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[This Word consists of five ‘Branches’. Study the Fourth Branch carefully. And hold on to the Fifth Branch and climb it, then pluck its fruits!]

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

God, there is no god but He; His are the Most Beautiful Names.(*)

We shall indicate five branches of one of the many truths from the luminous tree of this glorious verse.

FIRST BRANCH

A sultan has different titles in the spheres of his government, and different styles and attributes among the classes of his subjects, and different names and signs in the levels of his rule, for example, Just Judge in the judiciary, Sultan in the civil service, Commander- in-Chief in the army, and Caliph in the learned establishment. If, making an analogy with these, you know the rest of his names and titles, you will understand that a single sultan may possess a thousand names and titles in the spheres of his rule and levels of government. It is as if, through his corporate personality and telephone, the ruler is present and knowing in every sphere; and through his laws and regulations and representatives, sees and is seen; and behind the veil in every degree, disposes and sees, governs and observes through his decree, knowledge, and power.

It is exactly the same for the Sustainer of All the Worlds, Who is the Ruler of Pre- Eternity and Post-Eternity; in the degrees of His dominicality He has attributes and designations which are all different but which look to each other; and in the spheres of His Godhead He has names and marks which are all different but which are one within the other; and in His magnificent activities He has representations and appellations which are all different but which resemble each other; and in the disposals of His power He has titles which are all different but which hint of one another; and in the manifestations of His attributes He has sacred appearances which are all different but which show one another; and in the displays of His acts He has wise disposals which are of numerous sorts but which complete one another; and in His multicoloured art and varieties of creatures, He has splendid aspects of dominicality which are all different but which look to one another.

And together with this, in every world, in every realm of beings, the title of one of the Most Beautiful Names is manifested. In each sphere one Name is dominant and the other Names are subordinate to it, rather, they are there on account of it.

Furthermore, in every level of beings, many or few, great or small, particular or general, He has an appearance through a particular manifestation, a particular dominicality, a particular Name. That is to say, although the Name in question is general and encompasses everything, it is turned towards a thing with such intention and importance that it is as if it is special to that thing alone.

Moreover, although the All- Glorious Creator is close to everything, there are almost seventy thousand luminous veils obscuring Him. You can compare how many veils there are from the particular degree of creativity of the Name of Creator which is manifested on you to the greatest degree and supreme title which is Creator of all the universe. That means, on condition you leave the whole universe behind you, from the door of creativity you may reach the limits of the Name of Creator and draw close to the sphere of attributes.

The veils have windows which look to one another, and the Names appear one within the other, and the acts look to one another, and the similitudes enter one within the other, and the titles hint of one another, and the manifestations resemble each other, and the disposals assist and complete one another, and the various dispositions of dominicality help and assist one another. It surely therefore necessitates not denying the other titles, acts, and degrees of dominicality when Almighty God is known through one of His Names, titles, or degrees of dominicality. Indeed, it is harmful if a transition is not made from the manifestation of any one Name to the others. For example, if the works of the Names of All-Powerful and Creator are seen, and not the Name of All-Knowing, a person may fall into heedlessness and the misguidance of nature. He should always keep in view and recite: “He!” and: “He is God!” He should listen, and hear from everything: “Say, He is God, the One!” His tongue should utter and proclaim: “All the world declares: There is no god but He!”

Thus, through the decree of God, There is no god but He; His are the Most Beautiful Names, the Qur’an points to these truths we have mentioned.

If you want to observe these elevated truths from close to, go and ask a stormy sea or the quaking earth: “What are you saying?” You will hear that they are saying: “O Glorious One! O Glorious One! O One of Might, All-Compelling!” Then ask the small animals and their young being raised with kindness and compassion in the sea and on the land: “What are you saying?” They will surely reply: “O Beauteous One! O Beauteous One! O Most Compassionate and Merciful One!”(*)

Then listen to the skies; they say: “O Glorious One of Beauty!” And give your ear to the earth; it says: “O Beauteous One  of Glory!” Listen carefully to the animals; they are saying: “O Most Merciful One! O Provider!” And  ask the spring; you will hear many Names like: “O Gentle One! O Most Merciful One! O Most Compassionate One! O Most Generous One! O Gracious One! O Benevolent One! O Giver of Forms! O Giver of Light! O Bestower! O Adorner!” Then ask a human being who is a true human, and see how he recites all the Most Beautiful Names and how they are written on his forehead. If you look carefully, you too may read them. It is as if the universe is a huge orchestra celebrating the Divine Names. Mixing the faintest song with the most powerful refrains, it produces a sublime and subtle harmony. You may make further analogies in the same way.

For sure, man is the place of manifestation of all the Names, but the Names being various has resulted in the universe’s variety and the differences in the angels’ worship, and has also caused a degree of variety among men. The different laws of the prophets, the different ways of the saints, and the different paths of the purified scholars has arisen from this mystery. For example, together with the other Names, the Name of All- Powerful was predominant in Jesus (Peace be upon him). And in those who follow the path of love, the Name of Loving One prevails, and in those who follow the path of contemplation and reflection, the Name of All-Wise.

Thus, if someone is both a teacher, and a policeman, and a clerk of the court, and an inspector in the civil service, in each office he has both relations, and duties, and obligations, and salaries, and responsibilities, and promotion, and enemies and rivals who are the cause of his failures. He appears before the king with many titles, and he sees the king. He seeks help from him with many tongues. He has recourse to many of the ruler’s titles, and seeks his help in many forms in order to be saved from the evil of his enemies.

In just the same way, man, who manifests many Names and is charged with many duties and afflicted with many enemies, invokes many of the Names in his prayers and supplications. Like Muhammad the Arabian (Peace and blessings be upon him), the cause of pride of mankind and truly the most perfect man, supplicated with a thousand and one Names in his prayer, Jawshan al-Kabir. It is due to this mystery that the Sura, Say, I seek refuge with the Sustainer and Cherisher of men, * The Sovereign of men, * The God of men, * From the evil of the whispering, elusive tempter(*) commands that we take refuge with God through three titles, and, In the Name of God, the Merciful, the Compassionate shows the seeking of help through three Names.

SECOND BRANCH

This explains two mysteries which comprise the keys to many further mysteries.

FIRST MYSTERY: “Why do the saints differ greatly in their visions and illuminations although they are unanimous on the principles of belief? Why are their illuminations, which are at the degree of witnessing, sometimes opposed to reality and contrary to the truth? And why in their ideas which they consider to be the the truth, establishing them through decisive proofs, do thinkers and scholars see and show reality in a way that contradicts one another? Why does one truth take on numerous colours?”

SECOND MYSTERY: “Why did the early prophets leave some of the pillars of belief like bodily resurrection in brief form and not explain them in detail like the Qur’an, so that in the future some of their communities went as far as denying some of those concise pillars? Also, why did some of the saints only advance in the affirmation of Divine unity, and although they even progressed as far as the degree of ‘absolute certainty’ in Divine unity, some of the pillars of belief appear in their paths very little and in summary form? And as a result, those who followed them in the future did not give the necessary importance to the pillars of belief, and some of them even fell into error? Since true perfection is found through the unfolding of all the pillars of belief, why did some of the mystics advance significantly in them, while some remained very backward, whereas God’s Most Noble Messenger (Peace and blessings be upon him), who manifested all the Divine Names at their maximum degree and was the chief of the prophets, and the All-Wise Qur’an, which is the luminous chief of all the sacred scriptures, described in detail all the pillars of belief, clearly, and in a most serious manner and deliberate way?”

Because in reality the most true and complete perfection is thus. Yes, the wisdom in these mysteries is this:

for sure man is the place of manifestation of all the Names, but since his power is slight, his will partial, his abilities various, and desires different, he searches for reality among thousands of veils and barriers. So, in uncovering reality and witnessing the truth, barriers intervene. Some people cannot by-pass the barriers. Their abilities are all different. The abilities of some cannot support the unfolding of some of the truths of belief. Moreover, the colours of the Name’s manifestations vary according to the place they are manifested; they become all different. Some people who manifest them cannot be the means to the complete manifestation of a Name. Also, the manifestation of the Names takes on different forms in respect of universality, particularity, shadow, or originality. Some capacities cannot transcend particularity. And some cannot emerge from the shadow. In some capacities, sometimes one Name is predominant, and it carries out its word and rules in that capacity. Now we shall make a few indications to this profound mystery and this extensive wisdom with an enigmatical, comprehensive, true, but somewhat complex, comparison.

For example, let us suppose an adorned flower, a living droplet enamoured of the Moon, and a translucent atom which looks to the Sun. Each of these possesses consciousness and some perfection, and each has a yearning for that perfection. Together with indicating many truths, these three things also allude to the spiritual voyaging of the soul, the mind, and the heart. They also correspond to three levels of those who investigate reality.(*)

The First indicates those who follow the path of intellectual thought; those who follow the path of sainthood; and those who follow the path of prophethood.

The Second corresponds to those who approach reality by striving for perfection through the bodily systems;

and those who approach it by striving with the mind and refining the soul;

and those who approach it through belief, submission, and purifying the heart.

The Third is the comparison of those who do not give up egotism, are plunged in works, and approach reality through deduction and reasoning only; and of those who search for reality through knowledge and science, reason and learning;

and those who approach reality swiftly through belief and the Qur’an, poverty and worship.

These comparisons point to the wisdom in the differences between the three groups, whose capacities are also different.

Thus, under the titles of Flower, Droplet, and Atom, we shall show by means of a comparison, the mystery and extensive wisdom in the progress of the three groups.

For example, through its Creator’s permission and at His command, the Sun has three sorts of manifestation, reflection and radiance: one is its reflection on flowers, one its reflection on the Moon and the planets, and one its reflection on shining objects like glass and water.

The First is in three ways:

One is a universal and general manifestation and reflection whereby its radiance encompasses all flowers at once.

Another is a special manifestation whereby it has a special reflection for each species.

Another is a particular manifestation whereby its effulgence is in accordance with the individuality of each flower. This comparison of ours is in conformity with this statement, that the adorned colours of flowers arises from the changing reflections of the seven colours in the Sun’s light. According to this, flowers too are sorts of mirrors to the Sun.

The Second is the light and effulgence which, with the All-Wise Creator’s permission, the Sun gives to the Moon and planets. Having received this extensive, universal light and effulgence, the Moon, whose light is like a shadow of that light, profits from the Sun in a universal fashion. Then its radiance and effulgence shines in a particular way on the seas and air and shining earth, and partially on the bubbles on the sea and translucent particles of the earth and the molecules of the air.

The Third is, through the Divine command, a reflection of the Sun which, making the air and the surface of the seas into mirrors, is pure, universal, and without shadow. Then the Sun gives to each of the bubbles on the sea, the droplets of water, molecules of air, and snow-flakes, a particular reflection and tiny image of itself.

Thus, in the three forms mentioned above, the Sun bestows an effulgence and favour on every flower, the Moon, and all droplets and atoms. And these in turn are each in two ways:

The First Way is direct, and without barrier or veil. This way represents the way of prophethood.

The Second Way: In this, barriers intervene. The capacities of the mirrors and places of manifestation add colour to the Sun’s manifestations. This way represents the way of sainthood.

Thus, on the First Way, ‘Flower’, ‘Droplet’, and ‘Atom’ can each say: “I am a mirror to the Sun of all the world.” But on the Second Way they cannot say that; they can rather say: “I am the mirror to my own Sun, or the mirror to the Sun which is manifested in my species.” For that is the manner in which they know the Sun. They cannot see a Sun which looks to the whole world; the Sun of that individual or species or genus appears to it within narrow confines and under limiting restrictions. And it cannot ascribe to that restricted Sun the works of the unrestricted, unconfined, absolute Sun. For within those narrow restrictions and limited confines it cannot attribute to the Sun with the certain witnessing of the heart its majestic works like furnishing the whole face of the earth with light and heat, stirring all plants and animals into life, and making the planets revolve around it. Indeed, even if those three things, which we suppose to have consciousness, ascribe those wondrous works to the Sun which they see under those restrictions, they can only do so with the mind and through belief, and through submitting to the fact that that restricted thing is absolute. Whereas these judgements of ‘Flower’, ‘Droplet’, and ‘Atom’, which we suppose to possess reason like a human being, that is, their ascribing those mighty works to the Sun, is through the mind and reason, it is not through illumination. Indeed, sometimes their judgements concerning belief clash with their illuminations about the cosmos. They can only believe them with great difficulty.

Now the three of us must enter into this comparison, which is narrow for reality, but in some of the corners of which the members of reality are to be seen and which is mixed with reality. The three of us shall suppose ourselves to be ‘Flower’, ‘Droplet’, and ‘Atom’. For the consciousness which we suppose them to have insufficient. We must add our reasons to theirs. That is to say, just as they receive effulgence from their physical Sun, we too shall receive effulgence from our immaterial Sun, and must understand it.

And so, my friend, who has not forgotten the world, is preoccupied with materiality, and whose soul is dense! You be ‘Flower’. ‘Flower’ takes on a colour dissolved from the Sun’s light, and it mixes the Sun’s image in with that colour and clothes itself in an adorned form. For your capacity resembles it as well.

Then let this philosopher who has studied secular science and is plunged in causes like the Old Said be ‘Droplet’, which is enamoured of the Moon. For the Moon affords him the shadow of light it has received from the Sun, and it gives a light to the pupil of his eye. ‘Droplet’ too shines with the light, but he can only see the Moon with it, he cannot see the Sun. Rather, he can only see it through his belief.

Then, let this poor man be ‘Atom’, who knows everything to be directly from Almighty God and considers causes to be a veil. He is such an ‘Atom’ that knows himself to be poor in his own self. He has nothing on which to depend so as to rely on himself like ‘Flower’. He possesses no colour that he should appear through it. And he does not recognize other things that he should turn towards them. He has a sheer purity by which he holds the Sun’s image directly in the pupil of his eye. Now, since we have taken the place of these three things, we must consider ourselves. What do we have? What must we do?

Thus, we look and see that through his favours a Most Munificent One is adorning, illuminating, and nurturing us. And man worships one who bestows favours on him. He wants to be close to one worthy of being worshipped, and desires to see him. In which case, in accordance with our capacities, each of us journeys through the attraction of that love.

You who is like ‘Flower’, you are going, but go as a flower. See, you have gone. You have advanced and advanced till you have reached a universal degree, as though you have become like all flowers. But ‘Flower’ is a dense mirror; it dissolves and refracts the seven colours in light; it conceals the Sun’s reflection. You will not be successful in seeing the face of the Sun which you love, for the colours and characteristics, which are restricted, disperse it, draw a veil over it and obscure it. In this situation, you cannot be saved from the separation which occurs with the interposing of barriers.

However, you can be saved on one condition, which is that you raise your head, which is sunk in love of your own soul, and withdraw your gaze, which glories and takes pleasure in its own merits, and cast it at the face of the Sun in the sky. But on condition you turn your face looking down to the earth to gain your livelihood, up to the Sun. For you are its mirror. Your duty is to act as a mirror to it. Whether you know it or not, your sustenance will anyway come from the earth, the door to the treasury of mercy. Yes, a flower is a miniscule mirror of the Sun, and the Sun too is merely a drop-like flash manifesting in the seas of the skies the Name of Light of the Pre-Eternal Sun. O heart of man! Understand from this, of what sort of a Sun you are the mirror.

After fulfilling this condition, you will find your perfection. But just as in actual reality you cannot see the Sun in that way, so you cannot understand this truth naked; the colours of your attributes give it a colour and your cloudy telescope imposes a form on it, and your limited capacity restricts it.

Now, wise philosopher who has entered into ‘Droplet’! You have advanced as far as the Moon with the telescope of your droplet of thought and by the stairway of philosophy. You have entered the Moon. Look, of itself the Moon is dense and dark; it has neither light nor life. Your endeavour has all been in vain and your knowledge has proved to be profitless.

You can only be saved from the darkness of despair, the desolation of loneliness, the pestering of evil spirits, and the horrors of that bleakness through these conditions: that you give up the night of nature and turn to the Sun of reality, and you believe with complete certainty that the light of this night are the shadows of the lights of the daytime Sun.

After fulfilling these conditions, you will find your perfection. You will find the majestic Sun in place of the poor and darksome Moon. But like your previous friend, you will not be able to see the Sun clearly; you will see it beyond the veils with which your reason and your philosophy are familiar and conversant, and behind the screens woven by science and learning, and within a colour conferred by your capacity.

And now our Atom-like third friend, who is both poor and colourless. He swiftly evaporates in the Sun’s heat, abandons his egotism, mounts the steam, and rises into the air. The dense matter within him takes fire with the flame of love and is transformed into light and radiance. He adheres to a ray proceeding from the manifestations of that light, and draws close to it.

O you who resembles ‘Atom’! Since you act as a direct mirror to the Sun, at whatever degree you are, you will find an opening, a window, looking purely at the Sun itself in a fashion that affords absolute certainty. And you will experience no difficulty in attributing to the Sun its wondrous works. Without hesitation you will be able to ascribe to it the majestic attributes of which it is worthy. Nothing will be able to take you by the hand and make you forego ascribing to it the awesome works of its essential sovereignty. Neither the constriction of barriers, nor the limitations of your capacity, nor the smallness of mirrors will confuse you, nor impel you contrary to the truth. Because, since you look at it purely, sincerely, and directly, you have understood that what appears in the places of manifestation and is observed in the mirrors, is not the Sun, but manifestations of it of a sort, and coloured reflections of it of a sort. For sure those reflections are its titles, but they do not display all the works of its splendour.

Thus, in this comparison, which is mixed with reality, perfection is reached by means of three ways which are all different, and which differ concerning the virtues of those perfections and the details of the degrees of witnessing. But in conclusion and in submitting to the Truth and confirming the reality, they are in agreement.

Just as a man of the night who has never seen the Sun and has only seen its shadow in the mirror of the Moon, cannot squeeze into his mind the resplendent light and awesome gravity part icular to the Sun, but submits to those who have seen it and imitates them;

similarly, one who cannot attain to the maximum degrees of Names like All-Powerful and Giver of Life through the legacy of Muhammad (PBUH), accepts the resurrection of the dead and Great Gathering imitatively, and declares it is not a matter that can be understood through the reason. For the reality of the resurrection and Last Judgement is the manifestation of the Greatest Name and of the supreme degree of certain other Names. Those whose gaze cannot rise there are compelled to believe it by way of imitation. While those whose minds can enter there, see the resurrection and Last Judgement as easily as day and night, and spring and winter, and accept it with an easy mind.

Thus, it is due to this mystery that the Qur’an speaks of the resurrection and Great Gathering at the highest level and in the most perfect detailed manner, and our Prophet (Peace and blessings be upon him), who manifested the Greatest Name, taught it thus. And as required by the wisdom of guidance, the former prophets did not teach their communities, which were at a somewhat simple and primitive level, about the resurrection of the dead at the highest level and with the most extensive details. It is also due to this mystery that some of those who followed the path of sainthood did not see or could not demonstrate some of the truths of belief at the greatest degree. It is also due to this mystery that there are pronounced differences in the degrees of those who have knowledge of God. Numerous other mysteries like these unfold from this truth.

Now, since both this comparison hints at the truth a little, and the truth is extremely extensive and profound, we also shall content ourselves with the comparison, and not attempt mysteries which are beyond our limit and capacity.

THIRD BRANCH

Since the Hadiths that speak of the signs of the end of time, the events at the end of time, and the merits and rewards of certain actions have not been well understood, some scholars who rely on their reason have pronounced some of them to be either weak or false. While some of the scholars whose belief was weak but whose egotism was strong have gone as far as denying them. For now we shall not attempt any detailed discussion, but shall only explain twelve ‘Principles’.

FIRST PRINCIPLE: This is a matter which we have explained in the question and answer at the end of the Twentieth Word. Its summary is this:

Religion is an examination, a test, which distinguishes elevated spirits from base ones. It therefore speaks of matters that everyone shall see with their eyes in the future in such a way that they remain neither altogether unknown, nor self-evident so that everyone would be compelled to confirm them. They open the door to the reason but do not take the will from the hand. Because if a sign of the Last Day appeared completely self-evidently and everyone was compelled to affirm it, then a disposition like coal would remain equal to one like diamonds. The mystery of man’s accountability and results of examination would go for nothing. It is because of this that there has been much dispute over many matters like that of the Mahdi and Sufyan.Also, the narrations differ greatly; they have become pronouncements which contradict one another.

SECOND PRINCIPLE: There are various levels in the matters of Islam. If one requires certain proof, for another the prevailing opinion is sufficient. Others require merely assent and acceptance and not to be rejected. In which case, secondary matters or particular events in time which are not among the bases of belief do not require certain compliance and definite proof, just not to be rejected and to be submitted to, and not to be interfered with.

THIRD PRINCIPLE: In the time of the Companions of the Prophet (PBUH) most of the Jewish and Christian scholars entered Islam, and their former knowledge became Muslim along with them. Some of their former knowledge which was contrary to the truth was imagined to be a part of Islam.

FOURTH PRINCIPLE: Some of the words of the narrators of Hadith or the meanings they deduced were considered to be part of the texts of the Hadiths themselves. However, since man cannot be free of fault, some of their deductions or words which were contrary to the truth were supposed to be Hadiths and were pronounced to be weak.

FIFTH PRINCIPLE:According to the meaning of: “Among my community are transmitters of Hadiths,” that is, meaning, “who are inspired,”(*) some of the meanings which were obtained through the inspirations of scholars of related Hadiths who followed the path of illumination and sainthood were supposed to be Hadiths. Whereas, due to certain obstructions, the inspiration of saints may be in error. Thus, some that are contrary to the truth may arise from this.

SIXTH PRINCIPLE: There are certain stories which, having become universally known, have become like proverbs. Their true meanings are not borne in mind. For whatever purpose they were spread, that is what is considered. Thus, some stories and fables which have become well-known among people in this way, God’s Noble Messenger (Peace and blessings be upon him) told in the form of comparisons and metaphors for the purpose of guidance. If there is any error in the true meanings of this sort of matters, it pertains to the customs and traditions of the people, and the way they have been passed among them.

SEVENTH PRINCIPLE: There are many similes and parables that with the passage of time or with passing from the hand of learning to the hand of ignorance have been supposed to be physical fact, and have become mistaken. For example, two angels of God in the World of Similitudes called ‘The Ox’ and ‘The Fish’,(*) who are among the supervisors of the animals of the land and the sea and are represented as an ox and fish, were imagined to be huge ox and a physical fish, and the Hadith was wrongly interpreted.

And for example, one time in the presence of the Prophet a deep rumbling was heard. God’s Messenger (PBUH) decreed: “That is the sound of a rock that has been rolling downhill for seventy years and only now has hit the bottom of Hell.”(*) Thus, someone hearing this Hadith who does not know the truth may deviate into denial. But then, twenty minutes after the Hadith was spoken it was definitely established, for someone came and told God’s Messenger (PBUH): “The famous dissembler died twenty minutes ago.” God’s Messenger (PBUH) had described most eloquently how the dissembler’s seventy year lifetime of unbelief had been a continuous descent to the lowest of the low as a stone of Hell. Almighty God had made that rumbling heard at the moment of his death and given him a sign.

EIGHTH PRINCIPLE: In this arena of trial and realm of examination, Almighty God, the Absolutely Wise One, conceals most important things in the midst of numerous others, and this is tied to many purposes, benefits, and instances of wisdom. For example, He has hidden the Night of Power in the whole of Ramadan, and the hour when prayers are answered in the whole of Friday, and well-accepted saints among the people generally, and the appointed hour in a person’s life-time, and the time of Doomsday in the life of the world.(*)

For if the time of man’s death had been specified, the first half of his life would be passed in absolute heedlessness and the second, in terror, like going step by step to the gallows. Whereas for the balance between this world and the next to be preserved, and to remain perpetually between hope and fear, living and dying have to be possible every moment. In which case, twenty years of uncertain life are preferable to a thousand years of life that are specified.

Thus, the Last Day is the appointed hour of the world, the macroanthropos. If the time had been specified, all the early and middle ages would have been plunged into absolute heedlessness, and the latter centuries, into terror. Just as in his personal life man is concerned with the continued existence of his home and village, so in his social life and as a member of mankind he is concerned with the continued existence of the earth and the world. The Qur’an says, The Hour has drawn nigh.(*) That is, Doomsday is near. It still not having come after a thousand or this many years does not negate its closeness. Because Doomsday is the appointed hour of the world, and in relation to the life of the world one or two thousand years are like one or two minutes in relation to a year. The Hour of Doomsday is not only the appointed hour of mankind that it should be related to it and seen as distant.

It is because of this that the Absolutely Wise One conceals Doomsday in His knowledge among the ‘Five Hidden Things.’ It is due to the mystery of this vagueness that every age including the Age of the Bliss, the Age of the Prophet, people have been frightened of the end of the world. Some of them even said that the conditions had all but appeared.(*)

Thus, unfair people who do not know this truth say: “Why did the Companions of the Prophet with their vigilant hearts and keen sight, who had been taught all the details of the hereafter, suppose a fact that would occur one thousand four hundred years later to be close to their century, as though their ideas had deviated a thousand years from the truth?”

The Answer: Because, through the effulgence of the Prophet’s conversation, the Companions thought of the hereafter more than anyone, and knowing the transience of the world and understanding the Divine wisdom in the hour of Doomsday being vague, they assumed a position of always awaiting the world’s appointed hour and worked seriously for the hereafter. God’s Noble Messenger (Peace and blessings be upon him) repeating: “Expect Doomsday. Wait for it”11 was prophetic guidance arising from this wisdom, it was not a pronouncement of revelation concerning the specific time of its occurrence and far from the truth. The cause is one thing and the wisdom is another. Thus, sayings of the Prophet (PBUH) of this sort arise from the wisdom in certain things being indefinite.

It is also due to this mystery that they expected the individuals who will come at the end of time like the Mahdi and Sufyan long beforehand, and even in the time of the generation succeeding the Prophet, and hoped to live long enough to see them. Some of the saints, even, said that they had passed. Like the end of the world, Divine wisdom requires that the times of these individuals are not specified either. Because every age is in need of the Mahdi’s meaning, for he strengthens morale and saves the people from despair. Every century has to have a share of this meaning.

In order that people should not heedlessly follow evil and the reins of the soul should not be left free in indifference, every century the fearsome individuals who come to lead strife must be shrunk from and feared. If they had been specified, the benefits of general guidance would have been lost.

Now, the difference in the narrations about individuals like the Mahdi, and their meaning, is this:

those who expounded Hadiths applied the text of the Hadiths to their own interpretations and commentaries. For example, since the centre of power at that time was Damascus or Medina, they imagined the events connected with the Mahdi and Sufyan in places like Basra, Kufa, and Syria, which were in the region of those centres, and expounded them accordingly. Moreover, they imagined the mighty works belonging to the collective identity or community which those individuals represent to be in their persons and expounded them in that way, so that they ascribed a form to them whereby when those extraordinary individuals appear, everyone will recognize them. However, as we said, this world is the arena of trial. The door is opened to the reason, but the will is not taken from the hand. So, when those individuals, and even the terrible Dajjal, appear, many people and himself even will not know to start with that he is the Dajjal. Those individuals of the end of time will be known through the insight and the light of belief.

It is narrated in a Hadith about the Dajjal, who is one of the signs of the end of time: “His first day is like a year, his second day like a month, his third day like a week, and his fourth day like other days. When he appears the world will hear. He will travel the world in forty days.”(*) Some unfair people have said about this narration that it is impossible, God forbid, and have gone as far as denying and declaring it null. Whereas, And the knowledge of it is with God, the reality of it must be this:

It indicates the appearance of an individual from the North who will come to lead a great current issuing forth from the godless ideas of Naturalism, in the North, where the world of unbelief is at its densest, and who will be atheist. There is an instance of wisdom in this, for in the latitudes close to the North Pole the whole year is one day and one night; there are six months of night and six months of day. “One day of the Dajjal is a year” alludes to his appearance close to those latitudes. What is meant from “His second day is a month” is that passing in this direction from the North, it sometimes happens that for a month in the summer the sun does not set. This suggests that the Dajjal will emerge in the North and invade southwards towards the civilized world. By attributing the day to the Dajjal, it points to this. He comes further in this direction, and the sun does not set for a week, and so it continues until there are three hours between its rising and setting. While being held as a prisoner-of-war in Russia, I was in such a place. Close to us was a place where the sun did not set for a week. They used to go there to watch it. As for the part, “When the Dajjal appears, all the world will hear of it,” the telegraph and radio have solved this. As for his travelling the world in forty days, the railway and aeroplane, which are his mounts, have solved. Deniers who formerly considered these two statements to be impossible, now see them as commonplace!

Since in another treatise I have written in some detail about Gog and Magog and the Barrier, which are among the signs of the end of the world, I refer readers to those, and here only say this: there are narrations stating that the tribes known as the Manchurians and Mongols, who threw human society into chaos and were the cause of the building of the Great Wall of China, will again overturn human civilization close to Doomsday with an idea like anarchy.

Some atheists say: “Where are the tribes that perform these extraordinary acts and that will perform them?”

The Answer: A calamity like locusts appears in one season in enormous numbers, then on the change of the seasons, those numerous tribes which disrupt the country consign their reality to a few limited individuals. Then, when the time comes, at the Divine command, great numbers appear from those limited individuals and embark on the same corruption. As though the reality of their national identity is fined down, but not destroyed, and when the time arrives, it reemerges. In just the same way, those same tribes which overturned the world at one time will when the time comes again overturn human civilization with Divine permission. But what impels them will be in a different form.

None knows the Unseen save God.

NINTH PRINCIPLE: The results of some of the questions of belief look to this restricted and narrow world, while others look to the world of the hereafter, which is broad and absolute. In order to give the appropriate effect of either encouraging or restraining, some Hadiths about the merits and rewards of actions are in an eloquent style, and some unthinking people have supposed them to be exaggerated. However, since they are all pure truth and reality, there is no exaggeration or overstatement in them.

For instance, there is this Hadith which has worried the heads of the unfair more than any. Its meaning is:

“If the world had as much value as a fly’s wing for Almighty God, the unbelievers would not have had so much as a mouthful of water from it.”(*) The reality of it is this: the phrase for Almighty God refers to the eternal realm. Yes, since a light from the eternal realm to the extent of a fly’s wing is everlasting, it is greater than a temporary light that fills the face of the earth. That means it is not to say that the huge world is equal to a fly’s wing, but that everyone’s private world which is situated within their short lives, is not equal to an everlasting Divine effulgence and bounty to the extent of a fly’s wing from the eternal realm.

Furthermore, the world has two faces, indeed, three faces. One is the mirror to Almighty God’s Names, another looks to the hereafter and is its arable field, and the third looks to transience and non-existence. This is the world of the people of misguidance which is not in accordance with the things that please God that we know. That is to say, it infers not that the vast world which is the mirror to the Most Beautiful Names, and consists of missives of the Eternally Besought One, and is the tillage of the hereafter, but that the world of those who worship the world, which is opposed to the hereafter and is the source of all wrongs and spring of calamities, is not worth one everlasting particle which will be given to the believers in the hereafter.

Thus, how can the way it is understood by the unfair atheists be compared with this most true and serious truth? What has the meaning which those atheists supposed to be the most exaggerated and overstated to do with this?

And, for example, others which the unfair atheists supposed to be exaggeration and even impossible overstatement are narrations about the rewards for actions and merits of some of the Qur’an’s Suras. For example, there are narrations that, “The merit of Sura al- Fatiha is equal to that of the Qur’an.”(*) And, “Sura al-Ikhlas equals a third of the Qur’an,”(*) “Sura al-Zilzal, a quarter,”(*) “Sura al-Kafirun, a quarter,”(*) “Sura Ya. Sin., ten times the Qur’an.”(*)

Unjust and unthinking people have said that these are impossible because Sura Ya. Sin. and the other meritorious Suras are within the Qur’an, which makes it meaningless.

The Answer: The reality is this: for each of the All-Wise Qur’an’s letters is a merit. Each is a good deed. Out of Divine grace the merits of those letters sprout and yield sometimes ten, sometimes seventy, and sometimes seven hundred, merits, like the letters of Ayat al-Kursi. Sometimes they yield one thousand five hundred, like the letters of Sura al-Ikhlas, and sometimes ten thousand, like verses recited on Layla al-Bara’a and those that coincide with other acceptable times. And sometimes they yield thirty thousand, like verses recited on the Night of Power, which are like poppy seeds in their multiplicity. The indication that that night is the equivalent to a thousand months makes it understood that on that night one letter has thirty thousand merits.

For example, let us suppose there is a field planted with maize, one thousand plants of it. If some seeds produce seven shoots, and from each shoot a hundred grains, then a single seed becomes the equivalent of two thirds of the whole field. For example, if one seed produces ten shoots, and each yields two hundred grains, then a single seed is the equivalent of twice the original field. You can make further analogies in the same way.

Now, let us imagine the All-Wise Qur’an to be a luminous, sacred, heavenly field. Each of its letters together with its original merit is like a seed. Their shoots will not be taken into consideration. They may be compared with the Suras and verses about which are narrations concerning their merits, like Ya. Sin., Ikhlas, Fatiha, Kafirun, Zilzal.

For example, the Qur’an has three hundred thousand six hundred and twenty letters, and Sura al-Ikhlas together with Bismillah, sixty-nine. Three times sixty nine is two hundred and seven letters.

Thus, if Sura Ya. Sin.’s letters are reckoned and compared with all the letters of the All-Wise Qur’an, and then multiplied ten times, it produces the following result: each letter of Sura Ya. Sin. has close on five hundred merits. That is, that many good deeds may be reckoned.

And so, if you apply the others to this, you will understand what a subtle, fine, true, and unexaggerated truth it is.

TENTH PRINCIPLE:Like with most of the other sorts of creatures, among mankind are certain individuals who are extraordinary by virtue of their acts and deeds. If those individuals have advanced in good deeds, they have been the cause of pride of mankind. Otherwise, they have been the cause of their shame. Also, they are hidden. It is as though each becomes a collective identity, an imaginary goal. Other individuals try to emulate them, and it is possible. That means, being absolute and indefinite, it is possible for such a perfect, extraordinary person to be present everywhere. In regard to this indefiniteness, according to logic, his universality may be posited in the form of a possible proposition. That is, it is possible for all acts to produce the following result:

for example, “Whoever performs two rak’ats of prayers at such and such a time has performed the equivalent of the Hajj.”(*) It is thus the truth that at certain times two rak’ats of prayers may be the equivalent of a Hajj. Due to its universality, this meaning may apply to all prayers of two rak’ats. That means what narrations of this sort refer to is not in fact continuous and universal, because since there are conditions of acceptance, it disallows it being continuous and universal. It is either in fact temporary and absolute or possible and universal. That is to say, the universality in this sort of Hadith is in regard to possibility.

For example, “Backbiting is like murder.”(*) This means, someone who indulges in backbiting is more harmful than deadly poison, like a killer. And for example, “A good word is a deed so good it is like freeing a slave.”(*)

Here, in order to encourage and restrain, it points out the possibility of that indefinite perfect individual being present everywhere in absolute form as though it is actually the case, thus arousing eagerness for good and disgust for evil.

Furthermore, the things of the eternal world cannot be measured on the scale of this world. The greatest thing here is not equal to the least thing there. Because the merits of actions look to that world, our worldly view is narrow for them. We cannot fit them into our minds. For example, “Whoever reads this is given the reward of Moses and Aaron.” That is to say: All praise be to God, Sustainer of the heavens and Sustainer of the earth * Sustainer of all the worlds, His is the might in the heavens and the earth, and He is the Mighty, the Wise. * All praise be to God, Sustainer of the heavens and Sustainer of the earths, * Sustainer of all the worlds, and His is the sublimity in the heavens and the earth, and He is the Mighty, the Wise. * And His is the dominion, Sustainer of the heavens, and He is the Mighty, the Wise.

What has most attracted the attention of the unfair and the unthinking is narrations like these. The reality of the matter is this:With our narrow mind and short views in this world, we know how much we imagine the the rewards of Moses and Aaron (Peace be upon them) to be. The reward the Absolutely Compassionate One will give to one of His infinitely needy servants in the world of eternity and everlasting happiness, in return for a single invocation may be equal to the reward of those two, but equal to the rewards as we conceive of them and surmise them to be.

For example, there is a primitive, uncouth man who has never seen the king and does not know the majesty of his rule. He imagines a lord in a village, and with his limited ideas thinks of the king as a more exalted version of the lord. Long ago with us even, there was a simple-minded tribe who used to say: “Our lord knows what the Sultan does as he cooks his bulgur soup on his stove in a saucepan.” That is to say, they imagined the Sultan in such a narrow situation and so common a form that he cooked his own wheat soup; they supposed him to have the majesty of a captain. Now, if someone was to say to one of that tribe: “If you do this work for me today, I’ll give you as much majesty as you think the Sultan has, and give you a rank as high as a captain.” To say that is right, because, of the majesty of kingship, what enters the narrow bounds of his ideas is only the majesty of a captain.

Thus, with our worldly views and narrow minds, we cannot think as much as that primitive man of the true rewards which look to the hereafter. It is not the equivalent of the true rewards of Moses and Aaron (Peace be upon them), for according to the rule of similes and comparisons, the unknown is compared to the known; the true reward, which is unknown, for an invocation of one of God’s believing servants is compared with the rewards that we know and surmise.

Moreover, the surface of the sea and the heart of a droplet are equal when it comes to holding the complete reflection of the sun. The difference is only in quality. The nature of the reward reflected in the mirrors of the ocean-like spirits of Moses and Aaron (Peace be upon them) is exactly the same in nature as the reward that a believing servant, who is like a droplet, receives from a Qur’anic verse. They are the same in nature and quantity, while their quality is dependent on capacity.

Also, it sometimes happens that a single word, a single glorification, opens a treasury of happiness that was not opened with sixty years of service. That is to say, it sometimes happens that a single verse may be as beneficial as the Qur’an.

Also, the Divine effulgence which God’s Noble Messenger (PBUH), who manifested the Greatest Name, received from a single verse, may have been as much as all the effulgence one of the other prophets received. And it would not be contrary to the truth if it is said that a believer who through ‘the legacy of prophethood’ manifests the shadow of the Greatest Name, receives, in accordance with his own capacity and in regard to quantity, a reward as great as a prophet’s effulgence.

Furthermore, reward and merit are from the world of light, and one world from that world may be contained in a speck. Just as the heavens and all its stars may appear in a tiny fragment of glass, so luminous reward and merit like the heavens may be situated in an invocation or verse which acquires transparency through pure intention.

Conclusion: O unfair, unthinking, self-centred, cavilling man whose belief is weak and philosophy, strong! Consider these Ten Principles, then do not make the pretext a narration you thought was contrary to the truth and definitely opposed to reality, and point the finger of objection at Hadiths thus casting aspersions on the Noble Messenger’s (PBUH) sinlessness! Because, firstly, these Ten Principles and what they entail will make you forego denial; they say: “If there is any real fault, it is ours,” it may not be referred to the Hadiths. They say too: “If the fault is not real, it springs from your misunderstanding.”

In short; if one embarks on denial and rejection, one first has to deny these Ten Principles and show them to be false. Now, if you are fair, after pondering over these Ten Principles with due attention, do not attempt to deny a Hadith your reason considers contrary to the truth! Say, “There is either an explanation, or an interpretation, or an exegesis of this,” and do not criticize it.

ELEVENTH PRINCIPLE: Just as the Qur’an has obscure verses which are in need of interpretation or else require absolute submission, Hadiths also contain difficulties like the obscurities of the Qur’an. They are sometimes in need of extremely careful expounding and interpretation. The above examples may be sufficient for you.

Yes, someone who is awake interprets the dream of another who is sleeping, and sometimes one who is sleeping hears the words spoken by those near him who are awake, but gives them a meaning and interprets them in a way that applies to his own world of sleep. O man stupified by the sleep of heedlessness and philosophy! Do not deny in your dream what One saw, who manifested the meaning of, “His eye never wavered nor did it swerve,”(*) and “My eye sleeps, but my heart sleeps not,”(*) and who was truly awake and aware, interpret it. Yes, if a mosquito bites someone who is asleep, he sometimes dreams that he has received terrible wounds in war and this has a reality in sleep. If he was to be questioned, he would say: “Truly I have been wounded. Guns and rifles were fired at me.” Those sitting by him laugh at his anguish in sleep. Thus, the sleep-stained view of heedlessness and philosophical thought certainly cannot be the criterion for the truths of prophethood.

TWELFTH PRINCIPLE: Since prophethood, the affirmation of Divine unity, and belief all look to unity, the hereafter, and Divinity, they see truth and reality in accordance with those. While philosophers and scientists look to multiplicity, causes, and nature, and see in accordance with them. Their points of view are extremely distant from one another. The greatest aim of the people of philosophy is so small and insignificant as to be imperceptible among the aims of the scholars of religion and theology.

It is because of this that scientists have advanced greatly in detailed explanation of the nature of beings and their minutest states, but they are so far behind the exalted Divine sciences and sciences concerned with the hereafter, which are true wisdom and knowledge, that they are more backward than a simple believer. Those who do not understand this mystery suppose the investigative scholars of Islam to be relatively backward to the philosophers. But how can those whose minds see no further than their eyes and are submerged in multiplicity reach those who follow elevated sacred aims through ‘the legacy of prophethood’?

Furthermore, when something is considered from two points of view, it shows two different truths, and both of them may be the truth. No certain fact of science can touch the sacred truths of the Qur’an. The short hand of science cannot reach up to its pure sublimity. We shall mention an example to illustrate this:

For example, if the globe of the earth is considered from the point of view of the people of science, its reality is this: as a middle-sized planet, it revolves around the sun amid countless stars; it is a small creature in relation to the stars. But as is explained in the Fifteenth Word, if it is considered from the point of view of the people of the Qur’an, its reality is this: since man, the fruit of the world, is a most comprehensive, most wondrous, most impotent, most weak, and most subtle miracle of Divine power, the earth, his cradle and dwelling-place, is in regard to meaning and art, the universe’s heart and centre; despite its smallness and lowliness in relation to the heavens, it is the display and exhibition of all the miracles of Divine art; the place of reflection and point of focus of the manifestations of all the Divine Names; the place of display and reflection of infinite dominical activity; the means and market of boundless Divine creativity and especially the munificent creation of the numerous species of plants and small animals; and the place in small measure of samples of the creatures of the broad worlds of the hereafter; it is a rapidly working loom weaving everlasting textiles; the swiftly changing place producing views for eternal panoramas; and the narrow and temporary arable field and seed-bed producing at speed the seeds for everlasting gardens.

İşte arzın bu azamet-i maneviyesinden ve ehemmiyet-i san’aviyesindendir ki Kur’an-ı Hakîm; semavata nisbeten büyük bir ağacın küçük bir meyvesi hükmünde olan arzı, bütün semavata karşı küçücük kalbi, büyük kalıba mukabil tutmak gibi denk tutuyor. Onu bir kefede, bütün semavatı bir kefede koyuyor, mükerreren رَبُّ السَّمٰوَاتِ وَ ال۟اَر۟ضِ diyor.

İşte sair mesaili buna kıyas et ve anla ki felsefenin ruhsuz, sönük hakikatleri; Kur’an’ın parlak, ruhlu hakikatleriyle müsademe edemez. Nokta-i nazar ayrı ayrı olduğu için ayrı ayrı görünür.

DÖRDÜNCÜ DAL

اَلَم۟ تَرَ اَنَّ اللّٰهَ يَس۟جُدُ لَهُ مَن۟ فِى السَّمٰوَاتِ وَمَن۟ فِى ال۟اَر۟ضِ وَالشَّم۟سُ وَال۟قَمَرُ وَالنُّجُومُ وَال۟جِبَالُ وَالشَّجَرُ وَالدَّوَٓابُّ وَكَثٖيرٌ مِنَ النَّاسِ وَكَثٖيرٌ حَقَّ عَلَي۟هِ ال۟عَذَابُ وَمَن۟ يُهِنِ اللّٰهُ فَمَا لَهُ مِن۟ مُك۟رِمٍ اِنَّ اللّٰهَ يَف۟عَلُ مَا يَشَٓاءُ

Şu büyük ve geniş âyetin hazinesinden yalnız bir tek cevherini göstereceğiz. Şöyle ki:

Kur’an-ı Hakîm tasrih ediyor ki arştan ferşe, yıldızlardan sineklere, meleklerden semeklere, seyyarattan zerrelere kadar her şey Cenab-ı Hakk’a secde ve ibadet ve hamd ve tesbih eder. Fakat ibadetleri, mazhar oldukları esmalara ve kabiliyetlerine göre ayrı ayrıdır, çeşit çeşittir. Biz onların ibadetlerinin tenevvüünün bir nevini bir temsil ile beyan ederiz.

Mesela وَ لِلّٰهِ ال۟مَثَلُ ال۟اَع۟لٰى azîm bir Mâlikü’l-mülk, büyük bir şehri veya muhteşem bir sarayı bina ettiği vakit, o zat dört nevi ameleyi onun binasında istihdam ve istimal eder:

Birinci nevi: Onun memlûk ve köleleridir. Bu nev’in, ne maaşı var ve ne de ücreti var. Belki onlar seyyidlerinin emriyle işledikleri her amelde, onların gayet latîf bir zevk ve hoş bir şevkleri vardır. Seyyidlerinin medhinden ve vasfından ne deseler onların zevkini ve şevkini ziyade eder. Onlar o mukaddes seyyidlerine intisaplarını büyük bir şeref bilerek onunla iktifa ediyorlar. Hem o seyyidin namıyla, hesabıyla, nazarıyla işlere bakmalarından da manevî lezzet buluyorlar. Ücret ve rütbeye ve maaşa muhtaç olmuyorlar.

İkinci kısım ki bazı âmî hizmetkârlardır. Bilmiyorlar niçin işliyorlar. Belki o mâlik-i zîşan onları istimal ediyor, kendi fikriyle ve ilmiyle onları çalıştırıyor. Onlara lâyık bir cüz’î ücret dahi veriyor. O hizmetkârlar bilmiyorlar ki amellerine ne çeşit küllî gayeler, âlî maslahatlar terettüp ediyor. Hattâ bazıları tevehhüm ediyorlar ki onların amelleri yalnız kendilerine ait o ücret ve maaşından başka gayesi yoktur.

Üçüncü kısım: O Mâlikü’l-mülk’ün bir kısım hayvanatı var. Onları o şehrin, o sarayın binasında bazı işlerde istihdam ediyor. Onlara yalnız bir yem veriyor. Onların da istidatlarına muvafık işlerde çalışmaları onlara bir telezzüz veriyor. Çünkü bi’l-kuvve bir kabiliyet ve bir istidat, fiil ve amel suretine girse inbisat ile teneffüs eder, bir lezzet verir ve bütün faaliyetlerdeki lezzet bu sırdandır. Şu kısım hizmetkârların ücret ve maaşları, yalnız yem ve şu lezzet-i maneviyedir. Onunla iktifa ederler.

Dördüncü kısım: Öyle amelelerdir ki biliyorlar ne işliyorlar ve ne için işliyorlar ve kimin için işliyorlar ve sair ameleler ne için işliyorlar ve o Mâlikü’l-mülk’ün maksadı nedir, ne için işlettiriyor. İşte bu nevi amelelerin sair amelelere bir riyaset ve nezaretleri var. Onların derecat ve rütbelerine göre derece derece maaşları var.

Aynen bunun gibi semavat ve arzın Mâlik-i Zülcelali ve dünya ve âhiretin Bâni-i Zülcemali olan Rabbü’l-âlemîn değil ihtiyaç için –çünkü her şeyin Hâlık’ı odur– belki izzet ve azamet ve rububiyetin şuunatı gibi bazı hikmetler için şu kâinat sarayında, şu daire-i esbab içinde hem melâikeyi hem hayvanatı hem cemadat ve nebatatı hem insanları istihdam ediyor. Onlara ibadet ettiriyor.

Şu dört nev’i, ayrı ayrı vezaif-i ubudiyetle mükellef etmiştir:

Birinci Kısım: Temsilde memlûklere misal, melâikelerdir. Melâikeler ise onlarda mücahede ile terakkiyat yoktur. Belki her birinin sabit bir makamı, muayyen bir rütbesi vardır. Fakat onların nefs-i amellerinde bir zevk-i mahsusaları var. Nefs-i ibadetlerinde derecatlarına göre tefeyyüzleri var. Demek, o hizmetkârlarının mükâfatı, hizmetlerinin içindedir. Nasıl insan mâ, hava ve ziya ve gıda ile tagaddi edip telezzüz eder. Öyle de melekler, zikir ve tesbih ve hamd ve ibadet ve marifet ve muhabbetin envarıyla tagaddi edip telezzüz ediyorlar. Çünkü onlar nurdan mahluk oldukları için gıdalarına nur kâfidir. Hattâ nura yakın olan rayiha-i tayyibe dahi onların bir nevi gıdalarıdır ki ondan hoşlanıyorlar. Evet ervah-ı tayyibe, revayih-i tayyibeyi sever.

Hem melekler, Mabudlarının emriyle işledikleri işlerde ve onun hesabıyla işledikleri amellerde ve onun namıyla ettikleri hizmette ve onun nazarıyla yaptıkları nezarette ve onun intisabıyla kazandıkları şerefte ve onun mülk ve melekûtunun mütalaasıyla aldıkları tenezzühte ve onun tecelliyat-ı cemaliye ve celaliyesinin müşahedesiyle kazandıkları tena’umda öyle bir saadet-i azîme vardır ki akl-ı beşer anlamaz, melek olmayan bilemez.

Meleklerin bir kısmı âbiddirler, diğer bir kısmının ubudiyetleri ameldedir. Melâike-i arziyenin amele kısmı bir nevi insan gibidir. Tabir caiz ise bir nevi çobanlık ederler, bir nevi de çiftçilik ederler. Yani rûy-i zemin, umumî bir mezraadır. İçindeki bütün hayvanatın taifelerine Hâlık-ı Zülcelal’in emriyle, izniyle, hesabıyla, havl ve kuvvetiyle bir melek-i müekkel nezaret eder. Ondan daha küçük her bir nevi hayvanata mahsus bir nevi çobanlık edecek bir melâike-i müekkel var.

Hem de rûy-i zemin bir tarladır, umum nebatat onun içinde ekilir. Umumuna Cenab-ı Hakk’ın namıyla, kuvvetiyle nezaret edecek müekkel bir melek vardır. Ondan daha aşağı bir melek, bir taife-i mahsusaya nezaret etmekle Cenab-ı Hakk’a ibadet ve tesbih eden melekler var. Rezzakıyet arşının hamelesinden olan Hazret-i Mikâil aleyhisselâm, şunların en büyük nâzırlarıdır.

Meleklerin çoban ve çiftçiler mesabesinde olanlarının insanlara müşabehetleri yoktur. Çünkü onların nezaretleri sırf Cenab-ı Hakk’ın hesabıyladır ve onun namıyla ve kuvvetiyle ve emriyledir. Belki nezaretleri, yalnız rububiyetin tecelliyatını, memur olduğu nevide müşahede etmek ve kudret ve rahmetin cilvelerini o nevide mütalaa etmek ve evamir-i İlahiyeyi o nev’e bir nevi ilham etmek ve o nev’in ef’al-i ihtiyariyesini bir nevi tanzim etmekten ibarettir.

Ve bilhassa zeminin tarlasındaki nebatata nezaretleri, onların tesbihat-ı maneviyelerini melek lisanıyla temsil etmek ve onların hayatlarıyla Fâtır-ı Zülcelal’e karşı takdim ettiği tahiyyat-ı maneviyelerini melek lisanıyla ilan etmek hem onlara verilen cihazatı, hüsn-ü istimal etmek ve bazı gayelere tevcih etmek ve bir nevi tanzim etmekten ibarettir.

Melâikelerin şu hizmetleri, cüz-i ihtiyarîleriyle bir nevi kesbdir. Belki bir nevi ubudiyet ve ibadettir. Tasarruf-u hakikileri yoktur. Çünkü her şeyde Hâlık-ı külli şey’e has bir sikke vardır. Başkaları parmağını icada karıştıramaz. Demek, melâikelerin şu nevi amelleri ise onların ibadetidir. İnsan gibi âdetleri değildir.

Ve bu saray-ı kâinatta ikinci kısım amele: Hayvanattır. Hayvanat dahi iştiha sahibi bir nefis ve bir cüz-i ihtiyarîleri olduğundan amelleri hâlisen livechillah olmuyor. Bir derece nefislerine de bir hisse çıkarıyorlar. Onun için Mâlikü’l-mülki Zülcelali ve’l-ikram, Kerîm olduğundan onların nefislerine bir hisse vermek için amellerinin zımnında onlara bir maaş ihsan ediyor. Mesela, meşhur bülbül kuşu (Hâşiye) gülün aşkıyla maruf o hayvancığı, Fâtır-ı Hakîm istihdam ediyor. Beş gaye için onu istimal ediyor:

Birincisi: Hayvanat kabileleri namına, nebatat taifelerine karşı olan münasebat-ı şedideyi ilana memurdur.

İkincisi: Rahman’ın rızka muhtaç misafirleri hükmünde olan hayvanat tarafından bir hatib-i Rabbanîdir ki Rezzak-ı Kerîm tarafından gönderilen hediyeleri alkışlamakla ve ilan-ı sürur etmekle muvazzaftır.

Üçüncüsü: Ebna-yı cinsine imdat için gönderilen nebatata karşı hüsn-ü istikbali, herkesin başında izhar etmektir.

Dördüncüsü: Nev-i hayvanatın nebatata derece-i aşka vâsıl olan şiddet-i ihtiyacını, nebatatın güzel yüzlerine karşı mübarek başları üstünde beyan etmektir.

Beşincisi: Mâlikü’l-mülki Zülcelali ve’l-cemali ve’l-ikram’ın bârgâh-ı merhametine en latîf bir tesbihi, en latîf bir şevk içinde, gül gibi en latîf bir yüzde takdim etmektir.

İşte şu beş gayeler gibi başka manalar da vardır. Şu manalar ve şu gayeler, bülbülün Hak Sübhanehu ve Teâlâ’nın hesabına ettiği amelin gayesidir. Bülbül kendi diliyle konuşur. Biz şu manaları onun hazîn sözlerinden fehmediyoruz –melâike ve ruhaniyatın fehmettikleri gibi– kendisi kendi nağamatının manasını tamamen bilmese de fehmimize zarar vermez. “Dinleyen söyleyenden daha iyi anlar.” meşhurdur. Hem bülbül, şu gayeleri tafsilatıyla bilmemesinden olmamasına delâlet etmiyor. Lâekall saat gibi sana evkatını bildirir, kendisi bilmiyor ne yapıyor. Bilmemesi senin bildiğine zarar vermez.

Amma o bülbülün cüz’î maaşı ise o tebessüm eden ve gülen güzel gül çiçeklerinin müşahedesiyle aldığı zevk ve onlarla muhavere ve konuşmak ve dertlerini dökmekle aldığı telezzüzdür. Demek onun nağamat-ı hazînesi, hayvanî teellümattan gelen teşekkiyat değil belki atâyâ-yı Rahmaniyeden gelen bir teşekkürattır.

Bülbüle; nahli, fahli, ankebut ve nemli, yani arı ve vasıta-i nesil erkek hayvan ve örümcek ve karınca ve hevam ve küçük hayvanların bülbüllerini kıyas et. Her birinin amellerinin bülbül gibi çok gayeleri var. Onlar için de birer maaş-ı cüz’î hükmünde birer zevk-i mahsus, hizmetlerinin içinde dercedilmiştir. O zevk ile sanat-ı Rabbaniyedeki mühim gayelere hizmet ediyorlar. Nasıl ki bir sefine-i Sultaniyede bir nefer dümencilik edip bir cüz’î maaş alır. Öyle de hizmet-i Sübhaniyede bulunan bu hayvanatın birer cüz’î maaşları vardır.

Bülbül bahsine bir tetimme

Sakın zannetme ki bu ilan ve dellâllık ve tesbihatın nağamatıyla teganni, bülbüle mahsustur. Belki ekser envaın her bir nevinin bülbül-misali bir sınıfı var ki o nev’in en latîf hissiyatını, en latîf bir tesbih ile en latîf sec’alarla temsil edecek birer latîf ferdi veya efradı bulunur. Hususan sinek ve böceklerin bülbülleri hem çoktur hem çeşit çeşittirler ki onlar bütün kulağı bulunanların en küçük hayvandan en büyüğüne kadar olanların başlarında tesbihatlarını güzel sec’alarla onlara işittirip onları mütelezziz ediyorlar.

Onlardan bir kısmı leylîdir. Gecede sükûta dalan ve sükûnete giren bütün küçük hayvanların kasidehân enisleri, gecenin sükûnetinde ve mevcudatın sükûtunda onların tatlı sözlü nutuk-hânlarıdır. Ve o meclis-i halvette olan zikr-i hafînin dairesinde birer kutubdur ki her birisi onu dinler, kendi kalpleriyle Fâtır-ı Zülcelallerine bir nevi zikir ve tesbih ederler.

Diğer bir kısmı neharîdir. Gündüzde ağaçların minberlerinde, bütün zîhayatların başlarında, yaz ve bahar mevsimlerinde yüksek âvâzlarıyla, latîf nağamat ile sec’alı tesbihat ile Rahmanu’r-Rahîm’in rahmetini ilan ediyorlar. Güya bir zikr-i cehrî halkasının bir reisi gibi işitenlerin cezbelerini tahrik ediyorlar ki o vakit işitenlerin her birisi lisan-ı mahsusuyla ve bir âvâz-ı hususi ile Fâtır-ı Zülcelalinin zikrine başlar. Demek, her bir nevi mevcudatın hattâ yıldızların da bir serzâkiri ve nur-efşan bir bülbülü var.

Fakat bütün bülbüllerin en efdali ve en eşrefi ve en münevveri ve en bâhiri ve en azîmi ve en kerîmi ve sesçe en yüksek ve vasıfça en parlak ve zikirce en etem ve şükürce en eamm ve mahiyetçe en ekmel ve suretçe en ecmel, kâinat bostanında, arz ve semavatın bütün mevcudatını latîf secaatıyla, leziz nağamatıyla, ulvi tesbihatıyla vecde ve cezbeye getiren, nev-i beşerin andelib-i zîşanı ve benî-Âdem’in bülbül-ü zü’l-Kur’an’ı: Muhammed-i Arabî’dir.

عَلَي۟هِ وَ عَلٰى اٰلِهٖ وَ اَم۟ثَالِهٖ اَف۟ضَلُ الصَّلَاةِ وَ اَج۟مَلُ التَّس۟لٖيمَاتِ

Elhasıl: Kâinat sarayında hizmet eden hayvanat, kemal-i itaatle evamir-i tekviniyeye imtisal edip, fıtratlarındaki gayeleri güzel bir vecihle ve Cenab-ı Hakk’ın namıyla izhar ederek hayatlarının vazifelerini bedî’ bir tarz ile Cenab-ı Hakk’ın kuvvetiyle işlemekle ettikleri tesbihat ve ibadat, onların hedâya ve tahiyyatlarıdır ki Fâtır-ı Zülcelal ve Vâhib-i Hayat dergâhına takdim ediyorlar.

Üçüncü kısım ameleleri: Nebatat ve cemadattır. Onların cüz-i ihtiyarîleri olmadığı için maaşları yoktur. Amelleri hâlisen livechillahtır ve Cenab-ı Hakk’ın iradesiyle ve ismiyle ve hesabıyla ve havl ve kuvvetiyledir. Fakat nebatatın gidişatlarından hissolunuyor ki onların vezaif-i telkîh ve tevlidde ve meyvelerin terbiyesinde bir çeşit telezzüzatları var. Fakat hiç teellümata mazhar değiller. Hayvan muhtar olduğu için lezzet ile beraber elemi de var. Cemadat ve nebatatın amellerinde ihtiyar gelmediği için eserleri de ihtiyar sahibi olan hayvanların amellerinden daha mükemmel oluyor. İhtiyar sahibi olanların içinde, arı emsali gibi vahiy ve ilham ile tenevvür edenlerin amelleri, cüz-i ihtiyarîsine itimat edenlerin amellerinden daha mükemmeldir.

Yeryüzünün tarlasında nebatatın her bir taifesi, lisan-ı hal ve istidat diliyle Fâtır-ı Hakîm’den sual ediyorlar, dua ediyorlar ki: “Yâ Rabbenâ! Bize kuvvet ver ki yeryüzünün her bir tarafında taifemizin bayrağını dikmekle saltanat-ı rububiyetini lisanımızla ilan edelim. Ve rûy-i arz mescidinin her bir köşesinde sana ibadet etmek için bize tevfik ver. Ve meşhergâh-ı arzın her bir tarafında senin esma-i hüsnanın nakışlarını, senin bedî’ ve antika sanatlarını kendi lisanımızla teşhir etmek için bize bir revaç ve seyahate iktidar ver.” derler.

Fâtır-ı Hakîm onların manevî dualarını kabul edip ki bir taifenin tohumlarına kıldan kanatçıklar verir, her tarafa uçup gidiyorlar. Taifeleri namına esma-i İlahiyeyi okutturuyorlar (Ekser dikenli nebatat ve bir kısım sarı çiçeklerin tohumları gibi). Ve bir kısmına da insana lâzım veya hoşuna gidecek güzel et veriyor. İnsanı ona hizmetkâr edip her tarafa ekiyor. Bazı taifelerine de hazmolmayacak sert bir kemik üstünde hayvanlar yutacak bir et veriyor ki hayvanlar onu çok taraflara dağıtıyorlar. Bazılara da çengelcikleri verip her temas edene yapışıyor. Başka yerlere giderek taifesinin bayrağını dikerler, Sâni’-i Zülcelal’in antika sanatını teşhir ediyorlar. Ve bir kısmına da acı düğelek denilen nebatat gibi saçmalı tüfek gibi bir kuvvet verir ki vakti geldiği zaman onun meyvesi olan hıyarcık düşer, saçmalar gibi birkaç metre yerlere tohumcuklarını atar, zer’eder. Fâtır-ı Zülcelal’in zikir ve tesbihini kesretli lisanlarla söylettirmeye çalışırlar ve hâkeza kıyas et.

Fâtır-ı Hakîm ve Kādir-i Alîm, kemal-i intizamla her şeyi güzel yaratmış, güzel teçhiz etmiş, güzel gayelere tevcih etmiş, güzel vazifelerle tavzif etmiş, güzel tesbihat yaptırıyor, güzel ibadet ettiriyor. Ey insan! İnsan isen şu güzel işlere, tabiatı, tesadüfü, abesiyeti, dalaleti karıştırma; çirkin etme, çirkin yapma, çirkin olma.

Dördüncü kısım: İnsandır. Şu kâinat sarayında bir nevi hademe olan insanlar hem melâikeye benzer hem hayvanata benzer. Melâikeye ubudiyet-i külliyede, nezaretin şümulünde, marifetin ihatasında, rububiyetin dellâllığında meleklere benzer. Belki insan daha câmi’dir. Fakat insanın şerire ve iştihalı bir nefsi bulunduğundan melâikenin hilafına olarak pek mühim terakkiyat ve tedenniyata mazhardır. Hem insan, amelinde nefsi için bir haz ve zatı için bir hisse aradığı için hayvana benzer. Öyle ise insanın iki maaşı var: Biri; cüz’îdir, hayvanîdir, muacceldir. İkincisi; melekîdir, küllîdir, müecceldir.

Şimdi, insanın vazifesiyle maaşı ve terakkiyat ve tedenniyatı, geçen yirmi üç adet Sözlerde kısmen geçmiştir. Hususan On Birinci ve Yirmi Üçüncü’de daha ziyade beyan edilmiş. Onun için şurada ihtisar ederek kapıyı kapıyoruz. Erhamü’r-Râhimîn’den rahmet kapılarını bize açmasını ve şu Söz’ün tekmiline tevfikini refik eylemesini niyaz ile kusurumuzun ve hatamızın affını talep ile hatmediyoruz.

BEŞİNCİ DAL

Beşinci Dal’ın beş meyvesi var.

BİRİNCİ MEYVE

Ey nefis-perest nefsim, ey dünya-perest arkadaşım! Muhabbet, şu kâinatın bir sebeb-i vücududur. Hem şu kâinatın rabıtasıdır. Hem şu kâinatın nurudur hem hayatıdır. İnsan, kâinatın en câmi’ bir meyvesi olduğu için kâinatı istila edecek bir muhabbet, o meyvenin çekirdeği olan kalbine dercedilmiştir. İşte şöyle nihayetsiz bir muhabbete lâyık olacak, nihayetsiz bir kemal sahibi olabilir.

İşte ey nefis ve ey arkadaş! İnsanın havfa ve muhabbete âlet olacak iki cihaz, fıtratında dercolunmuştur. Alâküllihal o muhabbet ve havf, ya halka veya Hâlık’a müteveccih olacak. Halbuki halktan havf ise elîm bir beliyyedir. Halka muhabbet dahi belalı bir musibettir. Çünkü sen öylelerden korkarsın ki sana merhamet etmez veya senin istirhamını kabul etmez. Şu halde havf, elîm bir beladır.

Muhabbet ise sevdiğin şey, ya seni tanımaz, Allah’a ısmarladık demeyip gider –gençliğin ve malın gibi– ya muhabbetin için seni tahkir eder. Görmüyor musun ki mecazî aşklarda yüzde doksan dokuzu, maşukundan şikâyet eder. Çünkü Samed âyinesi olan bâtın-ı kalp ile sanem-misal dünyevî mahbublara perestiş etmek, o mahbubların nazarında sakîldir ve istiskal eder, reddeder. Zira fıtrat, fıtrî ve lâyık olmayan şeyi reddeder, atar. (Şehvanî sevmekler bahsimizden hariçtir.)

Demek, sevdiğin şeyler ya seni tanımıyor ya seni tahkir ediyor ya sana refakat etmiyor. Senin rağmına müfarakat ediyor. Madem öyledir; bu havf ve muhabbeti, öyle birisine tevcih et ki senin havfın lezzetli bir tezellül olsun. Muhabbetin zilletsiz bir saadet olsun.

Evet, Hâlık-ı Zülcelal’inden havf etmek, onun rahmetinin şefkatine yol bulup iltica etmek demektir. Havf, bir kamçıdır; onun rahmetinin kucağına atar. Malûmdur ki bir valide, mesela, bir yavruyu korkutup sinesine celbediyor. O korku, o yavruya gayet lezzetlidir. Çünkü şefkat sinesine celbediyor. Halbuki bütün validelerin şefkatleri, rahmet-i İlahiyenin bir lem’asıdır.

Demek, havfullahta bir azîm lezzet vardır. Madem havfullahın böyle lezzeti bulunsa muhabbetullahta ne kadar nihayetsiz lezzet bulunduğu malûm olur. Hem Allah’tan havf eden, başkaların kasavetli, belalı havfından kurtulur. Hem Allah hesabına olduğu için mahlukata ettiği muhabbet dahi firaklı, elemli olmuyor.

Evet, insan evvela nefsini sever. Sonra akaribini, sonra milletini, sonra zîhayat mahlukları, sonra kâinatı, dünyayı sever. Bu dairelerin her birisine karşı alâkadardır. Onların lezzetleriyle mütelezziz ve elemleriyle müteellim olabilir. Halbuki şu herc ü merc âlemde ve rüzgâr deveranında hiçbir şey kararında kalmadığından bîçare kalb-i insan, her vakit yaralanıyor. Elleri yapıştığı şeylerle, o şeyler gidip ellerini paralıyor, belki koparıyor. Daima ızdırap içinde kalır, yahut gaflet ile sarhoş olur.

Madem öyledir, ey nefis! Aklın varsa bütün o muhabbetleri topla, hakiki sahibine ver, şu belalardan kurtul. Şu nihayetsiz muhabbetler, nihayetsiz bir kemal ve cemal sahibine mahsustur. Ne vakit hakiki sahibine verdin, o vakit bütün eşyayı onun namıyla ve onun âyinesi olduğu cihetle ızdırapsız sevebilirsin. Demek şu muhabbet, doğrudan doğruya kâinata sarf edilmemek gerektir. Yoksa muhabbet en leziz bir nimet iken, en elîm bir nıkmet olur.

Bir cihet kaldı ki en mühimmi de odur ki ey nefis! Sen, muhabbetini kendi nefsine sarf ediyorsun. Sen, kendi nefsini kendine mabud ve mahbub yapıyorsun. Her şeyi nefsine feda ediyorsun, âdeta bir nevi rububiyet veriyorsun. Halbuki muhabbetin sebebi, ya kemaldir; zira kemal zatında sevilir. Yahut menfaattir, yahut lezzettir veyahut hayriyettir, ya bunlar gibi bir sebep tahtında muhabbet edilir.

Şimdi ey nefis! Birkaç Söz’de kat’î ispat etmişiz ki asıl mahiyetin kusur, naks, fakr, aczden yoğrulmuştur ki zulmet, karanlığın derecesi nisbetinde nurun parlaklığını gösterdiği gibi zıddiyet itibarıyla sen, onlarla Fâtır-ı Zülcelal’in kemal, cemal, kudret ve rahmetine âyinedarlık ediyorsun.

Demek ey nefis! Nefsine muhabbet değil belki adâvet etmelisin veyahut acımalısın veyahut mutmainne olduktan sonra şefkat etmelisin. Eğer nefsini seversen –çünkü senin nefsin lezzet ve menfaatin menşeidir, sen de lezzet ve menfaatin zevkine meftunsun– o zerre hükmünde olan lezzet ve menfaat-i nefsiyeyi, nihayetsiz lezzet ve menfaatlere tercih etme. Yıldız böceği gibi olma. Çünkü o, bütün ahbabını ve sevdiği eşyayı karanlığın vahşetine gark eder, nefsinde bir lem’acık ile iktifa eder. Zira nefsî olan lezzet ve menfaatinle beraber bütün alâkadar olduğun ve bütün menfaatleriyle intifa’ ettiğin ve saadetleriyle mesud olduğun mevcudatın ve bütün kâinatın menfaatleri, nimetleri, iltifatına tabi bir Mahbub-u Ezelî’yi sevmekliğin lâzımdır. Tâ hem kendinin hem bütün onların saadetleriyle mütelezziz olasın. Hem Kemal-i Mutlak’ın muhabbetinden aldığın nihayetsiz bir lezzeti alasın.

Zaten sana, sende senin nefsine olan şedit muhabbetin, onun zatına karşı muhabbet-i zatiyedir ki sen sû-i istimal edip kendi zatına sarf ediyorsun. Öyle ise nefsindeki eneyi yırt, hüveyi göster. Ve kâinata dağınık bütün muhabbetlerin, onun esma ve sıfâtına karşı verilmiş bir muhabbettir. Sen sû-i istimal etmişsin, cezasını da çekiyorsun. Çünkü yerinde sarf olunmayan bir muhabbet-i gayr-ı meşruanın cezası, merhametsiz bir musibettir. Rahmanu’r-Rahîm ismiyle, hurilerle müzeyyen cennet gibi senin bütün arzularına câmi’ bir meskeni, senin cismanî hevesatına ihzar eden ve sair esmasıyla senin ruhun, kalbin, sırrın, aklın ve sair letaifin arzularını tatmin edecek ebedî ihsanatını o cennette sana müheyya eden ve her bir isminde manevî çok hazine-i ihsan ve kerem bulunan bir Mahbub-u Ezelî’nin elbette bir zerre muhabbeti, kâinata bedel olabilir. Kâinat onun bir cüz’î tecelli-i muhabbetine bedel olamaz. Öyle ise o Mahbub-u Ezelî’nin kendi Habib’ine söylettirdiği şu ferman-ı ezelîyi dinle, ittiba et:

اِن۟ كُن۟تُم۟ تُحِبُّونَ اللّٰهَ فَاتَّبِعُونٖى يُح۟بِب۟كُمُ اللّٰهُ

İKİNCİ MEYVE

Ey nefis! Ubudiyet, mukaddime-i mükâfat-ı lâhika değil belki netice-i nimet-i sâbıkadır. Evet, biz ücretimizi almışız. Ona göre hizmetle ve ubudiyetle muvazzafız.

Çünkü ey nefis! Hayr-ı mahz olan vücudu sana giydiren Hâlık-ı Zülcelal, sana iştihalı bir mide verdiğinden Rezzak ismiyle bütün mat’umatı bir sofra-i nimet içinde senin önüne koymuştur.

Sonra sana hassasiyetli bir hayat verdiğinden o hayat dahi bir mide gibi rızık ister. Göz, kulak gibi bütün duyguların, eller gibidir ki rûy-i zemin kadar geniş bir sofra-i nimeti, o ellerin önüne koymuştur.

Sonra manevî çok rızık ve nimetler isteyen insaniyeti sana verdiğinden âlem-i mülk ve melekût gibi geniş bir sofra-i nimet, o mide-i insaniyetin önüne ve aklın eli yetişecek nisbette sana açmıştır.

Sonra nihayetsiz nimetleri isteyen ve hadsiz rahmetin meyveleriyle tagaddi eden ve insaniyet-i kübra olan İslâmiyet’i ve imanı sana verdiğinden, daire-i mümkinat ile beraber esma-i hüsna ve sıfât-ı mukaddesenin dairesine şâmil bir sofra-i nimet ve saadet ve lezzet sana fethetmiştir.

Sonra imanın bir nuru olan muhabbeti sana vermekle, gayr-ı mütenahî bir sofra-i nimet ve saadet ve lezzet sana ihsan etmiştir.

Yani, cismaniyetin itibarıyla küçük, zayıf, âciz, zelil, mukayyed, mahdud bir cüzsün. Onun ihsanıyla cüz’î bir cüzden, küllî bir küll-ü nurani hükmüne geçtin. Zira hayatı sana vermekle, cüz’iyetten bir nevi külliyete ve insaniyeti vermekle hakiki külliyete ve İslâmiyet’i vermekle ulvi ve nurani bir külliyete ve marifet ve muhabbeti vermekle muhit bir nura seni çıkarmış.

İşte ey nefis! Sen bu ücreti almışsın. Ubudiyet gibi lezzetli, nimetli, rahatlı, hafif bir hizmetle mükellefsin. Halbuki buna da tembellik ediyorsun. Eğer yarım yamalak yapsan da güya eski ücretleri kâfi gelmiyormuş gibi çok büyük şeyleri mütehakkimane istiyorsun. Ve hem “Niçin duam kabul olmadı?” diye nazlanıyorsun. Evet, senin hakkın naz değil, niyazdır. Cenab-ı Hak cenneti ve saadet-i ebediyeyi, mahz-ı fazl ve keremiyle ihsan eder. Sen, daima rahmet ve keremine iltica et. Ona güven ve şu fermanı dinle:

قُل۟ بِفَض۟لِ اللّٰهِ وَبِرَح۟مَتِهٖ فَبِذٰلِكَ فَل۟يَف۟رَحُوا هُوَ خَي۟رٌ مِمَّا يَج۟مَعُونَ

Eğer desen: Şu küllî hadsiz nimetlere karşı, nasıl şu mahdud ve cüz’î şükrümle mukabele edebilirim?

Elcevap: Küllî bir niyetle, hadsiz bir itikad ile…

Mesela, nasıl ki bir adam beş kuruş kıymetinde bir hediye ile bir padişahın huzuruna girer ve görür ki her biri milyonlara değer hediyeler, makbul adamlardan gelmiş, orada dizilmiş. Onun kalbine gelir: “Benim hediyem hiçtir, ne yapayım?” Birden der: “Ey seyyidim! Bütün şu kıymettar hediyeleri kendi namıma sana takdim ediyorum. Çünkü sen onlara lâyıksın. Eğer benim iktidarım olsaydı bunların bir mislini sana hediye ederdim.” İşte hiç ihtiyacı olmayan ve raiyetinin derece-i sadakat ve hürmetlerine alâmet olarak hediyelerini kabul eden o padişah, o bîçarenin o büyük ve küllî niyetini ve arzusunu ve o güzel ve yüksek itikad liyakatini, en büyük bir hediye gibi kabul eder.

Aynen öyle de âciz bir abd, namazında اَلتَّحِيَّاتُ لِلّٰهِ der. Yani bütün mahlukatın hayatlarıyla sana takdim ettikleri hediye-i ubudiyetlerini, ben kendi hesabıma, umumunu sana takdim ediyorum. Eğer elimden gelseydi onlar kadar tahiyyeler sana takdim edecektim. Hem sen onlara hem daha fazlasına lâyıksın. İşte şu niyet ve itikad, pek geniş bir şükr-ü küllîdir. Nebatatın tohumları ve çekirdekleri, onların niyetleridir.

Hem mesela kavun, kalbinde nüveler suretinde bin niyet eder ki “Yâ Hâlık’ım! Senin esma-i hüsnanın nakışlarını yerin birçok yerlerinde ilan etmek isterim.” Cenab-ı Hak gelecek şeylerin nasıl geleceklerini bildiği için onların niyetlerini bilfiil ibadet gibi kabul eder. “Mü’minin niyeti, amelinden hayırlıdır.” şu sırra işaret eder. Hem سُب۟حَانَكَ وَ بِحَم۟دِكَ عَدَدَ خَل۟قِكَ وَ رِضَاءَ نَف۟سِكَ وَ زِنَةِ عَر۟شِكَ وَ مِدَادِ كَلِمَاتِكَ وَ نُسَبِّحُكَ بِجَمٖيعِ تَس۟بٖيحَاتِ اَن۟بِيَائِكَ وَ اَو۟لِيَائِكَ وَ مَلٰئِكَتِكَ gibi hadsiz adetle tesbih etmenin hikmeti şu sırdan anlaşılır.

Hem nasıl bir zabit, bütün neferatının yekûn hizmetlerini kendi namına padişaha takdim eder. Öyle de mahlukata zabitlik eden ve hayvanat ve nebatata kumandanlık yapan ve mevcudat-ı arziyeye halifelik etmeye kabil olan ve kendi hususi âleminde kendini herkese vekil telakki eden insan اِيَّاكَ نَع۟بُدُ وَاِيَّاكَ نَس۟تَعٖينُ der. Bütün halkın ibadetlerini ve istianelerini, kendi namına Mabud-u Zülcelal’e takdim eder. Hem سُب۟حَانَكَ بِجَمٖيعِ تَس۟بٖيحَاتِ جَمٖيعِ مَخ۟لُوقَاتِكَ وَ بِاَل۟سِنَةِ جَمٖيعِ مَص۟نُوعَاتِكَ der. Bütün mevcudatı kendi hesabına söylettirir. Hem اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ بِعَدَدِ ذَرَّاتِ ال۟كَائِنَاتِ وَ مُرَكَّبَاتِهَا der. Her şey namına bir salavat getirir. Çünkü her şey, nur-u Ahmedî (asm) ile alâkadardır. İşte tesbihatta, salavatlarda hadsiz adetlerin hikmetini anla.

ÜÇÜNCÜ MEYVE

Ey nefis! Az bir ömürde hadsiz bir amel-i uhrevî istersen ve her bir dakika-i ömrünü bir ömür kadar faydalı görmek istersen ve âdetini ibadete ve gafletini huzura kalbetmeyi seversen sünnet-i seniyeye ittiba et. Çünkü bir muamele-i şer’iyeye tatbik-i amel ettiğin vakit, bir nevi huzur veriyor. Bir nevi ibadet oluyor. Uhrevî çok meyveler veriyor.

Mesela, bir şeyi satın aldın. İcab ve kabul-ü şer’iyeyi tatbik ettiğin dakikada, o âdi alışverişin bir ibadet hükmünü alır. O tahattur-u hükm-ü şer’î bir tasavvur-u vahiy verir. O dahi Şâri’i düşünmekle bir teveccüh-ü İlahî verir. O dahi bir huzur verir.

Demek, sünnet-i seniyeye tatbik-i amel etmekle bu fâni ömür, bâki meyveler verecek ve bir hayat-ı ebediyeye medar olacak olan faydalar elde edilir.

فَاٰمِنُوا بِاللّٰهِ وَرَسُولِهِ النَّبِىِّ ال۟اُمِّىِّ الَّذٖى يُؤ۟مِنُ بِاللّٰهِ وَكَلِمَاتِهٖ وَاتَّبِعُوهُ لَعَلَّكُم۟ تَه۟تَدُونَ fermanını dinle. Şeriat ve sünnet-i seniyenin ahkâmları içinde cilveleri intişar eden esma-i hüsnanın her bir isminin feyz-i tecellisine bir mazhar-ı câmi’ olmaya çalış.

DÖRDÜNCÜ MEYVE

Ey nefis! Ehl-i dünyaya, hususan ehl-i sefahete, hususan ehl-i küfre bakıp surî ziynet ve aldatıcı gayr-ı meşru lezzetlerine aldanıp taklit etme. Çünkü sen onları taklit etsen onlar gibi olamazsın. Pek çok sukut edeceksin. Hayvan dahi olamazsın. Çünkü senin başındaki akıl, meş’um bir âlet olur. Senin başını daima dövecektir.

Mesela, nasıl ki bir saray bulunsa büyük bir dairesinde büyük bir elektrik lambası bulunur. O elektrikten teşaub etmiş ve onunla bağlı küçük küçük elektrikler, küçük menzillere taksim edilmiş. Şimdi birisi o büyük elektrik lambasının düğmesini çevirip ziyayı kapatsa bütün menziller, derin bir karanlık içine ve bir vahşete düşer. Ve başka sarayda büyük elektrik lambasıyla merbut olmayan küçük elektrik lambaları, her menzilde bulunuyor. O saray sahibi büyük elektrik lambasının düğmesini çevirerek kapatsa sair menzillerde ışıklar bulunabilir. Onunla işini görebilir, hırsızlar istifade edemezler.

İşte ey nefsim! Birinci saray, bir Müslüman’dır. Hazret-i Peygamber aleyhissalâtü vesselâm, onun kalbinde o büyük elektrik lambasıdır. Eğer onu unutsa, el-iyazü billah kalbinden onu çıkarsa, hiçbir peygamberi daha kabul edemez. Belki hiçbir kemalâtın yeri ruhunda kalamaz, hattâ Rabb’ini de tanımaz. Mahiyetindeki bütün menziller ve latîfeler, karanlığa düşer ve kalbinde müthiş bir tahribat ve vahşet oluyor. Acaba bu tahribat ve vahşete mukabil hangi şeyi kazanıp ünsiyet edebilirsin? Hangi menfaati bulup o tahribat zararını onunla tamir edersin?

Halbuki ecnebiler, o ikinci saraya benzerler ki Hazret-i Peygamber aleyhissalâtü vesselâmın nurunu kalplerinden çıkarsalar da kendilerince bazı nurlar kalabilir veya kalabilir zannederler. Onların manevî kemalât-ı ahlâkiyelerine medar olacak Hazret-i Musa ve İsa aleyhimesselâma bir nevi imanları ve Hâlıklarına bir çeşit itikadları kalabilir.

Ey nefs-i emmare! Eğer desen: “Ben, ecnebi değil hayvan olmak isterim.” Sana kaç defa söylemiştim: “Hayvan gibi olamazsın. Zira kafandaki akıl olduğu için o akıl geçmiş elemleri ve gelecek korkuları tokadıyla senin yüzüne, gözüne, başına çarparak dövüyor. Bir lezzet içinde bin elem katıyor. Hayvan ise elemsiz güzel bir lezzet alır, zevk eder. Öyle ise evvela aklını çıkar at, sonra hayvan ol. Hem كَال۟اَن۟عَامِ بَل۟ هُم۟ اَضَلُّ sille-i te’dibini gör.”

BEŞİNCİ MEYVE

Ey nefis! Mükerreren söylediğimiz gibi insan, şecere-i hilkatin meyvesi olduğundan meyve gibi en uzak ve en câmi’ ve umuma bakar ve umumun cihetü’l-vahdetini içinde saklar bir kalp çekirdeğini taşıyan ve yüzü kesrete, fenaya, dünyaya bakan bir mahluktur. Ubudiyet ise onun yüzünü fenadan bekaya, halktan Hakk’a, kesretten vahdete, müntehadan mebdee çeviren bir hayt-ı vuslat, yahut mebde ve münteha ortasında bir nokta-i ittisaldir.

Nasıl ki tohum olacak kıymettar bir meyve-i zîşuur, ağacın altındaki zîruhlara baksa, güzelliğine güvense, kendini onların ellerine atsa veya gaflet edip düşse onların ellerine düşecek, parçalanacak, âdi bir tek meyve gibi zayi olacak. Eğer o meyve, nokta-i istinadını bulsa içindeki çekirdek, bütün ağacın cihetü’l-vahdetini tutmakla beraber ağacın bekasına ve hakikatinin devamına vasıta olacağını düşünebilse, o vakit o tek meyve içinde bir tek çekirdek, bir hakikat-i külliye-i daimeye, bir ömr-ü bâki içinde mazhar oluyor.

Öyle de insan, eğer kesrete dalıp kâinat içinde boğulup dünyanın muhabbetiyle sersem olarak fânilerin tebessümlerine aldansa, onların kucaklarına atılsa elbette nihayetsiz bir hasarete düşer. Hem fena hem fâni hem ademe düşer. Hem manen kendini idam eder. Eğer lisan-ı Kur’an’dan kalp kulağıyla iman derslerini işitip başını kaldırsa, vahdete müteveccih olsa ubudiyetin mi’racıyla arş-ı kemalâta çıkabilir. Bâki bir insan olur.

Ey nefsim! Madem hakikat böyledir ve madem millet-i İbrahimiyedensin (as), İbrahimvari لَٓا اُحِبُّ ال۟اٰفِلٖينَ de ve Mahbub-u Bâki’ye yüzünü çevir ve benim gibi şöyle ağla:

(Buradaki Farisî beyitler, On Yedinci Söz’ün İkinci Makamı’nda yazılmakla burada yazılmamıştır.)

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