Yirmi Beşinci Lem'a/en

This treatise consists of twenty-five remedies.

It was written as a salve, a solace, and a prescription for the sick, and in order to visit them and wish them a speedy recovery.

Warning and Apology

This immaterial prescription was written with a speed greater than all my other writings,(*)and since time could not be found to correct and study it, unlike all the others it was read only once, and that at great speed like its composition. That is to say, it has remained in the disordered state of a first draft. I did not consider it necessary to go over carefully the things which had occurred to me in a natural manner, lest they be spoilt by arranging them and paying them undue attention. Readers and especially the sick should not feel upset and offended at any disagreeable expressions or harsh words and phrases; let them rather pray for me.

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

Those who say when afflicted by calamity: “To God do we belong and to Him is our return.”(2:156) * Who gives me food and drink * And when I am ill it is He Who cures me.(26:79-80)

In this Flash, we describe briefly twenty-five remedies which may offer true consolation and a beneficial cure for the sick and those struck by disaster, who form one tenth of mankind.

FIRST REMEDY

Unhappy sick person! Do not be anxious, have patience! Your illness is not a malady for you; it is a sort of cure. For life departs like capital; if it yields no fruits, it is wasted; and if it passes in ease and heedlessness, it passes swiftly. Illness makes that capital of yours yield huge profits. Moreover, it does not allow your life to pass quickly, it restrains it and lengthens it, so that it will depart after yielding its fruits.

An indication that your life is lengthened through illness is the following much repeated proverb: “The times of calamit y are long, the times of happiness, most brief.”

SECOND REMEDY

O ill person who lacks patience! Be patient, indeed, offer thanks! Your illness may transform each of the minutes of your life into the equivalent of an hour’s worship.

For worship is of two kinds. One is positive like the well-known worship of supplication and the five daily prayers. The other are negative forms of worship like illness and calamities. By means of these, those afflicted realize their impotence and weakness; they beseech their All-Compassionate Creator and take refuge in Him; they manifest worship which is sincere and without hyprocrisy.

Yes, there is a sound narration stating that a life passed in illness is counted as worship for the believer – on condition he does not complain about God.(*) It is even established by sound narrations and by those who uncover the realities of creation that one minute’s illness of some people who are completely patient and thankful becomes the equivalent of an hour’s worship and a minute’s illness of certain perfected men the equivalent of a day’s worship.

So you should not complain about an illness which as though transforms one minute of your life into a thousand minutes and gains for you long life; you should offer thanks.

THIRD REMEDY

Impatient sick person! The fact that those who come to this world continuously depart, and the young grow old, and man perpetually revolves amid death and separation testifies that he did not come to this world to enjoy himself and receive pleasure.

Moreover, while man is the most perfect, the most elevated, of living beings and the best endowed in regard to members and faculties, he dwells on past pleasures and future pains, and so passes a grievous, troublesome life, lower than the animals. This means that man did not come to this world to live in a fine manner and pass his life in ease and pleasure. Rather, he possesses vast capital, and he came here to work and do trade for an eternal, everlasting life.

The capital given to man is his lifetime. Had there been no illness, good health and well-being would have caused heedlessness, for they show the world to be pleasant and make the hereafter forgotten. They do not want death and the grave to be thought of; they cause the capital of life to be wasted on trifles. Whereas illness suddenly opens the eyes, it says to the body: “You are not immortal. You have not been left to your own devices. You have a duty. Give up your pride, think of the One who created you. Know that you will enter the grave, so prepare yourself for it!”

From this point of view, illness is an admonishing guide and adviser that never deceives. It should not be complained about in this respect, indeed, should be thanked for. And if it is not too severe, patience should be sought to endure it.

FOURTH REMEDY

Plaintive ill person! You have no right to complain; what is due to you is to offer thanks and be patient. For your body and members and faculties are not your property. You did not make them, nor did you did buy them from other workshops. That means they are someone else’s property, and their owner has disposal over his property as he wishes.

As is related in the Twenty-Sixth Word, an extremely wealthy and skilful craftsman, for example, employs a poor man as a model in order to show off his fine art and considerable wealth. In return for a wage, for a brief hour he clothes the poor man in a bejewelled and skilfully wrought garment. He works it on him and gives it various states. In order to display the extraordinary varieties of his art, he cuts the garment, alters it, and lengthens and shortens it. Does the poor wage-earner have the right to say to that person: “You are causing me trouble, you are causing me distress with the form you have given it, making me bow down and stand up?” Has he the right to tell him that he is spoiling his fine appearance by trimming and shortening the garment which makes him beautiful? Can he tell him he is being unkind and unfair?

O sick person! Just like in this comparison, in order to display the garment of your body with which He has clothed you, bejewelled with luminous faculties like the eye, the ear, the reason, and the heart, and the embroideries of His most beautiful names, the All-Glorious Maker makes you revolve amid numerous states and changes you in many situations. Just as you learn of His name of Provider through hunger, so come to know His name of Healer through your illness. Since suffering and calamities show the decrees of some of His names, many instances of good are to be found within those flashes of wisdom and rays of mercy.

If the veil of illness, which you fear and loathe, were to be lifted, behind it you would find many agreeable and beautiful meanings.

FIFTH REMEDY

O you who is afflicted with illness!Through experience, I have formed the opinion at this time that for some people sickness is a divine bounty, a gift of the Most Merciful. Although I was not worthy of it, over the past eight or nine years a number of young people have come to me in connection with their illnesses, to request my prayers. I have noticed that all of them have begun to think of the hereafter more than other young people. They lack the drunkenness of youth, and have renounced to an extent animal desires and heedlessness. So I consider them and then remind them that their illnesses are a divine bounty within bearable limits. I tell them: “Brother! I am not opposed to this illness of yours. I don’t feel sorry for you because of it that I should pray for you. Try to be patient until the illness awakens you completely, and once it has performed its duty, the Compassionate Creator will restore you to health, God willing.”

I also tell them: “Owing to the calamity of good health, some of your fellows become neglectful, give up the five daily prayers, do not think of the grave, and forget God Almighty. The superficial pleasure of a brief hour’s worldly life causes them to shake and damage eternal life, and even to destroy it. Whereas because of your illness, you see the grave, which you will in any event enter, and the dwellings of the hereafter beyond it, and you act accordingly. So for you, illness is good health, while for some of your peers good health is a sickness.”

SIXTH REMEDY

O sick person who complains about his suffering! I say to you: think of your past life and remember the pleasurable, happy days and the distressing, troublesome times, and you will surely exclaim either “Oh!” or “Ah!” That is, your heart and tongue will either say “All praise and thanks be to God!”, or “Alas and alack!”

Note carefully, what makes you exclaim “Praise and thanks be to God!” is thinking of the pains and calamities that have befallen you; they induce a sort of pleasure so that your heart offers thanks, for the passing of pain is a pleasure. With the passing of pains and calamities, a legacy of pleasure is left in the spirit, which on being aroused by thinking, pours forth from the spirit in thanks.

What makes you exclaim “Alas and alack!” are the pleasurable and happy times you have experienced in the past, which with their passing leave a legacy in your spirit of constant pain. Whenever you think of them, the pain is again stimulated, causing regret and sorrow to pour forth.

Since one day’s illicit pleasure sometimes causes a year’s suffering in the spirit, and with the pain of a fleeting day’s illness causes many days’ pleasure and recompense in addition to the pleasure at being relieved at its passing,

think of the result of this temporary illness with which you are now afflicted, and of the merits of its inner face. Say: “All is from God! This too will pass!”, and offer thanks instead of complaining.

SIXTH REMEDY

(*)

O brother who thinks of the pleasures of this world and suffers distress at illness! If this world were everlasting, and if on our way there were no death, and if the winds of separation and decease did not blow, and if there were no winters of the spirit in the calamitous and stormy future, I would have pitied you together with you. But since one day the world will bid us to leave it and will close its ears to our cries, we must forego our love of it now through the warnings of these illnesses, before it drives us out. We must try to abandon it in our hearts before it abandons us.

Yes, illness utters this warning to us: “Your body is not composed of stone and iron, but of various materials which are ever disposed to parting. Leave off your pride, perceive your impotence, recognize your Owner, know your duties, learn why you came to this world!” It declares this secretly in the heart’s ear.

Moreover, since the pleasures and enjoyment of this world do not continue, and particularly if they are illicit they are both fleeting, and full of pain, and sinful, do not weep on the pretext of illness because you have lost those pleasures. On the contrary, think of the aspects of worship and reward in the hereafter to be found in illness, and try to receive pleasure from those.

SEVENTH REMEDY

O sick person who has lost the pleasures of health! Your illness does not spoil the pleasure of divine bounties, on the contrary, it causes them to be experienced and increases them. For if something is continuous, it loses its effect. The people of reality even say that “Things are known through their opposites.” For example, if there were no darkness, light would not be known and would produce no pleasure. If there were no cold, heat could not be comprehended. If there were no hunger, food would afford no pleasure. If there were no thirst of the stomach, there would be no pleasure in drinking water. If there were no sickness, no pleasure would be had from good health.

The All-Wise Creator’s decking out man with truly numerous members and faculties, to the extent that he may experience and recognize the innumerable varieties of bounties in the universe, shows that He wants to make him aware of every sort of His bounty and to acquaint him with them and to impel him to offer constant thanks. Since this is so, He will give illness, sickness, and suffering, the same as He bestows good health and well-being.

I ask you: If you had not suffered this illness in your head or in your hand or stomach, would you have perceived the pleasurable and enjoyable divine bounty of the good health of your head, hand or stomach, and offered thanks? For sure, you would not have even thought of it, let alone offering thanks for it! You would have unconsciously spent that good health on heedlessness, and perhaps even on dissipation.

EIGHTH REMEDY

O sick person who thinks of the hereafter! Sickness washes away the dirt of sins like soap, and cleanses. It is established in a sound Hadith that illnesses are atonement for sins. And in another Hadith, it says: “As ripe fruits fall on their tree being shaken, so the sins of a believer fall away on his shaking with illness.”(*)

Sins are the chronic illnesses of eternal life, and in this worldly life they are sicknesses of the heart, conscience, and spirit. If you are patient and do not complain, you will be saved through this temporary sickness from numerous perpetual sicknesses.

If you do not think of your sins, or do not know the hereafter, or do not recognize God, you suffer from an illness so fearsome it is a million times worse than your present minor illnesses.

Cry out at that, for all the beings in the world are connected with your heart, spirit, and soul. Those connections are continuously severed by death and separation, opening up innumerable wounds. Particularly since you do not know the hereafter and imagine death to be eternal non-existence, as though lacerated and bruised, your being suffers illness to the extent of the world.

Thus, the first thing you have to do is to search for the cure of belief, which is the certain healing remedy for the innumerable illnesses afflicting that infinitely wounded and sick, extensive immaterial being of yours; you have to correct your beliefs. The shortest way of finding such a cure is to recognize the power and mercy of the All- Powerful One of Glory by means of the window of your weakness and impotence shown you behind the curtain of heedlessness, rent by your physical illness.

Yes, one who does not recognize God is afflicted by a world-full of tribulations. While the world of one who does recognize Him is full of light and spiritual happiness; he perceives these in accordance with the strength of his belief. The suffering resulting from insignificant physical illnesses is dissolved by the immaterial joy, healing, and pleasure that arise from belief; the suffering melts away.

NINTH REMEDY

O sick person who recognizes his Creator! Illness gives rise to pain, fear, and anxiety because it sometimes leads to death. Since superficially and to the heedless death is terrifying, illnesses which may lead to it cause fear and apprehension.

So know firstly and believe firmly that the appointed hour is determined and does not change. Those weeping beside the grievously sick and those in perfect health have died, while the grievously sick have been cured and lived.

Secondly: Death is not terrifying as it appears to be superficially. Through the light afforded by the All-Wise Qur’an, in many parts of the Risale-i Nur we have proved in completely certain and indubitable fashion that for believers death

is to be discharged from the burdensome duties of life.

For them it is a rest from worship, which forms the instruction and training in the arena of trial of this world.

It is also a means of their rejoining friends and relations, ninety-nine out of a hundred of whom have already departed for the next world.

It is a means of entering their true homeland and eternal abodes of happiness.

It is also an invitation to the gardens of Paradise from the dungeon of this world.

And it is the time they receive their wage from the munificence of the Most Compassionate Creator in return for service rendered to Him.

Since the reality of death is this, it should be regarded not as terrifying, but on the contrary as the introduction to mercy and happiness. Moreover, some of the people of God have feared death, not out of terror at it but because they hoped to gain additional merit by performing more good works with the duties of life continuing.

Yes, for the people of belief, death is the door to divine mercy, while for the people of misguidance, it is the pit of everlasting darkness.

TENTH REMEDY

O sick person who worries unnecessarily! You worry at the severity of your illness and that worry exacerbates it. If you want your illness to be less severe, try not to worry. That is, think of the benefits of your illness, the recompense for it, and that it will pass quickly; it will remove the worry and cut the illness at the root.

In fact, worry doubles the illness, for it causes an immaterial illness of the heart underlying the physical illness; the physical illness subsists through that and persists. If the worry ceases through submission, contentment, and comprehension of the reason for the illness, a large part of the illness is eradicated; it becomes less severe and in part disappears. Sometimes a minor physical illness increases tenfold just through anxiety. If the anxiety ceases, nine tenths of the illness disappears.

Worry increases illness. It also an accusation against divine wisdom and a criticism of divine mercy and complaint against the Compassionate Creator. For this reason, the person who worries receives a rebuff and it increases his illness contrary to his intentions. Yes, just as thanks increases bounty, so complaint increases illness and tribulations.

Furthermore, worry is itself an illness. Its cure is to recognize the wisdom in illness and its purpose. Since you have now learnt these, apply the salve to your worry and find relief! Say “Ah!” instead of “Oh!”, and “All praise be to God for every situation” instead of sighing and lamenting.

ELEVENTH REMEDY

O my impatient sick brother! Although illness causes you an immediate suffering, your illness through the past until today produces a spiritual pleasure and happiness arising from the reward received for enduring it. From today forward, from this hour even, the illness does not exist, and certainly no pain is suffered from non- being. And if there is no pain, there can be no distress. You become impatient because you imagine things wrongly.

For both the physical illness prior to today, and its pain, have departed; all that remains are its reward and the pleasure at its passing. This should afford you profit and happiness, so to think of past days and feel grieved and impatient is crazy. Future days have not yet arrived. To dwell on them now, and to feel upset and impatient by imagining a day that does not exist and an illness that does not exist and distress that does not exist, is to impart existence to three degrees of non-existence – if that is not crazy, what is?

If the previous hour was one of illness, it produces joy; and since the time subsequent to the present hour is non-existent, and both the illness and the distress are non-existent, do not scatter the power of patience given you by Almighty God to right and left, but muster it in the face of pain of the present hour; say: “O Most Patient One!” and withstand it.

TWELFTH REMEDY

O sick person who due to illness cannot perform his worship and invocations and feels grief at the deprivation! Know that it is stated in a Hadith that “A pious believer who due to illness cannot perform his customary invocations, receives a reward equal to them.”(*)If an ill person performs his obligatory worship as far as it is possible with patience and relying on God, the illness takes the place of Sunna worship during that time of severe illness – and in sincere form.

Moreover, illness makes the person understand his impotence and weakness; it causes him to offer supplication both verbally and through the tongue of his impotence and weakness. For Almighty God bestowed on man a boundless impotence and infinite weakness so that he would perpetually seek refuge at the divine court and beseech and supplicate.

The verse,Say: Your Sustainer would not concern Himself with you if it was not for your prayers;(25:77) has the meaning, “what importance would you have if you did not offer prayer and supplication?” According to this, sincere prayer and supplication are the reason for man’s creation and for his value. Since illness is one cause of this, from this point of view it should not be complained about but thanks be offered to God for it, and the tap of supplication which illness opens should not be closed by regaining health.

THIRTEENTH REMEDY

O unhappy person who complains at illness! For some people illness is a rich treasury, a precious divine gift. Every sick person can think of his illness in this way.

The appointed hour is not known: in order to deliver man from absolute despair and absolute heedlessness, and to hold him between hope and fear and so preserve both this world and the hereafter, in His wisdom Almighty God has concealed the appointed hour; it may come at any time. If it captures man in heedlessness, it may cause grievous harm to eternal life.Illness, however, dispels the heedlessness; it makes a person think of the hereafter; it recalls death, so he may prepare himself. Some illnesses are so profitable as to gain for a person in twenty days a rank they could not otherwise have risen to in twenty years.

For instance, among my friends were two youths, may God have mercy on them. One was Sabri from the village of ‹lema, the other Vezirzâde Mustafa from ‹slâmköy. I used to note with amazement that although these two could not write they were among the foremost in regard to sincerity and the service of belief. I did not know the reason for this. After their deaths I understood that each had suffered from a serious illness. Due to the guidance of the illness, they had considerable fear of God, performed highly valuable service, and attained a state beneficial to the hereafter, unlike other youths who heedlessly gave up obligatory worship. God willing, the distress of two years’ illness allowed them to attain the happiness of millions of years of eternal life. I understand now that the prayers I sometimes offered for their health were maledictions in respect of this world. God willing, they were accepted for their well-being in the hereafter.

Thus, according to my belief, the two gained profit equal to that which may be gained through ten years’ fear of God. If like some young people, they had relied on their youth and good health and thrown themselves into heedlessness and vice, and stalking them, death had grabbed them right in the midst of the filth of their sins, they would have made their graves into nests of scorpions and snakes, instead of that treasury of lights.

Since illnesses contain such benefits, they should be not complained about but borne with patience, relying on God, indeed, thanking God and having confidence in His mercy.

FOURTEENTH REMEDY

O sick person whose eyes have developed cataracts! If you knew what a light and spiritual eye is to be found beneath the cataract that may cover a believer’s eyes, you would exclaim: “A hundred thousand thanks to my Compassionate Sustainer!” I shall recount an incident to explain this salve. It is as follows:

One time, the aunt of Süleyman from Barla, who served me for eight years with complete loyalty and willingness, became blind. Owing to her good opinion of me, which was a hundred times better than I deserved, the righteous woman caught me by the door of the mosque and asked me to pray for her sight to be restored. So I made the blessed woman’s righteousness the intercessor for my supplication, and beseeching Almighty God, I prayed: “O Lord! Restore her sight out of respect for her righteousness.” Two days later, an oculist from Burdur came and removed the cataract. Forty days later she again lost her sight. I was most upset and prayed fervently for her. God willing, the prayer was accepted for her life in the hereafter, otherwise that prayer of mine would have been a mistaken malediction for her. For forty days had remained till her death; forty days later she died – May God have mercy on her.

Thus, rather than gazing sorrowfully at the gardens of Barla with the eye of old age, she profited in her grave by being able to gaze for forty thousand days on the gardens of Paradise. For her belief was strong and she was completely righteous.

Yes, if a believer loses his sight and enters the grave blind, in accordance with his degree he may gaze on the world of light to an extent much greater than other dead in their graves. Just as we see many things in this world that blind believers do not see, if the blind depart with belief, they see to a greater extent than other dead in their graves. They can behold the gardens of Paradise and watch them like the cinema as though looking through the most powerful telescopes, according to their degree.

Thus, through thanks and patience you may find beneath the veil on your present eye an eye which is thus light-filled, and with which while beneath the earth you may see and observe Paradise above the skies. That which will raise the veil from your eye, the eye doctor that will allow you to look with that eye, is the All-Wise Qur’an.

FIFTEENTH REMEDY

O sick person who sighs and laments! Do not look at the outward aspect of illness and sigh, consider its meaning and be pleased. If in meaning illness had not been good, the All-Compassionate Creator would not have given it to the servants He loves most. For there is a Hadith the meaning of which is, “Those afflicted with the severest trials are the prophets, then the saints and those like them.”(*)That is, “Those most afflicted with tribulations and difficulties are the best of men, the most perfect.”Foremost the Prophet Job (Peace be upon him) and the other prophets, then the saints, then the righteous, have regarded the illnesses they have suffered as sincere worship, as gifts of the Most Merciful; they have offered thanks in patience. They have seen them as surgical operations performed by the All-Compassionate Creator’s mercy.

O you who cries out and laments! If you want to join this luminous caravan, offer thanks in patience. For if you complain, they will not accept you. You will fall into the pits of the people of misguidance, and travel a dark road.

Yes, there are some illnesses which if they lead to death, are a sort of martyrdom; they result in a similar degree of sainthood. For example, people become martyrs who die from the illnesses accompanying childbirth(*)and pains of the abdomen, and by drowning, burning, and plague. There are also many blessed illnesses which gain the degree of sainthood for those who die from them.

Moreover, since illness lessens love of the world and attachment to it, it lightens parting from the world through death, which for the worldly is extremely grievous and painful, and it sometimes even makes it desirable.

SIXTEENTH REMEDY

Ey sıkıntıdan şekva eden hasta! Hastalık, hayat-ı içtimaiye-i insaniyede en mühim ve gayet güzel olan hürmet ve merhameti telkin eder. Çünkü insanı vahşete ve merhametsizliğe sevk eden istiğnadan kurtarıyor.

Çünkü اِنَّ ال۟اِن۟سَانَ لَيَط۟غٰى ۝ اَن۟ رَاٰهُ اس۟تَغ۟نٰى sırrıyla, sıhhat ve âfiyetten gelen istiğnada bulunan bir nefs-i emmare, şâyan-ı hürmet çok uhuvvetlere karşı hürmeti hissetmez. Ve şâyan-ı merhamet ve şefkat olan musibetzedelere ve hastalıklılara merhameti duymaz.

Ne vakit hasta olsa o hastalıkta aczini ve fakrını anlar, lâyık-ı hürmet olan ihvanlarına ihtiram eder. Ziyaretine gelen veya ona yardım eden mü’min kardeşlerine karşı hürmeti hisseder. Ve rikkat-i cinsiyeden gelen şefkat-i insaniye ve en mühim bir haslet-i İslâmiye olan musibetzedelere karşı merhameti hissedip, onları nefsine kıyas ederek, onlara tam manasıyla acır, şefkat eder, elinden gelse muavenet eder, hiç olmazsa dua eder, hiç olmazsa şer’an sünnet olan keyfini sormak için ziyaretine gider, sevap kazanır.

On Yedinci Deva

Ey hastalık vasıtasıyla hayrat yapamamaktan şekva eden hasta! Şükret, hayratın en hâlisinin kapısını sana açan, hastalıktır. Hastalık mütemadiyen hastaya ve lillah için hastaya bakıcılara sevap kazandırmakla beraber, duanın makbuliyetine en mühim bir vesiledir.

Evet, hastalara bakmak ehl-i iman için mühim sevabı vardır. Hastaların keyfini sormak fakat hastayı sıkmamak şartıyla ziyaret etmek, sünnet-i seniyedir; keffaretü’z-zünub olur. Hadîste vardır ki: “Hastaların duasını alınız, onların duası makbuldür.” Bâhusus hasta, akrabadan olsa hususan peder ve valide olsa onlara hizmet mühim bir ibadettir, mühim bir sevaptır. Hastaların kalbini hoşnut etmek, teselli vermek, mühim bir sadaka hükmüne geçer.

Bahtiyardır o evlat ki peder ve validesinin hastalık zamanında, onların seriü’t-teessür olan kalplerini memnun edip hayır dualarını alır. Evet, hayat-ı içtimaiyede en muhterem bir hakikat olan peder ve validesinin şefkatlerine mukabil, hastalıkları zamanında kemal-i hürmet ve şefkat-i ferzendane ile mukabele eden o iyi evladın vaziyetini ve insaniyetin ulviyetini gösteren o vefadar levhaya karşı, hattâ melâikeler dahi “Mâşâallah, bârekellah” deyip alkışlıyorlar.

Evet hastalık zamanında, hastalık elemini hiçe indirecek gayet hoş ve ferahlı, etrafında tezahür eden şefkatlerden ve acımak ve merhametlerden gelen lezzetler var.

Hastanın duasının makbuliyeti, ehemmiyetli bir meseledir. Ben otuz kırk seneden beri, bendeki kulunç denilen bir hastalıktan şifa için dua ederdim. Ben anladım ki hastalık dua için verilmiş. Dua ile duayı, yani dua kendi kendini kaldırmadığından anladım ki duanın neticesi uhrevîdir (Hâşiye) kendisi de bir nevi ibadettir ve hastalık ile aczini anlayıp dergâh-ı İlahiyeye iltica eder. Onun için otuz senedir şifa duasını ettiğim halde, duam zâhirî kabul olmadığından duayı terk etmek kalbime gelmedi.

Zira hastalık, duanın vaktidir; şifa, duanın neticesi değil. Belki Cenab-ı Hakîm-i Rahîm şifa verse fazlından verir.

Hem dua, istediğimiz tarzda kabul olmazsa makbul olmadı denilmez. Hâlık-ı Hakîm daha iyi biliyor, menfaatimize hayırlı ne ise onu verir. Bazen dünyaya ait dualarımızı, menfaatimiz için âhiretimize çevirir, öyle kabul eder. Her ne ise…

Hastalık sırrıyla hulusiyet kazanan, hususan zaaf ve aczden ve tezellül ve ihtiyaçtan gelen bir dua, kabule çok yakındır. Hastalık böyle hâlis bir duanın medarıdır. Hem dindar olan hasta hem hastaya bakan mü’minler de bu duadan istifade etmelidirler.

On Sekizinci Deva

Ey şükrü bırakıp şekvaya giren hasta! Şekva, bir haktan gelir. Senin bir hakkın zayi olmamış ki şekva ediyorsun. Belki senin üstünde hak olan çok şükürler var, yapmadın. Cenab-ı Hakk’ın hakkını vermeden haksız bir surette hak istiyorsun gibi şekva ediyorsun. Sen, kendinden yukarı mertebelerdeki sıhhatli olanlara bakıp şekva edemezsin. Belki sen, kendinden sıhhat noktasında aşağı derecelerde bulunan bîçare hastalara bakıp şükretmekle mükellefsin. Senin elin kırık ise kesilmiş ellere bak! Bir gözün yoksa iki gözü de olmayan âmâlara bak! Allah’a şükret.

Evet, nimette kendinden yukarıya bakıp şekva etmeye hiç kimsenin hakkı yoktur. Ve musibette herkesin hakkı, kendinden musibet noktasında daha yukarı olanlara bakmaktır ki şükretsin. Bu sır bazı risalelerde bir temsil ile izah edilmiş. İcmali şudur ki:

Bir zat, bir bîçareyi, bir minarenin başına çıkarıyor. Minarenin her basamağında ayrı ayrı birer ihsan, birer hediye veriyor. Tam minarenin başında da en büyük bir hediyeyi veriyor. O mütenevvi hediyelere karşı ondan teşekkür ve minnettarlık istediği halde; o hırçın adam, bütün o basamaklarda gördüğü hediyeleri unutup veyahut hiçe sayıp şükretmeyerek yukarıya bakar. Keşke bu minare daha uzun olsaydı, daha yukarıya çıksaydım; ne için o dağ gibi veyahut öteki minare gibi çok yüksek değil deyip şekvaya başlarsa ne kadar bir küfran-ı nimettir, bir haksızlıktır.

Öyle de bir insan hiçlikten vücuda gelip, taş olmayarak, ağaç olmayıp, hayvan kalmayarak, insan olup, Müslüman olarak, çok zaman sıhhat ve âfiyet görüp, yüksek bir derece-i nimet kazandığı halde, bazı arızalarla, sıhhat ve âfiyet gibi bazı nimetlere lâyık olmadığı veya sû-i ihtiyarıyla veya sû-i istimaliyle elinden kaçırdığı veyahut eli yetişmediği için şekva etmek, sabırsızlık göstermek “Aman ne yaptım, böyle başıma geldi?” diye rububiyet-i İlahiyeyi tenkit etmek gibi bir halet; maddî hastalıktan daha musibetli, manevî bir hastalıktır. Kırılmış el ile dövüşmek gibi şikâyetiyle hastalığını ziyadeleştirir.

Âkıl odur ki لِكُلِّ مُصٖيبَةٍ اِنَّا لِلّٰهِ وَاِنَّٓا اِلَي۟هِ رَاجِعُونَ sırrıyla teslim olup sabretsin; tâ o hastalık, vazifesini bitirsin gitsin.

On Dokuzuncu Deva

Cemil-i Zülcelal’in bütün isimleri esmaü’l-hüsna tabir-i Samedanîsiyle gösteriyor ki güzeldirler. Mevcudat içinde en latîf, en güzel, en câmi’ âyine-i samediyet de hayattır. Güzelin âyinesi güzeldir. Güzelin mehasinlerini gösteren âyine güzelleşir. O âyinenin başına o güzelden ne gelse, güzel olduğu gibi; hayatın başına dahi ne gelse, hakikat noktasında güzeldir. Çünkü güzel olan o esmaü’l-hüsnanın güzel nakışlarını gösterir.

Hayat, daima sıhhat ve âfiyette yeknesak gitse, nâkıs bir âyine olur. Belki bir cihette adem ve yokluğu ve hiçliği ihsas edip sıkıntı verir. Hayatın kıymetini tenzil eder. Ömrün lezzetini sıkıntıya kalbeder. Çabuk vaktimi geçireceğim diye sıkıntıdan ya sefahete ya eğlenceye atılır. Hapis müddeti gibi kıymettar ömrüne adâvet edip, çabuk öldürüp geçirmek istiyor.

Fakat tahavvülde ve harekette ve ayrı ayrı tavırlar içinde yuvarlanmakta olan bir hayat, kıymetini ihsas ediyor, ömrün ehemmiyetini ve lezzetini bildiriyor. Meşakkatte ve musibette dahi olsa ömrün geçmesini istemiyor. “Aman güneş batmadı, ya gece bitmedi.” diye sıkıntısından of! of! etmiyor.

Evet gayet zengin ve işsiz, istirahat döşeğinde her şeyi mükemmel bir efendiden sor “Ne haldesin?” Elbette “Aman vakit geçmiyor, gel bir şeşbeş oynayalım.” veyahut “Vakti geçirmek için bir eğlence bulalım.” gibi müteellimane sözleri ondan işiteceksin veyahut tûl-i emelden gelen “Bu şeyim eksik, keşke şu işi yapsaydım.” gibi şekvaları işiteceksin.

Sen bir musibetzede veya işçi ve meşakkatli bir halde olan bir fakirden sor “Ne haldesin?” Aklı başında ise diyecek ki “Şükürler olsun Rabb’ime, iyiyim, çalışıyorum. Keşke çabuk güneş gitmeseydi, bu işi de bitirseydim. Vakit çabuk geçiyor, ömür durmuyor gidiyor. Vakıâ zahmet çekiyorum fakat bu da geçer, her şey böyle çabuk geçiyor.” diye manen ömür ne kadar kıymettar olduğunu, geçmesindeki teessüfle bildiriyor.

Demek, meşakkat ve çalışmakla, ömrün lezzetini ve hayatın kıymetini anlıyor. İstirahat ve sıhhat ise ömrü acılaştırıyor ki geçmesini arzu ediyor.

Ey hasta kardeş! Bil ki başka risalelerde tafsilatıyla kat’î bir surette ispat edildiği gibi; musibetlerin, şerlerin, hattâ günahların aslı ve mâyesi ademdir. Adem ise şerdir, karanlıktır. Yeknesak istirahat, sükût, sükûnet, tevakkuf gibi haletler ademe, hiçliğe yakınlığı içindir ki ademdeki karanlığı ihsas edip sıkıntı veriyor. Hareket ve tahavvül ise vücuddur, vücudu ihsas eder. Vücud ise hâlis hayırdır, nurdur.

Madem hakikat budur; sendeki hastalık, kıymettar hayatı safileştirmek, kuvvetleştirmek, terakki ettirmek ve vücudundaki sair cihazat-ı insaniyeyi o hastalıklı uzvun etrafına muavenettarane müteveccih etmek ve Sâni’-i Hakîm’in ayrı ayrı isimlerinin nakışlarını göstermek gibi çok vazifeler için o hastalık senin vücuduna misafir olarak gönderilmiştir. İnşâallah çabuk vazifesini bitirir gider. Ve âfiyete der ki sen gel, benim yerimde daimî kal, vazifeni gör, bu hane senindir, âfiyetle kal.

Yirminci Deva

Ey derdine derman arayan hasta! Hastalık iki kısımdır. Bir kısmı hakiki, bir kısmı vehmîdir. Hakiki kısmı ise Şâfî-i Hakîm-i Zülcelal, küre-i arz olan eczahane-i kübrasında, her derde bir deva istif etmiş. O devalar ise dertleri isterler. Her derde bir derman halk etmiştir. Tedavi için ilaçları almak, istimal etmek meşrudur. Fakat tesiri ve şifayı, Ce­nab-ı Hak’tan bilmek gerektir. Dermanı o verdiği gibi şifayı da o veriyor.

Hâzık mütedeyyin hekimlerin tavsiyelerini tutmak, ehemmiyetli bir ilaçtır. Çünkü ekser hastalıklar sû-i istimalattan, perhizsizlikten ve israftan ve hatîattan ve sefahetten ve dikkatsizlikten geliyor. Mütedeyyin hekim, elbette meşru bir dairede nasihat eder ve vesayada bulunur. Sû-i istimalattan, israfattan men’eder, teselli verir. Hasta o vesaya ve o teselliye itimat edip hastalığı hafifleşir, sıkıntı yerinde bir ferahlık verir.

Amma vehmî hastalık kısmı ise onun en müessir ilacı, ehemmiyet vermemektir. Ehemmiyet verdikçe o büyür, şişer. Ehemmiyet vermezse küçülür, dağılır. Nasıl ki arılara iliştikçe insanın başına üşüşürler, aldırmazsan dağılır. Hem karanlıkta gözüne sallanan bir ipten gelen bir hayale ehemmiyet verdikçe büyür. Hattâ bazen onu divane gibi kaçırır. Ehemmiyet vermezse âdi bir ipin yılan olmadığını görür, başındaki telaşına güler.

Bu vehmî hastalık çok devam etse hakikate inkılab eder. Vehham ve asabî insanlarda fena bir hastalıktır. Habbeyi kubbe yapar; kuvve-i maneviyesi kırılır. Hususan merhametsiz yarım hekimlere veyahut insafsız doktorlara rast gelse, evhamını daha ziyade tahrik eder. Zengin ise malı gider, yoksa ya aklı gider veya sıhhati gider.

Yirmi Birinci Deva

Ey hasta kardeş! Senin hastalığında maddî elem var fakat o maddî elemin tesirini izale edecek ehemmiyetli bir manevî lezzet seni ihata ediyor. Çünkü peder ve validen ve akraban varsa, çoktan beri unuttuğun gayet lezzetli o eski şefkatleri senin etrafında yeniden uyanıp çocukluk zamanında gördüğün o şirin nazarları yine görmekle beraber; çok gizli perdeli kalan etrafındaki dostluklar, hastalığın cazibesiyle yine sana karşı muhabbettarane baktıklarından elbette onlara karşı senin bu maddî elemin pek ucuz düşer.

Hem sen müftehirane hizmet ettiğin ve iltifatlarını kazanmasına çalıştığın zatlar, hastalığın hükmüyle sana merhametkârane hizmetkârlık ettiklerinden, efendilerine efendi oldun. Hem insanlardaki rikkat-i cinsiyeyi ve şefkat-i neviyeyi kendine celbettiğinden, hiçten çok yardımcı ahbap ve şefkatli dost buldun. Hem çok meşakkatli hizmetlerden paydos emrini yine hastalıktan aldın, istirahat ediyorsun.

Elbette senin cüz’î elemin, bu manevî lezzetlere karşı seni şekvaya değil, teşekküre sevk etmelidir.

Yirmi İkinci Deva

Ey nüzul gibi ağır hastalıklara müptela olan kardeş! Evvela sana müjde ediyorum ki mü’min için nüzul mübarek sayılıyor. Bunu çoktan ehl-i velayetten işitiyordum. Sırrını bilmezdim. Bir sırrı şöyle kalbime geliyor ki:

Ehlullah, Cenab-ı Hakk’a vâsıl olmak ve dünyanın azîm manevî tehlikelerinden kurtulmak ve saadet-i ebediyeyi temin etmek için iki esası ihtiyaren takip etmişler:

Birisi: Rabıta-i mevttir. Yani dünya fâni olduğu gibi kendisi de içinde vazifedar fâni bir misafir olduğunu düşünmekle, hayat-ı ebediyesine o suretle çalışmışlar.

İkincisi: Nefs-i emmarenin ve kör hissiyatın tehlikelerinden kurtulmak için çileler ile riyazetlerle nefs-i emmarenin öldürülmesine çalışmışlar.

Sizler ey yarı vücudunun sıhhatini kaybeden kardeş! Sen ihtiyarsız kısa ve kolay ve sebeb-i saadet olan iki esas sana verilmiş ki daima senin vücudunun vaziyeti, dünyanın zevalini ve insanın fâni olduğunu ihtar ediyor. Daha dünya seni boğamıyor, gaflet senin gözünü kapayamıyor. Ve yarım insan vaziyetinde bir zata, nefs-i emmare elbette hevesat-ı rezile ile ve nefsanî müştehiyat ile onu aldatamaz, çabuk o nefsin belasından kurtulur.

İşte mü’min sırr-ı iman ile ve teslimiyet ve tevekkül ile o ağır nüzul gibi hastalıktan az bir zamanda, ehl-i velayetin çileleri gibi istifade edebilir. O vakit o ağır hastalık çok ucuz düşer.

Yirmi Üçüncü Deva

Ey kimsesiz, garib, bîçare hasta! Hastalığınla beraber kimsesizlik ve gurbet, sana karşı en katı kalpleri rikkate getirirse ve nazar-ı şefkati celbederse; acaba Kur’an’ın bütün surelerinin başlarında kendini Rahmanu’r-Rahîm sıfatıyla bize takdim eden ve bir lem’a-i şefkatiyle umum yavrulara karşı umum valideleri, o hârika şefkatiyle terbiye ettiren ve her baharda bir cilve-i rahmetiyle zemin yüzünü nimetlerle dolduran ve ebedî bir hayattaki cennet, bütün mehasiniyle bir cilve-i rahmeti olan senin Hâlık-ı Rahîm’ine iman ile intisabın ve onu tanıyıp hastalığın lisan-ı acziyle niyazın, elbette senin bu gurbetteki kimsesizlik hastalığın, her şeye bedel onun nazar-ı rahmetini sana celbeder. Madem o var, sana bakar, sana her şey var. Asıl gurbette, kimsesizlikte kalan odur ki iman ve teslimiyetle ona intisap etmesin veya intisabına ehemmiyet vermesin.

Yirmi Dördüncü Deva

Ey masum hasta çocuklara ve masum çocuklar hükmünde olan ihtiyarlara hizmet eden hasta bakıcılar! Sizin önünüzde mühim bir ticaret-i uhreviye var. Şevk ve gayret ile o ticareti kazanınız.

Masum çocukların hastalıklarını, o nazik vücudlara bir idman, bir riyazet ve ileride dünyanın dağdağalarına mukavemet verdirmek için bir şırınga ve bir terbiye-i Rabbaniye gibi çocuğun hayat-ı dünyeviyesine ait çok hikmetlerle beraber ve hayat-ı ruhiyesine ve tasaffi-i hayatına medar olacak büyüklerdeki keffaretü’z-zünub yerine, manevî ve ileride veyahut âhirette terakkiyat-ı maneviyesine medar şırıngalar nevindeki hastalıklardan gelen sevap, peder ve validelerinin defter-i a’maline, bilhassa sırr-ı şefkatle çocuğun sıhhatini kendi sıhhatine tercih eden validesinin sahife-i hasenatına girdiği, ehl-i hakikatçe sabittir.

İhtiyarlara bakmak ise hem azîm sevap almakla beraber, o ihtiyarların ve bilhassa peder ve valide ise dualarını almak ve kalplerini hoşnut etmek ve vefakârane hizmet etmek hem bu dünyadaki saadete hem âhiretin saadetine medar olduğu rivayat-ı sahiha ile ve çok vukuat-ı tarihiye ile sabittir. İhtiyar peder ve validesine tam itaat eden bahtiyar bir veled, evladından aynı vaziyeti gördüğü gibi; bedbaht bir veled eğer ebeveynini rencide etse azab-ı uhrevîden başka, dünyada çok felaketlerle cezasını gördüğü, çok vukuatla sabittir.

Evet ihtiyarlara, masumlara, yalnız akrabasına bakmak değil belki ehl-i iman (madem sırr-ı imanla uhuvvet-i hakikiye var) onlara rast gelse, muhterem hasta ihtiyar ona muhtaç olsa ruh u canla ona hizmet etmek İslâmiyet’in muktezasıdır.

Yirmi Beşinci Deva

Ey hasta kardeşler! Siz gayet nâfi’ ve her derde deva ve hakiki lezzetli kudsî bir tiryak isterseniz imanınızı inkişaf ettiriniz. Yani tövbe ve istiğfar ile ve namaz ve ubudiyetle, o tiryak-ı kudsî olan imanı ve imandan gelen ilacı istimal ediniz.

Evet, dünyaya muhabbet ve alâka yüzünden güya âdeta ehl-i gafletin dünya gibi büyük, hasta, manevî bir vücudu vardır. İman ise o dünya gibi zeval ve firak darbelerine, yara ve bere içinde olan o manevî vücuduna birden şifa verip, yaralardan kurtarıp, hakiki şifa verdiğini pek çok risalelerde kat’î ispat etmişiz. Başınızı ağrıtmamak için kısa kesiyorum.

İman ilacı ise feraizi mümkün oldukça yerine getirmekle tesirini gösteriyor. Gaflet ve sefahet ve hevesat-ı nefsaniye ve lehviyat-ı gayr-ı meşrua, o tiryakın tesirini men’eder. Hastalık madem gafleti kaldırıyor, iştihayı kesiyor, gayr-ı meşru keyiflere gitmeye mani oluyor; ondan istifade ediniz. Hakiki imanın kudsî ilaçlarından ve nurlarından tövbe ve istiğfar ile dua ve niyaz ile istimal ediniz.

Cenab-ı Hak sizlere şifa versin, hastalıklarınızı keffaretü’z-zünub yapsın, âmin âmin âmin!

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

سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ

اَللّٰهُمَّ صَلِّ عَلٰى سَيِّدِنَا مُحَمَّدٍ طِبِّ ال۟قُلُوبِ وَ دَوَائِهَا وَ عَافِيَةِ ال۟اَب۟دَانِ وَ شِفَائِهَا وَ نُورِ ال۟اَب۟صَارِ وَ ضِيَائِهَا وَ عَلٰى اٰلِهٖ وَ صَح۟بِهٖ وَ سَلِّم۟

وَهُوَ لِكُلِّ دَاءٍ دَوَاءٌ

Meali: “Bu kitap her derde dermandır.”

Tevafukat-ı latîfedendir ki Re’fet Bey’in birinci tesvidden gayet süratle yazdığı nüsha ile beraber, Hüsrev’in yazdığı diğer bir nüshada, ihtiyarsız hiç düşünmeden satır başlarında gelen elifleri saydık; aynen bu وَهُوَ لِكُلِّ دَاءٍ دَوَاءٌ cümlesine tevafuk ediyor. (Hâşiye) Hem bu risalenin müellifinin Said ismine, bir tek fark ile yine tevafuk ediyor. (Hâşiye) Yalnız risalenin unvanına ait yazıdaki bir elif hesaba dâhil edilmemiştir.

Cây-ı hayrettir ki Süleyman Rüşdü’nün yazdığı nüsha, hiç elif hatıra gelmeden ve düşünmeden, yüz on dört elif, yüz on dört şifa-yı kudsiyeyi tazammun eden yüz on dört suver-i Kur’aniyenin adedine tevafukla beraber وَهُوَ لِكُلِّ دَاءٍ دَوَاءٌ şeddeli lâm bir sayılmak cihetiyle yüz on dört harfine tam tamına tevafuk ediyor.

Yirmi Beşinci Lem’a’nın Zeyli

On Yedinci Mektup olup Mektubat mecmuasına idhal edildiğinden buraya dercedilmedi.

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Yirmi Dördüncü Lem'a ⇐ Lem'alar | ⇒ Yirmi Altıncı Lem'a

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