Yirminci Mektup/en: Revizyonlar arasındaki fark

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    ("When we look a little more carefully, a continual ordering and balancing strike our eye. That is to say, someone is changing the order with regularity and renewing the balance with measuredness. Everything is a model and is clothed in a great many orderly balanced forms." içeriğiyle yeni sayfa oluşturdu)
    ("The Qur’an and the believers ascribe limitless creatures to One Maker. They attribute every matter directly to Him. They travel a road so easy as to be necessary, and urge all towards it. While the people of rebellion, who ascribe partners to God, by attributing a single creature to innumerable causes, travel a road so beset with dificulties as to be impossible. In which case, those on the way of the Qur’an are together with all creatures, and those..." içeriğiyle yeni sayfa oluşturdu)
     
    (Aynı kullanıcının aradaki diğer 150 değişikliği gösterilmiyor)
    209. satır: 209. satır:
    When we look a little more carefully, a continual ordering and balancing strike our eye. That is to say, someone is changing the order with regularity and renewing the balance with measuredness. Everything is a model and is clothed in a great many orderly balanced forms.
    When we look a little more carefully, a continual ordering and balancing strike our eye. That is to say, someone is changing the order with regularity and renewing the balance with measuredness. Everything is a model and is clothed in a great many orderly balanced forms.


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    When we study it even more closely, a wisdom and justice appear behind the ordering and balancing. A purpose and benefit are considered, a truth, a usefulness are followed in the motion of everything, even the minutest particles.
    Daha ziyade dikkat ettikçe o tanzim ve tevzin altında bir hikmet ve adalet görünüyor. Her harekette bir hikmet ve maslahat gözetiliyor, bir hak, bir fayda takip ediliyor.
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    When  we  study it  with  even  greater  attention,  what  strikes  the  gaze  of  our consciousness is the demonstration of a power within an extremely wise activity, and the manifestation of a comprehensive knowledge that encompasses all things together with all their attributes.
    Daha ziyade dikkat ettikçe gayet hakîmane bir faaliyet içinde bir kudretin tezahüratı ve her şeyin her şe’nini ihata eden gayet muhit bir ilmin cilveleri nazar-ı şuurumuza çarpıyor.
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    That is to say, the order and balance in all beings show us plainly a universal ordering and balancing; and the ordering and balancing show us a universal wisdom and justice; and the wisdom and justice in turn show us a power and knowledge. That is, it is apparent that  behind these veils is One Powerful over all things who has Knowledge of all things.
    Demek, bütün mevcudattaki şu nizam ve mizan, umuma âmm bir tanzim ve tevzini ve o tanzim ve tevzin, âmm bir hikmet ve adaleti ve o hikmet ve adalet, bir kudret ve ilmi gözümüze gösteriyor. Demek, bir Kadîr-i külli şey ve bir Alîm-i külli şey, şu perdeler arkasında akla görünüyor.
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    Furthermore, we  look  to  the  beginning  and  end  of  everything, and  we  see, particularly in animate creatures, that their beginnings, origins, and roots are such that it is as if their seeds contain all the systems and members of those creatures, each in the form of an instruction sheet and timetable. Then their fruits and results are such that the meanings of  those animate creatures are filtered and concentrated in them; they bequeath their life histories to them. It is as if their seeds are collections of the principles according to which they were given existence, and their fruits and results a sort of index of the commands that brought them into existence. Then we look to the outer and inner faces of those animate creatures: the free disposal of an utterly wise power and the fashioning and ordering of an utterly effective will are apparent. That is, a strength and power create; a command and will clothe with form.
    Hem her şeyin evveline ve âhirine bakıyoruz, hususan zîhayat nevinde görüyoruz ki: Başlangıçları, asılları, kökleri hem meyveleri ve neticeleri öyle bir tarzdadır ki güya tohumları, asılları; birer tarife, birer program şeklinde bütün o mevcudun cihazatını tazammun ediyor. Ve neticesinde ve meyvesinde yine bütün o zîhayatın manası süzülüp onda tecemmu eder, tarihçe-i hayatını ona bırakır. Güya onun aslı olan çekirdeği, desatir-i icadiyesinin bir mecmuasıdır. Ve meyvesi ve semeresi ise evamir-i icadiyesinin bir fihristesi hükmünde görüyoruz. Sonra o zîhayatın zâhirine ve bâtınına bakıyoruz. Gayet derecede hikmetli bir kudretin tasarrufatı ve nâfiz bir iradenin tasviratı ve tanzimatı görünüyor. Yani bir kuvvet ve kudret icad eder, bir emir ve irade suret giydirir.
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    Thus, when we study beings attentively, we observe that their beginnings are instruction sheets prepared by One Possessing Knowledge, and that  their  ends  are  plans  and  manifestos  of  a  Maker;  that  their  outer  faces  are beautifully proportioned dresses of artistry devised by One who Chooses and Wills, and their inner faces, well-designed machines of an All-Powerful One.
    İşte bütün mevcudat, böyle evveline dikkat ettikçe bir ilmin tarifenamesi ve âhirine dikkat ettikçe bir Sâni’in planı ve beyannamesi ve zâhirine baktıkça bir Fâil-i Muhtar’ın ve Mürîd’in gayet sanatlı ve tenasüplü bir hulle-i sanatı ve bâtınına baktıkça bir Kadîr’in gayet muntazam bir makinesini müşahede ediyoruz.
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    This situation, therefore, necessarily and self-evidently proclaims that no time and no  place, absolutely nothing, can be outside the grip of power of one single Glorious Maker. Each thing and all things together with all of their attributes are planned and directed within the grip of power of an All-Powerful Possessor of Will; they are made beautiful  through the ordering and graciousness of a Merciful and Compassionate  One;  and  they  are  embellished  with  the  adorning  of  a  Loving Benefactor.
    İşte şu hal ve şu keyfiyet, bizzarure ve bilbedahe ilan eder ki hiçbir şey, hiçbir zaman, hiçbir mekân bir tek Sâni’-i Zülcelal’in kabza-i tasarrufundan hariç olamaz. Her bir şey ve bütün eşya, bütün şuunatıyla, bir Kadîr-i Mürîd’in kabza-i tasarrufunda tedbir edilir. Ve bir Rahman-ı Rahîm’in tanzimiyle ve lütfuyla güzelleştiriliyor. Ve bir Hannan-ı Mennan’ın tezyiniyle süslendiriliyor.
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    Indeed, for anyone who is intelligent and has eyes in his head, the order and equilibrium, and ordering and adorning in the universe and in the beings within it demonstrate, at the degree of unity, One who is Single, Sole, Solitary, Unique, All- Powerful, Possessing of Will, All-Knowing, and All-Wise.
    Evet, başında şuur ve yüzünde gözü bulunana şu kâinat ve şu mevcudattaki nizam ve mizan ve tanzim ve tevzin; bir tek, yekta, Vâhid, Ehad, Kadîr, Mürîd, Alîm, Hakîm bir zatı vahdaniyet mertebesinde gösterir.
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    Assuredly, there is a unity in everything, and as for unity, it points to one. For example,  the whole world is illuminated by one lamp, the sun; in which case, the world’s Owner is One and the same. And, for example, all the animate creatures on the earth are served by air, fire, and water, which are the same. Since this is so, the One who employs them and subjugates them to us is also One.
    Evet, her şeyde bir birlik var. Birlik ise biri gösterir. Mesela, dünyanın lambası olan güneş birdir; öyle ise dünyanın mâliki dahi birdir. Mesela, zemin yüzündeki zîhayatların hizmetçileri olan hava, ateş, su birdir; öyle ise onları istihdam eden ve bizlere musahhar eden dahi birdir.
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    <span id="ÜÇÜNCÜ_KELİME"></span>
    === ÜÇÜNCÜ KELİME ===
    ===THE THIRD PHRASE:===
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    “He has no partner”
    لَا شَرٖيكَ لَهُ
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    This phrase is proved cogently and brilliantly in the First Station of the Thirty- Second Word, so we refer you to that. It cannot be more clearly elucidated; there is no need for further explanation.
    Şu kelimeyi, Otuz İkinci Söz’ün Birinci Mevkıfı gayet kuvvetli ve şaşaalı bir surette ispat ettiğinden, ona havale ederiz. Onun fevkinde beyan olamaz, ondan daha ileri beyana lüzum yok ve izah edilmez.
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    <span id="DÖRDÜNCÜ_KELİME"></span>
    === DÖRDÜNCÜ KELİME ===
    ===THE FOURTH PHRASE:===
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    '''“His is the dominion”'''
    لَهُ ال۟مُل۟كُ
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    That is, every creature from the face of the earth to the Divine Throne, from the ground to the Pleiades, from the minutest particles to the heavenly bodies, everything from  pre-eternity  to  post-eternity, the  heavens  and  the  earth, this  world  and  the hereafter, belongs to Him.
    Yani ferşten arşa, serâdan süreyyaya, zerrattan seyyarata, ezelden ebede kadar her bir mevcud, semavat ve arz, dünya ve âhiret, her şey onun mülküdür. Mâlikiyet mertebe-i uzması, tevhid-i a’zam suretinde onundur.
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    His is the highest degree of ownership in the form of the greatest  affirmation of  divine  unity  (tevhid-i âzam). A  mighty proof of this  was imparted  to  this  powerless  one’s  mind  in  Arabic  at  a  pleasant  time  in  pleasant circumstances. For the sake of that pleasant memory we shall note down those same phrases, then write their meanings:
    Şu mertebe-i uzma-i mâlikiyet ve makam-ı a’zam-ı tevhidin bir hüccet-i kübrası, latîf bir zamanda ve latîf bir hatırada, Arabî ibaresinde, şu âcizin hatırına ilka edildi. O latîf hatıranın hatırı için aynı ibare-i Arabiyeyi kaydedip sonra mealini yazacağız.
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    His is the dominion because: the macrocosm is similar to the microcosm; what is fashioned by His power is a missive expressing His determining;
    لَهُ ال۟مُل۟كُ لِاَنَّ ذَاكَ ال۟عَالَمَ ال۟كَبٖيرَ كَهٰذَا ال۟عَالَمِ الصَّغٖيرِ ٠ مَص۟نُوعَا قُد۟رَتِهٖ مَك۟تُوبَا قَدَرِهٖ ٠ اِب۟دَاعُهُ لِذَاكَ صَيَّرَهُ مَس۟جِدًا ٠
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    His creating the macrocosm makes it as a place of prostration, while His giving of existence to the microcosm makes it as prostrating; His bringing the former into being makes it as a property, while His giving of existence to the latter makes it as owned; His art in the former displays it as a book, while His colouring in the latter shines through speech; His power in the former reveals His majesty, while His mercy in the latter arrays His bounty; His majesty in the former testifies that He is One, while His bounty in the latter proclaims that He is Single, Undivided;
    اٖيجَادُهُ لِهٰذَا صَيَّرَهُ سَاجِدًا ٠ اِن۟شَاؤُهُ لِذَاكَ صَيَّرَ ذَاكَ مِل۟كًا ٠ اٖيجَادُهُ لِهٰذَا صَيَّرَهُ مَم۟لُوكًا ٠ صَن۟عَتُهُ فٖى ذَاكَ تَظَاهَرَت۟ كِتَابًا ٠ صِب۟غَتُهُ فٖى هٰذَا تَزَاهَرَت۟ خِطَابًا ٠ قُد۟رَتُهُ فٖى ذَاكَ تُظ۟هِرُ حِش۟مَتَهُ ٠ رَح۟مَتُهُ فٖى هٰذَا تُنَظِّمُ نِع۟مَتَهُ ٠ حِش۟مَتُهُ فٖى ذَاكَ تَش۟هَدُ هُوَ ال۟وَاحِدُ ٠ نِع۟مَتُهُ فٖى هٰذَا تُع۟لِنُ هُوَ ال۟اَحَدُ ٠ سِكَّتُهُ فٖى ذَاكَ فِى ال۟كُلِّ وَال۟اَج۟زَاءِ ٠
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    His stamp on the former is on all things, universal and particular, while His seal on  the latter is on the body and on the limbs.
    خَاتَمُهُ فٖى هٰذَا فِى ال۟جِس۟مِ وَ ال۟اَع۟ضَاءِ ٠
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    <span id="Birinci_Fıkra:"></span>
    ==== Birinci Fıkra: ====
    ====First Section:====
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    “The macrocosm is similar to the microcosm; what is fashioned by His power is a missive expressing His determining.” That is to say, the macrocosm, which is called the universe, and the microcosm, which is its miniature specimen and is called man, point to evidences of divine unity, both within man’s self and outside it, that are written by the pens of divine power and divine determining.
    ذَاكَ ال۟عَالَمَ ال۟كَبٖيرَ … الخ Yani şu kâinat denilen âlem-i ekber ve insan denilen onun misal-i musağğarı olan âlem-i asgar, kudret ve kader kalemiyle yazılan âfakî ve enfüsî vahdaniyet delailini gösteriyorlar.
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    There is within man the sample, on a very small scale, of the orderly art which is in the universe. And as the art that is present in the vast sphere testifies to the Single Maker, so the microscopic art which is on a tiny scale in man points to the Maker and demonstrates His unity.
    Evet, kâinattaki sanat-ı muntazamanın küçük bir mikyasta numunesi insanda vardır. O daire-i kübradaki sanat, Sâni’-i Vâhid’e şehadet ettiği gibi şu insanda olan küçük mikyastaki hurdebînî sanat dahi yine o Sâni’e işaret eder, vahdetini gösterir.
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    Moreover, as man is a meaningful missive inscribed by his Sustainer, and a well-composed ode written by divine determining, so is the universe a well-composed ode written by that same pen, but on a vast scale.
    Hem nasıl ki şu insan gayet manidar bir mektub-u Rabbanîdir, muntazam bir kaside-i kaderdir. Öyle de şu kâinat dahi aynı o kalem-i kaderle fakat büyük bir mikyasta yazılmış muntazam bir kaside-i kaderdir.
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    Is it at all possible that anything other than the Single One of Unity could have a hand  in  placing  the  stamp  of  uniqueness  on  men’s  faces,  which,  although  they resemble one another, all have their distinguishing marks; and have a hand in setting the seal of unity on  the universe, all of whose  creatures co-operate, helping and supporting one another? Could anything interfere in this?
    Hiç mümkün müdür ki hadsiz alâmet-i farika ile bütün insanlara bakan şu insan yüzündeki sikke-i vahdete ve bütün mevcudatı omuz omuza, el ele, baş başa veren kâinat üstündeki hâtem-i vahdaniyete, Vâhid-i Ehad’den başka bir şeyin müdahalesi bulunsun?
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    <span id="İkinci_Fıkra:"></span>
    ==== İkinci Fıkra: ====
    ====Second Section:====
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    “His creating the macrocosm makes it as a place of prostration, while His giving of existence to the microcosm makes it as prostrating.” It has  this  meaning: the  All-Wise  Maker  created  the  macrocosm  in  such  a  novel, wonderful form, inscribing on it the signs of His grandeur, that He transformed it into a mighty mosque. And He created man in this way: giving him intellect and causing him  to  prostrate  in  wonderment  with  it  at  those  miracles  of  His  art  and  at  His wondrous power, He caused him to read the signs of His grandeur. Thus girding him ready for worship in that mighty mosque, He created him as a prostrating slave.
    اِب۟دَاعُهُ لِذَاكَ … الخ Meali şudur: Sâni’-i Hakîm, âlem-i ekberi öyle bedî’ bir surette halk edip âyât-ı kibriyasını üstünde nakşetmiş ki kâinatı bir mescid-i kebir şekline döndürmüş ve insanı dahi öyle bir tarzda icad edip ona akıl vererek, onunla o mu’cizat-ı sanatına ve o bedî’ kudretine karşı secde-i hayret ettirerek, ona âyât-ı kibriyayı okutturup kemer-beste-i ubudiyet ettirerek, o mescid-i kebirde bir abd-i sâcid fıtratında yaratmıştır.
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    Is it at all possible that the true object of worship of those prostrating worshippers in this mighty mosque could be other than the One, Single Maker?
    Hiç mümkün müdür ki şu mescid-i kebirin içindeki sâcidlerin, âbidlerin mabud-u hakikileri; o Sâni’-i Vâhid-i Ehad’den başkası olabilsin?
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    <span id="Üçüncü_Fıkra:"></span>
    ==== Üçüncü Fıkra: ====
    ====Third Section:====
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    “His bringing the former into being makes it as a property,  while His giving of existence to the latter makes it as owned.” It has this meaning: the Glorious Lord of All Dominion created the macrocosm, and especially the face of the earth,  so that it resembles countless concentric circles or spheres. Every sphere  is  like an arable  field  where, minute by minute, season by season, century by century, He sows, reaps, and harvests crops. He continuously administers His property, and works it.
    اِن۟شَائُهُ لِذَاكَ … الخ Meali şudur ki: O Mâlikü’l-mülki Zülcelal, âlem-i ekberi, bâhusus küre-i arz yüzünü öyle bir surette inşa ederek yapmıştır ki birbiri içinde hadsiz daireler olup her bir daire bir tarla hükmünde olup vakit be-vakit, mevsim be-mevsim, asır be-asır eker, biçer, mahsulat alır. Mütemadiyen mülkünü çalıştırır, tasarruf eder.
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    He has made the world of minute particles, the largest sphere, into a field. With His power and with His wisdom, He unceasingly sows crops in it to the extent of the universe, and reaps and harvests them. He despatches them from the Manifest World to the World of the Unseen; from the sphere of power to the sphere of knowledge.
    En büyük daire olan zerrat âlemini bir tarla yapıp her zaman kâinat kadar mahsulatı; kudretiyle, hikmetiyle onda eker, biçer, kaldırır. Âlem-i şehadetten âlem-i gayba, daire-i kudretten daire-i ilme gönderir.
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    Next He has made the face of the earth, which is a medium sphere, a place of cultivation in  exactly the same way, where, season by season,  He plants  worlds, species,  and  reaps and  harvests  them. His  immaterial  crops  too  He  sends to  the immaterial worlds, to the Worlds of the Unseen, and the hereafter, and the World of Similitudes.
    Sonra mutavassıt bir daire olan zemin yüzünü, aynen öyle bir mezraa yapmış ki mevsim be-mevsim âlemleri, envaları içinde eker, biçer, kaldırır. Manevî mahsulatını dahi gaybî, uhrevî, misalî ve manevî âlemlerine gönderir.
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    A garden, too, which is a smaller sphere, He fills hundreds and thousands of times with power and empties with wisdom.
    Daha küçük bir daire olan bir bahçeyi yine yüz defa, bin defa kudretle doldurup hikmetle boşalttırıyor.
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    And from the even smaller sphere of an animate creature, a tree or a human being, for example, He harvests crops that are a hundred times  greater than the being itself.
    Daha küçük bir daire olan bir zîhayatı, mesela bir ağacı, bir insanı, yüz defa onun kadar, ondan mahsulat alır.
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    That is to say, the Glorious Lord of All Dominion creates all things, great and small, universal and particular, as models, and clothes them in hundreds of ways in the weavings of His art, which are embroidered with continuously renewed inscriptions; He displays the manifestations of His names, the miracles of His power. He has created everything in His property as a page; He writes meaningful letters in hundreds of ways on each page; He displays His wisdom, His signs, and He invites intelligent creatures to read them.
    Demek o Mâlikü’l-mülki Zülcelal; küçük büyük, cüz’î küllî her şeyi birer model hükmünde inşa ederek yüzler tarzda, taze taze nakışlarla münakkaş mensucat-ı sanatını onlara giydirir; cilve-i esmasını, mu’cizat-ı kudretini izhar eder. Kendi mülkünde her bir şeyi, birer sahife hükmünde inşa etmiş; her sahifede, yüzer tarzda manidar mektubatını yazar; hikmetinin âyâtını izhar eder, zîşuurlara okutturur.
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    In addition to  bringing the macrocosm into being in the form of a cultivated property, He has created man and has given  him such tools and abilities, senses, feelings, and especially such a soul, such desires, needs, appetities, greed and claims, that in that extensive property he is like a totally owned creature who is in need of all of it.
    Şu âlem-i ekberi, mülk şeklinde inşa etmekle beraber; şu insanı dahi öyle bir surette halk etmiştir ve ona öyle cihazat ve âletler ve havas ve hissiyatlar ve bilhassa nefis, heva ve ihtiyaç ve iştiha ve hırs ve dava vermiştir ki o geniş mülkünde, bütün mülke muhtaç bir memlûk hükmüne getirmiştir.
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    Is it therefore at all possible that anything apart from the Glorious Lord of All Dominion, who makes everything from the vast world of minute particles to a fly, as a field  and  cultivated  property, and  makes  insignificant  man a  spectator, inspector, tiller, merchant, herald, worshipper, and slave in that vast property and takes him as an honoured guest and beloved addressee of Himself – could anything other than Him have free disposal over the property and be lord over the totally owned slave?
    İşte hiç mümkün müdür ki: Pek büyük olan âlem-i zerrattan tâ bir sineğe kadar bütününü mülk ve tarla yapan ve küçük insanı, o büyük mülke nâzır ve müfettiş ve çiftçi ve tüccar ve dellâl ve âbid ve memlûk yaptıran ve kendine, muhterem bir misafir ve sevgili bir muhatap ittihaz eden o Mâlikü’l-mülki Zülcelal’den başka, o mülke tasarruf edip o memlûke seyyid olabilsin?
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    <span id="Dördüncü_Fıkra:"></span>
    ==== Dördüncü Fıkra: ====
    ====Fourth Section:====
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    “His art in the former displays it as a book, while His colouring  in  the  latter  shines  through  speech.”  Its  meaning  is  this: the  Glorious Maker’s art in the macrocosm is so meaningful that because it is manifested in the form of a book, thus making the universe into a huge volume, the human intellect has extracted the library of true natural science and philosophy from it and has written the library accordingly. And that book of wisdom is bound to reality and draws assistance from reality to such a degree that it has been proclaimed in the form of the All-Wise Qur’an, which is a copy of that huge manifested book.
    صَن۟عَتُهُ فٖى ذَاكَ … الخ ibaresidir. Meali şudur ki: Sâni’-i Zülcelal’in âlem-i ekberdeki sanatı o derece manidardır ki o sanat, bir kitap suretinde tezahür edip kâinatı bir kitab-ı kebir hükmüne getirdiğinden akl-ı beşer, hakiki fenn-i hikmet kütüphanesini ondan aldı ve ona göre yazdı. Ve o kitab-ı hikmet, o derece hakikatle bağlı ve hakikatten meded alıyor ki büyük Kitab-ı Mübin’in bir nüshası olan Kur’an-ı Hakîm şeklinde ilan edildi.
    </div>


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    Moreover, just as His art in the universe is in the form of a book, describing its perfect orderedness, so too His colouring and the inscription of His wisdom in man has  opened the flower of speech. That is, His art is so meaningful, sensitive, and beautiful that  it  has caused  the components  of that  animate machine to  speak as though they were  gramophones. It has given man such a dominical colouring in his “fairest of forms” that the  flower of speech and expression, which is  immaterial, insubstantial and living, has opened in his material, corporeal and solid head. And it has equipped the power of speech and  expression, which is situated in man’s head, with such exalted tools and abilities that it has caused it to develop and progress to a degree whereat he becomes the addressee of the  Pre-Eternal Monarch. That is, the dominical  colouring  in  man’s  essential  nature  has  opened  the  flower  of  divine address.
    Hem nasıl ki kâinattaki sanatı, kemal-i intizamından kitap şekline girdi; insandaki sıbgatı ve nakş-ı hikmeti dahi hitap çiçeğini açtı. Yani o sanat, o derece manidar ve hassas ve güzeldir ki o makine-i zîhayattaki cihazatı, fonoğraf gibi nutka geldi, söylettirdi. Ve öyle bir ahsen-i takvim içinde bir sıbga-i Rabbaniye vermiş ki o maddî, cismanî, camid kafada; manevî, gaybî, hayattar olan beyan ve hitap çiçeği açıldı. Ve o insan kafasındaki kabiliyet-i nutk u beyana, o derece ulvi cihazat ve istidat verdi ki Sultan-ı Ezelî’ye muhatap olacak bir makamda inkişaf ettirdi, terakki verdi. Yani fıtrat-ı insaniyedeki sıbgat-ı Rabbaniye, hitab-ı İlahî çiçeğini açtı.
    </div>


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    Is  it  at  all possible  that  anything other  than the  Single  One  of  Unity  could interfere in that art in creatures, which is so high as to be in the form of a book, and in that colouring in man whereby he attains to the station of speech and address? God forbid!
    Hiç mümkün müdür ki kitap derecesine gelen bütün mevcudattaki sanata ve hitap makamına gelen insandaki o sıbgata, Vâhid-i Ehad’den başkası karışabilsin? Hâşâ!
    </div>


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    <span id="Beşinci_Fıkra:"></span>
    ==== Beşinci Fıkra: ====
    ====Fifth Section:====
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    “His power in the former reveals His majesty, while His
    قُد۟رَتُهُ فٖى ذَاكَ … الخ ibaresidir. Meali şudur ki: Kudret-i İlahiye âlem-i ekberde haşmet-i rububiyetini gösteriyor. Rahmet-i Rabbaniye ise âlem-i asgar olan insanda nimetleri tanzim ediyor.
    mercy in the  latter arrays  His bounty.” It  has this  meaning: divine power in the macrocosm demonstrates the majesty of His dominicality, whereas dominical mercy arrays  His  bounties in man, who is the microcosm.
    </div>


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    That is, the Maker’s power, in respect of grandeur and glory (celâl), creates the universe in the form of a palace so magnificent that its  sun is a mighty electric light, its moon, a lamp, and its stars, candles, gilded fruits and scattered lights. While the face of the earth is a laden table, an arable field, a garden, a carpet;  and its mountains, each a storehouse, a mast, a fortress; and so on.
    Yani Sâni’in kudreti, kibriya ve celal noktasında, kâinatı öyle muhteşem bir saray şeklinde icad ediyor ki güneşi büyük bir elektrik lambası, kameri kandil ve yıldızları mumlar meyveleriyle yaldızlar, elektrikler. Ve zemin yüzünü bir sofra, bir tarla, bir bahçe, bir haliçe ve dağları birer mahzen, birer direk, birer kale ve hâkeza bütün eşyayı büyük bir mikyasta o büyük sarayın levazımatı şekline getirerek, şaşaalı bir surette haşmet-i rububiyetini gösterdiği gibi…
    He demonstrates the majesty of His dominicality in brilliant fashion by, on a vast scale, making all things into the huge palace’s necessities;
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    and His mercy, in respect  of beauty (cemâl), bestows on all creatures with spirits, and even on the minutest animate creatures, the varieties of His bounties, ordering their beings with them.  He  adorns  them  from  head  to  toe  with  the  bounties,  embellishing  them abundantly, munificently. He has  counterpoised the beauty of His mercy and that glorious majesty, those microscopic tongues and that vast tongue.
    Cemal noktasında rahmeti dahi en küçük zîhayata kadar her zîruha enva-ı nimetini verir, onun ile tanzim eder. Baştan aşağıya kadar nimetlerle süsleyip lütuf ve keremle tezyin eder ve o haşmet-i celaliyeye karşı cemal-i rahmetini o küçücük lisanlarla o büyük lisana karşı çıkarır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That  is, while the  huge  heavenly bodies like  the  suns  and  constellations are proclaiming with the tongue of majesty: “O Glorious One! O Mighty One! O August One!”, those tiny animate creatures, like flies and fishes, are declaring, but with the tongue of mercy: “O Beautiful One! O Compassionate One! O Generous One!”; they are adding their gentle songs to that great orchestra, sweetening it.
    Yani güneş ve arş gibi büyük cirmler, haşmet lisanıyla “Yâ Celil, yâ Kebir, yâ Azîm” dedikleri vakit; sinek ve semek gibi o küçücük zîhayatlar dahi rahmet lisanıyla “Yâ Cemil, yâ Rahîm, yâ Kerîm” diyerek o musika-i kübraya latîf nağamatlarını katıyorlar, tatlılaştırıyorlar.
    </div>


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    Is it at all possible that anything other than the All-Glorious One of Beauty and All-Beauteous One of Glory could have any part in the creation of the macrocosm and microcosm? God forbid!
    Hiç mümkün müdür ki o Celil-i Zülcemal’den ve o Cemil-i Zülcelal’den başka bir şey, kendi başıyla şu âlem-i ekber ve asgara icad cihetinde müdahale edebilsin? Hâşâ!
    </div>


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    <span id="Altıncı_Fıkra:"></span>
    ==== Altıncı Fıkra: ====
    ====Sixth Section:====
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    “His majesty in the former testifies that He is One, while His bounty in the latter proclaims that he is Single.” Its meaning is this: just as the majesty of  dominicality, which is manifested in the totality of the universe, proves and demonstrates divine unity (vahdâniyet), so dominical bounty, which bestows on the members of animate creatures their regular provisions, proves and demonstrates divine oneness (ehadiyet).
    حِش۟مَتُهُ فٖى ذَاكَ … الخ ibaresidir. Meali şudur ki: Yani kâinatın heyet-i mecmuasında tezahür eden haşmet-i rububiyet, vahdaniyet-i İlahiyeyi ispat edip gösterdiği gibi; zîhayatların cüz’iyatlarına mukannen erzaklarını veren nimet-i Rabbaniye dahi ehadiyet-i İlahiyeyi ispat edip gösterir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    As for unity, it is to say that all those creatures belong to One and they look to One and they are the creation of One.
    '''Vâhidiyet ise bütün o mevcudat birinindir ve birine bakar ve birinin icadıdır demektir.'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Whereas by oneness is meant that most of the names of the Creator of all things are manifested in all beings.
    '''Ehadiyet ise her bir şeyde, Hâlık-ı külli şey’in ekser esması tecelli ediyor demektir.'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For example, the light of the sun may be seen as analogous to unity by reason of its comprehending the face of the earth. While the fact that its light and heat, the seven colours in its light and some sort of shadow of it are found in  all transparent objects and drops of water makes them analogous to oneness. And the fact that most of the Maker’s names are manifested in each single thing, especially in each animate creature, and above all in man, points to oneness.
    Mesela güneşin ziyası, bütün zeminin yüzünü ihata ettiği haysiyetiyle, vâhidiyet misalini gösterir. Ve her bir şeffaf cüzde ve su katrelerinde, güneşin ziyası ve harareti ve ziyasındaki yedi rengi ve bir nevi gölgesi bulunması, ehadiyet misalini gösterir. Ve her bir şeyde hususan zîhayatta ve bilhassa her bir insanda o Sâni’in ekser esması onda tecelli ettiği cihetle, ehadiyeti gösterir.
    </div>


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    Thus, this section indicates that the majesty of dominicality (rubûbiyet), which has total disposal over the universe, makes the huge sun a servant, a lamp, and a stove for animate creatures on the face of the earth; and makes the mighty earth a cradle, a hostel, and  place of trade for them; and fire, a cook and friend present everywhere; and clouds, strainers and wet-nurses; and mountains, storehouses and treasuries; and the air, a fan for animate creatures, for breathing in and out; and water, a nurse who suckles new arrivals to life and a seller of sweet drinks who supplies animals with the water of life; this divine dominicality demonstrates divine unity most lucidly.
    İşte şu fıkra işaret eder ki: Kâinatta tasarruf eden haşmet-i rububiyet, o koca güneşi şu zemin yüzündeki zîhayatlara bir hizmetkâr, bir lamba, bir ocak; ve koca küre-i zemini onlara bir beşik, bir menzil, bir ticaretgâh; ve ateşi, her yerde hazır bir aşçı ve dost; ve bulutu, süzgeç ve murdia; ve dağları, mahzen ve ambar; ve havayı, zîhayata enfas ve nüfusa yelpaze; ve suyu, yeniden hayata girenlere süt emziren dâye ve hayvanata âb-ı hayat veren bir şerbetçi hükmüne getiren rububiyet-i İlahiye, gayet vâzıh bir surette vahdaniyet-i İlahiyeyi gösterir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Indeed, who other than the One Creator could subjugate the sun so that it is a servant of the inhabitants of the earth? And who other than the Single One of Unity could take the wind in His hand entrusting it with a great many duties and employing it as a swift and agile servant on the face of the earth? And who apart from the Single One of Unity would have the ability to make fire a cook, and to cause a tiny flame the size of a match-head to consume thousands of tons of goods? And so on. Every single thing, every single element, every single  heavenly body, points to the All-Glorious One of Unity, at the degree of the majesty of dominicality.
    Evet, Hâlık-ı Vâhid’den başka kim güneşi arzlılara musahhar bir hizmetkâr eder? Ve o Vâhid-i Ehad’den başka kim havayı elinde tutar, pek çok vazifelerle tavzif edip rûy-i zeminde çevik çalak bir hizmetkâr eder? Ve o Vâhid-i Ehad’den başka kimin haddine düşmüştür ki ateşi aşçı yapsın ve kibrit başı kadar bir zerrecik ateşe, binler batman eşyayı yuttursun ve hâkeza… Her bir şey, her bir unsur, her bir ecram-ı ulviye, o haşmet-i rububiyet noktasında Vâhid-i Zülcelal’i gösterir.
    </div>


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    Thus, as divine unity is apparent in respect of glory and majesty, so bounty and munificence proclaim divine oneness in respect of beauty and mercy. This is because, within  this  all-embracing  art,  animate  creatures  and  especially  man  possess  the faculties  and  abilities  to  understand,  accept, and  desire  the  infinite  varieties  of bounties, and to reflect all the divine names manifested in the universe. Simply, like a point of focus, man displays all the Beautiful Names together by means of his mirror- like essence, and through it, proclaims God’s oneness.
    İşte celal ve haşmet noktasında vâhidiyet göründüğü gibi cemal ve rahmet noktasında dahi nimet ve ihsan, ehadiyet-i İlahiyeyi ilan eder. Çünkü zîhayatta ve bilhassa insanda, o derece sanat-ı câmia içinde; hadsiz enva-ı nimeti anlayacak, kabul edecek, isteyecek cihazat ve âletler vardır ki bütün kâinatta tecelli eden bütün esmasının cilvesine mazhardır. Âdeta bir nokta-i mihrakıye hükmünde, bütün esma-i hüsnayı birden mahiyetinin âyinesiyle gösterir ve onunla ehadiyet-i İlahiyeyi ilan eder.
    </div>


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    <span id="Yedinci_Fıkra:"></span>
    ==== Yedinci Fıkra: ====
    ====Seventh Section:====
    </div>


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    “His stamp on the former is on all things, universal and  particular, while His seal on the latter is on the body and on the limbs.”
    سِكَّتُهُ فٖى ذَاكَ فِى ال۟كُلِّ وَال۟اَج۟زَاءِ ٠ خَاتَمُهُ فٖى هٰذَا فِى ال۟جِس۟مِ وَال۟اَع۟ضَاءِ
    </div>


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    Its meaning is this: just as the Glorious Maker has a mighty stamp on the macrocosm as a whole, so He has put a stamp of unity on each of its parts and species. And just as he has set the seal of unity on the face and body of each human being, the microcosm, so on each of their limbs is a seal of His unity.
    Meali şudur ki: Sâni’-i Zülcelal âlem-i ekberin heyet-i mecmuasında bir sikke-i kübrası olduğu gibi bütün eczasında ve envaında dahi birer sikke-i vahdet koymuştur. Âlem-i asgar olan insanın cisminde ve yüzünde birer hâtem-i vahdaniyet bastığı gibi her bir azasında dahi birer mühr-ü vahdeti vardır.
    </div>


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    Indeed, the All-Powerful One of Glory has placed on everything, on universals and on particulars, on stars and on particles, a stamp of unity which bears witness to Him. On each he has set a seal of unity which points to Him. This greatest of truths having been elucidated  and  proved most brilliantly and decisively in the Twenty- Second Word, the Thirty-Second Word, and the Thirty-Three Windows of the Thirty- Third Letter, we refer you to those and cutting short the discussion, conclude it here.
    Evet, o Kadîr-i Zülcelal her şeyde, külliyatta ve cüz’iyatta, yıldızlarda ve zerrelerde birer sikke-i vahdet koymuştur ki ona şehadet eder. Ve birer mühr-ü vahdaniyet basmıştır ki ona delâlet eder. Şu hakikat-i uzma, Yirmi İkinci Söz’de ve Otuz İkinci Söz’de ve Otuz Üçüncü Mektup’un otuz üç adet Penceresinde gayet parlak ve kat’î bir surette izah ve ispat edildiğinden onlara havale edip sözü keser, burada hâtime veririz.
    </div>


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    <span id="BEŞİNCİ_KELİME"></span>
    === BEŞİNCİ KELİME ===
    ===THE FIFTH PHRASE:===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    “His is the praise”
    لَهُ ال۟حَم۟دُ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Since the perfections found in all being, which are the cause of acclaim and tribute, are His, praise too belongs to Him. All acclaim and laudation belongs to Him, from whomever  to whomever it has come and will come from pre-eternity to post- eternity. For bounty, munificence, perfection, and beauty, which are the causes of acclaim, and everything that gives rise to praise, are His, they  belong to  Him.
    Yani bütün mevcudatta sebeb-i medh ü sena olan kemalât onundur. Öyle ise hamd dahi ona aittir. Ezelden ebede kadar her kimden her kime karşı gelen ve gelecek medh ü sena ona aittir. Çünkü sebeb-i medih olan nimet ve ihsan ve kemal ve cemal ve medar-ı hamd olan her şey onundur, ona aittir.
    </div>


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    Indeed, as the Qur’an  indicates, worship, glorification, prostration, supplication, and praise  and laudation rise  continuously, unceasingly, from all beings to the divine court. The following is a comprehensive proof which sets forth this truth affirming divine unity.
    Evet, âyât-ı Kur’aniyenin işaratıyla, bütün mevcudattan daimî bir surette dergâh-ı İlahiyeye giden bir ubudiyettir, bir tesbihtir, bir secdedir, bir duadır ve bir hamd ü senadır ki daimî o dergâha gidiyor. Şu hakikat-i tevhidi ispat eden bir bürhan-ı a’zama şöyle işaret ederiz ki:
    </div>


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    When we look at the universe, it appears to us in the form of a park set with gardens, its roof gilded with lofty stars, its ground inhabited by ornamented beings. When we see it thus, we observe that the orderly, luminous, lofty heavenly bodies and purposive, ornamented earthly beings in this park are all saying, each in its particular tongue: “We are the miracles of power of an All-Powerful One of Glory; we testify to the unity of an All-Wise Creator, an Omnipotent Maker.”
    Şu kâinata baktığımız vakit, bağistan şeklinde; sakfı ulvi yıldızlarla yaldızlanmış, zemini ziynetli mevcudatla şenlenmiş surette görünüyor. İşte şu bağistandaki muntazam, nurani ecram-ı ulviye ve hikmetli ve ziynetli mevcudat-ı süfliye, umumen her biri lisan-ı mahsusuyla derler ki: Biz, bir Kadîr-i Zülcelal’in mu’cizat-ı kudretiyiz. Bir Hâlık-ı Hakîm ve bir Sâni’-i Kadîr’in vahdetine şehadet ederiz.
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    Then we look at the globe of the earth within the park of the universe and we see it in the form of a garden in which uncountable varieties of multicoloured, beautifully adorned flowering plants have been laid out and through which innumerable species of animals have been scattered.
    Ve şu bağistan-ı âlem içindeki küre-i arza bakıyoruz, görüyoruz ki: Bir bahçe şeklinde rengârenk yüz binler süslü, çiçekli nebatat taifeleri onda serilmiş ve çeşit çeşit yüz binler enva-ı hayvanat onda serpilmiştir.
    </div>


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    In this garden of the earth, all these adorned plants and  decorated  animals  proclaim  through  their  well-ordered  forms  and  balanced shapes: “We are each of us a miracle, a wonder of art, created by a Single All-Wise Maker; each of us heralds His unity and is a witness to His unity.”
    İşte şu zemin bahçesinde bütün o süslü nebatat ve ziynetli hayvanat, muntazam suretleriyle ve mevzun şekilleriyle ilan ediyorlar ki: Biz, bir tek Sâni’-i Hakîm’in sanatından birer mu’cizesi, birer hârikasıyız ve vahdaniyetin birer dellâlı, birer şahidiyiz.
    </div>


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    Moreover, looking at the trees in the garden, we see fruits and flowers in various forms which have been made knowingly, wisely, generously, subtly, and beautifully to the utmost degree. And they are proclaiming unanimously: “We are the miraculous gifts  of  a  Compassionate  One  of Beauty, a  Merciful  One  of Perfection;  we  are wondrous bounties.”
    Hem o bahçedeki ağaçların başlarına bakar görürüz ki: Gayet derecede alîmane, hakîmane, kerîmane, latîfane, cemilane yapılmış muhtelif suretlerde meyveleri, çiçekleri görüyoruz. İşte şunlar bilumum bir lisan ile ilan ederler ki: Biz, bir Rahman-ı Zülcemal’in ve bir Rahîm-i Zülkemal’in mu’ciz-nüma hediyeleriyiz, hayret-nüma ihsanlarıyız.
    </div>


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    Thus, the heavenly bodies and beings in the park of the universe, and the plants and animals in the garden of the earth, and the blossom and fruits on its trees and plants,  testify and  proclaim  in  an  infinitely resounding  voice:
    İşte bağistan-ı kâinattaki ecram ve mevcudat ve küre-i arz bahçesindeki nebatat ve hayvanat ve eşcar ve nebatatın başlarındaki ezhar ve semerat; nihayet derecede yüksek bir sadâ ile şehadet eder, ilan eder, derler ki:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    “Our  Creator  and Fashioner,  the  All-Powerful  One  of  Beauty,  the  Peerless  All-Wise  One,  the  All- Generous Granter of Favours, who bestowed us as gifts, is powerful over all things. Nothing at all is difficult for Him. Nothing at all is outside the bounds of His power. In relation to His power minute particles and stars are equal. A universal is as simple as a particular, while a particular is as valuable as a universal. The largest is as easy as the smallest in relation to His power, and the  small is as full of art as the large; indeed, as far as art is concerned, the small is greater than the large.
    Bizim Hâlık’ımız ve Musavvirimiz ve bizi hediye veren Kadîr-i Zülcemal, Hakîm-i Bîmisal, Kerîm-i Pür-neval her şeye kādirdir. Hiçbir şey ona ağır gelmez. Hiçbir şey daire-i kudretinden hariç olamaz. Kudretine nisbeten zerreler, yıldızlar birdir. Küllî, cüz’î kadar kolaydır. Cüz, küll kadar kıymetlidir. En büyük, en küçük kadar kudretine nisbeten rahattır. Küçük, büyük kadar sanatlıdır belki sanatça bazı küçük, büyükten daha büyüktür.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    “All the occurrences of the past, which are wonders of His power, testify that that Absolutely Powerful One is also powerful over the wonders of the future and its contingencies. Just as the one who brought about yesterday will bring about tomorrow, so the All-Powerful One who created the past will also create the future. The All-Wise Maker who made this world, will also make the hereafter. “Yes, just as the All-Powerful One of Glory is the only one truly deserving of worship; so He is the only one deserving of praise. Just as worship is exclusively His, so are praise and laudation His alone.”
    Bütün mazideki acayib-i kudreti olan vukuat şehadet eder ki o Kadîr-i Mutlak, bütün istikbaldeki acayib-i imkânata muktedirdir. Dünü getiren, yarını getirdiği gibi; maziyi icad eden o Zat-ı Kadîr, istikbali dahi icad eder. Dünyayı yapan o Sâni’-i Hakîm, âhireti de yapar. Evet, Mabud-u Bi’l-hak yalnız o Kadîr-i Zülcelal olduğu gibi Mahmud-u Bi’l-ıtlak yine yalnız odur. İbadet ona mahsus olduğu gibi hamd ü sena dahi ona hastır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Is it at all possible that an All-Wise Maker who created the heavens and the earth would leave without purpose human beings, who are their most important result and the most perfect  fruit of the universe? Is it at all possible that He would hand them over to causes and  chance, that He would transform His self-evident wisdom into futility? God forbid!
    Hiç mümkün müdür ki semavat ve arzı halk eden bir Sâni’-i Hakîm, semavat ve arzın en mühim neticesi ve kâinatın en mükemmel meyvesi olan insanları başıboş bıraksın, esbab ve tesadüfe havale etsin, hikmet-i bâhiresini abesiyete kalbetsin? Hâşâ!
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Is it at all possible that having planned then formed a tree, giving it the utmost importance, and having administered it and raised it with the greatest wisdom, someone who was wise and knowing would ignore its fruits, which are its aim and purpose? Would he attach no importance to them, and leave them either for thieves or to rot scattered on the ground? Of course it  would  be impossible. It is because of its fruit that the tree is given importance.
    Hiç mümkün müdür ki hakîm, alîm bir zat, bir ağacı gayet ehemmiyetle tedbir ve tasvir edip ve gayet derecede hikmetle idare ve terbiye ettiği halde; o ağacın gayesi, faydası olan meyvelerine bakmayıp ehemmiyet vermesin; hırsız ellere, boş yerlere dağılsın, zayi olsun? Elbette bakmamak, ehemmiyet vermemek olamaz. Çünkü ağaca ehemmiyet vermek, meyveleri içindir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Now, man is the intelligent being of the universe and its most perfect fruit, result, and aim. Is it possible that the universe’s All-Wise Maker would give to others the praise and  worship, and thanks and love, which are the fruits of its intelligent and conscious fruits, thus  causing His self-evident wisdom to be nullified, His absolute power transformed into  impotence, and His all-encompassing knowledge converted into ignorance? God forbid! A hundred thousand times!
    İşte şu kâinatın zîşuuru ve en mükemmel meyvesi ve neticesi ve gayesi, insandır. Şu kâinatın Sâni’-i Hakîm’i mümkün müdür ki şu zîşuur meyvelerin meyveleri olan hamd ve ibadeti, şükür ve muhabbeti başkalara verip hikmet-i bâhiresini hiçe indirsin veyahut kudret-i mutlakasını acze kalbettirsin veyahut ilm-i muhitini cehle çevirsin? Yüz bin defa hâşâ!
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Since intelligent beings are the pivot of the dominical aims in the palace of the universe, and man is the most eminent of intelligent beings, is it at all possible that the thanks and  worship he offers in response to the bounties he receives should go to anyone other than the palace’s Maker, and that the Glorious Maker would permit the thanks and worship due to Him, which are the ultimate aim of man’s creation, to go to another?
    Hiç mümkün müdür ki şu kâinat sarayının binasındaki makasıd-ı Rabbaniyenin medarı olan zîşuur ve zîşuurun serfirazı olan nev-i insanın mazhar olduğu nimetlere mukabil izhar ettikleri şükür ve ibadeti, o saray-ı kâinatın Sâni’inden başkasına gitsin? Ve o Sâni’-i Zülcelal, o gayetü’l-gaye olan şükür ve ibadeti başkalara gitmesine müsaade etsin.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Moreover, is it at all possible that He would make Himself loved by intelligent beings through the endless varieties of His bounties, and that He would make Himself known to them  through the innumerable miracles of His art, and then, attaching no importance to them,  abandon to causes and nature their thanks and worship, their praise and love, their  recognition and gratitude. Is it at all possible that He would make His absolute wisdom denied and the sovereignty of His dominicality nullified? God forbid! A hundred thousand times, God forbid!
    Hem hiç mümkün müdür ki hadsiz enva-ı nimetiyle kendini zîşuurlara sevdirsin ve hadsiz mu’cizat-ı sanatıyla kendini onlara tanıttırsın; sonra onların şükür ve ibadetlerini, hamd ve muhabbetlerini, marifet ve minnettarlıklarını esbaba ve tabiata terk edip ehemmiyet vermesin; hikmet-i mutlakasını inkâr ettirsin; saltanat-ı rububiyetini hiçe indirsin? Yüz bin defa hâşâ ve kellâ!
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Is it at all possible that one who cannot create a spring, and cannot create all fruits, and cannot create all the apples on earth, the stamp on which is the same, could create one apple, which is a miniature specimen of all of them, and give it to someone to  eat as a bounty? Is it possible that he should claim thanks for it and thus share in the praise due to the one absolutely deserving of praise? God forbid! For whoever creates one apple is he  who creates all the apples produced in the whole world; for their stamp is the same.
    Hiç mümkün müdür ki bir baharı halk edemeyen ve bütün meyveleri icad edemeyen ve yeryüzünde sikkeleri bir olan bütün elmaları inşa edemeyen; onların bir misal-i musağğarı olan bir elmayı halk edip ve o elmayı nimet olarak birisine yedirsin, şükrünü kazansın, Mahmud-u Bi’l-ıtlak’a hamd noktasında iştirak etsin? Hâşâ!.. Çünkü bir elmayı halk eden kim ise bütün dünyaya gelen elmaları icad eden yine o olabilir. Çünkü sikke birdir. Hem elmaları icad eden kim ise bütün dünyada medar-ı rızık olan hububat ve semeratı halk eden yine odur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Moreover, whoever creates all the apples is again the one who creates all the seeds and fruits in the world, which are the source of food. That is to say, the one who gives  the  tiniest  bounty  to  the  least  significant  animate  creature  is  directly  the universe’s Creator and its Glorious Provider. Since this is so, thanks and praise are His directly. Since this is so, the reality of the universe declares unceasingly with the tongue of truth:
    Demek en küçük, cüz’î bir zîhayata, en cüz’î bir nimeti veren, doğrudan doğruya kâinatın Hâlık’ıdır ve Rezzak-ı Zülcelal’dir. Öyle ise şükür ve hamd, doğrudan doğruya ona aittir. Öyle ise hakikat-i kâinat, daima hak lisanıyla der:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    “All the praise offered by all beings from pre-eternity to post-eternit y is due to Him alone!”
    لَهُ ال۟حَم۟دُ مِن۟ كُلِّ اَحَدٍ مِنَ ال۟اَزَلِ اِلَى ال۟اَبَدِ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="ALTINCI_KELİME"></span>
    === ALTINCI KELİME ===
    ===THE SIXTH PHRASE:===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    “He grants life”
    يُح۟يٖى
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That is, it is He alone who gives life, in which case it is also He alone who creates all things. For life is the spirit, light, leaven, foundation, result, and summary of the universe, so whoever grants life must also be the universe’s Creator.
    Yani hayat veren yalnız odur. Öyle ise her şeyin Hâlık’ı dahi yalnız odur. Çünkü kâinatın ruhu, nuru, mâyesi, esası, neticesi, hülâsası hayattır. Hayatı veren kim ise bütün kâinatın Hâlık’ı da odur. Hayatı veren elbette odur, Hayy u Kayyum’dur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It must be He who grants life, then, the Ever-Living and Self-Subsistent One. We therefore point out as follows a mighty proof of this degree of the affirmation of divine unity: As has been explained and proved in another part of the Risale-i Nur, we see
    İşte şu mertebe-i tevhidin bürhan-ı a’zamına şöyle işaret ederiz ki: –Başka bir Söz’de izah ve ispat edildiği gibi– zemin yüzünün sahrasında çadırları kurulmuş gayet muhteşem zîhayatlar ordusunu görüyoruz. Evet, Hayy u Kayyum’un hadsiz ordularından, her bahar mevsiminde yeni silah altına alınmış, gaibden gelen taze bir ordu meydana çıkmış görüyoruz. Şu orduya bakıyoruz ki: Nebatat taifelerinden iki yüz binden ziyade ve hayvanat milletlerinden yine yüz binden fazla çeşit çeşit muhtelif kavimler görüyoruz. Her bir milletin, her bir taifenin elbisesi ayrı, erzakı ayrı, talimatı ayrı, terhisatı ayrı, silahları ayrı, müddet-i askeriyeleri ayrı olduğu halde; bir kumandan-ı a’zam hadsiz kudret ve hikmetiyle ve nihayetsiz ilim ve iradesiyle, bitmez rahmetiyle, tükenmez hazinesiyle, hiçbirini unutmayarak, şaşırmayarak, karıştırmayarak, geciktirmeyerek ayrı ayrı bütün o üç yüz binden ziyade milletleri ve taifeleri kemal-i intizam ile tamam-ı mizan ile vakti vaktine ayrı ayrı erzaklarını, ayrı ayrı elbiselerini, ayrı ayrı silahlarını vererek, ayrı ayrı talimat yaptırarak, ayrı ayrı terhisat ettiğini, gözü bulunan bilmüşahede görür ve kalbi bulunan biaynelyakîn tasdik eder.
    before us the magnificent army of animate beings with their tents pitched on the plain of the face of the earth. Every spring we behold a new army emerging from the World of the Unseen, freshly mobilized; one of the innumerable armies of the Ever-Living and Self-Subsistent  One. Observing  this army, we see within it more than  two hundred thousand  different nations from  the  plant  families, and more than one hundred thousand from the animal  tribes. Although the uniforms of each tribe and family, as well as their provisions, drill, discharge, arms, and period of service are all different, anyone who has eyes in his head will see, and having seen will be unable to deny, that a commander-in-chief  provides  all  these  different  needs  with  perfect orderliness and precise balance at exactly the right time; and he does this through his infinite power and wisdom, his boundless knowledge and will, his unending mercy, his inexhaustible treasuries, without forgetting a single one of them, or confusing or mixing-up or delaying any of them.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Is it at all possible, then, that anything could meddle, interfere, or have a share in this giving of life and administering, in this nurturing and sustaining, other than one  who possesses knowledge comprehensive enough to encompass the army together with all of  its affairs, and the absolute power to manage it in addition to providing all its necessities? God forbid! A hundred thousand times!
    İşte hiç mümkün müdür ki şu ihya ve idareye ve şu terbiye ve iaşeye; o orduyu bütün şuunatıyla ihata eden bir ilm-i muhitin ve o orduyu bütün levazımatıyla idare eden bir kudret-i mutlakanın sahibinden başkası karışabilsin, müdahale edebilsin, onda hissesi olsun? Yüz binler defa hâşâ!..
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It is obvious that if there are ten tribes in one battalion, impotent human beings would  be  compelled to equip them in a single fashion because to equip them all separately would be as difficult as equipping ten battalions. The Ever-Living and Self- Subsistent One, however, provides the equipment necessary for the lives of the more than three hundred thousand  different tribes within that magnificent army. And He does this with no trouble or difficulty,  in a light and easy manner, most wisely and maintaining orderliness. He causes the mighty army to declare with one tongue: “It is He Who gives life,”(23:80) and the vast congregation in the mosque of the universe to recite: God, there is no god save Him, the Ever-Living and Self-Subsistent One. Neither slumber overtakes Him nor sleep. His is all that is in the heavens and all that is on earth. Who is there that could intercede with Him, except by His leave? He knows all that lies open before men and all that is hidden from them, whereas they cannot attain to aught of His  knowledge save that which He wills. His Throne extends over the heavens and the earth, and He feels no weariness in preserving them. And He alone is Truly Exalted, Tremendous.(2:255)
    Malûmdur ki bir taburda on millet bulunsa ayrı ayrı teçhiz etmesi on tabur kadar güç olduğundan âciz insanlar, ister istemez bir tarzda teçhize mecbur olmuşlar. Halbuki Hayy u Kayyum şu muhteşem ordusu içinde, üç yüz binden ziyade milletlere, ayrı ayrı teçhizat-ı hayatiyeyi veriyor. Hem külfetsiz, müşkülatsız, kolay bir tarzda, hafif bir şekilde, gayet hakîmane ve intizam-perverane veriyor. Ve koca orduya, bir tek lisan ile هُوَ الَّذٖى يُح۟يٖى dedirtip kâinat mescidinde o cemaat-i uzmaya اَللّٰهُ لَٓا اِلٰهَ اِلَّا هُوَ ال۟حَىُّ ال۟قَيُّومُ لَا تَا۟خُذُهُ سِنَةٌ وَ لَانَو۟مٌ … الخ okutturuyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="YEDİNCİ_KELİME"></span>
    === YEDİNCİ KELİME ===
    ===THE SEVENTH PHRASE:===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    “And deals death”
    وَ يُمٖيتُ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It is He who causes death. That is, just as it is He who grants life, so it is again He who takes life and grants death. Indeed, death is not only destruction and extinction that it may be attributed to causes or nature. Just as a seed superficially dies and rots while inside it a shoot is being kneaded and is coming to life, that is, it is passing from the particular life of a seed to the universal life of a shoot; so too, although death is apparently disintegration and banishment, in reality, for human beings it is the sign, introduction, and  starting  point  of  perpetual  life. In  which  case, the  Absolutely Powerful One who grants and administers life must certainly be the One who creates death.
    Yani mevti veren odur. Yani hayatı veren o olduğu gibi hayatı alan, mevti veren dahi yine odur. Evet mevt, yalnız tahrip ve sönmek değildir ki esbaba verilsin, tabiata havale edilsin. Belki nasıl bir tohum zâhiren ölüp çürüyor fakat bâtınen bir sümbülün hayatına ve yoğurmasına yani cüz’î tohumluk hayatından, küllî sümbül hayatına geçiyor. Öyle de mevt dahi zâhiren bir inhilal ve bir intıfa göründüğü halde, hakikatte insan için hayat-ı bâkiyeye unvan ve mukaddime ve mebde oluyor. Öyle ise hayatı veren ve idare eden Kadîr-i Mutlak, yine elbette mevti dahi o icad eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The following points to  a might y proof of this, the greatest  degree of the affirmation of divine unity, contained in this phrase.
    Şu kelimedeki mertebe-i uzma-yı tevhidin bir bürhan-ı a’zamına şöyle işaret ederiz ki:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    As is explained in the Twenty-Fourth Window of the Thirty-Third Letter, through divine will, all beings are flowing. At its Sustainer’s command, the universe is in continuous motion. With divine permission, all creatures are unceasingly flowing in the river of time; they are being sent from the World of the Unseen; they are being clothed in external existence in the Manifest world; then they are being poured in orderly fashion into the World of the Unseen, and it is there that they alight. At their  Sustainer’s command, they continuously come from the future, stop by in passing pausing for a breath, and are poured into the past.
    Otuz Üçüncü Mektup’un Yirmi Dördüncü Penceresi’nde beyan edildiği gibi: Şu mevcudat, irade-i İlahiye ile seyyaledir. Şu kâinat, emr-i Rabbanî ile seyyaredir. Şu mahlukat, izn-i İlahî ile zaman nehrinde mütemadiyen akıyor; âlem-i gaybdan gönderiliyor, âlem-i şehadette vücud-u zâhirî giydiriliyor, sonra âlem-i gayba muntazaman yağıyor, iniyor. Ve emr-i Rabbanî ile mütemadiyen istikbalden gelip hale uğrayarak teneffüs eder, maziye dökülür.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    This  flood of creatures is being  made from  top  to  bottom  with  instances of wisdom, benefits,  results,  and  aims within the  sphere of a most  wise mercy and munificence; as is this constant travelling, within the sphere of a most knowledgeable wisdom and orderliness; and this current, within the sphere of a most compassionate solicitude and equilibrium.
    İşte şu mahlukatın şu seyelanı, gayet hakîmane rahmet ve ihsan dairesinde; ve şu seyeranı, gayet alîmane hikmet ve intizam dairesinde; ve şu cereyanı, gayet rahîmane şefkat ve mizan dairesinde baştan aşağıya kadar hikmetlerle maslahatlarla neticelerle ve gayelerle yapılıyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That is to say, an All-Powerful One of Glory, an All-Wise One of Perfection, is continuously giving life to and employing the families of beings, and the individuals within each family, and the worlds that those families form. Then, with His wisdom He discharges them, manifests death and  despatches them to the World of the Unseen. He transfers them from the realm of power to  the realm of knowledge.
    Demek bir Kadîr-i Zülcelal, bir Hakîm-i Zülkemal mütemadiyen tavaif-i mevcudatı ve her taife içindeki cüz’iyatı ve o taifelerden teşekkül eden âlemleri, kudretiyle hayat verip tavzif eder. Sonra hikmetiyle terhis edip mevte mazhar eder, âlem-i gayba gönderir. Daire-i kudretten, daire-i ilme çevirir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Is it then at all possible that one who does not have the ability to administer the universe  in  its  totality, whose  authority does  not  stretch throughout  time, whose power  is  not  sufficient  to  make  the  world  manifest  life  and  death  like  a  single individual, who  cannot bestow life on the spring as though it were a single flower, attach it to the face of the earth and then pluck it from it with death and gather it up, could such a one be the owner of death and the granter of death? Yes, the death of the lowliest animate being, even, like its life, must necessarily occur according to the law of the Glorious One in whose hand are all the truths of life and varieties of death, and with His permission, and at His command, and through  His  power, and with His knowledge.
    İşte hiç mümkün müdür ki şu kâinatı, heyet-i mecmuasıyla çevirmeye muktedir olmayan ve bütün zamanlara hükmü geçmeyen ve âlemleri hayata ve mevte bir fert gibi mazhar etmeye kudreti yetmeyen ve baharları, bir çiçek gibi hayat verip yeryüzüne takıp sonra mevt ile ondan koparıp alamayan bir zat; mevt ve imateye sahip çıkabilsin? Evet, en cüz’î bir zîhayatın mevti dahi hayatı gibi bütün hakaik-i hayat ve enva-ı mevt elinde bulunan bir Zat-ı Zülcelal’in kanunuyla, izniyle, emriyle, kuvvetiyle, ilmiyle olmak zarurîdir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="SEKİZİNCİ_KELİME"></span>
    === SEKİZİNCİ KELİME ===
    ===THE EIGHTH PHRASE:===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    “And He is living and dies not”
    وَ هُوَ حَىٌّ لَا يَمُوتُ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That is, His life is perpetual, it is pre-eternal and post-eternal. Death  and evanescence, non-existence and cessation, cannot befall Him. He who is pre-eternal must  certainly be post-eternal.
    Yani hayatı daimîdir, ezelî ve ebedîdir. Mevt ve fena, adem ve zeval ona ârız olamaz. Çünkü hayat, ona zatîdir. Zatî olan, zâil olamaz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    He who  is sempiternal must certainly be eternally enduring. He who is necessarily existent, must certainly be without beginning or end.
    Evet, ezelî olan elbette ebedîdir. Kadîm olan, elbette bâkidir. Vâcibü’l-vücud olan, elbette sermedîdir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    How could non-existence touch a life of which all existence, in all its varieties, is its shadow?
    Evet, bir hayat ki bütün vücud, bütün envarıyla onun gölgesidir. Nasıl adem ona ârız olabilir?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Non-existence and ephemeralit y and cessation could in no way encroach on a life through whose manifestation all lives continuously come into being, on which all the stable truths of the universe are dependent, and through which they subsist.
    Evet, bir hayat ki vâcib bir vücud onun lâzımı ve unvanıdır; elbette adem ve fena hiçbir cihetle ona ârız olamaz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Yes, one flash of that life’s manifestation accords a unity to the multiplicity of things, all  of which are subject  to  decline and  decease,  and  makes them  display permanence; it saves them from dispersal, preserves their existence, manifests in them a  sort  of  continuance.
    Evet, bir hayat ki bütün hayatlar mütemadiyen onun cilvesiyle zuhura gelir ve bütün hakaik-i sabite-i kâinat ona istinad eder, onunla kaimdir; elbette hiçbir cihetle fena ve zeval ona ârız olamaz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That  is, life  accords  a  unity  to  multiplicity;  it  makes  it permanent. If  life  departs,   the  unity  disintegrates,   it  ceases.   Most  certainly, ephemerality and  transience cannot  impinge  on  that  necessary life, from  a single manifestation of which all those innumerable flashes of life proceed.
    Evet, bir hayat ki onun bir lem’a-i cilvesi, maruz-u fena ve zeval olan eşya-yı kesîreye bir vahdet verip bekaya mazhar eder ve dağılmaktan kurtarır ve vücudunu muhafaza eder ve bir nevi bekaya mazhar eder. Yani hayat, kesrete bir vahdet verir, ibka eder. Hayat gitse dağılır, fenaya gider. Elbette öyle hadsiz lemaat-ı hayatiye bir cilvesi olan hayat-ı vâcibeye, zeval ve fena yanaşamaz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Decisive  witnesses  to  this  truth  are  the  transience  and  ephemerality  of  the universe. That is, through their existence and lives,(*<ref>*When the Prophet Abraham (Upon whom be peace) referred the subject of the rising and setting of the sun in his debate with Nimrod to life and death,* it was a transition and progress from a particular meaning of the giving of life and death to a universal meaning. It demonstrates the most illuminating and widest sphere of the proof, and does not, as some commentators on the Qur’an have asserted, abandon the hidden proof for the obvious one.* See, Qur’an, 2:258.</ref>)beings bear witness to and point to the life of the Undying Ever-Living One and to the necessary existence of His life,
    Şu hakikate şahid-i kātı’, şu kâinatın zeval ve fenasıdır. Yani mevcudat vücudlarıyla, hayatlarıyla nasıl ki o Hayy-ı Lâyemut’un hayatına ve o hayatın vücub-u vücuduna delâlet ve şehadet ederler '''(Hâşiye<ref>'''Hâşiye:''' Hazret-i İbrahim aleyhisselâmın Nemrut’a karşı imate ve ihyada güneşin tulû ve gurûbuna intikali, cüz’î imate ve ihyadan küllî imate ve ihyaya intikaldir ve bir terakkidir. O delilin en parlak ve en geniş dairesini göstermektir. Yoksa bir kısım ehl-i tefsirin dedikleri gibi hafî delili bırakıp zâhir delile çıkmak değildir.</ref>).''' Öyle de mevtleriyle, zevalleriyle o hayatın bekasına, sermediyetine delâlet eder ve şehadet ederler. Çünkü mevcudat zevale gittikten sonra, arkalarında yine kendileri gibi hayata mazhar olup yerlerine geldiklerinden gösteriyor ki daimî bir zîhayat var ki mütemadiyen cilve-i hayatı tazelendiriyor.
    and through their deaths and their ephemerality they bear witness to and point to the perpetuity of His life and its eternity. For the fact that on the demise of beings  others follow on after them, manifesting life like them and taking their places, demonstrates that  there is an unceasingly living being who continuously renews life’s manifestation.
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    Bubbles on the surface of a flowing river sparkle in the sun and disappear. Troop after troop of bubbles appear, following on one after another. They display the same sparkle, are extinguished and vanish. Sparkling and being extinguished in this way, they point to the continuance of an elevated, enduring sun. Similarly, the alternation of life and death in these constantly moving beings testifies to the continuance and perpetualness of an Ever-Living Ever-Enduring One.
    Nasıl ki güneşe karşı cereyan eden bir nehrin yüzünde kabarcıklar parlar, gider. Gelenler aynı parlamayı gösterip taife taife arkasında parlayıp, sönüp gider. Bu sönmek, parlamak vaziyetiyle yüksek, daimî bir güneşin devamına delâlet ederler. Öyle de şu mevcudat-ı seyyaredeki hayat ve mevtin değişmeleri ve münavebeleri, bir Hayy-ı Bâki’nin beka ve devamına şehadet ederler.
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    Yes, beings are mirrors. As darkness is the mirror to light, showing up the light’s brilliance to the degree of its intensity, so due to the contrast of opposites beings act as mirrors in many respects. For example, beings act as mirrors to the Maker’s power through their impotence and to His riches through their poverty; similarly, they act as mirrors to His  everlastingness through their ephemerality. Through their povert in wintertime and glittering  wealth and riches in springtime, trees and the face of the earth act  as  mirrors  in most  unequivocal  fashion to  the  power  and  mercy of  an Absolutely Powerful One, a Possessor of Absolute Riches.
    Evet, şu mevcudat âyinelerdir. Fakat zulmet nura âyine olduğu gibi hem karanlık ne derece şiddetli ise o derece nurun parlamasını gösterdiği gibi çok cihetlerle zıddiyet noktasında âyinedarlık ederler. Mesela, nasıl ki mevcudat acziyle kudret-i Sâni’e âyinedarlık eder, fakrıyla gınasına âyinedar olur. Öyle de fenasıyla bekasına âyinedarlık eder. Evet, zeminin yüzü ve yüzündeki eşcarın kıştaki vaziyet-i fakiraneleri ve baharda şaşaapaş olan servet ve gınaları gayet kat’î bir surette, bir Kadîr-i Mutlak ve Ganiyy-i Ale’l-ıtlak’ın kudret ve rahmetine âyinedarlık eder.
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    It is as though all things are making supplication together with Uways al-Qarani through the tongues of their beings, and are saying:
    Evet bütün mevcudat, güya lisan-ı hal ile Veysel Karanî gibi şöyle münâcat ederler, derler ki:
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    “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!
    Yâ İlahenâ! Rabb’imiz sensin! Çünkü biz abdiz. Nefsimizin terbiyesinden âciziz. Demek bizi terbiye eden sensin.
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    And it is You who is the Creator, for we are creatures, we are being made!
    Hem sensin Hâlık! Çünkü biz mahlukuz, yapılıyoruz.
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    And it is You who is the Provider, for we are in need of provision, we have no power!
    Hem Rezzak sensin! Çünkü biz rızka muhtacız, elimiz yetişmiyor. Demek bizi yapan ve rızkımızı veren sensin.
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    That is to say,  the  One who creates us and bestows on us our provisions is You! And it is You  who is the Owner, because we are totally owned property; someone other than us has power of disposal over us.
    Hem sensin Mâlik! Çünkü biz memlûküz. Bizden başkası bizde tasarruf ediyor. Demek mâlikimiz sensin.
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    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 on us are manifestations of a mightiness. That is to say, we are mirrors to Your mightiness!
    Hem sen Aziz’sin, izzet ve azamet sahibisin! Biz zilletimize bakıyoruz, üstümüzde bir izzet cilveleri var. Demek senin izzetinin âyinesiyiz.
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    And it is You who possesses 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!
    Hem sensin Ganiyy-i Mutlak! Çünkü biz fakiriz. Fakrımızın eline yetişmediği bir gına veriliyor. Demek gani sensin, veren sensin.
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    And You, You are Ever-Living, Ever-Enduring, because we, we are dying, and in our dying and in our being resurrected we see the manifestation of a perpetual giver of life!
    Hem sen Hayy-ı Bâki’sin! Çünkü biz ölüyoruz. Ölmemizde ve dirilmemizde, bir daimî hayat verici cilvesini görüyoruz.
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    Yes, You, You are Ever-Enduring, because we see Your continuation and perpetualness in our demise and transience!
    Hem sen Bâki’sin! Çünkü biz, fena ve zevalimizde senin devam ve bekanı görüyoruz.
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    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!...” And so on.
    Hem cevap veren, atiyye veren sensin! Çünkü biz umum mevcudat, kālî ve hâlî dillerimizle daimî bağırıp istiyoruz, niyaz edip yalvarıyoruz. Arzularımız yerlerine geliyor, maksudlarımız veriliyor. Demek bize cevap veren sensin. Ve hâkeza…
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    All creatures, universal and particular, act as mirrors in a way that, like Uways al- Qarani,  has the meaning of supplication. All proclaim divine power and perfection through their impotence and poverty and deficiency.
    Bütün mevcudatın küllî ve cüz’î her birisi birer Veysel Karanî gibi bir münâcat-ı maneviye suretinde bir âyinedarlıkları var. Acz ve fakr ve kusurlarıyla, kudret ve kemal-i İlahîyi ilan ediyorlar.
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    <span id="DOKUZUNCU_KELİME"></span>
    === DOKUZUNCU KELİME ===
    ===THE NINTH PHRASE:===
    </div>


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    “All good is in His hand”
    بِيَدِهِ ال۟خَي۟رُ
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    That is to say, all good things are in His hand, all good deeds are in His account book,  all  beneficence is in His treasury. Since this is so, those desiring good must seek it from  Him, those wishing for what is best must beseech Him.
    Yani bütün hayrat onun elinde, bütün hasenat onun defterinde, bütün ihsanat onun hazinesindedir. Öyle ise hayır isteyen ondan istemeli, iyilik arzu eden ona yalvarmalı.
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    In order to demonstrate the truth of this phrase conclusively, we shall point out signs and flashes from one of the many far-reaching evidences of divine knowledge, as follows:
    Şu kelimenin hakikatini kat’î bir surette göstermek için ilm-i İlahînin hadsiz delillerinden bir geniş delilin emarelerine ve lem’alarına şöyle işaret eder ve deriz ki:
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    The  Maker  who  controls  and  creates  with  the  acts  that  are  apparent  in  the universe  has  all-encompassing  knowledge,  and  such knowledge  is  His  particular, inherent and  necessary quality. Its separation from Him is impossible. In the same way that it is not possible for the sun to exist but for its light not to exist, it is also not possible, though thousands of times more so, for the knowledge of the Being who creates these well-ordered beings to be separated from Him. Such  all-comprehending  knowledge  is  necessary  to  that  Being;  it  is  also necessary to all things in so far as they are connected to Him. That is to say, it is not possible for anything to be hidden from Him. Just as it is not possible for objects on the face of the earth to face the sun with no barrier and not see it, so is it a thousand times less possible, it is impossible, for things to be hidden from the light of the All- Knowing One of Glory’s knowledge.For they are in his presence. That is, everything is within the range of His sight, is  before  Him, is within the compass of His witnessing; He penetrates into all things.If such possessors of light as the inanimate sun, impotent man, and unconscious X-rays can see and penetrate everything that faces them although they are contingent, defective and accidental, surely nothing at all can remain hidden from or be beyond the  light  of  pre-eternal knowledge, which is necessary, all-encompassing, and essential.
    Şu kâinatta görünen ef’al ile tasarruf edip icad eden Sâni’in bir muhit ilmi var. Ve o ilim, onun zatının hâssa-i lâzıme-i zaruriyesidir, infikâki muhaldir. Nasıl ki güneşin zatı bulunup ziyası bulunmamak kabil değil, öyle de binler derece ondan ziyade kabil değildir ki şu muntazam mevcudatı icad eden zatın ilmi ondan infikâk etsin. Şu ilm-i muhit, o zata lâzım olduğu gibi taalluk cihetiyle her şeye dahi lâzımdır. Yani, hiçbir şey ondan gizlenmesi kabil değildir. Perdesiz, güneşe karşı zemin yüzündeki eşya, güneşi görmemesi kabil olmadığı gibi; o Alîm-i Zülcelal’in nur-u ilmine karşı eşyanın gizlenmesi, bin derece daha gayr-ı kabildir, muhaldir. Çünkü huzur var. Yani her şey daire-i nazarındadır ve mukabildir ve daire-i şuhudundadır ve her şeye nüfuzu var. Şu camid güneş, şu âciz insan, şu şuursuz röntgen şuâı gibi zînurlar; hâdis, nâkıs ve ârızî oldukları halde, onların nurları, mukabilindeki her şeyi görüp nüfuz ederlerse; elbette vâcib ve muhit ve zatî olan nur-u ilm-i ezelîden hiçbir şey gizlenemez ve haricinde kalamaz.
    </div>


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    The universe contains incalculable signs and marks pointing to this truth, as may be seen in the following examples:
    Şu hakikate işaret eden kâinatın hadd ü hesaba gelmez alâmetleri, âyetleri vardır. Ezcümle:
    </div>


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    All the instances of wisdom apparent in beings point to such knowledge.
    Bütün mevcudatta görünen bütün hikmetler, o ilme işaret eder. Çünkü hikmet ile iş görmek ilim ile olur.
    </div>


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    For He who performs His works kindly and graciously must know; He must know what He is doing.
    Hem bütün inayetler, tezyinatlar o ilme işaret eder. İnayetkârane, lütufkârane iş gören; elbette bilir ve bilerek yapar.
    </div>


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    And all  well-ordered beings, each with balance, and all finely balanced and measured shapes and  forms, each with order, also indicate such all-encompassing knowledge. For to carry out work with wisdom means to do it with knowledge. And all favour and adornment point to such knowledge.
    Hem her biri birer mizan içindeki bütün intizamlı mevcudat ve her biri birer intizam içindeki bütün mizanlı ve ölçülü hey’at, yine o ilm-i muhite işaret eder. Çünkü intizam ile iş görmek, ilim ile olur. Ölçü ile tartı ile sanatkârane yapan, elbette kuvvetli bir ilme istinaden yapar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For he who works skilfully and in a measured and balanced way is surely relying  on a powerful knowledge. And the regular measuredness apparent in beings, their shapes cut out with a view to purposes and benefits, and the fruitful situations and assemblages as though arranged according the  principles  of  divine  decree  and  the  compasses  of  divine determining, all demonstrate an all-embracing knowledge. For sure, it is by virtue of all-encompassing knowledge that each thing is given an ordered, distinct form, as well as a particular shape that is appropriate and beneficial to its life and existence; it could not occur any other way.
    Hem bütün mevcudatta görünen muntazam miktarlar, hikmet ve maslahata göre biçilmiş şekiller, bir kazanın düsturuyla ve kaderin pergârıyla tanzim edilmiş gibi meyvedar vaziyetler ve heyetler, bir ilm-i muhiti gösteriyor. Evet, eşyaya ayrı ayrı muntazam suretler vermek, her şeyin mesalih-i hayatiyesine ve vücuduna lâyık mahsus bir şekil vermek, bir ilm-i muhit ile olur, başka surette olamaz.
    </div>


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    Also, it is only through all-embracing knowledge that the sustenance of animate creatures  is provided in a suitable form, at the appropriate time, from unexpected places. Because, since the One who sends the sustenance knows and recognizes those who are in need of it, and the appropriate time to send it, and perceives their need, He is able to provide their sustenance in a suitable form.
    Hem bütün zîhayata, her birisine lâyık bir tarzda, münasip vakitte, ummadığı yerde rızıklarını vermek; bir ilm-i muhit ile olur. Çünkü rızkı gönderen; rızka muhtaç olanları bilecek, tanıyacak, vaktini bilecek, ihtiyacını idrak edecek, sonra rızkını lâyık bir tarzda verebilir.
    </div>


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    Also, although it is not clear to the creatures themselves, the appointed hour of their  deaths, which is tied to a law of determination, demonstrates a comprehensive knowledge. For although its time does not appear to be determined, the death of all groups and individuals is appointed within a period of time with a beginning and an end. The fact that the seeds, fruits and results of a thing are preserved at the time of death, since  they  will  continue  its  duties  after  it  and  are  the  means  of  its transformation into a new life, demonstrates an all-encompassing knowledge.
    Hem umum zîhayatın, ibham unvanı altında bir kanun-u taayyüne bağlı olan ecelleri, ölümleri bir ilm-i muhiti gösteriyor. Çünkü her taifenin, gerçi fertlerin zâhiren muayyen bir vakt-i eceli görünmüyor fakat o taifenin iki had ortasında mahdud bir zamanda ecelleri muayyendir. O ecel hengâmında, o şeyin arkasında vazifesini idame edecek olan neticesinin, meyvesinin, çekirdeğinin muhafazası ve bir taze hayata inkılab ettirmesi; yine o ilm-i muhiti gösteriyor.
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    Also, mercy’s  benevolence,  which  encompasses  all  beings  and is  in a form appropriate to each, demonstrates all-embracing knowledge within vast mercy. For the One  who feeds the offspring of animate creatures with milk, for example, and assists the plants  of  the earth needy for water with rain, most certainly knows the young and their needs, and sees the plants, perceives how necessary rain is for them and then sends it; and so on. All the manifestations of wise kindly mercy demonstrate all-comprehensive knowledge.
    Hem bütün mevcudata şâmil, her bir mevcuda lâyık bir surette rahmetin taltifatı; bir rahmet-i vâsia içinde bir ilm-i muhiti gösteriyor. Çünkü mesela, zîhayatın etfallerini süt ile iaşe eden ve zeminin suya muhtaç nebatatına yağmur ile yardım eden; elbette etfali tanır, ihtiyaçlarını bilir ve o nebatatı görür ve yağmurun onlara lüzumunu derk eder, sonra gönderir ve hâkeza… Bütün hikmetli, inayetli rahmetinin hadsiz cilveleri; bir ilm-i muhiti gösteriyor.
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    Also, the care and attention, the artistic fashioning and skilful decoration and art in all things demonstrate all-embracing knowledge. For it is only through a profound knowledge that an orderly, adorned, artistic, and purposeful state can be chosen from among thousands of possible states. The choice apparent in all beings demonstrates all-encompassing knowledge.
    Hem bütün eşyanın sanatındaki ihtimamat ve sanatkârane tasvirat ve mahirane tezyinat, bir ilm-i muhiti gösteriyor. Çünkü binler vaziyet-i muhtemele içinde, muntazam ve müzeyyen, sanatlı ve hikmetli bir vaziyeti intihab etmek, derin bir ilim ile olur. Bütün eşyadaki şu tarz-ı intihabat, bir ilm-i muhiti gösteriyor.
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    Also, the total ease in the creation and origination of things points to perfect knowledge. For the facility in achieving a certain situation is commensurate with the degree of knowledge and skill. However well it is known, it will be achieved with that degree of ease.
    Hem icad ve ibda-ı eşyada kemal-i suhulet, bir ilm-i ekmele delâlet eder. Çünkü bir işte kolaylık ve bir vaziyette suhulet, derece-i ilim ve maharetle mütenasiptir. Ne kadar ziyade bilse o derece kolay yapar.
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    Thus, we see that beings, every one of which is a miracle of art, are created easily, without trouble or confusion, in a short period of time, in a wondrous, yet miraculous, fashion. That is  to say, there is infinite knowledge, since it finds expression through infinite ease; and so on.
    İşte şu sırra binaen her biri birer mu’cize-i sanat olan mevcudata bakıyoruz ki hayret-nüma bir derecede suhuletle, kolaylıkla, külfetsiz, dağdağasız, kısa bir zamanda fakat mu’ciz-nüma bir surette icad edilir. Demek, hadsiz bir ilim vardır ki hadsiz suhuletle yapılır ve hâkeza…
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    There are thousands of veracious signs like those mentioned in the examples above indicating that the Being who has free disposal over the universe possesses all- encompassing knowledge; that He knows all the attributes of all beings, then he acts.
    Mezkûr emareler gibi binler alâmet-i sadıka var ki şu kâinatta tasarruf eden zatın muhit bir ilmi vardır. Ve her şeyi bütün şuunatıyla bilir, sonra yapar.
    </div>


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    Since the universe’s Owner has such a knowledge, He surely sees human beings and their actions, and He knows what human beings deserve and what is appropriate for them.  And  He  deals  with  them  and  will  deal with  them  in  accordance  with  the requirements of wisdom and mercy.
    '''Madem şu kâinat sahibinin böyle bir ilmi vardır; elbette insanları ve insanların amellerini görür ve insanlar neye lâyık ve müstahak olduklarını bilir, hikmet ve rahmetin muktezasına göre onlarla muamele eder ve edecek.'''
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    O man! Come to your senses! Think carefully of just what sort of Being it is who knows you and watches you; think of it and pull yourself together!
    '''Ey insan! Aklını başına al, dikkat et! Nasıl bir zat seni bilir ve bakar, bil ve ayıl!..'''
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    '''If it is asked:'''Knowledge alone is not sufficient; will is also necessary. If there were no will, knowledge would be insufficient, wouldn’t it?
    '''Eğer denilse:''' Yalnız ilim kâfi değildir, irade dahi lâzımdır. İrade olmazsa ilim kâfi gelmez?
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    '''The Answer:'''All beings both indicate and testify to all-encompassing knowledge,  and  they point  to  the  comprehensive  will  of the one  possessing  that knowledge. It is as follows:
    '''Elcevap:''' Bütün mevcudat nasıl ki bir ilm-i muhite delâlet ve şehadet eder. Öyle de o ilm-i muhit sahibinin irade-i külliyesine dahi delâlet eder. Şöyle ki:
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    While hesitating among great numbers of possibilities, an ordered individuality is given to  all things, especially to animate beings, through a determined probability from among a great host of muddled probabilities, and through a productive way from among a great many fruitless ways.
    Her bir şeye, hususan her bir zîhayata pek çok müşevveş ihtimalat içinde, muayyen bir ihtimal ile ve pek çok akîm yollar içinde neticeli bir yol ile ve pek çok imkânat içinde mütereddid iken gayet muntazam bir teşahhus verilmesi; hadsiz cihetlerle bir irade-i külliyeyi gösteriyor.
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    This demonstrates a universal will of many facets.
    Çünkü her şeyin vücudunu ihata eden hadsiz imkânat ve ihtimalat içinde ve semeresiz akîm yollarda ve karışık ve yeknesak sel gibi mizansız akan camid unsurlardan gayet hassas bir ölçü ile nazik bir tartı ile ve gayet ince bir intizam ile nâzenin bir nizam ile verilen mevzun şekil ve muntazam teşahhus; bizzarure ve bilbedahe belki bilmüşahede, bir irade-i külliyenin eseri olduğunu gösterir.
    Measured shapes and well-ordered identities have been given to all things in a most sensitive, delicate measure and with a most fine and subtle order. They have been given these from among the inanimate elements which flow without balance in confused, monotonous floods, and from among the barren, fruitless paths and endless possibilities that surround all beings. This necessarily and self-evidently demonstrates that they are the works of a comprehensive will.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For choosing innumerable states occurs by means of a designation, a choice, a purpose, and a will. Deliberate intention and desire specify them. Specifying requires a specifier and choice requires a chooser. And that specifier and chooser is will.
    Çünkü hadsiz vaziyetler içinde bir vaziyeti intihab etmek; bir tahsis, bir tercih, bir kasd ve bir irade ile olur ve amd ve arzu ile tahsis edilir. Elbette tahsis, bir muhassısı iktiza eder. Tercih, bir müreccihi ister. Muhassıs ve müreccih ise iradedir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For  example, the  creation  of  a  being  like  man, who  resembles  a  machine assembled from hundreds of different components and systems, from a drop of water; and the creation of a bird with its hundreds of different members out of a simple egg; and the creation of a tree, which is separated into hundreds of different parts, out of a simple seed –  the  creation  of these testify to  power and knowledge, just as they indicate decisively and necessarily their Maker’s universal will. And with that will He gives a distinct, particular shape to every component, every member, every part. He clothes them in a chosen state.
    Mesela, insan gibi yüzler muhtelif cihazat ve âlâtın makinesi hükmünde olan bir vücudun, bir katre sudan ve yüzer muhtelif azası bulunan bir kuşun, basit bir yumurtadan ve yüzer muhtelif kısımlara ayrılan bir ağacın, basit bir çekirdekten icadları; kudret ve ilme şehadet ettikleri gibi gayet kat’î ve zarurî bir tarzda onların Sâni’inde bir irade-i külliyeye delâlet ederler ki o irade ile o şeyin her şeyini tahsis eder ve o irade ile her cüzüne, her uzvuna, her kısmına ayrı, has bir şekil verir, bir vaziyet giydirir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''In Short:'''Just as there are between different things many resemblances and coincidences with regard to their essentials and results, for example, between the major  members and organs of animals’ bodies, and they display a single stamp of unity, indicating decisively that all animals have the same Maker who is One, Single, and possesses Unity; so too the different identities and distinct features of the animals, all determined in accordance with wisdom and purpose, shows that their Single Maker acts with choice and will. He does what  He  wishes to do, He does not do what He does not wish to do; He acts with intention and will.
    '''Elhasıl:''' Nasıl ki eşyada, mesela hayvanattaki ehemmiyetli azanın esasat ve netaic itibarıyla birbirlerine benzeyişleri ve tevafukları ve bir tek sikke-i vahdet izhar etmeleri, nasıl kat’î olarak delâlet ediyor ki umum hayvanatın Sâni’i birdir, Vâhid’dir, Ehad’dir. Öyle de o hayvanatın ayrı ayrı teşahhusları ve simalarındaki başka başka hikmetli taayyün ve temeyyüzleri delâlet eder ki onların Sâni’-i Vâhid’i fâil-i muhtardır ve iradelidir; istediğini yapar, istemediğini yapmaz; kasd ve irade ile işler.
    </div>


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    There  are  as  many  indications  of  and  attestations  to  divine  knowledge  and dominical will as there are beings, indeed as the beings’ attributes and qualities. Therefore, some philosophers denying divine will, and some of those who favour innovation  denying divine determining, and some of the people of misguidance claiming  that  God  is  not  concerned with  minor  matters,  and  the naturalists attributing  some things to  nature and causes, are lies multiplied  to the number of beings and a lunacy of misguidance compounded to the number of those beings’ attributes. For whoever denies  the  innumerable instances of their veracious witnessing is telling a lie of infinite proportions.
    Madem ilm-i İlahîye ve irade-i Rabbaniyeye mevcudat adedince, belki mevcudatın şuunatı adedince delâlet ve şehadet vardır. Elbette bir kısım feylesofların irade-i İlahiyeyi nefiy ve bir kısım ehl-i bid’atın kaderi inkâr ve bir kısım ehl-i dalaletin, cüz’iyata adem-i ıttılaını iddia etmeleri ve tabiiyyunun, bir kısım mevcudatı tabiat ve esbaba isnad etmeleri; mevcudat adedince muzaaf bir yalancılıktır ve mevcudatın şuunatı adedince muzaaf bir dalalet divaneliğidir. Çünkü hadsiz şehadet-i sadıkayı tekzip eden, hadsiz bir yalancılık işlemiş olur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    So, you can see for yourself just how mistaken and contrary to the truth it is to say of events, all  of  which  come  into  existence through divine  will, “Naturally, naturally,” instead of, “God willing, God willing.”
    '''İşte, meşiet-i İlahiye ile vücuda gelen işlerde “İnşâallah inşâallah” yerinde, bilerek “Tabiî tabiî” demek, ne kadar hata ve muhalif-i hakikat olduğunu kıyas et…'''
    </div>


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    <span id="ONUNCU_KELİME"></span>
    === ONUNCU KELİME ===
    ===THE TENTH PHRASE:===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    “And He is powerful over all things”
    وَ هُوَ عَلٰى كُلِّ شَى۟ءٍ قَدٖيرٌ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That is to say, absolutely nothing at all is difficult for Him. However many things there are  in the sphere of contingency, He is able to clothe all of them in existence most easily. It is so simple and easy for Him that according to the meaning of,
    Yani hiçbir şey ona ağır gelemez. Daire-i imkânda ne kadar eşya var, o eşyaya gayet kolay vücud giydirebilir. Ve o derece ona kolay ve rahattır ki:
    </div>


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    His command is only, when He wills a thing to be, He but says to it, “Be!” and it is, (36:82) He only has to command and it is done.
    اِنَّمَٓا اَم۟رُهُٓ اِذَٓا اَرَادَ شَي۟ئًا … الخ sırrıyla, güya yalnız emreder, yapılır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    As soon as a skilful artist puts his hand to his work, it functions smoothly like a machine. One could say in order to express his speed and skill, that the work of art is so  closely under his control that it is as if at his command, at his touch, the pieces appear, the works of art come into existence.
    Nasıl ki gayet mahir bir sanatkâr; ziyade kolay bir tarzda, elini işe dokundurur dokundurmaz, makine gibi işler. Ve o sürat ve mahareti ifade için denilir ki o iş ve sanat, ona o kadar musahhardır ki güya emriyle, dokunmasıyla işler oluyor; sanatlar vücuda geliyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In the same way, the verse states: “His command is only,  when He wills a thing to be, He but says to it ‘Be!’, and it is,” alluding to the absolute subjugation and obedience of all things to the power of the All-Powerful One of Glory, and the absolute ease and lack of trouble with which His power functions. We shall elucidate in five points five of the innumerable mysteries contained in this mighty truth.
    Öyle de Kadîr-i Zülcelal’in kudretine karşı eşyanın nihayet derecede musahhariyet ve itaatine ve o kudretin nihayet derecede külfetsiz ve suhuletle iş gördüğüne işareten اِنَّمَٓا اَم۟رُهُٓ اِذَٓا اَرَادَ شَي۟ئًا اَن۟ يَقُولَ لَهُ كُن۟ فَيَكُونُ ferman eder. Şu hakikat-i uzmanın hadsiz esrarından beş sırrını '''beş nükte'''de beyan edeceğiz:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="Birincisi"></span>
    ==== Birincisi ====
    ====The First====
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In relation to divine power the greatest thing is  as easy as the smallest. The creation of a species with all of its members is as easy and trouble-free as the creation of a single member. It is as easy to create Paradise as the spring and it is as easy to create the spring as a flower.
    Kudret-i İlahiyeye nisbeten en büyük şey, en küçük şey kadar kolaydır. Bir nev’in umum efradıyla icadı, bir fert kadar külfetsiz ve rahattır. Cenneti halk etmek, bir bahar kadar kolaydır. Bir baharı icad etmek, bir çiçek kadar rahattır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    This mystery has been explained and proved  with the six comparisons –  the Mystery of Luminosity, the Mystery of Transparency, the Mystery of Reciprocity, the Mystery of  Balance, the  Mystery  of  Order, the  Mystery  of  Obedience, and  the Mystery of Disengagedness – at the end of the Tenth Word, which is about the resurrection of the dead, and in the discussion also about the resurrection in the Second Aim of the Twent y-Ninth Word, which is about the angels, the immortality of man’s spirit, and the resurrection. It has been demonstrated in these that in relation to divine power the stars are as easy as atoms and that innumerable individuals are created as easily as one individual. Since these mysteries have been proved in those two Words, we refer you to them and cut short the discussion here.
    Şu sırrı izah ve ispat eden haşre dair Onuncu Söz’ün âhirinde hem melâike ve beka-i ruh ve haşre dair Yirmi Dokuzuncu Söz’de haşir meselesinde, İkinci Esas’ın beyanında zikredilen “nuraniyet sırrı”, “şeffafiyet sırrı”, “mukabele sırrı”, “muvazene sırrı”, “intizam sırrı”, “itaat sırrı” altı temsil ile ispat edilerek gösterilmiştir ki kudret-i İlahiyeye nisbeten yıldızlar, zerreler gibi kolaydır; hadsiz efrad bir fert kadar külfetsiz ve rahatça icad edilir. Madem o iki Söz’de bu altı sır ispat edilmiş, onlara havale ederek burada kısa keseriz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="İkincisi"></span>
    ==== İkincisi ====
    ====The Second====
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    A decisive, self-evident proof that everything is equal in relation to divine power is this:
    Kudret-i İlahiyeye nisbeten her şey müsavi olduğuna delil-i kātı’ ve bürhan-ı sâtı’ şudur ki:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    we see with our own eyes in the creation of animals and plants the highest degree of mastery and exquisiteness  of art despite the infinite multiplicity and liberality;
    Hayvanat ve nebatatın icadında, gözümüzle görüyoruz, hadsiz bir sehavet ve kesret içinde nihayet derecede bir itkan, bir hüsn-ü sanat bulunuyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    and the greatest distinction and differentiation within the utmost confusion and intermingling;
    Hem nihayet derecede karışıklık ve ihtilat içinde, nihayet derecede bir imtiyaz ve tefrik görünüyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    and the highest worth as regards art and supreme beauty as regards creation within the greatest abundance and profusion.
    Hem nihayet derecede mebzuliyet ve vüs’at içinde, nihayet derecede sanatça kıymettarlık ve hilkatçe güzellik bulunuyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    While needing much equipment and much time, they are created with the utmost ease and speed with the greatest art. Simply, those miracles of art come into existence suddenly and out of nothing.
    Hem nihayet derecede sanatkârane bir surette, çok cihazata ve çok zamana muhtaç olmakla beraber; gayet derecede suhuletle ve süratle icad ediliyor. Âdeta birden ve hiçten o mu’cizat-ı sanat vücuda geliyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, by observing this activity of power every season on the face of the earth, we see that it establishes irrefutably that the greatest thing is as easy as the smallest in relation  to  the power that is the source of those actions, and that the creation and administration of innumerable individuals is as easy as the creation and administration of a single individual.
    İşte bilmüşahede her mevsimde rûy-i zeminde gördüğümüz bu faaliyet-i kudret, kat’iyen delâlet eder ki şu ef’alin menbaı olan kudrete nisbeten en büyük şey, en küçük şey kadar kolaydır ve hadsiz efradın icadı ve idareleri, bir fert kadar rahatça icad ve idare edilir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="Üçüncüsü"></span>
    ==== Üçüncüsü ====
    ====The Third====
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The vastest whole is as easy as the smallest part in relation to the power of the All-Powerful Maker who rules in the universe with actions, direction, and disposal that are clearly to be seen. The creation of a universal consisting of a multiplicity of individuals is as  easy as the creation of a single particular, and in an insignificant particular, art of the highest worth may be displayed. This mystery and the wisdom in it arise from three sources:
    Şu kâinatta, şu görünen tasarrufat ve ef’al ile hükmeden Sâni’-i Kadîr’in kudretine nisbeten en büyük küll, en küçük cüz kadar kolay gelir. Efradca kesretli bir küllînin icadı, bir tek cüz’înin icadı kadar suhuletlidir. Ve en âdi bir cüz’îde, en yüksek bir kıymet-i sanat gösterilebilir. Şu hakikatin sırr-ı hikmeti üç menbadan çıkar:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Firstly: from the assistance of unity (vâhidiyet).
    '''Evvela:''' İmdad-ı vâhidiyetten.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Secondly: from the facility of unity (vahdet).
    '''Sâniyen:''' Yüsr-ü vahdetten.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thirdly: from the manifestation of oneness (ehadiyet).
    '''Sâlisen:''' Tecelli-i ehadiyetten.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Assistance of Unity, which is the first source:''' That is, if all things are the property of a single being, then as a result of unity, he can concentrate the power of all things behind any single thing and all can be administered as easily as one thing. We  shall  explain  this  mystery  with  a  comparison  in  order  to  make  it  easier  to understand:
    '''Birinci menba''' olan '''imdad-ı vâhidiyet:''' Yani her şey ve bütün eşya, bir tek zatın mülkü olsa o vakit vâhidiyet cihetiyle her bir şeyin arkasında, bütün eşyanın kuvvetini tahşid edebilir. Ve bütün eşya, bir tek şey gibi kolayca idare edilir. Şu sırrı, şöyle bir temsil ile fehme takrib için deriz:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For example, if a country has a single ruler, by reason of the law of his sole sovereignty (vahdet-i saltanat), he is able to mobilize the moral strength of the whole army behind every single soldier. And because he is able to do this, a single soldier is able to capture  a king and have command over him in the name of his monarch. Furthermore, just as the monarch may employ and direct a single soldier and a single official, by reason of the mystery of sole sovereignty, he is able to direct the whole army and all his officials. It is as if, by reason of the mystery of sole sovereignty, he is able to send everyone, everything, to the assistance of one individual.Every single individual, therefore, will rely on the combined strength of all the individuals;  that  is, each  will  receive  assistance  from  all.
    Mesela, nasıl ki bir memleketin tek bir padişahı bulunsa o padişah o vahdet-i saltanat kanunu cihetiyle, her bir neferin arkasında bir ordu kuvvet-i maneviyesini tahşid edebilir ve edebildiği için o tek nefer, bir şahı esir edebilir ve şahın fevkinde padişahı namına hükmedebilir. Hem o padişah, vâhidiyet-i saltanat sırrıyla, bir neferi ve bir memuru istihdam ve idare ettiği gibi bütün orduyu ve bütün memurlarını idare edebilir. Güya vâhidiyet-i saltanat sırrıyla herkesi, her şeyi, bir ferdin imdadına gönderebilir. Ve her bir ferdi, bütün efrad kadar bir kuvvete istinad edebilir yani ondan meded alabilir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If  the  rope  of  sole sovereignty were to  be unfastened  and  they become irregular soldiers, then each soldier, suddenly losing a  boundless strength, would  fall from a high position of influence to that of a common man. And to command and employ them would beget difficulties to the number of individuals.
    Eğer o vâhidiyet-i saltanat ipi çözülse ve başıbozukluğa dönse o vakit her bir nefer, hadsiz bir kuvveti birden kaybedip yüksek bir makam-ı nüfuzdan sukut eder, âdi bir adam makamına gelir. Ve onların idare ve istihdamları, efrad adedince müşkülat peyda eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In exactly the same way, “And God’s is the highest similitude,”(16:60) since the universe’s Maker is One, He assembles His names, which look to all things, before each single thing, and He creates with infinite art, in a valuable way. If there is need for it, He looks to a single thing by means of all things, He causes them to look to it; He gives  assistance and strengthens it. Also, by reason of the mystery of unity, He creates, disposes, and administers all things as though they were a single thing.
    Aynen öyle de وَلِلّٰهِ ال۟مَثَلُ ال۟اَع۟لٰى şu kâinatın Sâni’i, Vâhid olduğundan her bir şeye karşı, bütün eşyaya müteveccih olan esmayı tahşid eder. Ve nihayetsiz bir sanatla, kıymettar bir surette icad eder. Lüzum olsa bütün eşya ile bir tek şeye bakar, baktırır, meded verir ve kuvvetli yapar. Ve bütün eşyayı dahi o vâhidiyet sırrıyla bir tek şey gibi icad eder, tasarruf eder, idare eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It is due to the mystery of this assistance of unity that in the universe a certain quality is apparent which is exalted and sublime to the utmost degree as regards its art and value, and this within the utmost abundance and profusion.
    İşte şu imdad-ı vâhidiyet sırrıyladır ki şu kâinatta nihayet derecede mebzuliyet ve ucuzluk içinde, nihayet derecede sanatça ve kıymetçe yüksek ve âlî bir keyfiyet görünüyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Facility of Unity, which is the second source:''' that is, matters which occur according to the principles of unity, in one centre, from one hand, according to one law,  occur  with the greatest ease. If they are distributed among numerous centres, numerous laws, and numerous hands, it engenders difficulties.
    '''İkinci menba olan yüsr-ü vahdet:''' Yani birlik usûlüyle bir merkezde, bir elden, bir kanunla olan işler; gayet derecede kolaylık veriyor. Müteaddid merkezlere, müteaddid kanuna, müteaddid ellere dağılsa müşkülat peyda eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For example, if the equipment of all the soldiers of an army is manufactured in one centre, according to one law, and at the command of one commander-in-chief, it is as easy as equipping one soldier. If on the other hand, all their equipment is made in different factories, in different centres, then all the military factories necessary to equip an army are necessary  to equip one soldier. That is to say, if unity is relied upon, an army is as easy as a single soldier. Whereas, if there is no unity, as many difficulties arise in equipping one soldier as in equipping an army.
    Mesela, nasıl ki bir ordunun bütün neferatının bir merkezden, bir kanunla, bir kumandan-ı a’zam emriyle esasat-ı teçhiziyeleri yapılsa bir tek nefer kadar kolay olur. Eğer ayrı ayrı fabrikalarda, ayrı ayrı merkezlerde teçhizatları yapılsa bir ordunun teçhizine lâzım olan bütün askerî fabrikalar, bir tek neferin teçhizatı için lâzım gelir. Demek, eğer vahdete istinad edilse bir ordu, bir nefer kadar kolay olur. Eğer vahdet olmazsa bir nefer, bir ordu kadar teçhizin esasatı cihetinde müşkülat peyda eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Furthermore, if with regard to unity, the elements necessary for life are given to a tree’s fruits, relying on one centre, one law, and one root, thousands of fruits are as easy as a single fruit. If, on the other hand, each fruit is bound to a different centre and all their vital necessities  are sent to them separately, each fruit will give rise to as many difficulties as the whole  tree. For the elements necessary for the life of the whole tree will be necessary for each fruit.
    Hem bir ağacın meyvelerine –vahdet noktasında– bir merkeze, bir kanuna, bir köke istinaden madde-i hayatiye verilse binler meyveler, tek bir meyve gibi kolay olur. Eğer her bir meyve, ayrı ayrı merkeze rabtedilse ve ayrı ayrı yerden mevadd-ı hayatiyeleri gönderilse her bir meyve, bütün ağaç kadar müşkülat peyda eder. Çünkü bütün ağaca lâzım olan mevadd-ı hayatiye, her bir meyve için dahi lâzımdır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, like these two comparisons, “And God’s is the highest similitude,”(16:60) because the universe’s Maker is the Single One of Unit y, He acts with unity (vahdet), and because He acts with unity all things are as easy as one thing. Moreover, He is able to make a single thing as valuable as all things as regards its art. And creating innumerable individuals in a most valuable form, He demonstrates absolute liberality through the tongue of the limitless abundance and endless profusion of beings, and He manifests boundless generosity and infinite creativity.
    İşte şu iki temsil gibi وَلِلّٰهِ ال۟مَثَلُ ال۟اَع۟لٰى şu kâinatın Sâni’i, Vâhid-i Ehad olduğu için vahdetle iş görür ve vahdetle iş gördüğü için bütün eşya bir tek şey kadar kolay olur. Hem bir tek şeyi, sanatça bütün eşya kadar kıymetli yapabilir. Ve hadsiz efradı, gayet kıymettar bir surette icad ederek şu görünen hadsiz mebzuliyet ve nihayetsiz ucuzluk lisanıyla, cûd-u mutlakını gösterir ve hadsiz sehavetini ve nihayetsiz hallakıyetini izhar eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Manifestation of Oneness, which is the third source:'''that is, since the All-Glorious Maker is not physical or corporeal, time and space cannot restrict Him, creation and place cannot obtrude on His presence and witnessing, means and mass cannot veil His  actions. There is no fragmentation or division in His regarding and acting towards creation. One thing cannot be an obstacle to another. He performs innumerable acts as though they were a single act. For this reason, in the same way that, as far as its meaning is concerned, a huge tree can be encapsulated in a seed, a world also can be contained within a single individual, and the whole world can be encompassed by the Hand of Power.We have explained this mystery in others of the Words like this:
    '''Üçüncü menba''' '''olan''' '''tecelli-i ehadiyet:''' Yani Sâni’-i Zülcelal cisim ve cismanî olmadığı için zaman ve mekân onu kayıt altına alamaz. Ve kevn ü mekân, onun şuhuduna ve huzuruna müdahale edemez. Ve vesait ve ecram, onun fiiline perde çekemez. Teveccühünde tecezzi ve inkısam olmaz. Bir şey, bir şeye mani olmaz. Hadsiz ef’ali, bir fiil gibi yapar. Onun içindir ki bir çekirdekte koca bir ağacı manen dercettiği gibi bir âlemi bir tek fertte dercedebilir. Bütün âlem, bir tek fert gibi dest-i kudretinde çevrilir. Şu sırrı başka Sözlerde izah ettiğimiz gibi deriz ki:
    </div>


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    the sun is to an extent  unrestricted with regard to its luminosity, so its image is reflected in every burnished and shining object. If thousands and millions of mirrors are exposed to its light, the manifestation of its likeness will be found in each one of them without being divided. If the capacities of the mirrors are such, the sun will be able to demonstrate its effects in them in all their magnitude. One thing will not be an obstacle to another. Thousands of things will enter thousands of places with the ease of one thing entering one place. Each place will display the sun’s manifestation as much as thousands of places display it.
    Nasıl ki nuraniyet itibarıyla bir derece kayıtsız olan güneşin timsali, her bir cilâlı parlak şeyde temessül eder. Binlerle, milyonlarla âyineler nuruna mukabil gelse bir tek âyine gibi inkısam etmeden bizzat her birinde cilve-i misaliyesi bulunur. Eğer âyinenin istidadı olsa güneş, azametiyle onda âsârını gösterebilir. Bir şey, bir şeye mani olamaz. Binler, bir gibi ve binler yere, bir yer gibi kolay girer. Her bir yer, binler yer kadar o güneşin cilvesine mazhar olur.
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    Thus, “And  God’s is  the  highest  similitude,”(16:60) the manifestation of the universe’s All-Glorious Maker is such, with all His attributes which are light and with all His names which are luminous, that through the mystery of the regard of oneness, although He is not in any place, He is all-present and all-seeing in all places. There is no division in His regarding and acting towards the creation. He performs every task at the same time, in all places, without difficulty, without hindrance.
    İşte وَلِلّٰهِ ال۟مَثَلُ ال۟اَع۟لٰى şu kâinat Sâni’-i Zülcelal’inin nur olan bütün sıfâtıyla ve nurani olan bütün esmasıyla, teveccüh-ü ehadiyet sırrıyla öyle bir tecellisi var ki hiçbir yerde olmadığı halde, her yerde hazır ve nâzırdır. Teveccühünde inkısam olmaz. Aynı anda, her yerde; külfetsiz, müzahamesiz her işi yapar.
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    Thus, it is through these mysteries of the assistance of unity, facility of unity, and manifestation of oneness, that when all beings are attributed to a single Maker, the creation of all of them becomes as simple and easy as that of a single being. And each being can be as valuable as all beings as regards the fineness of its art. This truth is demonstrated  by  there  being  within  the  boundless  plenitude  of  beings  endless subtleties of art in every one of  them.
    İşte şu imdad-ı vâhidiyet ve yüsr-ü vahdet ve tecelli-i ehadiyet sırrıyladır ki bütün mevcudat, bir tek Sâni’e verildiği vakit; o bütün mevcudat, bir tek mevcud gibi kolay ve suhuletli olur. Ve her bir mevcud, hüsn-ü sanatça, bütün mevcudat kadar kıymetli olabilir. Nasıl ki mevcudatın hadsiz mebzuliyeti içinde, her bir fertte hadsiz dekaik-ı sanatın bulunması bu hakikati gösteriyor.
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    If the beings are not attributed directly to a single Maker, each becomes as  problematical as all beings and the value of all of them decreases, it falls to that of a single being. If it were the case, either nothing would come into existence, or if it did, it would be without value, worthless.
    Eğer o mevcudat, doğrudan doğruya bir tek Sâni’e verilmezse o zaman her bir mevcud, bütün mevcudat kadar müşkülatlı olur ve bütün mevcudat, bir tek mevcud kıymetine sukut eder, iner. Şu halde ya hiçbir şey vücuda gelmeyecek veya gelse de kıymetsiz, hiçe inecektir.
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    This mystery led the Sophists, who  were the most advanced philosophers, to realize that the path of associating partners with God was infinitely more difficult than the way of truth and path of affirming divine unity; that it was irrational to the utmost degree. So because they had averted their faces from the way of truth and looked to that of unbelief and misguidance, they were compelled to renounce their reasons and deny the existence of everything.
    İşte şu sırdandır ki ehl-i felsefenin en ziyade ileri gidenleri olan sofestaîler, tarîk-i haktan yüzlerini çevirdiklerinden küfür ve dalalet tarîkına bakmışlar, görmüşler ki şirk yolu; tarîk-i haktan ve tevhid yolundan yüz bin defa daha müşkülatlıdır, nihayet derecede gayr-ı makuldür. Onun için bilmecburiye her şeyin vücudunu inkâr ederek akıldan istifa etmişler.
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    <span id="Dördüncüsü"></span>
    ==== Dördüncüsü ====
    ====The Fourth====
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    The creation of Paradise is as easy as that of the spring in relation to the All- Powerful One’s power, who administers the universe with acts that are plain to see. The creation of spring is as easy as that of a flower. The loveliness of a flower’s art and the fineness in its creation may be as beautiful and valuable as the spring. The mystery of this truth is threefold:
    Şu kâinatta şu görünen ef’al ile tasarruf eden Zat-ı Kadîr’in kudretine nisbeten cennetin icadı, bir bahar kadar kolay ve bir baharın icadı, bir çiçek kadar kolaydır. Ve bir çiçeğin mehasin-i sanatı ve letaif-i hilkati, bir bahar kadar letafetli ve kıymetli olabilir. Şu hakikatin sırrı üç şeydir:
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    First: the necessity and total detachment of the Maker.
    '''Birincisi:''' Sâni’deki vücub ile tecerrüd.
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    Second: the complete otherness of His essence and His unrestrictedness.
    '''İkincisi:''' Mahiyetinin mübayenetiyle adem-i takayyüd.
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    Third: His not being bound by space and His indivisibility.
    '''Üçüncüsü:''' Adem-i tahayyüz ile adem-i tecezzidir.
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    '''First Mystery:'''The fact that necessity and total detachment give rise to infinite ease and facility is an extremely profound mystery. We shall facilitate understanding of it with the following comparison:
    '''Birinci Sır:''' Vücub ve tecerrüdün hadsiz kolaylığa ve nihayetsiz suhulete sebebiyet vermeleri, gayet derin bir sırdır. Onu bir temsil ile fehme takrib edeceğiz. Şöyle ki:
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    The  degrees  of  existence  are  different. And  the  worlds  of  existence  are  all different. Because they are all different, a particle from a level of existence that is deeply rooted in existence is as great as a mountain from a less substantial level; it contains the mountain.
    Vücud mertebeleri muhteliftir. Ve vücud âlemleri ayrı ayrıdır. Ayrı ayrı oldukları için vücudda rüsuhu bulunan bir tabaka-i vücudun bir zerresi, o tabakadan daha hafif bir tabaka-i vücudun bir dağı kadardır ve o dağı istiab eder.
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    For example, the faculty of memory, which is the size of a mustard-seed in a head from the Manifest World, takes on an existence the size of a library from the World of Meaning. And a mirror the size of a fingernail from the external world encompasses a mighty city from the level of the World of Similitudes. If the memory and the mirror from the external world had possessed consciousness and creative power, they would have been able to bring about endless transformations and activit y in the Worlds of Meaning and Similitudes through the power of their minute existences in the external world.
    Mesela, âlem-i şehadetten olan kafadaki hardal kadar kuvve-i hâfıza, âlem-i manadan bir kütüphane kadar vücudu içine alır. Ve âlem-i haricîden olan tırnak kadar bir âyine, vücudun âlem-i misal tabakasından koca bir şehri içine alır. Ve o âlem-i haricîden olan o âyine ve o hâfızanın şuurları ve kuvve-i icadiyeleri olsaydı, bir zerrecik vücud-u haricîleri kuvvetiyle, o vücud-u manevîde ve misalîde hadsiz tasarrufat ve tahavvülat yapabilirlerdi.
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    That is to say, when existence is firmly established, power increases; what is only a little becomes much. Especially if  having  acquired  complete  stability existence  is  disengaged  and  detached  from materiality and is  not restricted, only a partial manifestation of it will be able to transform many worlds of other less substantial levels of existence.
    Demek vücud, rüsuh peyda ettikçe kuvvet ziyadeleşir; az bir şey, çok hükmüne geçer. Hususan vücud, rüsuh-u tam kazandıktan sonra maddeden mücerred ise kayıt altına girmezse; o vakit cüz’î bir cilvesi, sair hafif tabakat-ı vücudun çok âlemlerini çevirebilir.
    </div>


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    Thus, “And God’s is the highest similitude,”(16:60)  the universe’s  Glorious Maker is Necessarily Existent. That is, His existence is essential, it is pre-eternal and post-eternal, its non-existence is impossible, its cessation is impossible; it is the most firmly  rooted, the most sound, the strongest, and the most perfect of the levels of existence. In relation to His existence, the other levels of existence are like extremely pale shadows. The degree of Necessary Existence is so stable and real, and contingent existence is so insubstantial and pale that many of those who have investigated creation, such as Muhyi al-Din  al-‘Arabi, have relegated the other levels of existence to the level of delusion and imagination; they said: “There is no existent save Him.” That is, things should not be ascribed existence relatively to the Necessary Existence. They asserted that they do not deserve to be called existent.
    İşte وَلِلّٰهِ ال۟مَثَلُ ال۟اَع۟لٰى şu kâinatın Sâni’-i Zülcelali, Vâcibü’l-vücud’dur. Yani onun vücudu zatîdir, ezelîdir, ebedîdir, ademi mümtenidir, zevali muhaldir ve tabakat-ı vücudun en râsihi, en esaslısı, en kuvvetlisi, en mükemmelidir. Sair tabakat-ı vücud, onun vücuduna nisbeten gayet zayıf bir gölge hükmündedir. Ve o derece vücud-u Vâcib râsih ve hakikatli ve vücud-u mümkinat o derece hafif ve zayıftır ki Muhyiddin-i Arabî gibi çok ehl-i tahkik, sair tabakat-ı vücudu, evham ve hayal derecesine indirmişler; لَا مَو۟جُودَ اِلَّا هُوَ demişler. Yani vücud-u Vâcib’e nisbeten başka şeylere vücud denilmemeli; onlar, vücud unvanına lâyık değillerdir, diye hükmetmişler.
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    Thus, for the Necessarily Existent One’s power, which is both necessary and essential, contingent beings’ both created and accidental existences and both unstable and powerless realities are infinitely easy and simple. To raise all human beings to life and then judge them at the Great Gathering is as easy as resurrecting leaves, flowers and fruits in the spring, indeed, in a garden, or on a tree.
    İşte Vâcibü’l-vücud’un hem vâcib hem zatî olan kudretine karşı, mevcudatın hem hâdis hem ârızî vücudları ve mümkinatın hem kararsız hem kuvvetsiz sübutları, elbette nihayet derecede kolay ve hafif gelir. Bütün ruhları haşr-i a’zamda ihya edip muhakeme etmek; bir baharda, belki bir bahçede, belki bir ağaçta haşir ve neşrettiği yaprak ve çiçek ve meyveler kadar kolaydır.
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    '''Second Mystery:'''Easiness in regard to the complete otherness of His Essence and His unrestrictedness arises from this:
    '''İkinci Sır:''' Mübayenet-i mahiyet ve adem-i takayyüdün kolaylığa sebebiyeti ise şudur ki:
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    most certainly, the universe’s Maker is not of the same kind  as the universe. His Essence resembles no other essence at all. Since this is so, the obstacles and restraints within the sphere of the universe cannot hinder Him, they cannot restrict His actions. He has complete disposal over the universe and is able to transform all of it at the  same time. If the disposal and actions that are apparent in the universe were to be attributed to it, it would cause so many difficulties and such confusion that neither would any order remain nor would anything continue to exist; indeed, nothing would ever come into existence.
    Sâni’-i kâinat, elbette kâinat cinsinden değildir. Mahiyeti, hiçbir mahiyete benzemez. Öyle ise kâinat dairesindeki manialar, kayıtlar onun önüne geçemez; onun icraatını takyid edemez. Bütün kâinatı birden tasarruf edip çevirebilir. Eğer kâinat yüzündeki görünen tasarrufat ve ef’al, kâinata havale edilse o kadar müşkülat ve karışıklığa sebebiyet verir ki hiçbir intizam kalmadığı gibi hiçbir şey dahi vücudda kalmaz, belki vücuda gelemez.
    </div>


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    For example, if the masterly art in vaulted domes is attributed to the stones of the domes, and if the command of a battalion, which properly belongs to its officer, is left to the soldiers, either neither of them would ever come into existence, or with great difficulty and  confusion  they would  achieve  a  state  completely lacking in  order. Whereas, if in order for the situation of the stones in the dome to be achieved, it is accorded to a master who is not a stone himself, and if the command of the soldiers in the  regiment  is  referred  to  an  officer  who  possesses  the  essential  quality  of officership, both the art is easy and the command and organization are easy. This is because, while the stones and the soldiers are obstacles to each other, the master and the officer can look from every angle, they command without obstacle.
    Mesela, nasıl ki kemerli kubbelerdeki ustalık sanatı, o kubbedeki taşlara havale edilse ve bir taburun zabite ait idaresi, neferata bırakılsa ya hiç vücuda gelmez veyahut çok müşkülat ve karışıklık içinde intizamsız bir vaziyet alacak. Halbuki o kubbelerdeki taşlara vaziyet vermek için taş nevinden olmayan bir ustaya verilse ve taburdaki neferatın idaresi, mertebe itibarıyla zabitlik mahiyetini haiz olan bir zabite havale edilse hem sanat kolay olur hem tedbir ve idare suhuletli olur. Çünkü taşlar ve neferler birbirine mani olurlar; usta ve zabit ise manisiz her noktaya bakar, idare eder.
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    Thus, “And God’s is the highest similitude,”(16:60) the sacred Essence of the Necessarily Existent One is not of the same kind as contingent beings’ essences. All the truths  of the universe  are rays from the  name of Truth, which  is one of the Beautiful Names of  His Essence. Since His sacred Essence is Necessarily Existent and completely detached from materiality and different from all other essences, it has no like, no equivalent, no equal. So, most certainly, the administration and sustaining of the universe is as easy for that All-Glorious One’s pre-eternal power as that of the spring, indeed, of a tree; and the creation of the resurrection of the dead, the realm of the hereafter, and Heaven and Hell, is as easy as the resurrection in spring of a tree which had died the previous autumn.
    İşte وَلِلّٰهِ ال۟مَثَلُ ال۟اَع۟لٰى Vâcibü’l-vücud’un mahiyet-i kudsiyesi, mahiyat-ı mümkinat cinsinden değildir. Belki bütün hakaik-i kâinat, o mahiyetin esma-i hüsnasından olan Hak isminin şuâlarıdır. Madem mahiyet-i mukaddesesi hem Vâcibü’l-vücud’dur hem maddeden mücerreddir hem bütün mahiyata muhaliftir; misli, misali, mesîli yoktur. Elbette o Zat-ı Zülcelal’in o kudret-i ezeliyesine nisbeten bütün kâinatın idaresi ve terbiyesi, bir bahar belki bir ağaç kadar kolaydır. Haşr-i a’zam ve dâr-ı âhiret, cennet ve cehennemin icadı; bir güz mevsiminde ölmüş ağaçların yeniden bir baharda ihyaları kadar kolaydır.
    </div>


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    '''Third Mystery:'''The fact that indivisibility and not being bound by space result in the  utmost facility has this meaning:
    '''Üçüncü Sır:''' Adem-i tahayyüz ve adem-i tecezzinin nihayet derecede olan kolaylığa sebebiyet vermelerinin sırrı ise şudur ki:
    </div>


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    since the All-Powerful Maker  is free of the restrictions of space, He may be thought of as being present everywhere through His power. And since there is no division or fragmentation in regard to His Essence, He can regard and act towards all things with all of His names. And since He is present everywhere and acts towards everything, beings and intermediaries and mass cannot hinder and prevent His actions, indeed there is no necessity for them to do so.
    Madem Sâni’-i Kadîr mekândan münezzehtir, elbette kudretiyle her mekânda hazır sayılır. Ve madem tecezzi ve inkısam yoktur; elbette her şeye karşı, bütün esmasıyla müteveccih olabilir. Ve madem her yerde hazır ve her şeye müteveccih olur. Öyle ise mevcudat ve vesait ve ecram onun ef’aline mümanaat etmez, ta’vik etmez, belki –hiç lüzum yok faraza lüzum olsa– elektriğin telleri gibi ve ağacın dalları gibi ve insanın damarları gibi; eşya, vesile-i teshilat ve vasıta-i vusul-ü hayat ve sebeb-i sürat-i ef’al hükmüne geçer. Ta’vik, takyid, men’ ve müdahale şöyle dursun; belki teshil ve tesri’ ve îsale vesile hükmüne geçer.
    Let us suppose there was some necessity, then things like electric wires, the branches of trees, and veins in human beings, would resemble means of facilitation, of  the  arrival  of  life,  and  of  swiftness  in  actions. So,  let  us  ignore  the  idea  of hindering,  restricting, preventing, and intervening, and say that they are means of facilitating,  expediting, and uniting.
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    That is to say, from the point of view of the obedience and  submission of all things to the domination of the All-Powerful and Glorious One’s power, there is no need for them. If there were some need for them, it would be as a means of facilitating.
    Demek, Kadîr-i Zülcelal’in tasarrufat-ı kudretine her şey itaat ve inkıyad cihetinde –ihtiyaç yok eğer ihtiyaç olsa– kolaylığa vesile olur.
    </div>


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    '''In Short:'''The All-Powerful Maker creates everything in an appropriate form without  trouble, without undergoing  any  process, swiftly  and  easily.
    '''Elhasıl:''' Sâni’-i Kadîr külfetsiz, mualecesiz, süratle, suhuletle her şeyi o şeye lâyık bir surette halk eder. Külliyatı, cüz’iyat kadar kolay icad eder. Cüz’iyatı, külliyat kadar sanatlı halk eder.
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    He  creates universals as  easily  as particulars. He creates particulars as full of art as He does universals. Indeed, whoever creates universals and the heavens and the earth must necessarily be the one who creates the particulars and animate individuals contained in the heavens and earth; it could be nothing other than him. For those tiny particulars are the fruits, seeds, and the miniature specimens of universals.
    Evet, külliyatı ve semavatı ve arzı halk eden kim ise semavat ve arzda olan cüz’iyatı ve efrad-ı zîhayatiyeyi halk eden elbette yine odur ve ondan başka olamaz. Çünkü o küçük cüz’iyat; o külliyatın meyveleri, çekirdekleri, misal-i musağğarlarıdır.
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    Furthermore, whoever creates the particulars must also be the one who creates the elements and heavens and earth, which encompass the particulars. For we see that particulars are each like a seed and tiny copy in relation to universals. Since this is so, the universal elements and the heavens and earth must be in the hand of the One who creates those  particulars so that, according to the principles of His wisdom and the balances of His knowledge, He can insert the gist, the meanings, the samples, of those universal  and  all-encompassing  beings  in  those  particulars,  which  are  like  their miniature specimens.
    Hem o cüz’iyatı icad eden kim ise cüz’iyatı ihata eden unsurları ve semavat ve arzı dahi o halk etmiştir. Çünkü görüyoruz ki cüz’iyat külliyata nisbeten birer çekirdek, birer küçük nüsha hükmündedir. Öyle ise o cüz’îleri halk eden zatın elinde, anâsır-ı külliye ve semavat ve arz bulunmalıdır. Tâ ki hikmetinin düsturlarıyla ve ilminin mizanlarıyla o küllî ve muhit mevcudatın hülâsalarını, manalarını, numunelerini; o küçücük misal-i musağğarlar hükmünde olan cüz’iyatta dercedebilsin.
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    Indeed, from the point of view of the wonders of art and marvels of creativeness, particulars are not behind universals; neither are flowers lower than the stars, nor seeds inferior to trees. Indeed, the tree’s meaning, which is the inscription of divine determining and is in the seed, is more wonderful than the physical tree, which is the weaving of divine power  and is in the  garden.
    Evet, acayib-i sanat ve garaib-i hilkat noktasında cüz’iyat, külliyattan geri değil; çiçekler, yıldızlardan aşağı değil; çekirdekler, ağaçların mâdûnunda değil; belki çekirdekteki nakş-ı kader olan manevî ağaç, bağdaki nesc-i kudret olan mücessem ağaçtan daha acibdir. Ve hilkat-i insaniye, hilkat-i âlemden daha acibdir.
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    And  the creation of man is more wonderful than the creation of the universe. If a Qur’an of Wisdom were to be written in particles of ether on an atom, it would  far surpass in value a Qur’an of Grandeur written in stars on the face of the heavens. Similarly, there are minute particulars which are superior to universals as regards the miraculousness of their art.
    Nasıl ki bir cevher-i fert üstünde, esîr zerratıyla bir Kur’an-ı hikmet yazılsa semavat yüzündeki yıldızlarla yazılan bir Kur’an-ı azametten kıymetçe daha ehemmiyetli olabilir. Öyle de çok küçük cüz’iyatlar var, mu’cizat-ı sanatça külliyattan üstündür.
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    <span id="Beşincisi"></span>
    ==== Beşincisi ====
    ====The Fifth====
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    We have demonstrated to an extent in our explanations above, the infinite ease, utmost  speed, extreme swiftnesss of actions, and boundless facility apparent in the creation of  beings, together with the mysteries  and  instances of wisdom  in their creation.
    Sâbık beyanatımızda, icad-ı mahlukatta görünen hadsiz kolaylık, gayet derecede çabukluk, nihayetsiz sürat-i ef’al, nihayetsiz suhuletle icad-ı eşyanın sırlarını, hikmetlerini bir derece gösterdik. İşte şu nihayetsiz sürat ve hadsiz suhuletle vücud-u eşya, ehl-i hidayete şöyle kat’î bir kanaat verir ki:
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    The existence of things with this utmost speed and utter facility, therefore, has given the people of guidance the following firm conviction, that in relation to the power of the One who creates beings, Paradises are as easy as the spring, the spring as easy as gardens, and gardens as easy as flowers.
    Mahlukatı icad eden zatın kudretine nisbeten; cennetler baharlar kadar, baharlar bahçeler kadar, bahçeler çiçekler kadar kolay gelir.
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    According to the meaning of,The creation of you all and the resurrection of you all is but like that of a single soul,(31:28) the resurrection of all humankind is as easy as causing one person to die and raising him to life again.
    مَا خَل۟قُكُم۟ وَلَا بَع۟ثُكُم۟ اِلَّا كَنَف۟سٍ وَاحِدَةٍ sırrıyla, nev-i beşerin haşir ve neşri, bir tek nefsin imate ve ihyası gibi suhuletlidir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    And according to the explicit statement of,Nothing will there have been but one single blast, and lo! before Us will all of them be arraigned,(36:53)to raise to life all human beings at the resurrection is as easy as calling together with the sound of a bugle an army that has dispersed to rest.
    اِن۟ كَانَت۟ اِلَّا صَي۟حَةً وَاحِدَةً فَاِذَاهُم۟ جَمٖيعٌ لَدَي۟نَا مُح۟ضَرُونَ tasrihiyle, bütün insanları haşirde ihya etmek; istirahat için dağılan bir orduyu bir boru sesiyle toplamak kadar kolaydır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Although this infinite speed and boundless ease are decisive proofs and certain arguments for the self-evident perfection of the Maker’s power and for everything being  easy  for Him, in the view of the people of misguidance, the formation and creation of things by that power, which is so easy as to be necessary, gave rise to the notion that things form themselves, which is utterly impossible, and thus became the cause of confusion. That is to say, because they see that some ordinary things come into existence very easily, they imagine that they are formed spontaneously. That is, they are not created, but come into existence of their own accord.
    İşte şu hadsiz sürat ve nihayetsiz suhulet, bilbedahe kudret-i Sâni’in kemaline ve her şey ona nisbeten kolay olduğuna delil-i kat’î ve bürhan-ı yakînî olduğu halde; ehl-i dalaletin nazarında, Sâni’in kudretiyle eşyanın teşkili ve icadı –ki vücub derecesinde suhuletlidir– bin derece muhal olan kendi kendine teşekkül ile iltibasa sebep olmuştur. Yani bazı âdi şeylerin vücuda gelmelerini çok kolay gördükleri için onların teşkilini, teşekkül tevehhüm ediyorlar. Yani icad edilmiyorlar, belki kendi kendine vücud buluyorlar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    There, look at this sheer stupidity! The people of misguidance make what is the proof of  an absolute power, the proof of its non-existence; they open the door to innumerable impossibilities. For if it were the case, such attributes of perfection as infinite power and all-encompassing knowledge, which are necessary to the Maker of the universe, would have to be ascribed to every particle of every creature so that each could form itself.
    İşte gel, ahmaklığın nihayetsiz derecatına bak ki nihayetsiz bir kudretin delilini, onun ademine delil yapar; nihayetsiz muhalat kapısını açar. Çünkü o halde Sâni’-i âleme lâzım olan nihayetsiz kudret ve muhit ilim gibi evsaf-ı kemal, her mahlukun her zerresine verilmek lâzım gelir; tâ kendi kendine teşekkül edebilsin.
    </div>


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    <span id="ON_BİRİNCİ_KELİME"></span>
    === ON BİRİNCİ KELİME ===
    ===THE ELEVENTH PHRASE:===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''“And with Him all things have their end”'''
    وَ اِلَي۟هِ ال۟مَصٖيرُ
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That is to say,  everything will  return to  the  realm  of  permanence  from  the transient realm, and will go to the seat of the Sempiternal Ever-Enduring One’s post- eternal sovereignty. They will go from the multiplicity of causes to the domain of the All-Glorious  One of Unity’s power, and will be transferred from this world to the hereafter. Your place of recourse is His Court, therefore, and your place of refuge, His mercy. And so on.
    Yani dâr-ı fâniden dâr-ı bâkiye dönülecek ve Kadîm-i Bâki’nin makarr-ı saltanat-ı ebediyesine gidilecek ve kesret-i esbabdan Vâhid-i Zülcelal’in daire-i kudretine gidilecek, dünyadan âhirete geçilecek. Merciiniz onun dergâhıdır, melceiniz onun rahmetidir ve hâkeza…
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    There are a great many truths which this phrase and those like it state. One is that you will return to eternal bliss and Paradise. This has been proved so decisively by the irrefutable  certainty of the  twelve  arguments of the Tenth Word, and by the  six “Principles” that comprise the numerous cogent proofs of the Twenty-Ninth Word, that they leave no need for further explanation. Those two Words have proved with the certainty of the sun rising in the following morning after having set the previous day,
    Şu kelimenin bunlar gibi ifade ettiği pek çok hakikatler var. Şu hakikatlerin içinde, saadet-i ebediye ile cennete döneceğinizi ifade eden hakikat ise Onuncu Söz’ün on iki bürhan-ı kat’î-yi yakîniyle ve Yirmi Dokuzuncu Söz’ün pek çok delail-i kātıayı tazammun eden altı esasıyla o derece kat’î ispat edilmiştir ki başka beyana hâcet bırakmıyor. Gurûb eden güneşin ertesi sabah yeniden tulû edeceği kat’iyetinde, o iki Söz ispat etmişler ki:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    that life too, which has  the meaning of the sun in this world, will rise in an eternal form in the morning of the resurrection after its setting with the destruction of the world. Since the Tenth and Twenty-Ninth Words have proved this truth to perfection, we refer you to them and here only say this:
    Şu dünyanın manevî güneşi olan hayat dahi harab-ı dünya ile gurûbundan sonra haşrin sabahında bâki bir surette tulû edecektir. Ve cin ve insin bir kısmı saadet-i ebediyeye ve bir kısmı da şakavet-i ebediyeye mazhar olacaktır. Madem Onuncu ve Yirmi Dokuzuncu Sözler bu hakikati kemaliyle ispat etmişler, sözü onlara havale edip yalnız deriz ki:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Further  to  what  has  been  proved  decisively  above,  the  universe’s  All-Wise Maker,  who possesses boundless all-embracing power, limitless universal will, and infinite all-encompassing knowlege – the all-Merciful Creator of human beings – has promised in all His heavenly books and decrees Paradise and eternal bliss to those of mankind who believe in Him. Since He has promised, He will most certainly bring it about, for it is impossible for  Him  to break His promise. Also, not to carry out a promise is an extremely ugly fault, and  the One of Absolute Perfection is totally exempt and free from all fault. Failure to fulfil a promise arises either from ignorance or from impotence. However, since it is impossible for ignorance or impotence to be ascribed  in any way to  that  Absolutely Powerful  One,  the  One  Knowing  of  All Things, His breaking of a promise is impossible.
    Sâbık beyanatta kat’î ispat edildiği üzere nihayetsiz bir ilm-i muhit ve hadsiz bir irade-i külliye ve nihayetsiz bir kudret-i mutlaka sahibi olan şu kâinatın Sâni’-i Hakîm’i ve şu insanların Hâlık-ı Rahîm’i, bütün semavî kitapları ve fermanlarıyla cenneti ve saadet-i ebediyeyi nev-i beşerin ehl-i imanına vaad etmiştir. Madem vaad etmiştir, elbette yapacaktır. Çünkü vaadinde hulf etmek ona muhaldir. Çünkü vaadini îfa etmemek, gayet çirkin bir noksandır. Kâmil-i Mutlak noksandan münezzeh ve mukaddestir. Vaad ettiğini yapmamak, ya cehlinden veya aczinden yapamaz. Halbuki o Kadîr-i Mutlak ve Alîm-i külli şey hakkında cehil ve acz muhal olduğundan, hulf-ü vaad dahi muhaldir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Moreover, first and foremost the Pride of the Worlds (Upon whom be blessings and  peace),  and  all  the  prophets,  saints,  purified  scholars,  and  people  of belief, continuously  request  and  implore,   desire  and  beseech  the  All-Generous  and Compassionate One for the eternal bliss they have been promised. They beseech it through all His Most Beautiful Names. For foremost His compassion and mercy, and justice and wisdom, His names of All-Merciful and Compassionate, and All-Just and Wise, and His dominicality and sovereignty, and most of His names including Lord and Sustainer (Rabb) and Allah, require and necessitate the realm of the hereafter and eternal happiness, and they testify and point to its realization. Indeed, all beings with all of their truths point to the hereafter.The All-Wise Qur’an, the greatest of the revealed books, also demonstrates and teaches this truth with thousands of its verses; with clear evidences and conclusive, veracious proofs.
    Hem başta Fahr-i Âlem aleyhissalâtü vesselâm olarak bütün enbiya ve evliya ve asfiya ve ehl-i iman mütemadiyen o Rahîm-i Kerîm’den, vaad ettiği saadet-i ebediyeyi rica edip yalvarıyorlar ve niyaz edip istiyorlar. Hem bütün esma-i hüsna ile beraber istiyorlar. Çünkü başta şefkati ve rahmeti, adaleti ve hikmeti ve Rahman ve Rahîm, Âdil ve Hakîm isimleri ve rububiyeti ve saltanatı ve Rab ve Allah isimleri gibi ekser esma-i hüsnası, daire-i âhireti ve saadet-i ebediyeyi iktiza ve istilzam ederler ve tahakkukuna şehadet ve delâlet ediyorlar. Belki –Onuncu Söz’de ispat edildiği gibi– bütün mevcudat bütün hakaikiyle dâr-ı âhirete işaret ediyorlar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The Most Noble Beloved One, too, who is the cause of pride for the human race, relying on thousands of dazzling miracles taught this truth throughout his  life, with  all  his  strength;  he  proved  it, proclaimed  it, saw  it, and demonstrated it.
    Hem ferman-ı a’zam olan Kur’an-ı Hakîm binler âyât ve beyyinatıyla ve berahin-i sadıka-i kat’iyesiyle o hakikati gösteriyor ve talim ediyor. Ve nev-i beşerin mâbihi’l-iftiharı olan Habib-i Ekrem binler mu’cizat-ı bâhireye istinad ederek bütün hayatında, bütün kuvvetiyle o hakikati ders vermiş, ispat etmiş, ilan etmiş, görmüş ve göstermiş.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O God, grant blessings and peace and benedictions to him and to his Family and Companions to the number of the breaths of the people of Paradise; and resurrect us and resurrect him and his friends and Companions to bliss, and our parents and  brothers and sisters under his banner, and grant us his intercession,  and  allow  us to enter  Paradise with his Family  and Companions, through Your mercy, O Most Merciful of the Merciful.
    اَللّٰهُمَّ صَلِّ وَ سَلِّم۟ وَ بَارِك۟ عَلَي۟هِ وَ عَلٰى اٰلِهٖ وَ صَح۟بِهٖ بِعَدَدِ اَن۟فَاسِ اَه۟لِ ال۟جَنَّةِ فِى ال۟جَنَّةِ وَ اح۟شُر۟نَا وَ نَاشِرَهُ وَ رُفَقَائَهُ وَ صَاحِبَهُ سَعٖيدًا وَ وَالِدٖينَا وَ اِخ۟وَانَنَا وَ اَخَوَاتِنَا تَح۟تَ لِوَائِهٖ وَار۟زُق۟نَا شَفَاعَتَهُ وَ اَد۟خِل۟نَا ال۟جَنَّةَ مَعَ اٰلِهٖ وَ اَص۟حَابِهٖ بِرَح۟مَتِكَ يَا اَر۟حَمَ الرَّاحِمٖينَ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Amen. Amen.
    اٰمٖينَ اٰمٖينَ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O our Sustainer! Do  not  take us to  task if  we  forget or  unwittingly do wrong.(2:286)O our Sustainer! Let not our hearts swerve from the truth after You have guided us; and bestow upon us the gift of Your mercy; indeed, You are the Giver of Gifts.(3:8)O my Sustainer! Open up my heart  * And make my task easy for me * And loosen  the knot from my  tongue *  That  they might  fully understand  my speech.(20:25-8)O  our  Sustainer!  Accept  this  from  us,  indeed  You  are  All-Seeing,  All- Knowing. *  And forgive us, indeed You are the Accepter of Repentance, the Compassionate.(2:127-8)
    رَبَّنَا لَا تُؤَاخِذ۟نَٓا اِن۟ نَسٖينَٓا اَو۟ اَخ۟طَا۟نَا ۝ رَبَّنَا لَا تُزِغ۟ قُلُوبَنَا بَع۟دَ اِذ۟ هَدَي۟تَنَا وَهَب۟ لَنَا مِن۟ لَدُن۟كَ رَح۟مَةً اِنَّكَ اَن۟تَ ال۟وَهَّابُ ۝ رَبِّ اش۟رَح۟ لٖى صَد۟رٖى ۝ وَيَسِّر۟ لٖٓى اَم۟رٖى ۝ وَاح۟لُل۟ عُق۟دَةً مِن۟ لِسَانٖى ۝ يَف۟قَهُوا قَو۟لٖى ۝ رَبَّنَا تَقَبَّل۟ مِنَّا اِنَّكَ اَن۟تَ السَّمٖيعُ ال۟عَلٖيمُ ۝ وَ تُب۟ عَلَي۟نَا اِنَّكَ اَن۟تَ التَّوَّابُ الرَّحٖيمُ
    </div>


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    All glory be unto You! We have no knowledge save that which You have taught us; indeed You are All-Knowing, All-Wise.(2:32)
    سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="YİRMİNCİ_MEKTUP’UN_ONUNCU_KELİMESİNE_ZEYLDİR"></span>
    == YİRMİNCİ MEKTUP’UN  ONUNCU KELİMESİNE ZEYLDİR ==
    ==Addendum to the Tenth Phrase of the Twentieth Letter==
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In His Name, be He glorified!
    بِاس۟مِهٖ سُب۟حَانَهُ وَ اِن۟ مِن۟ شَى۟ءٍ اِلَّا يُسَبِّحُ بِحَم۟دِهٖ
    And there is nothing but it glorifies Him with praise.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In the Name of God, the Merciful, the Compassionate.
    بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّح۪يمِ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For verily, in the remembrance of God hearts do find their rest.(13:28) *
    اَلَا بِذِك۟رِ اللّٰهِ تَط۟مَئِنُّ ال۟قُلُوبُ ۝
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    God sets forth a parable: A man belonging to many partners [all of them] at variance with one another.(39:29)
    ضَرَبَ اللّٰهُ مَثَلًا رَجُلًا فٖيهِ شُرَكَٓاءُ مُتَشَاكِسُونَ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Question:'''You have said in many places that in divine unity there is an infinite  facility  and  in  multiplicity  and  associating  partners  with  God, endless difficulties;  that  there  is  such ease  in  divine  unity that  it  is  necessary and  such difficulty  in  associating  partners  with  God  that  it  is  impossible. Whereas, the difficulties and impossibilities that  you demonstrate are also present with unity. For example, you say that if particles were not officials, it would be necessary for either all-encompassing knowledge or absolute power or innumerable immaterial machines and printing-presses to  be present in every particle. This  of course is completely impossible. Even if those particles were divine officials, it would still be necessary for them to bear the same qualities so that they would be able to accomplish their endless orderly duties. Could you unravel this problem for me?
    '''Sual:''' Sen çok yerlerde demişsin ki: “Vahdette nihayet derecede kolaylık var, kesrette ve şirkte nihayet müşkülat oluyor. Vahdette vücub derecesinde bir suhulet var, şirkte imtina derecesinde bir suubet var.” diyorsun. Halbuki gösterdiğin müşkülat ve muhalat, vahdet tarafında da cereyan eder. Mesela, diyorsun: “Eğer zerreler memur olmazlarsa her bir zerrede, ya bir ilm-i muhit veya bir kudret-i mutlaka veya hadsiz manevî makineler, matbaalar bulunmak lâzım gelir. Bu ise yüz derece muhaldir.” Halbuki o zerreler memur-u İlahî de olsalar yine öyle bir mazhariyet lâzım gelir tâ hadsiz muntazam vazifelerini yapabilsinler. Bunun hallini isterim.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Answer:'''We have expounded and proved in many Words that if all beings are attributed to a single Maker, they become as easy and effortless as a single being. If they are attributed to numerous causes and to nature, a single fly becomes as difficult and arduous as the heavens, a flower as the spring, a fruit as a garden. Since this mattter has been proved in  other  Words, we refer you to them and here only explain three comparisons, by means of three indications, which will reassure the soul and set the mind at rest in the face of that truth.
    '''Elcevap:''' Çok Sözlerde izah ve ispat etmişiz ki: Bütün mevcudat bir tek Sâni’e verilse bir tek mevcud gibi kolay ve suhuletli olur. Eğer müteaddid esbaba ve tabiata isnad edilse bir tek sinek, semavat kadar; bir çiçek, bir bahar kadar; bir meyve, bir bahçe kadar müşkülatlı ve suubetli olur. Madem şu mesele başka Sözlerde izah ve ispat edilmiş, onlara havale edip şurada yalnız üç işaret ile o hakikate karşı nefsin itminanını temin edecek üç temsil beyan edeceğiz:
    </div>


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    <span id="Birinci_Temsil:"></span>
    === Birinci Temsil: ===
    ===First Comparison:===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For example, a tiny transparent glistening speck cannot of its own accord situate itself within a light the size of a match-head even, and neither can it be the  source of it. It is able to have as much light, in its own right, as a tiny particle, in accordance with its capacity and to the extent of its own mass. But if the speck is connected to the sun, if it opens its eyes and looks at it, it will be able to comprehend the immense sun together with its light, seven colours, heat, and even its distance; it will display a sort of greater manifestation. That is to say, if the particle remains on its own, it will be able to perform a function only to the extent of a particle, whereas if it is deemed to be an official of the sun, and is  connected to it and is a mirror to it, it will be able to demonstrate certain partial examples  of the sun’s functioning, the same as the sun itself.
    Mesela, şeffaf parlak bir zerrecik, bizzat kendi başıyla kalsa bir kibrit başı kadar bir nur içinde yerleşmez ve ona masdar olamaz. Kendi cirmi kadar ve mahiyeti miktarınca bi’l-asale cüz’î zerre gibi bir nuru olabilir. Fakat o zerrecik, güneşe intisap edip ona karşı gözünü açıp baksa o vakit o koca güneşi ziyasıyla, elvan-ı seb’asıyla, hararetiyle hattâ mesafesiyle içine alabilir ve bir nevi tecelli-i a’zamına mazhar olur. Demek, o zerre kendi kendine kalsa bir zerre kadar ancak iş görebilir. Eğer güneşe memur ve mensup ve mir’at sayılsa güneş gibi, güneşin icraatındaki bir kısım cüz’î numunelerini gösterebilir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, “And God’s is the highest similitude,”(16:60) if all beings, all particles, are attributed to multiplicity, causes, nature, themselves, or to anything other than God, then each of them must either possess all-embracing knowledge and absolute power, or innumerable immaterial machines and printing-presses must take form within each, so that it can carry out its wonderful duties.
    İşte وَلِلّٰهِ ال۟مَثَلُ ال۟اَع۟لٰى her bir mevcud, hattâ her bir zerre, eğer kesrete ve şirke ve esbaba ve tabiata ve kendi kendine isnad edilse o vakit her bir zerre, her bir mevcud, ya bir ilm-i muhit ve kudret-i mutlaka sahibi olmalı veyahut hadsiz manevî makine ve matbaalar, içinde teşekkül etmeli tâ ona tevdi edilen acib vazifeleri yapabilsin.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    However, if the particles are attributed to the Single One of Unity, each of them, each artefact, becomes connected to Him; it is as  though  each  becomes  His  official.   Its  connection  allows  it  to  display  His manifestation. And through this connection and state of being a manifestation, it relies on an infinite knowledge and power. Thus, by reason of the mystery of the connection and its reliance, it performs functions and duties far beyond its own power, through the power of its Creator.
    Eğer o zerreler Vâhid-i Ehad’e isnad edilse o vakit her bir masnû, her bir zerre ona mensup olur, onun memuru hükmüne geçer. Şu intisabı onu tecelliye mazhar eder. Bu mazhariyet ve intisapla, nihayetsiz bir ilim ve kudrete istinad eder. Hâlık’ının kuvvetiyle, milyonlar defa kuvvet-i zatîsinden fazla işleri, vazifeleri; o intisap ve istinad sırrıyla yapar.
    </div>


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    <span id="İkinci_Temsil:"></span>
    === İkinci Temsil: ===
    ===Second Comparison:===
    </div>


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    For example, there were two brothers, one brave and self- reliant, the other patriotic and devoted to his country. When a war broke out, the one who relied on  himself did  not form any connection with the state; he wanted  to perform his service on his own. He was compelled therefore to carry his own sources of  power, and  to  transport, as  far  as  his  strength  allowed, his  equipment  and ammunition. In accordance with his  petty individual strength, he was only able to fight with one corporal of the enemy army; to do more was beyond him.
    Mesela, iki kardeş var. Birisi cesur, kendine güvenir. Diğeri hamiyetli, milliyet-perverdir. Bir muharebe zamanında kendine güvenen adam devlete intisap etmez, kendi başıyla iş görmek ister. Kendi kuvvetinin menbalarını belinde taşımaya mecbur olur. Teçhizatını, cephanelerini kendi kuvvetine göre çekmeye muztardır. O şahsî ve küçük kuvvet miktarınca, düşman ordusunun bir onbaşısıyla ancak mücadele eder; fazla bir şey elinden gelmez.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The other brother did  not rely on  himself; he knew  himself to  be weak and powerless  so established a connection with the king and was enrolled in the army. Through  this connection, the huge army became a source of support for him. And because of this support, he was plunged into war with the moral strength of an army behind him under the auspices of the king. So when he encountered an eminent field marshal of the defeated enemy army’s king, he declared in the name of his own king: “I take  you prisoner! Quick march!” He  captured him and handed him over.
    Öteki kardeş kendine güvenmiyor ve kendisini âciz, kuvvetsiz biliyor; padişaha intisap etti, askere kaydedildi. O intisap ile koca bir ordu ona nokta-i istinad oldu. Ve o istinad ile arkasında, padişahın himmetiyle bir ordunun manevî kuvveti tahşid edilebilir bir kuvve-i maneviye ile harbe atıldı. Tâ düşmanın mağlup ordusu içindeki şahın büyük bir müşirine rast geldi, kendi padişahı namına “Seni esir ediyorum, gel!” der. Esir eder, getirir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The meaning of this situation and the wisdom in it is this:
    Şu halin sırrı ve hikmeti şudur ki:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Since the first, independent, man,  was compelled to carry his equipment and sources  of  strength  himself,  the  service  he  was  able  to  perform  was  extremely insignificant. Whereas the one who was an official did not have to carry his source of strength; indeed, the army and the king carried him.Just like connecting his receiver to existing telegraph and telephone lines with a tiny wire, the  man, through the connection he formed, connected himself to an infinite power.
    Evvelki başıbozuk, kendi menba-ı kuvvetini ve teçhizatını kendisi taşımaya mecbur olduğu için gayet cüz’î iş görebildi. Şu memur ise kendi kuvvetinin menbaını taşımaya mecbur değil belki onu ordu ve padişah taşıyor. Mevcud telgraf ve telefon teline makinesini küçük bir tel ile rabtetmek gibi şu adam bu intisapla kendini o hadsiz kuvvete rabteder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, “And God’s is the highest similitude,”(16:60) if all creatures, all particles, are attributed directly to the Single One of Unity and if they are connected to Him, through the power of the connection and through of its Lord, at His command, an ant can demolish the Pharaoh’s palace; a fly can kill off Nimrod and consign him to Hell; a germ can despatch an iniquitous tyrant to the grave; a seed the size of a wheat grain becomes  the  workshop  and  machinery  for  producing  a  pine-tree  the  size  of  a mountain; and a particle of air is able to operate efficiently and systematically in the different functions and structures of all flowers and fruits. All this ease and facility self-evidently arise from the connection and state of being an official.
    İşte وَلِلّٰهِ ال۟مَثَلُ ال۟اَع۟لٰى eğer her mahluk, her zerre doğrudan doğruya Vâhid-i Ehad’e isnad edilse ve onlar ona intisap etseler; o vakit o intisap kuvvetiyle ve seyyidinin havliyle, emriyle; karınca, Firavun’un sarayını başına yıkar, baş aşağı atar. Sinek, Nemrut’u gebertip cehenneme atar. Bir mikrop, en cebbar bir zalimi kabre sokar. Buğday tanesi kadar çam çekirdeği, bir dağ gibi bir çam ağacının destgâhı ve makinesi hükmüne geçer. Havanın zerresi, bütün çiçeklerin, meyvelerin ayrı ayrı işlerinde, teşekkülatlarında muntazaman, güzelce çalışabilir. Bütün bu kolaylık, bilbedahe memuriyet ve intisaptan ileri geliyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If the being in question reverts to independence, if it is left to causes, multiplicity, and to itself, if it travels the road of associating partners with God, then the service it will be able to perform will be only to  the extent of its physical entity and to  the degree of its consciousness.
    Eğer iş başıbozukluğa dönse esbaba ve kesrete ve kendi kendilerine bırakılıp şirk yolunda gidilse o vakit her şey, cirmi kadar ve şuuru miktarınca iş görebilir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="Üçüncü_Temsil:"></span>
    === Üçüncü Temsil: ===
    ===Third Comparison:===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For example, there were two friends who wanted to write a geographical and statistical work on a country they had never seen.
    Mesela, iki arkadaş var. Hiç görmedikleri bir memleketin ahvaline dair istatistikli bir nevi coğrafya yazmak istiyorlar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    One of them formed a  connection with the king and entered the telegraph and telephone office. With a piece of wire worth a few kurush, he connected his own telephone receiver to the state lines and was able to communicate with everywhere and receive information. He wrote a perfectly composed  and well-arranged work of geography and statistics.
    Birisi, o memleketin padişahına intisap edip telgraf ve telefon dairesine girer. On paralık bir tel ile kendi telefon makinesini devletin teline rabteder. Her yer ile görüşür, muhabere eder, malûmat alır. Gayet muntazam ve mükemmel coğrafya istatistiğine ait sanatkârane bir eser yapar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    As for the other man, either he would have had to travel continuously for fifty years and see everywhere and learn of every event with great difficulty, or else, spending millions of liras he would have had to become the owner, like the king, of a telegraph and telephone system as extensive as that of the state so that he could write a perfect work like his friend.
    Öteki arkadaş ise ya elli sene mütemadiyen gezecek ve müşkülatla her yeri görüp her hâdiseyi işitecek veyahut milyonlarla lirayı sarf edip devletin tel ve telefon temdidatı kadar ve padişah gibi telgraf sahibi olacak. Tâ evvelki arkadaşı gibi o mükemmel eseri yapsın.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Similarly, “And God’s is the highest similitude,”(16:60) if innumerable things and creatures are attributed to the Single One of Unity, through the connection, each becomes a place of manifestation. Through displaying the manifestation of the Pre- Eternal Sun, it acquires a connection with the laws of His wisdom, the principles of his  knowledge, and the  decrees of His  power. Then, through divine strength and power, it displays such a dominical manifestation that it acquires an eye that sees all things, a face that looks to all places, and words that have weight in all matters.
    Öyle de وَلِلّٰهِ ال۟مَثَلُ ال۟اَع۟لٰى eğer hadsiz eşya ve mahlukat Vâhid-i Ehad’e verilse o vakit, o irtibat ile her şey birer mazhar olur. O Şems-i Ezelî’nin tecellisine mazhariyetle, kavanin-i hikmetine ve desatir-i ilmiyesine ve nevamis-i kudretine irtibat peyda eder. O vakit havl ve kuvvet-i İlahiye ile her şeyi görür bir gözü ve her yere bakar bir yüzü ve her işe geçer bir sözü hükmünde bir cilve-i Rabbaniyeye mazhar olur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If the connection is severed, the thing will also be cut off from everything else, it will be squeezed into the smallness of its own bulk. In which case, it would have to possess absolute divinity so that it could perform the functions described above.
    Eğer o intisap kesilse o şey, bütün eşyadan dahi inkıta eder, cirmi kadar bir küçüklüğe sığışır. O halde bir uluhiyet-i mutlaka sahibi olmalı ki evvelki vaziyette gördüğü işleri görebilsin.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''In Short:'''The easiness and facility on the way of divine unity and belief make it necessary, while the difficulties on the way of causes and assigning partners to  God  make  it  impossible. For one  person  may, without  trouble, put  numerous objects into a single  situation and obtain one result. But if it is left to the objects themselves to bring about the situation and obtain the result, they could do so only with great trouble and much activity.
    '''Elhasıl,''' vahdet ve iman yolunda, vücub derecesinde bir suhulet ve kolaylık var. Şirk ve esbabda, imtina derecesinde müşkülat ve suubet var. Çünkü bir vâhid, külfetsiz olarak kesîr eşyaya bir vaziyet verir ve bir neticeyi istihsal eder. Eğer o vaziyeti almayı ve o neticeyi istihsal etmeyi, o eşya-yı kesîreye havale edilse o vakit pek çok külfetle ve pek çok hareketlerle ancak o vaziyet alınır ve o netice istihsal edilir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For example, as is stated in the Third Letter, every night, every year, a glittering expedition and passage glorifying God is accomplished through setting in motion the army of the stars in the field of the heavens under the command of the sun and the moon. This is the alluring and captivating situation of the heavens. The alternation of the seasons and other momentous affairs are brought about; and this is the exalted and purposeful result of the motion of the earth. If the situation of the heavens and result of the revolving earth are ascribed to  divine unity, the Pre-Eternal Monarch may easily appoint a soldier like the globe of the  earth as commander of the heavenly bodies for the situation and the result to be achieved. After it has received its order, the earth will rise up with joy at its appointment to whirl and  mention God’s names like a Mevlevi dervish. With slight expense that graceful situation will be obtained and the significant result come about.
    Mesela, Üçüncü Mektup’ta denildiği gibi semavat meydanında, şems ve kamer kumandası altında yıldızlar ordusunu harekete getirmekle, her gece ve her sene, şaşaalı tesbihkârane bir seyeran ve cereyan vermek demek olan cazibedar, sevimli vaziyet-i semaviye ve mevsimlerin değişmesi gibi büyük maslahatların vücud bulması demek olan o ulvi, hikmetli netice-i arziye, eğer vahdete verilse o Sultan-ı ezel kolayca küre-i arz gibi bir neferi, o vaziyet ve o netice için ecram-ı ulviyeye kumandan tayin eder. O vakit arz, emir aldıktan sonra, memuriyet neşesinden mevlevî gibi zikir ve semâa kalkar; az bir masrafla o güzel vaziyet hasıl olur, o mühim netice vücud bulur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    However, if it is said to the earth: “You stop where you are, do not interfere!”; and if to obtain the result and situation, it is referred to the heavens; and if the road of multiplicity and associating partners with God is taken rather than that of divine unity, it will be necessary, every day and every year, to set in motion millions of stars which are thousands of times larger than the globe of the earth and to cover a distance of millions of years in twenty-four hours and a year.
    Eğer arza “Sen dur, karışma!” denilse ve o netice ve o vaziyetin istihsali de semavata havale edilse ve vahdetten, kesrete ve şirke gidilse; her gün ve her sene, binler derece küre-i arzdan büyük olan milyonlar adedince yıldızlar hareket etmek, milyarlar sene mesafeyi yirmi dört saatte ve bir senede kestirmek lâzımdır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="Netice-i_Meram:"></span>
    === Netice-i Meram: ===
    ===Conclusion:===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The Qur’an and the believers ascribe limitless creatures to One Maker. They attribute every matter directly to Him. They travel a road so easy as to be necessary, and urge all towards it. While the people of rebellion, who ascribe partners to God, by attributing a single creature to innumerable causes, travel a road so beset with dificulties as to be impossible. In which case, those on the way of the Qur’an are together with all creatures, and those on the way of misguidance, with a single creature. Or  to put it  another  way, the issuing of all things  out of one is infinitely easier than the issuing of one thing out of many. In the same way that an officer commands a thousand soldiers as easily as one soldier, if the command of one soldier were to be assigned to a thousand officers, it  would become as difficult as commanding a thousand soldiers, it would cause chaos.
    Kur’an ve ehl-i iman, hadsiz masnuatı bir Sâni’-i Vâhid’e verir. Doğrudan doğruya her işi ona isnad eder. Vücub derecesinde suhuletli bir yolda gider, sevk eder. Ve ehl-i şirk ve tuğyan, bir masnû-u vâhidi hadsiz esbaba isnad ederek imtina derecesinde suubetli bir yolda gider. Şu halde Kur’an yolunda, bütün masnuatla; dalalet yolunda, bir masnû-u vâhid beraberdirler. Hattâ belki bütün eşyanın vâhidden sudûru, bir vâhidin hadsiz eşyadan sudûrundan çok derece eshel ve kolaydır. Nasıl ki bir zabit, bin neferin tedbirini, bir nefer gibi kolay yapar ve bir neferin tedbiri, bin zabite havale edilse bin nefer kadar müşkülatlı olur, keşmekeşe sebebiyet verir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, this mighty verse hurls this truth at those who assign partners to God, shattering their unbelief:
    İşte şu hakikati şu âyet-i azîme, ehl-i şirkin başına vuruyor, dağıtıyor:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    God sets forth a parable: A man belonging to many partners [all of them] at variance with one another, and a man belonging wholly to one person: can the two be deemed equal as regards their condition? [Nay] all praise is due to God [alone]; but most of them do not understand this.(39:29)
    ضَرَبَ اللّٰهُ مَثَلًا رَجُلًا فٖيهِ شُرَكَٓاءُ مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِرَجُلٍ هَل۟ يَس۟تَوِيَانِ مَثَلًا اَل۟حَم۟دُ لِلّٰهِ بَل۟ اَك۟ثَرُهُم۟ لَا يَع۟لَمُونَ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    All glory be unto You! We have no knowledge save that which You have taught us; indeed You are All-Knowing, All-Wise.(2:32)
    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 our master Muhammad to the number of the  particles of the universe, and  to all his Family and  Companions. Amen. And all praise be to God, the Sustainer of All the Worlds.
    اَللّٰهُمَّ صَلِّ وَ سَلِّم۟ عَلٰى سَيِّدِنَا مُحَمَّدٍ بِعَدَدِ ذَرَّاتِ ال۟كَائِنَاتِ وَ عَلٰى اٰلِهٖ وَ صَح۟بِهٖ اَج۟مَعٖينَ اٰمٖينَ وَال۟حَم۟دُ لِلّٰهِ رَبِّ ال۟عَالَمٖينَ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O God! O Unique One! O Single One! O Eternally Besought One! Other than  You there is no god, You are One, You have no partner! Yours is the dominion and the praise! Granter of life and Dealer of death! All good is in Your hand! O One  powerful over all things! It is with You that all things have their end! Through the truth of the mysteries of these phrases, appoint the propagator of  this  treatise  and  his  friends and  companions  to  bliss among  the  perfected  affirmers  of  divine  unity  and  the strictly  veracious scholars and the believers conscious of God.  Amen.
    اَللّٰهُمَّ يَا اَحَدُ يَا وَاحِدُ يَا صَمَدُ يَا مَن۟ لَٓا اِلٰهَ اِلَّا هُوَ وَح۟دَهُ لَا شَرٖيكَ لَهُ يَا مَن۟ لَهُ ال۟مُل۟كُ وَ لَهُ ال۟حَم۟دُ وَ يَا مَن۟ يُح۟يٖى وَ يُمٖيتُ يَا مَن۟ بِيَدِهِ ال۟خَي۟رُ يَا مَن۟ هُوَ عَلٰى كُلِّ شَى۟ءٍ قَدٖيرٌ يَا مَن۟ اِلَي۟هِ ال۟مَصٖيرُ بِحَقِّ اَس۟رَارِ هٰذِهِ ال۟كَلِمَاتِ اِج۟عَل۟ نَاشِرَ هٰذِهِ الرِّسَالَةِ وَ رُفَقَائَهُ وَ صَاحِبَهَا سَعٖيدًا مِنَ ال۟مُوَحِّدٖينَ ال۟كَامِلٖينَ وَ مِنَ الصِّدّٖيقٖينَ ال۟مُحَقِّقٖينَ وَ مِنَ ال۟مُؤ۟مِنٖينَ ال۟مُتَّقٖينَ اٰمٖينَ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O God! Through the truth of the mystery of Your oneness make the  disseminator of this book disseminate the mysteries of the profession of Your unity and make his heart a place of manifestation for the lights of faith and his tongue speak of the truths of the Qur’an.
    اَللّٰهُمَّ بِحَقِّ سِرِّ اَحَدِيَّتِكَ اِج۟عَل۟ نَاشِرَ هٰذَا ال۟كِتَابِ نَاشِرًا لِاَس۟رَارِ التَّو۟حٖيدِ وَ قَل۟بَهُ مَظ۟هَرًا لِاَن۟وَارِ ال۟اٖيمَانِ وَ لِسَانَهُ نَاطِقًا بِحَقَائِقِ ال۟قُر۟اٰنِ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Amen. Amen. Amen.
    اٰمٖينَ اٰمٖينَ اٰمٖينَ
    </div>




    <div lang="tr" dir="ltr" class="mw-content-ltr">
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    <center> [[On Dokuzuncu Mektup]] ⇐ | [[Mektubat]] | ⇒ [[Yirmi Birinci Mektup]] </center>
    <center> [[On Dokuzuncu Mektup/en|The Nineteenth Letter]] ⇐ | [[Mektubat/en|The Letters]] | ⇒ [[Yirmi Birinci Mektup/en|The Twenty-First Letter]] </center>
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    </div>

    19.56, 27 Ekim 2024 itibarı ile sayfanın şu anki hâli

    Diğer diller:

    In His Name, be He glorified!

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

    In the Name of God, the Merciful, the Compassionate. There is no god but God, He is One, He has no partner; His is the dominion, and His is the praise; He alone grants life, and deals death, and He 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.(*[1])

    This sentence expressing divine unity, which is recited following the morning and evening prayers, possesses numerous merits(*[2])and according to an authentic narration bears the degree of the Greatest Name.(*[3]) It consists of eleven phrases each of which conveys both some good tidings, and a degree in the unity of dominicality (tevhid-i rubûbiyet), and an aspect of the grandeur and perfection of divine unity from the point of view of a Greatest Name.

    [Referring a full explanation of these vast, elevated truths to other parts of the Risale-i Nur, in fulfilment of a promise we shall for now write a brief, index-like summary of them in two “Stations” and an “Introduction.”]

    Introduction

    Be certain of this, that the highest aim of creation and its most important result is belief in God.

    The most exalted rank in humanity and its highest degree is the knowledge of God contained within belief in God.

    The most radiant happiness and sweetest bounty for jinn and human beings is the love of God contained within the knowledge of God.

    And the purest joy for the human spirit and the sheerest delight for man’s heart is the rapture of the spirit contained within the love of God.

    Yes, all true happiness, pure joy, sweet bounties, and untroubled pleasure lie in knowledge of God and love of God; they cannot exist without them.

    The person who knows and loves God Almighty may receive endless bounties, happiness, lights, and mysteries.

    While the one who does not truly know and love him is afflicted spiritually and materially b y endless misery, pain, and fears.

    Even if such an impotent, miserable person owned the whole world, it would be worth nothing for him, for it would seem to him that he was living a fruitless life among the vagrant human race in a wretched world without owner or protector.

    Everyone may understand just how forlorn and baffled is man among the aimless human race in this bewildering fleeting world if he does not know his Owner, if he does not discover his Master.

    But if he does discover and know Him, he will seek refuge in His mercy and will rely on His power. The desolate world will turn into a place of recreation and pleasure, it will become a place of trade for the hereafter.

    First Station

    Each of the eleven phrases of the above-mentioned sentence affirming divine unity contains some good news. And in the good news lies a cure, while in each of those cures a spritual pleasure is to be found.

    THE FIRST PHRASE:

    “There is no god but God”

    This phrase conveys the following good news to the human spirit, suffering as it does countless needs and the attacks of innumerable enemies. On the one hand the spirit finds a place of recourse, a source of help, through which is opened to it the door of a treasury of mercy that will guarantee all its needs. While on the other it finds a support and source of strength, for the phrase makes known its Creator and True Object of Worship, who possesses the absolute power to secure it from the evil of all its enemies; it shows its master, and who it is that owns it. Through pointing this out, the phrase saves the heart from utter desolation and the spirit from aching sorrow; it ensures an eternal joy, a perpetual happiness.

    THE SECOND PHRASE:

    “He is One”

    This phrase announces the following good news, which is both healing and a source of happiness:

    Man’s spirit and heart, which are connected to most of the creatures in the universe and are almost overwhelmed in misery and confusion on account of this connection, find in the phrase “He is One” a refuge and protector that will deliver them from all the confusion and bewilderment.

    That is to say, it is as if “He is One” is saying to man: God is One. Do not wear yourself out having recourse to other things; do not demean yourself and feel indebted to them; do not flatter them and fawn on them and humiliate yourself; do not follow them and make things difficult for yourself; do not fear them and tremble before them; for the Monarch of the universe is One, the key to all things is with Him, the reins of all things are in His hand, everything will be resolved by His command. If you find Him, you will be saved from endless indebtedness, countless fears.

    THE THIRD PHRASE:

    “He has no partner”

    Just as in His divinity and in His sovereignty God has no partner, He is One and cannot be many; so too He has no partner in His dominicality and in His actions and in His creating. It sometimes happens that a monarch is one, having no partner in his sovereignty, but in the execution of his affairs his officials act as his partners; they prevent everyone from entering his presence, saying: “Apply to us!” However, God Almighty, the Monarch of Pre-Eternity and Post-Eternity, has no partner in His sovereignty, just as He has no need for partners or helpers in the execution of His dominicality. If it were not for His command and will, His strength and power, not a single thing could interfere with another. Everyone can have recourse to Him directly. Since He has no partner or helper, no one seeking recourse can be told: “Stop! It is forbidden to enter His presence!”

    This phrase, therefore, delivers the following joyful announcement to the human spirit:

    the human spirit which has attained to faith may, without let or hindrance, opposition or interference, in any state, for any wish, at any time and in any place, enter the presence of the All-Beauteous and Glorious One, the One of power and perfection, who is the Pre-Eternal and Post-Eternal Owner of the treasuries of mercy, the treasuries of bliss, and may present its needs. Discovering His mercy and relying on His power, it will find perfect ease and happiness.

    THE FOURTH PHRASE:

    “His is the dominion”

    That is to say, ownership is altogether His. As for you, you are both His property, you are owned by Him, and you work in His property.

    This phrase announces the following joyful and healing news:

    O man! Do not suppose that you own yourself, for you have no control over any of the things that concern you; such a load would be heavy. Also, you are unable to protect yourself, to avoid disasters, or to do the things that you must. In which case, do not suffer pain and torment without reason, the ownership is another’s. The Owner is both All-Powerful and All-Merciful; rely on His power and do not cast aspersions on His mercy! Put grief behind you, be joyful!

    Discard your troubles and find serenity! It also says: You love and are connected to the universe, which is the property of the All-Powerful and Merciful One, yet although it grieves you by its wretchedness, you are unable to put it right. So hand over the property to its Owner, leave it to Him. Attract His pleasure, not His harshness. He is both All-Wise and All-Merciful. He has free disposal over His property and administers it as He wishes. Whenever you take fright, say like İbrahim Hakkı: “Let’s see what the Master does; whatever He does, it is best;” understand this thoroughly and do not interfere!

    THE FIFTH PHRASE:

    “His is the praise”

    Praise, laudation, and acclaim are proper to Him, are fitting for Him. That is to say, bounties are His; they come from His treasury. And as for the treasury, it is unending.

    This phrase, therefore, delivers the following good news:

    O man! Do not suffer and sorrow when bounties cease, for the treasury of mercy is inexhaustible. Do not dwell on the fleeting nature of pleasure and cry out with pain, because the fruit of the bounty is the fruit of a boundless mercy. Since its tree is undying, when the fruit finishes it is replaced by more. If you thankfully think of there being within the pleasure of the bounty a merciful favour a hundred times more pleasurable, you will be able to increase the pleasure a hundredfold.

    An apple an august monarch presents to you holds a pleasure superior to that of a hundred, indeed a thousand, apples, for it is he that has bestowed it on you and made you experience the pleasure of a royal favour. In the same way, through the phrase “His is the praise” will be opened to you the door of a spiritual pleasure a thousand times sweeter than the bounty itself.For the phrase means to offer praise and thanks; that is to say, to perceive the bestowal of bounty. This in turn means to recognize the Bestower, which is to reflect on the bestowal of bounty, and so finally to ponder over the favour of His compassion and His continuing to bestow bounties.

    THE SIXTH PHRASE:

    “He alone grants life”

    That is to say, He is the giver of life. And it is He who causes life to continue by means of sustenance. He also supplies the necessities of life. And it is to Him that the exalted aims of life pertain and its important results look, and His are ninety-nine out of a hundred of its fruits.

    Thus, this phrase calls out in this way to ephemeral, impotent man, it makes this joyful announcement:

    O man! Do not trouble yourself by shouldering the heavy burdens of life. Do not think of the transience of life and start grieving. Do not see only its worldly and unimportant fruits and regret that you came to this world. For the life-machine in the ship of your being belongs to the Ever-Living and Self-Subsistent One, and it is He who provides for all its expenses and requirements. Also, your life has a great many aims and results, and they pertain to Him, too. As for you, you are just a helmsman on the ship, so do your duty well and take the wage and pleasure that come with it. Think of just how precious is the life-ship and how valuable its benefits; then think of just how Generous and Merciful is the Owner of the ship. So rejoice and give thanks and know that when you perform your duty with integrity, all the results the ship produces will in one respect be transferred to the register of your actions, that they will secure an immortal life for you, will endow you with eternal life.

    THE SEVENTH PHRASE:

    “And deals death”

    He is the one who causes death. He discharges you from the duty of life, changes your abode from this transitory world, and releases you from the labour of service. That is, He takes you from a transient life to an immortal one. This phrase, then, shouts out the following to ephemeral jinn and man:

    Here is good news for you! Death is not destruction, or nothingness, or annihilation; it is not cessation or extinction; it is not eternal separation, or non- existence, or a chance event; it is not authorless obliteration. Rather, it is to be discharged by the Author who is All-Wise and All-Compassionate; it is a change of abode. It is to be despatched to eternal bliss, to your true home. It is the door of union to the Intermediate Realm, which is where you will meet with ninety-nine per cent of your friends.

    THE EIGHTH PHRASE:

    “And He is living and dies not”

    That is to say, the Possessor of a beauty, perfection, and munificence that are infinitely superior to the beauty, perfection, and munificence to be seen in the creatures of the universe, and that arouse love; and an Eternal Object of Worship, an Everlasting Beloved, a single manifestation of whose beauty is sufficent to replace all other beloveds, has an enduring life through pre-eternity and post-eternity – a life free from any trace of cessation or ephemerality and exempt from any fault, defect, or imperfection.

    Thus, this phrase proclaims to jinn and man, to all conscious beings, and the people of love and ardour:

    Here is good news for you! There exists an Everlasting Beloved who will cure and bind the wounds caused you by countless separations from the ones you love. Since He exists and is undying, whatever happens do not fret over the others. Furthermore, the beauty and generosity, virtue and perfection to be seen in them, the cause of your love, are, passing through many veils, the shadows of the palest of shadows of the manifestation of the Ever-Enduring Beloved’s ever-enduring beauty. Do not grieve at their disappearance, for they are mirrors of a sort. The mirrors being changed renews and embellishes the manifestation of the Beauty’s radiance. Since He exists, everything exists.

    THE NINTH PHRASE:

    “All good is in His hand”

    Every good action you perform is transferred to His register. Every righteous deed you do is recorded with Him.

    Thus, this phrase calls out to jinn and mankind with the following good news:

    O wretched ones! When you journey to the grave do not cry out in despair, “Alas! Everything we owned is destroyed, all our efforts are wasted; we have left the beautiful broad earth and entered the narrow grave,” for everything of yours is preserved, all your actions written down, every service you have rendered recorded. A Glorious One in whose hand is all good and who is able to bring all good to fruition, will reward your service: drawing you to Himself, He will keep you only temporarily under the ground. Later, He will bring you to His presence. What happiness for those of you who have completed their service and duty; your labour is finished, you are departing for ease and mercy! Service and toil are over, you are going to receive your wage!

    The All-Powerful One of Glory preserves seeds and grains, which are the pages of the register of last spring’s deeds and the deposit-boxes of its services, and publishes them the following spring in glittering fashion, indeed, in a manner a hundred times more plentiful than the originals. The results of your life He is preserving in the same way, and will reward your service in a truly abundant fashion.

    THE TENTH PHRASE:

    “And He is Powerful over all things”

    He is One, He is Unique, He has power over everything. Nothing at all is difficult for Him. To create the spring is as easy for Him as to create a flower, and He creates Paradise with as much ease as He creates the spring. The innumerable artefacts which He continuously creates every day, every year, every century, witness with numberless tongues to His boundless power.

    Thus, this phrase too delivers good news:

    O man! The service you have offered and the worship you have performed are not for nothing. A realm of reward, an abode of bliss, has been prepared for you. An unending Paradise is awaiting you in place of this fleeting world of yours. Have faith and confidence in the promise of the Glorious Creator whom you know and whom you worship, for it is impossible for Him to break His promise. In absolutely no respect is there any deficiency in His power; impotence cannot impede His works. Just as He creates your tiny garden, so He is able to create Paradise for you, and He has created it and promised it to you. And because He has promised, He shall, of course, admit you to it!

    We observe every year on the face of the earth that He gathers together and disperses with perfect order and balance, with perfect timing and ease, more than three hundred thousand species and groups of animals and plants. Most certainly such an All-Powerful One of Glory is capable of carrying out His promise.

    Since, being thus absolutely Powerful He creates samples of the resurrection and Paradise in thousands of forms every year; and since, promising eternal bliss through all His revealed scriptures, He gives the glad tidings of Paradise; and since all His actions and deeds are carried out with truth, veracity, and seriousness; and since, through the testimony of all His works of art, all perfections point to and testify to His infinite perfection, there being in absolutely no respect any defect or fault in Him; and since the breaking of a promise, lying, falsehood, and deception are the ugliest of qualities besides being defects and faults;

    then most decidedly and most certainly that All-Powerful One of Glory, that All-Wise One of Perfection, that All-Merciful One of Beauty, will carry out His promise; He will open the gate to eternal bliss; He will admit you, O people of faith, to Paradise, which was the original home of your forefather Adam.

    THE ELEVENTH PHRASE:

    “And with Him all things have their end”

    Human beings are sent to this world, the realm of trial and examination, with the important duties of trading and acting as officials. After they have concluded their transactions, accomplished their duties, and completed their service, they will return and meet once more with their Generous Master and Glorious Creator who sent them forth in the first place. Leaving this transient realm, they will be honoured and elevated to the presence of grandeur in the realm of permanence. That is to say, being delivered from the turbulence of causes and from the obscure veils of intermediaries, they will meet with their Merciful Sustainer without veil at the seat of His eternal majesty. Everyone will find his Creator, True Object of Worship, Sustainer, Lord, and Owner and will know Him directly.

    Thus, this phrase proclaims the following joyful news, which is greater than all the rest:

    O man! Do you know where you are going and where you are being driven? As is stated at the end of the Thirt y-Second Word, a thousand years of happy life in this world cannot be compared to one hour of life in Paradise. And a thousand years of life in Paradise cannot be compared to one hour’s vision of the sheer loveliness of the Beauteous One of Glory. You are going to the realm of His mercy, and to His presence. The loveliness and beauty in all the creatures of this world and in those worldly beloveds by which you are so stricken and obsessed and for which you are so desirous, are but a sort of shadow of the manifestation of His beauty and of the loveliness of His names; and all Paradise with all of its subtle wonders, a single manifestation of His mercy; and all longing and love and allurement and captivation, but a flash of the love of the Eternal Worshipful One and Everlasting Beloved. You are going to the sphere of His presence. You are being summoned to Paradise, which is an eternal feasting place. Since this is so, you should enter the grave not weeping, but smiling in expectation.

    The phrase announces this good news as well:

    O man! Do not be apprehensive, imagining that you are going to extinction, non-existence, nothingness, darkness, oblivion, decay, and dissolution, and that you will drown in multiplicity. You are going not to extinction, but to permanence. You are being impelled not to non- existence, but to perpetual existence. You are going to enter not darkness, but the world of light. And you are returning to your true owner, to the seat of the Pre-Eternal Monarch. You will not drown in multiplicity, you will take your rest in the realm of unity. You are bound not for separation, but for union.”


    Second Station

    [The Second Station proves divine unity at the level of the Greatest Name, briefl y and in summary form.]

    THE FIRST PHRASE:

    “There is no god but God” In this phrase is an affirmation of the unity of the Godhead and of the True Object of Worship. An extremely powerful proof of this degree is as follows:

    A most orderly activity is apparent on the face of the universe, especially on the page of the earth. And we observe there a most wise creativit y. And we clearly see a systematic unfolding; that is, everything being expanded and revealed and given an appropriate shape and form. Furthermore, we see a most compassionate, generous, and merciful munificence and bountifulness. Since this is so, it of necessity proves, indeed provokes awareness of, the necessary existence and unity of an Active, Creative, Opening, and Munificent Possessor of Glory.

    Indeed, the constant evanescence and renewal of beings demonstrate that those beings are the manifestations of the sacred names of an All-Powerful Maker, and are shadows of the lights of His names;

    that they are works of art produced by His actions, and impressions and pages inscribed by the pen of divine determining (kader) and power; that they are mirrors reflecting the beauty of His perfection. Just as the Owner of the universe proves this mighty truth and exalted degree of the affirmation of His unity with all the scriptures and sacred books that He has revealed, so have the people of truth and the perfected members of the human race proved it through their investigations and discoveries.

    The universe too points to this degree through the unceasing testimonies of the miracles of art, wonders of power, and treasuries of wealth that it displays, despite its impotence and poverty. That is to say, the scriptures and books of the Pre-Eternal Witness, and the investigations and unveilings of the people of witnessing, and the orderly states and wise and purposeful functions of the Manifest World are united in their agreement on this degree of the affirmation of divine unity.

    Those who do not accept the Single One of Unity (Vâhid-i Ehad), therefore, must either accept innumerable gods, or else like the foolish Sophists, deny both their own existence and that of the universe.

    THE SECOND PHRASE:

    “He is One”

    This phrase demonstrates an explicit degree of the affirmation of divine unity. A convincing and comprehensive argument proving it is as follows:

    When we open our eyes, when the universe fastens our gaze on its face, the first thing to attract our attention is a universal and perfect order; we see that there is a comprehensive, sensitive equilibrium; everything exists within a precise order and delicate balance and measure.

    When we look a little more carefully, a continual ordering and balancing strike our eye. That is to say, someone is changing the order with regularity and renewing the balance with measuredness. Everything is a model and is clothed in a great many orderly balanced forms.

    When we study it even more closely, a wisdom and justice appear behind the ordering and balancing. A purpose and benefit are considered, a truth, a usefulness are followed in the motion of everything, even the minutest particles.

    When we study it with even greater attention, what strikes the gaze of our consciousness is the demonstration of a power within an extremely wise activity, and the manifestation of a comprehensive knowledge that encompasses all things together with all their attributes.

    That is to say, the order and balance in all beings show us plainly a universal ordering and balancing; and the ordering and balancing show us a universal wisdom and justice; and the wisdom and justice in turn show us a power and knowledge. That is, it is apparent that behind these veils is One Powerful over all things who has Knowledge of all things.

    Furthermore, we look to the beginning and end of everything, and we see, particularly in animate creatures, that their beginnings, origins, and roots are such that it is as if their seeds contain all the systems and members of those creatures, each in the form of an instruction sheet and timetable. Then their fruits and results are such that the meanings of those animate creatures are filtered and concentrated in them; they bequeath their life histories to them. It is as if their seeds are collections of the principles according to which they were given existence, and their fruits and results a sort of index of the commands that brought them into existence. Then we look to the outer and inner faces of those animate creatures: the free disposal of an utterly wise power and the fashioning and ordering of an utterly effective will are apparent. That is, a strength and power create; a command and will clothe with form.

    Thus, when we study beings attentively, we observe that their beginnings are instruction sheets prepared by One Possessing Knowledge, and that their ends are plans and manifestos of a Maker; that their outer faces are beautifully proportioned dresses of artistry devised by One who Chooses and Wills, and their inner faces, well-designed machines of an All-Powerful One.

    This situation, therefore, necessarily and self-evidently proclaims that no time and no place, absolutely nothing, can be outside the grip of power of one single Glorious Maker. Each thing and all things together with all of their attributes are planned and directed within the grip of power of an All-Powerful Possessor of Will; they are made beautiful through the ordering and graciousness of a Merciful and Compassionate One; and they are embellished with the adorning of a Loving Benefactor.

    Indeed, for anyone who is intelligent and has eyes in his head, the order and equilibrium, and ordering and adorning in the universe and in the beings within it demonstrate, at the degree of unity, One who is Single, Sole, Solitary, Unique, All- Powerful, Possessing of Will, All-Knowing, and All-Wise.

    Assuredly, there is a unity in everything, and as for unity, it points to one. For example, the whole world is illuminated by one lamp, the sun; in which case, the world’s Owner is One and the same. And, for example, all the animate creatures on the earth are served by air, fire, and water, which are the same. Since this is so, the One who employs them and subjugates them to us is also One.

    THE THIRD PHRASE:

    “He has no partner”

    This phrase is proved cogently and brilliantly in the First Station of the Thirty- Second Word, so we refer you to that. It cannot be more clearly elucidated; there is no need for further explanation.

    THE FOURTH PHRASE:

    “His is the dominion”

    That is, every creature from the face of the earth to the Divine Throne, from the ground to the Pleiades, from the minutest particles to the heavenly bodies, everything from pre-eternity to post-eternity, the heavens and the earth, this world and the hereafter, belongs to Him.

    His is the highest degree of ownership in the form of the greatest affirmation of divine unity (tevhid-i âzam). A mighty proof of this was imparted to this powerless one’s mind in Arabic at a pleasant time in pleasant circumstances. For the sake of that pleasant memory we shall note down those same phrases, then write their meanings:

    His is the dominion because: the macrocosm is similar to the microcosm; what is fashioned by His power is a missive expressing His determining;

    His creating the macrocosm makes it as a place of prostration, while His giving of existence to the microcosm makes it as prostrating; His bringing the former into being makes it as a property, while His giving of existence to the latter makes it as owned; His art in the former displays it as a book, while His colouring in the latter shines through speech; His power in the former reveals His majesty, while His mercy in the latter arrays His bounty; His majesty in the former testifies that He is One, while His bounty in the latter proclaims that He is Single, Undivided;

    His stamp on the former is on all things, universal and particular, while His seal on the latter is on the body and on the limbs.

    First Section:

    “The macrocosm is similar to the microcosm; what is fashioned by His power is a missive expressing His determining.” That is to say, the macrocosm, which is called the universe, and the microcosm, which is its miniature specimen and is called man, point to evidences of divine unity, both within man’s self and outside it, that are written by the pens of divine power and divine determining.

    There is within man the sample, on a very small scale, of the orderly art which is in the universe. And as the art that is present in the vast sphere testifies to the Single Maker, so the microscopic art which is on a tiny scale in man points to the Maker and demonstrates His unity.

    Moreover, as man is a meaningful missive inscribed by his Sustainer, and a well-composed ode written by divine determining, so is the universe a well-composed ode written by that same pen, but on a vast scale.

    Is it at all possible that anything other than the Single One of Unity could have a hand in placing the stamp of uniqueness on men’s faces, which, although they resemble one another, all have their distinguishing marks; and have a hand in setting the seal of unity on the universe, all of whose creatures co-operate, helping and supporting one another? Could anything interfere in this?

    Second Section:

    “His creating the macrocosm makes it as a place of prostration, while His giving of existence to the microcosm makes it as prostrating.” It has this meaning: the All-Wise Maker created the macrocosm in such a novel, wonderful form, inscribing on it the signs of His grandeur, that He transformed it into a mighty mosque. And He created man in this way: giving him intellect and causing him to prostrate in wonderment with it at those miracles of His art and at His wondrous power, He caused him to read the signs of His grandeur. Thus girding him ready for worship in that mighty mosque, He created him as a prostrating slave.

    Is it at all possible that the true object of worship of those prostrating worshippers in this mighty mosque could be other than the One, Single Maker?

    Third Section:

    “His bringing the former into being makes it as a property, while His giving of existence to the latter makes it as owned.” It has this meaning: the Glorious Lord of All Dominion created the macrocosm, and especially the face of the earth, so that it resembles countless concentric circles or spheres. Every sphere is like an arable field where, minute by minute, season by season, century by century, He sows, reaps, and harvests crops. He continuously administers His property, and works it.

    He has made the world of minute particles, the largest sphere, into a field. With His power and with His wisdom, He unceasingly sows crops in it to the extent of the universe, and reaps and harvests them. He despatches them from the Manifest World to the World of the Unseen; from the sphere of power to the sphere of knowledge.

    Next He has made the face of the earth, which is a medium sphere, a place of cultivation in exactly the same way, where, season by season, He plants worlds, species, and reaps and harvests them. His immaterial crops too He sends to the immaterial worlds, to the Worlds of the Unseen, and the hereafter, and the World of Similitudes.

    A garden, too, which is a smaller sphere, He fills hundreds and thousands of times with power and empties with wisdom.

    And from the even smaller sphere of an animate creature, a tree or a human being, for example, He harvests crops that are a hundred times greater than the being itself.

    That is to say, the Glorious Lord of All Dominion creates all things, great and small, universal and particular, as models, and clothes them in hundreds of ways in the weavings of His art, which are embroidered with continuously renewed inscriptions; He displays the manifestations of His names, the miracles of His power. He has created everything in His property as a page; He writes meaningful letters in hundreds of ways on each page; He displays His wisdom, His signs, and He invites intelligent creatures to read them.

    In addition to bringing the macrocosm into being in the form of a cultivated property, He has created man and has given him such tools and abilities, senses, feelings, and especially such a soul, such desires, needs, appetities, greed and claims, that in that extensive property he is like a totally owned creature who is in need of all of it.

    Is it therefore at all possible that anything apart from the Glorious Lord of All Dominion, who makes everything from the vast world of minute particles to a fly, as a field and cultivated property, and makes insignificant man a spectator, inspector, tiller, merchant, herald, worshipper, and slave in that vast property and takes him as an honoured guest and beloved addressee of Himself – could anything other than Him have free disposal over the property and be lord over the totally owned slave?

    Fourth Section:

    “His art in the former displays it as a book, while His colouring in the latter shines through speech.” Its meaning is this: the Glorious Maker’s art in the macrocosm is so meaningful that because it is manifested in the form of a book, thus making the universe into a huge volume, the human intellect has extracted the library of true natural science and philosophy from it and has written the library accordingly. And that book of wisdom is bound to reality and draws assistance from reality to such a degree that it has been proclaimed in the form of the All-Wise Qur’an, which is a copy of that huge manifested book.

    Moreover, just as His art in the universe is in the form of a book, describing its perfect orderedness, so too His colouring and the inscription of His wisdom in man has opened the flower of speech. That is, His art is so meaningful, sensitive, and beautiful that it has caused the components of that animate machine to speak as though they were gramophones. It has given man such a dominical colouring in his “fairest of forms” that the flower of speech and expression, which is immaterial, insubstantial and living, has opened in his material, corporeal and solid head. And it has equipped the power of speech and expression, which is situated in man’s head, with such exalted tools and abilities that it has caused it to develop and progress to a degree whereat he becomes the addressee of the Pre-Eternal Monarch. That is, the dominical colouring in man’s essential nature has opened the flower of divine address.

    Is it at all possible that anything other than the Single One of Unity could interfere in that art in creatures, which is so high as to be in the form of a book, and in that colouring in man whereby he attains to the station of speech and address? God forbid!

    Fifth Section:

    “His power in the former reveals His majesty, while His mercy in the latter arrays His bounty.” It has this meaning: divine power in the macrocosm demonstrates the majesty of His dominicality, whereas dominical mercy arrays His bounties in man, who is the microcosm.

    That is, the Maker’s power, in respect of grandeur and glory (celâl), creates the universe in the form of a palace so magnificent that its sun is a mighty electric light, its moon, a lamp, and its stars, candles, gilded fruits and scattered lights. While the face of the earth is a laden table, an arable field, a garden, a carpet; and its mountains, each a storehouse, a mast, a fortress; and so on. He demonstrates the majesty of His dominicality in brilliant fashion by, on a vast scale, making all things into the huge palace’s necessities;

    and His mercy, in respect of beauty (cemâl), bestows on all creatures with spirits, and even on the minutest animate creatures, the varieties of His bounties, ordering their beings with them. He adorns them from head to toe with the bounties, embellishing them abundantly, munificently. He has counterpoised the beauty of His mercy and that glorious majesty, those microscopic tongues and that vast tongue.

    That is, while the huge heavenly bodies like the suns and constellations are proclaiming with the tongue of majesty: “O Glorious One! O Mighty One! O August One!”, those tiny animate creatures, like flies and fishes, are declaring, but with the tongue of mercy: “O Beautiful One! O Compassionate One! O Generous One!”; they are adding their gentle songs to that great orchestra, sweetening it.

    Is it at all possible that anything other than the All-Glorious One of Beauty and All-Beauteous One of Glory could have any part in the creation of the macrocosm and microcosm? God forbid!

    Sixth Section:

    “His majesty in the former testifies that He is One, while His bounty in the latter proclaims that he is Single.” Its meaning is this: just as the majesty of dominicality, which is manifested in the totality of the universe, proves and demonstrates divine unity (vahdâniyet), so dominical bounty, which bestows on the members of animate creatures their regular provisions, proves and demonstrates divine oneness (ehadiyet).

    As for unity, it is to say that all those creatures belong to One and they look to One and they are the creation of One.

    Whereas by oneness is meant that most of the names of the Creator of all things are manifested in all beings.

    For example, the light of the sun may be seen as analogous to unity by reason of its comprehending the face of the earth. While the fact that its light and heat, the seven colours in its light and some sort of shadow of it are found in all transparent objects and drops of water makes them analogous to oneness. And the fact that most of the Maker’s names are manifested in each single thing, especially in each animate creature, and above all in man, points to oneness.

    Thus, this section indicates that the majesty of dominicality (rubûbiyet), which has total disposal over the universe, makes the huge sun a servant, a lamp, and a stove for animate creatures on the face of the earth; and makes the mighty earth a cradle, a hostel, and place of trade for them; and fire, a cook and friend present everywhere; and clouds, strainers and wet-nurses; and mountains, storehouses and treasuries; and the air, a fan for animate creatures, for breathing in and out; and water, a nurse who suckles new arrivals to life and a seller of sweet drinks who supplies animals with the water of life; this divine dominicality demonstrates divine unity most lucidly.

    Indeed, who other than the One Creator could subjugate the sun so that it is a servant of the inhabitants of the earth? And who other than the Single One of Unity could take the wind in His hand entrusting it with a great many duties and employing it as a swift and agile servant on the face of the earth? And who apart from the Single One of Unity would have the ability to make fire a cook, and to cause a tiny flame the size of a match-head to consume thousands of tons of goods? And so on. Every single thing, every single element, every single heavenly body, points to the All-Glorious One of Unity, at the degree of the majesty of dominicality.

    Thus, as divine unity is apparent in respect of glory and majesty, so bounty and munificence proclaim divine oneness in respect of beauty and mercy. This is because, within this all-embracing art, animate creatures and especially man possess the faculties and abilities to understand, accept, and desire the infinite varieties of bounties, and to reflect all the divine names manifested in the universe. Simply, like a point of focus, man displays all the Beautiful Names together by means of his mirror- like essence, and through it, proclaims God’s oneness.

    Seventh Section:

    “His stamp on the former is on all things, universal and particular, while His seal on the latter is on the body and on the limbs.”

    Its meaning is this: just as the Glorious Maker has a mighty stamp on the macrocosm as a whole, so He has put a stamp of unity on each of its parts and species. And just as he has set the seal of unity on the face and body of each human being, the microcosm, so on each of their limbs is a seal of His unity.

    Indeed, the All-Powerful One of Glory has placed on everything, on universals and on particulars, on stars and on particles, a stamp of unity which bears witness to Him. On each he has set a seal of unity which points to Him. This greatest of truths having been elucidated and proved most brilliantly and decisively in the Twenty- Second Word, the Thirty-Second Word, and the Thirty-Three Windows of the Thirty- Third Letter, we refer you to those and cutting short the discussion, conclude it here.

    THE FIFTH PHRASE:

    “His is the praise”

    Since the perfections found in all being, which are the cause of acclaim and tribute, are His, praise too belongs to Him. All acclaim and laudation belongs to Him, from whomever to whomever it has come and will come from pre-eternity to post- eternity. For bounty, munificence, perfection, and beauty, which are the causes of acclaim, and everything that gives rise to praise, are His, they belong to Him.

    Indeed, as the Qur’an indicates, worship, glorification, prostration, supplication, and praise and laudation rise continuously, unceasingly, from all beings to the divine court. The following is a comprehensive proof which sets forth this truth affirming divine unity.

    When we look at the universe, it appears to us in the form of a park set with gardens, its roof gilded with lofty stars, its ground inhabited by ornamented beings. When we see it thus, we observe that the orderly, luminous, lofty heavenly bodies and purposive, ornamented earthly beings in this park are all saying, each in its particular tongue: “We are the miracles of power of an All-Powerful One of Glory; we testify to the unity of an All-Wise Creator, an Omnipotent Maker.”

    Then we look at the globe of the earth within the park of the universe and we see it in the form of a garden in which uncountable varieties of multicoloured, beautifully adorned flowering plants have been laid out and through which innumerable species of animals have been scattered.

    In this garden of the earth, all these adorned plants and decorated animals proclaim through their well-ordered forms and balanced shapes: “We are each of us a miracle, a wonder of art, created by a Single All-Wise Maker; each of us heralds His unity and is a witness to His unity.”

    Moreover, looking at the trees in the garden, we see fruits and flowers in various forms which have been made knowingly, wisely, generously, subtly, and beautifully to the utmost degree. And they are proclaiming unanimously: “We are the miraculous gifts of a Compassionate One of Beauty, a Merciful One of Perfection; we are wondrous bounties.”

    Thus, the heavenly bodies and beings in the park of the universe, and the plants and animals in the garden of the earth, and the blossom and fruits on its trees and plants, testify and proclaim in an infinitely resounding voice:

    “Our Creator and Fashioner, the All-Powerful One of Beauty, the Peerless All-Wise One, the All- Generous Granter of Favours, who bestowed us as gifts, is powerful over all things. Nothing at all is difficult for Him. Nothing at all is outside the bounds of His power. In relation to His power minute particles and stars are equal. A universal is as simple as a particular, while a particular is as valuable as a universal. The largest is as easy as the smallest in relation to His power, and the small is as full of art as the large; indeed, as far as art is concerned, the small is greater than the large.

    “All the occurrences of the past, which are wonders of His power, testify that that Absolutely Powerful One is also powerful over the wonders of the future and its contingencies. Just as the one who brought about yesterday will bring about tomorrow, so the All-Powerful One who created the past will also create the future. The All-Wise Maker who made this world, will also make the hereafter. “Yes, just as the All-Powerful One of Glory is the only one truly deserving of worship; so He is the only one deserving of praise. Just as worship is exclusively His, so are praise and laudation His alone.”

    Is it at all possible that an All-Wise Maker who created the heavens and the earth would leave without purpose human beings, who are their most important result and the most perfect fruit of the universe? Is it at all possible that He would hand them over to causes and chance, that He would transform His self-evident wisdom into futility? God forbid!

    Is it at all possible that having planned then formed a tree, giving it the utmost importance, and having administered it and raised it with the greatest wisdom, someone who was wise and knowing would ignore its fruits, which are its aim and purpose? Would he attach no importance to them, and leave them either for thieves or to rot scattered on the ground? Of course it would be impossible. It is because of its fruit that the tree is given importance.

    Now, man is the intelligent being of the universe and its most perfect fruit, result, and aim. Is it possible that the universe’s All-Wise Maker would give to others the praise and worship, and thanks and love, which are the fruits of its intelligent and conscious fruits, thus causing His self-evident wisdom to be nullified, His absolute power transformed into impotence, and His all-encompassing knowledge converted into ignorance? God forbid! A hundred thousand times!

    Since intelligent beings are the pivot of the dominical aims in the palace of the universe, and man is the most eminent of intelligent beings, is it at all possible that the thanks and worship he offers in response to the bounties he receives should go to anyone other than the palace’s Maker, and that the Glorious Maker would permit the thanks and worship due to Him, which are the ultimate aim of man’s creation, to go to another?

    Moreover, is it at all possible that He would make Himself loved by intelligent beings through the endless varieties of His bounties, and that He would make Himself known to them through the innumerable miracles of His art, and then, attaching no importance to them, abandon to causes and nature their thanks and worship, their praise and love, their recognition and gratitude. Is it at all possible that He would make His absolute wisdom denied and the sovereignty of His dominicality nullified? God forbid! A hundred thousand times, God forbid!

    Is it at all possible that one who cannot create a spring, and cannot create all fruits, and cannot create all the apples on earth, the stamp on which is the same, could create one apple, which is a miniature specimen of all of them, and give it to someone to eat as a bounty? Is it possible that he should claim thanks for it and thus share in the praise due to the one absolutely deserving of praise? God forbid! For whoever creates one apple is he who creates all the apples produced in the whole world; for their stamp is the same.

    Moreover, whoever creates all the apples is again the one who creates all the seeds and fruits in the world, which are the source of food. That is to say, the one who gives the tiniest bounty to the least significant animate creature is directly the universe’s Creator and its Glorious Provider. Since this is so, thanks and praise are His directly. Since this is so, the reality of the universe declares unceasingly with the tongue of truth:

    “All the praise offered by all beings from pre-eternity to post-eternit y is due to Him alone!”

    THE SIXTH PHRASE:

    “He grants life”

    That is, it is He alone who gives life, in which case it is also He alone who creates all things. For life is the spirit, light, leaven, foundation, result, and summary of the universe, so whoever grants life must also be the universe’s Creator.

    It must be He who grants life, then, the Ever-Living and Self-Subsistent One. We therefore point out as follows a mighty proof of this degree of the affirmation of divine unity: As has been explained and proved in another part of the Risale-i Nur, we see before us the magnificent army of animate beings with their tents pitched on the plain of the face of the earth. Every spring we behold a new army emerging from the World of the Unseen, freshly mobilized; one of the innumerable armies of the Ever-Living and Self-Subsistent One. Observing this army, we see within it more than two hundred thousand different nations from the plant families, and more than one hundred thousand from the animal tribes. Although the uniforms of each tribe and family, as well as their provisions, drill, discharge, arms, and period of service are all different, anyone who has eyes in his head will see, and having seen will be unable to deny, that a commander-in-chief provides all these different needs with perfect orderliness and precise balance at exactly the right time; and he does this through his infinite power and wisdom, his boundless knowledge and will, his unending mercy, his inexhaustible treasuries, without forgetting a single one of them, or confusing or mixing-up or delaying any of them.

    Is it at all possible, then, that anything could meddle, interfere, or have a share in this giving of life and administering, in this nurturing and sustaining, other than one who possesses knowledge comprehensive enough to encompass the army together with all of its affairs, and the absolute power to manage it in addition to providing all its necessities? God forbid! A hundred thousand times!

    It is obvious that if there are ten tribes in one battalion, impotent human beings would be compelled to equip them in a single fashion because to equip them all separately would be as difficult as equipping ten battalions. The Ever-Living and Self- Subsistent One, however, provides the equipment necessary for the lives of the more than three hundred thousand different tribes within that magnificent army. And He does this with no trouble or difficulty, in a light and easy manner, most wisely and maintaining orderliness. He causes the mighty army to declare with one tongue: “It is He Who gives life,”(23:80) and the vast congregation in the mosque of the universe to recite: God, there is no god save Him, the Ever-Living and Self-Subsistent One. Neither slumber overtakes Him nor sleep. His is all that is in the heavens and all that is on earth. Who is there that could intercede with Him, except by His leave? He knows all that lies open before men and all that is hidden from them, whereas they cannot attain to aught of His knowledge save that which He wills. His Throne extends over the heavens and the earth, and He feels no weariness in preserving them. And He alone is Truly Exalted, Tremendous.(2:255)

    THE SEVENTH PHRASE:

    “And deals death”

    It is He who causes death. That is, just as it is He who grants life, so it is again He who takes life and grants death. Indeed, death is not only destruction and extinction that it may be attributed to causes or nature. Just as a seed superficially dies and rots while inside it a shoot is being kneaded and is coming to life, that is, it is passing from the particular life of a seed to the universal life of a shoot; so too, although death is apparently disintegration and banishment, in reality, for human beings it is the sign, introduction, and starting point of perpetual life. In which case, the Absolutely Powerful One who grants and administers life must certainly be the One who creates death.

    The following points to a might y proof of this, the greatest degree of the affirmation of divine unity, contained in this phrase.

    As is explained in the Twenty-Fourth Window of the Thirty-Third Letter, through divine will, all beings are flowing. At its Sustainer’s command, the universe is in continuous motion. With divine permission, all creatures are unceasingly flowing in the river of time; they are being sent from the World of the Unseen; they are being clothed in external existence in the Manifest world; then they are being poured in orderly fashion into the World of the Unseen, and it is there that they alight. At their Sustainer’s command, they continuously come from the future, stop by in passing pausing for a breath, and are poured into the past.

    This flood of creatures is being made from top to bottom with instances of wisdom, benefits, results, and aims within the sphere of a most wise mercy and munificence; as is this constant travelling, within the sphere of a most knowledgeable wisdom and orderliness; and this current, within the sphere of a most compassionate solicitude and equilibrium.

    That is to say, an All-Powerful One of Glory, an All-Wise One of Perfection, is continuously giving life to and employing the families of beings, and the individuals within each family, and the worlds that those families form. Then, with His wisdom He discharges them, manifests death and despatches them to the World of the Unseen. He transfers them from the realm of power to the realm of knowledge.

    Is it then at all possible that one who does not have the ability to administer the universe in its totality, whose authority does not stretch throughout time, whose power is not sufficient to make the world manifest life and death like a single individual, who cannot bestow life on the spring as though it were a single flower, attach it to the face of the earth and then pluck it from it with death and gather it up, could such a one be the owner of death and the granter of death? Yes, the death of the lowliest animate being, even, like its life, must necessarily occur according to the law of the Glorious One in whose hand are all the truths of life and varieties of death, and with His permission, and at His command, and through His power, and with His knowledge.

    THE EIGHTH PHRASE:

    “And He is living and dies not”

    That is, His life is perpetual, it is pre-eternal and post-eternal. Death and evanescence, non-existence and cessation, cannot befall Him. He who is pre-eternal must certainly be post-eternal.

    He who is sempiternal must certainly be eternally enduring. He who is necessarily existent, must certainly be without beginning or end.

    How could non-existence touch a life of which all existence, in all its varieties, is its shadow?

    Non-existence and ephemeralit y and cessation could in no way encroach on a life through whose manifestation all lives continuously come into being, on which all the stable truths of the universe are dependent, and through which they subsist.

    Yes, one flash of that life’s manifestation accords a unity to the multiplicity of things, all of which are subject to decline and decease, and makes them display permanence; it saves them from dispersal, preserves their existence, manifests in them a sort of continuance.

    That is, life accords a unity to multiplicity; it makes it permanent. If life departs, the unity disintegrates, it ceases. Most certainly, ephemerality and transience cannot impinge on that necessary life, from a single manifestation of which all those innumerable flashes of life proceed.

    Decisive witnesses to this truth are the transience and ephemerality of the universe. That is, through their existence and lives,(*[4])beings bear witness to and point to the life of the Undying Ever-Living One and to the necessary existence of His life, and through their deaths and their ephemerality they bear witness to and point to the perpetuity of His life and its eternity. For the fact that on the demise of beings others follow on after them, manifesting life like them and taking their places, demonstrates that there is an unceasingly living being who continuously renews life’s manifestation.

    Bubbles on the surface of a flowing river sparkle in the sun and disappear. Troop after troop of bubbles appear, following on one after another. They display the same sparkle, are extinguished and vanish. Sparkling and being extinguished in this way, they point to the continuance of an elevated, enduring sun. Similarly, the alternation of life and death in these constantly moving beings testifies to the continuance and perpetualness of an Ever-Living Ever-Enduring One.

    Yes, beings are mirrors. As darkness is the mirror to light, showing up the light’s brilliance to the degree of its intensity, so due to the contrast of opposites beings act as mirrors in many respects. For example, beings act as mirrors to the Maker’s power through their impotence and to His riches through their poverty; similarly, they act as mirrors to His everlastingness through their ephemerality. Through their povert in wintertime and glittering wealth and riches in springtime, trees and the face of the earth act as mirrors in most unequivocal fashion to the power and mercy of an Absolutely Powerful One, a Possessor of Absolute Riches.

    It is as though all things are making supplication together with Uways al-Qarani through the tongues of their beings, and are saying:

    “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!

    And it is You who is the Creator, for we are creatures, we are being made!

    And it is You who is the Provider, for we are in need of provision, we have no power!

    That is to say, the One who creates us and bestows on us our provisions is You! And 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 on us are manifestations of a mightiness. That is to say, we are mirrors to Your mightiness!

    And it is You who possesses 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 Ever-Living, Ever-Enduring, because we, we are dying, and in our dying and in our being resurrected we see the manifestation of a perpetual giver of life!

    Yes, 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!...” And so on.

    All creatures, universal and particular, act as mirrors in a way that, like Uways al- Qarani, has the meaning of supplication. All proclaim divine power and perfection through their impotence and poverty and deficiency.

    THE NINTH PHRASE:

    “All good is in His hand”

    That is to say, all good things are in His hand, all good deeds are in His account book, all beneficence is in His treasury. Since this is so, those desiring good must seek it from Him, those wishing for what is best must beseech Him.

    In order to demonstrate the truth of this phrase conclusively, we shall point out signs and flashes from one of the many far-reaching evidences of divine knowledge, as follows:

    The Maker who controls and creates with the acts that are apparent in the universe has all-encompassing knowledge, and such knowledge is His particular, inherent and necessary quality. Its separation from Him is impossible. In the same way that it is not possible for the sun to exist but for its light not to exist, it is also not possible, though thousands of times more so, for the knowledge of the Being who creates these well-ordered beings to be separated from Him. Such all-comprehending knowledge is necessary to that Being; it is also necessary to all things in so far as they are connected to Him. That is to say, it is not possible for anything to be hidden from Him. Just as it is not possible for objects on the face of the earth to face the sun with no barrier and not see it, so is it a thousand times less possible, it is impossible, for things to be hidden from the light of the All- Knowing One of Glory’s knowledge.For they are in his presence. That is, everything is within the range of His sight, is before Him, is within the compass of His witnessing; He penetrates into all things.If such possessors of light as the inanimate sun, impotent man, and unconscious X-rays can see and penetrate everything that faces them although they are contingent, defective and accidental, surely nothing at all can remain hidden from or be beyond the light of pre-eternal knowledge, which is necessary, all-encompassing, and essential.

    The universe contains incalculable signs and marks pointing to this truth, as may be seen in the following examples:

    All the instances of wisdom apparent in beings point to such knowledge.

    For He who performs His works kindly and graciously must know; He must know what He is doing.

    And all well-ordered beings, each with balance, and all finely balanced and measured shapes and forms, each with order, also indicate such all-encompassing knowledge. For to carry out work with wisdom means to do it with knowledge. And all favour and adornment point to such knowledge.

    For he who works skilfully and in a measured and balanced way is surely relying on a powerful knowledge. And the regular measuredness apparent in beings, their shapes cut out with a view to purposes and benefits, and the fruitful situations and assemblages as though arranged according the principles of divine decree and the compasses of divine determining, all demonstrate an all-embracing knowledge. For sure, it is by virtue of all-encompassing knowledge that each thing is given an ordered, distinct form, as well as a particular shape that is appropriate and beneficial to its life and existence; it could not occur any other way.

    Also, it is only through all-embracing knowledge that the sustenance of animate creatures is provided in a suitable form, at the appropriate time, from unexpected places. Because, since the One who sends the sustenance knows and recognizes those who are in need of it, and the appropriate time to send it, and perceives their need, He is able to provide their sustenance in a suitable form.

    Also, although it is not clear to the creatures themselves, the appointed hour of their deaths, which is tied to a law of determination, demonstrates a comprehensive knowledge. For although its time does not appear to be determined, the death of all groups and individuals is appointed within a period of time with a beginning and an end. The fact that the seeds, fruits and results of a thing are preserved at the time of death, since they will continue its duties after it and are the means of its transformation into a new life, demonstrates an all-encompassing knowledge.

    Also, mercy’s benevolence, which encompasses all beings and is in a form appropriate to each, demonstrates all-embracing knowledge within vast mercy. For the One who feeds the offspring of animate creatures with milk, for example, and assists the plants of the earth needy for water with rain, most certainly knows the young and their needs, and sees the plants, perceives how necessary rain is for them and then sends it; and so on. All the manifestations of wise kindly mercy demonstrate all-comprehensive knowledge.

    Also, the care and attention, the artistic fashioning and skilful decoration and art in all things demonstrate all-embracing knowledge. For it is only through a profound knowledge that an orderly, adorned, artistic, and purposeful state can be chosen from among thousands of possible states. The choice apparent in all beings demonstrates all-encompassing knowledge.

    Also, the total ease in the creation and origination of things points to perfect knowledge. For the facility in achieving a certain situation is commensurate with the degree of knowledge and skill. However well it is known, it will be achieved with that degree of ease.

    Thus, we see that beings, every one of which is a miracle of art, are created easily, without trouble or confusion, in a short period of time, in a wondrous, yet miraculous, fashion. That is to say, there is infinite knowledge, since it finds expression through infinite ease; and so on.

    There are thousands of veracious signs like those mentioned in the examples above indicating that the Being who has free disposal over the universe possesses all- encompassing knowledge; that He knows all the attributes of all beings, then he acts.

    Since the universe’s Owner has such a knowledge, He surely sees human beings and their actions, and He knows what human beings deserve and what is appropriate for them. And He deals with them and will deal with them in accordance with the requirements of wisdom and mercy.

    O man! Come to your senses! Think carefully of just what sort of Being it is who knows you and watches you; think of it and pull yourself together!

    If it is asked:Knowledge alone is not sufficient; will is also necessary. If there were no will, knowledge would be insufficient, wouldn’t it?

    The Answer:All beings both indicate and testify to all-encompassing knowledge, and they point to the comprehensive will of the one possessing that knowledge. It is as follows:

    While hesitating among great numbers of possibilities, an ordered individuality is given to all things, especially to animate beings, through a determined probability from among a great host of muddled probabilities, and through a productive way from among a great many fruitless ways.

    This demonstrates a universal will of many facets. Measured shapes and well-ordered identities have been given to all things in a most sensitive, delicate measure and with a most fine and subtle order. They have been given these from among the inanimate elements which flow without balance in confused, monotonous floods, and from among the barren, fruitless paths and endless possibilities that surround all beings. This necessarily and self-evidently demonstrates that they are the works of a comprehensive will.

    For choosing innumerable states occurs by means of a designation, a choice, a purpose, and a will. Deliberate intention and desire specify them. Specifying requires a specifier and choice requires a chooser. And that specifier and chooser is will.

    For example, the creation of a being like man, who resembles a machine assembled from hundreds of different components and systems, from a drop of water; and the creation of a bird with its hundreds of different members out of a simple egg; and the creation of a tree, which is separated into hundreds of different parts, out of a simple seed – the creation of these testify to power and knowledge, just as they indicate decisively and necessarily their Maker’s universal will. And with that will He gives a distinct, particular shape to every component, every member, every part. He clothes them in a chosen state.

    In Short:Just as there are between different things many resemblances and coincidences with regard to their essentials and results, for example, between the major members and organs of animals’ bodies, and they display a single stamp of unity, indicating decisively that all animals have the same Maker who is One, Single, and possesses Unity; so too the different identities and distinct features of the animals, all determined in accordance with wisdom and purpose, shows that their Single Maker acts with choice and will. He does what He wishes to do, He does not do what He does not wish to do; He acts with intention and will.

    There are as many indications of and attestations to divine knowledge and dominical will as there are beings, indeed as the beings’ attributes and qualities. Therefore, some philosophers denying divine will, and some of those who favour innovation denying divine determining, and some of the people of misguidance claiming that God is not concerned with minor matters, and the naturalists attributing some things to nature and causes, are lies multiplied to the number of beings and a lunacy of misguidance compounded to the number of those beings’ attributes. For whoever denies the innumerable instances of their veracious witnessing is telling a lie of infinite proportions.

    So, you can see for yourself just how mistaken and contrary to the truth it is to say of events, all of which come into existence through divine will, “Naturally, naturally,” instead of, “God willing, God willing.”

    THE TENTH PHRASE:

    “And He is powerful over all things”

    That is to say, absolutely nothing at all is difficult for Him. However many things there are in the sphere of contingency, He is able to clothe all of them in existence most easily. It is so simple and easy for Him that according to the meaning of,

    His command is only, when He wills a thing to be, He but says to it, “Be!” and it is, (36:82) He only has to command and it is done.

    As soon as a skilful artist puts his hand to his work, it functions smoothly like a machine. One could say in order to express his speed and skill, that the work of art is so closely under his control that it is as if at his command, at his touch, the pieces appear, the works of art come into existence.

    In the same way, the verse states: “His command is only, when He wills a thing to be, He but says to it ‘Be!’, and it is,” alluding to the absolute subjugation and obedience of all things to the power of the All-Powerful One of Glory, and the absolute ease and lack of trouble with which His power functions. We shall elucidate in five points five of the innumerable mysteries contained in this mighty truth.

    The First

    In relation to divine power the greatest thing is as easy as the smallest. The creation of a species with all of its members is as easy and trouble-free as the creation of a single member. It is as easy to create Paradise as the spring and it is as easy to create the spring as a flower.

    This mystery has been explained and proved with the six comparisons – the Mystery of Luminosity, the Mystery of Transparency, the Mystery of Reciprocity, the Mystery of Balance, the Mystery of Order, the Mystery of Obedience, and the Mystery of Disengagedness – at the end of the Tenth Word, which is about the resurrection of the dead, and in the discussion also about the resurrection in the Second Aim of the Twent y-Ninth Word, which is about the angels, the immortality of man’s spirit, and the resurrection. It has been demonstrated in these that in relation to divine power the stars are as easy as atoms and that innumerable individuals are created as easily as one individual. Since these mysteries have been proved in those two Words, we refer you to them and cut short the discussion here.

    The Second

    A decisive, self-evident proof that everything is equal in relation to divine power is this:

    we see with our own eyes in the creation of animals and plants the highest degree of mastery and exquisiteness of art despite the infinite multiplicity and liberality;

    and the greatest distinction and differentiation within the utmost confusion and intermingling;

    and the highest worth as regards art and supreme beauty as regards creation within the greatest abundance and profusion.

    While needing much equipment and much time, they are created with the utmost ease and speed with the greatest art. Simply, those miracles of art come into existence suddenly and out of nothing.

    Thus, by observing this activity of power every season on the face of the earth, we see that it establishes irrefutably that the greatest thing is as easy as the smallest in relation to the power that is the source of those actions, and that the creation and administration of innumerable individuals is as easy as the creation and administration of a single individual.

    The Third

    The vastest whole is as easy as the smallest part in relation to the power of the All-Powerful Maker who rules in the universe with actions, direction, and disposal that are clearly to be seen. The creation of a universal consisting of a multiplicity of individuals is as easy as the creation of a single particular, and in an insignificant particular, art of the highest worth may be displayed. This mystery and the wisdom in it arise from three sources:

    Firstly: from the assistance of unity (vâhidiyet).

    Secondly: from the facility of unity (vahdet).

    Thirdly: from the manifestation of oneness (ehadiyet).

    The Assistance of Unity, which is the first source: That is, if all things are the property of a single being, then as a result of unity, he can concentrate the power of all things behind any single thing and all can be administered as easily as one thing. We shall explain this mystery with a comparison in order to make it easier to understand:

    For example, if a country has a single ruler, by reason of the law of his sole sovereignty (vahdet-i saltanat), he is able to mobilize the moral strength of the whole army behind every single soldier. And because he is able to do this, a single soldier is able to capture a king and have command over him in the name of his monarch. Furthermore, just as the monarch may employ and direct a single soldier and a single official, by reason of the mystery of sole sovereignty, he is able to direct the whole army and all his officials. It is as if, by reason of the mystery of sole sovereignty, he is able to send everyone, everything, to the assistance of one individual.Every single individual, therefore, will rely on the combined strength of all the individuals; that is, each will receive assistance from all.

    If the rope of sole sovereignty were to be unfastened and they become irregular soldiers, then each soldier, suddenly losing a boundless strength, would fall from a high position of influence to that of a common man. And to command and employ them would beget difficulties to the number of individuals.

    In exactly the same way, “And God’s is the highest similitude,”(16:60) since the universe’s Maker is One, He assembles His names, which look to all things, before each single thing, and He creates with infinite art, in a valuable way. If there is need for it, He looks to a single thing by means of all things, He causes them to look to it; He gives assistance and strengthens it. Also, by reason of the mystery of unity, He creates, disposes, and administers all things as though they were a single thing.

    It is due to the mystery of this assistance of unity that in the universe a certain quality is apparent which is exalted and sublime to the utmost degree as regards its art and value, and this within the utmost abundance and profusion.

    The Facility of Unity, which is the second source: that is, matters which occur according to the principles of unity, in one centre, from one hand, according to one law, occur with the greatest ease. If they are distributed among numerous centres, numerous laws, and numerous hands, it engenders difficulties.

    For example, if the equipment of all the soldiers of an army is manufactured in one centre, according to one law, and at the command of one commander-in-chief, it is as easy as equipping one soldier. If on the other hand, all their equipment is made in different factories, in different centres, then all the military factories necessary to equip an army are necessary to equip one soldier. That is to say, if unity is relied upon, an army is as easy as a single soldier. Whereas, if there is no unity, as many difficulties arise in equipping one soldier as in equipping an army.

    Furthermore, if with regard to unity, the elements necessary for life are given to a tree’s fruits, relying on one centre, one law, and one root, thousands of fruits are as easy as a single fruit. If, on the other hand, each fruit is bound to a different centre and all their vital necessities are sent to them separately, each fruit will give rise to as many difficulties as the whole tree. For the elements necessary for the life of the whole tree will be necessary for each fruit.

    Thus, like these two comparisons, “And God’s is the highest similitude,”(16:60) because the universe’s Maker is the Single One of Unit y, He acts with unity (vahdet), and because He acts with unity all things are as easy as one thing. Moreover, He is able to make a single thing as valuable as all things as regards its art. And creating innumerable individuals in a most valuable form, He demonstrates absolute liberality through the tongue of the limitless abundance and endless profusion of beings, and He manifests boundless generosity and infinite creativity.

    The Manifestation of Oneness, which is the third source:that is, since the All-Glorious Maker is not physical or corporeal, time and space cannot restrict Him, creation and place cannot obtrude on His presence and witnessing, means and mass cannot veil His actions. There is no fragmentation or division in His regarding and acting towards creation. One thing cannot be an obstacle to another. He performs innumerable acts as though they were a single act. For this reason, in the same way that, as far as its meaning is concerned, a huge tree can be encapsulated in a seed, a world also can be contained within a single individual, and the whole world can be encompassed by the Hand of Power.We have explained this mystery in others of the Words like this:

    the sun is to an extent unrestricted with regard to its luminosity, so its image is reflected in every burnished and shining object. If thousands and millions of mirrors are exposed to its light, the manifestation of its likeness will be found in each one of them without being divided. If the capacities of the mirrors are such, the sun will be able to demonstrate its effects in them in all their magnitude. One thing will not be an obstacle to another. Thousands of things will enter thousands of places with the ease of one thing entering one place. Each place will display the sun’s manifestation as much as thousands of places display it.

    Thus, “And God’s is the highest similitude,”(16:60) the manifestation of the universe’s All-Glorious Maker is such, with all His attributes which are light and with all His names which are luminous, that through the mystery of the regard of oneness, although He is not in any place, He is all-present and all-seeing in all places. There is no division in His regarding and acting towards the creation. He performs every task at the same time, in all places, without difficulty, without hindrance.

    Thus, it is through these mysteries of the assistance of unity, facility of unity, and manifestation of oneness, that when all beings are attributed to a single Maker, the creation of all of them becomes as simple and easy as that of a single being. And each being can be as valuable as all beings as regards the fineness of its art. This truth is demonstrated by there being within the boundless plenitude of beings endless subtleties of art in every one of them.

    If the beings are not attributed directly to a single Maker, each becomes as problematical as all beings and the value of all of them decreases, it falls to that of a single being. If it were the case, either nothing would come into existence, or if it did, it would be without value, worthless.

    This mystery led the Sophists, who were the most advanced philosophers, to realize that the path of associating partners with God was infinitely more difficult than the way of truth and path of affirming divine unity; that it was irrational to the utmost degree. So because they had averted their faces from the way of truth and looked to that of unbelief and misguidance, they were compelled to renounce their reasons and deny the existence of everything.

    The Fourth

    The creation of Paradise is as easy as that of the spring in relation to the All- Powerful One’s power, who administers the universe with acts that are plain to see. The creation of spring is as easy as that of a flower. The loveliness of a flower’s art and the fineness in its creation may be as beautiful and valuable as the spring. The mystery of this truth is threefold:

    First: the necessity and total detachment of the Maker.

    Second: the complete otherness of His essence and His unrestrictedness.

    Third: His not being bound by space and His indivisibility.

    First Mystery:The fact that necessity and total detachment give rise to infinite ease and facility is an extremely profound mystery. We shall facilitate understanding of it with the following comparison:

    The degrees of existence are different. And the worlds of existence are all different. Because they are all different, a particle from a level of existence that is deeply rooted in existence is as great as a mountain from a less substantial level; it contains the mountain.

    For example, the faculty of memory, which is the size of a mustard-seed in a head from the Manifest World, takes on an existence the size of a library from the World of Meaning. And a mirror the size of a fingernail from the external world encompasses a mighty city from the level of the World of Similitudes. If the memory and the mirror from the external world had possessed consciousness and creative power, they would have been able to bring about endless transformations and activit y in the Worlds of Meaning and Similitudes through the power of their minute existences in the external world.

    That is to say, when existence is firmly established, power increases; what is only a little becomes much. Especially if having acquired complete stability existence is disengaged and detached from materiality and is not restricted, only a partial manifestation of it will be able to transform many worlds of other less substantial levels of existence.

    Thus, “And God’s is the highest similitude,”(16:60) the universe’s Glorious Maker is Necessarily Existent. That is, His existence is essential, it is pre-eternal and post-eternal, its non-existence is impossible, its cessation is impossible; it is the most firmly rooted, the most sound, the strongest, and the most perfect of the levels of existence. In relation to His existence, the other levels of existence are like extremely pale shadows. The degree of Necessary Existence is so stable and real, and contingent existence is so insubstantial and pale that many of those who have investigated creation, such as Muhyi al-Din al-‘Arabi, have relegated the other levels of existence to the level of delusion and imagination; they said: “There is no existent save Him.” That is, things should not be ascribed existence relatively to the Necessary Existence. They asserted that they do not deserve to be called existent.

    Thus, for the Necessarily Existent One’s power, which is both necessary and essential, contingent beings’ both created and accidental existences and both unstable and powerless realities are infinitely easy and simple. To raise all human beings to life and then judge them at the Great Gathering is as easy as resurrecting leaves, flowers and fruits in the spring, indeed, in a garden, or on a tree.

    Second Mystery:Easiness in regard to the complete otherness of His Essence and His unrestrictedness arises from this:

    most certainly, the universe’s Maker is not of the same kind as the universe. His Essence resembles no other essence at all. Since this is so, the obstacles and restraints within the sphere of the universe cannot hinder Him, they cannot restrict His actions. He has complete disposal over the universe and is able to transform all of it at the same time. If the disposal and actions that are apparent in the universe were to be attributed to it, it would cause so many difficulties and such confusion that neither would any order remain nor would anything continue to exist; indeed, nothing would ever come into existence.

    For example, if the masterly art in vaulted domes is attributed to the stones of the domes, and if the command of a battalion, which properly belongs to its officer, is left to the soldiers, either neither of them would ever come into existence, or with great difficulty and confusion they would achieve a state completely lacking in order. Whereas, if in order for the situation of the stones in the dome to be achieved, it is accorded to a master who is not a stone himself, and if the command of the soldiers in the regiment is referred to an officer who possesses the essential quality of officership, both the art is easy and the command and organization are easy. This is because, while the stones and the soldiers are obstacles to each other, the master and the officer can look from every angle, they command without obstacle.

    Thus, “And God’s is the highest similitude,”(16:60) the sacred Essence of the Necessarily Existent One is not of the same kind as contingent beings’ essences. All the truths of the universe are rays from the name of Truth, which is one of the Beautiful Names of His Essence. Since His sacred Essence is Necessarily Existent and completely detached from materiality and different from all other essences, it has no like, no equivalent, no equal. So, most certainly, the administration and sustaining of the universe is as easy for that All-Glorious One’s pre-eternal power as that of the spring, indeed, of a tree; and the creation of the resurrection of the dead, the realm of the hereafter, and Heaven and Hell, is as easy as the resurrection in spring of a tree which had died the previous autumn.

    Third Mystery:The fact that indivisibility and not being bound by space result in the utmost facility has this meaning:

    since the All-Powerful Maker is free of the restrictions of space, He may be thought of as being present everywhere through His power. And since there is no division or fragmentation in regard to His Essence, He can regard and act towards all things with all of His names. And since He is present everywhere and acts towards everything, beings and intermediaries and mass cannot hinder and prevent His actions, indeed there is no necessity for them to do so. Let us suppose there was some necessity, then things like electric wires, the branches of trees, and veins in human beings, would resemble means of facilitation, of the arrival of life, and of swiftness in actions. So, let us ignore the idea of hindering, restricting, preventing, and intervening, and say that they are means of facilitating, expediting, and uniting.

    That is to say, from the point of view of the obedience and submission of all things to the domination of the All-Powerful and Glorious One’s power, there is no need for them. If there were some need for them, it would be as a means of facilitating.

    In Short:The All-Powerful Maker creates everything in an appropriate form without trouble, without undergoing any process, swiftly and easily.

    He creates universals as easily as particulars. He creates particulars as full of art as He does universals. Indeed, whoever creates universals and the heavens and the earth must necessarily be the one who creates the particulars and animate individuals contained in the heavens and earth; it could be nothing other than him. For those tiny particulars are the fruits, seeds, and the miniature specimens of universals.

    Furthermore, whoever creates the particulars must also be the one who creates the elements and heavens and earth, which encompass the particulars. For we see that particulars are each like a seed and tiny copy in relation to universals. Since this is so, the universal elements and the heavens and earth must be in the hand of the One who creates those particulars so that, according to the principles of His wisdom and the balances of His knowledge, He can insert the gist, the meanings, the samples, of those universal and all-encompassing beings in those particulars, which are like their miniature specimens.

    Indeed, from the point of view of the wonders of art and marvels of creativeness, particulars are not behind universals; neither are flowers lower than the stars, nor seeds inferior to trees. Indeed, the tree’s meaning, which is the inscription of divine determining and is in the seed, is more wonderful than the physical tree, which is the weaving of divine power and is in the garden.

    And the creation of man is more wonderful than the creation of the universe. If a Qur’an of Wisdom were to be written in particles of ether on an atom, it would far surpass in value a Qur’an of Grandeur written in stars on the face of the heavens. Similarly, there are minute particulars which are superior to universals as regards the miraculousness of their art.

    The Fifth

    We have demonstrated to an extent in our explanations above, the infinite ease, utmost speed, extreme swiftnesss of actions, and boundless facility apparent in the creation of beings, together with the mysteries and instances of wisdom in their creation.

    The existence of things with this utmost speed and utter facility, therefore, has given the people of guidance the following firm conviction, that in relation to the power of the One who creates beings, Paradises are as easy as the spring, the spring as easy as gardens, and gardens as easy as flowers.

    According to the meaning of,The creation of you all and the resurrection of you all is but like that of a single soul,(31:28) the resurrection of all humankind is as easy as causing one person to die and raising him to life again.

    And according to the explicit statement of,Nothing will there have been but one single blast, and lo! before Us will all of them be arraigned,(36:53)to raise to life all human beings at the resurrection is as easy as calling together with the sound of a bugle an army that has dispersed to rest.

    Although this infinite speed and boundless ease are decisive proofs and certain arguments for the self-evident perfection of the Maker’s power and for everything being easy for Him, in the view of the people of misguidance, the formation and creation of things by that power, which is so easy as to be necessary, gave rise to the notion that things form themselves, which is utterly impossible, and thus became the cause of confusion. That is to say, because they see that some ordinary things come into existence very easily, they imagine that they are formed spontaneously. That is, they are not created, but come into existence of their own accord.

    There, look at this sheer stupidity! The people of misguidance make what is the proof of an absolute power, the proof of its non-existence; they open the door to innumerable impossibilities. For if it were the case, such attributes of perfection as infinite power and all-encompassing knowledge, which are necessary to the Maker of the universe, would have to be ascribed to every particle of every creature so that each could form itself.

    THE ELEVENTH PHRASE:

    “And with Him all things have their end”

    That is to say, everything will return to the realm of permanence from the transient realm, and will go to the seat of the Sempiternal Ever-Enduring One’s post- eternal sovereignty. They will go from the multiplicity of causes to the domain of the All-Glorious One of Unity’s power, and will be transferred from this world to the hereafter. Your place of recourse is His Court, therefore, and your place of refuge, His mercy. And so on.

    There are a great many truths which this phrase and those like it state. One is that you will return to eternal bliss and Paradise. This has been proved so decisively by the irrefutable certainty of the twelve arguments of the Tenth Word, and by the six “Principles” that comprise the numerous cogent proofs of the Twenty-Ninth Word, that they leave no need for further explanation. Those two Words have proved with the certainty of the sun rising in the following morning after having set the previous day,

    that life too, which has the meaning of the sun in this world, will rise in an eternal form in the morning of the resurrection after its setting with the destruction of the world. Since the Tenth and Twenty-Ninth Words have proved this truth to perfection, we refer you to them and here only say this:

    Further to what has been proved decisively above, the universe’s All-Wise Maker, who possesses boundless all-embracing power, limitless universal will, and infinite all-encompassing knowlege – the all-Merciful Creator of human beings – has promised in all His heavenly books and decrees Paradise and eternal bliss to those of mankind who believe in Him. Since He has promised, He will most certainly bring it about, for it is impossible for Him to break His promise. Also, not to carry out a promise is an extremely ugly fault, and the One of Absolute Perfection is totally exempt and free from all fault. Failure to fulfil a promise arises either from ignorance or from impotence. However, since it is impossible for ignorance or impotence to be ascribed in any way to that Absolutely Powerful One, the One Knowing of All Things, His breaking of a promise is impossible.

    Moreover, first and foremost the Pride of the Worlds (Upon whom be blessings and peace), and all the prophets, saints, purified scholars, and people of belief, continuously request and implore, desire and beseech the All-Generous and Compassionate One for the eternal bliss they have been promised. They beseech it through all His Most Beautiful Names. For foremost His compassion and mercy, and justice and wisdom, His names of All-Merciful and Compassionate, and All-Just and Wise, and His dominicality and sovereignty, and most of His names including Lord and Sustainer (Rabb) and Allah, require and necessitate the realm of the hereafter and eternal happiness, and they testify and point to its realization. Indeed, all beings with all of their truths point to the hereafter.The All-Wise Qur’an, the greatest of the revealed books, also demonstrates and teaches this truth with thousands of its verses; with clear evidences and conclusive, veracious proofs.

    The Most Noble Beloved One, too, who is the cause of pride for the human race, relying on thousands of dazzling miracles taught this truth throughout his life, with all his strength; he proved it, proclaimed it, saw it, and demonstrated it.

    O God, grant blessings and peace and benedictions to him and to his Family and Companions to the number of the breaths of the people of Paradise; and resurrect us and resurrect him and his friends and Companions to bliss, and our parents and brothers and sisters under his banner, and grant us his intercession, and allow us to enter Paradise with his Family and Companions, through Your mercy, O Most Merciful of the Merciful.

    Amen. Amen.

    O our Sustainer! Do not take us to task if we forget or unwittingly do wrong.(2:286)O our Sustainer! Let not our hearts swerve from the truth after You have guided us; and bestow upon us the gift of Your mercy; indeed, You are the Giver of Gifts.(3:8)O my Sustainer! Open up my heart * And make my task easy for me * And loosen the knot from my tongue * That they might fully understand my speech.(20:25-8)O our Sustainer! Accept this from us, indeed You are All-Seeing, All- Knowing. * And forgive us, indeed You are the Accepter of Repentance, the Compassionate.(2:127-8)

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

    Addendum to the Tenth Phrase of the Twentieth Letter

    In His Name, be He glorified! And there is nothing but it glorifies Him with praise.

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

    For verily, in the remembrance of God hearts do find their rest.(13:28) *

    God sets forth a parable: A man belonging to many partners [all of them] at variance with one another.(39:29)

    Question:You have said in many places that in divine unity there is an infinite facility and in multiplicity and associating partners with God, endless difficulties; that there is such ease in divine unity that it is necessary and such difficulty in associating partners with God that it is impossible. Whereas, the difficulties and impossibilities that you demonstrate are also present with unity. For example, you say that if particles were not officials, it would be necessary for either all-encompassing knowledge or absolute power or innumerable immaterial machines and printing-presses to be present in every particle. This of course is completely impossible. Even if those particles were divine officials, it would still be necessary for them to bear the same qualities so that they would be able to accomplish their endless orderly duties. Could you unravel this problem for me?

    The Answer:We have expounded and proved in many Words that if all beings are attributed to a single Maker, they become as easy and effortless as a single being. If they are attributed to numerous causes and to nature, a single fly becomes as difficult and arduous as the heavens, a flower as the spring, a fruit as a garden. Since this mattter has been proved in other Words, we refer you to them and here only explain three comparisons, by means of three indications, which will reassure the soul and set the mind at rest in the face of that truth.

    First Comparison:

    For example, a tiny transparent glistening speck cannot of its own accord situate itself within a light the size of a match-head even, and neither can it be the source of it. It is able to have as much light, in its own right, as a tiny particle, in accordance with its capacity and to the extent of its own mass. But if the speck is connected to the sun, if it opens its eyes and looks at it, it will be able to comprehend the immense sun together with its light, seven colours, heat, and even its distance; it will display a sort of greater manifestation. That is to say, if the particle remains on its own, it will be able to perform a function only to the extent of a particle, whereas if it is deemed to be an official of the sun, and is connected to it and is a mirror to it, it will be able to demonstrate certain partial examples of the sun’s functioning, the same as the sun itself.

    Thus, “And God’s is the highest similitude,”(16:60) if all beings, all particles, are attributed to multiplicity, causes, nature, themselves, or to anything other than God, then each of them must either possess all-embracing knowledge and absolute power, or innumerable immaterial machines and printing-presses must take form within each, so that it can carry out its wonderful duties.

    However, if the particles are attributed to the Single One of Unity, each of them, each artefact, becomes connected to Him; it is as though each becomes His official. Its connection allows it to display His manifestation. And through this connection and state of being a manifestation, it relies on an infinite knowledge and power. Thus, by reason of the mystery of the connection and its reliance, it performs functions and duties far beyond its own power, through the power of its Creator.

    Second Comparison:

    For example, there were two brothers, one brave and self- reliant, the other patriotic and devoted to his country. When a war broke out, the one who relied on himself did not form any connection with the state; he wanted to perform his service on his own. He was compelled therefore to carry his own sources of power, and to transport, as far as his strength allowed, his equipment and ammunition. In accordance with his petty individual strength, he was only able to fight with one corporal of the enemy army; to do more was beyond him.

    The other brother did not rely on himself; he knew himself to be weak and powerless so established a connection with the king and was enrolled in the army. Through this connection, the huge army became a source of support for him. And because of this support, he was plunged into war with the moral strength of an army behind him under the auspices of the king. So when he encountered an eminent field marshal of the defeated enemy army’s king, he declared in the name of his own king: “I take you prisoner! Quick march!” He captured him and handed him over.

    The meaning of this situation and the wisdom in it is this:

    Since the first, independent, man, was compelled to carry his equipment and sources of strength himself, the service he was able to perform was extremely insignificant. Whereas the one who was an official did not have to carry his source of strength; indeed, the army and the king carried him.Just like connecting his receiver to existing telegraph and telephone lines with a tiny wire, the man, through the connection he formed, connected himself to an infinite power.

    Thus, “And God’s is the highest similitude,”(16:60) if all creatures, all particles, are attributed directly to the Single One of Unity and if they are connected to Him, through the power of the connection and through of its Lord, at His command, an ant can demolish the Pharaoh’s palace; a fly can kill off Nimrod and consign him to Hell; a germ can despatch an iniquitous tyrant to the grave; a seed the size of a wheat grain becomes the workshop and machinery for producing a pine-tree the size of a mountain; and a particle of air is able to operate efficiently and systematically in the different functions and structures of all flowers and fruits. All this ease and facility self-evidently arise from the connection and state of being an official.

    If the being in question reverts to independence, if it is left to causes, multiplicity, and to itself, if it travels the road of associating partners with God, then the service it will be able to perform will be only to the extent of its physical entity and to the degree of its consciousness.

    Third Comparison:

    For example, there were two friends who wanted to write a geographical and statistical work on a country they had never seen.

    One of them formed a connection with the king and entered the telegraph and telephone office. With a piece of wire worth a few kurush, he connected his own telephone receiver to the state lines and was able to communicate with everywhere and receive information. He wrote a perfectly composed and well-arranged work of geography and statistics.

    As for the other man, either he would have had to travel continuously for fifty years and see everywhere and learn of every event with great difficulty, or else, spending millions of liras he would have had to become the owner, like the king, of a telegraph and telephone system as extensive as that of the state so that he could write a perfect work like his friend.

    Similarly, “And God’s is the highest similitude,”(16:60) if innumerable things and creatures are attributed to the Single One of Unity, through the connection, each becomes a place of manifestation. Through displaying the manifestation of the Pre- Eternal Sun, it acquires a connection with the laws of His wisdom, the principles of his knowledge, and the decrees of His power. Then, through divine strength and power, it displays such a dominical manifestation that it acquires an eye that sees all things, a face that looks to all places, and words that have weight in all matters.

    If the connection is severed, the thing will also be cut off from everything else, it will be squeezed into the smallness of its own bulk. In which case, it would have to possess absolute divinity so that it could perform the functions described above.

    In Short:The easiness and facility on the way of divine unity and belief make it necessary, while the difficulties on the way of causes and assigning partners to God make it impossible. For one person may, without trouble, put numerous objects into a single situation and obtain one result. But if it is left to the objects themselves to bring about the situation and obtain the result, they could do so only with great trouble and much activity.

    For example, as is stated in the Third Letter, every night, every year, a glittering expedition and passage glorifying God is accomplished through setting in motion the army of the stars in the field of the heavens under the command of the sun and the moon. This is the alluring and captivating situation of the heavens. The alternation of the seasons and other momentous affairs are brought about; and this is the exalted and purposeful result of the motion of the earth. If the situation of the heavens and result of the revolving earth are ascribed to divine unity, the Pre-Eternal Monarch may easily appoint a soldier like the globe of the earth as commander of the heavenly bodies for the situation and the result to be achieved. After it has received its order, the earth will rise up with joy at its appointment to whirl and mention God’s names like a Mevlevi dervish. With slight expense that graceful situation will be obtained and the significant result come about.

    However, if it is said to the earth: “You stop where you are, do not interfere!”; and if to obtain the result and situation, it is referred to the heavens; and if the road of multiplicity and associating partners with God is taken rather than that of divine unity, it will be necessary, every day and every year, to set in motion millions of stars which are thousands of times larger than the globe of the earth and to cover a distance of millions of years in twenty-four hours and a year.

    Conclusion:

    The Qur’an and the believers ascribe limitless creatures to One Maker. They attribute every matter directly to Him. They travel a road so easy as to be necessary, and urge all towards it. While the people of rebellion, who ascribe partners to God, by attributing a single creature to innumerable causes, travel a road so beset with dificulties as to be impossible. In which case, those on the way of the Qur’an are together with all creatures, and those on the way of misguidance, with a single creature. Or to put it another way, the issuing of all things out of one is infinitely easier than the issuing of one thing out of many. In the same way that an officer commands a thousand soldiers as easily as one soldier, if the command of one soldier were to be assigned to a thousand officers, it would become as difficult as commanding a thousand soldiers, it would cause chaos.

    Thus, this mighty verse hurls this truth at those who assign partners to God, shattering their unbelief:

    God sets forth a parable: A man belonging to many partners [all of them] at variance with one another, and a man belonging wholly to one person: can the two be deemed equal as regards their condition? [Nay] all praise is due to God [alone]; but most of them do not understand this.(39:29)

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

    O God! Grant blessings and peace to our master Muhammad to the number of the particles of the universe, and to all his Family and Companions. Amen. And all praise be to God, the Sustainer of All the Worlds.

    O God! O Unique One! O Single One! O Eternally Besought One! Other than You there is no god, You are One, You have no partner! Yours is the dominion and the praise! Granter of life and Dealer of death! All good is in Your hand! O One powerful over all things! It is with You that all things have their end! Through the truth of the mysteries of these phrases, appoint the propagator of this treatise and his friends and companions to bliss among the perfected affirmers of divine unity and the strictly veracious scholars and the believers conscious of God. Amen.

    O God! Through the truth of the mystery of Your oneness make the disseminator of this book disseminate the mysteries of the profession of Your unity and make his heart a place of manifestation for the lights of faith and his tongue speak of the truths of the Qur’an.

    Amen. Amen. Amen.


    The Nineteenth Letter ⇐ | The Letters | ⇒ The Twenty-First Letter
    1. ↑ *Bukhari, Adhan, 155; Tahajjud 21; Muslim, Dhikr, 28, 30, 74, 75, 76; Tirmidhi, Mawaqit, 108; Hajj, 104; Nasa’i, Sahw, 83-6; Ibn Maja, Du^a, 10, 14, 16; Abu Da’ud, Manasik, 56; Darimi, Salat, 88, 90; Muwatta’, Hajj, 127, 243; Qur’an, 20, 22; Musnad, i, 47; ii, 5; iii, 320; iv, 4; v, 191.
    2. ↑ *See, Musnad, iv, 60; al-Haythami, Majma’ al-Zawa’id, x, 107.
    3. ↑ *See, Ibn Maja, Du’a, 9
    4. ↑ *When the Prophet Abraham (Upon whom be peace) referred the subject of the rising and setting of the sun in his debate with Nimrod to life and death,* it was a transition and progress from a particular meaning of the giving of life and death to a universal meaning. It demonstrates the most illuminating and widest sphere of the proof, and does not, as some commentators on the Qur’an have asserted, abandon the hidden proof for the obvious one.* See, Qur’an, 2:258.
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