Yirminci Söz/en

[This Word consists of Two Stations]

First Station

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

And when We told the angels: Prostrate before Adam, they prostrated, except Iblis.(*) * God commands that you sacrifice a cow.(*) * And yet after all this your hearts hardened and became like rocks or even harder.(*)

One day while reading these verses, three points were imparted to me from the effulgence of the Qur’an against the promptings of Satan. His suggestions took this form:

He said: “You say the Qur’an is a miracle, and of infinite eloquence, and that it is guidance for everyone at all times. So what is the meaning in its persistently repeating in historical form certain minor events like the following: how is it appropriate to mention an insignificant event like the slaughtering of a cow as though it were something significant, and even naming that important Sura, The Cow? Also the event of ‘prostrating before Adam;’ it occurred in the realm of the Unseen and cannot be understood rationally. It may be submitted to and accepted with certainty only after a strong belief has been attained. Whereas the Qur’an instructs those who use their reasons; in many places it says: So will you not think?, and refers what it says to the reason. Also, how is it guidance to show certain natural conditions of rocks to be important which are the results of chance?”

The Points with which I was inspired took this form:

FIRST POINT:

In the All-Wise Qur’an are numerous minor events behind which are concealed universal principles, and which are shown as the tips of general laws. For example, He taught Adam the Names, all of them.(*) This is the ‘teaching of the Names,’ which was a miracle of Adam before the angels because of his ability to be vicegerent of the earth, and was a minor event. But it forms the tip of a universal principle which is as follows:

it was the teaching, due to man’s comprehensive disposition, of countless sciences, and numerous all-embracing branches of knowledge about the universe, and extensive learning about the Creator’s attributes and qualities, which afforded man superiority over not only the angels but also the heavens and earth and mountains in the question of the bearing of the Supreme Trust. And like the Qur’an states that through his comprehensive disposition, man is a spiritual vicegerent of the earth, so the minor event in the Unseen of the angels prostrating before Adam and Satan not prostrating is the tip of a broad and universal observed principle; these hint at an extensive truth which is as follows:

By mentioning the angels’ obedience and submission before the person of Adam, and Satan’s pride and refusal, the Qur’an makes understood that most of the physical beings in the universe and their non-physical representatives and appointed beings are subjugated to man, and that man’s senses are predisposed and amenable to benefiting from all of them. And pointing out what a fearsome enemy and serious obstacle in the path of man’s progress are evil matter and its representatives and evil indwelling spirits, which corrupt man’s nature and drive him down wrong paths, the Qur’an of Miraculous Exposition, while speaking of a minor matter with Adam (Peace be upon him), converses in elevated fashion with the whole universe and all mankind.

SECOND POINT:

Desert, through the blessing of the Nile, it has become like an extremely fertile arable field. Such a blessed heavenly place being found adjacent to the hellish Sahara has made its agriculture highly sought after by its people and has so fixed it in their characters that for them it has become sacred, and the cow and the bull, the means of agriculture, have also become sacred, and even objects of worship. The people of Egypt of that time considered the cow and bull to be so holy they worshipped them. Thus, it is understood from the question of ‘the Calf’ that the Children of Israel of that time, who grew up in Egypt, had come to have a share of that custom.

Thus, the All-Wise Qur’an makes understood through the sacrifice of a cow that through his messengership, Moses excised and destroyed the concept of cow-worship, which had become a part of that nation’s character and worked in their very natures.

Thus, through this minor incident, it expounds with an elevated miraculousness a universal principle which is essential instruction in wisdom for everyone at all times.

Making an analogy with this, you may understand that certain minor incidents in the Qur’an which are mentioned in the form of historical events, are the tips of universal principles. Even, in Lemeat, in the section on the Miraculousness of the Qur’an, taking the seven sentences of the Story of Moses, which is mentioned and repeated in many Suras, we have explained how each part of those particular sentences comprises an important universal principle. If you wish, you may refer to that treatise.

THIRD POINT:

And yet, after all this your hearts hardened and became like rocks, or even harder: for, behold, there are rocks from which streams gush forth; and, behold, there are some from which, when they are cleft, water issues; and there are some that fall down for awe of God. And God is not unmindful of what you do.(*)

While reading the above verse, the Whisperer said: “What meaning is there in discussing and explaining as though they were the most important and significant of matters, certain natural states of rocks which are commonplace and everyone knows about? How is it fitting, and what need is there?”

In the face of this suggestion, the following point was imparted to me from the effulgence of the Qur’an:

Yes, it is fitting and there is need for it. And it is so fitting and there is a meaning so significant and truth so enormous and necessary that only through the Qur’an’s miraculous conciseness and guiding grace has it been simplified to a degree, and summarized.

Yes, conciseness, one foundation of the Qur’an’s miraculousness, and guiding grace and fitting instruction, which are one light of its guidance, require that in the face of ordinary people, who form the majority of those whom the Qur’an addresses, universal truths and profound and general principles are shown in familiar and particular forms, and that, due to their simple minds, only the tips of vast truths are shown, and in a simple form, and, moreover, that the Divine disposals, which are wondrous and extraordinary beneath the veil of the commonplace and under the earth, are shown briefly. Thus, it is due to this mystery that the All-Wise Qur’an says the following with the above verse:

O Children of Israel and Sons of Adam! What has happened to you that your hearts have become harder and more lifeless than stone? For do you not see that those extremely hard, lifeless, huge rocks formed in vast strata under the earth are so obedient and subjugated before the Divine commands and so soft and tractable under the dominical works that to whatever degree the Divine disposals occur without resistance in the formation of trees in the air, orderly water channels and veins, like the circulation of blood in veins, occur with the same ease and order and with perfect wisdom in those hard, deaf rocks under the earth.(*) And like the way the branches of trees and plants spread in the air with ease encountering no obstacles, the delicate veins of roots spread with the same ease in the rocks under the earth. The Qur’an indicates this and teaches an extensive truth with the verse, and thus by allusion says the following to the hard-hearted:

O Children of Israel and Sons of Adam! What sort of heart do you bear within your weakness and impotence so that with its hardness it resists the command of such a One? Whereas how perfectly and obediently the huge strata of hard rocks carry out their delicate duties in the darkness before His commands. They display no disobedience. Indeed, those rocks act as treasurers for the water of life and other means of life of all the living creatures above the earth, and are the means for their division and distribution. They do this with such wisdom and justice that they are soft like wax or air in the hand of power of the All-Wise One of Glory; offering no resistance, they prostrate before His mighty power.

For just like well-ordered creatures and wise and gracious Divine disposals occur on top of the earth, which we observe, the same occur beneath it. Indeed, Divine wisdom and favour are manifest there in a more wondrous and strange way in regard to wisdom and order.

See how like wax those hard, unfeeling mighty rocks display a softness towards the creational commands, and how they offer no resistance or hardness to the delicate waters, the fine roots, and silken veins, which are Divine officials. As though like a lover, the rock’s heart melts at the touch of those delicate, beautiful things, and becomes earth in their path.

And, through, And, behold, there are some that fall down for awe of God, the Qur’an shows the tip of a vast truth which is like this:

like in the event of ‘Moses asking for the vision of God’ and the famous mountain crumbling at the Divine manifestation and the rocks being scattered, through the manifestations of Divine glory in the form of earthquakes and the mountains shaking, most of which are like great monoliths formed of solidified liquid, and certain other geological occurrences – through such awesome manifesta tions of glory, the rocks fall from the high summits of the mountains and are broken up. Some of these crumble and being transformed into earth, become the source of plants. Others remain as rocks, and rolling down to the valleys and plains, are scattered. They serve many purposes in the works of the earth’s inhabitants; by being utilized in their houses for example, and prostrating in submission before Divine wisdom and power for certain hidden instances of wisdom and benefits, they take on the form of being at the command of the principles of Divine wisdom.

The evidence that their leaving their high places out of awe, choosing lower places in humble fashion, and being the means of those significant benefits, and that they are neither futile, nor acting of their own accord, nor are objects of chance, but that within the disorder, through the wise disposals of One All- Wise and All-Powerful they are within a wise order not apparent to the superficial eye – the evidence for this are the purposes and benefits attached to the rocks, and the perfect order and fine art of the shirts adorned and embossed with the jewels of fruits and flowers with which the bodies of the mountains down which they roll are clothed. These testify in a decisive fashion which cannot be doubted.

Thus, you have seen how valuable these three parts of the verse are from the point of view of wisdom. Now see the Qur’an’s subtle manner of exposition and miraculous eloquence. See how it shows through the three famous and observed events in the three parts of the verse, the tips of the above-mentioned extensive and important truths, and through recalling three further events, which are a warning lesson, it offers subtle guidance; its restrains in a way that cannot be resisted.

For example, in the second part of the verse, it says:

And, behold, there are some from which, when they are cleft, water issues;

By alluding through this sentence to the rock which split with perfect eagerness under the Staff of Moses (Peace be upon him) and poured forth twelve streams from twelve sources, it imparts the following meaning:

O Children of Israel! Great rocks become soft and crumble before a single miracle of Moses (PUH). They shed tears in floods, pouring forth out of either awe or joy. How is it you are so unfair you are obstinate in the face of all Moses’ miracles, and not weeping, your eyes are lifeless and your hearts, hard?

And in the third part, it says:

And, behold, there are some that fall down for awe of God.

Through calling to mind with this part the famous event of the huge mountain crumbling and being scattered out of awe at the manifestation of Divine glory, which occurred on Mount Sinai at the supplications of Moses (Peace be upon him), and the rocks rolling down all round out again in awe, it teaches this meaning:

O people of Moses (PUH)! How is it you do not fear God when the mountains which are composed of rocks are crushed and scattered out of awe of Him? Although you know that Moses climbed Mount Sinai above you in order to receive the Covenant, and that on his seeking the vision of God, the mountain crumbled, and you saw it, how is it you are so bold you do not tremble out of fear of God, and you make your hearts hard and unfeeling?

And, in the first part, it says:

For, behold, there are rocks from which streams gush forth;

Thus, alluding to this mystery and stating this meaning, it is narrated in a Hadith: “Each of those three rivers is a drop from Paradise which continuously issues forth from Paradise, as a result of which they are sources of abundance.”7 And in another it is said: “The source of these three rivers is from Paradise.”8 The truth of these narrations is this: since physical causes are not capable of producing their abundant flow, their sources must be in an unseen world and must arise from a treasury of mercy; the equilibrium between their incomings and outgoings is maintained in this way.

This means that the springs of these rivers are not something ordinary and natural arising from chance, but that the All-Glorious Creator makes them flow forth from an unseen treasury in truly marvellous fashion.

Thus, alluding to this mystery and stating this meaning, it is narrated in a Hadith: “Each of those three rivers is a drop from Paradise which continuously issues forth from Paradise, as a result of which they are sources of abundance.”(*) And in another it is said: “The source of these three rivers is from Paradise.”(*) The truth of these narrations is this: since physical causes are not capable of producing their abundant flow, their sources must be in an unseen world and must arise from a treasury of mercy; the equilibrium between their incomings and outgoings is maintained in this way.

Thus, through inferring this meaning, the All-Wise Qur’an gives the following instruction:

O Children of Israel and Sons of Adam! With your hardness of heart, unfeelingness, and heedlessness you disobey and close your eyes to the commands and light of knowledge of the Pre-Eternal Sun, One so Glorious that He makes flow forth from the mouths of common, lifeless rocks mighty rivers like the blessed Nile, which transforms Egypt into a paradise and produces witnesses to His unity for the universe’s heart and earth’s mind as eloquent as the force, appearance, and abundant flow of those mighty rivers, and makes them flow to the hearts and minds of jinn and men.How is it that while some unfeeling, lifeless rocks manifest the miracles of His power in such wondrous fashion,(*) showing the All-Glorious Creator as the sunlight shows the sun, you are blind before the light of His knowledge, and do not see it?

So see what eloquence has been clothed on these three truths, and note carefully the eloquent guidance. What hardness of heart can withstand without melting the heat of this eloquent guidance?

If you have understood this from the beginning to here, behold one flash of the All- Wise Qur’an’s miraculous guidance, and offer thanks to Almighty God!

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

O God! Grant us understanding of the mysteries of the Qur’an as You love and is pleasing to You, and grant us success in the service of it. Amen. Through Your Mercy, O Most Merciful of the Merciful!

O God! Grant blessings and peace to the one to whom the All-Wise Qur’an was revealed, and to all his Family and Companions.

The Second Station of the Twentieth Word

[A flash of the Qur’an’s miraculousness that shines on the Miracles of the Prophets.]

Note carefully the two questions and answers at the end.

In the Name of God, the Merciful, the Compassionate. Nor anything fresh or dry, but is in a Record Clear.(*)

Fourteen years ago (and now thirty years have passed) in my Qur’anic commentary called Isharat al-I’jaz (Signs of Miraculousness), I wrote a discussion in Arabic about one of the mysteries of this verse. Now two of my brothers whose wishes are important in my view have asked for an explanation of that discussion in Turkish. And so, relying on Almighty God’s assistance, and on the effulgence of the Qur’an, I say this:

According to one interpretation, the Clear Book or Record consists of the Qur’an. The above verse states that everything, fresh or dry, is found within it, is that so? Yes, everything is found in it, but everyone cannot see this, for all the things it contains are found at different levels. Sometimes the seeds, sometimes the nuclei, sometimes the summaries, sometimes the principles, sometimes the signs, are found either explicitly, or implicitly, or allusively, or vaguely, or as a reminder. One of these is expressed according to need, in a manner suitable to the purposes of the Qur’an and in connection with the requirements of the position. For instance:

Things like the aeroplane, electricity, railways, and the telegraph have come into existence as wonders of science and technology as the result of man’s progress in science and industry. Surely the All-Wise Qur’an, which addresses all mankind, does not neglect these. Indeed, it has not neglected them; it indicates them in two ‘Ways’.

The First: In the form of the miracles of the Prophets...

The Second is this: it indicates them in the form of certain historical events. For instance:

Woe to the makers of the pit [of fire] * Fire supplied [abundantly] with fuel * Behold! They sat over against [the fire] * And they witnessed [all] that they were doing against the believers * And they ill-treated them for no other reason than that they believed in God, the Mighty, the One to Whom all Praise is due.(*)

Likewise, In the loaded ark * And We have created for them similar [vessels] on which they ride,(*)(*) Just as verses like these point to the railway, so the following verse alludes to electricity, as well as pointing to numerous other lights and mysteries: God is the Light of the heavens and the earth. The parable of His Light is as if there were a niche, and within it a lamp; the lamp enclosed in glass: the glass as it were a brilliant star. Lit from a blessed tree, an olive, neither of the east nor of the west, whose oil is well-nigh luminous, though the fire scarce touched it:Light upon Light!(*) God guides whom He wills to His Light.(*)

Since numerous people have occupied themselves with this second sort, and they are in need of much care and elucidation, and since they are many, for now we shall content ourselves with these verses that allude to the railway and electricity, and shall not open that door.

As for The First Sort, it indicates them in the form of the Miracles of the Prophets. And we shall mention some of these by way of example.

INTRODUCTION:

The All-Wise Qur’an sends the Prophets to man’s communities as leaders and vanguards of spiritual and moral progress. Similarly it gives all of them a number of wonders and makes them the masters and foremen in regard to mankind’s material progress, and commands men to follow them absolutely.

Thus, just as by speaking of the spiritual and moral perfections of the Prophets, it is encouraging people to benefit from them, so too in discussing their miracles it is inferring encouragement to achieve similar things and to imitate them. It may even be said that like spiritual and moral attainments, material attainments and wonders were first given to mankind as a gift by the hand of miracles.

Thus, what first gave man the gift of the ship, which was a miracle of Noah (Peace be upon him), and the clock, a miracle of Joseph (Peace be upon him), was the hand of miracles. It is a subtle indication to this truth that most craftsmen have a Prophet as the patron of their craft. For example, seamen have Noah (PUH), watchmakers have Joseph (PUH), tailors have Idris (PUH), and so on.

Indeed, investigative scholars and the science of rhetoric are in agreement that all the Qur’an’s verses contain numerous aspects of guidance and instruction. The verses of the miracles of the Prophets, which are the most brilliant of the Qur’an of Miraculous Exposition’s verses, are not therefore mere historical stories, but comprise numerous meanings and sorts of guidance.

Yes, in mentioning the Prophets’ miracles, it is tracing the final limit of man’s science and industry. It is pointing the finger at his furthest aims. It is specifying his final goals. And by striking the hand of encouragement on man’s back, it is urging him forward towards them. Just as the past is the store of the seeds of the future and mirror to its attributes, so the future is the arable field of the past and the mirror to its states.

Now we shall explain only a few samples of that most extensive source as examples:

For example, the verse: To Solomon [We made] the wind [obedient]: its early morning [stride] was a month’s [journey], and its evening [stride] was a month’s [journey],(*) which describes one of Solomon’s (Peace be upon him) miracles, the subjugating of the air. This says: “Solomon traversed the distance of two months in one day by flying through the air.” It is thus suggesting that the road is open for man to cover such a distance in the air. In which case, O man! since the road is open to you, reach this level!

And in meaning Almighty God is saying through the tongue of this verse: “O man! I mounted one of my servants on the air because he gave up the desires of his soul. If you too give up laziness, which comes from the soul, and benefit thoroughly from certain of my laws in the cosmos, you too may mount it...”

And the verse, So We said: “Strike the rock with your staff.” Then gushed forth therefrom twelve springs,(*) which explains a miracle of Moses (Peace be upon him).

This verse indicates that the treasuries of mercy concealed under the earth may be profited from with simple tools. Even from places hard as rock, the water of life may be attracted with a staff. Thus, through this meaning the verse says to man: “You may find the subtlest effulgence of mercy, the water of life, with a staff. In which case, come on, work and find it!”

And in meaning Almighty God says through the verse’s allusive tongue: “O man! I put in the hand of one of my servants who trusted in Me a staff that draws the water of life from wherever he wishes, if you too rely on the laws of My mercy, you may obtain an implement resembling it or close to it. So, come on and do so!”

And one of the most important contributions to man’s progress was the creation of an implement that causes water to flow forth from most of the places it is struck. This verse traces farther goals and limits, and ends beyond that, just as the previous verse specified final points far ahead of today’s aeroplanes.

And for example, I shall heal the blind and the leper and I shall quicken the dead, by God’s leave,(*) which concerns a miracle of Jesus (Peace be upon him). Just as the Qur’an explicitly urges man to follow Jesus’ (Peace be upon him) high morals, so it allusively encourages him towards the elevated art and dominical medicine of which Jesus was the master. The verse indicates the following: “Remedies may be found for even the most chronic ills. In which case, O man!, O calamity-afflicted sons of Adam! Don’t despair! Whatever the ill, its cure is possible. Search for it and you will find it. It is even possible to give a temporary tinge of life to death.”

And in meaning Almighty God is saying through the figurative tongue of this verse: “O man! I gave two gifts to one of My servants who abandoned the world for Me. One was the remedy for spiritual ills, and the other the cure for physical sicknesses. Moribund hearts were raised to life through the light of guidance, and sick people who were as though dead found health through his breath and cure. You too may find the cure for every ill in the pharmacy of My wisdom. Work to find it! If you seek, you will certainly find.”

Thus, this verse traces the limit which is far ahead of man’s present progress in medicine. It hints at it, and urges him towards it.

And for example, the verses: And We made the iron soft for him(*) * And We gave him wisdom and sound judgement in speech and decision,(*) which are about David (Peace be upon him), and, And We made a font of molten copper to flow for him,(*)

which is about Solomon (Peace be upon him). These indicate that the softening of iron is one of the greatest of Divine bounties, through which is shown the virtue of one of the greatest Prophets. Indeed, softening iron, that is, making it soft like dough, and smelting copper, and finding minerals and extracting them is the origin and source, and basis and foundation of all man’s material industries. Thus, this verse indicates: “A great bounty bestowed on a great Messenger and vicegerent of the earth in the form of a great miracle was the softening of iron. Making it as soft as dough and fine as a thread and smelting copper are the basis of most of the general industries.”

Since wisdom was given to the tongue of one who was both Messenger and vicegerent, that is, to one who was both a spiritual and material leader, and craft and industry were given to his hand. It is on the one hand explicitly urging men towards the wisdom on his tongue, and on the other is implicitly encouraging them towards the craft in his hand.

Through the allusive tongue of this verse, in meaning Almighty God is saying: “O Sons of Adam! I gave such wisdom to the tongue and heart of one of My servants who complied with my commands and obligations that he rendered judgement on everything with the finest distinction and made manifest the truth. And I gave him such art that he could mould iron into any shape in his hand as though it were wax. It was a significant means of power for his vicegerency and rule. Since it was possible, it was given. It is both important, and you are in much need of it in your social life. If you too obey my commands in creation, that wisdom and craft will be given you too. In the course of time you will reach it and draw close to it.”

Thus, it is through the softening of iron and smelting of copper that man achieves his greatest progress in industry, and his greatest power and strength. In the verse, the word qitr is used to describe copper. These verses direct mankind’s sight towards this truth, and they sternly warned the people of former times who did not appreciate their importance, as well as the lazy in modern times...

And, for example, the verse, Said one who had knowledge of the Book: “I will bring it to you in the twinkling of an eye!” Then when [Solomon] saw it placed firmly before him,(*) which points to the following wondrous event: in order to attract Bilkis’ throne to him, one of Solomon’s (Peace be upon him) ministers who was versed in the science of attraction said: “I’ll have the throne here before you before you can blink your eyes.” The verse suggests then that it is possible to bring either things themselves or their images to one instantaneously from far away, and it is a fact that Almighty God bestowed this ability on Solomon (PBH) in the form of a miracle, to establish his innocence and justice. For being honoured with rulership as well as his Messengership, Solomon could in this way himself be informed of events in all the regions of his extensive dominions, and see the condition of his subjects and hear of their ills. That means, if man relies on Almighty God, and asks it of Him with the tongue of his innate capacity, like Solomon (PBH) asked for it with the tongue of his chastity, and if he conforms to His laws of wisdom in the universe, the world may become like a town for him.

That is to say, while Bilkis’ throne was in Yemen, it was instantaneously present in Damascus, or its image was, and it was seen. The images of the men around the throne were also certainly conveyed there, and their voices heard. This therefore indicates splendidly the attraction of images and sounds from long distances, and in effect says:

“O Kings and Rulers! If you wish to act with pure justice, endeavour to see and understand the face of the earth in all its details, like Solomon. For, by rising to the level of being informed whenever he wishes about every part of his realm, a just ruler and king who cherishes his subjects will avoid inequity, and may rule with complete justice.”

And Almighty God in effect says through the allusive tongue of the verse: “O Sons of Adam! I bestowed on one of My servants a broad realm, and so that he could act completely justly within it, I allowed him to know personally of all situations and events that occurred there. And since I have given all men the innate capacity to be vicegerent of the earth, I gave them also the ability to see, consider, and understand the whole face of the earth in accordance with that ability, for My wisdom requires this. If individuals do not reach that point, men may reach it as a race. And if they do not reach it physically, the saints may reach it in meaning. In which case, you may take advantage of this great bounty. Come on, let’s see you do it! On condition you do not neglect your duties of worship, strive to transform the face of the earth into a garden every part of which you may see, and the sounds of every corner of which you may hear.

Heed the decree of the Most Merciful: It is He Who has made the earth manageable for you, so traverse its tracts and enjoy of the sustenance which He furnishes, but unto Him is the Resurrection.(*)

The above-mentioned verse thus alludes to the farthest limit far in the future in the attraction of images and sounds, one of man’s finest arts, and hints encouragement.

And, for example, the verses,

And also others bound together in fetters(*)

And of the evil ones were some who dived for him, and did other work besides,(*)

state that Solomon (PBH) subjugated jinns, satans, and evil spirits, and preventing their evil, employed them usefully, and they say: the jinn, the most important intelligent inhabitants of the earth after man, may serve him. Contact may be made with them. Devils too may be compelled to give up their enmity and whether they want to or not made to serve. Thus, Almighty God subjected them to one of His servants who was obedient to His commands.

Through the allusive tongue of the verses, in meaning Almighty God is saying: “O man! I made jinns, devils, and their evil obey one of My servants who obeyed Me. If you too are subjugated to my commands, numerous beings, and even jinns and devils, may be subjugated to you.”

These verses trace the final limits of the calling-up of spirits, and conversing with jinns, like spiritualism, which have been filtered from a blend of art and science and have arisen from man’s extraordinary physical and spiritual sensitivity. The verses specify the most beneficial form of these and open up the way to them. But it is not to be subjugated to jinns, devils, and evil spirits, who sometimes call themselves the spirits of the dead, and to become their playthings, and a laughing-stock, like nowadays, but to subjugate them through the talisman of the Qur’an, and be delivered from their evil.

Other verses about Solomon (Peace be upon him) which allude to spirits appearing in physical form, and his calling up demons and subjugating them, and other verses besides, such as, Then We sent to her Our angel, and he appeared before her as man in all respects,(*) indicate both the calling-up of spirits, and spirit beings assuming physical form. But the calling-up of good spirits alluded to here is not in the manner of ‘the cultured,’ to be disrespectful to spirits in that utterly serious world and attract them to their own places and games, but –like one group of the saints like Muhyiddin al-Arabi, who, most seriously and for a serious purpose, met with spirits when they wanted– to be attracted to them and to form a relation with them, and by going to their place and drawing close to their world to an extent, to benefit from their spirituality. It is this that the verses allude to, and within the allusion, make it understood that they are encouraging man to achieve it. They trace the furthest limit of occult arts and sciences of this sort, and point out their best form.

And, for example, the verses about David’s (Peace be upon him) miracles: It was We that made the hills declare in unison with him Our praises, at eventide, and at break of day.(*) * O you mountains! Sing you back the Praises of God with him! and you birds! And We made the iron soft for him.(*) * We have been taught the speech of birds.(*) These indicate that Almighty God gave to David’s (PBH) praises and glorifi cations such strength and a sound so loud and agreeable they brought the mountains to ecstasy, which, each like a huge gramophone or a man, formed a circle on the horizon around the chief reciter, reciting also the glorifications.

Is this possible, I wonder? Is it the truth?

Yes, it is the truth. Every mountain with caves can speak with man in man’s language like a parrot. By means of an echo. You say: “All praise be to God!” to the mountain before you, and the mountain will declare: “All praise be to God!”, exactly the same as you. Since Almighty God has given this ability to mountains, it can surely be made to develop, and that seed made to sprout.

Thus, since He gave to David (PBH) the vicegerency of the earth together with his Messengership in exceptional form, He so made the seed of that ability unfold – as a miracle – worthy of his extensive Messengership and magnificent rule that huge mountains followed him like soldiers, students, or followers, and at his command and in his tongue declared the praises and glorifications of the All-Glorious Creator. Whatever David (PBH) said, they repeated. Now at the present time, because the means of communication have multiplied and developed, a powerful commander could compel his large army dispersed in the mountains to declare: “God is Most Great!”, and could make the mountains speak, bringing them to tumult. Since a commander of men can make the mountains speak metaphorically in the tongue of those present in the mountains, surely a magnificent commander of Almighty God could make them speak actually, and recite His praises.

In addition, I have explained in previous Words that all mountains have a collective personality or corporate identity, and offer glorifications and worship in a way suitable to each. That is to say, just as through the mystery of echo all mountains recite glorifications in the tongue of men, so too they glorify the All-Glorious Creator in their own particular tongues.

Also, the verses, And the birds gathered [in assemblies];(*)* We have been taught the speech of birds,(*) show that Almighty God bestowed on David and Solomon (Peace be upon them) knowledge of the tongues of the bird species, and of the tongues of their innate capacities; that is, of the things for which they would be useful. Yes, since it is the truth and since the face of the earth is a laden table set up by the Most Merciful in honour of man, most of the other animals and birds who benefit from it may be subjugated to man and serve him. Man employs some of the smallest of them, the honey-bee and silk-worm, and through Divine inspiration has opened up a beneficial highway, and by employing pigeons in various tasks and teaching birds like parrots to speak, he has added fine things to the virtues of human civilization. In the same way, if the tongues of innate capacities of other birds and animals were known, there are many species which could be employed in important tasks like their brothers, the domesticated animals. For example, against plagues of locusts: if the tongue of starlings was known, who eat and destroy locusts, and their movements could be regulated, what valuable services they could be emplo yed in free of charge.

Thus, this verse traces the furthest limit in subjugating birds and benefiting from them in this way, and in making lifeless beings speak like a telephone or gramophone, and in profiting from birds. It specifies the most distant goal. It points a finger at it in majestic fashion and in a way urges man towards it.

Through the allusive tongue of these verses, Almighty God is therefore saying in meaning:

“O men! In order to honour his prophethood and the complete justice of his rule, I subjugated to one of your fellow men who was totally submissive to me, the huge creatures in my dominions, causing them to speak, and I made most of my troops and animals his servants. In which case, since I have committed to each of you the Supreme Trust, from which the sky, earth, and mountains shrank, and I have given you the ability to be My vicegerent on earth, you should yield to Me, the One in Whose hand are the reins of these creatures, so that the creatures in My dominions may yield also to you, and you may obtain in the name of the One Who holds them, their reins, and rise to a position worthy of your abilities.

Since the truth is this, rather than listening to the gramophone, playing with pigeons and making them deliver letters, and teaching parrots to speak, you should strive to attain to the most agreeable and elevated amusement. Then the mountains may be huge gramophones for you like David’s, and the harmonious recitations of Divine praises may reach your ears from the trees and plants at the touching of the breeze, and the mountains may show their true nature as wondrous creatures who recite the Divine praises in thousands of tongues, and most birds may be clothed in the form of intimate friends or obedient servants, like Solomon’s Hoopoe. Then they may entertain you and drive you eagerly towards the perfections and attainments of which you are capable, and not make you fall from the position required by being a human being, like other amusements.”

And, for example, in the verse, We said: “O fire! Be cool and [a means of] safety for Abraham,(*)

And, for example, in the verse, We said: “O fire! Be cool and [a means of] safety for Abraham,33

The First: Like other natural causes, fire does not act according to its own wishes and nature, blindly, but performs a duty under a command. Thus it did not burn Abraham (Peace be upon him), because it was commanded not to burn him.

The Second: There is a degree of heat which burns through its coldness. That is, it has an effect like burning. Through the word, Be cool!,(*) Almighty God is saying to the coldness: “Do not burn him with your coldness, the same as your heat!” That is to say, through its coldness, fire at that degree has an effect like burning. It is both fire and cold. In fact, in natural science there is a degree of fire, the state of ‘white heat,’ the heat of which does not spread to its surroundings. It attracts the heat around it to itself and with this cold, freezes surrounding liquids such as water, in effect burning them through its cold. Thus, intense cold is a category of fire which burns through its cold. In which case, this intense cold is surely a part of Hell, for it contains all the degrees and sorts of fire.

The Third: Just as there is an immaterial substance like belief which counters the effects of Hell-fire and affords protection against it, the armour of Islam, so there is a physical substance which protects against the effects of worldly fire. For as is required by the Name of All-Wise, this world is the abode of wisdom, and Almighty God carries out His works under the veil of causes. Therefore, the fire burnt neither Abraham’s body, nor his garments; He imbued them with a state which resisted fire.

İşte bu işaretin remziyle manen şu âyet diyor ki: “Ey millet-i İbrahim! İbrahimvari olunuz. Tâ maddî ve manevî gömlekleriniz, en büyük düşmanınız olan ateşe hem burada hem orada bir zırh olsun. Ruhunuza imanı giydirip cehennem ateşine karşı zırhınız olduğu gibi Cenab-ı Hakk’ın zeminde sizin için sakladığı ve ihzar ettiği bazı maddeler var. Onlar sizi ateşin şerrinden muhafaza eder. Arayınız, çıkarınız, giyiniz.”

İşte beşerin mühim terakkiyatından ve keşfiyatındandır ki bir maddeyi bulmuş ateş yakmayacak ve ateşe dayanır bir gömlek giymiş. Şu âyet ise ona mukabil bak ne kadar ulvi, latîf ve güzel ve ebede kadar yırtılmayacak حَنٖيفًا مُس۟لِمًا tezgâhında dokunacak bir hulleyi gösteriyor.

Hem mesela وَعَلَّمَ اٰدَمَ ال۟اَس۟مَٓاءَ كُلَّهَا “Hazret-i Âdem aleyhisselâmın dava-yı hilafet-i kübrada mu’cize-i kübrası, talim-i esmadır.” diyor. İşte sair enbiyanın mu’cizeleri, birer hususi hârika-i beşeriyeye remzettiği gibi bütün enbiyanın pederi ve divan-ı nübüvvetin fatihası olan Hazret-i Âdem aleyhisselâmın mu’cizesi umum kemalât ve terakkiyat-ı beşeriyenin nihayetlerine ve en ileri hedeflerine, sarahate yakın işaret ediyor.

Cenab-ı Hak (cc), manen şu âyetin lisan-ı işaretiyle diyor ki:

Ey benî-Âdem! Sizin pederinize, melâikelere karşı hilafet davasında rüçhaniyetine hüccet olarak bütün esmayı talim ettiğimden siz dahi madem onun evladı ve vâris-i istidadısınız; bütün esmayı taallüm edip mertebe-i emanet-i kübrada, bütün mahlukata karşı rüçhaniyetinize liyakatinizi göstermek gerektir. Zira kâinat içinde, bütün mahlukat üstünde en yüksek makamata gitmek ve zemin gibi büyük mahlukatlar size musahhar olmak gibi mertebe-i âliyeye size yol açıktır. Haydi ileri atılınız ve birer ismime yapışınız, çıkınız.

Fakat sizin pederiniz bir defa şeytana aldandı, cennet gibi bir makamdan rûy-i zemine muvakkaten sukut etti. Sakın siz de terakkiyatınızda şeytana uyup hikmet-i İlahiyenin semavatından, tabiat dalaletine sukuta vasıta yapmayınız. Vakit be-vakit başınızı kaldırıp esma-i hüsnama dikkat ederek o semavata urûc etmek için fünununuzu ve terakkiyatınızı merdiven yapınız. Tâ fünun ve kemalâtınızın menbaları ve hakikatleri olan esma-i Rabbaniyeme çıkasınız ve o esmanın dürbünüyle, kalbinizle Rabb’inize bakasınız.

Bir nükte-i mühimme ve bir sırr-ı ehemm

Şu âyet-i acibe, insanın câmiiyet-i istidadı cihetiyle mazhar olduğu bütün kemalât-ı ilmiye ve terakkiyat-ı fenniye ve havârık-ı sun’iyeyi “talim-i esma” unvanıyla ifade ve tabir etmekte şöyle latîf bir remz-i ulvi var ki:

Her bir kemalin her bir ilmin her bir terakkiyatın her bir fennin bir hakikat-i âliyesi var ki o hakikat, bir ism-i İlahîye dayanıyor. Pek çok perdeleri ve mütenevvi tecelliyatı ve muhtelif daireleri bulunan o isme dayanmakla o fen, o kemalât, o sanat kemalini bulur, hakikat olur. Yoksa yarım yamalak bir surette nâkıs bir gölgedir.

Mesela, hendese bir fendir. Onun hakikati ve nokta-i müntehası, Cenab-ı Hakk’ın ism-i Adl ve Mukaddir’ine yetişip hendese âyinesinde o ismin hakîmane cilvelerini haşmetiyle müşahede etmektir.

Mesela, tıp bir fendir hem bir sanattır. Onun da nihayeti ve hakikati, Hakîm-i Mutlak’ın Şâfî ismine dayanıp eczahane-i kübrası olan rûy-i zeminde rahîmane cilvelerini edviyelerde görmekle tıp kemalâtını bulur, hakikat olur.

Mesela, hakikat-i mevcudattan bahseden hikmetü’l-eşya, Cenab-ı Hakk’ın (cc) ism-i Hakîm’inin tecelliyat-ı kübrasını müdebbirane, mürebbiyane; eşyada, menfaatlerinde ve maslahatlarında görmekle ve o isme yetişmekle ve ona dayanmakla şu hikmet hikmet olabilir. Yoksa ya hurafata inkılab eder ve malayaniyat olur veya felsefe-i tabiiye misillü dalalete yol açar.

İşte sana üç misal, sair kemalât ve fünunu bu üç misale kıyas et.

İşte Kur’an-ı Hakîm, şu âyetle beşeri, şimdiki terakkiyatında pek çok geri kaldığı en yüksek noktalara, en ileri hududa, en nihayet mertebelere, arkasına dest-i teşviki vurup parmağıyla o mertebeleri göstererek “Haydi arş ileri!” diyor. Bu âyetin hazine-i uzmasından şimdilik bu cevherle iktifa ederek o kapıyı kapıyoruz.

Hem mesela, hâtem-i divan-ı nübüvvet ve bütün enbiyanın mu’cizeleri onun dava-i risaletine bir tek mu’cize hükmünde olan enbiyanın serveri ve şu kâinatın mâbihi’l-iftiharı ve Hazret-i Âdem’e icmalen talim olunan bütün esmanın bütün meratibiyle tafsilen mazharı; yukarıya celal ile parmağını kaldırmakla şakk-ı kamer eden ve aşağıya cemal ile indirmekle yine on parmağından kevser gibi su akıtan ve bin mu’cizat ile musaddak ve müeyyed olan Muhammed aleyhissalâtü vesselâmın mu’cize-i kübrası olan Kur’an-ı Hakîm’in vücuh-u i’cazının en parlaklarından olan hak ve hakikate dair beyanatındaki cezalet, ifadesindeki belâgat, maânîsindeki câmiiyet, üsluplarındaki ulviyet ve halâveti ifade eden قُل۟ لَئِنِ اج۟تَمَعَتِ ال۟اِن۟سُ وَال۟جِنُّ عَلٰٓى اَن۟ يَا۟تُوا بِمِث۟لِ هٰذَا ال۟قُر۟اٰنِ لَا يَا۟تُونَ بِمِث۟لِهٖ وَلَو۟ كَانَ بَع۟ضُهُم۟ لِبَع۟ضٍ ظَهٖيرًا gibi çok âyât-ı beyyinatla ins ve cinnin enzarını, şu mu’cize-i ebediyenin vücuh-u i’cazından en zâhir ve en parlak vechine çeviriyor. Bütün ins ve cinnin damarlarına dokunduruyor. Dostlarının şevklerini, düşmanlarının inadını tahrik edip azîm bir teşvik ile şiddetli bir tergib ile dost ve düşmanları onu tanzire ve taklide, yani nazirini yapmak ve kelâmını ona benzetmek için sevk ediyor.

Hem öyle bir surette o mu’cizeyi nazargâh-ı enama koyuyor; güya insanın bu dünyaya gelişinden gaye-i yegânesi, o mu’cizeyi hedef ve düstur ittihaz edip ona bakarak, netice-i hilkat-i insaniyeye bilerek yürümektir.

Elhasıl, sair enbiya aleyhimüsselâmın mu’cizatları, birer havârık-ı sanata işaret ediyor ve Hazret-i Âdem aleyhisselâmın mu’cizesi ise esasat-ı sanat ile beraber, ulûm ve fünunun havârık ve kemalâtının fihristesini bir suret-i icmalîde işaret ediyor ve teşvik ediyor. Amma mu’cize-i kübra-i Ahmediye (asm) olan Kur’an-ı Mu’cizü’l-Beyan ise talim-i esmanın hakikatine mufassalan mazhariyetini; hak ve hakikat olan ulûm ve fünunun doğru hedeflerini ve dünyevî, uhrevî kemalâtı ve saadâtı vâzıhan gösteriyor. Hem pek çok azîm teşvikatla beşeri onlara sevk ediyor. Hem öyle bir tarzda sevk eder, teşvik eder ki o tarz ile şöyle anlattırıyor:

“Ey insan! Şu kâinattan maksad-ı a’lâ, tezahür-ü rububiyete karşı ubudiyet-i külliye-i insaniyedir ve insanın gaye-i aksası, o ubudiyete ulûm ve kemalât ile yetişmektir.”

Hem öyle bir surette ifade ediyor ki o ifade ile şöyle işaret eder ki: “Elbette nev-i beşer, âhir vakitte ulûm ve fünuna dökülecektir. Bütün kuvvetini ilimden alacaktır. Hüküm ve kuvvet ise ilmin eline geçecektir.”

Hem o Kur’an-ı Mu’cizü’l-Beyan, cezalet ve belâgat-ı Kur’aniyeyi mükerreren ileri sürdüğünden remzen anlattırıyor ki: “Ulûm ve fünunun en parlağı olan belâgat ve cezalet, bütün envaıyla âhir zamanda en mergub bir suret alacaktır. Hattâ insanlar, kendi fikirlerini birbirlerine kabul ettirmek ve hükümlerini birbirine icra ettirmek için en keskin silahını cezalet-i beyandan ve en mukavemetsûz kuvvetini belâgat-ı edadan alacaktır.”

Elhasıl: Kur’an’ın ekser âyetleri, her biri birer hazine-i kemalâtın anahtarı ve birer define-i ilmin miftahıdır.

Eğer istersen Kur’an’ın semavatına ve âyâtının nücumlarına yetişesin; geçmiş olan yirmi adet Sözleri, yirmi basamaklı (Hâşiye) bir merdiven yaparak çık. Onunla gör ki Kur’an ne kadar parlak bir güneştir. Hakaik-i İlahiyeye ve hakaik-i mümkinat üstüne nasıl safi bir nur serpiyor ve parlak bir ziya neşrediyor bak.

Netice: Madem enbiyaya dair olan âyetler, şimdiki terakkiyat-ı beşeriyenin hârikalarına birer nevi işaretle beraber, daha ilerideki hududunu çiziyor gibi bir tarz-ı ifadesi var ve madem her bir âyetin müteaddid manalara delâleti muhakkaktır, belki müttefekun aleyhtir ve madem enbiyaya ittiba etmek ve iktida etmeye dair evamir-i mutlaka var. Öyle ise şu geçmiş âyetlerin maânî-i sarîhalarına delâletle beraber, sanat ve fünun-u beşeriyenin mühimlerine işarî bir tarzda delâlet hem teşvik ediliyor, denilebilir.

İki mühim suale karşı iki mühim cevap

Birincisi:

Eğer desen: “Madem Kur’an, beşer için nâzil olmuştur. Neden beşerin nazarında en mühim olan medeniyet hârikalarını tasrih etmiyor? Yalnız gizli bir remiz ile hafî bir îma ile hafif bir işaretle zayıf bir ihtar ile iktifa ediyor?”

Elcevap: Çünkü medeniyet-i beşeriye hârikalarının hakları, bahs-i Kur’anîde o kadar olabilir. Zira Kur’an’ın vazife-i asliyesi, daire-i rububiyetin kemalât ve şuunatını ve daire-i ubudiyetin vezaif ve ahvalini talim etmektir. Öyle ise şu havârık-ı beşeriyenin o iki dairede hakları; yalnız bir zayıf remiz, bir hafif işaret ancak düşer. Çünkü onlar, daire-i rububiyetten haklarını isteseler o vakit pek az hak alabilirler.

Mesela, tayyare-i beşer (Hâşiye) Kur’an’a dese: “Bana bir hakk-ı kelâm ver, âyâtında bir mevki ver.” Elbette o daire-i rububiyetin tayyareleri olan seyyarat, arz, kamer; Kur’an namına diyecekler: “Burada cirmin kadar bir mevki alabilirsin.”

Eğer beşerin tahte’l-bahirleri, âyât-ı Kur’aniyeden mevki isteseler o dairenin tahte’l-bahirleri yani, bahr-i muhit-i havaîde ve esîr denizinde yüzen zemin ve yıldızlar ona diyecekler: “Yanımızda senin yerin, görünmeyecek derecede azdır.”

Eğer elektriğin parlak, yıldız-misal lambaları, hakk-ı kelâm isteyerek âyetlere girmek isteseler o dairenin elektrik lambaları olan şimşekler, şahaplar ve gökyüzünü ziynetlendiren yıldızlar ve misbahlar diyecekler: “Işığın nisbetinde bahis ve beyana girebilirsin.”

Eğer havârık-ı medeniyet, dekaik-ı sanat cihetinde haklarını isterlerse ve âyetlerden makam talep ederlerse o vakit, bir tek sinek onlara “Susunuz!” diyecek. “Benim bir kanadım kadar hakkınız yoktur. Zira sizlerdeki, beşerin cüz-i ihtiyarıyla kesbedilen bütün ince sanatlar ve bütün nazik cihazlar toplansa benim küçücük vücudumdaki ince sanat ve nâzenin cihazlar kadar acib olamaz.

اِنَّ الَّذٖينَ تَد۟عُونَ مِن۟ دُونِ اللّٰهِ لَن۟ يَخ۟لُقُوا ذُبَابًا وَلَوِ اج۟تَمَعُوا لَهُ …اِلٰى اٰخِرِ âyeti sizi susturur.”

Eğer o hârikalar, daire-i ubudiyete gidip o daireden haklarını isterlerse o zaman o daireden şöyle bir cevap alırlar ki: “Sizin münasebetiniz bizimle pek azdır ve dairemize kolay giremezsiniz. Çünkü programımız budur ki: Dünya bir misafirhanedir. İnsan ise onda az duracaktır ve vazifesi çok bir misafirdir ve kısa bir ömürde hayat-ı ebediyeye lâzım olan levazımatı tedarik etmekle mükelleftir. En ehemm ve en elzem işler, takdim edilecektir.

Halbuki siz ekseriyet itibarıyla şu fâni dünyayı bir makarr-ı ebedî nokta-i nazarında ve gaflet perdesi altında, dünya-perestlik hissiyle işlenmiş bir suret sizde görülüyor. Öyle ise hakperestlik ve âhireti düşünmeklik esasları üzerine müesses olan ubudiyetten hisseniz pek azdır. Lâkin eğer kıymettar bir ibadet olan sırf menfaat-i ibadullah için ve menafi-i umumiye ve istirahat-i âmmeye ve hayat-ı içtimaiyenin kemaline hizmet eden ve elbette ekalliyet teşkil eden muhterem sanatkârlar ve mülhem keşşaflar, arkanızda ve içinizde varsa o hassas zatlara şu remiz ve işarat-ı Kur’aniye sa’ye teşvik ve sanatlarını takdir etmek için elhak kâfi ve vâfidir.”

İkinci suale cevap:

Eğer desen: “Şimdi şu tahkikattan sonra şüphem kalmadı ve tasdik ettim ki Kur’an’da sair hakaikle beraber, medeniyet-i hazıranın hârikalarına ve belki daha ilerisine işaret ve remiz vardır. Dünyevî ve uhrevî saadet-i beşere lâzım olan her şey, değeri nisbetinde içinde bulunur. Fakat niçin Kur’an, onları sarahatle zikretmiyor, tâ muannid kâfirler dahi tasdike mecbur olsunlar, kalbimiz de rahat olsun?”

Elcevap: Din bir imtihandır. Teklif-i İlahî bir tecrübedir. Tâ ervah-ı âliye ile ervah-ı safile, müsabaka meydanında birbirinden ayrılsın. Nasıl ki bir madene ateş veriliyor; tâ elmasla kömür, altınla toprak birbirinden ayrılsın. Öyle de bu dâr-ı imtihanda olan teklifat-ı İlahiye bir ibtiladır ve bir müsabakaya sevktir ki istidad-ı beşer madeninde olan cevahir-i âliye ile mevadd-ı süfliye, birbirinden tefrik edilsin.

Madem Kur’an, bu dâr-ı imtihanda bir tecrübe suretinde, bir müsabaka meydanında beşerin tekemmülü için nâzil olmuştur. Elbette şu dünyevî ve herkese görünecek umûr-u gaybiye-i istikbaliyeye yalnız işaret edecek ve hüccetini ispat edecek derecede akla kapı açacak. Eğer sarahaten zikretse sırr-ı teklif bozulur. Âdeta gökyüzündeki yıldızlarla vâzıhan لَٓا اِلٰهَ اِلَّا اللّٰهُ yazmak misillü bir bedahete girecek. O zaman herkes ister istemez tasdik edecek. Müsabaka olmaz, imtihan fevt olur. Kömür gibi bir ruh ile elmas gibi bir ruh (Hâşiye) beraber kalacaklar.

Elhasıl: Kur’an-ı Hakîm, hakîmdir. Her şeye, kıymeti nisbetinde bir makam verir. İşte Kur’an, bin üç yüz sene evvel, istikbalin zulümatında müstetir ve gaybî olan semerat ve terakkiyat-ı insaniyeyi görüyor ve gördüğümüzden ve göreceğimizden daha güzel bir surette gösterir.

Demek Kur’an, öyle bir zatın kelâmıdır ki bütün zamanları ve içindeki bütün eşyayı bir anda görüyor.

İşte mu’cizat-ı enbiya yüzünde parlayan bir lem’a-i i’caz-ı Kur’an…

اَللّٰهُمَّ فَهِّم۟نَا اَس۟رَارَ ال۟قُر۟اٰنِ وَ وَفِّق۟نَا لِخِد۟مَتِهٖ فٖى كُلِّ اٰنٍ وَ زَمَانٍ

سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ

رَبَّنَا لَا تُؤَاخِذ۟نَٓا اِن۟ نَسٖينَٓا اَو۟ اَخ۟طَا۟نَا

اَللّٰهُمَّ صَلِّ وَ سَلِّم۟ وَ بَارِك۟ وَ كَرِّم۟ عَلٰى سَيِّدِنَا وَ مَو۟لٰينَا مُحَمَّدٍ عَب۟دِكَ وَ نَبِيِّكَ وَ رَسُولِكَ النَّبِىِّ ال۟اُمِّىِّ وَ عَلٰى اٰلِهٖ وَ اَص۟حَابِهٖ وَ اَز۟وَاجِهٖ وَ ذُرِّيَّاتِهٖ وَ عَلَى النَّبِيّٖينَ وَ ال۟مُر۟سَلٖينَ وَ ال۟مَلٰئِكَةِ ال۟مُقَرَّبٖينَ وَ ال۟اَو۟لِيَاءِ وَ الصَّالِحٖينَ اَف۟ضَلَ صَلَاةٍ وَ اَز۟كٰى سَلَامٍ وَ اَن۟مٰى بَرَكَاتٍ بِعَدَدِ سُوَرِ ال۟قُر۟اٰنِ وَ اٰيَاتِهٖ وَ حُرُوفِهٖ وَ كَلِمَاتِهٖ وَ مَعَانٖيهِ وَ اِشَارَاتِهٖ وَ رُمُوزِهٖ وَ دَلَالَاتِهٖ وَاغ۟فِر۟لَنَا وَار۟حَم۟نَا وَ ال۟طُف۟ بِنَا يَا اِلٰهَنَا يَا خَالِقَنَا بِكُلِّ صَلَاةٍ مِن۟هَا بِرَح۟مَتِكَ يَا اَر۟حَمَ الرَّاحِمٖينَ

وَ ال۟حَم۟دُ لِلّٰهِ رَبِّ ال۟عَالَمٖينَ اٰمٖينَ

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On Dokuzuncu Söz ⇐ | Sözler | ⇒ Yirmi Birinci Söz

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