Otuz İkinci Söz/en

This Word consists of three Stopping-Places.

It is an addendum explaining the Eighth Flash of the Twenty-Second Word, and is also a commentary on the first of the fifty-five tongues with which all the beings in the universe testify to Divine unity. These tongues have been alluded to in my treatise called Katre (A Droplet). It is one truth, which has been clothed in the garment of comparison, of many truths pertaining to the verse: Had there been in heaven or on earth any deities other than God, there surely would have been confusion in both.(*)

First Stopping-Place

In the Name of God, the Merciful, the Compassionate. Had there been in heaven or on earth any deities other than God, there surely would have been confusion in both. There is no god but God, He is One, He has no partner; His is the dominion and His is the praise; He grants life and deals death, and is living and dies not; all good is in His hand; He is powerful over all things; and with Him all things have their end.

One night in Ramadan, I said that the above sentence affirming Divine unity consists of eleven phrases, and that in each of them is a degree expressing that unity and some good news. But of those degrees I only discussed the meaning and significance of He has no partner, and that was in the manner of an allegorical conversation and imaginary debate that would be accessible to ordinary people. I am now writing down that conversation at the request and desire of my much-valued brothers who assist me and my friends from the mosque. It is as follows.

Let us suppose one person represents all those things set up as partners to God that all the different varieties of idolators imagine to exist. These idolators are the people of unbelief and misguidance, who worship nature and causes, for example, and assign partners to God. The fictitious person wants to have mastery over one of the beings in the universe, and so claims to be its true owner.

Firstly, that maker of false claims encountered a particle, which is the smallest of those beings, and he spoke to it in the language of Naturalism and philosophy saying that he was to be its master and true owner.

But the particle replied to him with the tongue of truth and dominical wisdom, saying: “I perform innumerable duties. Entering many creatures which are all different I do my work in them. And there are, from among countless particles like me, those that move from place to place(*) and work with me. If you have the knowledge and power to employ me in all those duties, and the authority and ability to employ and have at your command all those others as well, and if you are able to be the true owner of and to have total control over the beings of which I become a part in complete order, for example, over red blood-corpuscles, then you can claim to be master over me and ascribe me to something other than God Almighty. But if you cannot do all these things, be silent! “And in the same way that you cannot have mastery over me, you cannot interfere in any way. For there is such complete orderliness in our duties and motion that one who does not have infinite wisdom and all-encompassing knowledge cannot meddle with us. If he did, it would cause chaos. However, a person like you who is thick, impotent, and unseeing, and is in the clutches of blind chance and nature, could not even begin to stretch out a finger to interfere.”

So, just like the Materialists, the one making these claims said: “In that case, own yourself. Why do you say you are working on someone else’s account?”

To which the particle replied:“If I had a brain like the sun, and all-embracing knowledge like its light, and all- encompassing power like its heat, and comprehensive senses like the seven colours in its light, and if I had a face that looked to all the places in which I travel and all the beings in which I work, and an eye that looked to them and words that carried authority with them, then perhaps I would indulge in foolishness like you and claim to own myself. Get out! Go away! You won’t get anything out of me!”

So, when the representative of those things held to be God’s partners despaired of the particle, he hoped to pursue the matter with a red blood-corpuscle. And coming across one he said to it on behalf of causes and in the language of nature and philosophy: “I am your master and owner.” And the red corpuscle replied to him through the tongue of truth and Divine wisdom: “I am not alone. If you are able to own all my fellows in the army of blood whose stamp, nature as officials, and order is the same, and if you have subtle wisdom and mighty power enough to own all the cells of the body in which we travel and are employed with perfect wisdom, and if you can demonstrate this to be the case, then perhaps some meaning might be found in your claim.“But someone stupified like yourself cannot be owner with your only support being deaf nature and blind force; indeed, you are unable to interfere in so much as an atom. For the order with which we function is so perfect that only one who sees, hears, knows, and does everything can have authority over us.” And saying: “So, be silent! My duty is so important and the order so perfect that I have no time to answer garbled rubbish such as yours,” it repelled him.

Then, since he was unable to mislead it, the representative left and next came across the little house known as a cell of the body. He said to it in the language of philosophy and nature: “I could not persuade the particle and red corpuscle but perhaps you will be reasonable. Since you have been made of several substances just like a minute house, I am able to make you. You will be my artefact and true property.”

The cell responded to him through the tongue of wisdom and truth, saying: “I am only a minute little thing but I have very important duties and very sensitive relations; I am connected to the body as a whole as well as to all its cells. For example, I perform complex and faultless duties in the veins, and in regard to the arteries, the sensory and motor nerves, the powers of attraction and repulsion and procreation, and the imaginative faculty. If you have the knowledge and power to form, arrange, and employ the whole body and all its blood-vessels, nerves and faculties, and if you have comprehensive wisdom and penetrating power with which to control all the body’s cells, which are like me, as regards qualities and artistry we are brothers, demonstrate it. Only then can you claim to be able to make me. If you cannot, then off with you! “The red corpuscles bring my food, while the white ones combat illnesses which attack me. I have work to do, do not distract me! Anyway, an impotent, lifeless, deaf and blind thing like you cannot in any way interfere with us. For we have such an exact, subtle and faultless order(*) that if the one who has authority over us was not Absolutely Wise, Absolutely Powerful and Absolutely Knowing, our order would be broken and our regularity spoilt.”

Then the one making the claims despaired of it, too. He encountered the body of a human being and said to it, once again as the Naturalists say, in the language of blind nature and aimless philosophy: “You are mine, it is I who made you; or anyway I have a share in you.”

The human body answered with the tongue of reality and wisdom and through the eloquence of its order: “If you possess the power and knowledge to have actual control over the bodies of all human beings, who are the same as me and on whose faces are the stamp of power and seal of creation which are the same, and if you have the wealth and jurisdiction to own, from water and air to plants and animals, the treasuries of my sustenance, and if you have infinite power and boundless wisdom with which to employ me with perfect wisdom and cause me to perform my worship, and the power and wisdom to lodge in a narrow, lowly vessel like me immaterial and subtle faculties like the spirit, heart, and intellect, which are extremely vast and exalted and for which I am merely the sheath, then demonstrate all these and afterwards say that you made me. Otherwise, be silent! “Moreover, according to the testimony of the perfect order in my body and the indication of the stamp of unity on my face, my Maker is One Who is powerful over all things, knows all things, and sees and hears all things. Someone aimless and impotent like you cannot meddle in His art. You cannot interfere in so much as an atom.”

The representative of the things imagined to be God’s partners could find no way in which to interfere in the body so he went off. Next, he encountered the human race and said to himself “This is a disorganized and unruly group. Perhaps, like Satan interferes in their individual and social actions which they perform through the exercise of their wills, I’ll be able to find some way to interfere in the functioning of their bodies and natures. And then, finding some way, I’ll be able to exercise control over the body and the body’s cell which sent me packing.” So, he said to the human race, once again in the language of deaf nature and aimless philosophy: “You seem to be to be in great confusion. I am your master and owner, or at least I partly own you.”

To which the human race answered through the tongue of truth and reality, wisdom and order: “If you possess the power and wisdom to make the shirt that clothes the whole globe of the earth and is woven and sewn with perfect wisdom from the multicoloured threads of all the hundreds of thousands of animal and plant species, of which we are one, and to make the carpet which is spread over the face of the earth and is woven from the hundreds of thousands of species of animate beings and is created in an extremely fine and ornamented fashion, and to continuously renew and refurbish it, and if you possess comprehensive power and all-embracing wisdom with which to have free disposal over the globe of the earth of which we are the fruit, and over the universe of which we are the seed, and to send us our vital necessities from all the regions of the cosmos with the balance of wisdom, and if you have the ability to create all those like us who have gone before us and those who will come after us, on whose faces the stamp of power is the same, then, perhaps, you can claim to have mastery over me. “But if you cannot, be silent! Do not say that, seeing confusion in my species, you will be able to interfere in some way, because the order is faultless. The conditions you imagine to be confused and disorderly are transcribed with perfect order according to the book of power and Divine Determining. For the perfect order in animals and plants, which are far inferior to us and are under our supervision, demonstrates that this seeming disorder in us is but a sort of writing.

“Is it at all possible that the one who artistically positions one thread running through a whole carpet should be other than the master designer of the carpet; or that the one who creates a fruit should be other than the creator of the tree that bore it; or that the one who creates the seed should be other than the fashioner of the being that produced the seed? “Also your eyes are blind: you do not see the miracles of power on my face, the wonders of creation in my being. If you did see them, you would understand that my Maker is such that nothing at all can withstand Him or be difficult for Him. The stars are as easy for Him as particles. He creates the spring with as much ease as a flower. He is One Who includes the index of the vast universe in my being with perfect order. Could a lifeless, impotent, blind and deaf thing like you interfere in any way in the art of such a Being? So, be silent!” And saying: “Off with you! Go away!”, he drove him away.

Next the one making these claims went and addressed the broad carpet covering the face of the earth and the lavishly decorated and embroidered shirt clothing it on behalf of causes and in the language of nature and philosophy, claiming: “I can have control over you and be your owner, or at least have a share in you.”

So the shirt, the carpet,(*) said to him on behalf of truth and reality and through the tongue of wisdom: “If you have the power and art to weave and create all the well-ordered and purposeful shirts and carpets, whose embroideries are all different, which have clothed the earth to the number of years and centuries, then have been removed in an orderly fashion and strung on the line of past time, and will clothe the earth again, carpets and shirts whose programmes and forms have been drawn and specified in the sphere of Divine Determining, and which will be attached to the ribbon of future time, and if you have two wise and powerful hands with which to reach from the creation of the world to its destruction, indeed, from pre-eternity to post-eternity, and if you have the wisdom and ability to create every one of all my threads and to repair and renew them with perfect order and wisdom, and if you are able to hold in your hand and create the globe, which is our model and is wearing us, making us its veil and outer garment, then you can claim to have mastery over me. If you cannot, then away with you! There is no place for you here! “Moreover, there is on us such a stamp of unity and seal of oneness that one who does not have the whole universe within the grasp of his power, and who cannot see at one time all things with all their functions, and cannot do innumerable things at the same time, who is not all-present and all-seeing everywhere, who is not unconfined by space, and who does not possess infinite wisdom, knowledge, and power, such a one cannot own us, neither could he interfere.”

So the representative went off, saying: “Perhaps I will be able to persuade the globe of the earth and find something going for me there.” So he went and said to the globe,(*) once again on behalf of causes and in the language of nature: “Since you travel in such an aimless manner, you demonstrate that you have no owner. In which case, you can be mine.”

To which the earth replied in a thunderous voice, in the name of truth and with the tongue of reality: “Do not talk such utter nonsense! How could I be just aimless and without an owner? Have you found my garments or even the tiniest point or thread in them to be in disarray, without order, and have you seen them to be without wisdom, purpose and art that you tell me I am ownerless and aimless? “If you can really own my vast orbit round which I travel in one year, a distance that should take approximately twenty-five thousand years,(*) where I perform my duty of service with perfect balance and wisdom, and own the ten planets, which are my brothers and are charged with duties like myself, together with the space through which they travel, and if you have infinite wisdom and power with which to create and position the sun, which is our leader and to which we are bound and attached by a compassionate attraction, and to fasten me and the other planets to it like stones in a sling, and to employ us and cause us to revolve with perfect order and wisdom, then you can claim to have mastery over me. But if you cannot, get out! Go to Hell! I’ve got work to do, my duty to perform. “Moreover, our magnificent order, awesome movement, and purposeful subjugation demonstrate that our Master is such that all beings from minute particles to the stars and galaxies are obedient and subjugated to him like soldiers under orders. He is an All-Wise Possessor of Glory, a Possessor of Absolute Sovereignty Who arrays the sun with planets as easily as He arrays and ornaments a tree with its fruit.”

Since the claimer could find nothing for himself on the earth, he went off and said to himself about the sun: “This a huge great thing. Perhaps I’ll be able to find a hole in it and open up a way in; then maybe I’ll be able to subjugate it as well as the earth.”So he said to the sun, as the fire-worshippers speak, in the name of idolatry and in the language of the philosophy that is the mouthpiece of the Devil:“You are a ruler, you own yourself; you dispose of matters freely, as you wish.”

But the sun replied to him in the name of truth and through the tongue of reality and Divine wisdom, saying: “God forbid! A hundred thousand times, God forbid! I am a subservient official. I am a candelabrum in my Lord’s guest-house. I am not the true owner of a fly, or even of a fly’s wing. For in the fly’s being there are immaterial jewels and antique works of art, like eyes and ears, such as are not in my shop. They are outside the sphere of my power,” thus reprimanding him.

So the one making the claims changed his approach and said with the tongue of devilish philosophy: “Since you do not own yourself, you are a servant; I claim you on behalf of causes.”

To which the sun replied, speaking for truth and reality and with the tongue of worship: “I can only belong to one who is able to create all the lofty stars, which are my fellows, to place them in the heavens with faultless wisdom, make them revolve with utter magnificence and to adorn them with exquisite finery.”

Next the claimer said to himself: “The stars are a great multitude, and they seem to be all scattered and in disorder. Perhaps I will be able to gain something out of them on behalf of my clients.” So he went in among them and said to them on behalf of causes and those things ascribed to God as partners, in the language of rebellious philosophy and as the Sabean star-worshippers said: “Since you are so scattered, you are all under the jurisdiction of different rulers.”

To which one star replied, speaking for all the others: “Just how stunned, brainless, stupid and blind you are not to see and understand the stamp of unity and seal of oneness on us, and not to recognize our lofty order and regularity and the laws of our worship. You imagine us to be without order. But we are the works of art and servants of a Single and Unique One Who holds in the grasp of His power the heavens, which are our seas, the cosmos, which is our tree, and infinite space, which is where we make our excursions.“We are like electric illuminations and resplendent witnesses displaying the perfection of His dominicality. We are radiant proofs proclaiming the sovereignty of His dominicality. With all our different sorts, we are luminous servants in the domain of His sovereignty which give light and display the majesty of that sovereignty in the lofty dwellings and in the lowly ones, in the dwellings of this world, the Intermediate World and the hereafter.

“Indeed, each of us is a miracle of the Single and Unique One’s power, a well- ordered fruit of the tree of creation, an illuminated proof of unity; each of us is a dwelling place, aeroplane and mosque for the angels, and a lamp and sun for the lofty worlds, and a witness to the sovereignty of dominicality; and each of us is an ornament, palace, and flower of space, and a shining fish in the heavenly seas, and a beautiful eye in the face of the sky.(*) “Furthermore, throughout us as a whole there is a silence within tranquillity, a motion within wisdom, an adornment within majesty, a beauty of creation within order, and a perfection of art within symmetry. “And although we are thus and proclaim our Glorious Maker and His unity, oneness, eternal besoughtedness, and His attributes of beauty, glory and perfection to the whole universe with innumerable tongues, you still accuse us utterly pure, clean, obedient and subservient servants of being confused, disorderly, and without duties, and even of being without an owner. You therefore deserve a truly punishing slap.” And one star, like the stone hurled at Satan, delivered such a mighty slap at the claimer’s face that it flung him from the stars to the very pit of Hell. And it cast nature,(*)

which was together with him, into the valleys of delusion, and chance into the chasm of non-existence,  and  those  things  ascribed  to  God  as  partners  into  the  darkness  of impossibility, and the philosophy that is hostile to religion down to the lowest of the low. All the stars recited this sacred decree together with that star: Had there been in heaven or earth any deities other than God, there surely would have been confusion in both.(*) And they proclaimed: “There is nothing, from a fly’s wing to the lamps in the heavens, nothing, even the size of a fly’s wing, in which those things ascribed to God as partners could interfere.”

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

O God! Grant blessings and peace to our master Muhammad, the Lamp of Your Unity in the multiplicity of Your creatures, and the Herald of Your Oneness in the exhibition of Your creation,

and to all his Family and Companions.

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

Look, then, to the signs of God’s mercy, how He restores to life the earth after its death.(*) The following section(*) alludes to one flower from the pre-eternal garden of the above verse.

It is as if all the blossoming trees are beautifully composed odes speaking poetically through the tongue of disposition reciting the manifest praises of the Glorious Creator.

Or, it is as if all the blossoming trees have opened thousands of gazing eyes and have caused thousands of others to open in order to behold, not with one or two eyes but with thousands, the Glorious Fashioner’s wonders of art which are being broadcast and exhibited, and so that attentive people will gaze on them, too.

Or, it is as if all the blossoming trees have beautified their verdant limbs with the finest adornment for the moment of their parade and for their own particular festivals in the general festival of spring, so that their Glorious Monarch will contemplate the gifts, subtle wonders, and resplendent works of art He has bestowed upon them;

and so that He will present to creation’s gaze the bejewelled instances of His mercy, in springtime, and on the face of the earth, which is the exhibition of Divine art;

and so that He will proclaim to mankind the wisdom in the creation of the tree.

He demonstrates the perfection of Divine power through showing what important treasure hangs on their delicate branches and what significant wealth there is in the fruits of His merciful bounties.

The imagination sees heavenly angels embodied from these trees With thousands of flutes.

From these flutes the consciousness hears The praises of the Ever-Living One.

Their leaves have tongues, each reciting the word: It is He! It is He!

Meaning, O Ever-Living One! O Ever-Living One!

Since all things chant in unison: There is no god but He, And they are seeking Truth, From beginning to end they recite: O Ever-Living One! They are chanting in unison:

O God! And We send down from the skies water rich in blessings.(*)

Arabî fıkranın tercümesi:

Yani güya çiçek açmış her bir ağaç, güzel yazılmış manzum bir kasidedir ki o kaside Fâtır-ı Zülcelal’in medayih-i bâhiresini inşad edip şairane lisan-ı hal ile söylüyor.

Veyahut o çiçek açmış her bir ağaç, binler bakar ve baktırır gözlerini açmış, tâ Sâni’-i Zülcelal’in neşir ve teşhir olunan acayib-i sanatını bir iki gözle değil belki binler gözlerle baksın; tâ ehl-i dikkati öyle baktırsın.

Veyahut o çiçek açan her bir ağaç, umumî bayram olan baharın içindeki hususi bayramında ve resmigeçit misal bir anda yeşillenmiş azalarını en süslü müzeyyenatla süslemiş. Tâ ki onun Sultan-ı Zülcelal’i, ona ihsan ettiği hedâyâyı ve letaifi ve âsâr-ı nuraniyesini müşahede etsin.

Hem meşher-i sanat-ı İlahiye olan zeminin yüzünde ve bahar mevsiminde, murassaat-ı rahmetini enzar-ı halka teşhir etsin. Ve şecerin hikmet-i hilkatini beşere ilan etsin. İncecik dallarında ne kadar mühim hazineler bulunduğunu ve ihsanat-ı Rahmaniyenin meyvelerinde ne derece mühim defineler var olduğunu göstermekle kemal-i kudret-i İlahiyeyi göstersin.

A Short Addendum to the First Stopping-Place

Listen to the verse:

Do they not look at the sky above them? How We have made it and adorned it, and there are no flaws in it?(*)

Then look at the face of the heavens, you see how it is silent in its tranquillity; how it is in motion with wisdom, how it is radiant with majesty, how it smiles with its adornment. An unending and infinite sovereignty is proclaimed to those who think by the order in its creation, by the symmetry in its art, by its shining lamps, its brilliant lanterns, its glittering stars.

Do they not look at the sky above them? How We have made it and adorned it, and there are no flaws in it?

The following explains the above passage, Then look at the face of the heavens, etc., which in turn is an explanation of the verse quoted. Firstly, the phrase: How it is silent in its tranquillity. The verse directs an attentive gaze to the beautifully adorned face of the heavens so that the one beholding it may become aware of the silence there which is within a vast tranquillity, and so that he may understand that it is thus through the command and subjugation of One Possessing Absolute Power. For if they had been independent and unrestrained, those huge globes, all in close proximity to each other, those infinite, awesome heavenly bodies, would have caused such an uproar with their enormously swift revolutions that they would have deafened the cosmos. And there would have been such confusion in that tumultuous commotion that it would have scattered the universe. It is well-known what a commotion and uproar it causes if twenty water-buffalo work on top of each other. Whereas, we know that there are among the stars some which are thousands of times larger than the earth and which revolve at a speed seventy times faster than that of a cannon-ball.

So the degree of power and subjugation of the Glorious Maker and All-Powerful One of Perfection may be understood from this, together with the degree of obedience and submission to Him of the stars.

Secondly, the phrase: How it is in motion with wisdom.

The verse commands us to look at the motion on the face of the heavens, which is with wisdom and purpose. Indeed, that mighty, wondrous motion occurs within a precise and comprehensive wisdom. For example, a craftsman who operates a factory’s machinery with wisdom and purpose demonstrates the degree of his skill and craftsmanship in proportion to the order and grandeur of the factory. Similarly, when we look at it in this way, the degree of power and wisdom of the All-Powerful One of Glory become apparent to us through His making the mighty sun as a factory, and its planets, those awesome, immense globes, like the factory’s machinery, and His spinning and revolving them like stones in a sling.

Thirdly, How it is radiant with majesty, how it smiles with its adornment.

It has this meaning: the radiant majesty and smiling adornment on the face of the heavens are such that they demonstrate the sublimity of the Glorious Maker’s sovereignty and exquisiteness of His artistry. As the myriad electric lamps hung about on festival days demonstrate the degree of the king’s majesty and achievement in material progress, the vast heavens, too, with their majestic and adorned stars demonstrate to attentive gazes the sublime sovereignty and exquisite artistry of the Glorious Maker.

Fourthly, By the order in its creation, by the symmetry in its art.

This phrase says the following: look at the order of the creatures on the face of the heavens and see their symmetry and precise balance, then understand just how powerful and wise is their Maker. Indeed, the vast heavens demonstrate the degree of power and wisdom of the One Who transforms various and tiny creatures or animals, thus preparing them for their duties, and Who impels each of them on a determined way by means of its particular balance, and the degree of their obedience and subjugation to Him. Similarly, the vast heavens demonstrate to attentive gazes through their awesome vastness and innumerable stars, and the stars, through their imposing hugeness and speedy revolutions and the fact that they do not exceed their bounds by an iota, even for a second, or neglect their duties for a tenth of a second, the exceedingly fine and particular balance with which the Glorious Maker carries out His dominicality.

Fifthly, An unending and infinite sovereignty is proclaimed to those who think by its shining lamps, its brilliant lanterns, its glittering stars.

This phrase states clearly what is alluded to in the above verse, and in many similar to it, which mention the subjugation of the sun, moon, and stars. That is to say, to attach the heat and light-giving lamp of the sun to the embellished ceiling of the skies, and to make it the ink-pot for writing the missives of the Eternally Besought One in lines of day and night on the pages of summer and winter; and to make the moon, like the hour-hands which shines on the large clocks on minarets and towers, an hour-hand of time’s mighty clock on the dome of the heavens, and to make it move through its mansions with precise balance and perfect measure in the form of many varying crescents so that it leaves one crescent one night and then later returns to collect it; and to adorn the beautiful face of the sky with stars that twinkle and smile in the dome of the heavens, all these are signs of the unlimited sovereignty of a sustaining dominicality. They are indications of a majestic Divinity which makes Itself known to conscious creatures. They invite those who think to believe and to affirm Divine unity.

Look upon the coloured page of the book of the universe;

See what forms the golden pen of power has traced.

No dark point remains for the gaze of the heart’s eye;

It is as if God as inscribed His signs with light.

Look! What a miracle of wisdom is the amazing universe!

Look! What a wondrous spectacle is the vastness of space!

Then listen to the stars, listen to their harmonious address!

See what wisdom has emblazed on the decree of its light.

Altogether they start to speak with the tongue of truth,

They address the majesty of the All-Powerful, All-Glorious One’s sovereignty:

We are each of us light-scattering proofs of the existence of our Maker,

We are witnesses both to His unity and His power,

We are subtle miracles gilding the face of the skies

for the angels to gaze upon.

We are the innumerable attentive eyes of the heavens which watch the earth, which study Paradise.

We are the innumerable attentive eyes of the heavens which watch the earth, which study Paradise.

We are the innumerable exquisite fruits

which the hand of wisdom of the All-Glorious and Beauteous One has fastened To the celestial portion of the tree of creation, to all the branches of the Milky Way.

For the inhabitants of the heavens, we are each of us a travelling mosque, a spinning house, a lofty home,

Each is an illumining lamp, a mighty ship, an aeroplane.

We are each of us a miracle of power, a wonder of creative art Created by the Powerful One of Perfection, the All-Wise One of Glory;

A rarity of His wisdom, a marvel of His creation, a world of light.

We demonstrated to mankind innumerable proofs, We made them hear with these innumerable tongues of ours;

But their accursed unseeing, unbelieving eyes did not see our faces, They did not hear our words.

And we are signs that speak the truth: Our stamp is one, our seal is one, We are mastered by our Sustainer;

We glorify Him through our subjugation; We recite His Names; We are each of us in ecstasy, A member of the mighty circle of the Milky Way.

Second Stopping-Place

In the Name of God, the Merciful, the Compassionate. Say: He is God, the One and Only. God, the Eternally Besought One.(*)

This Stopping-Place consists of three Aims.

THE FIRST AIM

The representative of the people of misguidance and those who assign partners to God fell to earth at the slap he received from a star, as was described at the end of the First Stopping-Place. So, because he could find nothing going for him anywhere from the particles to the stars, he gave up laying claim to them in that way and instead tried by means of three important questions to induce doubts in believers’ minds about Divine unity and oneness.

The First Question: He said in the manner of the atheists: “O you who believe in One God! Looking on behalf of my clients, I could find nothing, nor get anything at all out of the beings in the universe; I could not substantiate my claims. But then, how do you prove the existence of One Who is Single and Unique and possesses infinite power? Why do you not think it possible for others to interfere and to share in His power?”

The Answer: It is decisively proved in the Twenty-Second Word that every creature, every particle, every star, is an illuminating argument for the Necessarily Existent and Absolutely Powerful One. Every link in the chains of beings in the universe is a clear evidence for His unity. The All-Wise Qur’an proves this with its innumerable proofs, and mentions most frequently those proofs that are clearest in the view of people generally. For example:

If you ask them, who is it that created the heavens and the earth, they will certainly say, “God.”(*) And among His signs is the creation of the heavens and the earth, and the variations in your languages and colours.(*) With these and many verses like them, the All-Wise Qur’an presents the creation of the heavens and earth as self-evident proofs of Divine unity. And so, whether they like it or not, because of the way the heavens and earth have been created, anyone who is conscious and intelligent will be compelled to affirm the Glorious Creator. As the Qur’an says: They will certainly say, “God.”

In the First Stopping-Place we started with a particle and demonstrated the stamp of unity on beings as far as the stars and the heavens. With verses like these the Qur’an repels the ascribing of partners to God from the stars and heavens down to particles. It indicates this in the following way.

The Possessor of Absolute Power Who creates the heavens and earth with such order and balance, of course creates the solar system, which is a region of it.

The solar system is self-evidently within His controlling and directing grasp. Since that Absolutely Powerful One holds the sun and its planets within His grasp, and orders, subjugates, and directs them, certainly the earth, which is a member of the solar system and is tied to the sun, is also within His regulating and controlling grasp.

Since this is so, the beings which are created and inscribed on the face of the earth and are like its aims and fruits are also within His sustaining and perfecting grasp. And since all the creatures spread and scattered over the earth, which gild and adorn its face, are continuously renewed, coming and going, filling the earth and being emptied from it, they are all of them within the grasp of His knowledge and power;

and since the y are measured and ordered on the scales of justice and wisdom;

and since all the species of animate beings are within the grasp of His power; certainly, all the well-ordered and faultless members of those species, which are like miniature specimens of the cosmos, balance-sheets of its species, and tiny indexes of the book of the universe, must also be within His creating, sustaining, directing, and perfecting grasp.

And since this is so, the cells, blood-corpuscles, limbs and muscles which comprise those animate creatures’ bodies are also self-evidently within the grasp of His knowledge and power.

And since every cell and corpuscle is under His command and within His grasp, and since they are in motion according to His laws, surely the particles out of which they are formed and which are like shuttles weaving the embroideries of art which clothe them, are also necessarily within the grasp of His power and the sphere of His knowledge. For they are in motion in orderly fashion faultlessly performing duties at His command, with His permission, and through His power.

And since this is so, the identifying features and distinguishing marks to be found on everyone, all the differences in faces, voices and languages, of necessity also occur through His knowledge and wisdom.

So now look again at the verse which mentions and points out the beginning and end of this chain:

And among His signs is the creation of the heavens and the earth, and the variations in your languages and your colours:

indeed, in that are signs for those who know.

We therefore now say: O representative of the unbelievers! You can see, these arguments as strong as the chains of the universe prove the path of affirming Divine unity, and they demonstrate a Possessor of Absolute Power. Since the creation of the heavens and the earth demonstrates an All-Powerful Maker, and the infinite power of that All-Powerful Maker, and that His infinite power is at the point of infinite perfection, there is an absolute lack of need for any partners. That is to say, He in no way needs any associates. Since He has no need, why do you take that dark path?

Why is it you feel constrained to take it? Moreover, since both He, and beings, are in absolutely no need of partners, just as it is impossible for there to be any partners in His Divinity, so it is impossible for there to be any in His creation and sustaining of beings. Their existence is impossible. The reason for this is as follows: We proved that the power of the Maker of the heavens and the earth is both infinite and at the point of infinite perfection. If there was any partner, it would mean that, although His power is infinite, another finite power would threaten and overcome His infinite and perfect power and would take possession of a certain areas of it. It would then be necessary, without there being any compulsion, for something finite to make something infinite finite and limited, and for itself to become infinite for a time. This is a manifold and most irrational impossibility.

Also, since there is no need for partners, and, since their existence is impossible, to claim otherwise is purely arbitrary. That is, since there is no cause that could induce such a claim, rationally or logically, it would be meaningless. According to the science of jurisprudence, such a claim is designated ‘arbitrary’. That is, it is a meaningless ‘abstract claim’.

A principle of the sciences of theology and jurisprudence is this, that a probability not originating from any indication or sign has no importance; it cannot induce doubt in a matter that is definite.

It cannot shake the certainty that is based on sound judgement. For example, it is possible that Barla or EÛridir Lake consists of grape-molasses or that it has been transformed into oil. But since that possibility does not originate from any indication, it does not affect our certain knowledge, or induce doubt in the fact, that it consists of water.

Therefore, we questioned every sort of creature from every corner of the cosmos and whatever was questioned, from the particles to the stars in the First Stopping-Place, and from the creation of the heavens and the earth to the individual features in faces in the Second Stopping-Place, everything demonstrated through the tongue of its being the seal of unity; everything testified that God is One. You saw this for yourself. There is, then, nothing in any of the creatures in the universe on which the possibility of God having any partners could be constructed.

That is to say, since to claim that God does have partners is purely arbitrary and meaningless and is an ‘abstract claim’, it is pure ignorance and unqualified stupidity.

Thus, nothing remained for the representative of the people of misguidance to say in the face of this. The only thing he could say was: “What indicates that God has partners is the configuration of causes in the cosmos. It is that everything is tied to a cause. So that means that causes have an actual effect, and if they have an effect, are not they able to be God’s partners?”

The Answer: Effects have been tied to causes because Divine will and wisdom require them to be so, and so that great numbers of the Divine Names may be manifested. Everything has been tied to a cause, but we have decisively proved in numerous places, including many of the Words, that “causes have no actual power with which to create their effects.”

So, for now we shall just say this: Among causes human beings are self-evidently the most superior, and have the greatest power of choice and the most extensive ability to control and direct other causes. And among the most obvious of man’s actions over which he exercises choice are eating and the powers of speech and thought. Furthermore, all these faculties are extremely well-ordered, wonderful, and purposeful chains. But of the hundred links in these chains only one is subject to man’s power of choice.

For example, in the chain of actions concerning food, which stretches from the nourishment of the body’s cells to the forming of fruit, only moving the jaw and chewing the food is subject to man’s choice. And in the chain of speech, only exhaling air and blowing it into the mould of articulated letters. And while a word in the mouth is a seed, it becomes like a tree; in the air it yields the fruits of millions of the same word and enters the ears of listeners along with millions of others. Man’s imagination can barely reach this metaphorical shoot, so how should the short arm of choice reach it?

Since among causes man is the most superior and has the greatest power of choice and yet his hands are thus tied from real creation, how should other causes, such as inanimate creatures, animals, the elements, and nature have any real power of disposal over other causes?

Each of those causes is only a container; a cover for the dominical works; a tray-bearer for the gifts of the Compassionate One. Of course, the receptable for a king’s gift, or the handkerchief in which it is wrapped, or the individual who brings the gift, which is placed in his hand, can in no way be partners in the king’s sovereignty. Anyone who supposes that they are partners is imagining nonsensical absurdities. In the same way, apparent causes and intermediaries can have absolutely no share in God’s sustaining of His creatures. Their lot is only to perform a service of worship.

THE SECOND AIM

The representative of those who ascribe partners to God could in no respect prove that way, and so, although despairing, since he wanted to destroy the way of those who affirm Divine unity, he tried to sow doubts in their minds by asking the following question:

The Second Question: “O you who affirm Divine unity! You say, ‘Say: He is God, the One and Only. God, the Eternally Besought One;’(*) that the Creator of the universe is one, He is single, He is eternally besought by all creatures; and that the Creator of everything is He. That He is one in essence and at the same time the reins of everything are directly in His hand, the key to everything is in His grasp; one thing cannot be an obstacle to another. And you say that at the same instant He has total disposal over all things and all their states. How can such a far-fetched fact be believed? How can a single individual be in innumerable places and do innumerable things at the same time with no difficulty?”

The Answer: This question may be answered through explaining an extremely profound, subtle, elevated, and comprehensive mystery concerning Divine oneness and eternal besoughtedness. Man’s mind can only look at this mystery through the telescope and observatory of comparison and allegory. While there is nothing similar or analogous to God Almighty’s Essence and attributes, the functions of His attributes may be looked at to an extent by means of comparison and allegory. So we shall point to that mystery through comparisons of a material nature.

First Comparison: As is proved in the Sixteenth Word, a single individual may attain universality or comprehensiveness through the means of different mirrors. While actually being a particular or part of something greater than itself, it is as though it becomes a universal with numerous qualities and functions.

Indeed, matter like glass and water may be a mirror to physical objects,nand one such object may attain universality in such a mirror.In the same way, air, ether, and some creatures from the World of Similitudes are like mirrors to lucent objects and spirit beings. Those mirror-like creatures pass with the speed of lightning or imagination to being means of travel and spectating, so that the lucent and spirit beings travel with the speed of imagination in those spotless mirrors, those subtle dwellings. In the space of a single instant the spirit beings can enter thousands of places. And because they are lucent and because their reflections are the same as them and possess their qualities, they are as though present in person in every mirror, everywhere, as is contrary to the case with physical beings.The reflections and likenesses of dense corporeal beings are not identical to the corporeality of those beings; they do not possess their qualities and may be thought of as dead.

For example, although the sun is a particular and a single individual, it becomes like a universal by means of shining objects. It reflects its image, a sun like itself, in all shining objects, drops of water, and fragments of glass on the face of the earth, according to their capacity. The sun’s heat, light, and the seven colours in its light, a sort of likeness of the essential sun, is found in all shining physical objects. Let us suppose the sun had knowledge and consciousness, then every mirror would be like a sort of dwelling-place or seat or chair for it, it would be in contact with everything in person. It would be able to communicate with all conscious creatures by means of mirrors, with the pupil of every eye, even, each of which would be like a telephone. One thing would not be an obstacle to another. Communicating with one thing would not be a barrier to communicating with another. While being present everywhere, it would be present nowhere.

If the sun, which is like a material, partial, and inanimate mirror to only the Divine Name of LIGHT out of innumerable Names, can therefore display universal activity in an unlimited number of places while being a single individual, should the All-Glorious One, with the oneness of His Essence, be unable to perform innumerable actions at the same time?

Second Comparison: Since the cosmos is like a tree, all trees may be likened to the truths of the universe. So we shall take the mighty and majestic plane-tree facing this room as a miniature example of the universe and demonstrate with it the manifestation of Divine oneness in the universe.

This tree has at least ten thousand fruits and each fruit has at least a hundred winged seeds. At one instant of time the ten thousand fruits and million seeds display altogether one art and creativity. While the centre of the laws of the tree’s formation is present in its roots and trunk, through a manifestation of Divine will and a condensing of the dominical command, which may be described as particular, individuated, and a ‘knot’ of life, it is also present at the ends of all its branches, within every fruit and every seed. No part of any member of the tree is lacking the laws, they are not obstacles to one another; the tree is formed through them.

And that single manifestation of will and law issuing from a command are not transmitted and radiated like light, heat, and air. For they leave no trace nor may any hint of them be perceived in the long distances and various beings between the places they go. If their being present in all the fruits and seeds had occurred through being transmitted and radiated, some trace or hint of them would be perceived. Rather, they are present in all those places without being fragmented or radiated. The universal and general actions are not incompatible with His oneness and individuality. It may even be said that while the manifestation of will, and the law and life-source are present in all the places, they are present in none of them. It is as if the law has as many eyes and ears as there are fruits and seeds of the majestic tree. Yes, each part of the tree is like a centre of the senses of the law, so that their long intermediaries are not a veil and do not form a barrier, but like telephone wires, are a means of facilitating and bringing things closer. The farthest is like the nearest.

Since, as is clear from observation, through a single partial manifestation of an attribute of the Single and Eternally Besought One like will, millions of events occur in millions of places without intermediary, one has to be certain, completely certain, that the All-Glorious One can have total disposal over the tree of the universe, together with all its parts and particles, through the manifestation of His power and will.

As is proved and explained in the Sixteenth Word, while being in one place and being particulars identifiable as single, through the mystery of luminosity, impotent and subjugated creatures like the sun, and semi-luminous creatures like spirit-beings, which are restricted by matter, and the laws issuing from a command and the manifestations of will which are the life-source and centre of direction of this plane-tree, which in turn are like its light and spirit, are clearly present in numerous places and in numerous events. While being particulars restricted by matter, it is as though they acquire an absolute universality, and through the exercise of will, in the space of one second may demonstrably perform a great number of works. You see for yourself and you will not be able to deny it.

The Single and Most Pure and Holy Essence, Whose attributes are all-comprehending and functions, universal, is far beyond and exalted above matter, and is utterly remote and free from any restriction and the darkness of density. All these lights and luminous beings are but obscure shadows of His Sacred Names; and all existence and life and the World of Spirits, the Intermediate Realm, and the World of Similitudes, semi-transparent mirrors reflecting His beauty. What being can be hidden in the face of His oneness, which is within the manifestation of His attributes and actions, which in turn are evident through His universal will, absolute power, and all-embracing knowledge? What matter can be difficult for Him? What place can be concealed from Him? What object can remain distant from Him? What individual can draw close to Him without acquiring universality? Can anything at all be hidden from Him? Can any matter at all be an obstacle to another? Can any place at all be empty of His presence? Ibn al-‘Abbas (May God be pleased with him) said: “In all beings are an immaterial eye that sees and ear that hears.” Is this not so? Are the chains of beings not each like a wire or vein for the swift conveyance of His commands and laws? Are obstacles and difficulties not means and intermediaries in His disposal of beings? Are causes and intermediaries not merely an apparent veil? While He is present nowhere, is He not present everywhere? Does He have any need to be located in a place or situation? Can the veils of distance, smallness, and the degrees of existence be obstacles to His proximity, power of disposal, and witnessing? Moreover, could the qualities pertaining to material, contingent, dense, numerous, restricted, and limited beings, and the states of change, transformation, division, and occupying space, which are their particular and confined necessary consequences, in any way touch the Most Pure and Holy Essence, Who is far beyond matter, is Necessarily Existent, the Light of Lights, and is Single, One, and free from any restriction or limitation and exalted above and pure of any fault or deficiency? Could impotence in any way be fitting for Him? Could any defect approach the skirt of His splendour and glory?

Conclusion of the Second Aim

Once, when I was reflecting on Divine oneness, I looked at the fruits on the plane- tree outside my room. A chain of thought came to me as inspiration, and I write it here in Arabic exactly as it came to me.(*)

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All these fruits and the seeds within them are miracles of dominical wisdom, wonders of Divine art, gifts of Divine mercy, material proofs of Divine unity, bearers of the good news that Divine favours will be granted in the hereafter. Just as they are all truthful witnesses to His all-embracing power and knowledge, each of them is a mirror confirming His unity in all the corners of the world of multiplicity and in all the parts of the world of this tree, a world that has become multiple. They turn the gaze from multiplicity to unity.

Each of them says through the tongue of its being: “Do not let your glance wander over all this mighty spreading tree lest you become distracted, for the whole tree is within us. Its multiplicity is contained within our unity.” Even, just as every seed, which is like the heart of the fruit, is a physical mirror confirming Divine unity, so it mentions and recites in the silent prayer of its heart the Divine Names the mighty tree recites in its audible prayer.

Furthermore, just as the fruits and seeds are mirrors professing Divine unit y, so they are the visible signs of Divine Determining and embodied tokens of Divine power. Through these words, Divine Determining and power intimate the following: “The many branches and twigs of this tree appeared from a single seed and demonstrate the unity of the tree’s Artist in creating it and giving it form. Then, after growing and spreading its branches, it gathered together all its truths in a single fruit. It encapsulated its entire meaning in a single seed, thereby demonstrating the wisdom in the Glorious Creator’s creation and planning.”

Similarly, the tree of the universe takes its existence from a source of unity and is sustained by it. And man, the fruit of the universe, demonstrates unity within this multiplicity of beings, while with the eye of faith his heart sees the mystery of unity within multiplicity.

Moreover, the fruits and seeds are allusions of dominical wisdom. Wisdom says the following with them to those who are aware:“The comprehensive regard towards this tree and its planning look with their comprehensiveness and universality to a single fruit. For the fruit is a miniature specimen of the tree. It is what is aimed at by the tree. Also, the comprehensive regard and planning look to every seed within the fruit, for the seed bears the meaning or index of the whole tree. That is to say, since the fruit is the aim the tree’s existence and the purpose of its creation, the One Who plans the tree regards each fruit with all His Names connected to the planning. Moreover, the mighty tree is sometimes pruned and trimmed for the sake of the tiny fruit; some parts of it are destroyed so that it may make new growth. It is grafted in order to produce even better, permanent fruit.”

In the same way, man, who is the fruit of the tree of the universe, is the purpose of its creation and existence and the aim of the creation of beings. While his heart, which is the seed of the fruit, is a most brilliant and comprehensive mirror to the universe’s Maker. It follows on from this wisdom, therefore, that tiny man will be the cause of the destruction and transformation of the universe. He will be the point of momentous revolutions like the Day of Resurrection. It will be for his judgement that the door of this world will be closed and that of the hereafter opened.

Since we have arrived at a discussion of resurrection, it is appropriate to explain one point concerning its reality which demonstrates the clarity and strength with which the Qur’an of Miraculous Exposition illuminates and proves resurrection.

The result yielded by this sequence of thought shows that if it is necessary for man’s judgement and his gaining eternal happiness, the whole universe will be destroyed and that a power capable of destroying and transforming the universe shows itself and exists. But resurrection has many degrees. It is obligatory to believe in some of them; they must be acknowledged. Whereas others become apparent according to levels in spiritual and intellectual development, and for these knowledge pertaining to both are necessary. In order to present cogent and strong proofs for the simplest and easiest level, the All-Wise Qur’an points out a power capable of opening up a truly vast realm of resurrection.

The degree of resurrection in which it is necessary for all to believe is this: After human beings die, their spirits depart for another realm. And their bodies rot except for a minute cell from the base of the spine which will act as a seed. It remains intact, and on the Day of Resurrection God Almighty will create the human body out of it and return its spirit to it.(*)

This degree is so simple, then, it may be seen every spring through millions of examples. Sometimes in order to prove this degree, the verses of the Qur’an point out the unlimited activity of a power capable of raising to life all particles, and sometimes the traces of a power and wisdom capable of sending all creatures to extinction and then recalling them. Then they point to the activity and traces of a power and wisdom able to scatter the stars and shatter the heavens, and sometimes to the activity and manifestations of a power and wisdom capable of causing all animate creatures to die and then raising them to life again all at once at a single trumpet-blast. Sometimes the verses demonstrate the manifestations of a power and wisdom that will raise to life the face of the earth and animate creatures all separately. And sometimes they demonstrate the traces of a power and wisdom that, lopping off its mountains, will cause the globe of the earth to disintegrate completely, and then restoring it will transform it into an even more excellent form.

That is to say, apart from the Day of Resurrection, in which it is obligatory for everyone to believe and to acknowledge, with that power and wisdom, God Almighty can create numerous other degrees and resurrections. And what is more, dominical wisdom requires that besides certainly bringing about mankind’s resurrection, He shall bring about all those other degrees or create certain other important matters.

A Question: You say:

“You make much use of analogies in the form of comparisons or parables in the Words. Whereas according to the science of logic, this form of analogy does not afford certainty. A logical proof is required for matters of certain knowledge. Analogy in the form of comparison and parable is utilized by scholars of canon law in matters in which the prevailing opinion is sufficient.

Also, you present comparisons in the form of certain stories; the stories are imaginary and cannot be true. Is this not contrary to reality?”

The Answer: It has often been stated in the science of logic that analogies in the form of comparisons and parables do not afford certain knowledge. However, there is a certain type of this form of analogy that forms a proof more powerful than those proofs consisting of certain knowledge used in logic. Also, it is more certain than that sort of deduction. This type of analogy is as follows. It demonstrates the tip of a universal truth by means of a partial comparison and constructs its judgement on that truth. It demonstrates the truth’s law in a particular matter, so that the vast truth may be known and particular matters may be ascribed to it.

For example, although the sun is a single being, by means of luminosity it is present in every shining object. A law of a truth is demonstrated by means of this comparison which states that light and luminosity cannot be restricted: for them, distance and proximity are the same, many and few are equal, and space cannot conquer them.

This is another example: a tree’s fruits and leaves are all shaped and formed at the same time, in the same fashion, easily and perfectly, in a single centre and through a law issuing from a command. This is a comparison or parable demonstrating the tip of a mighty truth and universal law. It proves the truth and the truth’s law in a truly decisive form, so that, like the tree, the mighty universe displays and is the field of operation of that law of truth and mystery of Divine oneness.

Thus, the analogies, comparisons, and parables employed in all the Words are in this form and are more powerful and afford more certainty than the categorical proofs of logic.

Answer to the second part of the question: It is a well-known fact that in the art of composition, when the true meaning of a word or phrase is used solely as the means to perceive another meaning, it is called an ‘allusive expression.’ The essential meaning of a phrase defined as ‘allusive’ is not the means of either truth or falsehood; it is its allusive meaning that is such. If the allusive meaning is correct then the phrase is true. Even if its essential meaning is false, it does not damage its veracity. If the allusive meaning is not correct while its essential meaning is, then the phrase is false.

For example, “So-and-so’s salvation is of great length.” That is, “His sword-belt is very long.” This phrase alludes to the man’s tall stature. If he was tall but did not have a sword and belt, the phrase would still be correct and true. If he was not tall but had a long sword and belt, then the phrase would be false, since it is not its essential meaning that is intended.

So, the stories or parables in the Words, like for example, those in the Tenth and Twenty-Second Words, are sorts of allusions. The truths at the end of the stories are extremely correct, extremely true and conformable to reality; they are the allusive meanings of the stories. Their essential meanings are comparisons that bring distant objects close like a telescope and however they may be it does not damage their veracity and truthfulness. Moreover, all those stories are comparisons or parables. Purely to enable people in general to understand, what is properly communicated without words is put into words, and immaterial and abstract matters are represented in material form.

THIRD AIM

After receiving this decisive and convincing answer to his second question,(*) the representative of all the people of misguidance was reduced to silence, but then asked the following third question.

“Phrases in the Qur’an like The Best of Creators,(*) and The Most Compassionate of the Compassionate,(*) suggest that there are other creators and compassionate ones.

And you also say, ‘the Creator of all the worlds possesses endless perfections. United in Him are the utmost levels of every kind of perfection.’ Whereas, the perfections of beings are known through their opposites: if there was no pain, pleasure would not be a sort of perfection; if there was no darkness, light could not be proved to exist; if there was no separation, there would be no pleasure in union, and so on, would there?”

The Answer: We shall answer the first part of the question in five Indications.

FIRST INDICATION:

From beginning to end, the Qur’an demonstrates Divine unity; this is a clear indication that those sort of phrases in the Qur’an are not as you understand them. Rather, The Best of Creators is to say, “He is at the highest and best rank of creativity,” which in no way indicates that there is another creator. Like the other attributes, creativity has many degrees or ranks.

The Best of Creators means, “He is a Glorious Creator at the furthest and most excellent degree of creativity.”

SECOND INDICATION:

Terms like, The Best of Creators do not look to a plurality of creators, but to the varieties of the state of being creature. That is, “He is a Creator Who creates everything in an appropriate form, at the most faultless degree.” Verses like, Who makes most excellent everything He creates,(*) express this meaning.

THIRD INDICATION:

The comparison suggested by terms like, The Best of Creators, God is Most Great, The Best Judge between truth and falsehood,(*) and The Most Bountiful are not comparative and superlative adjectives comparing God Almighty’s attributes and actions, which are actual, with others who possess samples of those attributes and actions. For all the perfections in the universe, and in jinn, men, and angels, are but pale shadows in relation to His perfection. How should any comparison be possible? It is rather human beings, and particularly the people of neglect, who see perfection in terms of comparison.

For example, a private shows complete obedience and respect to his corporal. It seems to him that all benefits come from him and he thinks little of the king. Even if he does think of him, it is still to the corporal that he shows his gratitude. So it is said to the private: “See here! The king is much greater than your corporal, it is only him that you should thank.” Now this sentence does not compare the king’s imperial commandership, which is actual, with that of the corporal, which is partial and only apparent; because to do so would be meaningless. It is a result of what the private considers to be important, of how he sees his relations with the corporal, that he prefers him and loves and thanks only him.

Similarly, when apparent causes are imagined to be the creator and bestower of bounties in the view of the people of neglect, they become a veil to the True Bestower of Bounties. These neglectful people cling onto causes and think that bounties and favours are from them; they praise and acclaim them. The Qur’an says: “God Almighty is a greater, more excellent Creator, a far better Bestower of Bounties. So look to Him, and thank Him.”

FOURTH INDICATION:

Just as there may be comparison between actual beings and preference for some over others, so there may be comparisons between possible or even hypothetical things and preference. Numerous degrees or levels are present in the true natures of most things. So too, in the view of the intellect, innumerable degrees may be present in the true natures of the Divine Names and sacred attributes. Whereas God Almighty is at the most perfect and excellent of all the possible and imagined degrees of those attributes and Names. The whole universe witnesses to this truth through all its perfections. His are the Most Beautiful Names,(*) “describing all His Names as the most excellent,” expresses this meaning.

FIFTH INDICATION:

This use of the comparative and superlative is not to be understood in terms of creatures, but in terms of the fact that God Almighty has two sorts of manifestations and attributes.

The First Sort: Through the mystery of His unity, this consists of His disposal over creatures under the veil of causes and intermediaries and in the form of a universal law.

The Second Sort: Through the mystery of His oneness, it is His disposal over creatures directly, without veil, regarding each in a particular way. This means that through the mystery of oneness, His bestowal, creation, and grandeur which are direct are greater and more elevated and excellent than the works of His bestowal, creation, and grandeur which are apparent through the manifestations of causes and intermediaries.

For example, let us suppose there is a king, but he is a saint-king. He has great numbers of officials and commanders but they are only veils, for the authority and execution of all matters are directly in his hand. The king’s power of disposal and execution of affairs are of two kinds: The First Kind: The execution of affairs he demonstrates and the commands he gives through a universal law in the form of visible officials and commanders in accordance with their abilities and ranks. The Second Kind: This is not through a universal law. He does not make visible officials a veil; his execution of affairs and royal favours are direct and may be described as more elevated and excellent.

In the same way, the Creator of the universe, the Monarch of Pre-Eternity and Post- Eternity, has made numerous causes and intermediaries a veil to His execution of affairs and has demonstrated the majesty of His dominicality. But He left private telephones in His servants’ hearts so that they might leave causes behind and turn directly to Him,

and might say: You alone do we worship and You alone do we ask for help!(*) Thus, the meanings of The Best of Creators, Most Compassionate of the Compassionate, and, God is Most Great look to this meaning, too.

We shall answer the second part of the representative’s question with five Signs.

The First Sign:

In his question, he said: “If something has no opposite, how can it be perfection?”

The Answer: The questioner does not know what true perfection is. What he has in mind is only relative perfection. For merits, virtues, and qualities that look to something and are acquired relatively to something else are not real, they are relative and weak. If what they look to disappears, then they too will disappear.

For example, the relative pleasure and merits of heat occur through the effect of cold, and the relative pleasure of food, through the effect of the pain of hunger. If the cold and hunger disappear, then the pleasure diminishes. Whereas true pleasure, love, perfection, and virtue are such that they are not constructed on imagining something else. They are present of themselves. They are essential, inherent truths. Qualities such as the following are like this: the pleasures of existence, life, love, knowledge, mercy, and compassion; and the beauty of light, sight, speech, noble- heartedness, fine character, and form; the perfection of essence and of attribute and perfection in actions. Whether or not there is something else, these qualities will not change.

Thus, all the perfections of the Glorious Fashioner, the Beauteous Maker, the Perfect Creator are true perfections; they are essential and what is other than Him cannot affect Him. They can only be recipients.

The Second Sign:

Sayyid Sharif al-Jurjani wrote in Sharh al-Mawaqif: “The cause of love is either pleasure, benefit, resemblance (that is, inclination towards creatures of same kind), or perfection. For perfection is loved for itself.” That is to say, if you love something, you love it either because of the pleasure it affords, or the benefits it brings, or because it is similar in kind, like the inclination towards children, or because it possesses some perfection. If it is for perfection, no other cause or purpose is necessary; it is loved purely for itself. For example, in the olden days everybody loved people who possessed perfection; even if they had no connection with them they would still love them admiringly.

Thus, since all God Almighty’s perfections and qualities and all the degrees in His Beautiful Names are true perfections, they are loved for themselves. The Glorious One, Who is the true beloved, loves His perfections, which are true perfections, and the beauties of His attributes and Names in a manner appropriate to Himself.

And He loves the good qualities of His art and creatures, which are mirrors reflecting those perfections. He loves His prophets and saints, especially the Most Noble Beloved, who is the Lord of the Prophets and Prince of the Saints. That is, with His love for His own beauty, He loves His Beloved One, who is the mirror to that beauty. With His love for His own Names, He loves His Beloved One and his brothers who are comprehensive and aware loci of those Names’ manifestations. With His love for His art, He loves His Beloved One and those like him who are heralds and exhibitors of that art. With His love for His artefacts, He loves His Beloved One and those who follow him who appreciate and admire those artefacts and respond to them saying: “What wonders God has willed! How beautifully they have been made.” And with His love for the good qualities of His creatures, He loves His Most Noble Beloved One and his followers and brothers in whom are united the finest of moral qualities.

The Third Sign:

All the perfections in all the universe are signs and indications of a Glorious Being’s perfection and beauty. Indeed, all the goodness, perfection, and beauty in the universe is but a pale shadow in relation to His true perfection. We shall indicate briefly five proofs of this truth.

First Proof: A perfect and splendidly adorned and decorated palace plainly points to perfect skill and craftsmanship. And that craftsmanship and art, which is a perfect act, plainly points to a perfect author, master, and craftsman together with his titles and names like Fashioner and Adorner. And those perfect names doubtlessly point to the master’s perfect and skilful attributes. And that perfect skill and those attributes self-evidently point to his perfect ability and faculty. And that perfect ability and faculty necessarily point to the perfection of his essence and the exaltedness of his nature.

In exactly the same way, this palace of the universe, this perfect and adorned work of art, self-evidently points to actions of the utmost perfection. For perfections in works of art result from perfection of action and they demonstrate it. And perfection of actions point to a Perfect Author and the perfect Names of that Author. That is, in relation to the works of art, they point to the perfection of Names like, Planner, Fashioner, All-Wise, All-Compassionate, and Adorner. Moreover, the perfection of the Names and titles, without any doubt, point to the Author’s perfect attributes. For if the attributes were not perfect, the Names and titles which originate from the attributes would not be perfect. And the perfection of the attributes self-evidently points to the perfection of His functioning essence, because it is from the functioning essence that the attributes proceed. And the perfection of essential functions point at the degree of ‘knowledge of certainty’ to the perfection of the functioning essence.

They point to a perfection so worthy that although the light of the perfection passes through the veils of functions, attributes, Names, actions, and works of art, it still demonstrates the goodness, beauty, and perfection to be seen to this great extent in the universe, Thus, after the existence of this degree of true, essential perfection has been established with cogent proofs what importance remains for relative perfections, which look to other things and which exist only in so far as they gain superiority over their likes and opposites? You may understand, then, just how paltry they become.

Second Proof: When the universe is studied as something from which lessons are to be taken, the conscience and heart may conjecture and perceive the following: the one who has so beautified and adorned the universe with all manner of fine things, himself possesses an infinite degree of beauty and perfection so that he might make it thus.

Third Proof: It is a well-known fact that works of art which are well-proportioned, symmetrical, perfect, and beautiful are based on an exceedingly well-drawn-up plan. And a perfectly drawn plan points to a perfectly sound knowledge, fine intellect, and refined faculty of spirit. That is to say, it is the spirit’s immaterial beauty which is manifested in art by means of knowledge.

Thus, the universe, with its innumerable material fine qualities, is formed of the distillations of immaterial fine qualities pertaining to knowledge. And those immaterial qualities pertaining to knowledge and those perfections are certainly the manifestations of an infinite, eternal loveliness, beauty, and perfection.

Fourth Proof: It is obvious that that which gives light must possess light, and that which illuminates must be luminous, that bounty comes from riches, and kindness proceeds from one who is kind. Since this so, since all this loveliness and beauty is given to the universe and perfection is bestowed on beings, they point to an eternal beauty as light points to the sun.

Beings pass over the face of the earth like a vast river sparkling with flashes of perfection. In the same way that a river sparkles with manifestations of the sun, the flood of beings momentarily sparkles with flashes of loveliness, beauty, and perfection, and then is gone. And the beings following after them display the same flashes and sparkling. It may be understood from this that just as the manifestations and instances of beauty on the flowing bubbles of water are not from themselves, but are manifestations and instances of beauty from the light of a sun,

so the qualities and perfections which glisten briefly on the flood of the universe are the flashes of the beauty of an Eternal Sun’s Names.

Yes, the annihilation of the mirrors and the vanishing of beings is together with perpetual manifestation and constant effulgence. It is clear from the manifestations appearing that their apparent beauty is not theirs; they are rather eloquent manifestos and clear proofs of a Transcendent Beauty and Renewed Munificence; of the Necessarily Existent, the Loving One, the Undying One.

Fifth Proof: If four people who have arrived via four different routes all speak of the same event, it suggests with a certainty born of unanimity that the event definitely occurred.

Thus, although their ways, dispositions, abilities, and times were all different, all the scholars of religion with their different ranks, the saints and purified ones with their different paths and ways, and the true philosophers with their different creeds are in agreement. They are the people of illumination and experiential knowledge, who have unveiled the secrets of the cosmos and have observed and borne witness to the truth – through their unveilings, illuminations, and witnessings, they have unanimously agreed that the qualities and perfections to be seen in the mirrors and displays of the universe and its beings, are the manifestations of a Single Necessarily Existent One’s perfection and the manifestations of the beauty of His Names. Their consensus and accord, then, constitutes an unshakeable proof.

Let us suppose that in order not to hear this Sign, the representative of the people of misguidance was compelled to stop up his ears and flee. For certainly, like bats, heads so plunged into darkness cannot endure these lights. In which case, from here on we shall consider them little, if at all.

The Fourth Sign:

Rather than looking to its likes and opposites, the pleasure, loveliness, and beauty of a thing look to where those qualities are manifested. For example, generosity is a fine and pleasing attribute. The pleasure a generous person obtains from the joy and pleasure of those he has favoured is thousands of times more gratifying than the relative pleasure obtained from feeling superior to other generous people. Also, a kind and compassionate person receives true pleasure proportionately to those towards whom he has been compassionate find ease and comfort. For example, the pleasure a mother receives from the happiness and comfort of her children, because of her compassion, is so strong she would sacrifice her very soul for their comfort. The pleasure of such compassion will even make a hen attack a lion in order to protect her chicks.

Thus, the true pleasure, goodness, happiness and perfection in elevated attributes do not look to peers and opposites, but to their dependants and the places they are manifested. The beauty, therefore, of the Glorious and Perfect One’s mercy, Who is Ever-Living and Self-Subsistent, Clement and Benevolent, Compassionate and Merciful, looks to those who receive His mercy. There are endless degrees in the happiness, ease and joy of those who receive the manifestation of His mercy and compassion, and especially those who receive its endless varieties in everlasting Paradise. We may understand that, according to the degrees of their happiness and joy, the Merciful and Compassionate One experiences exalted, pure, holy, and beautiful meanings, like fondness and love, in a manner appropriate to Him, that may be described through qualities which are proper to Him. He possesses utterly pure and holy qualities which we may not mention because the Shari’a does not permit it, but which may be described as ‘sacred pleasure,’ ‘holy love,’ ‘pure joy’ and ‘sacred happiness.’ We have proved in many places that they are infinitely more exalted, elevated, holy, and pure than the love, joy, and happiness that we see in the universe and may perceive among creatures. If you wish to take a look at a flash of those meanings, then look through the telescope of the following comparisons.

For example, a noble-hearted and magnanimous personage laid out a fine banquet on his magnificent voyaging ship in order to feed the poor, the needy, and hungry. Then he himself watched from on deck. You can understand how pleased and happy the thankful pleasure and appreciative gratitude of the poor, hungry and needy made that generous personage; how much it gratified him.

Man is not the true owner of even the humblest repast and is merely like a distributor. Therefore, if his joy is thus, you can draw an analogy with the sacred meanings of love and results of mercy that pertain to the Merciful and Compassionate One and which we are powerless to express. For He causes men, jinn, and animals to journey in the seas of space, and to board the mighty earth, which is a dominical ship. Then, loading the table of the face of the earth with innumerable varieties of foods, He invites all living creatures to the feast, which is a sort of light snack or appetizer. For besides this, He will make each of every sort of perfect delight a table laden with bounties in a permanent and everlasting realm. He will inaugurate an unending and comprehensive banquet of innumerable pleasures and subtle wonders, which will be true food for His countless and endlessly needy and yearning slaves.

And, for example, a skilful and practised craftsman who likes to display his ingenuity, after inventing an object like a gramophone which plays without records, will set it up, try it out and then show it off. If it gives the desired and expected results perfectly, how proud will its inventor feel, how pleased and gratified will he be. He will say to himself: “May God bless this!”

And so, if an insignificant man is so pleased with the smooth working of a gramophone and with his craftsmanship which is only superficial, for in reality he creates nothing, then how should the All-Glorious Maker be? For He created the mighty universe as an orchestra and gramophone, and He made the earth, and all the animate creatures on it, and among animate creatures especially man. And man’s head He created in such a fashion that it is a dominical gramophone and Divine orchestra so that science and philosophy are struck with wonderment at the art and craftsmanship displayed in it.

Thus, all these beings show all the results desired of them to the utmost degree and in the best possible way. They are completely obedient to the commands that give them existence, which are described by the creatures’ particular worship and glorification and their appointed salutations to God. The pride, pleasure and joy together with the sacred meanings and pure qualities, which we are unable to describe, that are obtained from these and from the attainment of the dominical aims sought from the beings, are so exalted and holy that if all the minds of mankind were to unite and become one mind, it would still be unable to reach or comprehend their substance.

And another example. What pleasure and enjoyment a just ruler who loves to enforce justice and right receives from giving the oppressed their rights and receiving their thanks and from punishing the wrongdoers and taking revenge for the oppressed.

You can draw an analogy with the sacred meanings pertaining to the Absolutely Wise One, the Truly Just One, the All-Compelling and Glorious One, which arise from establishing justice, and not only for men and jinn, but for all creatures. That is to say, the sacred meanings arising from bestowing the right of existence and the right of life on everything, from protecting existence and life from aggressors, and from arresting and restraining those ghastly creatures from their aggression; and that arise especially from the judgement of men and jinn at the Great Gathering in the realm of the hereafter. And besides this, the sacred meanings arising from the greatest manifestation of justice and wisdom that is apparent in animate creatures.

Thus, as may be seen from these three examples, just as a great many degrees of loveliness, beauty, grace, and perfection are present in all the thousand and one Divine Names, so there are a great many degrees of love, pride, glory, and grandeur. It is because of this that the elevated and authoritative saints who manifested the Name of Loving One said: “Love is the very leaven of the universe. It is through love that all beings are in motion. It is from love that the laws of attraction, affinity, and ecstasy present in all beings spring.” One of them wrote the following:

The firmament is intoxicated, the angels and the stars are intoxicated, The heavens are intoxicated, the moon and the earth are intoxicated, The elements are intoxicated, the plants, the trees and mankind are intoxicated, Animate creatures are all intoxicated, All the particles of all beings are altogether intoxicated, and yet more intoxicated.

That is to say, everyone receives the manifestation of Divine love and is intoxicated in accordance with his capacity.

It is well-known that every heart has affection for someone who bestows kindnesses on it, and that it loves true perfection and is enamoured of noble beauty. And the heart loves even more one who bestows kindnesses, not only on itself, but also on those it loves and feels compassion for. And so, as we explained before, may it not be understood from the following just how deserving of love and passion is the All-Beauteous and Glorious One, the All- Perfect Beloved One, and how intoxicated and giddy is the whole universe with love of Him?

For He is named with a thousand Names each of which is the source of thousands of perfections and the means for thousands of degrees of beauty. And through His bounties, in all the Names are thousands of treasuries containing bounties, and He makes all those beings we love happy.

It is because of this mystery that the saints who manifested the Name of Loving One declared: “We do not want Paradise.

One flash of the Divine love will suffice us for ever.” It is also because of this that as is recorded in the Hadith: “A minute’s vision of the Divine beauteousness in Paradise will far surpass all its other delights.”(*) Thus, these endless perfections of love only occur through the All-Glorious One’s Names and His creatures within the sphere of His unity and oneness. That is to say, those perfections that are imagined to exist outside that sphere are not perfections at all.

The Fifth Sign:

The Fifth Sign consists of five Points.

First Point:The representative of the people of misguidance said next: “The world is execrated in your Hadiths and called ‘carrion.’(*) Also, all the saints and people of truth have contempt for the world, they say that it is pernicious and unclean. Whereas, you show it to be the means and proof of all Divine perfections and speak of it rapturously.”

The Answer:The world has three faces.

Its First Face looks to God Almighty’s Names; it displays their impress. It is a mirror to them, reflecting their meanings. This face of the world consists of innumerable letters or missives describing the Eternally Besought One. This face is utterly beautiful, and is worthy of love, not loathing.

Its Second Face looks to the hereafter. It is the seed-bed of the hereafter and arable field for Paradise. It is the flower-bed of mercy. This face is also beautiful like the first one and is deserving of love not contempt.

Its Third Face looks to man’s base appetites. It is a veil of neglect and a plaything for satisfying the desires of the worldly. This face is ugly because it is transient and mortal; it is full of pain and it deceives. The contempt described in the Hadith and the loathing of the people of truth, then, is for this face.

The importance and approbation which the All-Wise Qur’an demonstrates towards the universe and all beings is towards the first two faces. It is the first two faces of the world that the Companions of the Prophet (Peace and blessings be upon him) and other people of God seek.

There are four classes of people who have contempt for the world.

The First: Those who seek knowledge of God. They have contempt for it because it is a barrier to knowledge, love, and worship of God.

The Second: Those who look to the hereafter. They see the world as ugly either because unavoidable worldly matters prevent them from doing works pertaining to the hereafter. Or, due to their elevated degree of belief, they see it as ugly in relation to the perfections and beauties of Paradise. Indeed, in the same way that a handsome man will appear ugly when compared to the Prophet Joseph (Peace be upon him), however valuable the qualities of this world, when compared to those of Paradise, they become as nothing.

The Third: These have contempt for this world because they cannot obtain it. This contempt arises not from loathing but from love.

The Fourth: These have contempt for the world because although they obtain it, it does not stay, it leaves them. And this vexes them. They insult it in order to console themselves and say it is foul. But this arises from love of the world, whereas acceptable contempt arises from love of the hereafter and the love that springs from knowledge of God.

That is to say, acceptable contempt is of the first two kinds. May God Almighty make us like those people. Amen.IN VENERATION OF THE LORD OF THE PROPHETS

Third Stopping-Place

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

And there is nothing but it glorifies Him with praise.(*)

This Third Position is the “Second Point.” It also has two topic.

FIRST TOPIC

According to the meaning of And there is nothing but it glorifies Him with praise, everything has numerous aspects that give onto God Almighty like windows. The realities of all beings and of the universe are based on the Divine Names. Each being’s reality is based on one Name or on many. The attributes of things and the arts they display are also based on and rely upon a Name.

True natural science is based on the Name of All-Wise, true medicine on the Name of Healer, and geometry on the Name of Determiner, and so on. In the same way that all the sciences are based on and come to an end in a Name, the realities of all arts and sciences, and of all human attainments, are based on the Divine Names.

Indeed, one group of the most learned of the saints stated that the Divine Names constitute the true reality of things, while the essences of things are only shadows of that reality.

They said too that even only apparently as many as twenty manifestations and impresses of the Divine Names may be seen on a single living creature.

We shall try to make this subtle yet vast truth easier to understand by means of a comparison, and shall analyze it by passing it through a sieve two or three times as it were. However long our discussion, it would still be short, but one should not become bored.

When a skilful portraitist or sculptor wishes to paint a picture of a beautiful flower or to sculpt a great beauty belonging to mankind’s fair sex, firstly he determines the general shapes of those two objects with a few lines. He determines these by ordering and adjusting them, by estimating and measuring them. And this he does according to rules and limits defined by geometry. It is clear that this ordering and measuring is carried out with knowledge and wisdom or purpose. That is to say, the acts of ordering and limiting turn on the compasses of knowledge and wisdom.

In which case, the meanings of knowledge and wisdom govern behind the ordering and limiting. The compasses of knowledge and wisdom, then, point to themselves and they demon strate that, within those limits, they have begun the portrayal of small particulars like the eyes, ears, nose, leaves, and stamens. Now we see that the members determined by the motion of those inner compasses are taking shape artistically and carefully. Since this is so, the one who turns these knowledge and wisdom compasses possesses meanings of craftsmanship and care; it is they who command and then display themselves.

Thus, it may be understood from this that they point to inherent qualities of beauty and adornment. Since this is so, what makes the craftsmanship and care function is the will to beautify and the intention to decorate. In which case, it is at their command that the artist begins to adorn and illuminate. He gives a smiling and living form to the statue and flower.

And what makes this meaning of beautifying and illuminating function is surely the meaning of favouring and munificence. Yes, these two meanings govern him to such a degree that, quite simply, the flower is an embodied favour, and the statue, embodied munificence.

So now it is the meanings of making loved and known that impel the meanings of favouring and munificence and make them work. That is, behind the latter two meanings, the meanings of making himself known through his art and making people love him govern.

This making loved and known, without a doubt arise from an inclination toward being merciful and the will to bestow bounties. So, since mercy and the will to bestow bounties are governing behind them, he will adorn the statue with all sorts of bounties and also bestow the form of the flower as a present.Thus, he fills the statue’s hands and pockets with precious bounties and bestows the form of the flower as jewels.

That is to say, what makes his mercy and will to bestow function is a feeling of gentleness and pity. That is, the meaning of pity and gentleness impels the mercy and bounty.

Furthermore, what impels and makes manifest the meaning of pity and gentleness within that person, who is self-sufficient and needs no one, are the meanings of beauty and perfection. These desire to be manifested.

And as for love and mercy, which are the sweetest and most delightful parts of that beauty, they desire to be seen in the mirror of art and to see themselves through the eyes of yearning admirers. That is to say, since beauty and perfection are loved for themselves, they love themselves above everything. They are also both loveliness and love. The union of beauty and love stems from this point. Since beauty loves itself, it desires to see itself in mirrors. Thus all the lovable bounties and beautiful fruits which were set on the statue and on the picture bear the flashes, each according to its capacity, of that meaning of beauty. They display those flashes both to the owner of the beauty and to others.

In exactly the same way, the All-Wise Maker delimits, orders and gives determined proportions and shapes to all things, particular and universal, through the manifestation of His Names; to Paradise and this world, the heavens and the earth, plants and animals, men and jinn, angels and spirit beings. By doing this, He causes them to recite His Names of Determiner, Orderer, and Giver of Form. He determines the limits of their general shapes in such a manner that He displays His Names of All-Knowing and All-Wise.

Then, through the definition of knowledge and wisdom, He begins to form them within those limits. He does this in such a way that He displays the meanings of craftsmanship and care and His Names of Maker and Munificent.

Next, with the miraculous hand of art and the brush of munificence He gives the colours of beauty and adornment to the members of that form, whether a single human being or a single flower, like the eyes, ears, leaves, and stamens. If it is the earth, He gives the colours of beauty and adornment to its minerals, plants and animals. If it is Paradise, He gives the colours of beauty and adornment to its gardens, palaces, and houris. And so on. You can make analogies for the rest, too. Furthermore, He adorns and illuminates in such a fashion that the meanings of favouring and munificence are predominant in those objects. They govern to a degree where those adorned beings, those illuminated artefacts, become like embodied favours and incarnate munificence. They mention the Names of Gracious and Munificent.

Sonra o lütuf ve keremi şu cilveye sevk eden, elbette teveddüd ve taarrüftür, yani kendini zîhayata sevdirmek ve zîşuura bildirmek şe’nleridir ki Latîf, Kerîm isimlerinin arkalarında Vedud ve Maruf isimlerini okutuyor ve masnuun lisan-ı halinden işitiliyor.

Sonra o müzeyyen mevcudu, o güzel mahluku; leziz meyveler, sevimli neticelerle süslendirip ziynetten nimete, lütuftan rahmete çevirir. Mün’im ve Rahîm ismini okutturur ve zâhirî perdeler arkasında, o iki ismin cilvesini gösterir.

Sonra bu Rahîm ve Kerîm’i (Müstağni-i Ale’l-ıtlak olan Zat’ta) bu cilveye sevk eden, elbette bir terahhum, tahannün şe’nleridir ki ism-i Hannan ve Rahmanı okutturuyor ve gösteriyor.

Şu terahhum, tahannün manalarını cilveye sevk eden, elbette bir cemal ve kemal-i zatîdir ki tezahür etmek ister. Cemil ismini ve Cemil isminde münderic olan Vedud ve Rahîm isimlerini okutturuyor. Çünkü cemal, bizzat sevilir. Zîcemal ve cemal, kendi kendini sever. Hem hüsündür hem muhabbettir. Kemal dahi bizzat mahbubdur, sebepsiz olarak sevilir. Hem muhibdir hem mahbubdur.

Madem nihayetsiz derece-i kemalde bir cemal ve nihayetsiz derece-i cemalde bir kemal; nihayet derecede sevilir, muhabbete ve aşka lâyıktır. Elbette âyinelerde ve âyinelerin kabiliyetlerine göre lemaatını ve cilvelerini görmek ve göstermekle tezahür etmek ister.

Demek, Sâni’-i Zülcelal’in ve Hakîm-i Zülcemal’in ve Kadîr-i Zülkemal’in zatındaki cemal-i zatî ve kemalât-ı zatiyesi, terahhum ve tahannün ister ve Rahman ve Hannan isimlerini tecelliye sevk eder.

Terahhum ve tahannün ise rahmet ve nimeti göstermekle Rahîm ve Mün’im isimlerini cilveye sevk eder.

Rahmet ve nimet ise teveddüd, taarrüf şe’nlerini iktiza edip Vedud ve Maruf isimlerini tecelliye sevk eder. Masnuun bir perdesinde onları gösterir.

Teveddüd ve taarrüf ise lütuf ve kerem manalarını tahrik eder. Latîf ve Kerîm isimlerini masnuun bazı perdelerinde okutturuyor.

Lütuf ve kerem şe’nleri ise tezyin ve tenvir fiillerini tahrik eder. Müzeyyin ve Münevvir isimlerini masnuun hüsün ve nuraniyeti lisanıyla okutturur.

Ve o tezyin ve tahsin şe’nleri ise sun’ ve inayet manalarını iktiza eder. Ve Sâni’ ve Muhsin isimlerini, o masnuun güzel simasıyla okutturur.

Ve o sun’ ve inayet ise bir ilim ve hikmeti iktiza eder. Ve ism-i Alîm ve Hakîmi, o masnuun intizamlı, hikmetli azasıyla okutturur.

O ilim ve hikmet ise tanzim, tasvir, teşkil fiillerini iktiza ediyor. Musavvir ve Mukaddir isimlerini masnuun heyetiyle, şekliyle okutturur, gösterir.

İşte Sâni’-i Zülcelal, bütün masnuatını öyle bir tarzda yapmış ki ekserisi, hususan zîhayat kısmı, çok esma-i İlahiyeyi okutturur. Güya her bir masnuuna ayrı ayrı, birbiri üstünde yirmi gömlek giydirmiş, yirmi perdeye sarmış. Her gömlekte, her perdede ayrı ayrı esmasını yazmış. Mesela, temsilde gösterildiği gibi tek güzel bir çiçekle, insanın kısm-ı sânîsinden bir ferd-i hasnânın yalnız zâhirî hilkatlerinde, çok sahifeler vardır. Başka büyük ve küllî masnuatı, o iki cüz’î misale kıyas et.

Birinci sahife: Umumî şekil ve miktarını gösteren heyettir ki: Yâ Musavvir, yâ Mukaddir, yâ Munazzım isimlerini yâd eder.

İkinci sahife: Suretlerinde ayrı ayrı azaların inkişafıyla hasıl olan çiçek ve insanın basit heyetidir ki o sahifede Alîm, Hakîm isimleri gibi çok isimler yazılıyor.

Üçüncü sahife: O iki mahlukun ayrı ayrı azalarına, ayrı ayrı hüsün ve ziynet vermekle o sahifede Sâni’ ve Bâri isimleri gibi çok isimler yazılıyor.

Dördüncü sahife: Öyle bir ziynet ve hüsün, o iki masnua veriliyor ki güya lütuf ve kerem tecessüm etmiş, onlar olmuş. O sahife Yâ Latîf, yâ Kerîm gibi çok isimleri yâd eder, okur.

Beşinci sahife: O çiçeğe leziz meyveler, o hasnâya sevimli evlatlar, güzel ahlâklar takmakla; o sahife Yâ Vedud, yâ Rahîm, yâ Mün’im gibi isimleri okutturuyor.

Altıncı sahife: O in’am ve ihsan sahifesinde Yâ Rahman, yâ Hannan gibi isimler okunuyor.

Yedinci sahife: O nimetlerde, o neticelerde, öyle lemaat-ı hüsün ve cemal görünüyor ki hakiki bir şevk ve şefkatle yoğrulmuş hâlis bir şükür ve safi bir muhabbete lâyık olur. O sahifede Yâ Cemil-i Zülkemal, yâ Kâmil-i Zülcemal isimleri yazılı okunuyor.

İşte yalnız bir güzel çiçek ve hasnâ bir insan ve yalnız maddî ve zâhir suretinde bu kadar esmayı gösterirse; acaba umum çiçekler ve bütün zîhayat ve büyük ve küllî mevcudat, ne derece ulvi ve küllî esmayı okutuyor, kıyas edebilirsin.

Hem insan ruh, kalp, akıl cihetiyle ve hayat ve letaif sahifeleriyle Hay, Kayyum ve Muhyî gibi ne kadar esma-i kudsiye-i nuraniyeyi okur ve okutturur, kıyas edebilirsin.

İşte, cennet bir çiçektir. Huri taifesi dahi bir çiçektir. Rûy-i zemin dahi bir çiçektir. Bahar da bir çiçektir. Sema da bir çiçektir; yıldızlar, o çiçeğin yaldızlı nakışlarıdır. Güneş de bir çiçektir; ziyasındaki yedi rengi, o çiçeğin nakışlı boyalarıdır. Âlem, güzel ve büyük bir insandır; nasıl ki insan, küçük bir âlemdir. Huriler nev’i ve ruhanîler cemaati ve melek cinsi ve cin taifesi ve insan nev’i, birer güzel şahıs hükmünde tasvir ve tanzim ve icad edilmiştir.

Hem her biri külliyetiyle hem her bir ferdi, tek başıyla Sâni’-i Zülcemal’inin esmasını gösterdikleri gibi onun cemaline, kemaline, rahmetine ve muhabbetine birer ayrı ayrı âyinelerdir. Ve nihayetsiz cemal ve kemaline ve rahmet ve muhabbetine birer şahid-i sadıktır. Ve o cemal ve kemalin ve rahmet ve muhabbetin birer âyâtıdır, birer emaratıdır. İşte şu nihayetsiz enva-ı kemalât, daire-i vâhidiyette ve ehadiyette hasıldır. Demek, o daire haricinde tevehhüm olunan kemalât, kemalât değildir.

İşte hakaik-i eşyanın esma-i İlahiyeye dayandığını ve istinad ettiğini, belki hakiki hakaik, o esmanın cilveleri olduğunu ve her şeyin çok cihetlerle, çok dillerle Sâni’ini zikir ve tesbih ettiğini anla.

وَ اِن۟ مِن۟ شَى۟ءٍ اِلَّا يُسَبِّحُ بِحَم۟دِهٖ nin bir manasını bil ve سُب۟حَانَ مَنِ اخ۟تَفٰى بِشِدَّةِ ظُهُورِهٖ de. Ve âyetlerin âhirlerinde olan وَ هُوَ ال۟عَزٖيزُ ال۟حَكٖيمُ  وَ هُوَ ال۟غَفُورُ الرَّحٖيمُ  وَ هُوَ ال۟عَلٖيمُ ال۟قَدٖيرُ gibi zikir ve tekrarlarındaki bir sırrı fehmet.

Eğer bir çiçekte esmayı okuyamıyorsan ve vâzıh göremiyorsan cennete bak, bahara dikkat et, zeminin yüzünü temaşa et. Rahmetin şu büyük çiçekleri olan cennet ve bahar ve zeminde yazılan esmayı vâzıhan okuyabilirsin, cilvelerini ve nakışlarını anlar, görürsün.

İkinci Nokta’nın İkinci Mebhası

Ehl-i dalaletin vekili, tutunacak ve dalaletini ona bina edecek hiçbir şey bulamadığı ve mülzem kaldığı zaman şöyle diyor ki:

“Ben, saadet-i dünyayı ve lezzet-i hayatı ve terakkiyat-ı medeniyeti ve kemal-i sanatı; kendimce, âhireti düşünmemekte ve Allah’ı tanımamakta ve hubb-u dünyada ve hürriyette ve kendine güvenmekte gördüğüm için insanın ekserisini bu yola şeytanın himmetiyle sevk ettim ve ediyorum.”

Elcevap: Biz dahi Kur’an namına diyoruz ki: Ey bîçare insan! Aklını başına al! Ehl-i dalaletin vekilini dinleme! Eğer onu dinlersen hasaretin o kadar büyük olur ki tasavvurundan ruh, akıl ve kalp ürperir. Senin önünde iki yol var:

Birisi: Ehl-i dalaletin vekilinin gösterdiği şakavetli yoldur.

Diğeri: Kur’an-ı Hakîm’in tarif ettiği saadetli yoldur.

İşte o iki yolun pek çok muvazenelerini, çok Sözlerde, hususan Küçük Sözlerde gördün ve anladın. Şimdi makam münasebetiyle binde bir muvazenelerini yine gör, anla. Şöyle ki:

Şirk ve dalaletin ve fısk ve sefahetin yolu, insanı nihayet derecede sukut ettiriyor. Hadsiz elemler içinde nihayetsiz ağır bir yükü zayıf ve âciz beline yükletir. Çünkü insan, Cenab-ı Hakk’ı tanımazsa ve ona tevekkül etmezse o vakit insan; gayet derecede âciz ve zayıf, nihayet derecede muhtaç, fakir, hadsiz musibetlere maruz, elemli, kederli bir fâni hayvan hükmünde olup bütün sevdiği ve alâka peyda ettiği bütün eşyadan mütemadiyen firak elemini çeke çeke, nihayette, bâki kalan bütün ahbabını bir firak-ı elîm içinde bırakıp kabrin zulümatına yalnız olarak gider.

Hem müddet-i hayatında gayet cüz’î bir ihtiyar ve küçük bir iktidar ve kısacık bir hayat ve az bir ömür ve sönük bir fikir ile nihayetsiz elemler ile ve emeller ile faydasız çarpışır ve hadsiz arzuların ve makasıdın tahsiline semeresiz, boşu boşuna çalışır. Hem kendi vücudunu yüklenemediği halde, koca dünya yükünü bîçare beline ve kafasına yüklenir. Daha cehenneme gitmeden cehennem azabını çeker.

Evet, şu elîm elemi ve dehşetli manevî azabı hissetmemek için ehl-i dalalet iptal-i his nevinden gaflet sarhoşluğuyla muvakkaten hissetmez. Fakat hissedeceği zaman yani kabre yakın olduğu vakit birden hisseder. Çünkü Cenab-ı Hakk’a hakiki abd olmazsa kendi kendine mâlik zannedecek. Halbuki o cüz’î ihtiyar, o küçük iktidarı ile şu fırtınalı dünyada vücudunu idare edemiyor. Hayatına muzır mikroptan tut tâ zelzeleye kadar binler taife düşmanları, hayatına karşı tehacüm vaziyetinde görür. Elîm bir korku dehşeti içinde her vakit kendine müthiş görünen kabir kapısına bakıyor.

Hem bu vaziyette iken insaniyet itibarıyla nev-i insanî ile ve dünya ile alâkadar olduğu halde, dünyayı ve insanı Hakîm, Alîm, Kadîr, Rahîm, Kerîm bir zatın tasarrufunda tasavvur etmediği ve onları tesadüf ve tabiata havale ettiği için dünyanın ehvali ve insanın ahvali onu daima iz’aç eder. Kendi elemiyle beraber insanların elemini de çeker. Dünyanın zelzelesi, taunu, tufanı, kaht u galâsı, fena ve zevali, ona gayet müz’iç ve karanlıklı birer musibet suretinde onu tazip eder.

Hem şu haldeki insan, merhamet ve şefkate lâyık değildir. Çünkü kendi kendine bu dehşetli vaziyeti veriyor. Sekizinci Söz’de kuyuya girmiş iki kardeşin muvazene-i halinde denildiği gibi nasıl bir adam; güzel bir bahçede, güzel bir ziyafette, güzel ahbaplar içinde, nezahetli, tatlı, namuslu, hoş, meşru bir lezzet ve eğlenceye kanaat etmeyip gayr-ı meşru ve mülevves bir lezzet için çirkin ve necis bir şarabı içse, sarhoş olup kendini kış ortasında, pis bir yerde ve hattâ canavarlar içinde tahayyül etse, titreyip bağırıp çağırsa nasıl merhamete lâyık değil. Çünkü ehl-i namus ve mübarek arkadaşlarını canavar tasavvur eder, onlara karşı hakaret eder. Hem ziyafetteki leziz taamları ve temiz kapları mülevves, pis taşlar tasavvur eder, kırmaya başlar. Hem mecliste muhterem kitapları ve manidar mektupları manasız ve âdi nakışlar tasavvur eder, yırtarak ayak altına atar ve hâkeza… Böyle bir şahıs, nasıl merhamete müstahak değil belki tokada müstahaktır.

Öyle de sû-i ihtiyarından neş’et eden küfür sarhoşluğuyla ve dalalet divaneliğiyle Sâni’-i Hakîm’in şu misafirhane-i dünyasını, tesadüf ve tabiat oyuncağı olduğunu tevehhüm edip ve cilve-i esma-i İlahiyeyi tazelendiren masnuatın, zamanın geçmesiyle vazifelerinin bittiğinden âlem-i gayba geçmelerini, adem ile idam tasavvur ederek ve tesbihat sadâlarını, zeval ve firak-ı ebedî vaveylâsı olduklarını tahayyül ettiğinden ve mektubat-ı Samedaniye olan şu mevcudat sahifelerini manasız, karmakarışık tasavvur ettiğinden ve âlem-i rahmete yol açan kabir kapısını zulümat-ı adem ağzı tasavvur ettiğinden ve eceli, hakiki ahbaplara visal daveti olduğu halde, bütün ahbaplardan firak nöbeti tasavvur ettiğinden hem kendini dehşetli bir azab-ı elîmde bırakıyor hem mevcudatı hem Cenab-ı Hakk’ın esmasını hem mektubatını inkâr ve tezyif ve tahkir ettiğinden, merhamete ve şefkate lâyık olmadığı gibi şiddetli bir azaba da müstahaktır. Hiçbir cihette merhamete lâyık değildir.

İşte ey bedbaht ehl-i dalalet ve sefahet! Şu dehşetli sukuta karşı ve ezici meyusiyete mukabil; hangi tekemmülünüz, hangi fünununuz, hangi kemaliniz, hangi medeniyetiniz, hangi terakkiyatınız karşı gelebilir? Ruh-u beşerin eşedd-i ihtiyaç ile muhtaç olduğu hakiki teselliyi nerede bulabilirsiniz?

Hem güvendiğiniz ve bel bağladığınız ve âsâr-ı İlahiyeyi ve ihsanat-ı Rabbaniyeyi onlara isnad ettiğiniz hangi tabiatınız, hangi esbabınız, hangi şerikiniz, hangi keşfiyatınız, hangi milletiniz, hangi bâtıl mabudunuz, sizi sizce idam-ı ebedî olan mevtin zulümatından kurtarıp kabir hududundan, berzah hududundan, mahşer hududundan, sırat köprüsünden hâkimane geçirebilir, saadet-i ebediyeye mazhar edebilir?

Halbuki kabir kapısını kapamadığınız için siz kat’î olarak bu yolun yolcususunuz. Böyle bir yolcu, öyle birisine dayanır ki bütün bu daire-i azîme ve bu geniş hudutlar, onun taht-ı emrinde ve tasarrufundadır.

Hem dahi ey bedbaht ehl-i dalalet ve gaflet! “Gayr-ı meşru bir muhabbetin neticesi, merhametsiz azap çekmektir.” kaidesi sırrınca siz, fıtratınızdaki Cenab-ı Hakk’ın zat ve sıfât ve esmasına sarf edilecek muhabbet ve marifet istidadını ve şükür ve ibadat cihazatını, nefsinize ve dünyaya gayr-ı meşru bir surette sarf ettiğinizden bi’l-istihkak cezasını çekiyorsunuz. Çünkü Cenab-ı Hakk’a ait muhabbeti, nefsinize verdiniz. Mahbubunuz olan nefsinizin hadsiz belasını çekiyorsunuz. Çünkü hakiki bir rahatı o mahbubunuza vermiyorsunuz. Hem onu, hakiki mahbub olan Kadîr-i Mutlak’a tevekkül ile teslim etmiyorsunuz, daima elem çekiyorsunuz.

Hem Cenab-ı Hakk’ın esma ve sıfâtına ait muhabbeti, dünyaya verdiniz ve âsâr-ı sanatını, âlemin esbabına taksim ettiniz; belasını çekiyorsunuz. Çünkü o hadsiz mahbublarınızın bir kısmı size Allah’a ısmarladık demeyip, size arkasını çevirip, bırakıp gidiyor. Bir kısmı sizi hiç tanımıyor, tanısa da sizi sevmiyor. Sevse de size bir fayda vermiyor. Daima hadsiz firaklardan ve ümitsiz dönmemek üzere zevallerden azap çekiyorsunuz.

İşte ehl-i dalaletin saadet-i hayatiye ve tekemmülat-ı insaniye ve mehasin-i medeniyet ve lezzet-i hürriyet dedikleri şeylerin içyüzleri ve mahiyetleri budur. Sefahet ve sarhoşluk bir perdedir, muvakkaten hissettirmez. “Tuh onların aklına!” de.

Amma Kur’an’ın cadde-i nuraniyesi ise bütün ehl-i dalaletin çektiği yaraları, hakaik-i imaniye ile tedavi eder. Bütün evvelki yoldaki zulümatı dağıtır. Bütün dalalet ve helâket kapılarını kapatır. Şöyle ki:

İnsanın zaaf ve aczini ve fakr u ihtiyacını, bir Kadîr-i Rahîm’e tevekkül ile tedavi eder. Hayat ve vücudun yükünü, onun kudretine, rahmetine teslim edip; kendine yüklemeyip belki kendisi o hayatına ve nefsine biner hükmünde bir rahat makam bulur. Kendisinin “nâtık bir hayvan” değil belki hakiki bir insan ve makbul bir misafir-i Rahman olduğunu bildirir. Dünyayı, bir misafirhane-i Rahman olduğunu göstermekle ve dünyadaki mevcudat ise esma-i İlahiyenin âyineleri olduklarını ve masnuatı ise her vakit tazelenen mektubat-ı Samedaniye olduklarını bildirmekle, insanın fena-i dünyadan ve zeval-i eşyadan ve hubb-u fâniyattan gelen yaralarını güzelce tedavi eder ve evhamın zulümatından kurtarır.

Hem mevt ve eceli, âlem-i berzaha giden ve âlem-i bekada olan ahbaplara visal ve mülakat mukaddimesi olarak gösterir. Ehl-i dalaletin nazarında bütün ahbabından bir firak-ı ebedî telakki ettiği ölüm yaralarını böylece tedavi eder. Ve o firak, ayn-ı lika olduğunu ispat eder.

Hem kabrin âlem-i rahmete ve dâr-ı saadete ve bağistan-ı cinana ve nuristan-ı Rahman’a açılan bir kapı olduğunu ispat etmekle, beşerin en müthiş korkusunu izale edip en elîm ve kasavetli ve sıkıntılı olan berzah seyahatini, en leziz ve ünsiyetli ve ferahlı bir seyahat olduğunu gösterir. Kabir ile ejderha ağzını kapatır, güzel bir bahçeye kapı açar. Yani kabir ejderha ağzı olmadığını belki bağistan-ı rahmete açılan bir kapı olduğunu gösterir.

Hem mü’mine der: İhtiyarın cüz’î ise kendi mâlikinin irade-i külliyesine işini bırak. İktidarın küçük ise Kadîr-i Mutlak’ın kudretine itimat et. Hayatın az ise hayat-ı bâkiyeyi düşün. Ömrün kısa ise ebedî bir ömrün var, merak etme. Fikrin sönük ise Kur’an’ın güneşi altına gir, imanın nuruyla bak ki yıldız böceği olan fikrin yerine her bir âyet-i Kur’an, birer yıldız misillü sana ışık verir. Hem hadsiz emellerin, elemlerin varsa nihayetsiz bir sevap ve hadsiz bir rahmet seni bekliyor. Hem hadsiz arzuların, makasıdın varsa onları düşünüp muztarib olma. Onlar bu dünyaya sığışmaz. Onların yerleri başka diyardır ve onları veren de başkadır.

Hem der: Ey insan! Sen kendine mâlik değilsin. Sen, kudreti nihayetsiz bir Kadîr, rahmeti hadsiz bir Rahîm-i Zat-ı Zülcelal’in memlûküsün. Öyle ise sen, kendi hayatını kendine yükleyip zahmet çekme; çünkü hayatı veren odur, idare eden de odur. Hem dünya sahipsiz değil ki sen kendi kafana dünya yükünü yüklettirerek ehvalini düşünüp merak etme; çünkü onun sahibi Hakîm’dir, Alîm’dir. Sen de misafirsin; fuzulî olarak karışma, karıştırma.

Hem insanlar, hayvanlar gibi mevcudat, başıboş değiller belki vazifedar memurdurlar. Bir Hakîm-i Rahîm’in nazarındadırlar. Onların âlâm ve meşakkatlerini düşünüp ruhuna elem çektirme. Ve onların Hâlık-ı Rahîm’inin rahmetinden daha ileri şefkatini sürme. Hem sana düşmanlık vaziyetini alan mikroptan tâ taun ve tufan ve kaht ve zelzeleye kadar bütün eşyanın dizginleri, o Rahîm-i Hakîm’in elindedirler. O Hakîm’dir, abes iş yapmaz. Rahîm’dir, rahîmiyeti çoktur. Yaptığı her işinde bir nevi lütuf var.

Hem der: Şu âlem çendan fânidir fakat ebedî bir âlemin levazımatını yetiştiriyor. Çendan zâildir, geçicidir fakat bâki meyveler veriyor, bâki bir zatın bâki esmasının cilvelerini gösteriyor. Ve çendan lezzetleri az, elemleri çoktur fakat Rahman-ı Rahîm’in iltifatatı, zevalsiz hakiki lezzetlerdir. Elemler ise sevap cihetiyle manevî lezzet yetiştiriyor. Madem meşru daire; ruh ve kalp ve nefsin bütün lezzetlerine, safalarına, keyiflerine kâfidir. Gayr-ı meşru daireye girme. Çünkü o dairedeki bir lezzetin bazen bin elemi var. Hem hakiki ve daimî lezzet olan iltifatat-ı Rahmaniyeyi kaybetmeye sebeptir.

Hem dalaletin yolunda sâbıkan beyan edildiği gibi esfel-i safilîne insanı öyle bir sukut ettiriyor ki hiçbir medeniyet, hiçbir felsefe ona çare bulamadıkları ve o derin zulümat kuyusundan hiçbir terakkiyat-ı beşeriye, hiçbir kemalât-ı fenniye insanı çıkaramadığı halde, Kur’an-ı Hakîm iman ve amel-i salih ile o esfel-i safilîne sukuttan insanı a’lâ-yı illiyyîne çıkarır ve delail-i kat’iye ile çıkarmasını ispat ediyor. Ve o derin kuyuyu terakkiyat-ı maneviyenin basamaklarıyla ve tekemmülat-ı ruhiyenin cihazatıyla dolduruyor.

Hem beşerin uzun ve fırtınalı ve dağdağalı olan ebed tarafındaki yolculuğunu gayet derecede teshil eder ve kolaylaştırır. Bin, belki elli bin senelik mesafeyi bir günde kestirecek vesaiti gösterir.

Hem Sultan-ı ezel ve ebed olan Zat-ı Zülcelal’i tanıttırmakla, insanı ona bir memur abd ve bir vazifedar misafir vaziyetini verir. Hem dünya misafirhanesinde hem berzahî ve uhrevî menzillerde kemal-i rahatla seyahatini temin eder. Nasıl ki bir padişahın müstakim bir memuru, onun daire-i memleketinde hem her vilayetin hudutlarından suhuletle ve tayyare, gemi, şimendifer gibi süratli vasıta-i seyahatle gezer, geçer. Öyle de Sultan-ı Ezelî’ye iman ile intisap eden ve amel-i salih ile itaat eden bir insan, şu misafirhane-i dünya menzillerinden ve âlem-i berzah ve âlem-i mahşer dairelerinden ve hâkeza kabirden sonraki bütün âlemlerin geniş hudutlarından berk ve burak süratinde geçer. Tâ saadet-i ebediyeyi bulur. Ve şu hakikati kat’î ispat eder ve asfiya ve evliyaya gösterir.

Hem de Kur’an’ın hakikati der ki: Ey mü’min! Sendeki nihayetsiz muhabbet kabiliyetini, çirkin ve noksan ve şerûr ve sana muzır olan nefs-i emmarene verme. Onu mahbub ve onun hevasını kendine mabud ittihaz etme. Belki sendeki o nihayetsiz muhabbet kabiliyetini, nihayetsiz bir muhabbete lâyık hem nihayetsiz sana ihsan edebilen hem istikbalde seni nihayetsiz mesud eden hem bütün alâkadar olduğun ve onların saadetleriyle mesud olduğun bütün zatları, ihsanatıyla mesud eden hem nihayetsiz kemalâtı bulunan ve nihayetsiz derecede kudsî, ulvi, münezzeh, kusursuz, noksansız, zevalsiz cemal sahibi olan ve bütün esması, nihayet derecede güzel olan ve her isminde pek çok envar-ı hüsün ve cemal bulunan ve cennet bütün güzellikleriyle ve nimetleriyle, onun cemal-i rahmetini ve rahmet-i cemalini gösteren ve sevimli ve sevilen bütün kâinattaki bütün hüsün ve cemal ve mehasin ve kemalât, onun cemaline ve kemaline işaret eden ve delâlet eden ve emare olan bir zatı, mahbub ve mabud ittihaz et.

Hem der: Ey insan! Onun esma ve sıfâtına ait istidad-ı muhabbetini, sair bekasız mevcudata verme; faydasız mahlukata dağıtma. Çünkü âsâr ve mahlukat fânidirler. Fakat o âsârda ve o masnuatta nakışları, cilveleri görünen esma-i hüsna bâkidirler, daimîdirler. Ve esma ve sıfâtın her birisinde binler meratib-i ihsan ve cemal ve binler tabakat-ı kemal ve muhabbet var. Sen yalnız Rahman ismine bak ki cennet bir cilvesi ve saadet-i ebediye bir lem’ası ve dünyadaki bütün rızık ve nimet, bir katresidir.

İşte şu muvazene, ehl-i dalaletle ehl-i imanın hayat ve vazife cihetindeki mahiyetlerine işaret eden لَقَد۟ خَلَق۟نَا ال۟اِن۟سَانَ فٖٓى اَح۟سَنِ تَق۟وٖيمٍ  ثُمَّ رَدَد۟نَاهُ اَس۟فَلَ سَافِلٖينَ  اِلَّا الَّذٖينَ اٰمَنُوا وَ عَمِلُوا الصَّالِحَاتِ hem netice ve âkıbetlerine işaret eden فَمَا بَكَت۟ عَلَي۟هِمُ السَّمَٓا٦ُ وَ ال۟اَر۟ضُ olan âyete dikkat et. Ne kadar ulvi, mu’cizane, beyan ettiğimiz muvazeneyi ifade ederler.

Birinci âyet, On Birinci Söz’de tafsilen o âyetin i’cazkârane ve îcazkârane ifade ettiği hakikati, o Söz’de beyan edildiğinden onu oraya havale ederiz.

İkinci âyet ise yalnız bir küçük işaretle göstereceğiz ki ne kadar ulvi bir hakikati ifade ediyor. Şöyle ki:

Şu âyet, mefhum-u muvafık ile şöyle ferman ediyor: “Ehl-i dalaletin ölmesiyle semavat ve zemin, onların üstünde ağlamıyorlar.” Ve mefhum-u muhalif ile delâlet ediyor ki: “Ehl-i imanın dünyadan gitmesiyle semavat ve zemin, onların üstünde ağlıyor.” Yani ehl-i dalalet, madem semavat ve arzın vazifelerini inkâr ediyor. Manalarını bilmiyor. Onların kıymetlerini ıskat ediyor. Sâni’lerini tanımıyor. Onlara karşı bir hakaret, bir adâvet ettiğinden elbette semavat ve zemin, onlara ağlamak değil belki onlara nefrin eder, onların gebermesiyle memnun olurlar.

Ve mefhum-u muhalif ile der: “Semavat ve arz, ehl-i imanın ölmesiyle ağlarlar.” Zira ehl-i iman ise (çünkü) semavat ve arzın vazifelerini bilir. Hakiki hakikatlerini tasdik ediyor. Ve onların ifade ettikleri manaları iman ile anlıyor. “Ne kadar güzel yapılmışlar, ne kadar güzel hizmet ediyorlar.” diyor. Ve onlara lâyık kıymeti veriyor ve ihtiram ediyor. Cenab-ı Hak hesabına onlara ve onlar âyine oldukları esmaya muhabbet ediyor. İşte bu sır içindir ki semavat ve zemin, ağlar gibi ehl-i imanın zevaline mahzun oluyorlar.

MÜHİM BİR SUAL

Diyorsunuz ki: “Muhabbet, ihtiyarî değil. Hem ihtiyac-ı fıtrîye binaen leziz taamları ve meyveleri severim. Peder ve valide ve evlatlarımı severim. Refika-i hayatımı severim. Dost ve ahbaplarımı severim. Enbiya ve evliyayı severim. Hayatımı, gençliğimi severim. Baharı ve güzel şeyleri ve dünyayı severim. Nasıl bunları sevmeyeceğim? Nasıl bütün bu muhabbetleri, Cenab-ı Hakk’ın zat ve sıfât ve esmasına verebilirim? Bu ne demektir?”

Elcevap: Dört nükteyi dinle.

Birinci Nükte

Muhabbet, çendan ihtiyarî değil. Fakat ihtiyar ile muhabbetin yüzü, bir mahbubdan diğer bir mahbuba dönebilir. Mesela, bir mahbubun çirkinliğini göstermekle veyahut asıl lâyık-ı muhabbet olan diğer bir mahbuba perde veya âyine olduğunu göstermekle muhabbetin yüzü, mecazî mahbubdan hakiki mahbuba çevrilebilir.

İkinci Nükte

Ta’dad ettiğin sevdiklerini, sevme demiyoruz. Belki onları Cenab-ı Hakk’ın hesabına ve onun muhabbeti namına sev, deriz.

Mesela, leziz taamları, güzel meyveleri; Cenab-ı Hakk’ın ihsanı ve o Rahman-ı Rahîm’in in’amı cihetinde sevmek, Rahman ve Mün’im isimlerini sevmektir hem manevî bir şükürdür. Şu muhabbet, yalnız nefis hesabına olmadığını ve Rahman namına olduğunu gösteren; meşru dairesinde kanaatkârane kazanmak ve mütefekkirane, müteşekkirane yemektir.

Hem peder ve valideyi şefkat ile teçhiz eden ve seni onların merhametli elleriyle terbiye ettiren hikmet ve rahmet hesabına onlara hürmet ve muhabbet, Cenab-ı Hakk’ın muhabbetine aittir. O muhabbet ve hürmet, şefkat lillah için olduğuna alâmeti şudur ki: Onlar ihtiyar oldukları ve sana hiçbir faydaları kalmadığı ve seni zahmet ve meşakkate attıkları zaman, daha ziyade muhabbet ve merhamet ve şefkat etmektir.

اِمَّا يَب۟لُغَنَّ عِن۟دَكَ ال۟كِبَرَ اَحَدُهُمَٓا اَو۟ كِلَاهُمَا فَلَا تَقُل۟ لَهُمَٓا اُفٍّ âyeti beş mertebe hürmet ve şefkate evladı davet etmesi, Kur’an’ın nazarında valideynin hukukları ne kadar ehemmiyetli ve ukukları ne derece çirkin olduğunu gösterir. Madem peder kimseyi değil, yalnız veledinin kendinden daha ziyade iyi olmasını ister. Ona mukabil veled dahi pedere karşı hak dava edemez. Demek, valideyn ve veled ortasında fıtraten sebeb-i münakaşa yok. Zira münakaşa, ya gıpta ve hasedden gelir, pederde oğluna karşı o yok. Veya münakaşa, haksızlıktan gelir, veledin hakkı yoktur ki pederine karşı hak dava etsin. Pederini haksız görse de ona isyan edemez. Demek, pederine isyan eden ve onu rencide eden, insan bozması bir canavardır.

Ve evlatlarını; o Zat-ı Rahîm-i Kerîm’in hediyeleri olduğu için kemal-i şefkat ve merhamet ile onları sevmek ve muhafaza etmek, yine Hakk’a aittir. Ve o muhabbet ise Cenab-ı Hakk’ın hesabına olduğunu gösteren alâmet ise vefatlarında sabır ile şükürdür, meyusane feryat etmemektir. “Hâlık’ımın benim nezaretime verdiği sevimli bir mahluku idi, bir memlûkü idi, şimdi hikmeti iktiza etti, benden aldı, daha iyi bir yere götürdü. Benim o memlûkte bir zâhirî hissem varsa hakiki bin hisse onun Hâlık’ına aittir.   اَل۟حُك۟مُ لِلّٰهِ   ” deyip teslim olmaktır.

Hem dost ve ahbap ise eğer onlar iman ve amel-i salih sebebiyle Cenab-ı Hakk’ın dostları iseler   اَل۟حُبُّ فِى اللّٰهِ   sırrınca o muhabbet dahi Hakk’a aittir.

Hem refika-i hayatını; rahmet-i İlahiyenin munis, latîf bir hediyesi olduğu cihetiyle sev ve muhabbet et. Fakat çabuk bozulan hüsn-ü suretine muhabbetini bağlama. Belki kadının en cazibedar, en tatlı güzelliği, kadınlığa mahsus bir letafet ve nezaket içindeki hüsn-ü sîretidir. Ve en kıymettar ve en şirin cemali ise ulvi, ciddi, samimi, nurani şefkatidir. Şu cemal-i şefkat ve hüsn-ü sîret, âhir hayata kadar devam eder, ziyadeleşir. Ve o zaîfe, latîfe mahlukun hukuk-u hürmeti, o muhabbetle muhafaza edilir. Yoksa hüsn-ü suretin zevaliyle, en muhtaç olduğu bir zamanda bîçare hakkını kaybeder.

Hem enbiya ve evliyayı sevmek, Cenab-ı Hakk’ın makbul ibadı olmak cihetiyle, Cenab-ı Hakk’ın namına ve hesabınadır ve o nokta-i nazardan ona aittir.

Hem hayatı; Cenab-ı Hakk’ın insana ve sana verdiği en kıymettar ve hayat-ı bâkiyeyi kazandıracak bir sermaye ve bir define ve bâki kemalâtın cihazatını câmi’ bir hazine cihetiyle onu sevmek, muhafaza etmek, Cenab-ı Hakk’ın hizmetinde istihdam etmek, yine o muhabbet bir cihette Mabud’a aittir.

Hem gençliğin letafetini, güzelliğini; Cenab-ı Hakk’ın latîf, şirin, güzel bir nimeti nokta-i nazarından istihsan etmek, sevmek, hüsn-ü istimal etmek, şâkirane bir nevi muhabbet-i meşruadır.

Hem baharı; Cenab-ı Hakk’ın nurani esmalarının en latîf, güzel nakışlarının sahifesi ve Sâni’-i Hakîm’in antika sanatının en müzeyyen ve şaşaalı bir meşher-i sanatı olduğu cihetiyle mütefekkirane sevmek Cenab-ı Hakk’ın esmasını sevmektir.

Hem dünyayı; âhiretin mezraası ve esma-i İlahiyenin âyinesi ve Cenab-ı Hakk’ın mektubatı ve muvakkat bir misafirhanesi cihetinde sevmek –nefs-i emmare karışmamak şartıyla– Cenab-ı Hakk’a ait olur.

Elhasıl: Dünyayı ve ondaki mahlukatı mana-yı harfiyle sev. Mana-yı ismiyle sevme. “Ne kadar güzel yapılmış.” de. “Ne kadar güzeldir.” deme. Ve kalbin bâtınına, başka muhabbetlerin girmesine meydan verme. Çünkü bâtın-ı kalp, âyine-i Samed’dir ve ona mahsustur.

اَللّٰهُمَّ ار۟زُق۟نَا حُبَّكَ وَ حُبَّ مَا يُقَرِّبُنَا اِلَي۟كَ   de.

İşte bütün ta’dad ettiğimiz muhabbetler, eğer bu suretle olsa hem elemsiz bir lezzet verir hem bir cihette zevalsiz bir visaldir. Hem muhabbet-i İlahiyeyi ziyadeleştirir. Hem meşru bir muhabbettir. Hem ayn-ı lezzet bir şükürdür. Hem ayn-ı muhabbet bir fikirdir.

Mesela, nasıl ki bir padişah-ı âlî, (Hâşiye) sana bir elmayı ihsan etse o elmaya iki muhabbet ve onda iki lezzet var:

Biri; elma, elma olduğu için sevilir ve elmaya mahsus ve elma kadar bir lezzet var. Şu muhabbet padişaha ait değil. Belki huzurunda o elmayı ağzına atıp yiyen adam, padişahı değil, elmayı sever ve nefsine muhabbet eder. Bazen olur ki padişah o nefis-perverane olan muhabbeti beğenmez, ondan nefret eder. Hem elma lezzeti dahi cüz’îdir. Hem zeval bulur; elmayı yedikten sonra o lezzet dahi gider, bir teessüf kalır.

İkinci muhabbet ise elma içindeki, elma ile gösterilen iltifatat-ı şahanedir. Güya o elma, iltifat-ı şahanenin numunesi ve mücessemidir diye başına koyan adam, padişahı sevdiğini izhar eder. Hem iltifatın gılafı olan o meyvede öyle bir lezzet var ki bin elma lezzetinin fevkindedir. İşte şu lezzet ayn-ı şükrandır. Şu muhabbet, padişaha karşı hürmetli bir muhabbettir.

Aynen onun gibi bütün nimetlere ve meyvelere, zatları için muhabbet edilse, yalnız maddî lezzetleriyle gafilane telezzüz etse o muhabbet nefsanîdir. O lezzetler de geçici ve elemlidir. Eğer Cenab-ı Hakk’ın iltifatat-ı rahmeti ve ihsanatının meyveleri cihetiyle sevse ve o ihsan ve iltifatatın derece-i lütuflarını takdir etmek suretinde kemal-i iştiha ile lezzet alsa hem manevî bir şükür hem elemsiz bir lezzettir.

Üçüncü Nükte

Cenab-ı Hakk’ın esmasına karşı olan muhabbetin tabakatı var: Sâbıkan beyan ettiğimiz gibi; bazen âsâra muhabbet suretiyle esmayı sever. Bazen esmayı, kemalât-ı İlahiyenin unvanları olduğu cihetle sever. Bazen insan, câmiiyet-i mahiyet cihetiyle hadsiz ihtiyacat noktasında esmaya muhtaç ve müştak olur ve o ihtiyaçla sever.

Mesela, sen bütün şefkat ettiğin akraba ve fukara ve zayıf ve muhtaç mahlukata karşı, âcizane istimdad ihtiyacını hissettiğin halde; biri çıksa, istediğin gibi onlara iyilik etse o zatın in’am edici unvanı ve kerîm ismi ne kadar senin hoşuna gider, ne kadar o zatı, o unvan ile seversin. Öyle de yalnız Cenab-ı Hakk’ın Rahman ve Rahîm isimlerini düşün ki sen sevdiğin ve şefkat ettiğin bütün mü’min âbâ ve ecdadını ve akraba ve ahbabını dünyada nimetlerin envaıyla ve cennette enva-ı lezaiz ile ve saadet-i ebediyede onları sana gösterip ve kendini onlara göstermesiyle mesud ettiği cihette o Rahman ismi ve Rahîm unvanı, ne kadar sevilmeye lâyıktırlar ve ne derece o iki isme ruh-u beşer muhtaç olduğunu kıyas edebilirsin. Ve ne derece اَل۟حَم۟دُ لِلّٰهِ عَلٰى رَح۟مَانِيَّتِهٖ وَ عَلٰى رَحٖيمِيَّتِهٖ yerindedir anlarsın.

Hem alâkadar olduğun ve perişaniyetlerinden müteessir olduğun senin bir nevi hanen ve içindeki mevcudat, senin o hanenin ünsiyetli levazımatı ve sevimli müzeyyenatı hükmünde olan dünyayı ve içindeki mahlukatı kemal-i hikmet ile tanzim ve tedbir ve terbiye eden zatın Hakîm ismine ve Mürebbi unvanına senin ruhun ne kadar muhtaç, ne kadar müştak olduğunu dikkat etsen anlarsın.

Hem bütün alâkadar olduğun ve zevalleriyle müteellim olduğun insanları, mevtleri hengâmında adem zulümatından kurtarıp şu dünyadan daha güzel bir yerde yerleştiren bir zatın Vâris, Bâis isimlerine, Bâki, Kerîm, Muhyî ve Muhsin unvanlarına ne kadar ruhun muhtaç olduğunu dikkat etsen anlarsın.

İşte insanın mahiyeti ulviye, fıtratı câmia olduğundan binler enva-ı hâcat ile bin bir esma-i İlahiyeye, her bir ismin çok mertebelerine fıtraten muhtaçtır. Muzaaf ihtiyaç, iştiyaktır. Muzaaf iştiyak, muhabbettir. Muzaaf muhabbet dahi aşktır. Ruhun tekemmülatına göre meratib-i muhabbet, meratib-i esmaya göre inkişaf eder. Bütün esmaya muhabbet dahi –çünkü o esma Zat-ı Zülcelal’in unvanları ve cilveleri olduğundan– muhabbet-i zatiyeye döner.

Şimdi yalnız numune olarak bin bir esmadan yalnız Adl ve Hakem ve Hak ve Rahîm isimlerinin bin bir mertebelerinden bir mertebeyi beyan edeceğiz. Şöyle ki:

Hikmet ve adl içindeki Rahmanu’r-Rahîm ve Hak ismini a’zamî bir dairede görmek istersen şu temsile bak: Nasıl ki bir orduda dört yüz muhtelif taifeler bulunduğunu farz ediyoruz ki her bir taife beğendiği elbiseleri ayrı, hoşuna gittiği erzakı ayrı, rahatla istimal edeceği silahları ayrı ve mizacına deva olacak ilaçları ayrı oldukları halde; bütün o dört yüz taife, ayrı ayrı takım, bölük tefrik edilmeyerek belki birbirine karışık olduğu halde onları kemal-i şefkat ve merhametinden ve hârikulâde iktidarından ve mu’cizane ilim ve ihatasından ve fevkalâde adalet ve hikmetinden, misilsiz bir tek padişah onların hiçbirini şaşırmayarak, hiçbirini unutmayarak bütün ayrı ayrı onlara lâyık elbise, erzak, ilaç ve silahlarını muînsiz olarak bizzat kendisi verse o zat acaba ne kadar muktedir, müşfik, âdil, kerîm bir padişah olduğunu anlarsın. Çünkü bir taburda on milletten efrad bulunsa onları ayrı ayrı giydirmek ve teçhiz etmek çok müşkül olduğundan bilmecburiye, ne cinsten olursa olsun, bir tarzda teçhiz edilir.

İşte öyle de Cenab-ı Hakk’ın adl ve hikmet içindeki ism-i Hak ve Rahmanu’r-Rahîm’in cilvesini görmek istersen bahar mevsiminde zeminin yüzünde çadırları kurulmuş, muhteşem dört yüz bin milletten mürekkeb nebatat ve hayvanat ordusuna bak ki bütün o milletler, o taifeler, birbiri içinde oldukları halde, her birinin libası ayrı, erzakı ayrı, silahı ayrı, tarz-ı hayatı ayrı, talimatı ayrı, terhisatı ayrı oldukları halde ve o hâcatlarını tedarik edecek iktidarları ve o metalibi isteyecek dilleri olmadığı halde, daire-i hikmet ve adl içinde, mizan ve intizam ile Hak ve Rahman, Rezzak ve Rahîm, Kerîm unvanlarını seyret, gör. Nasıl hiçbirini şaşırmayarak, unutmayarak, iltibas etmeyerek terbiye ve tedbir ve idare eder.

İşte, böyle hayret verici muhit bir intizam ve mizan ile yapılan bir işe, başkalarının parmakları karışabilir mi? Vâhid-i Ehad, Hakîm-i Mutlak, Kādir-i külli şey’den başka, bu sanata, bu tedbire, bu rububiyete, bu tedvire hangi şey elini uzatabilir? Hangi sebep müdahale edebilir?

Dördüncü Nükte

Diyorsun: Benim taamlara, nefsime, refikama, valideynime, evladıma, ahbabıma, evliyaya, enbiyaya, güzel şeylere, bahara, dünyaya müteallik ayrı ayrı muhtelif muhabbetlerimin –Kur’an’ın emrettiği tarzda olsa– neticeleri, faydaları nedir?

Elcevap: Bütün neticeleri beyan etmek için büyük bir kitap yazmak lâzım gelir. Şimdilik yalnız icmalen bir iki neticeye işaret edilecek. Evvela, dünyadaki muaccel neticeleri beyan edilecek. Sonra âhirette tezahür eden neticeleri zikredilecek. Şöyle ki:

Sâbıkan beyan edildiği gibi ehl-i gaflet ve ehl-i dünya tarzında ve nefis hesabına olan muhabbetlerin; dünyada belaları, elemleri, meşakkatleri çoktur. Safaları, lezzetleri, rahatları azdır. Mesela şefkat, acz yüzünden elemli bir musibet olur. Muhabbet, firak yüzünden belalı bir hırkat olur. Lezzet, zeval yüzünden zehirli bir şerbet olur. Âhirette ise Cenab-ı Hakk’ın hesabına olmadıkları için ya faydasızdır veya azaptır. (Eğer harama girmiş ise)

Sual: Enbiya ve evliyaya muhabbet, nasıl faydasız kalır?

Elcevap: Ehl-i Teslis’in İsa aleyhisselâma ve Râfızîlerin Hazret-i Ali radıyallahu anha muhabbetleri faydasız kaldığı gibi.

Eğer o muhabbetler, Kur’an’ın irşad ettiği tarzda ve Cenab-ı Hakk’ın hesabına ve muhabbet-i Rahman namına olsalar o zaman hem dünyada hem âhirette güzel neticeleri var.

Amma dünyada ise leziz taamlara, güzel meyvelere muhabbetin, elemsiz bir nimet ve ayn-ı şükür bir lezzettir.

Nefsine muhabbet ise: Ona acımak, terbiye etmek, zararlı hevesattan men’etmektir. O vakit nefis sana binmez, seni hevasına esir etmez. Belki sen nefsine binersin. Onu hevaya değil, hüdaya sevk edersin.

Refika-i hayatına muhabbetin, madem hüsn-ü sîret ve maden-i şefkat ve hediye-i rahmet olduğuna bina edilmiş. O refikaya samimi muhabbet ve merhamet edersen o da sana ciddi hürmet ve muhabbet eder. İkiniz ihtiyar oldukça o hal ziyadeleşir, mesudane hayatını geçirirsin. Yoksa hüsn-ü surete muhabbet nefsanî olsa o muhabbet çabuk bozulur, hüsn-ü muaşereti de bozar.

Peder ve valideye karşı muhabbetin, Cenab-ı Hak hesabına olduğu için hem bir ibadet hem de onlar ihtiyarlandıkça hürmet ve muhabbeti ziyadeleştirirsin. En âlî bir his ile en merdane bir himmet ile onların tûl-ü ömrünü ciddi arzu edip bekalarına dua etmek, tâ onların yüzünden daha ziyade sevap kazanayım diye samimi hürmetle onların elini öpmek, ulvi bir lezzet-i ruhanî almaktır. Yoksa nefsanî, dünya itibarıyla olsa onlar ihtiyar oldukları ve sana bâr olacak bir vaziyete girdikleri zaman; en süflî ve en alçak bir his ile vücudlarını istiskal etmek, sebeb-i hayatın olan o muhterem zatların mevtlerini arzu etmek gibi vahşi, kederli, ruhanî bir elemdir.

Evladına muhabbet ise: Cenab-ı Hakk’ın senin nezaretine ve terbiyene emanet ettiği sevimli, ünsiyetli o mahluklara muhabbet ise saadetli bir muhabbet, bir nimettir. Ne musibetleriyle fazla elem çekersin, ne de ölümleriyle meyusane feryat edersin. Sâbıkan geçtiği gibi onların Hâlıkları hem Hakîm hem Rahîm olduğundan onlar hakkında o mevt bir saadettir, dersin. Senin hakkında da onları sana veren zatın rahmetini düşünürsün, firak eleminden kurtulursun.

Ahbaplara muhabbetin ise: Madem lillah içindir. O ahbapların firakları, hattâ ölümleri, sohbetinize ve uhuvvetinize mani olmadığı için o manevî muhabbet ve ruhanî irtibattan istifade edersin. Ve mülakat lezzeti daimî olur. Lillah için olmazsa bir günlük mülakat lezzeti, yüz günlük firak elemini netice verir. (Hâşiye)

Enbiya ve evliyaya muhabbetin ise: Ehl-i gaflete karanlıklı bir vahşetgâh görünen âlem-i berzah, o nuranilerin vücudlarıyla tenevvür etmiş menzilgâhları suretinde sana göründüğü için o âleme gitmeye tevahhuş, tedehhüş değil belki bilakis temayül ve iştiyak hissini verir, hayat-ı dünyeviyenin lezzetini kaçırmaz. Yoksa onların muhabbeti, ehl-i medeniyetin meşahir-i insaniyeye muhabbeti nevinden olsa o kâmil insanların fena ve zevallerini ve mazi denilen mezar-ı ekberinde çürümelerini düşünmekle, elemli hayatına bir keder daha ilâve eder. Yani “Öyle kâmilleri çürüten bir mezara, ben de gideceğim.” diye düşünür; mezaristana endişeli bir nazarla bakar, “Âh!” çeker. Evvelki nazarda ise cisim libasını mazide bırakıp kendileri istikbal salonu olan berzah âleminde kemal-i rahatla ikametlerini düşünür, mezaristana ünsiyetkârane bakar.

Hem güzel şeylere muhabbetin, madem Sâni’leri hesabınadır. “Ne güzel yapılmışlar.” tarzındadır. O muhabbetin bir leziz tefekkür olduğu halde hüsün-perest, cemal-perest zevkinin nazarını daha yüksek daha mukaddes ve binler defa daha güzel cemal mertebelerinin definelerine yol açar, baktırır. Çünkü o güzel âsârdan ef’al-i İlahiyenin güzelliğine intikal ettirir. Ondan esmanın güzelliğine, ondan sıfâtın güzelliğine, ondan Zat-ı Zülcelal’in cemal-i bîmisaline karşı kalbe yol açar. İşte bu muhabbet bu surette olsa hem lezzetlidir hem ibadettir ve hem tefekkürdür.

Gençliğe muhabbetin ise: Madem Cenab-ı Hakk’ın güzel bir nimeti cihetinde sevmişsin elbette onu ibadette sarf edersin, sefahette boğdurup öldürmezsin. Öyle ise o gençlikte kazandığın ibadetler, o fâni gençliğin bâki meyveleridir. Sen ihtiyarlandıkça gençliğin iyilikleri olan bâki meyvelerini elde ettiğin halde, gençliğin zararlarından, taşkınlıklarından kurtulursun. Hem ihtiyarlıkta daha ziyade ibadete muvaffakiyet ve merhamet-i İlahiyeye daha ziyade liyakat kazandığını düşünürsün. Ehl-i gaflet gibi beş on senelik bir gençlik lezzetine mukabil, elli senede “Eyvah gençliğim gitti!” diye teessüf edip gençliğe ağlamayacaksın. Nasıl ki öylelerin birisi demiş:

لَي۟تَ الشَّبَابَ يَعُودُ يَو۟مًا      فَاُخ۟بِرَهُ بِمَا فَعَلَ ال۟مَشٖيبُ

Yani “Keşke gençliğim bir gün dönse idi ihtiyarlık benim başıma neler getirdiğini şekva ederek haber verecektim.”

Bahar gibi ziynetli meşherlere muhabbet ise: Madem sanat-ı İlahiyeyi seyran itibarıyladır. O baharın gitmesiyle temaşa lezzeti zâil olmaz. Çünkü bahar, yaldızlı bir mektup gibi verdiği manaları her vakit temaşa edebilirsin. Senin hayalin ve zaman, ikisi de sinema şeritleri gibi sana o temaşa lezzetini idame ettirmekle beraber o baharın manalarını, güzelliklerini sana tazelendirirler. O vakit muhabbetin esefli, elemli, muvakkat olmaz. Lezzetli, safalı olur.

Dünyaya muhabbetin ise: Madem Cenab-ı Hakk’ın namınadır. O vakit dünyanın dehşetli mevcudatı, sana ünsiyetli bir arkadaş hükmüne geçer. Mezraa-i âhiret cihetiyle sevdiğin için her şeyinde, âhirete fayda verecek bir sermaye, bir meyve alabilirsin. Ne musibetleri sana dehşet verir, ne zeval ve fenası sana sıkıntı verir. Kemal-i rahatla o misafirhanede müddet-i ikametini geçirirsin. Yoksa ehl-i gaflet gibi seversen yüz defa sana söylemişiz ki sıkıntılı, ezici, boğucu, fenaya mahkûm, neticesiz bir muhabbet içinde boğulur, gidersin.

İşte bazı mahbubların, Kur’an’ın irşad ettiği surette olduğu vakit, her birisinden yüzde ancak bir letafetini gösterdik. Kur’an’ın gösterdiği yolda olmazsa yüzden bir mazarratına işaret ettik.

Şimdi şu mahbubların dâr-ı bekada, âlem-i âhirette, Kur’an-ı Hakîm’in âyât-ı beyyinatıyla işaret ettiği neticeleri işitmek ve anlamak istersen, işte o çeşit meşru muhabbetlerin dâr-ı âhiretteki neticelerini bir mukaddime ve dokuz işaretle yüzden bir faydasını icmalen göstereceğiz:

Mukaddime: Cenab-ı Hak celil uluhiyetiyle, cemil rahmetiyle, kebir rububiyetiyle, kerîm re’fetiyle, azîm kudretiyle, latîf hikmetiyle, şu küçük insanın vücudunu bu kadar havas ve hissiyat ile bu derece cevarih ve cihazat ile ve muhtelif aza ve âlât ile ve mütenevvi letaif ve maneviyat ile teçhiz ve tezyin etmiştir ki tâ mütenevvi ve pek çok âlât ile hadsiz enva-ı nimetini, aksam-ı ihsanatını, tabakat-ı rahmetini, o insana ihsas etsin, bildirsin, tattırsın, tanıttırsın. Hem tâ bin bir esmasının hadsiz enva-ı tecelliyatlarını, insana o âlât ile bildirsin, tarttırsın, sevdirsin. Ve o insandaki pek kesretli âlât ve cihazatın her birisinin ayrı ayrı hizmeti, ubudiyeti olduğu gibi ayrı ayrı lezzeti, elemi, vazifesi ve mükâfatı vardır.

Mesela göz, suretlerdeki güzellikleri ve âlem-i mubsıratta güzel mu’cizat-ı kudretin envaını temaşa eder. Vazifesi, nazar-ı ibretle Sâni’ine şükrandır. Nazara mahsus lezzet ve elem malûmdur, tarife hâcet yok.

Mesela kulak, sadâların envalarını, latîf nağmelerini ve mesmuat âleminde Cenab-ı Hakk’ın letaif-i rahmetini hisseder. Ayrı bir ubudiyet, ayrı bir lezzet, ayrı da bir mükâfatı var.

Mesela kuvve-i şâmme, kokular taifesindeki letaif-i rahmeti hisseder. Kendine mahsus bir vazife-i şükraniyesi, bir lezzeti vardır. Elbette mükâfatı dahi vardır.

Mesela dildeki kuvve-i zaika, bütün mat’umatın ezvakını anlamakla gayet mütenevvi bir şükr-ü manevî ile vazife görür ve hâkeza…

Bütün cihazat-ı insaniyenin ve kalp ve akıl ve ruh gibi büyük ve mühim letaifin böyle ayrı ayrı vazifeleri, lezzetleri ve elemleri vardır. İşte Cenab-ı Hak ve Hakîm-i Mutlak, bu insanda istihdam ettiği bu cihazatın elbette her birerlerine lâyık ücretlerini verecektir.

O müteaddid enva-ı muhabbetin sâbıkan beyan edilen dünyadaki muaccel neticelerini, herkes vicdan ile hisseder ve bir hads-i sadık ile ispat edilir. Âhiretteki neticeleri ise kat’iyen vücudları ve tahakkukları, icmalen Onuncu Söz’ün on iki hakikat-i kātıa-i sâtıasıyla ve Yirmi Dokuzuncu Söz’ün altı esas-ı bâhiresiyle ispat edildiği gibi, tafsilen اَص۟دَقُ ال۟كَلَامِ وَاَب۟لَغُ النِّظَامِ كَلَامُ اللّٰهِ ال۟مَلِكِ ال۟عَزٖيزِ ال۟عَلَّامِ olan Kur’an-ı Hakîm’in âyât-ı beyyinatıyla, tasrih ve telvih ve remiz ve işaratıyla kat’iyen sabittir. Daha uzun bürhanları getirmeye lüzum yok. Zaten başka Sözlerde ve cennete dair Yirmi Sekizinci Söz’ün Arabî olan ikinci makamında ve Yirmi Dokuzuncu Söz’de çok bürhanlar geçmiştir.

Birinci İşaret: Leziz taamlara, hoş meyvelere şâkirane muhabbet-i meşruanın uhrevî neticesi: Kur’an’ın nassıyla, cennete lâyık bir tarzda leziz taamları, güzel meyveleridir. Ve o taamlara ve o meyvelere müştehiyane bir muhabbettir. Hattâ dünyada yediğin meyve üstünde söylediğin “Elhamdülillah” kelimesi, cennet meyvesi olarak tecessüm ettirilip sana takdim edilir. Burada meyve yersin, orada “Elhamdülillah” yersin. Ve nimette ve taam içinde in’am-ı İlahîyi ve iltifat-ı Rahmanîyi gördüğünden o lezzetli şükr-ü manevî, cennette gayet leziz bir taam suretinde sana verileceği, hadîsin nassıyla, Kur’an’ın işaratıyla ve hikmet ve rahmetin iktizasıyla sabittir.

İkinci İşaret: Dünyada meşru bir surette nefsine muhabbet, yani mehasinine bina edilen muhabbet değil belki noksaniyetlerini görüp tekmil etmeye bina edilen şefkat ile onu terbiye etmek ve onu hayra sevk etmek neticesi: O nefse lâyık mahbubları, cennette veriyor. Nefis, madem dünyada heva ve hevesini Cenab-ı Hak yolunda hüsn-ü istimal etmiş. Cihazatını, duygularını hüsn-ü suretle istihdam etmiş. Kerîm-i Mutlak, ona dünyadaki meşru ve ubudiyetkârane muhabbetin neticesi olarak cennette, cennetin yetmiş ayrı ayrı enva-ı ziynet ve letafetinin numuneleri olan yetmiş muhtelif hulleyi giydirip nefisteki bütün hâsseleri memnun edecek, okşayacak yetmiş enva-ı hüsün ile vücudunu süslendirip her biri, ruhlu küçük birer cennet hükmünde olan hurileri, o dâr-ı bekada vereceği, pek çok âyât ile tasrih ve ispat edilmiştir.

Hem dünyada gençliğe muhabbet, yani ibadette gençlik kuvvetini sarf etmenin neticesi: Dâr-ı saadette ebedî bir gençliktir.

Üçüncü İşaret: Refika-i hayatına meşru dairesinde, yani latîf şefkatine, güzel hasletine, hüsn-ü sîretine binaen samimi muhabbet ile refika-i hayatını da naşizelikten, sair günahlardan muhafaza etmenin netice-i uhreviyesi ise: Rahîm-i Mutlak, o refika-i hayatı, hurilerden daha güzel bir surette ve daha ziynetli bir tarzda, daha cazibedar bir şekilde, ona dâr-ı saadette ebedî bir refika-i hayatı ve dünyadaki eski maceraları birbirine mütelezzizane nakletmek ve eski hatıratı birbirine tahattur ettirecek enis, latîf, ebedî bir arkadaş, bir muhib ve mahbub olarak verileceğini vaad etmiştir. Elbette vaad ettiği şeyi kat’î verecektir.

Dördüncü İşaret: Valideyn ve evlada muhabbet-i meşruanın neticesi: Nass-ı Kur’an ile Cenab-ı Erhamü’r-Râhimîn, onların makamları ayrı ayrı da olsa yine o mesud aileye safi olarak lezzet-i sohbeti, cennete lâyık bir hüsn-ü muaşeret suretinde, dâr-ı bekada ebedî mülakat ile ihsan eder. Ve on beş yaşına girmeden, yani hadd-i büluğa vâsıl olmadan vefat eden çocuklar   وِل۟دَانٌ مُخَلَّدُونَ   ile tabir edilen cennet çocukları şeklinde ve cennete lâyık bir tarzda gayet süslü, sevimli bir surette, onları cennette dahi peder ve validelerinin kucaklarına verir. Veled-perverlik hislerini memnun eder. Ebedî o zevki ve o lezzeti onlara verir. Zira çocuklar sinn-i teklife girmediklerinden ebedî, sevimli, şirin çocuk olarak kalacaklar. Dünyadaki her lezzetli şeyin en a’lâsı cennette bulunur. Yalnız çok şirin olan veled-perverlik, yani çocuklarını sevip okşamak zevki –cennet tenasül yeri olmadığından– cennette yoktur, zannedilirdi. İşte bu surette o dahi vardır. Hem en zevkli ve en şirin bir tarzda vardır. İşte kable’l-büluğ evladı vefat edenlere müjde…

Beşinci İşaret: Dünyada   اَل۟حُبُّ فِى اللّٰهِ   hükmünce salih ahbaplara muhabbetin neticesi: Cennette   عَلٰى سُرُرٍ مُتَقَابِلٖينَ   ile tabir edilen, karşı karşıya kurulmuş cennet iskemlelerinde oturup hoş, şirin, güzel, tatlı bir surette, dünya maceralarını ve kadîm olan hatıratlarını birbirine nakledip eğlendirmeleri suretinde; firaksız, safi bir muhabbet ve sohbet suretinde ahbaplarıyla görüştüreceği, Kur’an’ın nassıyla sabittir.

Altıncı İşaret: Enbiya ve evliyaya Kur’an’ın tarif ettiği tarzda muhabbetin neticesi: O enbiya ve evliyanın şefaatlerinden berzahta, haşirde istifade etmekle beraber; gayet ulvi ve onlara lâyık makam ve füyuzattan o muhabbet vasıtasıyla istifaza etmektir. Evet اَل۟مَر۟٦ُ مَعَ مَن۟ اَحَبَّ   sırrınca, âdi bir adam, en yüksek bir makama, muhabbet ettiği âlî makam bir zatın tebaiyetiyle girebilir.

Yedinci İşaret: Güzel şeylere ve bahara meşru muhabbetin, yani “Ne kadar güzel yapılmış.” nazarıyla, o âsârın arkasındaki ef’alin güzelliğini ve intizamını ve intizam-ı ef’al arkasındaki güzel esmanın cilvelerini ve o güzel esmanın arkasında sıfâtın tecelliyatını ve hâkeza sevmekliğin neticesi ise: Dâr-ı bekada o güzel gördüğü masnuattan bin defa daha güzel bir tarzda esmanın cilvesini ve esma içindeki cemal ve sıfâtını, cennette görmektir. Hattâ İmam-ı Rabbanî radıyallahu anh demiş ki: “Letaif-i cennet, cilve-i esmanın temessülatıdır.” Teemmel!

Sekizinci İşaret: Dünyada, dünyanın âhiret mezraası ve esma-i İlahiye âyinesi olan iki güzel yüzüne karşı mütefekkirane muhabbetin uhrevî neticesi: Dünya kadar fakat fâni dünya gibi fâni değil, bâki bir cennet verilecektir. Hem dünyada yalnız zayıf gölgeleri gösterilen esma, o cennetin âyinelerinde en şaşaalı bir surette gösterilecektir.

Hem dünyayı, mezraa-i âhiret yüzünde sevmenin neticesi: Dünyayı fidanlık, yani ancak fidanları bir derece yetiştiren küçük bir mezraası hükmünde olacak öyle bir cenneti verecek ki dünyada havas ve hissiyat-ı insaniye, küçük fidanlar olduğu halde, cennette en mükemmel bir surette inkişaf ve dünyada tohumcuklar hükmünde olan istidatları, enva-ı lezaiz ve kemalât ile sümbüllenecek surette ona verileceği, rahmetin ve hikmetin muktezası olduğu gibi, hadîsin nususuyla ve Kur’an’ın işaratıyla sabittir.

Hem madem dünyanın her hatanın başı olan mezmum muhabbeti değil belki esmaya ve âhirete bakan iki yüzünü, esma ve âhiret için sevmiş ve ibadet-i fikriye ile o yüzleri mamur etmiş, güya bütün dünyasıyla ibadet etmiş. Elbette dünya kadar bir mükâfat alması, mukteza-yı rahmet ve hikmettir.

Hem madem âhiretin muhabbetiyle onun mezraasını sevmiş ve Cenab-ı Hakk’ın muhabbetiyle âyine-i esmasını sevmiş. Elbette dünya gibi bir mahbub ister. O da dünya kadar bir cennettir.

Sual: O kadar büyük ve hâlî bir cennet neye yarar?

Elcevap: Nasıl ki eğer mümkün olsa idi hayal süratiyle zeminin aktarını ve yıldızların ekserini gezsen “Bütün âlem benimdir.” diyebilirsin. Melâike ve insan ve hayvanların iştirakleri, senin o hükmünü bozmaz. Öyle de o cennet dahi dolu olsa “O cennet benimdir.” diyebilirsin. Hadîste bazı ehl-i cennete verilen beş yüz senelik bir cennet sırrı, Yirmi Sekizinci Söz’de ve İhlas Lem’ası’nda beyan edilmiştir.

Dokuzuncu İşaret: İman ve muhabbetullahın neticesi: Ehl-i keşif ve tahkikin ittifakıyla; dünyanın bin sene hayat-ı mesudanesi, bir saatine değmeyen cennet hayatı ve cennet hayatının dahi bin senesi, bir saat müşahedesine değmeyen bir kudsî, münezzeh cemal ve kemal sahibi olan Zat-ı Zülcelal’in müşahedesi, rü’yetidir ki (Hâşiye) hadîs-i kat’î ile ve Kur’an’ın nassıyla sabittir.

Hazret-i Süleyman aleyhisselâm gibi muhteşem bir kemal ile meşhur bir zatın rü’yetine iştiyaklı bir merak, Hazret-i Yusuf aleyhisselâm gibi bir cemal ile mümtaz bir zatın şuhuduna meraklı bir iştiyak; herkes vicdanen hisseder. Acaba dünyanın bütün mehasin ve kemalâtından binler derece yüksek olan cennetin bütün mehasin ve kemalâtı, bir cilve-i cemali ve kemali olan bir zatın rü’yeti, ne kadar mergub, merak-âver ve şuhudu ne derece matlub ve iştiyak-aver olduğunu kıyas edebilirsen et.

اَللّٰهُمَّ ار۟زُق۟نَا فِى الدُّن۟يَا حُبَّكَ وَ حُبَّ مَا يُقَرِّبُنَا اِلَي۟كَ وَ ال۟اِس۟تِقَامَةَ كَمَا اَمَر۟تَ وَ فِى ال۟اٰخِرَةِ رَح۟مَتَكَ وَ رُؤ۟يَتَكَ

سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ

اَللّٰهُمَّ صَلِّ وَ سَلِّم۟ عَلٰى مَن۟ اَر۟سَل۟تَهُ رَح۟مَةً لِل۟عَالَمٖينَ وَ عَلٰى اٰلِهٖ وَ صَح۟بِهٖ اَج۟مَعٖينَ اٰمٖينَ

Tenbih

Şu sözün âhirinde uzun tafsilatı uzun görme; ehemmiyetine nisbeten kısadır, daha uzun ister.

Bütün Sözlerde konuşan ben değilim. Belki işarat-ı Kur’aniye namına hakikattir. Hakikat ise hak söyler, doğru konuşur. Eğer yanlış bir şey gördünüz, muhakkak biliniz ki haberim olmadan fikrim karışmış, karıştırmış, yanlış etmiş.

MÜNÂCAT

Yâ Rab! Nasıl büyük bir sarayın kapısını çalan bir adam, açılmadığı vakit, o sarayın kapısını, diğer makbul bir zatın sarayca me’nus sadâsıyla çalar; tâ ona açılsın. Öyle de bîçare ben dahi senin dergâh-ı rahmetini, mahbub abdin olan Üveyse’l-Karanî’nin nidasıyla ve münâcatıyla şöyle çalıyorum. O dergâhını ona açtığın gibi rahmetinle bana da aç.

:اَقُولُ كَمَا قَالَ

اِلٰهٖى اَن۟تَ رَبّٖى وَ اَنَا ال۟عَب۟دُ  وَ اَن۟تَ ال۟خَالِقُ وَ اَنَا ال۟مَخ۟لُوقُ  

وَ اَن۟تَ الرَّزَّاقُ وَ اَنَا ال۟مَر۟زُوقُ  وَ اَن۟تَ ال۟مَالِكُ وَ اَنَا ال۟مَم۟لُوكُ

وَ اَن۟تَ ال۟عَزٖيزُ وَ اَنَا الذَّلٖيلُ  وَ اَن۟تَ ال۟غَنِىُّ وَ اَنَا ال۟فَقٖيرُ

وَ اَن۟تَ ال۟حَىُّ وَ اَنَا ال۟مَيِّتُ  وَ اَن۟تَ ال۟بَاقٖى وَ اَنَا ال۟فَانٖى

وَ اَن۟تَ ال۟كَرٖيمُ وَ اَنَا اللَّئٖيمُ  وَ اَن۟تَ ال۟مُح۟سِنُ وَ اَنَا ال۟مُسِىءُ  

وَ اَن۟تَ ال۟غَفُورُ وَ اَنَا ال۟مُذ۟نِبُ  وَ اَن۟تَ ال۟عَظٖيمُ وَ اَنَا ال۟حَقٖيرُ

وَ اَن۟تَ ال۟قَوِىُّ وَ اَنَا الضَّعٖيفُ  وَ اَن۟تَ ال۟مُع۟طٖى وَ اَنَا السَّائِلُ

وَ اَن۟تَ ال۟اَمٖينُ وَ اَنَا ال۟خَائِفُ  وَ اَن۟تَ ال۟جَوَّادُ وَ اَنَا ال۟مِس۟كٖينُ

وَ اَن۟تَ ال۟مُجٖيبُ وَ اَنَا الدَّاعٖى  وَ اَن۟تَ الشَّافٖى وَ اَنَا ال۟مَرٖيضُ

فَاغ۟فِر۟لٖى ذُنُوبٖى وَ تَجَاوَز۟ عَنّٖى وَ اش۟فِ اَم۟رَاضٖى يَا اَللّٰهُ يَا كَافٖى

يَا رَبُّ يَا وَافٖى  يَا رَحٖيمُ يَا شَافٖى  يَا كَرٖيمُ يَا مُعَافٖى

فَاع۟فُ عَنّٖى مِن۟ كُلِّ ذَن۟بٍ وَ عَافِنٖى مِن۟ كُلِّ دَا٦ٍ وَار۟ضَ عَنّٖى اَبَدًا بِرَح۟مَتِكَ

يَا اَر۟حَمَ الرَّاحِمٖينَ وَ اٰخِرُ دَع۟وٰيهُم۟ اَنِ ال۟حَم۟دُ لِلّٰهِ رَبِّ ال۟عَالَمٖينَ

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Otuz Birinci Söz ⇐ | Sözler | ⇒ Otuz Üçüncü Söz

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