long, stormy and troublesome journey towards eternity. It shows him the means for traversing a distance of a thousand years, or rather of fifty thousand years, in a single day.

    “Also, through making known the All-Glorious One, Who is the Monarch of Pre- Eternity and Post-Eternity, it confers on man the position of a bondsman, guest and official entrusted with specific duties. And it ensures that he travels with the greatest ease both in the guest-house of this world and in the stages and stopping-places of the intermediate realm and the hereafter. “A loyal official will travel in his monarch’s kingdom and pass through the frontiers of each province with ease, journeying by the fastest means, such as by aeroplane, ship or train. So too one who forms a relation with the Pre-Eternal Monarch through belief and obeys Him through good works will pass with the speed of lightning or of Buraq through the stages of this guest-house of the world, the spheres of the intermediate realm and the world of resurrection and the extensive frontiers of all the realms that are beyond the grave, until he attains eternal happiness.” The Qur’an proves this truth decisively and points it out to those who are purified and to the saints.

    The truth of the Qur’an also says, “O believer! Do not give your infinite capacity for love to your ugly, defective, evil, and for you, harmful instinctual soul. Do not take it as your object of love and its whims as your object of worship. Take rather the One Who has bestowed on you that infinite capacity for love. He will also make you infinitely happy in the future, and, through His bounties, all those to whom you are attached and whose happiness makes you happy. “Take for your object of love and worship One Who possesses infinite perfection and a beauty that is infinitely sacred, exalted, transcendent, faultless, flawless and unfading. The beauty of His mercy and the mercy of His beauty are demonstrated by all the beauties and bounties of Paradise. All of His Names are infinitely beautiful and in each of them are abundant lights of fairness and beauty. His beauty and perfection are indicated and pointed to by all the fairness, beauty, virtue and perfection of all lovable and loved objects in the cosmos.”

    The Qur’an also says, “O man! Do not squander your infinite capacity to love, which properly belongs to His Names and attributes, on other transient creatures. For the works and creatures of God are ephemeral, but the Beautiful Names, whose impress and manifestation may be seen on them, are eternal and permanent. And in each of His Names and attributes there are thousands of degrees of bounty and beauty, perfection and love. Look only at the Name of All-Merciful: Paradise is a manifestation of it, eternal happiness, a flash of it, and all the sustenance and bounty in the world, a mere drop of it.”

    Consider carefully, then, this verse which indicates the true nature of the people of misguidance and that of the people of belief, with regard to their lives and duties: Verily We have created man in the fairest of forms, then sent him down to the lowest of the low, except for those who believe and do good deeds.3(*[35]) And this verse that indicates their final result and outcome: The heavens and the earth wept not over them.(*[36]) How sublimely and miraculously they express the comparison we have made.

    Since the truth expressed miraculously and concisely in the first verse is explained in detail in the Eleventh Word, we refer our readers to that part of the Risale-i Nur for a discussion of it.

    As for the second verse, we shall show, through a brief indication, how sublime a truth it expresses. It is as follows.

    The explicit meaning of the verse is that the heavens and the earth do not weep when the people of misguidance die. The implied meaning is that the heavens and the earth do weep when the people of belief depart this world. For the people of misguidance, through their denial of the duties and functions of the heavens and earth, their ignorance of their meaning, their rejection of their value, their refusal to recognize their Maker, are in fact acting insultingly and with hostility toward them. So, of course, the heavens and earth will not weep over them, but in fact curse them and rejoice at their death.

    As for the implied meaning, that the heavens and earth weep over the death of the people of belief, this is because they know the duties and functions of the heavens and earth, assent to their true realities, and understand, through belief, the meanings they express. They say, “How beautifully they have been made, how finely they are carrying out their duties.” They respect them and assign them their true worth. They love them and the Names they mirror for the sake of God Almighty. And so it is for this reason that the heavens and earth grieve over the death of the people of belief as if weeping.

    An Important Question

    You say, “Love is not voluntary. And, as a consequence of innate need, I love delicious foods and fruits. I love my father, mother and children, my wife, and my friends and companions. I love the prophets and the saints. And I love my life and my youth, the spring, beautiful things and the world. How may I not love these things? So how should I rather give all this love to God Almighty’s essence, attributes and Names? What does this mean?

    The Answer: Listen to four ‘Points’.

    FIRST POINT

    Indeed, love is not voluntary, but by means of the will love’s face may turn from one object of love to another. For example, when a beloved displays some ugliness or shows that he is a veil or mirror to another beloved, who is truly worthy of love, then love’s face may be turned from the metaphorical to the true beloved.

    SECOND POINT

    We do not tell you not to love the things you enumerated, but rather to love them for God Almighty’s sake and in the name of His love.

    For example, to love delicious foods and luscious fruits as being the bounty of God Almighty, the All-Merciful and Compassionate One, is to love His Names of All-Merciful and Bestower of Bounties, and, moreover, takes on the meaning of thanks. This love is to seek gain contentedly within the sphere of the licit, which shows that it is not only for the sake of the instinctual soul but is in the name of the All-Merciful One. It is to eat thoughtfully and with gratitude.

    Furthermore, love and respect for parents, when for the sake of the wisdom and mercy that compassionately fitted you out and caused them to bring you up with tender care, pertain to God Almighty’s love. The sign that this love, respect and compassion are for God’s sake is that when they are old and are of no more use to you and bring you only trouble and difficulty, you are even more loving, kind and compassionate towards them.

    The verse, Should one of them, or both, attain to old age in your care, never say to them a word of contempt,(*[37]) summons children to respect and be kind to their parents in five degrees, and demonstrates how important are the rights of parents in the eyes of the Qur’an, and how ugly ingratitude towards them. A father desires only his son, and no one else, to be much better than himself, however, the son cannot claim any rights over his father in return for this. That is to say, there is no inherent cause for dispute between parents and child. This is because dispute arises from envy and jealousy and there is nothing of this in the father towards his son. Or it arises from abuse of rights and the son has no rights that he can claim against his father. If he considers his father to be unjust, he may not rebel against him. That is to say, one who does rebel against his father and cause him pain is a monster, a corrupted human being.

    And, to love and protect children with perfect compassion and tenderness because they are gifts of the All-Compassionate and Generous One once again pertains to God. The sign indicating that that love is for Almighty God’s sake is patience and thankfulness should they die, rather than crying out in despair. It is to say, “He was a lovable little being created and owned by my Creator, Who entrusted him to my supervision. Now that His wisdom requires it to be thus, He has taken him from me, taken him to a better place. If I had one apparent share in that little creature, a thousand true shares belonged to his Creator.” It is to submit saying, “All authority is with God.”

    As for friends and acquaintances, if they are friends of God Almighty by reason of their belief and good works, according to the meaning of ‘love for God’s sake,’ that love, too, pertains to God.

    Furthermore, love and cherish your wife as a companionable and gracious gift of divine mercy. But do not fasten your love to her physical beauty, which swiftly fades. Rather, woman’s most attractive and agreeable beauty is the fineness of character that accompanies the delicacy and refinement peculiar to her. As for her most precious and sweet beauty, it is her earnest, sincere, sublime and luminous compassion. This beautiful tenderness and fineness of character continues and increases until the end of her days. Moreover, that weak and delicate creature’s rights of respect will be protected by that love. Otherwise, when her superficial beauty fades the poor woman will lose her rights, even when she most needs them.

    And to love the prophets and saints as God Almighty’s most esteemed bondsmen is to do so for the sake and in the name of God Almighty, and from that point of view it pertains to Him.

    And to love and preserve life as most precious wealth and capital that will gain eternal life, and a comprehensive treasury yielding eternal perfections which Almighty God has given to you and to all humanity, and to employ it in His service, is, once again, in one respect, love that pertains to the True Object of Worship.

    Also, to admire, love and put to proper use the grace and beauty of youth as being a fine, sweet and beautiful bounty of Almighty God is a sort of licit and thankful love.

    And to love the spring thoughtfully as being the page of the subtlest and most beautiful inscriptions of Almighty God’s luminous Names and the most finely adorned and glittering exhibition of the All-Wise Maker’s antique art is to love His Names.

    And to love this world as being the tillage for the hereafter, as a mirror of the Divine Names and a missive of God Almighty, and as a temporary guest-house, on condition that the evil-commanding soul does not interfere, is to do so for God Almighty’s sake.

    In short: Love this world and the creatures in it as pointing to a meaning beyond themselves, like a word. Do not love them just for themselves. Say, “How beautifully they have been made.” Do not say, “How beautiful they are.” Do not give any opportunity to other loves to enter into your inner heart because the inner heart is the mirror of the Eternally Besought One and pertains only to Him.

    Say, “O God, grant us love for You, and love for that which will draw us closer to You.”(*[38])

    Thus, if in this form, all the loves that you have enumerated will give a pain-free pleasure, and, in one respect, an unending union. Moreover, they will increase love of God. They are licit loves. And are, furthermore a sort of gratitude which is pure pleasure, and thought, which is pure love.

    For example, if a mighty king(*[39])

    were to bestow an apple on you, there would be two loves for that apple and two pleasures in it.
    

    The first of these is that the apple would be loved because it is an apple, and there would be a pleasure peculiar to and to the extent of the apple. This love does not concern the king. On the contrary, the man who puts the apple to his mouth and eats it in the king’s presence loves the apple itself and his own soul rather than the king. It sometimes happens that the king is not pleased with that love which nourishes the instinctual soul; in fact, he detests it. Moreover, the pleasure that the apple gives is very limited and passes quickly. After the apple is eaten it is gone, only regret remains.

    As for the second love, it is for the royal favour that is demonstrated by means of the apple. One who holds the apple precious as if it were the sample and embodiment of a royal favour shows that he loves his king. Moreover, the pleasure in that fruit, which is a sort of container for the favour, is such that it is far greater than the pleasure obtained from a thousand apples. This pleasure, then, is the essence of thankfulness.

    This love is a respectful love for the king. In exactly the same way, if all bounties and fruits are loved for themselves, if they are thoughtlessly delighted in only for the material pleasures that they yield, that love is merely love of self. Also, those pleasures are transient and bring pain. But, if they are loved as favours proceeding from Almighty God’s mercy and as fruits of His munificence, and if pleasure is obtained from them with good appetite by appreciating the degree of kindness in that munificence and favour, then it has both the meaning of gratitude and is a pain-free pleasure.

    THIRD POINT

    There are levels in the love for God Almighty’s Names. As we explained above, sometimes the Names are loved with a love for finely made objects. Sometimes they are loved as being titles of the Divine perfections. Sometimes, man is needy and desirous of the Names by reason of the comprehensiveness of his true nature together with his having endless needs. It is through those needs that he loves.

    For example, if someone were to come forward and do a kindness to all your relations, and the poor, the weak and the needy, for all of whom you feel sympathy although you are powerless to meet their need for help, how that person’s favour-granting title and generous name would please you, how you would love that person through that title. So too, think only of God Almighty’s Names of All-Merciful and Compassionate. They make happy all the believing fathers and forefathers, relations and friends whom you love and feel sympathy for, in this world by means of all kinds of bounties, and in Paradise by means of all kinds of delights. They cause happiness by showing you in eternal bliss to them, and them in eternal bliss to you. So how deserving of being loved is the Name of All-Merciful and the title of All-Compassionate. And you can see for yourself just how needy for those two Names is the human spirit. And you can understand just how appropriate is the phrase, ‘Praise be to God for His mercifulness and His compassionateness.’

    You are connected to the world and as a result are afflicted by its wretchedness, so if you consider carefully, you may understand just how needy and desirous is your spirit for the Name of All-Wise and for the title of Nurturer. For the Owner of those Names orders, regulates and sustains with perfect wisdom the world, which is like a sort of house for you, and the creatures within it, which are its familiar furniture and lovable decorations. And you are altogether connected to other human beings and grieve when they die. So, if you consider carefully, you may understand just how needy is your spirit for the Names of Inheritor and Resurrector, and for the titles Eternal, All-Generous, Giver of Life, and Munificent.

    For the Owner of these Names saves human beings at the time of their death from the darkness of non-existence and establishes them in a far finer place than this world. Thus, since man’s nature is exalted and his disposition comprehensive, he is, by his very nature, needy with thousands of different sorts of needs for the innumerable Divine Names, each of which has many degrees.

    Intensified need is longing. Intensified longing is love. And intensified love is passion. As the spirit is perfected, the degrees of love unfold according to the degrees of the Names. Furthermore, since the Names are the titles and manifestations of the One of Glory, love of them will be transformed into love of the Divine Essence.

    Now, just as an example, we shall explain one of the innumerable degrees of the Names of All-Just, All-Wise, Truth, and All-Merciful. If you wish to see the Names of All-Merciful and Compassionate, and Truth within wisdom and justice to the utmost extent, consider the following comparison.

    Let us suppose there is an army in which there are four hundred different sections. And the uniforms that each section prefers are different, the provisions that please them, the weapons they will carry with ease and the medicines to cure their particular ills are all different. Furthermore, rather than being separated into squads and companies, they are all intermingled. If the peerless and single king, then, out of perfect compassion and solicitude, wonderful power, miraculous all-embracing knowledge and extraordinary justice and wisdom, without confusing or forgetting any of them were himself, in person, without helper, to give all of them their completely different though appropriate uniforms, provisions, medicines and weapons, would you not see what a powerful, solicitous, just and generous personage that king was. For if there were individuals from ten nations in one battalion, it would be extremely difficult to clothe and equip them all differently. Whatever people they were from they would of necessity have to be fitted out in the same way.

    Similarly, if you wish to see the manifestation of the Names of Truth and All- Merciful and Compassionate within the justice and wisdom of God Almighty, look at the plant and animal armies comprising four hundred thousand magnificent nations with their tents pitched on the face of the earth in springtime. For those groups and sections are all one within the other. And the uniform of each one is different, and the provisions, weapons, way of life, drill and demobilization are all different. Furthermore, they do not have the power to provide for those needs and the tongues to ask for those wishes. So, watch and see the titles of Truth, All-Merciful, Provider, Compassionate and Generous together with order and equilibrium within the sphere of wisdom and justice. See how, without confusing, obscuring or forgetting any of them, He sustains, regulates and administers them all.

    Could another hand, therefore, interfere in a matter performed with such amazing and all-encompassing order and balance? What, apart from the One Who is Single and Unique, Absolutely Wise, and Powerful over all things, could even stretch out its hand towards this art, this organizing, this sustaining, this administering? What cause could interfere?

    FOURTH POINT

    You ask:“So long as they are in the form that the Qur’an commands, what are the results and benefits of all my different and various loves? That is, my love for food, myself, my wife, parents and children, my friends, the saints, the prophets, beautiful things, the spring and this world?”

    The Answer: It would be necessary to write a thick book in order to explain all the results. For now only one or two results will be briefly alluded to. Firstly, the immediate results in this world will be explained, then those that will become apparent in the hereafter will be mentioned.

    As was explained above, loves such as those of the people of neglect and those attached to this world, that are for the sake of the evil-commanding soul, bring many tribulations, and much pain and suffering in this world. While the ease, pleasures and enjoyment they bring are little and few. For example, compassion becomes a painful calamity on account of impotence. Love becomes a calamitous misfortune on account of separation. Pleasure becomes a poisoned cup on account of its transience. And in the hereafter, because they were not for God Almighty’s sake, they will either be without benefit or will be torment. (If they were illicit.)

    Question: How might love for the prophets and saints be without benefit?

    The Answer: In the same way that the love of the Christians for Jesus (Peace be upon him), and the heretics for ‘Ali (May God be pleased with him) remain without benefit.

    If that love is in the form that the Qur’an directs, for God Almighty’s sake and in the name of the All-Merciful One’s love, then it has favourable results both in this world and in the hereafter.

    Now, to return to our subject, the results in this world of your love for delicious foods and luscious fruits will be that they are a pain-free bounty and a pleasure that is the essence of gratitude.

    Your love of your instinctual soul. The result will be pity it, to train it, and to prevent harmful desires. Then the soul will not ride you, it will not make you a prisoner of its desires, rather, you will ride it. You will drive your soul, not to whims and fancies, but to right-guidance.

    Your love for your wife. Since it will be built on her being a mine of tenderness, a gift of compassion and on her fineness of character, if you have sincere love and affection for her, she too will have earnest love and respect for you. As the two of you approach old age these sentiments will increase, you will pass your life happily. But if it is otherwise, if it is love of a pretty face and for the sake of the instinctual soul, then that love will be quickly destroyed and so too will be good relations.

    Your love for your father and mother. Since it will be for God Almighty’s sake, it will be both worship and the older they grow the more your love and respect for them will increase. If you earnestly desire and pray, with the noblest of sentiments and most manly zeal, that they will live far into old age, and even kiss their hands with sincere respect and say, “Let me gain even more reward on their account”, it will obtain for you a most elevated pleasure of the spirit. But if it is otherwise, and for the sake of the soul and this world, when they grow old and approach the time of becoming a burden for you, if you show them, with the most base and despicable sentiment, that they are a nuisance and then wish for the deaths of those respected people, who were the cause of your life, it will be savage and grievous pain for the spirit.

    Your love for your children. As for love for those lovable, friendly creatures whom God Almighty entrusts to your supervision and upbringing, it will be a most happy love, a most happy bounty. Neither shall you suffer too much pain at their misfortunes, nor shall you cry out with despair at their deaths. As was stated above you will say, “Since their Creator is both All-Wise and Compassionate, as far as they are concerned, that death is happiness.” Moreover, concerning yourself, you will think of the mercifulness of the One Who gave them to you and you will be saved from the pain of separation.

    Your love for your friends. Since it is for God’s sake, because separation from those friends, and even their deaths, will not be an obstacle to your conversing and your brotherhood, you will benefit from that immaterial love and relation of the spirit. And the pleasure of meeting will be permanent. If it is not for the sake of God, the pleasure of one day’s meeting will result in the pain of a hundred days’ separation.(*[40])

    Your love for the prophets and saints. Since the intermediate realm, which seems to the people of neglect to be a dark, lonely and desolate place, appears to you as a stopping-place illuminated by the presence of those luminous beings, the fact that you will go there will not induce terror and fright, but, on the contrary, an inclination towards it and a feeling of longing; it will not drive away the pleasure of worldly life. But if it is otherwise, if love for the prophets and saints is of the same sort as the love of the subscribers to modern culture for their idols and heroes, on thinking of the death and disappearance of those perfect human beings and of their rotting in that mighty grave known as the past, it will add one more sorrow to lives that are already painful. That is to say, each will say to himself, “I too will end up in the grave, which rots even such perfect men.” Whereas, when they are seen from the first point of view, they are thought of with complete ease of mind, for they have discarded the clothes of their bodies in the past and now their dwelling-place is the intermediate realm, which is the waiting-room for the future. And the graveyard will be seen as having a familiarity and friendliness.

    Your love for beautiful things. Since it is for the sake of the One Who fashioned them, it will be in the manner of, “How beautifully they have been made.” This love is pleasurable thought and it causes the gaze of beauty-worshipping delight to see the more elevated and holy and thousand times more beautiful treasures of the degrees of God’s beauty. This love opens up a way to these treasures because it transfers the eye from those beautiful works to the beauty of the Divine actions. And it opens a way from them to the beauty of the Names, and from them to the beauty of the attributes, and from them to the One of Glory’s peerless beauty; it opens a way to the heart. Thus, if this love is in this form, it is both pleasurable, and it is worship, and it is thought.

    Your love of youth. Since you have loved it as a beautiful bounty of God Almighty, you have, of course, done so in worship, you have not drowned it in dissipation and destroyed it. Since this is the case, the worship you have gained during your youth is the undying fruit of that transient state. As you grow older, because you will have obtained the enduring fruits that are the positive aspect of youth, you will have been saved from its harm and excesses. Also, in old age you will see that you have achieved success in performing more worship, and so will be more worthy to receive Divine mercy. Unlike the people of neglect, you will not feel sadness for the pleasures of youth that lasted five or ten years, then wail for fifty years, “Alas, my youth has fled!”

    لَي۟تَ الشَّبَابَ يَعُودُ يَو۟مًا فَاُخ۟بِرَهُ بِمَا فَعَلَ ال۟مَشٖيبُ

    Neither will you be like one of them who said, “If only my youth would return one day, I would tell it of the woes old age has brought me.”

    Your love for finely adorned exhibitions like the spring. Since it is in the form of contemplating Divine artistry, when the spring ends the pleasure of the spectacle does not fade. For the meanings that the spring delivers, like a gilded missive, may be contemplated all the time. Both your imagination and time are like films in the cinema, they both cause the pleasure of that contemplation to continue for you, and they renew the spring’s meanings and beauties. Your love, therefore, cannot be temporary and full of regret and pain. Rather, it will be full of pleasure and enjoyment.

    Your love of this world. Since it is in the name of God Almighty, the formidable creatures of this world will be like familiar friends for you. Since you love it as the tillage for the hereafter, you will be able to find in everything capital or a fruit that will produce benefits in the hereafter. Neither will its disasters frighten you, nor will its transience and ephemerality trouble you. You will pass your sojourn in this guest-house with the greatest of ease. But should you love it as the people of neglect do, then as we have told you a hundred times, you will drown and perish in a fruitless love, condemned to a depressing, crushing and suffocating transitoriness.

    Thus we have shown only one subtle point out of hundreds from each of the loves you enumerated, when they are in the form that the Qur’an directs. We indicated too one hundredth of the harm they cause if they are not in this way.

    Now, if you want to hear and understand the results of these loves in the eternal realm, in the world of the hereafter, the results to which the All-Wise Qur’an points with its clear and distinct verses, then we shall show briefly by means of an Introduction and nine Indications the results and one hundredth of the benefits of those various licit loves in the hereafter.

    AN INTRODUCTION God Almighty, with His glorious Divinity, His beautiful mercy, His mighty dominicality, His generous benevolence, His immense power, and His subtle wisdom, has equipped and adorned tiny man with many senses and feelings, limbs and systems, members and faculties, and subtle and immaterial aspects so that through them He might cause man to perceive, know, taste and recognize the limitless varieties and levels of His bounty, munificence and mercy; and so that, through these tools, He might cause man to ponder over, know and love the endless kinds of manifestations of His thousand and one Names. Just as each of man’s great many members and faculties performs a completely different service and worship, so too does each of them have completely different pleasures, pains, duties and rewards.

    For example, the eye beholds the beauty of forms and the varieties of the beautiful miracles of power in the world of things seen. Its duty, taking its lesson from these, is gratitude to its Maker. The pleasures and pains peculiar to sight are known, there is no need to enlarge upon them.

    And, for example, the ear perceives the various sorts of sounds and their melodious songs, and the subtle instances of God Almighty’s mercy in the world of things heard. Its worship, pleasures and rewards are all different.

    And, for example, the sense of smell perceives the subtle instances of mercy within the realm of scents. It has a duty of gratitude and pleasure peculiar to itself. And, of course, it has a reward, too.

    And, for example, the sense of taste, in the tongue; through appreciating all the tastes of foods, it performs its duty with a truly diverse thankfulness; and so on. All man’s faculties, including his important subtle aspects such as the heart, intellect and spirit, have quite distinct duties, pleasures and pains.

    Thus, God Almighty, the Possessor of Absolute Wisdom, will certainly give suitable recompense to each one of those faculties, which He employs in human beings. Everyone may perceive with his conscience the immediate results in this world of those numerous varieties of love, as was explained above, and they may be confirmed through experience.

    As for the results in the hereafter, their existence and reality have been conclusively, through briefly, proved by the decisively clear Twelve Truths of the Tenth Word, and by the six self-evident Fundamental Points of the Twenty-Ninth Word. They are also clearly demonstrated in detail by the distinct verses and the explanations, allusions, symbols and indications of the All-Wise Qur’an, which is, ‘The most truthful of all words, most eloquent in its order, the Word of God – The Lord, The Mighty, The All-Knowing.’ There is no need to present more extensive proofs. In any case, there are further proofs in other Words: in the Second Station of the Twenty-Eighth Word, which is about Paradise and is in Arabic, and in the Twenty-Ninth Word.

    First Indication: According to the Qur’an, the result in the hereafter of licit and thankful love for delicious foods and fruits is again delicious food and fruit, but in a form appropriate for Paradise. This licit love desires those foods and fruits of the hereafter. So much so that when you utter the phrase ‘Praise be to God’ over the fruit you eat in this world, it will be embodied as a fruit of Paradise and presented to you there. Here you eat fruit, while there you will eat ‘Praise be to God’. Since you see Divine munificence and the All-Merciful One’s favours in bounty and food, as is established by Hadith, the indications of the Qur’an, and the requirements of wisdom and mercy that that pleasurable gratitude will be given to you in Paradise in the form of a truly delicious food.(*[41])

    Second Indication: Licit love for your instinctual soul in this world is not a love built on its good qualities, but rather one that sees its short-comings and trains it with a compassion that seeks to perfect it, and that impels it towards good. This love results in giving to the soul objects of love worthy of it in Paradise. As is explicitly stated and proved by a great number of verses in the Qur’an, when the soul utilises its desires and wishes correctly and employs its faculties and senses in the best way in this world, that is, in the way of God Almighty, as a result of this licit and worshipful love the Absolutely Generous One will bestow on it houris in Paradise, the everlasting realm. He will clothe these houris in seventy varieties of the finery of Paradise. He will adorn their beings with seventy kinds of beauty that will carress and gratify all the senses of the soul. Each houri will be like a miniature animated Paradise.

    Furthermore, your love of youth in this world, that is, the result of expending the power of youth in worship, will be eternal youth in the realm of bliss.

    Third Indication: Licit love for your wife in this world is sincere love in consequence of her delicate tenderness, fine virtues and good character, together with your protecting her from disobeying God obstinately and sinning. The Absolutely Merciful One has promised that as a result of this licit love your wife shall be given to you as an eternal wife in the hereafter, the realm of bliss. She will be in a form more beautifully adorned and attractive than the Houris. You will relate to one another in delight your former adventures in the world, bringing to mind old memories. She will be an intimate, gracious and eternal friend, who loves and is beloved. And, most certainly, that which He promises shall definitely be given.

    Fourth Indication: The result of licit love for parents and children is this. According to the Qur’an, the Most Merciful of the Merciful will bestow on that happy family, even though their stations may be quite different, the pure pleasure of each other’s company in the everlasting realm. He will return children who die before reaching the age of fifteen years, that is, the age of puberty, once more to the embrace of their fathers and mothers, in a manner appropriate to Paradise. They will be most beautifully adorned and lovable, in the form of the children of Paradise, who are known as immortal youths.(*[42]) He will gratify their child-cherishing sentiments and will give them that pleasure and delight eternally. Since those children had not reached the age of responsibility, they will remain eternally as lovable and sweet children. Every pleasurable thing in this world will be found in its highest form in Paradise. Some people surmise that since Paradise is not appropriate for reproduction, there will be none of this cherishing of children, which is so sweet, that is, the pleasure of loving and carressing them. But it will be there too and in the most delightful and sweet form. This then is good news for those whose children die before puberty.

    Fifth Indication: The result of love for righteous friends in this world, according to the decree of, ‘Love for God’s sake’ is, as the Qur’an states, Facing one another on thrones of happiness.(*[43]) God Almighty will seat them on the chairs of Heaven facing one another. He will cause them to meet with their friends, pleasantly, agreeably and sweetly. They will enjoy themselves recounting their old memories and adventures in this world, with a pure love and companionship that will not be subject to separation.

    Sixth Indication: The result of love for the prophets and saints is as the Qur’an explains. That is, it will be both to benefit in the intermediate world and at the resurrection from the intercession of the prophets and saints, and also to profit abundantly, through that love, from the station and blessings that befit them. Indeed, according to the meaning of ‘a person will be together with whom he loves,’(*[44]) an ordinary man may approach the highest station by following an exalted person whom he loves.

    Seventh Indication: The result of licit love for beautiful things and the spring. That is, to see with the eye of, ‘how beautifully they have been made,’ and to love the beauty and order of the acts, which lie behind those works of art. To love the manifestations of the Beautiful Names, which lie behind the order and harmony of the actions, and to love the manifestations of the attributes behind those Beautiful Names. And so on.The result will be to see in Paradise, the everlasting realm, the manifestation of the Names, and the beauty and attributes within the Names, in a form a thousand times more beautiful than the beautiful creatures to be seen here. More than this even, Imam Rabbani (May God be pleased with him) said, “The subtle exquisiteness of Paradise will be the similitude of the manifestation of God’s Names.”(*[45]) Just think of it!

    Eighth Indication: The result in the hereafter of thoughtful love in this world for the two beautiful faces of the world, which are the tillage for the hereafter and the mirror of the Divine Names. An everlasting Paradise will be given that is as large as the world but is not ephemeral and transient like this world. And the Names, only pale shadows of which are shown in this world, will be displayed in the mirror of Paradise in a most brilliant form. Moreover, the result of loving the world as being the tillage of the hereafter is as follows. When the world is seen thus, that is, as a seed-bed or small place of cultivation that produces only shoots, it results in a Paradise where those shoots burgeon and blossom.

    For in this world man’s senses and faculties are tiny shoots and in Paradise they will unfold in the most perfect form. And his abilities, which are here like tiny seeds, will be given to him there in a form that will blossom with all sorts of delights and perfections.This is proved by the indications of the Qur’an and by Hadith, and is necessitated by mercy and wisdom.

    For it is not blameworthy love of the world, which is the source of every fault, but love of its two faces that look to God’s Names and to the hereafter, and is for the sake of the Names and the hereafter. It is to cultivate those faces with thoughtful worship, as if taking the whole world as the means for worship. It is, therefore, most definitely necessitated by mercy and wisdom that a reward should be given that is as large as the world.

    And, one who through love of the hereafter, has loved its seed-bed, and through love of Almighty God, has loved the mirror of His Names, will most certainly desire a beloved like the world, and that too will be a Paradise as great as the world.

    Question: What is the use of such a vast and empty Paradise?

    Answer: If it was possible for you to travel with speed of imagination round all the regions of the earth and most of the stars, you would be able to say, “The whole universe is mine.” The fact that the angels, other human beings and the animals share the world with you would not quash your claim. In the same way, if Paradise is thus full, you would be able to say, “Paradise is mine.” The meaning of the Hadith, A five hundred year Paradise will be given to some of those in Paradise, has been explained in the Twenty- Eighth Word and the Twentieth Flash, the Treatise on Sincerity.

    Ninth Indication: The result of faith and love of God. It is proved by the consensus of the people of unveiling and verification, by certain Hadith,(*Kaynak hatası: <ref> etiketi için </ref> kapanışı eksik)</ref>) and by the Qur’an that a thousand years of happy life in this world is not worth one hour of life in Paradise, and that a thousand years of heavenly life is not worth one hour’s vision and contemplation of the All-Glorious One, Who possesses incomparable beauty and perfection.

    Everyone may perceive in his conscience a great longing for the vision of a personage famous for his magnificence and perfection, like the Prophet Solomon (Peace be upon him), and a great yearning to behold a personage distinguished by his beauty, like the Prophet Joseph (Peace be upon him). And so, if you can, compare how longed- for, sought after, and desire-arousing is the vision of One, one manifestation of Whose beauty and perfection are all the virtues and perfections of Paradise, which are thousands of times more elevated than all the virtues and perfections of this world.

    O God, bestow upon us in this world love for You and love for that which will draw us closer to You, and the right-guidedness that You have commanded, and, in the next world Your mercy and the vision of You.

    Glory be unto You! We have no knowledge save that which You have taught us; You are indeed All-Knowing, All-Wise.(*[46])

    O God, grant blessings and peace to the one whom You sent as a mercy to all the worlds, and to all his Family and Companions. Amen.

    Reminder

    Do not consider over-lengthy the detailed explanations in the last section of this Word; they are short in relation to their importance and require further explanation.

    It is not I who speaks in any of the Words; it is reality in the name of ‘INDICATIONS FROM THE QUR’AN.’ As for reality, it speaks the truth. Should you see anything incorrect, then you can be certain that without my being aware of it my own ideas interfered and caused the error.


    Supplication

    O God! When a man knocks on the door of a grand palace and it is not opened to him, he knocks on it and calls out in the voice of someone who is familiar to the palace, so that it may be opened. Thus this wretched one knocks on the door of the Court of Your Mercy crying out in the voice of Your well-loved servant Uvays al-Qarani and with his supplication. Open that Court of Yours to me, as you opened it to him!

    I cry out as he did:

    O God! You are our Sustainer, for we are mere slaves; we are powerless to sustain and raise ourselves.

    That is to say, the One Who sustains us is You! It is You Who is the Creator, for we are creatures, we are being made!

    It is You Who is the Provider, for we are in need of provision, we have no power!

    That is to say, the One One Who creates us and bestows on us our provisions is You!

    It is You Who is the Owner, because we are totally owned property; someone other than us has power of disposal over us.

    That is to say, it is You Who is our Owner! And You, You are Mighty!

    You possess grandeur and sublimity! As for us we look to our baseness and see that there are manifestations of a mightiness on us.

    That is to say, we are mirrors to Your mightiness! And it is You Who is the Possessor of Absolute Riches, because we are utterly wanting, and riches are bestowed on us that our indigent hands could not obtain.

    That is to say, it is You Who is rich, the One Who gives is You! And You, You are the Ever-Living, Ever- Enduring One, because we, we are dying, and in our dying and in our being resurrected we see the manifestation of a perpetual giver of life!

    And You, You are Ever-Enduring, because we see Your continuation and perpetualness in our demise and transience!

    And the One Who responds to us and answers us, the Granter of Gifts, is You. For all of us beings, we are ever crying out and requesting, entreating, imploring by tongue and by state.

    And our desires are brought about, our aims are achieved. In other words, the One Who answers us is You!...So forgive me my sins and bear with me and heal my ills, O my God!

    O All- Sufficing One! O Sustainer! O Faithful One! O Most Compassionate One! O Healer! O Munificent One! O Forgiving One! Pardon all my sins, and grant me health from all sicknesses, and be pleased with me for all eternity! Through Your Mercy, O Most Merciful of the Merciful!And the close of their prayer will be: All praise be to God, the Sustainer of All the Worlds!



    The Thirty-First Word ⇐ | The Words | ⇒ The Thirty-Third Word

    1. *Qur’an, 21:22.
    2. *Indeed, every object which is in motion, from minute particles to the planets, displays on itself the stamp of ‘eternal besoughtedness’ and unity. Also, by reason of its movement, each of them takes possession of all the places in which it travels in the name of unity, thus including them in the property of its owner. As for those creatures that are not in motion, they are each of them, from plants to the fixed stars, like a seal of unity showing the place in which it is situated to be the missive of its Maker. That is to say, all flowers and fruits are stamps and seals of unity which demonstrate, in the name of unity, that their habitats and native places are the missives of their Maker. In short, through their motion all things take possession of all things in the name of unity. That is, one who does not have all the stars within his grasp cannot have mastery over a single particle.
    3. *The All-Wise Maker has created the human body as though it was a well-arranged city. A number of the blood-vessels perform the duties of telephones and telegraphs, while others of them are like pipes from a fountain through which blood, which is the water of life, flows. As for blood, created within it are two sorts of corpuscles. One of them, known as red corpuscles, distributes nutrients to the cells of the body; it conveys sustenance to the cells according to a Divine law. (Like merchants and food officials.) The other sort are white corpuscles, which are fewer in number than the former. Their duty, like soldiers, is defence against enemies, such as illness. Whenever they undertake that defence, with their two revolutions like Mevlevi dervishes, they take on a swift and wonderful state. As for blood as a whole, it has two general duties; the first is to repair damage done to the body’s cells and the second is to collect any waste-matter from the cells and to clean the body. There are two sorts of blood-vessels, veins and arteries. One of these carry purified blood, they are the channels through which clean blood is conveyed. The others are the channels for the turbid blood which collects the waste-matter; these convey the blood to where breathing occurs; that is, the lungs. The All-Wise Maker created in the air two elements, nitrogen and oxygen. As for oxygen, when it comes into contact with the blood in breathing, it draws to itself, like amber, the impure element, carbon, which is polluting the blood. The two combine and are transformed into matter called carbonic acid gas. Oxygen also maintains the body temperature, and purifies the blood. This is because, in the science of chemistry, the All-Wise Maker bestowed on oxygen and carbon an intense relationship, which might be described as ‘chemical passion’, whereby, according to this Divine law, when those two elements come close to each other, they combine. It has been established by science that heat is produced by combining, because it is a sort of combustion. The wisdom in this is as follows: the motion of the particles of those two elements is different. On combining, the particles of one element unite with those of the other, each two particles thereafter moving with a single motion. One motion remains suspended, because before combining there were two motions; now two particles have become one. Each pair of particles has acquired a motion like a single particle. The other motion is transformed into heat according to a law of the All-Wise Maker. As a matter of a fact, ‘motion produces heat’ is an established principle. Thus, as a consequence of this fact, by this chemical combination, as carbon is removed from the blood the body temperature of human beings is maintained and at the same time the blood is purified. On inhaling, oxygen both cleanses the body’s water of life and kindles the fire of life. On exhaling, it yields, in the mouth, the fruit of words, which are miracles of Divine Power. GLORY BE UNTO HIM AT WHOSE ART THE MIND IS BEWILDERED.
    4. *In fact, the carpet is both living and vibrates in a regular fashion. Its embroideries are being continuously replaced with perfect wisdom and order in order to display the ever-differing manifestations of the Weaver’s Names.
    5. *In short, the particle referred the claimer to the red corpuscle. The red corpuscle referred him to the cell and the cell referred him to the human body; the human body to the human race and the human race to the earth’s shirt, which is woven from all the species of animate creatures. The earth’s shirt referred him to the globe of the earth, which in turn referred him to the sun. And the sun referred him to all the stars. Each one of them said; “Go away! If you are able to take possession of the next one up from me, do so, then come and try to be my master. If you are unable to defeat it, then you are unable to get possession of me.” That is to say, one whose authority does not extend to all the stars cannot make a single particle heed his claim to mastery.
    6. *If half the diameter of a circle is approximately one hundred and eighty million kilometres, the circle covers approximately a twenty-five thousand year distance.
    7. *This means, we are indications observing and contemplating the wonders of God Almighty’s creation and causing others to contemplate them. That is, just as the heavens are seen to be observing the wonders of Divine art on the earth with countless eyes, so like the angels in the skies, the stars watch the earth, which is an exhibition of wonders and marvels, and they cause conscious creatures to observe it with attention.
    8. *But after its fall, nature repented. It understood that its true duty was not to act and to have an effect, but to accept and be passive. And it recognized that it was a sort of notebook of Divine Determining, but a notebook capable of change and transformation; that it was a sort of programme of dominical power, was similar to the body of the rules of creation laid down by the All-Powerful One of Glory, and was a collection of His laws. It assumed its duty of worship with perfect submission acknowledging its utter impotence, and thus acquired the title of Divine creation and dominical art.
    9. *Qur’an, 21:22.
    10. *Qur’an, 2:32.
    11. *Qur’an, 30:50.
    12. *In the original text this section is in Arabic, together with the author’s Turkish rendering, which is the source of the translation here. The lines at the end are in Persian. [Tr.]
    13. *Qur’an, 50:9.
    14. *Qur’an, 50:6.
    15. *Qur’an, 112:1-2.
    16. *Qur’an, 31:25; 39:38.
    17. *Qur’an, 31:25; 39:38.
    18. *Qur’an, 112:1-2.
    19. *In the original text the author follows the section in Arabic with a Turkish rendering of which is the basis of the translation here. [Tr.]
    20. *See, page 544, footnote 22.
    21. *That is, the question at the beginning of the Second Aim, not the small questions at the end of the Conclusion.
    22. *Qur’an, 23:14, etc.
    23. *Qur’an, 7:151, etc.
    24. *Qur’an, 32:7.
    25. *Qur’an, 6:57.
    26. *Qur’an, 17:110, etc.
    27. *Qur’an, 1:5.
    28. *Tirmidhi, Zuhd, 14; Ibn Maja, Zuhd, 3; Darimi, Muqaddima, 32; Suyuti, al-Durr al-Manthur, iii, 305-6.
    29. *Ibn Maja, No: 4112; al-Manawi, Fayd al-Qadir, No: 4281.
    30. *Qur’an, 17:44.
    31. *Qur’an, 17:44.
    32. *Qur’an, 3:62, etc.
    33. *Qur’an, 42:5, etc.
    34. *Qur’an, 30:54, etc.
    35. *Qur’an, 95:4-6.
    36. *Qur’an, 44:29.
    37. *Qur’an, 17:23.
    38. *Kanz al-‘Ummal, i, 195; Waliuddin Tabrizi, Mishkat al-Masabih,i, 762.
    39. *Once two tribal chiefs entered the presence of a king. They were in exactly the same situation as is described here.
    40. *One second’s meeting for God’s sake is a year. Whereas, if it is for the sake of this world, a year is a second.
    41. *Baghawi, Masabih al-Sunna, iii, 197; Musnad, iii, 439; Ibn Maja, ii, 1093, No: 3285.
    42. *Qur’an, 76:19, 56:17.
    43. *Qur’an, 15:47, 37:44.
    44. *See, page 515, footnote 4.
    45. *Suyuti, al-Fath al-Kabir, iii, 62; al-Manawi, Fayd al-Qadir, v, 373.
    46. *Qur’an, 2:32.