On Dördüncü Söz/en

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

Alif. Lam. Ra. [This is] a Book with verses fundamental [of established meaning]. Further explained in detail, from One All-Wise and Well-Acquainted [with all things].(*)

[In order to ascend to some of the elevated truths of the All-Wise Qur’an, and of Hadiths, which are the true expounder of the Qur’an, we shall point out a number of comparisons of those truths which are like steps to assist hearts deficient in submission and obedience, and shall explain in the Conclusion an object lesson and a mystery concerning Divine favour. Since from among those truths, comparisons of the Resurrection and the Day of Judgement have been mentioned in the Tenth Word, and its Ninth Truth in particular, there is no need to repeat them. Here we shall mention only five ‘Matters’ as examples of the other truths.]

THE FIRST: For example, in order to induce certainty about the verse, He created the heavens and the earth in six days,(*) and the elevated truth it alludes to through the Qur’anic days, which consist of a long period of time like perhaps a thousand or fifty thousand years, that man’s world and that of the animals will last six days, we draw attention to the travelling worlds, transient universes, and passing cosmoses which the Glorious Maker creates every day, every year, every century, each of which is like a day. It is as though these worlds are all guests like man. At the All-Glorious One’s command, each season the world is filled and emptied.

THE SECOND: For example, the verses, Nor anything fresh or dry but is [inscribed] in a Record Clear.(*) * And of all things have We taken account in a Clear Book.(*) * From Whom is not hidden the least little atom in the heavens or on earth; nor is there anything less than that, or greater, but it is in the Record Clear.(*) In order to be convinced of the elevated truth which these verses state, that, “All things together with all their states are recorded before they come into existence, when they come into existence, and after they have departed; and they are being recorded,” we point out to be observed the All-Glorious Inscriber’s including and preserving in immaterial fashion in the seeds and roots of the innumerable well-ordered creatures which He changes every season on the page of the earth, and particularly in the spring, the indexes of their beings, life-histories, and principles according to which they act; and when they die His inscribing in immaterial fashion with the same pen of Divine Determining those indexes, life-histories and principles in the simple seeds in their fruits; and every passing spring even His preserving them –whether fresh or dry– in perfect order in seeds like dry chips of wood and bones, limited and tiny. It is as if each spring is attached like a flower to the face of the earth in extremely orderly and balanced fashion by the hand of One All-Beautiful and All-Glorious, then plucked from it; each is placed on it, then removed.

While the reality is this, one of the strangest forms of man’s misguidance is that he calls this natural writing, this inscribing full of art, this passive pattern of wisdom which is an index of dominical art and only a reflection and manifestation of the Preserved Tablet, ‘nature’, and considers it to be the source and active and effective. Can there be any comparison between the ground and the Pleiades? Can there be any comparison between reality and the views of the heedless?

THE THIRD: For example, in order to ascend to the truth which the Bringer of Sure News described concerning the Bearers of the Throne, the angels appointed to the earth and the skies, and other sorts of angels, stating that they glorify God with forty thousand heads, and with the forty thousand tongues in each head, and in forty thousand ways with each tongue, consider the following carefully. Through verses like, The seven heavens and the earth and all within them glorify and extol Him.(*) * It was We Who made the hills declare in unison with him Our praises.(*) * We did indeed offer the Trust to the heavens and the earth and the mountains,(*) the All-Glorious One expresses clearly that even the greatest and most universal of beings demonstrate that they glorify Him in accordance with their universality and in a way appropriate to their vastness. And it appears to be thus.

Just as the words of glorification of the heavens, which are an ocean glorifying God, are the suns, moons, and stars, so the words of praise of the earth, a flying thing praising and glorifying, are the animals, plants and trees. That is to say, just as the trees and stars all perform particular forms of glorification, so does the earth and every part of the earth, and all the mountains and valleys, and the land and the sea, and the spheres of the firmament and the constellations in the heavens all perform universal forms of glorification. The earth, which possesses these thousands of heads containing thousands of tongues, certainly has an angel appointed to it who translates and displays in the World of Similitudes the flowers of glorification and fruits of praise it performs with each, and who represents and proclaims them in the World of Spirits.

Indeed, if numerous things take on the form of a collectivity, a collective personality comes into being. If such a collectivity fuses and becomes a unity, it will have a collective personality and a sort of spirit which will represent it, and an appointed angel who will perform its duty of glorification.

As an example, consider the plane-tree in front of my room here, a mighty word of the mouth of Barla and the tongue of this mountain: see how many hundreds of tongues of smaller branches there are on the three heads of the three main branches of its trunk. Study carefully how many hundreds of words of well- ordered and balanced fruits it has, and how many hundreds of letters of well-proportioned winged seeds; just as you hear and see how eloquently it praises and glorifies the All- Glorious Maker, the Owner of the command of “Be!” and it is, so too the angel appointed to it represents its glorification with numerous tongues in the World of Meaning. Wisdom necessitates that it is so.

THE FOURTH: For example, consider the elevated truth expressed by verses like: Indeed, His command when He wills a thing, is, “Be!”, and it is.(*) * And the decision of the Hour is as the twinkling of an eye.(*) * And We are closer to him than his jugular vein.(*) * The angels ascend to Him in a day the measure of which is fifty thousand years,(*) which is that the Absolutely Powerful One creates things with such ease and speed, with such facility and lack of trouble, that it appears and is understood that He creates with a mere command. Also, although the All-Powerful Maker is infinitely close to beings, they are infinitely distant from him. Furthermore, despite His infinite might and glory, attaching importance to them, He also sets in order the most insignificant and lowly matters, and does not deny them the beauty of His art.

Thus, the perfect order within absolute ease observed in beings testifies to the existence of this Qur’anic truth. The following comparison demonstrates its meaning and wisdom. For example, And God’s is the highest similitude, the duties the sun displays through the dominical command and Divine subjugation, which is like a dense mirror to the Divine Name of Light among the All-Glorious Maker’s Most Beautiful Names, brings this truth closer to the understanding. It is as follows:

Although through its elevatedness, the sun is infinitely close to all transparent and shining things, indeed, is closer to them than their own selves, and although it has an effect on them in numerous ways like through its manifestation, its image, and power of disposal, those transparent objects are thousands of years distant from it, they can in no way have an effect on it, they cannot claim to be close to it.

Also, the sun’s being as though present and seeing in all transparent particles, and wherever its light enters even, is understood through the sun’s reflection and its image being apparent in accordance with the particles’ capacities and colours.

Furthermore, the sun’s comprehensiveness and penetration increase to the vast extent of its luminosity. It is because of the greatness of its luminosity that the tiniest things cannot hide or escape from it. This means that through the mystery of luminosity its immense vastness does not exclude even insignificant and tiny things; on the contrary, it takes them within the sphere of its comprehension.

Moreover, if to suppose the impossible we were to imagine the sun acted with will in the tasks and manifestations its displays, with Divine permission it would function with such ease and speed and breadth in everything from particles and droplets and the surface of the sea to the planets, that it would be supposed that it performed these mighty disposals through a mere command. A particle and a planet would be equal before its command. The effulgence it would bestow on the surface of the sea, it would bestow also with perfect order on a particle in accordance with the particle’s capacity.

Thus, we see that the sun, which is a luminous bubble in the seas of the skies and a small and dense mirror to the manifestation of the Absolutely Powerful One’s Name of Light, observedly displays examples of the three principles of this truth. So we surely believe with complete certainty as though witnessing it that the All-Glorious One, Who is the Light of Light, the Illuminator of Light, the Determiner of Light, and in comparison to Whose knowledge and power the sun’s light and heat is like earth, is all-present and all-seeing and infinitely close to all things with His knowledge and power, and that things are utterly distant from Him, and that He does things with such ease and facility that it is understood He creates with the ease and speed of a mere command, and that nothing at all, great or small, particular or universal, can escape from the sphere of His power, and that His magnificence encompasses all things. And this has to be believed.

THE FIFTH: While the limits of the vastness of the Monarch of Pre-Eternity and Post-Eternity’s dominicality and the tremendousness of His Godhead stretch from, No just estimate have they made of God, such as is due to Him: on the Day of Judgement the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand (*) to, And know that God comes between man and his heart,(*) and from, God is the Creator of All Things, and He is the Guardian and Disposer of all affairs,(*) to [God] knows what they hide as well as what they disclose,(*) and from, [Who] created the heavens and the earth,(*) to, God has created you and what you do,(*) and from, God has willed this! There is no power but with God,(*) to, But you will not, except as God wills,(*) what is the purpose of His stern complaints and severe and awesome threats in the Qur’an against the sons of Adam, so impotent and infinitely weak and utterly poor and endlessly needy, who possess only partial will and have no power to create? In what way is it conformable, and how is it appropriate? In order to be convinced of this profound and elevated truth, consider the following two comparisons:

First Comparison: For example, there was a royal garden in which innumerable fruit-bearing and flowering things were found. Many servants were appointed to attend to it. The duty of one of the servants was only to open the water canal so that the water could spread throughout the garden and be benefited from. But the servant was lazy and did not open the canal, so harm came to the growth of the garden, or else it dried up. All the other servants had the right to complain, not about the Creator’s dominical art and the Sultan’s royal supervision and the obedient service of the light, air, and earth, but about that foolish servant, for their duties were all made fruitless, or else harm came to them.

Second Comparison: For example, if, through abandoning his minor duty on a mighty royal ship, a common man causes harm to come to the results of the duties of all the others employed on the ship, and some of them even are made to come to nothing, the ship’s owner will complain bitterly about him in the name of all the others. And the one at fault cannot say: “I’m just an ordinary person. I don’t deserve this severity because of my unimportant omission.” For a single instance of non-existence results in innumerable such instances, whereas existence yields results in accordance with itself. For although the existence of a thing is dependent on the existence of all the conditions and causes, its non-existence, its removal, occurs with the removal of a single condition and results from the non-existence of a single particular. It is because of this that ‘destruction is much easier than repair’ has become like a universally accepted principle.

Since the bases of unbelief and misguidance, and rebellion and sin are denial and rejection, they are an abandoning and non-acceptance. However positive and possessing of existence they appear superficially, in reality they are removal and non-existence. In which case they are a contagious crime. Just as they cause harm to the results of the acts of other beings, so they draw a veil over the manifestation of the beauties of the Divine Names.

The Monarch of Beings, Whose right it is to make these innumerable complaints, therefore utters awesome complaints about rebellious man in the name of those beings. And to do so is perfect wisdom. Rebellious man is certainly deserving of His severe and awesome threats; without doubt he deserves them.

Conclusion

[A slap for the heedless and a warning lesson]

In the Name of God, the Merciful, the Compassionate. And what are the goods of this world but the goods of deception?(*)

O my wretched soul sunk in heedlessness, which sees this life as sweet, has forgotten the hereafter, and seeks only this world! Do you know what you resemble? An ostrich! It sees the hunter, but cannot fly, so sticks it head in the sand so the hunter will not see it.Its bulky body remains in the open, and the hunter sees it. Only, its eyes are closed in the sand and it cannot see him.

O my soul, consider the following comparison, and see it! Restricting one’s view to this world transforms a great pleasure into a grievous pain.

For example, there are two men in this village, that is, in Barla. Ninety-nine out of a hundred of the friends of one of them have gone to Istanbul, where they are living in fine fashion. Only one has remained here, and he too will go there. For this reason, the man longs for Istanbul and thinks of it; he wants to join his friends. When he is told to go there, he is overjoyed and goes happily. As for the second man, ninety-nine of his friends have departed from here. But some have perished, and some have been put in places where they neither see nor are seen. He imagines that they have departed and disappeared in utter misery. This wretched man becomes friendly with a single guest in place of all of them, and wants to find consolation. Through him he wants to forget his grievous pain of separation.

O my soul! Foremost God’s Beloved, and all your friends, are beyond the grave. The one or two who remain will also depart for there. So do not be frightened of death, anxious at the grave, and avert your head. Look manfully at the grave, and listen to what it seeks. Laugh in death’s face like a man, and see what it wants. Beware, do not be heedless and resemble the second man.

O my soul! Do not say, “The times have changed, this age is different, everyone is plunged into this world and worships this life. Everyone is drunk with the struggle for livelihood.” For death does not change. Separation is not transformed into permanence and does not become different. Man’s impotence and poverty do not change, they increase. Man’s journey is not cut, it becomes faster.

Also, do not say, “I am like everyone else.” For everyone befriends you only as far as the grave, and the consolation of being together with everyone else in disaster has no meaning beyond the grave.

And do not suppose yourself to be free and independent. For if you look at this guest-house of the world with the eye of wisdom, you will see that nothing at all is without order and without purpose. How can you remain outside the order and be without purpose?

Events in the world like earthquakes are not the playthings of chance. For example, you see that the extremely well-ordered and finely embroidered shirts, one over the other and one within the other, which are clothed on the earth from the species of animals and plants, are adorned and decked out from top to bottom with purposes and instances of wisdom, and you know that the earth revolves and is turned like an ecstatic Mevlevi in perfect order within most exalted aims. How is it then, as an atheist published, they suppose the death-tainted events of the earth, like the earthquake,(*) which resembles the earth’s shaking off itself the weight of certain forms of heedlessness of which it disapproves from mankind, and especially from the believers, to be without purpose and the result of chance? How is it that they show the grievous losses of all those stricken to be without recompense and to have gone for nothing, and cast them into a fearsome despair? They are both making a great error and perpetrating a great wrong.

Indeed, such events occur at the command of One All-Wise and All-Compassionate, in order to transform the transient property of the believers into the equivalent of alms, and make it permanent. And they are atonement for their sins arising from ingratitude for bounties. Just as a day will come when this subjugated earth will see the works of man, which are the adornment of its face, to be tainted by the attributing of partners to God and not to be the cause of thanks, and it will find them ugly. At the Creator’s command, it will wipe them off its entire face and cleanse it. At God’s command, it will pour those who attribute partners to God into Hell, and say to those who offer thanks, “Come and enter Paradise!”

The Addendum to the Fourteenth Word

In the Name of God, the Merciful, the Compassionate

When the earth is shaken to its [utmost] convulsion, * And the earth throws up its burdens [from within], * And man cries [distressed] “What is the matter with it?” * On that Day will it declare its tidings. * For that your Sustainer will have given it inspiration.(*)

This Sura states definitely that in its movements and earthquakes the earth shakes at a command, on receiving revelation and inspiration. And sometimes it trembles.

[Prompted by an inspiration, the answers occurred to me to six or seven minor questions related to the current earthquakes, importantly from the point of view of their meaning. Although on several occasions I intended to write them in detail, permission was not given, so they have been written briefly and in short.]

Birinci Sual: Bu büyük zelzelenin maddî musibetinden daha elîm manevî bir musibeti olarak şu zelzelenin devamından gelen korku ve meyusiyet, ekser halkın ekser memlekette gece istirahatini selbederek dehşetli bir azap vermesi nedendir?

Yine manevî cevap: Şöyle denildi ki ramazan-ı şerifin teravih vaktinde kemal-i neşe ve sürur ile sarhoşçasına gayet heveskârane şarkıları ve bazen kızların sesleriyle, radyo ağzıyla bu mübarek merkez-i İslâmiyet’in her köşesinde cazibedarane işittirilmesi, bu korku azabını netice verdi.

İkinci Sual: Niçin gâvurların memleketlerinde bu semavî tokat başlarına gelmiyor, bu bîçare Müslümanlara iniyor?

Elcevap: Büyük hatalar ve cinayetler tehir ile büyük merkezlerde ve küçücük cinayetler tacil ile küçük merkezlerde verildiği gibi; mühim bir hikmete binaen ehl-i küfrün cinayetlerinin kısm-ı a’zamı, mahkeme-i kübra-yı haşre tehir edilerek ehl-i imanın hataları, kısmen bu dünyada cezası verilir. (Hâşiye)

Üçüncü Sual: Bazı eşhasın hatasından gelen bu musibet, bir derece memlekette umumî şekle girmesinin sebebi nedir?

Elcevap: Umumî musibet, ekseriyetin hatasından ileri gelmesi cihetiyle, ekser nâsın o zalim eşhasın harekâtına fiilen veya iltizamen veya iltihaken taraftar olmasıyla manen iştirak eder, musibet-i âmmeye sebebiyet verir.

Dördüncü Sual: Madem bu zelzele musibeti, hataların neticesi ve keffaretü’z-zünubdur. Masumların ve hatasızların o musibet içinde yanması nedendir? Adaletullah nasıl müsaade eder?

Yine manevî canibden elcevap: Bu mesele sırr-ı kadere taalluk ettiği için Risale-i Kader’e havale edip yalnız burada bu kadar denildi:

وَاتَّقُوا فِت۟نَةً لَا تُصٖيبَنَّ الَّذٖينَ ظَلَمُوا مِن۟كُم۟ خَاصَّةً

Yani “Bir bela, bir musibetten çekininiz ki geldiği vakit yalnız zalimlere mahsus kalmayıp masumları da yakar.”

Şu âyetin sırrı şudur ki: Bu dünya bir meydan-ı tecrübe ve imtihandır ve dâr-ı teklif ve mücahededir. İmtihan ve teklif iktiza ederler ki hakikatler perdeli kalıp tâ müsabaka ve mücahede ile Ebubekirler a’lâ-yı illiyyîne çıksınlar ve Ebucehiller esfel-i safilîne girsinler. Eğer masumlar böyle musibetlerde sağlam kalsaydılar Ebucehiller aynen Ebubekirler gibi teslim olup mücahede ile manevî terakki kapısı kapanacaktı ve sırr-ı teklif bozulacaktı.

Madem mazlum, zalim ile beraber musibete düşmek, hikmet-i İlahîce lâzım geliyor. Acaba o bîçare mazlumların rahmet ve adaletten hisseleri nedir?

Bu suale karşı cevaben denildi ki: O musibetteki gazap ve hiddet içinde onlara bir rahmet cilvesi var. Çünkü o masumların fâni malları, onların hakkında sadaka olup bâki bir mal hükmüne geçtiği gibi fâni hayatları dahi bir bâki hayatı kazandıracak derecede bir nevi şehadet hükmünde olarak, nisbeten az ve muvakkat bir meşakkat ve azaptan büyük ve daimî bir kazancı kazandıran bu zelzele, onlar hakkında ayn-ı gazap içinde bir rahmettir.

Beşinci Sual: Âdil ve Rahîm, Kadîr ve Hakîm, neden hususi hatalara hususi ceza vermeyip koca bir unsuru musallat eder. Bu hal cemal-i rahmetine ve şümul-ü kudretine nasıl muvafık düşer?

Elcevap: Kadîr-i Zülcelal, her bir unsura çok vazifeler vermiş ve her bir vazifede çok neticeler verdiriyor. Bir unsurun bir tek vazifesinde, bir tek neticesi çirkin ve şer ve musibet olsa da sair güzel neticeler, bu neticeyi de güzel hükmüne getirir. Eğer bu tek çirkin netice vücuda gelmemek için insana karşı hiddete gelmiş o unsur, o vazifeden men’edilse o vakit o güzel neticeler adedince hayırlar terk edilir. Ve lüzumlu bir hayrı yapmamak, şer olması haysiyetiyle; o hayırlar adedince şerler yapılır. Tâ bir tek şer gelmesin gibi gayet çirkin ve hilaf-ı hikmet ve hilaf-ı hakikat bir kusurdur. Kudret ve hikmet ve hakikat kusurdan münezzehtirler.

Madem bir kısım hatalar, unsurları ve arzı hiddete getirecek derecede bir şümullü isyandır ve çok mahlukatın hukukuna bir tahkirli tecavüzdür. Elbette o cinayetin fevkalâde çirkinliğini göstermek için koca bir unsura, küllî vazifesi içinde “Onları terbiye et!” diye emir verilmesi ayn-ı hikmettir ve adalettir ve mazlumlara ayn-ı rahmettir.

Altıncı Sual: Zelzele, küre-i arzın içinde inkılabat-ı madeniyenin neticesi olduğunu ehl-i gaflet işaa edip âdeta tesadüfî ve tabiî ve maksatsız bir hâdise nazarıyla bakarlar. Bu hâdisenin manevî esbabını ve neticelerini görmüyorlar tâ ki intibaha gelsinler. Bunların istinad ettiği maddenin bir hakikati var mıdır?

Elcevap: Dalaletten başka hiçbir hakikati yoktur. Çünkü her sene elli milyondan ziyade münakkaş, muntazam gömlekleri giyen ve değiştiren küre-i arzın üstünde binler envaın bir tek nev’i olan, mesela, sinek taifesinden hadsiz efradından bir tek ferdin yüzer azasından bir tek uzvu olan kanadının kasd ve irade ve meşiet ve hikmet cilvesine mazhariyeti ve ona lâkayt kalmaması ve başıboş bırakmaması gösteriyor ki değil hadsiz zîşuurun beşiği ve anası ve mercii ve hâmisi olan koca küre-i arzın ehemmiyetli ef’al ve ahvali belki hiçbir şeyi –cüz’î olsun küllî olsun– irade ve ihtiyar ve kasd-ı İlahî haricinde olmaz.

Fakat Kadîr-i Mutlak hikmetinin muktezasıyla zâhir esbabı tasarrufatına perde ediyor. Zelzeleyi irade ettiği vakit, bazen de bir madeni harekete emredip, ateşlendiriyor. Haydi madenî inkılabat dahi olsa yine emir ve hikmet-i İlahî ile olur, başka olamaz.

Mesela, bir adam bir tüfek ile birisini vurdu. Vuran adama hiç bakılmasa yalnız fişekteki barutun ateş alması noktasına hasr-ı nazar edip bîçare maktûlün büsbütün hukukunu zayi etmek, ne derece belâhet ve divaneliktir.

Aynen öyle de Kadîr-i Zülcelal’in musahhar bir memuru, belki bir gemisi, bir tayyaresi olan küre-i arzın içinde bulunan ve hikmet ve irade ile iddihar edilen bir bombayı, ehl-i gaflet ve tuğyanı uyandırmak için “Ateşlendir!” diye olan emr-i Rabbanîyi unutmak ve tabiata sapmak, hamakatin en eşneidir.

Altıncı Sualin Tetimmesi ve Hâşiyesi: Ehl-i dalalet ve ilhad, mesleklerini muhafaza ve ehl-i imanın intibahlarına mukabele ve mümanaat etmek için o derece garib bir temerrüd ve acib bir hamakat gösteriyorlar ki insanı insaniyetten pişman eder.

Mesela, bu âhirde beşerin bir derece umumiyet şeklini alan zulümlü, zulümatlı isyanından, kâinat ve anâsır-ı külliye kızdıklarından ve Hâlık-ı arz ve semavat dahi değil hususi bir rububiyet belki bütün kâinatın, bütün âlemlerin Rabb’i ve Hâkim’i haysiyetiyle, küllî ve geniş bir tecelli ile kâinatın heyet-i mecmuasında ve rububiyetin daire-i külliyesinde nev-i insanı uyandırmak ve dehşetli tuğyanından vazgeçirmek ve tanımak istemedikleri kâinat Sultanı’nı tanıttırmak için emsalsiz, kesilmeyen bir su, hava ve elektrikten; zelzeleyi, fırtınayı ve Harb-i Umumî gibi umumî ve dehşetli âfatı nev-i insanın yüzüne çarparak onunla hikmetini, kudretini, adaletini, kayyumiyetini, iradesini ve hâkimiyetini pek zâhir bir surette gösterdiği halde; insan suretinde bir kısım ahmak şeytanlar ise o küllî işarat-ı Rabbaniyeye ve terbiye-i İlahiyeye karşı eblehane bir temerrüd ile mukabele edip diyorlar ki: “Tabiattır, bir madenin patlamasıdır, tesadüfîdir. Güneşin harareti elektrikle çarpmasıdır ki Amerika’da beş saat bütün makineleri durdurmuş ve Kastamonu vilayeti cevvinde ve havasında semayı kızartmış, yangın suretini vermiş.” diye manasız hezeyanlar ediyorlar.

Dalaletten gelen hadsiz bir cehalet ve zındıkadan neş’et eden çirkin bir temerrüd sebebiyle bilmiyorlar ki esbab yalnız birer bahanedirler, birer perdedirler. Dağ gibi bir çam ağacının cihazatını dokumak ve yetiştirmek için bir köy kadar yüz fabrika ve tezgâh yerine küçücük çekirdeği gösterir: “İşte bu ağaç bundan çıkmış.” diye Sâni’inin o çamdaki gösterdiği bin mu’cizatı inkâr eder misillü bazı zâhirî sebepleri irae eder. Hâlık’ın ihtiyar ve hikmet ile işlenen pek büyük bir fiil-i rububiyetini hiçe indirir.

Bazen gayet derin ve bilinmez ve çok ehemmiyetli, bin cihette de hikmeti olan bir hakikate fennî bir nam takar. Güya o nam ile mahiyeti anlaşıldı, âdileşti, hikmetsiz, manasız kaldı. İşte gel! Belâhet ve hamakatin nihayetsiz derecelerine bak ki yüz sahife ile tarif edilse ve hikmetleri beyan edilse ancak tamamıyla bilinecek derin ve geniş bir hakikat-i meçhuleye bir nam takar, malûm bir şey gibi: “Bu budur.” der. Mesela “Güneşin bir maddesi, elektrikle çarpmasıdır.”

Hem birer irade-i külliye ve birer ihtiyar-ı âmm ve birer hâkimiyet-i neviyenin unvanları bulunan ve “âdetullah” namıyla yâd edilen fıtrî kanunların birisine, hususi ve kasdî bir hâdise-i rububiyeti ircâ eder. O ircâ ile onun nisbetini irade-i ihtiyariyeden keser; sonra tutar tesadüfe, tabiata havale eder. Ebucehil’den ziyade muzaaf bir echeliyet gösterir. Bir neferin veya bir taburun zaferli harbini bir nizam ve kanun-u askeriyeye isnad edip kumandanından, padişahından, hükûmetinden ve kasdî harekâttan alâkasını keser misillü âsi bir divane olur.

Hem meyvedar bir ağacın bir çekirdekten icadı gibi bir tırnak kadar bir odun parçasından çok mu’cizatlı bir usta, yüz okka muhtelif taamları, yüz arşın muhtelif kumaşları yapsa bir adam o odun parçasını gösterip dese: “Bu işler, tabiî ve tesadüfî olarak bundan olmuş.” o ustanın hârika sanatlarını, hünerlerini hiçe indirse ne derece bir hamakattir. Aynen öyle de…

Yedinci Sual: Bu hâdise-i arziye, bu memleketin ahali-i İslâmiyesine bakması ve onları hedef etmesi ne ile anlaşılıyor ve neden Erzincan ve İzmir taraflarına daha ziyade ilişiyor?

Elcevap: Bu hâdise hem şiddetli kışta hem karanlıklı gecede hem dehşetli soğukta hem ramazanın hürmetini tutmayan bu memlekete mahsus olması hem tahribatından intibaha gelmediklerinden, hafifçe gafilleri uyandırmak için o zelzelenin devam etmesi gibi çok emarelerin delâletiyle bu hâdise ehl-i imanı hedef edip, onlara bakıp namaza ve niyaza uyandırmak için sarsıyor ve kendisi de titriyor. Bîçare Erzincan gibi yerlerde daha ziyade sarsmasının iki vechi var:

Biri: Hataları az olmak cihetiyle temizlemek için tacil edildi.

İkincisi: O gibi yerlerde kuvvetli ve hakikatli iman muhafızları ve İslâmiyet hâmileri az veya tam mağlup olmak fırsatıyla, ehl-i zındıkanın orada tesirli bir merkez-i faaliyet tesisleri cihetiyle en evvel oraları tokatladı ihtimali var.

لَا يَع۟لَمُ ال۟غَي۟بَ اِلَّا اللّٰهُ

سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ

---

On Üçüncü Söz ⇐ | Sözler | ⇒ On Beşinci Söz

---