On Sekizinci Mektup/en

In His Name, be He glorified!

And there is nothing but it glorifies Him with praise.(17:44)

[This letter consists of three important matters.]

FIRST IMPORTANT MATTER

Famous saints like Muhyi’l-Din al-‘Arabi (May his mystery be sanctified), the author of al-Futuhat al-Makkiya, and Sayyid ‘Abd al-Karim (May his mystery be sanctified), the author of a well-known book entitled al-Insan al-Kamil,(*)speak of the seven levels of the globe of the earth and the white earth beyond the Kaf mountain, and strange things which in Futuhat are called “mashmashiya.” Are these true? But these places do not exist on the earth. Furthermore, the things that they say are not accepted by geography and science. And if they are not true, how can they be saints? How can people who say things contrary to reality and the truth in this way be people of reality?

The Answer:They were the people of truth and reality. They were also saints and experienced direct vision of the realities. They saw correctly what they saw, but since they were not correct in declarations they made while in the state of illumination and witnessing, which is without comprehension, and in their interpretations of their visions, which were like dreams, they were partially incorrect. People of unveiling and direct vision of that sort cannot interpret their own visions while in such a state, just as a person cannot interpret his own dream while dreaming it. Those who can interpret them are the exact scholars of the legacy of prophethood, called “the purified ones.” For sure, when they rise to the rank of the purified ones, the people of direct vision belonging to that group understand their errors through the guidance of the Qur’an and the Prophet’s (UWBP) practices, and they correct them; and they did correct them.

Listen to this story which is the form of a comparison and will illustrate this truth. It is like this:

One time, there were two shepherds who were from among those who approach reality with their hearts. They milked their sheep into a wooden pail and put the pail beside them. They laid their shepherd’s pipe on the pail, then one of them stretched out, overcome by sleep. He slept for a while. The other shepherd was watching him carefully when he saw something like a fly emerge from the sleeping man’s nose, look at the pail of milk, enter the pipe at one end, emerge from the other, then disappear into a hole under a bush. Some while later the thing emerged again, passed down the shepherd’s pipe, entered the sleeping man’s nose, whereupon he awoke. He exclaimed: “I had an extraordinary dream!” His friend replied: “May God make good come of it. What was it?” The other man said: “I saw a sea of milk stretching over which was a strange bridge. The upper part of the bridge was closed and contained windows. I passed through the bridge. I saw a grove of oaks, the tops of which were all pointed. Beneath them was a cave; I entered it, and I saw some treasure full of gold. How can this be interpreted, I wonder?”

His alert friend said to him: “The sea of milk you saw was this wooden pail, and the bridge, our shepherd’s pipe. The pointed oak trees were this bush, while the cave was this small hole. Get the pickaxe and I’ll show you the treasure.” He brought the pick and they dug under the bush, and there they found gold enough to make them both prosperous in this world.

Thus, what the sleeping man dreamt was right, and what he saw, correct, but because he had no comprehension while dreaming and no right to interpret the dream, he could not distinguish between the physical world and the non-material world and his assertions were partially wrong; he said: “I saw an actual physical sea.” But since the man who was awake could distinguish between the physical world and the World of Similitudes, he had the right to interpret the dream; he said: “What you saw in the dream was right, but it wasn’t an actual sea; our milk pail appeared to your imagination as a sea, and our pipe as a bridge, and so on.”

This means the physical and spiritual worlds have to be distinguished from one another. If they are combined, assertions about them appear wrong.For example, you have a small room the four walls of which have been covered with four large mirrors. When you enter it, you see the small room to be as broad as a large arena. If you say, “My room appears to be as large as a broad arena,” what you say is correct. But if you assert, “My room is as large as a broad arena,” you would be wrong, for you are confusing the World of Similitudes with the actual world.

Thus, having failed to weigh them on the balances of the Book and Sunna, the descriptions of the seven levels of the globe made by certain people of unveiling do not refer only to its physical state from the point of view of geography. For instance, they said that one of the earth’s levels is that inhabited by the jinns and demons, and that it has a breadth of thousands of years. But those strange levels are not found on our globe, which makes its circuit every one or two years. However, if we suppose the globe to be like a pine-seed in the World of Meaning, the World of Similitudes, the Intermediate Realm, and the World of Spirits, the similitude of the tree formed from it would be like a huge pine-tree in relation to the seed. Thus, in the course of their spiritual journeyings, some of the people of direct vision have observed that some of the earth’s levels in the World of Similitudes are extremely extensive and that they stretch over a distance of thousands of years.

What they saw was right, but because superficially the World of Similitudes resembles the physical world, they saw the two worlds blended together, and interpreted them thus. When they returned to the world of sobriety, since they lacked balance, and since they wrote exactly what they witnessed, it has been thought to be contrary to reality.Like the similitudes of a large palace and large garden may be found in a small mirror, so similitudes and non-material realities as extensive as thousands of years may be situated in a single year’s distance in the physical world.

Conclusion: It is understood from this matter that the degree of direct vision is far inferior to that of belief in the Unseen. That is to say, the uncomprehending disclosures of some of the saints relying only on direct vision do not attain to the statements about the truths of faith made by the purified and exact scholars, who are the people of the legacy of prophethood and who rely on the Qur’an and Revelation, not on direct vision – their statements that are about the Unseen but are lucid, comprehensive, and right.

That is to say, the balance of all illuminations, mental states, visions, and unveilings are the Book and Sunna, and their touchstone are the sacred principles of the Book and Sunna, and the conjectural laws of the purified and exacting scholars.

SECOND IMPORTANT MATTER

Question:The Unity of Existence is considered by many people to be the most elevated station, but there was no explicit sign of it among the Companions and foremost the four Rightly-Guided Caliphs, who were at the level of the greatest sainthood, or among the Imams of the Prophet’s Family and foremost the five People of the Cloak, or the great interpreters of the law and the generation following the Companions and foremost the founders of the four schools of law. So did those who lived later advance further than them? Did they find a better highway on which to proceed?

The Answer: God forbid! Nobody at all has the ability to advance further than those purified ones who were the stars and heirs closest to the Sun of Prophethood; the highway is indeed theirs.

As for the Unity of Existence, it is a way and a state, but it is deficient. However, because it is illuminating and pleasurable, most of those who have reached that degree on their spiritual journeyings have not wanted to leave it; they have remained there and supposed it to be the ultimate degree.

If the spirit of the person who takes this way is divested of materiality and intermediaries and he has rent the veil of causes, and is immersed in a state of witnessing, then an experiential – not pertaining to knowledge – unity of existence that arises not from the Unity of Existence but from the Unity of Witnessing, may obtain for him a certain attainment, a spiritual station. He may even reach the degree of denying the universe for God’s sake.

But if he is submerged in causes and preoccupied with materiality, for him, the Unity of Existence may mean going so far as denying God on account of the universe.

Yes,the great highway is the highway of the Companions, and those that followed them, and the Purified Ones. Their universal rule was, “the reality of things is constant.”(*)In accordance with the sense of “There is nothing that resembles Him,”(42:11) Almighty God has absolutely nothing that resembles Him. He is utterly beyond being comprehended in place or class and being divided into parts. His relation with beings is creativity. Beings are not imaginings or fancies as those who followed the way of the Unity of Existence said. Visible things too are Almight y God’s works. Everything is not “Him,” everything is “from Him.” For events cannot be pre-eternal. We shall make this matter easier to understand with two comparisons:

The First: For example, there is a king. Through his name of Just Judge he has a Ministry of Justice which shows the manifestation of that name. Another of his names is Khalifa, and the Shaikh al-Islam’s Office and learned institution are the manifestations of that name. He has also the name of Commander-in-Chief, through which all the offices of the army perform their actions; the army is the manifestation of that name.

Now, if someone were to appear and say: “The king is only the Just Judge, he has no office or ministry other than that of justice,” then the attributes and states of the religious scholars in the Shaykh al-Islam’s Office would have to be applied – not actually but theoretically – to the officials of the Ministry of Justice; a secondary and shadowy Shaykh al-Islam’s Office would have an imaginary existence within the actual Ministry of Justice. Again in hypothetical fashion, the dealings and states of the Army Office would be ascribed to the officials of the Judiciary, an unreal Army Office would be imagined there, and so on. In this situation, the king’s true name is the name of Just Judge and his true sovereignty is his sovereignty in the Ministry of Justice. His names like Khalifa, Commander-in-Chief, and Sultan are not actual but hypothetical. However, the nature of kingship and reality of sovereignt y demand all the names in actuality. And actual names require and necessitate actual offices.

Thus, the sovereignty of divinity necessitates in actuality numerous sacred names like All-Merciful, Provider, Bestower, Creator, Doer, Munificent, and Compassionate. And those true and actual names require actual mirrors. Now, since the followers of the Unity of Existence say: “There is no existent but He,” they downgrade the reality of beings to the level of imagination. Almighty God’s names of Necessary Existent, Existent, One, and Single have true manifestations and spheres of application. For sure, if their mirrors and spheres of application were not real and were imaginary and non-existent, it would not harm them. And perhaps if there were no colour of existence in the mirror of true existence, they would be purer and more brilliant, but the manifestations of such names as Merciful, Provider, Subduer, Compeller, and Creator would not be real, they would be hypothetical. However, those names are realities like the name of Existent, they cannot be shadows; they are essential, not secondary.

İşte sahabe ve asfiya-i müçtehidîn ve Eimme-i Ehl-i Beyt حَقَائِقُ ال۟اَش۟يَاءِ ثَابِتَةٌ derler ki Cenab-ı Hakk’ın bütün esmasıyla hakiki bir surette tecelliyatı var. Bütün eşyanın onun icadıyla bir vücud-u ârızîsi vardır. Ve o vücud çendan Vâcibü’l-vücud’un vücuduna nisbeten gayet zayıf ve kararsız bir zıll, bir gölgedir fakat hayal değil, vehim değildir. Cenab-ı Hak, Hallak ismiyle vücud veriyor ve o vücudu idame ediyor.

İkinci Temsil: Mesela, şu menzilin dört duvarında dört tane endam âyinesi bulunsa her bir âyine içinde her ne kadar o menzil öteki üç âyine ile beraber irtisam ediyor. Fakat her bir âyine, kendinin heyetine ve rengine göre eşyayı kendi içinde ihtiva eyler; kendine mahsus misalî bir menzil hükmündedir.

İşte şimdi iki adam o menzile girse; birisi bir tek âyineye bakar, der ki: “Her şey bunun içindedir.” Başka âyineleri ve âyinelerin içlerindeki suretleri işittiği vakit, mesmuatını o tek âyinedeki iki derece gölge olmuş, hakikati küçülmüş, tagayyür etmiş o âyinenin küçük bir köşesinde tatbik eder. Hem der: “Ben öyle görüyorum, öyle ise hakikat böyledir.”

Diğer adam ona der ki: “Evet, sen görüyorsun, gördüğün haktır fakat vakide ve nefsü’l-emirde hakikatin hakiki sureti öyle değil. Senin dikkat ettiğin âyine gibi daha başka âyineler var; gördüğün kadar küçücük, gölgenin gölgesi değiller.”

İşte esma-i İlahiyenin her biri, ayrı ayrı birer âyine ister. Hem mesela Rahman, Rezzak hakikatli, asıl oldukları için kendilerine lâyık, rızka ve merhamete muhtaç mevcudatı ister. Rahman nasıl hakiki bir dünyada rızka muhtaç hakikatli zîruhları ister; Rahîm de öyle hakiki bir cenneti ister. Eğer yalnız Mevcud ve Vâcibü’l-vücud ve Vâhid-i Ehad isimleri hakiki tutulup öteki isimler onların içine gölge olmak haysiyetiyle alınsa o esmaya karşı bir haksızlık hükmüne geçer.

İşte şu sırdandır ki cadde-i kübra, elbette velayet-i kübra sahipleri olan sahabe ve asfiya ve tabiîn ve Eimme-i Ehl-i Beyt ve eimme-i müçtehidînin caddesidir ki doğrudan doğruya Kur’an’ın birinci tabaka şakirdleridir.

سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ

رَبَّنَا لَا تُزِغ۟ قُلُوبَنَا بَع۟دَ اِذ۟ هَدَي۟تَنَا وَهَب۟ لَنَا مِن۟ لَدُن۟كَ رَح۟مَةً اِنَّكَ اَن۟تَ ال۟وَهَّابُ

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

ÜÇÜNCÜ MESELE

Hikmet ve akıl ile halledilmeyen bir mesele-i mühimme.

كُلَّ يَو۟مٍ هُوَ فٖى شَا۟نٍ ۝ فَعَّالٌ لِمَا يُرٖيدُ

Sual: Kâinattaki mütemadiyen şu hayret-engiz faaliyetin sırrı ve hikmeti nedir? Neden şu durmayanlar durmuyorlar, daima dönüp tazeleniyorlar?

Elcevap: Şu hikmetin izahı bin sahife ister. Öyle ise izahını bırakıp gayet muhtasar bir icmalini iki sahifeye sığıştıracağız.

İşte nasıl ki bir şahıs, bir vazife-i fıtriyeyi veyahut bir vazife-i içtimaiyeyi yapsa ve o vazife için hararetli bir surette çalışsa; elbette ona dikkat eden anlar ki o vazifeyi ona gördüren iki şeydir:

Birisi: Vazifeye terettüp eden maslahatlar, semereler, faydalardır ki ona ille-i gaiye denilir.

İkincisi: Bir muhabbet, bir iştiyak, bir lezzet vardır ki hararetle o vazifeyi yaptırıyor ki ona dâî ve muktezî tabir edilir.

Mesela yemek yemek, iştihadan gelen bir lezzet, bir iştiyaktır ki onu yemeye sevk eder. Sonra da yemeğin neticesi vücudu beslemektir, hayatı idame etmektir.

Öyle de وَلِلّٰهِ ال۟مَثَلُ ال۟اَع۟لٰى şu kâinattaki dehşet-engiz ve hayret-nüma hadsiz faaliyet, iki kısım esma-i İlahiyeye istinad ederek iki hikmet-i vâsia içindir ki her bir hikmeti de nihayetsizdir:

Birincisi: Cenab-ı Hakk’ın esma-i hüsnasının hadd ü hesaba gelmez enva-ı tecelliyatı var. Mahlukatın tenevvüleri, o tecelliyatın tenevvüünden geliyor. O esma ise daimî bir surette tezahür isterler. Yani nakışlarını göstermek isterler. Yani nakışlarının âyinelerinde cilve-i cemallerini görmek ve göstermek isterler. Yani kâinat kitabını ve mevcudat mektubatını ânen fe-ânen tazelendirmek isterler. Yani yeniden yeniye manidar yazmak ve her bir mektubu, Zat-ı Mukaddes ve Müsemma-yı Akdes ile beraber, bütün zîşuurların nazar-ı mütalaasına göstermek ve okutturmak iktiza ederler.

İkinci sebep ve hikmet: Nasıl ki mahlukattaki faaliyet bir iştiha, bir iştiyak, bir lezzetten geliyor. Ve hattâ her bir faaliyette kat’iyen lezzet vardır; belki her bir faaliyet, bir nevi lezzettir.

Öyle de Vâcibü’l-vücud’a lâyık bir tarzda ve istiğna-i zatîsine ve gına-i mutlakına muvafık bir surette ve kemal-i mutlakına münasip bir şekilde hadsiz bir şefkat-i mukaddese ve hadsiz bir muhabbet-i mukaddese var.

Ve o şefkat-i mukaddese ve o muhabbet-i mukaddeseden gelen hadsiz bir şevk-i mukaddes var.

Ve o şevk-i mukaddesten gelen hadsiz bir sürur-u mukaddes var.

Ve o sürur-u mukaddesten gelen –tabir caiz ise– hadsiz bir lezzet-i mukaddese var.

Hem o lezzet-i mukaddeseden gelen hadsiz terahhumdan, mahlukatın faaliyet-i kudret içinde ve istidatları kuvveden fiile çıkmasından ve tekemmül etmesinden neş’et eden memnuniyetlerinden ve kemallerinden gelen ve Zat-ı Rahman-ı Rahîm’e ait –tabir caiz ise– hadsiz memnuniyet-i mukaddese ve hadsiz iftihar-ı mukaddes vardır ki hadsiz bir surette, hadsiz bir faaliyeti iktiza ediyor.

İşte şu hikmet-i dakikayı, felsefe ve fen ve hikmet bilmediği içindir ki şuursuz tabiatı ve kör tesadüfü ve camid esbabı; şu gayet derecede alîmane, hakîmane, basîrane faaliyete karıştırmışlar, dalalet zulümatına düşüp nur-u hakikati bulamamışlar.

قُلِ اللّٰهُ ثُمَّ ذَر۟هُم۟ فٖى خَو۟ضِهِم۟ يَل۟عَبُونَ

رَبَّنَا لَا تُزِغ۟ قُلُوبَنَا بَع۟دَ اِذ۟ هَدَي۟تَنَا وَهَب۟ لَنَا مِن۟ لَدُن۟كَ رَح۟مَةً اِنَّكَ اَن۟تَ ال۟وَهَّابُ

اَللّٰهُمَّ صَلِّ وَ سَلِّم۟ عَلٰى كَاشِفِ طِل۟سِمِ كَائِنَاتِكَ بِعَدَدِ ذَرَّاتِ ال۟مَو۟جُودَاتِ وَ عَلٰى اٰلِهٖ وَ صَح۟بِهٖ مَا دَامَ ال۟اَر۟ضُ وَ السَّمٰوَاتُ

اَل۟بَاقٖى هُوَ ال۟بَاقٖى

Said Nursî

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