Yirmi Dördüncü Mektup/en

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

God does what He wishes, and decrees what He wills.

Question:How can the solicitous nurturing, the purposeful and beneficial planning, the loving kindness of the names of All-Compassionate, All-Wise, and Loving, which are among the greatest of the divine names, be reconciled with death and non-existence, decline and separation, and disaster and hardship, which are awesome and terrible? Very well, man goes to eternal happiness so we can tolerate his passing down the road of death, but how about the delicate species of trees and plants, and the lovely flowers, which are all living creatures, and the animal species, which are worthy of existence, lovers of life, and desire permanent life? What compassion and kindness are there in their continuously without exception being annihilated, in their being swiftly despatched to non-existence without being allowed to so much as open their eyes, in their being made to toil without so much as taking a breath, in their being changed by calamities with not one of them being left in peace, in their being killed without exception, in their dying with not one of them remaining, in their departing with none of them being gratified – what wisdom and purpose, what favour and mercy, are there in this?

The Answer:Through five ‘Signs,’ which show the necessitating cause and reason, and five ‘Indications,’ which point out the aims and benefits, we shall try to look from afar at the mighty truth that solves this question, and is extremely broad, profound, and elevated.

First Station

[This consists of five Signs]

FIRST SIGN

As is described at the end of the Twenty-Sixth Word, when making a precious garment, ornamented with jewels and embroidery, a skilful craftsman employs a poor man in return for a commensurate wage. In order to display his skill and art, he dresses the man in the garment, then measures and cuts it, and lengthens and shortens it; making the man sit down and stand up, he gives it various forms. Does the wretched man have the right to say to the craftsman: “Why are you meddling with this garment which makes me beautiful, altering and changing it? Why are you making me stand up and sit down, disturbing me and causing me trouble?”

In exactly the same way, in order to display the perfections of His art through the embroideries of His names, the All-Glorious Maker takes the essential nature of beings as a model, then He clothes them all and especially living creatures in the garment of a body bejewelled with senses, and inscribes it with the pen of divine decree and determining, thus displaying the manifestation of His names. In addition, He gives to each one of them a perfection, a pleasure, an effulgence, in a way suitable to it and as a wage.

Does anything have the right, then, to say to the All-Glorious Maker, who exemplifies the meaning of, “the Lord of All Dominion has free disposal over His realms as He wishes:” “You are giving me trouble and disturbing me.”? God forbid!

Beings have no rights before the Necessarily Existent One, nor can they claim them. What falls to them is, by offering thanks and praise, to carry out what is required by the degree of existence He has given them. For the degrees of existence that are given are occurrences, and each requires a cause. Degrees that are not given are possibilities, and possibilities are non-existent as well as being infinite. As for instances of non-existence, they do not require a cause.

For example, minerals cannot say: “Why weren’t we plants?”; they cannot complain. What falls to them is to offer thanks to their Creator for having been given mineral existence. And plants may not complain asking why they were not animals; what is due to them is to offer thanks, for they have received life as well as existence. As for animals, they cannot complain that they are not humans; what is incumbent on them, since they have been given the precious substance of spirit in addition to life and existence, is to offer thanks. And so on.

O querulous man! You did not remain non-existent; you were clothed in the bounty of existence. You tasted life; you neither remained inanimate, nor were made an animal. You received the bounty of Islam; you did not remain in misguidance. You have experienced the bounties of good health and well-being!

O ungrateful one! Where did you win the right not to offer thanks in return for the degrees of existence Almighty God has given you as a pure bounty? How is it that because exalted bounties that are contingencies and non-existent and that you do not deserve have not been given you, you complain about Almighty God with meaningless greed, and are ungrateful for the bounties you have received? If a man rises to an elevated position, such as climbing to the top of a minaret, and finds a high station, and on every step receives a large bounty, then does not thank the one who gave him the bounties and complainingly asks why he did not rise even higher, how wrong he would be! What an ungrateful denial of the bounties, what a great foolishness it would be, as even a lunatic would understand!

O discontented greedy, thriftless wasteful, unjustly complaining, heedless man! Know certainly that contentment is profitable thanks, greed is loss-causing ingratitude, and frugality, fine and beneficial respect for bounties. As for wastefulness, it is ugly and harmful contempt for bounties. If you have any intelligence, accustom yourself to being content, and try to be satisfied with little! If you cannot endure it, say: “O Most Patient One!” and request patience. Be satisfied with your lot and do not complain! Understand who is complaining about whom, and be silent. If you have to complain, then complain about your soul to God Almighty, for that’s where the fault lies.

SECOND SIGN

As is stated at the end of the last matter of the Eighteenth Letter, one instance of wisdom in the All-Glorious Creator’s constantly changing and renewing beings in an astonishing and awesome way through the activity of His dominicality is as follows:

Activity and motion in creatures arise from an appetite, a desire, a pleasure, a love. It may be said that there is a sort of pleasure in all activity; or that activity is a sort of pleasure, even. Pleasure too is turned towards a perfection; indeed, it is a sort of perfection.

Since activity indicates perfection, pleasure, beauty; and since the Necessarily Existent One, who is absolute perfection and the Perfect One of Glory, unites in His essence, attributes,and names every sort of perfection; for sure, in a manner fitting for the necessary existence and holiness of the Necessarily Existent Essence, in a form suitable to His absolute riches and essential self-sufficiency, in a way appropriate to His absolute perfection and freedom from defect, He has a boundless sacred compassion and infinite pure love. Of a certainty, there is an infinite holy eagerness arising from that sacred compassion and pure love; and from that holy eagerness arises an infinite sacred joy. And arising from that sacred joy, is, if the term is permissible, an infinite holy pleasure.

And from this holy pleasure and from the gratitude and perfections of creatures which result from the emergence and unfolding of their potentialities within the activity of His power, arise, if one may say so, an infinite sacred gratification and holy pride pertaining to that Most Merciful and Compassionate Essence. It is these that necessitate a boundless activity. And that boundless activity in turn necessitates boundless change and transformation, alteration and destruction. And the boundless change and transformation necessitate death and extinction, decline and separation.

At one time, the benefits shown by human science and philosophy(*)concerning the aims of beings appeared to me to be extremely insignificant. I understood from this that such philosophy leads only to futility. Consequently, leading philosophers either fall into the swamp of nature, or they become Sophists, or they deny divine knowledge and choice, or they call the Creator “self-necessitating.”

At that point, divine mercy sent the name of All-Wise to my aid, and it showed me the great aims of creatures. That is to say, every creature, every artefact, is a dominical missive for conscious beings to study. This aim satisfied me for a year.

Then the wonders in the art of beings were unfolded to me, and the former aim began to seem deficient. Another, much greater aim became apparent, which was that the main aims of creatures look to their Maker. I understood that it consists of creatures’ presenting to His gaze the perfections of His art, the embroideries of His names, the embellishments of His wisdom, and the gifts of His mercy; it is their being mirrors to His beauty and perfections. This aim satisfied me for a long time,

then the miracles of in the universe and the constant flood of beings are so meaningful that through them the All-Wise Maker causes all the realms of beings in thdivine power and attributes of dominicality (şuûnât-ı rubûbiyet) in the extreme ly swift changes and transformations within the astonishing activity in the art and creation of things became apparent. The former aim too began to appear insufficient.

I understood that anecessitat ing cause, a motive, was necessary as great as that latter aim. It was then that the causes in this second Sign and the aims in the Indications to follow became apparent. It was made known to me with complete certainty that the activity of divine powere universe to speak. It is as if the beings of the earth and the skies and their motion and actions are the words of their speech; their motion is their speech.

That is, the motion and decline arising from activity is speech glorifying God. The activit y in the universe is the universe’s silent speech and that of the varieties of its beings; their being made to speak.

THIRD SIGN

Things do not go to non-existence, they rather pass from the realm of power to the realm of knowledge; they go from the Manifest World to the World of the Unseen; they turn from the world of change and transience to the worlds of light and eternity. In reality, the beauty and perfection in things pertain to the divine names and are their impresses and manifestations. Since the names are eternal and their manifestations, perpetual, certainly their impresses will be renewed, refreshed, and made beautiful. Things do not vanish into non-existence; their relative determinations change; their realities, essences, and identities, from which spring their beauty and loveliness, effulgence and perfection, are enduring.

The beauty of beings with no spirits pertain directly to the divine names; the honour is theirs; praise is due to them; the beauty is theirs; love goes to them; they suffer no harm on those mirrors changing.

For beings with spirits but no intellect, death is not a departure for extinction, a vanishing into non-existence; it is to be saved from physical existence and the turbulent duties of life. The beings make over the fruits of the duties they have performed to their spirits. Relying on a divine name, their immortal spirits persist; indeed, they attain a happiness worthy of them.

For beings that possess both spirit and intellect, death is anyway a journeying to everlasting happiness, to the eternal realm, which is a spring of perfections, material and non-material, and to such other dwelling-places of the All-Wise Maker as the Intermediate Realm, the World of Similitudes, and the Spirit World, which all surpass this world in beauty and luminosity. Their passing does not lead to their death and extinction, separation and non-existence, but to their attaining perfection.

In Short:Since the All-Glorious Maker exists and He is Eternal, and since His attributes and names are perpetual and everlasting; certainly His names’ manifestations and impresses are renewed, affording them a sort of perpetualness; they are not destroyed and do not just disappear; they are not ephemeral and despatched to non-being. It is clear that by reason of his humanity, man is connected with most other beings; he receives pleasure at their happiness and is grieved at their destruction. He feel more grief at the suffering of living creatures, of humankind in particular, and particularly the people of perfection he loves and admires; and his happiness is greater at their happiness. Like a fond mother, he even sacrifices his own happiness and comfort for theirs.

Thus, through the light of the Qur’an and mystery of belief, all believers – in accordance with their degree – may be happy at the happiness of other beings, and at their continued existence and being saved from nothingness and their being valuable dominical missives; they may gain a light as extensive as the world. Everyone may profit from this light according to his degree. As for the people of misguidance, in addition to their own pains they are grieved at the destruction of beings, at their transience and apparently being despatched to non-existence – and if they have spirits, at their suffering. That is to say, their unbelief fills their world with non-existence; it empties it over their heads, causing them hell before they go there.

FOURTH SIGN

As we have said in many places, a monarch has various offices and departments proceeding from such titles of his as Sultan, Khalifa, Judge, and Commander-in- Chief. In the same way, Almighty God’s Most Beautiful Names have innumerable different sorts of manifestations. All the different sorts of creatures arise from the varieties of manifestations.

Thus, by virtue of the fact that every possessor of beauty and perfection has an innate desire to see and display his beauty and perfection, the names – since they are constant and eternal – want to be displayed in permanent fashion on account of the Most Pure and Holy Essence. That is to say, they want to see their impresses; that is, to see in the mirrors of their embroideries the manifestation of their beauty and reflection of their perfection; that is, to renew ever y instant the mighty book of the universe and the multifarious missives of beings; that is, to constantly write them anew; that is, to write thousands of different missives on a single page and to display each missive to the witnessing gaze of the Sacred Essence, the Most Pure and Holy One, who is signified; and in addition, to exhibit them to the meditative gazes of sentient beings, and to cause them to read them. Consider the following poem, which alludes to this truth:

The leaves of the book of the world are of varieties incalculable,

Its letters and words, too, are of number infinite;

Inscribed on the workbench of the Preserved Tablet of reality,

An embodied meaningful word, is each being in the world.

Study the lines of the universe; for they are missives to you from the Sublime Assembly.

FIFTH SIGN

The fifth Sign consists of two points.

First Point:

Since Almighty God exists, everything exists. Since they have a relation with Almighty God, all things exist for everything. For through the myster y of unity, through their relation with the Necessarily Existent One, all beings become connected with all other beings. This means that through the mystery of unity, every being that knows its relation with the Necessarily Existent One, or whose relation is known, becomes connected to all beings since they are connected to Him. This means that by virtue of that relation, all beings may manifest endless lights of existence. In that respect, for them there is no separation or death. To live for a single passing second yields innumerable lights of existence.

Whereas if there is no such relation or it is not known, the being or person manifests infinite separations and deaths. For in the face of every being with which he could have been connected, he is exposed to a separation, a parting, a death. That is, he burdens his personal existence with endless instances of non-existence and separation. If he were to remain in existence for a million years even (without connection), it would not be equal to living for an instant with the relation mentioned above. The people of reality (ehl-i hakikat) have said therefore: “Illumined existence for a passing instant is preferable to a million years of profitless existence.” It is also because of this that verifiers of the realities (ehl-i tahkik) have said: “The lights of existence become apparent through recognizing the Necessarily Existent One.” That is to say: the universe is seen to be full of angels, spirit beings, and intelligent beings, bathed in lights of existence. Whereas without them, the darkness of non-existence and pains of death and separation encompass all beings. In such a view, the world appears to be an empty, desolate wasteland.

Indeed, all the fruits of a tree have a relation with all the other fruits, and since through the relation they are all friends and brothers, each possesses accidental existences to their number. But if one of the fruits is plucked from the tree, it suffers a separation and death in the face of all the other fruits; they all become as though non- existent for it; it remains in the resulting darkness of external non-existence.

In exactly the same way, in so far as they are connected to the power of the Single Eternally Besoughted One, all things exist for everything. The absence of such a relation results for all things in external non-existences to the number of things.

So see from this Sign the vastness of the lights of belief (îmân) and the terrifying darkness of misguidance. That is, belief is the mark of the elevated truth described in this Sign; and it may be benefited from through belief. In the absence of belief, just as for someone who is blind, deaf, dumb, and stupid everything is non-existent, so is everything non-existent and dark for one without belief.

Second Point:

The world and all things have three faces:

The First Face looks to the divine names and is their mirror. Death, separation, and non-existence cannot intrude on this face; it rather manifests renewal and remaking afresh.

The Second Face looks to the hereafter and gazes upon the World of Eternity; it is its arable field. Here, enduring fruits and produce are raised. It serves eternit y and makes ephemeral things as though eternal. On this face too there is no death and decline, but the manifestations of life and eternity.

The Third Facelooks to transient beings, that is, to us. It is the beloved of ephemeral beings and those who follow the caprices of their souls; the place of trade for the conscious; the arena of trial and examination for those charged with duties. Thus, the salve and cure for the pains and wounds of the transience and decline, the death and extinction, on this third face, are the manifestations of life and eternity in its inner face.

In Short:This flood of beings, these travelling creatures, are roving mirrors and ever-changing places of manifestation for the renewal of the Necessarily Existent One’s lights of creation and existence.

Second Station

The Second Station consists of an Introduction and five Indications.

The Introduction

[contains two Topics.]

First Topic:

In each of the following five Indications is a comparison, written in the form of a dull, short-ranged telescope with which to observe the attributes of dominicality. The comparisons cannot contain the realit y of those attributes; they cannot encompass them and be the measure of them, but they can assist in looking at them. Any phrases or expressions in the comparisons, or in the previous Signs, unfitting for the attributes of the Most Pure and Holy Essence are the fault of the comparisons.

For example, the meanings of pleasure, joy, and gratification known by us cannot express the sacred attributes; each rather indicates an observatory and is an aid to reflective thought. Also, by showing in a small example the tip of an encompassing, mighty law of dominicality, each proves the reality of the law present in the attributes of dominicality. For example, it is said that a flower departs from existence leaving thousands of existences behind it. This demonstrates a mighty law of dominicality that is in force in all the beings of spring, indeed, of all the world.

Yes, through whichever law the All-Compassionate Creator changes and renews the feathered dress of a bird, through the same law that All-Wise Maker renews the dress of the globe of the earth every year. Through the same law, He transforms the shape of the world every century. And through the same law, He will change the form of the universe at the resurrection of the dead.

Through whichever law He impels particles like Mevlevi dervishes, He makes the earth spin through the same law, like an ecstatic Mevlevi dervish rising up to dance the sama‘. And through that law, He causes worlds to revolve, and the solar system to travel through space.

Through whichever law He renews, repairs, and dissolves the particles in your body’s cells, through the same law He renews your garden every year, making it anew many times every season. And through the same law, He renews the face of the earth every spring, drawing a fresh veil over its face.

Through whichever law that All-Powerful Maker raises a fly to life, through the same law He restores to life the plane-tree opposite your win dow every spring; and through that law, He raises the globe of the earth to life in the spring; and through the same law He will raise creatures to life at the resurrection. The Qur’an alludes to this with the verse,Your creation and your resurrection is but as a single soul.(31:28) And so on; you can make further examples in the same way. There are many laws of dominicality like these which are in force from particles to the totality of the world.

Consider the immensity of these laws within dominical activity; note carefully their breadth and see the meaning of unity within them. Understand that each law is a proof of divine unity. Yes, since all these numerous and immense laws are the manifestations of knowledge and will, and since they are both the same and all-encompassing, they offer certain proof for the Maker’s unity, knowledge, and will.

Thus, most of the comparisons in the Words show through small examples the tips of laws like these, and by doing so, point to the existence of the same law in the matter claimed. Since the existence of the law is demonstrated through a comparison, it proves the assertion as categorically as a logical proof. That is to say, most of the comparisons in the Words should be considered categorical proofs and certain arguments.

Second Topic:

As is described in the Tenth Truth of the Tenth Word, however many flowers and fruits there are on a tree, each of them has aims, purposes, and instances of wisdom to that number. These instances of wisdom are of three sorts:One sort looks to the Maker and displays the embroideries of His names.Another sort looks to intelligent and conscious beings, and in their view, things are valuable missives and meaningful words. Another sort looks to the being itself and to its own life and perpetuation; and if beneficial for man, it contains instances of wisdom accordingly.

At one time, while contemplating how all beings have such numerous aims, the following phrases occurred to me in Arabic, which, like notes forming the basis of the following Indications, allude to those universal aims:

These glorious beings are flowing places of manifestation and roving mirrors for the renewal of the manifestations of the lights of His creativity – Glory be unto Him! – through the changing of their relative determinations,

• Firstly, and by preserving their beautiful meanings and their identities in the World of Similitudes;

• Secondly, and producing truths pertaining to the World of the Unseen and the weavings of the

Preserved Tablet;

* Thirdly, and spreading the fruits of the hereafter and publishing everlasting panoramas;

* Fourthly, and proclaiming dominical glorifications  and  making  known  what  the  divine  names  necessitate;

• Fifthly, so that the divine attributes become apparent and the aspects of divine knowledge.

These five sections comprise the bases of the Indications we shall discuss below. Yes, all beings, and particularly living beings, possess on five levels different aims and instances of wisdom and purposes. Like a tree produces fruit on branches one over the other, so all living beings have five different levels of aims and purposes.

O ephemeral man! If you want your own tiny seed-like reality to be transformed into an eternal fruit-bearing tree, and to obtain the ten levels of fruits and ten sorts of aims pointed out in the five Indications, acquire true faith. Otherwise, in addition to being deprived of all of them, you will be squeezed into that seed and you will rot!

FIRST INDICATION

Firstly:through the changing of their relative determinations, and by preserving their beautiful meanings and their identities in the World of Similitudes. This section expresses the following: although a being apparently disappears into non-existence after departing from [external] existence, the meanings it has expressed are preserved and perpetuated. Its identity, form, and essential nature also are preserved in the World of Similitudes, on the Preserved Tablets, which are samples of the World of Similitudes, and in memories, which are samples of the Preserved Tablets. That is, the being loses its visible existence and gains hundreds of immaterial existences and existences in knowledge. For example, in order to print a page in a printing-press, the type is set up and arranged. Then after the page has bequeathed its form and identity on many pages when printed and after it has proclaimed its meanings to many minds, the arrangement of the type is changed. For no need remains for it and other pages have to be printed.

In exactly the same way, the pen of divine determining sets up and arranges the beings of the earth, especially plants. Divine power creates them on the page of the springtime. Then in order for them to express their beautiful meanings and for their forms and identities to pass to the ledgers of the World of the Unseen, for instance the World of Similitudes, divine wisdom requires that the arrangement be changed. In this way, the page of another, future spring may be written and its beings express their meanings too.

SECOND INDICATION

Secondly, and producing truths pertaining to the World of the Unseen and the weavings of the Preserved Tablet.

This section shows that before departing from existence, everything, whether particular or universal, and especially living beings, produces many truths pertaining to the Unseen. So too they leave behind them on the tablets and notebooks of the World of Similitudes forms to the number of the stages of their lives. Their life histories and those of their forms that are meaningful are inscribed and become objects of study for spirit beings.

For example, a flower passes from existence, but together with leaving behind its essential nature in its hundreds of seeds, it leaves thousands of its forms on small Preserved Tablets and in memories, which are small samples of the Preserved Tablets. And throughout the stages of its life it causes conscious beings to study the embroideries of the divine names and the dominical glorifications it expresses; then it departs.

Similarly, the springtime is a flower adorned with finely wrought beings in the flower-pot of the face of the earth; it apparently dies and departs for non-existence, but in its place it leaves behind in existence the truths pertaining to the Unseen it has expressed to the number of its seeds, and identities in the World of Similitudes it has published to the number of its flowers, and the instances of dominical wisdom it has displayed to the number of its beings; only then is it hidden from us. Moreover, it makes room for its friends, other springs, to come and perform their duties. That is to say, the spring is divested of an external existence, and in meaning is clothed in a thousand existences.

THIRD INDICATION

Thirdly, and spreading the fruits of the hereafter and publishing everlasting panoramas. This section states that the world is a workbench and an arable field raising crops suitable for the market of the hereafter. We have proved in many of the Words that just as jinn and men send their actions to the market of the hereafter, so too the other beings in the world perform numerous duties on account of the hereafter and produce many crops for it. It may even be said that the earth travels for them, or even that this is its purpose. This dominical ship traverses a twenty-four thousand year distance in one year, circumscribing the field of the resurrection.For example, the people of Paradise will surely wish to recall their adventures in this world and recount them to one another. They will be exceedingly curious to see the images and pictures of those adventures, and they will enjoy it immensely if they can watch them like watching a cinema screen.

Consequently, as the verse,[Joyfully] facing each other on thrones [of dignity] (15:47; 37:44)indicates, in Paradise, the realm of delight and happiness, worldly adventures and scenes of worldly happenings will be recalled, amid everlasting panoramas.

Thus, the beautiful beings of this world appearing for a moment then disappearing, and following on one after the other in succession, appear to be factories and workshops manufacturing the vistas of eternity. For example, in order to give fleeting situations a permanence and leave souvenirs for the people of the future, the people of present-day civilization record the images of beautiful or strange happenings and present them as gifts to the future by means of the cinema screen; they show the past in the present and the future, and include it in them.

In just the same way, the All-Wise Maker of the beings of spring and this world records the aims of their brief lives, which look to the World of Eternity, in that world. He records in everlasting scenes in the Eternal Realm the vital duties and the divine miracles they have performed throughout the stages of their lives, as required by His names of All-Wise, All-Compassionate, and Loving.

FOURTH INDICATION

Fourthly, and proclaiming dominical glorifications and making known the requirements of the divine names. This section states that throughout the stages of their lives, beings perform numerous varieties of dominical glorifications. They also display various situations that the divine names necessitate and require. For example, the name of All- Compassionate desires to be compassionate. The name of Provider necessitates the giving of sustenance. The name of Gracious requires the granting of favours. And so on; all the divine names require and necessitate something.

Thus, in addition to demonstrating the requirements of the names through their lives and existences, all living beings glorify the All-Wise Maker to the number of their members and faculties.For example, a man eats delicious fruits which are then dissolved in his stomach and apparently destroyed, but they both produce a pleasure and eagerness arising from activity in all the cells of his body as well as his mouth and stomach, and comprise very many instances of wisdom like nurturing his life and every part of his body and causing his life to continue. And the food itself rises from vegetable existence to the level of human life; it progresses.

In exactly the same way, when beings are hidden behind the veil of death, in addition to their very many glorifications enduring in their places, they bequeath to the divine names many of the names’ embroideries and requirements. That is to say, they depart entrusting them to an eternal existence. If, then, when a transient and temporary existence departs thousands of existences manifesting a sort of permanence remain in its place, can it be said that the thing is to be pitied, or that it was all for nothing, or why did that lovable creature depart; can it be complained about? For the mercy, wisdom, and love that look to it required and necessitated it to be thus. Otherwise thousands of benefits would have to be abandoned so that a single harm would not come about; in which case the harm would be a thousandfold.

That is to say, the names of All-Compassionate, All-Wise, and Loving One are not opposed to death and separation; indeed, they require and necessitate it.

FIFTH INDICATION

Fifthly, so that the divine attributes become apparent and the aspects of divine knowledge. This section states that on departing from visible existence, beings, and particularly living beings, leave behind them many enduring things. As described in the Second Sign, among the attributes of dominicality (fluûnât-› rubûbiyet) – in a way befitting the sacredness and perfect self-sufficiency of the Necessarily Existent Essence and in a form worthy of Him – are a boundless love, an infinite compassion, an endless pride, and, if the term is permissible, a boundless holy pleasure, a joy, and if the expression is not mistaken, an infinite sacred delight, and a transcendent happiness; the traces of which are to be observed and seen.

Yes, through change and transformation, decline and transience, beings are driven on at speed within the astonishing activity necessitated by these attributes; they are constantly sent from the Manifest World to the World of the Hereafter. Under the manifestations of the attributes, creatures are shaken up in a continual flow and flood, motion and movement, scattering to the ears of the heedless the lamentations of death and separation, and to the hearing of the people of guidance, a clamour of glorification and recital of God’s names. It is by virtue of this mystery that all beings depart leaving behind them in existence meanings, qualities, and states which will each be a means to the manifestation of the Necessarily Existent One’s eternal attributes.

Furthermore, beings depart leaving behind them the stages and states they have undergone throughout their lives – a detailed existence which represents their external existence – on the Preserved Tablet, and in the Clear Book and Clear Record, and other spheres of existence like these that pertain to divine knowledge. This means that every transitory being abandons one existence and gains thousands of permanent existences.

For example, a number of common substances are thrown into a wondrous machine in a factory; they burn up inside it and are apparently destroyed, but in those vats valuable chemical substances are precipitated. Also, through its force and steam, the factory’s machinery works: in one area of it textiles are woven, in another books are printed, while in another sweets and other rare confections are manufactured; and so on; it produces these. That is to say, thousands of things come into existence through the burning of those common substances and their apparent destruction. One common existence departs but leaves a legacy of numerous elevated existences. Can one therefore feel sorry for the common substance? Can one complain about the factory owner because he did not pity it and burnt it, destroying those affectionate substances?

Similarly, “And God’s is the highest similitude,”(16:60) as necessitated by mercy, wisdom, and lovingness, the Wise, Compassionate, and Loving Creator causes the factory of the universe to work. He makes all transient existences the seeds of numerous perpetual existences; He makes them the means for the fulfilment of the dominical aims; He makes them manifest the divine attributes; He makes them the ink for the pen of divine determining and shuttles for the weaving of divine power; and for many elevated aims and favours that we do not yet know, through the activity of His power He causes the activity of the universe; He causes particles to spin, beings to travel, animals to flow, and the planets to rotate;

He makes the universe speak, causing it to silently recite His verses, His signs, and to inscribe them. And of the creatures of the earth – with regard to His dominicality – He makes the air a throne for His command and will; the element of light a throne for His knowledge and wisdom; water a throne for His bounty and mercy; and earth a throne for His preservation and giving of life; and three of these thrones He rests on the creatures of the earth. Know certainly that the shining truth demonstrated in these five Signs and five Indications is to be seen through the light of the Qur’an and may be laid claim to through the strength of belief. Otherwise a terrifying dark ness takes the place of this enduring truth. For the people of misguidance, the world is full to overflowing with deaths, separations, and non-existence; for them, the universe is a sort of Hell. Everything has only a flash of existence and is surrounded by never- ending non-being. The past and the future are filled with the darkness of non- existence; they may find a sad light of existence only in the fleeting present. However, through the mystery of the Qur’an and the light of belief, a light of existence becomes apparent which shines from pre-eternity to post-eternity; believers are connected with that, and through it secure eternal happiness.

In Short:

In the manner of the poet Niyazi Misrî, we say:

Till this breath becomes the ocean,

Till this cage is smashed to fragments,

Till this voice is silenced,

I shall call: O Truth! O Existent! O Living One! Most Worthy of Worship!

O Most Wise! One Sought! Most Compassionate! All-Loving!

And I call out:

There is no god but God, the Sovereign, the Truth, the Evident;

Muhammad is the Messenger of God, faithful in His promise, Amen.

And believing, I declare:

اِنَّ ال۟بَع۟ثَ بَع۟دَ ال۟مَو۟تِ حَقٌّ وَ ال۟جَنَّةَ حَقٌّ وَ النَّارَ حَقٌّ وَ اِنَّ السَّعَادَةَ ال۟اَبَدِيَّةَ حَقٌّ وَ اِنَّ اللّٰهَ رَحٖيمٌ حَكٖيمٌ وَدُودٌ وَ اِنَّ الرَّح۟مَةَ

وَ ال۟حِك۟مَةَ وَ ال۟مَحَبَّةَ مُحٖيطَةٌ بِجَمٖيعِ ال۟اَش۟يَاءِ وَ شُؤُنَاتِهَا

اَل۟حَم۟دُ لِلّٰهِ الَّذٖى هَدٰينَا لِهٰذَا وَمَا كُنَّا لِنَه۟تَدِىَ لَو۟لَٓا اَن۟ هَدٰينَا اللّٰهُ لَقَد۟ جَٓاءَت۟ رُسُلُ رَبِّنَا بِال۟حَقِّ

سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ

رَبَّنَا لَا تُؤَاخِذ۟نَٓا اِن۟ نَسٖينَٓا اَو۟ اَخ۟طَا۟نَا

اَللّٰهُمَّ صَلِّ عَلٰى سَيِّدِنَا مُحَمَّدٍ صَلَاةً تَكُونُ لَكَ رِضَاءً وَ لِحَقِّهٖ اَدَاءً وَ عَلٰى اٰلِهٖ وَ صَح۟بِهٖ وَ سَلِّم۟ اٰمٖينَ. وَ ال۟حَم۟دُ لِلّٰهِ رَبِّ ال۟عَالَمٖينَ. سُب۟حَانَ مَن۟ جَعَلَ حَدٖيقَةَ اَر۟ضِهٖ، مَش۟هَرَ صَن۟عَتِهٖ، مَح۟شَرَ خِل۟قَتِهٖ، مَظ۟هَرَ قُد۟رَتِهٖ، مَدَارَ حِك۟مَتِهٖ، مَز۟هَرَ رَح۟مَتِهٖ، مَز۟رَعَ جَنَّتِهٖ، مَمَرَّ ال۟مَخ۟لُوقَاتِ، مَسٖيلَ ال۟مَو۟جُودَاتِ، مَكٖيلَ ال۟مَص۟نُوعَاتِ، فَمُزَيَّنُ ال۟حَي۟وَانَاتِ، مُنَقَّشُ الطُّيُورَاتِ، مُثَمَّرُ الشَّجَرَاتِ، مُزَهَّرُ النَّبَاتَاتِ، مُع۟جِزَاتُ عِل۟مِهٖ خَوَارِقُ صُن۟عِهٖ، هَدَايَاءُ جُودِهٖ، بَرَاهٖينُ لُط۟فِهٖ، دَلَائِلُ ال۟وَح۟دَةِ،

لَطَائِفُ ال۟حِك۟مَةِ، شَوَاهِدُ الرَّح۟مَةِ، تَبَسُّمُ ال۟اَز۟هَارِ مِن۟ زٖينَةِ ال۟اَث۟مَارِ، تَسَجُّعُ ال۟اَط۟يَارِ فٖى نَس۟مَةِ ال۟اَس۟حَارِ، تَهَزُّجُ ال۟اَم۟طَارِ عَلٰى خُدُودِ ال۟اَز۟هَارِ، تَزَيُّنُ ال۟اَز۟هَارِ، تَبَرُّجُ ال۟اَث۟مَارِ فٖى هٰذِهِ ال۟جِنَانِ، تَرَحُّمُ ال۟وَالِدَاتِ عَلَى ال۟اَط۟فَالِ الصِّغَارِ فٖى كُلِّ ال۟حَي۟وَانَاتِ

وَ ال۟اِن۟سَانِ ، تَعَرُّفُ وَدُودٍ، تَوَدُّدُ رَح۟مَانٍ، تَرَحُّمُ حَنَّانٍ، تَحَنُّنُ مَنَّانٍ لِل۟جِنِّ وَ ال۟اِن۟سَانِ وَ الرُّوحِ وَ ال۟حَي۟وَانِ وَ ال۟مَلَكِ وَ ال۟جَانِّ.

Yirmi Dördüncü Mektup’un Birinci Zeyli

بِاس۟مِهٖ

وَ اِن۟ مِن۟ شَى۟ءٍ اِلَّا يُسَبِّحُ بِحَم۟دِهٖ

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّح۪يمِ

قُل۟ مَا يَع۟بَؤُا بِكُم۟ رَبّٖى لَو۟لَا دُعَٓاؤُكُم۟

Yani “Ey insanlar! Duanız olmazsa ne ehemmiyetiniz var.” mealindeki âyetin beş nüktesini dinle:

BİRİNCİ NÜKTE

Dua, bir sırr-ı azîm-i ubudiyettir. Belki ubudiyetin ruhu hükmündedir. Çok yerlerde zikrettiğimiz gibi dua üç nevidir:

Birinci nevi dua: İstidat lisanıyladır ki bütün hububat, tohumlar lisan-ı istidat ile Fâtır-ı Hakîm’e dua ederler ki: “Senin nukuş-u esmanı mufassal göstermek için bize neşv ü nema ver, küçük hakikatimizi sümbülle ve ağacın büyük hakikatine çevir.”

Hem şu istidat lisanıyla dua nevinden birisi de şudur ki: Esbabın içtimaı, müsebbebin icadına bir duadır. Yani esbab bir vaziyet alır ki o vaziyet bir lisan-ı hal hükmüne geçer ve müsebbebi Kadîr-i Zülcelal’den dua eder, isterler. Mesela su, hararet, toprak, ziya bir çekirdek etrafında bir vaziyet alarak o vaziyet bir lisan-ı duadır ki: “Bu çekirdeği ağaç yap, yâ Hâlık’ımız!” derler. Çünkü o mu’cize-i hârika-i kudret olan ağaç; o şuursuz, camid, basit maddelere havale edilmez, havalesi muhaldir. Demek içtima-ı esbab bir nevi duadır.

İkinci nevi dua: İhtiyac-ı fıtrî lisanıyladır ki bütün zîhayatların iktidar ve ihtiyarları dâhilinde olmayan hâcetlerini ve matlablarını ummadıkları yerden, vakt-i münasipte onlara vermek için Hâlık-ı Rahîm’den bir nevi duadır. Çünkü iktidar ve ihtiyarları haricinde, bilmedikleri yerden, vakt-i münasipte onlara bir Hakîm-i Rahîm gönderiyor. Elleri yetişmiyor; demek o ihsan, dua neticesidir.

Elhasıl, bütün kâinattan dergâh-ı İlahiyeye çıkan bir duadır. Esbab olanlar, müsebbebatı Allah’tan isterler.

Üçüncü nevi dua: İhtiyaç dairesinde zîşuurların duasıdır ki bu da iki kısımdır:

Eğer ıztırar derecesine gelse veya ihtiyac-ı fıtrîye tam münasebettar ise veya lisan-ı istidada yakınlaşmış ise veya safi, hâlis kalbin lisanıyla ise ekseriyet-i mutlaka ile makbuldür. Terakkiyat-ı beşeriyenin kısm-ı a’zamı ve keşfiyatları, bir nevi dua neticesidir. Havârık-ı medeniyet dedikleri şeyler ve keşfiyatlarına medar-ı iftihar zannettikleri emirler, manevî bir dua neticesidir. Hâlis bir lisan-ı istidat ile istenilmiş, onlara verilmiştir. Lisan-ı istidat ile ve lisan-ı ihtiyac-ı fıtrî ile olan dualar dahi bir mani olmazsa ve şerait dâhilinde ise daima makbuldürler.

İkinci kısım, meşhur duadır. O da iki nevidir. Biri fiilî, biri kavlî. Mesela, çift sürmek, fiilî bir duadır. Rızkı topraktan değil; belki toprak, hazine-i rahmetin bir kapısıdır ki rahmetin kapısı olan toprağı saban ile çalar.

Sair kısımların tafsilatını tayyedip yalnız kavlî duanın bir iki sırlarını gelecek iki üç nüktede söyleyeceğiz.

İKİNCİ NÜKTE

Duanın tesiri azîmdir. Hususan dua külliyet kesbederek devam etse netice vermesi galiptir, belki daimîdir. Hattâ denilebilir ki sebeb-i hilkat-i âlemin birisi de duadır. Yani kâinatın hilkatinden sonra, başta nev-i beşer ve onun başında âlem-i İslâm ve onun başında Muhammed-i Arabî aleyhissalâtü vesselâmın muazzam olan duası, bir sebeb-i hilkat-i âlemdir. Yani Hâlık-ı âlem istikbalde o zatı, nev-i beşer namına belki mevcudat hesabına bir saadet-i ebediye, bir mazhariyet-i esma-i İlahiye isteyecek, bilmiş; o gelecek duayı kabul etmiş, kâinatı halk etmiş.

Madem duanın bu derece azîm ehemmiyeti ve vüs’ati vardır; hiç mümkün müdür ki bin üç yüz elli senede, her vakitte, nev-i beşerden üç yüz milyon, cin ve ins ve melek ve ruhaniyattan hadd ü hesaba gelmez mübarek zatlar, bi’l-ittifak Zat-ı Muhammedî aleyhissalâtü vesselâm hakkında, rahmet-i uzma-yı İlahiye ve saadet-i ebediye ve husul-ü maksud için duaları nasıl kabul olmasın? Hiçbir cihetle mümkün müdür ki o duaları reddedilsin?

Madem bu kadar külliyet ve vüs’at ve devam kesbedip lisan-ı istidat ve ihtiyac-ı fıtrî derecesine gelmiş. Elbette o Zat-ı Muhammed-i Arabî aleyhissalâtü vesselâm, dua neticesi olarak öyle bir makam ve mertebededir ki bütün ukûl toplansa bir akıl olsalar, o makamın hakikatini tamamıyla ihata edemezler.

İşte ey Müslüman! Senin rûz-i mahşerde böyle bir şefîin var. Bu şefîin şefaatini kendine celbetmek için sünnetine ittiba et!

Eğer desen: Madem o Habibullah’tır. Bu kadar salavat ve duaya ne ihtiyacı var?

Elcevap: O zat (asm) umum ümmetinin saadetiyle alâkadar ve bütün efrad-ı ümmetinin her nevi saadetleriyle hissedardır ve her nevi musibetleriyle endişedardır. İşte kendi hakkında meratib-i saadet ve kemalât hadsiz olmakla beraber; hadsiz efrad-ı ümmetinin, hadsiz bir zamanda, hadsiz enva-ı saadetlerini hararetle arzu eden ve hadsiz enva-ı şakavetlerinden müteessir olan bir zat, elbette hadsiz salavat ve dua ve rahmete lâyıktır ve muhtaçtır.

Eğer desen: Bazen kat’î olacak işler için dua edilir. Mesela, husuf ve küsuf namazındaki dua gibi. Hem bazen hiç olmayacak şeyler için dua edilir?

Elcevap: Başka Sözlerde izah edildiği gibi dua bir ibadettir. Abd, kendi aczini ve fakrını dua ile ilan eder. Zâhirî maksatlar ise o duanın ve o ibadet-i duaiyenin vakitleridir, hakiki faydaları değil. İbadetin faydası, âhirete bakar. Dünyevî maksatlar hasıl olmazsa “O dua kabul olmadı.” denilmez. Belki “Daha duanın vakti bitmedi.” denilir.

Hem hiç mümkün müdür ki bütün ehl-i imanın, bütün zamanlarda, mütemadiyen kemal-i hulus ve iştiyak ve dua ile istedikleri saadet-i ebediye, onlara verilmesin ve bütün kâinatın şehadetiyle hadsiz rahmeti bulunan o Kerîm-i Mutlak, o Rahîm-i Mutlak; bütün onların o duasını kabul etmesin ve saadet-i ebediye vücud bulmasın?

ÜÇÜNCÜ NÜKTE

Dua-yı kavlî-i ihtiyarînin makbuliyeti, iki cihetledir. Ya aynı matlubu ile makbul olur veyahut daha evlâsı verilir.

Mesela, birisi kendine bir erkek evlat ister. Cenab-ı Hak, Hazret-i Meryem gibi bir kız evladını veriyor. “Duası kabul olunmadı.” denilmez. “Daha evlâ bir surette kabul edildi.” denilir. Hem bazen kendi dünyasının saadeti için dua eder. Duası âhiret için kabul olunur. “Duası reddedildi.” denilmez, belki “Daha enfa’ bir surette kabul edildi.” denilir. Ve hâkeza…

Madem Cenab-ı Hak Hakîm’dir; biz ondan isteriz, o da bize cevap verir. Fakat hikmetine göre bizimle muamele eder. Hasta, tabibin hikmetini ittiham etmemeli. Hasta, bal ister; tabib-i hâzık, sıtması için sulfato verir. “Tabip beni dinlemedi.” denilmez. Belki âh ü fîzarını dinledi, işitti, cevap da verdi; maksudun iyisini yerine getirdi.

DÖRDÜNCÜ NÜKTE

Duanın en güzel en latîf en leziz en hazır meyvesi, neticesi şudur ki: Dua eden adam, bilir ki birisi var ki onun sesini dinler, derdine derman yetiştirir, ona merhamet eder. Onun kudret eli her şeye yetişir. Bu büyük dünya hanında o yalnız değil; bir Kerîm zat var, ona bakar, ünsiyet verir. Hem onun hadsiz ihtiyacatını yerine getirebilir ve onun hadsiz düşmanlarını def’edebilir bir zatın huzurunda kendini tasavvur ederek, bir ferah bir inşirah duyup dünya kadar ağır bir yükü üzerinden atıp اَل۟حَم۟دُ لِلّٰهِ رَبِّ ال۟عَالَمٖينَ der.

BEŞİNCİ NÜKTE

Dua, ubudiyetin ruhudur ve hâlis bir imanın neticesidir. Çünkü dua eden adam, duası ile gösteriyor ki: Bütün kâinata hükmeden birisi var ki en küçük işlerime ıttılaı var ve bilir, en uzak maksatlarımı yapabilir, benim her halimi görür, sesimi işitir. Öyle ise bütün mevcudatın bütün seslerini işitiyor ki benim sesimi de işitiyor. Bütün o şeyleri o yapıyor ki en küçük işlerimi de ondan bekliyorum, ondan istiyorum.

İşte duanın verdiği hâlis tevhidin genişliğine ve gösterdiği nur-u imanın halâvet ve safiliğine bak, قُل۟ مَا يَع۟بَؤُا بِكُم۟ رَبّٖى لَو۟لَا دُعَٓاؤُكُم۟ sırrını anla ve وَ قَالَ رَبُّكُمُ اد۟عُونٖٓى اَس۟تَجِب۟ لَكُم۟ fermanını dinle. اَگَر۟ نَه خٰواهٖى دَاد۟ ، نَه دَادٖى خٰواه۟ denildiği gibi: Eğer vermek istemeseydi, istemek vermezdi.

سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ

اَللّٰهُمَّ صَلِّ عَلٰى سَيِّدِنَا مُحَمَّدٍ مِنَ ال۟اَزَلِ اِلَى ال۟اَبَدِ عَدَدَ مَا فٖى عِل۟مِ اللّٰهِ وَ عَلٰى اٰلِهٖ وَ صَح۟بِهٖ وَ سَلِّم۟ سَلِّم۟نَا وَ سَلِّم۟ دٖينَنَا اٰمٖينَ ۝

وَ ال۟حَم۟دُ لِلّٰهِ رَبِّ ال۟عَالَمٖينَ

Yirmi Dördüncü Mektup’un İkinci Zeyli

Mi’rac-ı Nebevî hakkındadır.

بِاس۟مِهٖ وَ اِن۟ مِن۟ شَى۟ءٍ اِلَّا يُسَبِّحُ بِحَم۟دِهٖ

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّح۪يمِ

وَلَقَد۟ رَاٰهُ نَز۟لَةً اُخ۟رٰى ۝ عِن۟دَ سِد۟رَةِ ال۟مُن۟تَهٰى ۝ عِن۟دَهَا جَنَّةُ ال۟مَا۟وٰى ۝ اِذ۟ يَغ۟شَى السِّد۟رَةَ مَا يَغ۟شٰى ۝ مَا زَاغَ ال۟بَصَرُ وَمَا طَغٰى ۝ لَقَد۟ رَاٰى مِن۟ اٰيَاتِ رَبِّهِ ال۟كُب۟رٰى

Mevlid-i Nebevînin Mi’raciye kısmında beş nükteyi beyan edeceğiz.

Birinci Nükte

Cennetten getirilen Burak’a dair, Mevlid yazan Süleyman Efendi, hazîn bir aşk macerasını beyan ediyor. O zat, ehl-i velayet olduğu ve rivayete bina ettiği için elbette bir hakikati o suretle ifade ediyor. Hakikat şu olmak gerektir ki:

Âlem-i bekanın mahlukları, Resul-i Ekrem aleyhissalâtü vesselâmın nuruyla pek alâkadardırlar. Çünkü onun getirdiği nur iledir ki cennet ve dâr-ı âhiret, cin ve ins ile şenlenecek. Eğer o olmasaydı o saadet-i ebediye olmazdı ve cennetin her nevi mahlukatından istifadeye müstaid olan cin ve ins, cenneti şenlendirmeyeceklerdi; bir cihette sahipsiz, virane kalacaktı.

Yirmi Dördüncü Söz’ün Dördüncü Dal’ında beyan edildiği gibi: Nasıl ki bülbülün güle karşı dasitane-i aşkı; taife-i hayvanatın, taife-i nebatata derece-i aşka bâliğ olan ihtiyacat-ı şedide-i aşk-nümayı, rahmet hazinesinden gelen ve hayvanatın erzaklarını taşıyan kafile-i nebatata karşı ilan etmek için bir hatib-i Rabbanî olarak, başta bülbül-ü gül ve her neviden bir nevi bülbül intihab edilmiş ve onların nağamatı dahi nebatatın en güzellerinin başlarında hoşâmedî nevinden tesbihkârane bir hüsn-ü istikbaldir, bir alkışlamadır.

Aynen bunun gibi sebeb-i hilkat-i eflâk ve vesile-i saadet-i dâreyn ve Habib-i Rabbü’l-âlemîn olan Zat-ı Muhammed-i Arabî aleyhissalâtü vesselâma karşı, nasıl ki melâike nevinden Hazret-i Cebrail aleyhisselâm kemal-i muhabbetle hizmetkârlık ediyor; melâikelerin Hazret-i Âdem aleyhisselâma inkıyad ve itaatini ve sırr-ı sücudunu gösteriyor; öyle de ehl-i cennetin hattâ cennetin hayvanat kısmının dahi o zata karşı alâkaları, bindiği Burak’ın hissiyat-ı âşıkanesiyle ifade edilmiştir.

İkinci Nükte

Mi’rac-ı Nebeviyedeki maceralardan birisi: Cenab-ı Hakk’ın Resul-i Ekrem aleyhissalâtü vesselâma karşı muhabbet-i münezzehesi, “Sana âşık olmuşum.” tabiriyle ifade edilmiş. Şu tabirat, Vâcibü’l-vücud’un kudsiyetine ve istiğna-i zatîsine, mana-yı örfî ile münasip düşmüyor. Madem Süleyman Efendi’nin Mevlid’i, rağbet-i âmmeye mazhariyeti delâletiyle o zat, ehl-i velayettir ve ehl-i hakikattir; elbette irae ettiği mana sahihtir. Mana da budur ki:

Zat-ı Vâcibü’l-vücud’un hadsiz cemal ve kemali vardır. Çünkü bütün kâinatın aksamına inkısam etmiş olan cemal ve kemalin bütün envaı, onun cemal ve kemalinin emareleri, işaretleri, âyetleridir.

İşte herhalde cemal ve kemal sahibi, bilbedahe cemal ve kemalini sevmesi gibi Zat-ı Zülcelal dahi cemalini pek çok sever. Hem kendine lâyık bir muhabbetle sever. Hem cemalinin şuâatı olan esmasını dahi sever. Madem esmasını sever, elbette esmasının cemalini gösteren sanatını sever. Öyle ise cemal ve kemaline âyine olan masnuatını dahi sever. Madem cemal ve kemalini göstereni sever, elbette cemal ve kemal-i esmasına işaret eden mahlukatının mehasinini sever. Bu beş nevi muhabbete, Kur’an-ı Hakîm âyâtıyla işaret ediyor.

İşte Resul-i Ekrem aleyhissalâtü vesselâm, madem masnuat içinde en mükemmel ferttir ve mahlukat içinde en mümtaz şahsiyettir.

Hem sanat-ı İlahiyeyi, bir velvele-i zikir ve tesbih ile teşhir ediyor ve istihsan ediyor.

Hem esma-i İlahiyedeki cemal ve kemal hazinelerini lisan-ı Kur’an ile açmıştır.

Hem kâinatın âyât-ı tekviniyesinin, Sâni’inin kemaline delâletlerini, parlak ve kat’î bir surette lisan-ı Kur’an’la beyan ediyor.

Hem küllî ubudiyetiyle rububiyet-i İlahiyeye âyinedarlık ediyor.

Hem mahiyetinin câmiiyetiyle bütün esma-i İlahiyeye bir mazhar-ı etem olmuştur.

Elbette bunun için denilebilir ki Cemil-i Zülcelal, kendi cemalini sevmesiyle o cemalin en mükemmel âyine-i zîşuuru olan Muhammed-i Arabî aleyhissalâtü vesselâmı sever.

Hem kendi esmasını sevmesiyle o esmanın en parlak âyinesi olan Muhammed-i Arabî aleyhissalâtü vesselâmı sever ve Muhammed-i Arabî aleyhissalâtü vesselâma benzeyenleri dahi derecelerine göre sever.

Hem sanatını sevdiği için elbette onun sanatını en yüksek bir sadâ ile bütün kâinatta neşreden ve semavatın kulağını çınlatan, berr ve bahri cezbeye getiren bir velvele-i zikir ve tesbih ile ilan eden Muhammed-i Arabî aleyhissalâtü vesselâmı sever ve ona ittiba edenleri de sever.

Hem masnuatını sevdiği için o masnuatın en mükemmeli olan zîhayatı ve zîhayatın en mükemmeli olan zîşuuru ve zîşuurun en efdali olan insanları ve insanların bi’l-ittifak en mükemmeli olan Muhammed-i Arabî aleyhissalâtü vesselâmı elbette daha ziyade sever.

Hem kendi mahlukatının mehasin-i ahlâkiyelerini sevdiği için mehasin-i ahlâkiyede bi’l-ittifak en yüksek mertebede bulunan Muhammed-i Arabî aleyhissalâtü vesselâmı sever ve derecata göre ona benzeyenleri dahi sever. Demek Cenab-ı Hakk’ın rahmeti gibi muhabbeti dahi kâinatı ihata etmiş.

İşte o hadsiz mahbublar içindeki mezkûr beş vechinin her bir vechinde en yüksek makam, Muhammed-i Arabî aleyhissalâtü vesselâma mahsustur ki “Habibullah” lakabı ona verilmiş.

İşte bu en yüksek makam-ı mahbubiyeti, Süleyman Efendi “Ben sana âşık olmuşum.” tabiriyle beyan etmiştir. Şu tabir, bir mirsad-ı tefekkürdür, gayet uzaktan uzağa bu hakikate bir işarettir. Bununla beraber madem bu tabir, şe’n-i rububiyete münasip olmayan manayı hayale getiriyor; en iyisi, şu tabir yerine: “Ben senden razı olmuşum.” denilmeli.

Üçüncü Nükte

Mi’raciye’deki maceralar, malûmumuz olan manalarla o kudsî ve nezih hakikatleri ifade edemiyor. Belki o muhavereler; birer unvan-ı mülahazadır, birer mirsad-ı tefekkürdür ve ulvi ve derin hakaike birer işarettir ve imanın bir kısım hakaikine birer ihtardır ve kabil-i tabir olmayan bazı manalara birer kinayedir. Yoksa malûmumuz olan manalar ile bir macera değil. Biz, hayalimiz ile o muhaverelerden o hakikatleri alamayız; belki kalbimizle heyecanlı bir zevk-i imanî ve nurani bir neşe-i ruhanî alabiliriz.

Çünkü nasıl Cenab Hakk’ın zat ve sıfâtında nazir ve şebih ve misli yoktur, öyle de şuunat-ı rububiyetinde misli yoktur. Sıfâtı nasıl mahlukat sıfâtına benzemiyor, muhabbeti dahi benzemez. Öyle ise şu tabiratı, müteşabihat nevinden tutup deriz ki: Zat-ı Vâcibü’l-vücud’un vücub-u vücuduna ve kudsiyetine münasip bir tarzda ve istiğna-i zatîsine ve kemal-i mutlakına muvafık bir surette, muhabbeti gibi bazı şuunatı var ki mi’raciye macerasıyla onu ihtar ediyor. Mi’rac-ı Nebeviyeye dair Otuz Birinci Söz, hakaik-i mi’raciyeyi usûl-ü imaniye dairesinde izah etmiştir. Ona iktifaen burada ihtisar ediyoruz.

Dördüncü Nükte

“Yetmiş bin perde arkasında Cenab-ı Hakk’ı görmüş.” tabiri, bu’diyet-i mekânı ifade ediyor. Halbuki Vâcibü’l-vücud mekândan münezzehtir, her şeye her şeyden daha yakındır. Bu ne demektir?

Elcevap: Otuz Birinci Söz’de mufassalan, bürhanlar ile o hakikat beyan edilmiştir. Burada yalnız şu kadar deriz ki:

Cenab-ı Hak bize gayet karibdir, biz ondan gayet derecede uzağız. Nasıl ki güneş, elimizdeki âyine vasıtasıyla bize gayet yakındır ve yerde her bir şeffaf şey, kendine bir nevi arş ve bir çeşit menzil olur. Eğer güneşin şuuru olsaydı bizimle âyinemiz vasıtasıyla muhabere ederdi. Fakat biz ondan dört bin sene uzağız. Bilâ-teşbih velâ-temsil; Şems-i Ezelî, her şeye her şeyden daha yakındır. Çünkü Vâcibü’l-vücud’dur, mekândan münezzehtir. Hiçbir şey ona perde olamaz. Fakat her şey nihayet derecede ondan uzaktır.

İşte mi’racın uzun mesafesiyle, وَ نَح۟نُ اَق۟رَبُ اِلَي۟هِ مِن۟ حَب۟لِ ال۟وَرٖيدِ in ifade ettiği mesafesizliğin sırrıyla hem Resul-i Ekrem aleyhissalâtü vesselâmın gitmesinde, çok mesafeyi tayyederek gitmesi ve ân-ı vâhidde yerine gelmesi sırrı, bundan ileri geliyor. Resul-i Ekrem aleyhissalâtü vesselâmın mi’racı, onun seyr ü sülûkudur, onun unvan-ı velayetidir. Ehl-i velayet, nasıl ki seyr ü sülûk-u ruhanî ile kırk günden tâ kırk seneye kadar bir terakki ile derecat-ı imaniyenin hakkalyakîn derecesine çıkıyor.

Öyle de bütün evliyanın sultanı olan Resul-i Ekrem aleyhissalâtü vesselâm; değil yalnız kalbi ve ruhu ile belki hem cismiyle hem havassıyla hem letaifiyle kırk seneye mukabil kırk dakikada, velayetinin keramet-i kübrası olan mi’racı ile bir cadde-i kübra açarak hakaik-i imaniyenin en yüksek mertebelerine gitmiş, mi’rac merdiveniyle arşa çıkmış, “Kab-ı Kavseyn” makamında, hakaik-i imaniyenin en büyüğü olan iman-ı billah ve iman-ı bi’l-âhireti aynelyakîn gözüyle müşahede etmiş, cennete girmiş, saadet-i ebediyeyi görmüş, o mi’racın kapısıyla açtığı cadde-i kübrayı açık bırakmış; bütün evliya-yı ümmeti seyr ü sülûk ile derecelerine göre, ruhanî ve kalbî bir tarzda o mi’racın gölgesi içinde gidiyorlar.

Beşinci Nükte

Mevlid-i Nebevî ile Mi’raciye’nin okunması, gayet nâfi’ ve güzel âdettir ve müstahsen bir âdet-i İslâmiyedir. Belki hayat-ı içtimaiye-i İslâmiyenin gayet latîf ve parlak ve tatlı bir medar-ı sohbetidir. Belki hakaik-i imaniyenin ihtarı için en hoş ve şirin bir derstir. Belki imanın envarını ve muhabbetullah ve aşk-ı Nebevîyi göstermeye ve tahrike en müheyyic ve müessir bir vasıtadır.

Cenab-ı Hak, bu âdeti ebede kadar devam ettirsin ve Süleyman Efendi gibi mevlid yazanlara Cenab-ı Hak rahmet etsin, yerlerini cennetü’l-firdevs yapsın, âmin!

Hâtime

Madem şu kâinatın Hâlık’ı, her nevide bir ferd-i mümtaz ve mükemmel ve câmi’ halk edip o nev’in medar-ı fahri ve kemali yapar. Elbette esmasındaki ism-i a’zam tecellisiyle, bütün kâinata nisbeten mümtaz ve mükemmel bir ferdi halk edecek. Esmasında bir ism-i a’zam olduğu gibi masnuatında da bir ferd-i ekmel bulunacak ve kâinata münteşir kemalâtı o fertte cem’edip kendine medar-ı nazar edecek.

O fert herhalde zîhayattan olacaktır. Çünkü enva-ı kâinatın en mükemmeli zîhayattır. Ve herhalde zîhayat içinde o fert, zîşuurdan olacaktır. Çünkü zîhayatın envaı içinde en mükemmeli zîşuurdur. Ve herhalde o ferd-i ferîd, insandan olacaktır. Çünkü zîşuur içinde hadsiz terakkiyata müstaid, insandır. Ve insanlar içinde herhalde o fert Muhammed aleyhissalâtü vesselâm olacaktır. Çünkü zaman-ı Âdem’den şimdiye kadar hiçbir tarih, onun gibi bir ferdi gösteremiyor ve gösteremez.

Zira o zat, küre-i arzın yarısını ve nev-i beşerin beşten birisini, saltanat-ı maneviyesi altına alarak bin üç yüz elli sene kemal-i haşmetle saltanat-ı maneviyesini devam ettirip bütün ehl-i kemale, bütün enva-ı hakaikte bir “Üstad-ı Küll” hükmüne geçmiş. Dost ve düşmanın ittifakıyla ahlâk-ı hasenenin en yüksek derecesine sahip olmuş. Bidayet-i emrinde, tek başıyla bütün dünyaya meydan okumuş. Her dakikada yüz milyondan ziyade insanların vird-i zebanı olan Kur’an-ı Mu’cizü’l-Beyan’ı göstermiş bir zat, elbette o ferd-i mümtazdır, ondan başkası olamaz. Bu âlemin hem çekirdeği hem meyvesi odur.

عَلَي۟هِ وَعَلٰى اٰلِهٖ وَصَح۟بِهِ الصَّلَاةُ وَالسَّلَامُ بِعَدَدِ اَن۟وَاعِ ال۟كَائِنَاتِ وَ مَو۟جُودَاتِهَا

İşte böyle bir zatın mevlid ve mi’racını dinlemek, yani terakkiyatının mebde ve müntehasını işitmek, yani tarihçe-i hayat-ı maneviyesini bilmek, o zatı kendine reis ve seyyid ve imam ve şefî telakki eden mü’minlere; ne kadar zevkli, fahirli, nurlu, neşeli, hayırlı bir müsamere-i ulviye-i diniye olduğunu anla.

Yâ Rab! Habib-i Ekrem aleyhissalâtü vesselâm hürmetine ve ism-i a’zam hakkına, şu risaleyi neşredenlerin ve rüfekasının kalplerini, envar-ı imaniyeye mazhar ve kalemlerini esrar-ı Kur’aniyeye nâşir eyle ve onlara sırat-ı müstakimde istikamet ver, âmin!

سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ

اَل۟بَاقٖى هُوَ ال۟بَاقٖى

Said Nursî

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