Yirmi Altıncı Mektup/en

This twenty-sixth letter consists of four squarestopics.

First Topic

In His Name, be He Glorified!And there is nothing but it glorifies Him with praise.(17:44)

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

And if a suggestion from Satan assails your mind, seek refuge with God; for He is All-Hearing and All-Knowing.(41:36)

A Proof of the Qur’an Against Satan and His Party

This first Topic defeats in argument the Devil, silences the rebellious, and strikes them dumb by refuting in the most clear manner a fearsomely cunning stratagem of the Devil, which is to be unbiased. It concerns an event part of which I described in summary form ten years ago in my work entitled Lemeât. It is as follows:

Eleven years before this treatise was written, I was listening in the month of Ramadan to the Qur’an being recited in Bayezid Mosque in Istanbul. Suddenly, although I could see no one, I seemed to hear an unearthly voice which captured all my attention. I listened with my imagination,

and realized that it was saying to me:

“You consider the Qur’an to be extremely elevated and brilliant. Be unbiased for a minute and consider it again. That is, suppose it to be man’s word. I wonder whether you would still see the same qualities and beauty in it?”

In truth, I was deceived by the voice; I thought of the Qur’an as being written by man. Just as Bayezid Mosque is plunged into darkness when the electricity is switched off, I observed that with that thought the brilliant lights of the Qur’an began to be extinguished. At that point I understood that it was the Devil who was speaking to me; he was drawing me towards the abyss. I sought help from the Qur’an and a light was at once imparted to my heart giving me firm strength for the defence. I began to argue back at the Devil,

saying:

“O Satan! Unbiased thinking is to take a position between two sides. Whereas what both you and your disciples from among men call unbiased thinking is to take the part of the opposing side; it is not impartiality, it is temporary unbelief. For to consider the Qur’an to be man’s word and to judge it as such is to take the part of the opposing side; it is to favour something baseless and invalid. It is not being unbiased, it is being biased towards falsehood.”

The Devil replied:

“Well, in that case, say it is neither God’s Word nor man’s word. Think of it as between the two.”

To which I rejoined:

“That’s not possible either. For if there is a disputed property for which there are two claimants, and the claimants are close both to one another and to the property, the property will either be given to someone other than them, or will be put somewhere accessible so that whoever proves ownership can take it. If the two claimants are far apart with one in the east and the other in the west, then according to the rule, it will remain with the one who has possession of it since it is not possible for it to be left somewhere between them.

“Thus, the Qur’an is a valuable property, and however distant man’s word is from God’s, the two sides in question are that far apart; indeed, they are infinitely far from one another. It is not possible for the Qur’an to be left between the two sides, which are as far apart as the Pleiades and the ground. For they are opposites like existence and non-existence or the two magnetic poles; there can be no point between them.

In which case, for the Qur’an, the one who possesses it is God’s side. It will be accepted as being in His possession, and the proofs of ownership will be regarded in that way. Should the opposing side refute all the arguments proving it to be God’s Word, it may claim ownership of it, otherwise it cannot. God forbid! What hand can pull out the nails fastening that vast jewel to the sublime throne of God, riveted as it is with thousands of certain proofs, and break its supporting pillars, causing it to fall?”

“Inspite of you, O Satan!, the just and the fair-minded reason in this equitable and rightful manner. They increase their belief in the Qur’an through even the slightest evidences.

While according to the way shown by you and your disciples, if just once it is supposed to be man’s word and that mighty jewel fastened to the divine throne is cast to the ground, a proof with the strength of all the nails and the firmness of many proofs becomes necessary in order to raise it from the ground and fasten it once more to the throne, and so be saved from the darkness of unbelief and reach the lights of belief. But because it is extremely difficult to do this, due to your wiles, many people are losing their faith at this time by imagining themselves to be making unbiased judgements.”

The Devil turned and said:

“The Qur’an resembles man’s word. It is similar to the way men converse. That means it is man’s word. If it were God’s Word, it would be appropriate to Him and altogether out of the ordinary. Just as His art does not resemble man’s art, so His Word should not resemble man’s word.”

I replied:

“It may be understood as follows: apart from his miracles and special attributes, the Prophet Muhammad (UWBP) was a human being in all his actions, conduct, and behaviour. He submitted to and complied with the divine laws and commands manifested in creation. He too suffered from the cold, experienced pain, and so on. His deeds and attributes were not all made out of the ordinary so that he could be the leader of his community through his actions, its guide through his conduct, and instruct it through all his behaviour. If he had been out of the ordinary in all his conduct, he could not have been the leader in every respect, the complete guide for everyone, the “Mercy to All the Worlds” through all his attributes.

“In just the same way, the All-Wise Qur’an is the leader of the aware and the conscious, the guide of jinn and men, the teacher of those aspiring to perfection, and instructor of those seeking reality. It has necessarily, therefore, to be in a form similar to human conversation and style.

For men and jinn take their supplications from it and learn their prayers from it; they express their concerns in its language, and learn from it the rules of social behaviour, and so on. Everyone has recourse to it.

If it had been in similar form to the divine speech that the Prophet Moses (Peace be upon him) heard on Mount Sinai, human beings could not have borne listening to it and hearing it, nor made it a point of reference and recourse. Moses (Peace be upon him), one of the five greatest prophets, could only endure to hear a few words. He said:

“‘Is Your speech thus?’ God replied: ‘I have the power of all tongues.’”(*)

Next, the Devil said:

“Many people speak of matters similar to those in the Qur’an in the name of religion. Isn’t it possible, therefore, that a human being did such a thing and made up the Qur’an in the name of religion?”

Inspired by the light of the Qur’an, I replied as follows:

“Firstly:Out of love of religion, someone who is religious may say: ‘The truth is this; in reality, the matter is thus; Almighty God commands such-and-such.’ But he would not make God speak to suit himself. Trembling at the verse,Who, then does more wrong than one who utters a lie concerning God?(39:32),he would not overstep his mark to an infinite degree, imitate God, and speak on His behalf.

“Secondly: It is in no way possible for a human being to be successful in doing such a thing on his own, in fact, it is completely impossible. People who resemble each other may imitate one another, people of the same nation look the same as one another, people who are close to one another in rank or status may impersonate one another and temporarily deceive people, but they cannot do so for ever. For in any event, the falseness and artificiality in their behaviour will show up their imposture to the observant, and their deception will not last.

If the person who is attempting to imitate another under false pretences is quite unlike them; for example, if an uneducated man wants to imitate in learning a genius like Ibn Sina, or a shepherd to assume the position of a king, of course they will not deceive anyone at all, they will only make fools of themselves. Everything they do will proclaim, ‘This is an impostor.’

“Thus, to suppose – God forbid!, a hundred thousand times – the Qur’an to be man’s word is utterly impossible; no rational being could accept its possibility; to do so is a delirium like imagining to be possible something that is self-evidently impossible, like a firefly being regarded by astronomers as a real star for a thousand years; or a fly appearing to observers in the form of a peacock for a year; or a bogus common private posing as a famous lofty field marshal, taking over his position and remaining in it for a long period without giving away his deception;

or like a slandering, unbelieving liar affecting the manner and position of the most truthful, trustworthy, upright believer throughout his life and being completely unruffled before even the most observant while concealing his fraud from them.

“In just the same way, if the Qur’an is supposed to be man’s word, then it has to be supposed, God forbid, that that Perspicuous Book – which is clearly a brilliant star; indeed, a sun of perfections perpetually scattering the lights of truth in the heavens of the world of Islam – is like a firefly, a spurious sham made up by a counterfeiting human; and those who are closest to it and study it most carefully do not realize this, and consider it to be a perpetual, exalted star and source of truth.

This is impossible a hundred times over, and even if you were to go a hundred times further in your diabolical machinations, O Satan, you could not make such an assertion, you could not deceive anyone of sound reason! Only sometimes you trick people by making them look from a great distance, thus making the star appear as small as a firefly.

“Thirdly: Also, if the Qur’an is imagined to be man’s word, it necessitates that the hidden reality of a criterion of truth and falsehood that is miraculous in its exposition, and through the testimony of its fruits, results, and effects, is gilded with the most spiritual and life-giving, the most truthful and happiness-bringing, the most comprehensive and exalted qualities in the world of humanity, is, God forbid, the fabrication of a single unaided and unlearned man’s mind, and that the great geniuses and brilliant scholars who observed him closely and studied him meticulously at no time saw any trace of counterfeit or pretence in him and always found him serious, genuine, and sincere.

“This is completely impossible, an idea so nonsensical as to shame the Devil himself, like dreaming up an utterly impossible situation. For it entails supposing a person who throughout his life demonstrated and taught trust, belief, confidence, sincerity, seriousness, and integrity through all his conduct, words, and actions, and raised eminently truthful and sincere followers, and was accepted as possessing the highest, most shining virtues, to be the most untrustworthy, insincere, and unbelieving.

For in this question there is no point between the two. “If, to suppose the impossible, the Qur’an were not the Word of God, it would fall from the divine throne to the ground; it would not remain somewhere between. While being the meeting-point of truths, it would become a source of superstition and myth. And if, God forbid, the one who proclaimed that wonderful decree was not God’s Messenger, it would necessitate his descending from the highest of the high to the lowest of the low, and from the degree of being the source of accomplishments and perfections to the level of being a mine of trickery and intrigue; he could not remain between the two. For one who lies and fabricates in God’s name falls to the very lowest of degrees.

“It is as impossible as permanently seeing a fly as a peacock, and all the time seeing the peacocks’s attributes in the fly. Only someone lacking all intelligence could imagine it to be possible.

“Fourthly:Also, if the Qur’an is imagined to be man’s word, it necessitates fancying that the Qur’an, which is a sacred commander of the community of Muhammad, mankind’s largest and most powerful army, is – God forbid – a powerless, valueless, baseless forgery. Whereas, self-evidently, through its powerful laws, sound principles, and penetrating commands, it has equipped that huge army both materially, and morally and spiritually, has imposed on it such an order, regularity, and discipline that it has conquered both this world and the next, and has instructed the minds of people each according to his degree, and trained their hearts, conquered their spirits, purified their consciences, and employed and utilized their limbs and members. To imagine it to be a counterfeit necessitates accepting a hundredfold impossibility.

“Such an impossibility entails the further total impossibility of supposing that a person who, through his deliberate conduct throughout his life taught mankind Almighty God’s laws, and through his honest behaviour instructed humanit y in the principles of truth, and through his sincere and reasonable words showed and established the straight way of moderation and happiness, and as all his life testifies, felt great fear at divine punishment and knew God better than anyone else and made Him known, and in splendid fashion has for one thousand three hundred and fifty years commanded a fifth of mankind and half the globe, and through his renowned qualities is in truth the pride of mankind, indeed, of the universe, – it entails the impossibility of supposing that, God forbid a hundred thousand times, he neither feared God, nor knew Him, nor held back from lying, nor had any self-respect.

Because in this matter there is no point between the two. For if, to suppose the impossible, the Qur’an is not the Word of God, if it falls from the divine throne to the ground, it cannot remain somewhere between the two. Indeed, it has to be said to be the property of the very worst of liars. And as for this, O Satan, even if you were a hundred times more satanic, you could not deceive any mind that was not unsound, nor persuade any heart that was not corrupted!”

The Devil retorted:

“That’s what you think! I have deceived most of mankind, and their foremost thinkers, into denying the Qur’an and Muhammad.”

I replied:

“Firstly:When seen from a great distance, the largest thing appears the same as the smallest. A star may even look like a candle.

“Secondly:Also, when seen both as secondary and superficially, something which is completely impossible may appear to be possible. “One time when an old man was watching the sky in order to spot the new moon of Ramadan, a white hair fell on his eye. Imagining it to be the moon, he announced:‘I have seen the new moon!’ Now, it is impossible that the white hair was the moon, but because his intention was to spot the moon and the hair was by the way and secondary, he paid it no attention and thought the impossibility was possible.

“Thirdly:Also, non-acceptance is one thing and denial is something quite different. Non-acceptance is indifference, a closing of the eyes to something, an ignorant absence of judgement. It may mask many completely impossible things and the mind does not concern itself with them. As for denial, it is not non-acceptance, but the acceptance of non-existence; it is a judgement. The mind is compelled to work. So a devil like you takes hold of someone’s mind and leads it to denial.

Showing the false to be truth and the impossible to be possible through such satanic wiles as heedlessness, misguidance, fallacious reasoning, obstinacy, false arguments, pride, deception, and habit, you make those unfortunate creatures in human form swallow unbelief and denial, although they comprise innumerable impossibilities.

“Fourthly:Also, if the Qur’an is supposed to be the word of man, it necessitates imagining to be its opposite a book that has self-evidently guided the purified, veracious saints and spiritual poles, who shine like stars in the heavens of the world of mankind, has continuously instructed all levels of perfected men in truth and justice, veracity and fidelity, faith and trustworthiness, and has ensured the happiness of this world and the next through the truths of the pillars of faith and the principles of the pillars of Islam; a book that through the testimony of its achievements is of necessit y veracious, and pure, genuine truth, and absolutely right, and most serious – it necessitates imagining, God forbid, that it comprises the opposites of these qualities, effects, and lights, and not only is a collection of fabrications and lies, but also a frenzy of unbelief that would shame even the Sophists and the devils, and cause them to tremble.

“This impossibility necessitates the further, most ugly and abhorrent, impossibility that the person who, according to the testimony of the religion and Shari‘a of Islam that he proclaimed, and the extraordinary fear of God and pure, sincere worship that he demonstrated throughout his life, and as necessitated by the good moral qualities unanimously witnessed in him, and according to the affirmation of the people of truth and perfection whom he raised, was the most believing, the most steadfast, the most trustworthy, and the most truthful, was – God forbid, and again, God forbid – without faith, that he was most untrustworthy, did not fear God, nor shrink from lying. To imagine this necessitates imagining the most loathsome form of impossibility and perpetrating the most iniquitous and vicious sort of misguidance.

“In Short:As is stated in the Eighteenth Sign of the Nineteenth Letter, the common people, who gain an understanding of the Qur’an’s miraculous nature by listening to it, say: ‘If I were to compare the Qur’an with all the other books I have listened to, or with all the other books in the world, it would resemble none of them; it is not the same as them in either kind or degree.’ The Qur’an, then, is either superior to all of them, or inferior to all of them. It is impossible that it is inferior, and no enemy or the Devil even could say that. In which case, the Qur’an is superior to all other books, and is therefore a miracle.

In just the same way, we say according to the categorical proof called “residue,” taken from the sciences of method and logic:

“O Satan and O disciples of Satan! The Qur’an is either the Word of God, come from the supreme throne of God and His Greatest Name, or, God forbid, and again, God forbid, it is a human forgery fabricated on earth by someone without belief who neither feared God nor knew Him. In the face of the above proofs, O Satan, you can neither say that, nor could you have said it, nor will you be able to say it in the future. Therefore, the Qur’an is the Word of the Creator of the universe. Because there is no point between the two; it is impossible and precluded that there should be. And we have proved it most clearly and decisively; and you have seen it and heard it.

“In the same way, Muhammad (Upon whom be blessings and peace) is either God’s Messenger and the highest of the prophets and the most superior of creatures, or, God forbid, he has to be imagined to be someone without belief who fell to the lowest of the low because he lied concerning God, and did not know God, and did not believe in His punishment.(*)And as for this, O Devil, neither you, nor the philosophers of Europe or hypocrites of Asia on whom you rely, could say it; neither could you say it in the past, nor shall you be able to say it in the future, for there is no one in the world who would listen to it and accept it. It is because of this that the most corrupting of those philosophers and the most lacking in conscience of the hypocrites, even, admit that ‘Muhammad the Arabian (UWBP) was very clever, and was most moral and upright.’

“Since the matter is limited to these two sides, and the second one is impossible and no one at all claims it to be true, and since we have proved with decisive arguments that there is no point between them, for sure and of necessit y, in spite of you and your party, Muhammad the Arabian (Upon whom be blessings and peace) was the Messenger of God, and the highest of the prophets and the best of all creatures.”

Upon him be blessings and peace to the number of angels and jinn and men.

A Second, Small Objection of Satan

Not a word does he utter but there is a sentinel by him, ready [to note it]. * And the stupor of death will bring the truth [before his eyes]: “This was the thing you were trying to escape!” * And the trumpet shall be blown: that will be the Day whereof warning [had been given]. * And there will come forth every soul: with each will be [an angel] to drive, and [an angel] to bear witness. * “You were heedless of this; now have We removed your veil. And sharp is your sight this Day!” * And his companion will say: “Here is [his record] ready with me!” * “Throw, throw into Hell every contumacious rejecter!”(50:18-24)

One time while reading these verses from Sura Qaf, the Devil said to me: “You consider the principal aspects of the Qur’an’s eloquence to lie in its clarity and fluency of style, but in these verses it jumps from one subject to another. It jumps from death agonies to the resurrection of the dead, from the blowing of the trumpet to the Last Judgement, and from that to the entry into Hell of the unbelievers. What fluency of style can there be with this extraordinary switching about? In most places in the Qur’an, it brings together subjects like this that bear little relation to each other. Where is its eloquence and smoothness with such discontinuity?”

I answered as follows: After its eloquence, one of the chief elements of the Qur’an of Miraculous Exposition’s inimitability is its conciseness. Conciseness is one of the strongest and most important elements of the Qur’an’s miraculousness. The instances of it are so numerous and beautiful that exacting scholars are left in wonder at it.

For example: Then the word went forth: “O earth! swallow up your water, and O sky! withhold [your rain]!” And the water abated, and the matter was ended. The ark rested on Mount Judi, and the word went forth: “Away with those who do wrong!”(11:44)

It describes the Great Flood and its consequences so concisely and miraculously in a few short sentences that it has caused many scholars of rhetoric to prostrate before its eloquence.

And, for example:كَذَّبَت۟ ثَمُودُ بِطَغ۟وٰيهَا ۝ اِذِ ان۟بَعَثَ اَش۟قٰيهَا ۝ فَقَالَ لَهُم۟ رَسُولُ اللّٰهِ نَاقَةَ اللّٰهِ وَسُق۟يٰيهَا ۝ فَكَذَّبُوهُ فَعَقَرُوهَا ۝ فَدَم۟دَمَ عَلَي۟هِم۟ رَبُّهُم۟ بِذَن۟بِهِم۟ فَسَوّٰيهَا ۝ وَلَا يَخَافُ عُق۟بٰيهَا

The Thamud rejected [their prophet] through their inordinate wrongdoing. * Behold, the most wicked man among them was deputed [for impiety]. * But the Apostle of God said to them: “It is a she-camel of God. And [bar her not from] having her drink!” * Then they rejected him, and they hamstrung her. So their Lord, on account of their crime, obliterated their traces and made them equal [in destruction, high and low]! * And for Him is no fear of its consequences.(91:11-15)In these few short sentences, with a miraculousness within the conciseness, fluency, and clarity, and in a way that does not spoil the understanding, the Qur’an relates the strange, momentous events involving the Thamud people and their consequences, and the Thamud’s calamitous end.

And for example:And remember Zun-Nun, when he departed in wrath: he imagined that We had no power over him. But he cried through the depths of darkness: “There is no god but You; glory be unto You; I was indeed among the wrongdoers.”(21:87)

Here, many sentences have been “rolled up” between the words “that We had no power over him” and “but he cried out in the depths of the darkness,” but these omitted sentences neither spoil the understanding, nor mar the fluency of the style. It mentions the chief elements of the story of Jonah (Upon whom be peace), and refers the rest to the intelligence.

And for example, in Sura Yusuf, the seven or eight sentences between the words “Send me” and “Joseph, O man of truth!”(12:45-6) have been skipped concisely, yet it neither impairs the understanding, nor mars the smoothness of the st yle.

There are a great many instances of this sort of miraculous conciseness in the Qur’an, and they are very beautiful indeed.

However, the conciseness of the verses from Sura Qaf are particularly wonderful and miraculous. For they each point out the truly dreadful future of the unbelievers when each endless day will last fifty thousand years, and the dire things that will happen to them in the awesome revolutions of the future. It flashes them over the mind like lightning, depicting that long, long period of time to the mind’s eye as a single present page. Referring the events that are not mentioned to the imagination, it evokes them with truly elevated fluency and smoothness of style.

When the Qur’an is read, listen to it with attention, and hold your peace: that you may receive mercy.(7:204)

And now if you have anything to say, O Satan, say it!

Satan replied: “I cannot oppose what you say, nor defend myself. But there are many foolish people who listen to me; and many devils in human form who assist me; and many pharaohs among philosophers who learn things from me which flatter their egos, and prevent the publication of works like yours. Therefore I shall not lay down my arms before you!”

Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All Wise!(2:32)

Second Topic

[This Topic was written in response to the wonder expressed by those who serve me permanently at the surprising contradictions they see in my conduct. It is also intended to rectify the excessively good opinions of me of two of my students.]

I see that some of the perfections which properly pertain to the truths of the All- Wise Qur’an are attributed to the instruments who proclaim those truths. And this is wrong. For the sacredness of the source demonstrates effects as powerful as many proofs; it is through these that it makes everyone accept its injunctions. Whenever the herald or deputy obscures it, that is, whenever attention is turned to the herald, the sacredness loses its effectiveness. It is because of this that I shall explain a truth to my brothers who show me greater regard than is my due. It is as follows:

One person may have numerous personalities, all of which display different qualities. For example, when a high official is in his office, his position necessitates dignity and requires a stance that will preserve its loftiness. If he is humble before his visitors, it will be lowering and will debase the position. But when in his own house, his position requires – contrary to his official position – that he should be as modest as he can. If he stands on his dignity, it will be arrogant. And so on.

That is to say, a person assumes a personality when performing his duty or work that in many respects contradicts his true personalit y. If such a person is truly worthy of his duty and truly capable of it, the two personalities are close to each other. But if he lacks the capacity; if, for example, a common soldier is put in the position of a field marshal, the two personalities are far apart; the individual, lowly, inferior qualities of the soldier are incompatible with the elevated, superior character demanded by the position of field marshal.

Thus, this wretched brother of yours has three personalities, which are ver y distant from each other, truly very distant.

The First:In so far as I am a herald of the elevated treasury of the All-Wise Qur’an, I have a temporary personality that pertains solely to the Qur’an. The extremely exalted character demanded by this position is not mine; I do not possess such a character. It rather consists of the qualities necessitated by the position and the duty. Any qualities this sort that you see in me are not mine, so do not suppose I possess them; they belong to the position.

The Second Personality:Through Almighty God’s grace, a personality is given me at the time of worship when I am turned towards the divine court; it displays certain marks. These arise from knowing one’s faults, realizing one’s want and impotence, and seeking refuge in utter humility at the divine court, which are the basis and meaning of worship. Through this personality, I know myself to be more wretched, powerless, wanting, and faulty than everyone. If the whole world were to praise and applaud me, it could not make me believe that I am good or possess perfection of any sort.

The Third:I have my true personality, that is, the faulty personality of the Old Said, that is, certain veins of character inherited from the Old Said. Sometimes it inclines to hypocrisy and desires rank and position. Also, because I do not come from a noble family, inferior qualities are to be observed, like my being frugal to the point of miserliness.

My brothers! I am not going to describe the many secret faults and ills of this personality, lest I chase you away altogether.

My brothers, since I am not someone capable and of high position, this personality of mine is very far from the character demanded by the duties of herald and of worship; it does not show their traits. Also, in accordance with the rule, “No ability is needed to receive God’s gifts,” Almighty God has compassionately demonstrated His power in me so that He employs my personality, which is like that of the lowest common soldier, in serving the mysteries of the Qur’an, which resembles the highest position of field marshal. Thanks be to God a hundred thousand times! The soul is baser than everything, and the duty higher!

All praise be to God, this is a bounty from my Lord!

Third Topic

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

O mankind! We created you from a single [pair] of a male and a female,

and made you into nations and tribes, that you may know each other.(49:13)

That is, I created you as peoples, nations, and tribes, so that you might know one another and the relations between you in social life, and assist one another; not so that you would regard each other as strangers, refuse to acknowledge one another, and nurture hostility and enmity.

these are seven matters.

First Matter

Since the elevated truth stated by the above verse concerns the life of society, I have been compelled to write it in the tongue, not of the New Said, who wants to withdraw from society, but of the Old Said, who was involved in the social life of Islam. It is written intending to serve the Qur’an of Mighty Stature and to shield it against unjust attacks.

Second Matter

In explanation of the principle of mutual acquaintance and assistance alluded to by the above verse, we say this: an army is divided into divisions, the divisions into regiments, the regiments into battalions, and companies, and squads, so that all the soldiers may know their many different connections and related duties. In this way, they all will perform properly a general duty in accordance with the principle of mutual assistance, and the collectivity they form will be safe from the attacks of the enemy. The army is not arranged thus to be divided and split up, with one company competing with another, one battalion being hostile to another, and one division acting in opposition to another.

Similarly, Islamic society as a whole is a huge army that is divided into tribes and groups. Nevertheless, it has unity in numerous respects: its groups’ Creator is one and the same, their Provider is one and the same, their Prophet is one and the same, their qibla is one and the same, their Book is one and the same, their country is one and the same; a thousand things are one and the same.

All these things being one and the same necessitates brotherhood, love, and unity. That is to say, being divided into groups and tribes should lead to mutual acquaintance and mutual assistance, not to antipathy and mutual hostility.

Third Matter

The idea of nationalism has greatly advanced this century. The cunning European tyrants in particular awaken this among Muslims in negative fashion so they may divide them up and devour them.

Furthermore, in the idea of nationalism is a thrill of the soul, a heedless pleasure, an inauspicious power. For this reason people involved in social life at this time cannot be told to give it up.

However, nationalism is of two kinds: one is negative, inauspicious, and harmful; it is nourished by devouring others, persists through hostility to others, and is aware of what it is doing. It is the cause of enmity and disturbance. This is the reason the Hadith states that Islam has abrogated what preceded it and put an end to the tribalism of Ignorance.(*)And the Qur’an decrees:

While the unbelievers got up in their hearts, heat and cant – the heat and cant of Ignorance – God sent down His tranquillity to His Messenger and to the believers,

And the Quran also decreed:

and made them stick close to the command of self-restraint; and well were they entitled to it and worthy of it. And God has full knowledge of all things.(48:26)

The above Hadith and verse reject in definite terms negative nationalism and racialism. For positive, sacred Islamic nationhood leaves no need for them.

What race has three hundred and fifty million members? Which racialism can gain for those who subscribe to it so many brothers – and eternal brothers at that – in place of Islam? Negative nationalism has caused untold harm in history.

In Short:The Umayyads combined some nationalistic ideas with their politics, and vexed the World of Islam. They also brought down many calamities on themselves.

Also, the European nations have promoted the idea of racialism enormously this century; the ghastly events of the Great War demonstrated just how harmful negative nationalism is, in addition to the perpetual, ill-omened enmity of the French and Germans.

And with us, in the Second Constitutional Period, – like the myriad tongues at the destruction of the Tower of Babel, known as the “ramification of peoples,”and their resulting dispersal – various refugee societies called “clubs” were formed, chiefly by the Armenians and Greeks, because of their negative, nationalistic ideas, and these were the cause of division. From that time to now, the condition of those devoured by the Europeans due to those clubs, and of those made wretched by them, has again demonstrated the harm of negative nationalism.

As for the present, when the peoples and tribes of Islam are most in need of one another, and each is more oppressed and more poverty-stricken than the others, and they are crushed beneath European domination, to regard one another as strangers due to the idea of nationalism and look on each other as enemies, is such a calamity it is indescribable.

It is quite simply a lunacy like turning one’s back on dreadful serpents so as to avoid being bitten by a mosquito and struggling with the mosquito – due to the idea of nationalism. To attach no importance to the European nations, which are like huge dragons, at a time when with their insatiable greed their grasping hands are outstretched, indeed, to in effect help them and to nurture enmity against fellow- citizens in the eastern provinces or brother Muslims to the south, and to take up positions opposed to them, is extremely detrimental and dangerous. In any event there are no enemies among the people to the south that they should form a front against them. The Qur’an’s light comes from the south; it is where the light of Islam came from. It is present among us and is found everywhere.

So to be hostile towards those fellow Muslims is indirectly harmful to Islam and the Qur’an. And hostility towards Islam and the Qur’an is hostility of a sort towards the lives in this world and in the next of all those fellow-citizens. To destroy the foundations of their two lives while claiming to serve their social life in the name of patriotism, is not patriotism but stupidity!

Fourth Matter

Positive nationalism arises from an inner need of social life and is the cause of mutual assistance and solidarity. It gives rise to a beneficial strength, and is a way of reinforcing Islamic brotherhood.

The idea of positive nationalism should serve Islam and be its citadel and armour; it should not take its place. For within the brotherhood of Islam is a hundredfold brotherhood that persists in the Intermediate Realm and World of Eternity. So whatever its extent, national brotherhood may be an element of it. But to plant it in place of Islamic brotherhood is a foolish crime like replacing the treasure of diamonds within the citadel with the citadel’s stones, and throwing the diamonds away.

O sons of this land, who are the people of the Qur’an! Challenging the whole world, you have proclaimed the Qur’an as its standard-bearers, not for six hundred years, but for a thousand years since the time of the ‘Abbasids. You have made your nationhood a citadel to the Qur’an and Islam. You have silenced the whole world and repulsed awesome attacks. You have confirmed the verse:Soon God will produce a people whom He will love as they will love Him, lowly with the believers, mighty against the rejecters, fighting in the way of God.(5:54)Now you must refrain from succumbing to the stratagems of Europe and the dissemblers who imitate them, thus corroborating the passage above; you must be frightened of doing such a thing!

A Noteworthy Situation:The Turks are the most numerous of the Islamic peoples, and wherever they are found, they are Muslims. They have not divided into Muslims and non-Muslims like other peoples. Wherever there are Turks, they are Muslims. Turks who have abandoned Islam or who are not Muslims are no longer Turkish, like the Hungarians. But even small races consist of both Muslims and non- Muslims.

O my Turkish brother! You watch out in particular! Your nationhood has fused with Islam and may not be separated from it. If you do separate them, you will be finished! All your glorious deeds of the past are recorded in the book of Islam’s deeds, and cannot be effaced from the face of the earth by any power. So don’t you efface them from your heart at the evil suggestions and devices of Satan!

Fifth Matter

The peoples awakening in Asia are embracing the idea of nationalism and imitating Europe precisely in every respect, and on the way are sacrificing many of the things they hold sacred. However, every nation requires a dress suitable to its particular stature. Even if the material is the same [for all nations], the styles have to be different. A woman cannot be dressed in a gendarme’s uniform, nor can an elderly hoja be clothed in a tango-dancer’s outfit. Moreover, blind imitation very often makes people into laughing-stocks. This is so for the following reasons:

Firstly:If Europe is a shop, a barracks, Asia is an arable field and a mosque.A shopkeeper can go to the ball, but a peasant cannot. The situation of a barracks and that of a mosque cannot be the same.

Moreover, the appearance of most of the prophets in Asia, and the emergence of the majority of philosophers in Europe is a sign, an indication, of pre-eternal divine determining that what will arouse the Asian peoples and cause them to progress and to govern, are religion and the heart. As for philosophy, it should assist religion and the heart, not take its place.

Secondly:It is a grievous error to compare the religions of Islam and Christianity and to be indifferent towards religion like Europe. Firstly, Europe has its religion. The fact that such European leaders as Wilson, Lloyd George, and Venizelos were as bigoted in their religion as priests, testifies that Europe has its religion, and is even bigoted in one respect.

Thirdly:To compare Islam with Christianity is a false comparison and wrong. For when it was bigoted in its religion, Europe was not civilized; it became civilized on giving up its bigotry.

Furthermore, religion caused three hundred years of war between them. And since it was the means of despotic tyrants crushing the common people, the poor, and thinkers who were in their power, they all felt a temporary disgust at religion.

However, in Islam, history testifies that apart from one occasion, religion has not been the cause of internal war.

Also, whenever the people of Islam have adhered in earnest to their religion, they have advanced proportionately, achieving significant progress. Witness to this is the greatest master of Europe, the Islamic state of Andalusia.

But whenever the Islamic community has been slack in religion, it has sunk into wretchedness, and declined.

Furthermore, Islam has protected the poor and the common people with compassionate measures such as enjoining the payment of zakat and prohibiting usury and interest. And in accordance with phrases like, “So will they not think,”(36:68) * “So will they not reason,”(6:50) * “So will they not ponder on it,”(4:82) it has called on the intelligence and encouraged reason and knowledge and protected scholars. Islam has therefore always been the stronghold and place of recourse of the poor and the people of learning. They have no reason to be vexed at Islam.

The underlying reason Islam differs in various respects from Christianity and other religions is this:

The basis of Islam is the pure affirmation of divine unity; it attributes no actual effect to causes and intermediaries, and affords them no value in respect of creation and position.

Christianity, however, since it has accepted the idea of Jesus being the Son of God, it gives some value to causes and intermediaries; it cannot break egotism. It quite simply ascribes a manifestation of divine dominicalit y to its saints and great ones, thus confirming the verse:

They take their priests and their anchorites to be their lords in derogation of God.(9:31)It is because of this that, together with maintaining their pride and egotism,those Christians who occupy the highest worldly ranks are religious and bigoted, like the former American president, Wilson.

In Islam, the religion of pure divine unity, those holding the highest worldly positions either give up their egotism and pride, or they give up their religion to an extent. For this reason, some are neglectful or even irreligious.

Sixth Matter

To those people who go to excess in the idea of negative nationalism and racialism we say this:

Firstly:The face of the world and especially this country of ours has since ancient times seen numerous migrations and changes of population. In addition, when the centre of Islamic rule was established here other peoples were drawn to it and they settled here. Consequently, only when the Preserved Tablet is revealed will the races truly be distinguished from each other. To construct movements and patriotism on the idea of true race is both meaningless and extremely harmful. It is for this reason that one of the nationalist leaders and racialists, who was very neglectful in religion, was compelled to say: “If language and religion are the same, the nation is the same.”

Since that is so, relations of language, religion, and country should be considered, not true race. If the three are the same, the nation will certainly be strong. And if one is absent, there will still be nationhood.

Secondly:I shall describe by way of example, two of the hundreds of advantages the sacred nationhood of Islam has gained for the social life of the sons of this land:

The First:

What enabled this Islamic state, while numbering only twenty or thirty million, to preserve its life and existence in the face of all the large states of Europe was the following idea held by its army, which was born of the light of the Qur’an: “If I die, I shall be a martyr; and if I kill, I shall be a ghazi.” They met death eagerly and with longing, laughing in its face. They always made Europe tremble. What in the world is there that will give rise to such elevated self-sacrifice in the spirit of a simple-hearted soldier? What patriotism can be instilled in its place? What can make him willingly sacrifice his life and all his world?

The Second:

Whenever the dragons (large states) of Europe have dealt a blow at this Islamic state, they have caused three hundred and fifty million Muslims to weep and cry out. So in order not to make them do that, those colonialists drew back their hands; they lowered them, even while raising them to strike. What power can be established in place of this constant moral support, which can be in no way belittled? Let them show it! No, that huge moral strength must not be offended by negative nationalism and independent patriotism.

Seventh Matter

We say to those who exhibit excessive patriotism and negative nationalism: if you truly love this nation and feel pity for it, be patriotic in such a way that your pity is directed towards the majority of its people. For to serve the temporary heedless social life of the minority, who are in no need of pity, in a way that is the reverse of pity for the majority, is not patriotism.

Patriotic works performed out of negative racialism may be temporarily beneficial for two people out of eight. They receive the kindness arising from that patriotism, although they do not deserve it. But the remaining six are either elderly, or sick, or afflicted with tribulations, or are children, or weak, or pious people turned earnestly toward the hereafter; these people want a light, a solace, compassion, in the face of the Intermediate Realm and the hereafter, with the life of which they are concerned rather than worldly life; they are in need of helping hands that are blessed and patriotic. What patriotism could permit their light to be extinguished, their solace to be destroyed? Alas! Where is that pity for the nation, that self-sacrifice?

We must never lose hope in divine mercy. For Almighty God will not cause to perish through temporary set-backs the magnificent army and mighty community of the people of this land, which He employed for a thousand years in the service of the Qur’an, appointing them its standard-bearer. He will once again kindle that light and cause them to continue their duty, God willing!

Fourth Topic

[NOTE: The ten Matters of this Fourth Topic are unconnected, in the same way that the four Topics of this Twenty-Sixth Letter are unconnected. So no connection should be sought. They were written exactly as they occurred to me. This is part of a letter to an important student of mine, consisting of the answers to five or six of his questions.]

The First

Secondly:In your letter you mention that explanations and interpretations of “Lord and Sustainer of All the Worlds,”(1:2) state that there are eighteen thousand worlds,(*)and you ask the wisdom in this number.

My brother, at the moment I do not know the wisdom in it, but I can say this much: the phrases of the Wise Qur’an are not restricted to a single meaning; for since the Qur’an addresses all the levels of mankind, its phrases are like universals or wholes that comprise meanings for each level. The meanings that are expounded are like parts of the general law. Every Qur’anic commentator, every adept, mentions one part of the whole. Basing it on either his illumination, or his proofs, or his way, he prefers one meaning. Thus, in this verse too, one group disclosed a meaning which corresponded to that number.

For example, the verses,He has let free the two bodies of flowing water, meeting together; * Between them is a barrier which they do not transgress,(55:19-20)which the people of sainthood hold to be significant and recite constantly in their invocations, are parts with meanings ranging from the sea of dominicality and sea of worship in the spheres of necessity and contingency respectively, to the seas of the World of the Unseen and the Manifest World, and to the oceans of the north, south, east, and west, and to the Adriatic and the Persian Gulf, the Mediterranean, the Red Sea, and the Suez Canal, and to the freshwater and salt lakes, the various fresh-water lakes under the soil layer and the salt lakes over it and contiguous with it, and to the small lakes called the great rivers, such as the Nile, the Tigris, and the Euphrates, and the salty seas into which they flow. Any of these may be intended or meant, and may be their literal and metaphorical meanings.

In the same way, “All praise be to God, the Sustainer of All the Worlds” encompasses numerous truths. The people of illumination and of reality interpret them differently according to the meanings they uncover.

Personally, I think that the heavens consist of thousands of worlds; some of the stars may each be worlds. On the earth too, every sort of creature is a world. Each human being is a small world. As for the term, “Sustainer of All the Worlds,” it means that every world is administered, sustained, and governed directly through Almighty God’s dominicality (rubûbiyet).

Thirdly:God’s Most Noble Messenger (Upon whom be blessings and peace) said: “When God wishes a people well, he causes them to see their own faults.”(*)

اِذَا اَرَادَ اللّٰهُ بِقَو۟مٍ خَي۟رًا اَب۟صَرَهُم۟ بِعُيُوبِ اَن۟فُسِهِم۟

And in the All-Wise Qur’an, Joseph (Upon whom be peace) said:

وَمَٓا اُبَرِّئُ نَف۟سٖى اِنَّ النَّف۟سَ لَاَمَّارَةٌ بِالسُّٓوءِ

“Nor do I absolve my own self [of blame]; the [human] soul is certainly prone to evil.”(12:53)Yes, the person who is fond of himself and relies on himself is unfortunate, while someone who sees his own faults is fortunate. So you are fortunate! Nevertheless, it sometimes happens that the evil-commanding soul is transformed into the blaming soul or the tranquil soul, and that it hands over its weapons and equipment to the nerves. Then the nerves and veins of temperament perform its function till the end of life. Although the person’s evil-commanding soul died long beforehand, his nerves are still apparent.

Many great saints and holy men have complained about their evil- commanding souls although their souls were tranquil. They have lamented over sicknesses of the heart although their hearts were completely sound and illumined. But what afflicted these persons was not their evil-commanding souls, but the soul’s functions that had been handed over to their nerves.

Their ailments were not of the heart, but of the imagination. My brother! God willing, what is attacking you is not your soul and a sickness of the heart, but the state which, as we said, by reason of human nature and to perpetuate striving, has been transferred to the nerves and results in constant progress.

Second Matter

Explanations of the three questions asked by the former teacher (hoja) are to be found in various parts of the Risale-i Nur. For now we shall just make brief allusion to them.

His First Question:Muhyi’l-Din al-‘Arabi said in his letter to Fakhr al-Din Razi: “To know God is different to knowing that He exists.” What does this mean and what did he intend by saying it?

Firstly:In the introduction to the Twenty-Second Word, which you read to him, the comparison and example showing the difference between the true affirmation of divine unity and its superficial affirmation point to what was intended. While the Second and Third Stopping-Places of the Thirty-Second Word and its Aims, elucidate it.

And secondly:Muhyi’l-Din al-‘Arabi said that to Fakhr al-Din Razi, who was a leading authority on theology, because the explications of the tenets of belief and the existence of the Necessary Existent and divine unity offered by the authoritative scholars of the principles of religion and theology were insufficient in his view.

Yes, the knowledge of God gained through theology does not afford a complete knowledge and a complete sense of the divine presence. However, when gained through the method of the Qur’an of Miraculous Exposition, it affords both complete knowledge and a total sense of the divine presence. God willing, all the parts of the Risale-i Nur perform the duty of an electric lamp on that light-filled highway of the Qur’an of Miraculous Exposition.

Furthermore, however deficient in Muhyi’l-Din al-‘Arabi’s view the knowledge of God was that Fakhr al-Din Razi obtained by means of theology, the knowledge of God attained on the Sufi way is similarly deficient in relation to the knowledge obtained through the legacy of prophethood directly from the All-Wise Qur’an. For in order to attain a constant sense of the divine presence, the way of Muhyi’l-Din al-‘Arabi said: “There is no existent save He,” going so far as to deny the existence of the universe. As for the others, again to gain a constant sense of the divine presence, they said: “There is none witnessed save He,” entering a strange state as though casting the universe into absolute oblivion.

However, the knowledge of God obtained from the All-Wise Qur’an affords a constant sense of the divine presence, but it neither condemns the universe to non- existence, nor imprisons it in absolute oblivion. It rather releases it from its purposelessness and employs it in Almighty God’s name. Everything becomes a mirror yielding knowledge of Him. As Sa‘di Shirazi said:

“To the conscious gaze every leaf is a book yielding knowledge of the divine.”

In everything a window opens up onto knowledge of God.

In some of the Words we have illustrated with the following comparison the differences between the way of the scholars of theology and the true highway taken from the Qur’an: in order to have water, some is brought from a distant place by means of pipes, tunnelling through mountains. And some of it is obtained by digging wells everywhere. The first sort is fraught with difficulties; the pipes become blocked or broken. But those who know how to dig wells and extract water can find water everywhere with no trouble.Similarly, utilizing the impossibility of causation and causal sequences, the scholars of theology cut the chains of causes at the extremities of the world and then proved the existence of the Necessarily Existent One. They travelled a long road.

However, the true highway of the Wise Qur’an finds water everywhere and extracts it. All its verses cause water to flow forth wherever they strike, like the Staff of Moses.

Each makes everything recite the rule: “In everything is a sign indicating that He is One.”

Furthermore, faith (îmân) is not gained only through knowledge; many of the subtle faculties have their share of it. When food enters the stomach, it is distributed in various ways to various members. Similarly, after entering the stomach of the mind, the matters of faith that come through knowledge are absorbed by the spirit, heart, inner heart, soul, and other subtle faculties; each receives its share according to its degree. If they do not receive their share, faith is deficient.

Muhyi’l-Din al-‘Arabi was reminding Fakhr al-Din Razi of this point.

Third Matter

In what way is the verse, “We have honoured the sons of Adam”(17:70) conformable with the verse, “He was indeed unjust and foolish”(33:72)?

The Answer:There are explanations in the Eleventh and Twenty-Third Words, and in the Second Fruit of the Fifth Branch of the Twenty-Fourth Word. A summary is as follows:

With His perfect power, Almighty God makes many things from a single thing, causes one thing to perform numerous duties, and writes a thousand books on a single page; so too He created man as a comprehensive species, in place of many species. That is to say, He willed that through man, a single species, functions would be performed to the number of the different levels of all the animal species. For this reason, He placed no innate limit on man’s powers and senses, no natural restriction, and left them free. Those of the other animals are limited and naturally restricted.

Whereas each of man’s powers may roam free over an endless distance towards infinity. For since he is a mirror to the infinite manifestations of the names of the universe’s Creator, his powers have been given an infinite capacity.

For example, even if the whole world were given to man, due to his greed, he would say: “Are there any more?”(50:30) And due to his selfishness, he finds it acceptable that a thousand people should suffer harm for his own sake. And so on. He may advance endlessly in bad morality and reach the degree of the Nimrods and Pharaohs; as is shown by the use of the intensive form in the verse above (33:72), he is given to great wrongdoing. Similarly, he may manifest endless progress in good morality, and rise to the level of the prophets and veracious ones.

Hem insan –hayvanların aksine olarak– hayata lâzım her şeye karşı cahildir, her şeyi öğrenmeye mecburdur. Hadsiz eşyaya muhtaç olduğu için sîga-i mübalağa ile cehûldür. Hayvan ise dünyaya geldiği vakit hem az şeylere muhtaç hem muhtaç olduğu şeyleri bir iki ayda belki bir iki günde, bazen bir iki saatte bütün şerait-i hayatını öğrenir. Güya bir başka âlemde tekemmül etmiş, öyle gelmiş. İnsan ise bir iki senede ancak ayağa kalkar, on beş senede ancak menfaat ve zararı fark eder.

İşte cehûl mübalağası, buna da işaret eder.

Dördüncü Mesele

جَدِّدُوا اٖيمَانَكُم۟ بِلَٓا اِلٰهَ اِلَّا اللّٰهُ ın hikmetini soruyorsunuz. Onun hikmeti, çok Sözlerde zikredilmiştir. Bir sırr-ı hikmeti şudur ki: İnsanın hem şahsı hem âlemi her zaman teceddüd ettikleri için her zaman tecdid-i imana muhtaçtır.

Zira insanın her bir ferdinin manen çok efradı var. Ömrünün seneleri adedince, belki günleri adedince, belki saatleri adedince birer ferd-i âher sayılır. Çünkü zaman altına girdiği için o ferd-i vâhid bir model hükmüne geçer, her gün bir ferd-i âher şeklini giyer.

Hem insanda bu taaddüd ve teceddüd olduğu gibi tavattun ettiği âlem dahi seyyardır. O gider, başkası yerine gelir, daima tenevvü ediyor; her gün başka bir âlem kapısını açıyor.

İman ise hem o şahıstaki her ferdin nur-u hayatıdır hem girdiği âlemin ziyasıdır. لَٓا اِلٰهَ اِلَّا اللّٰهُ ise o nuru açar bir anahtardır.

Hem insanda madem nefis, heva ve vehim ve şeytan hükmediyorlar, çok vakit imanını rencide etmek için gafletinden istifade ederek çok hileleri ederler, şüphe ve vesveselerle iman nurunu kaparlar.

Hem zâhir-i şeriata muhalif düşen ve hattâ bazı imamlar nazarında küfür derecesinde tesir eden kelimat ve harekât eksik olmuyor. Onun için her vakit, her saat, her gün tecdid-i imana bir ihtiyaç vardır.

Sual: Mütekellimîn uleması; âlemi, imkân ve hudûsun unvan-ı icmalîsi içinde sarıp zihnen üstüne çıkar, sonra vahdaniyeti ispat ederler. Ehl-i tasavvufun bir kısmı, tevhid içinde tam huzuru kazanmak için لَا مَش۟هُودَ اِلَّا هُوَ deyip kâinatı unutur, nisyan perdesini üstüne çeker, sonra tam huzuru bulur. Ve diğer bir kısmı hakiki tevhidi ve tam huzuru bulmak için لَا مَو۟جُودَ اِلَّا هُوَ diyerek kâinatı hayale sarar, ademe atar, sonra huzur-u tam bulur.

Halbuki sen, bu üç meşrepten hariç bir cadde-i kübrayı Kur’an’da gösteriyorsun. Ve onun şiarı olarak لَا مَع۟بُودَ اِلَّا هُوَ ، لَا مَق۟صُودَ اِلَّا هُوَ diyorsun. Bu caddenin tevhide dair bir bürhanını ve bir muhtasar yolunu icmalen göster.

Elcevap: Bütün Sözler ve bütün Mektuplar, o caddeyi gösterir. Şimdilik istediğiniz gibi azîm bir hüccetine ve geniş ve uzun bir bürhanına muhtasaran işaret ederiz. Şöyle ki:

Âlemde her bir şey, bütün eşyayı kendi Hâlık’ına verir. Ve dünyada her bir eser, bütün âsârı kendi müessirinin eserleri olduğunu gösterir. Ve kâinatta her bir fiil-i icadî, bütün ef’al-i icadiyeyi kendi fâilinin fiilleri olduğunu ispat eder. Ve mevcudata tecelli eden her bir isim, bütün esmayı kendi müsemmasının isimleri ve unvanları olduğuna işaret eder. Demek her bir şey, doğrudan doğruya bir bürhan-ı vahdaniyettir ve marifet-i İlahiyenin bir penceresidir.

Evet her bir eser, hususan zîhayat olsa kâinatın küçük bir misal-i musağğarıdır ve âlemin bir çekirdeğidir ve küre-i arzın bir meyvesidir. Öyle ise o misal-i musağğarı, o çekirdeği, o meyveyi icad eden, herhalde bütün kâinatı icad eden yine odur. Çünkü meyvenin mûcidi, ağacının mûcidinden başkası olamaz.

Öyle ise her bir eser, bütün âsârı müessirine verdiği gibi her bir fiil dahi bütün ef’ali, fâiline isnad eder. Çünkü görüyoruz ki her bir fiil-i icadî, ekser mevcudatı ihata edecek derecede geniş ve zerreden şümusa kadar uzun birer kanun-u hallakıyetin ucu olarak görünüyor. Demek, o cüz’î fiil-i icadî sahibi kim ise o mevcudatı ihata eden ve zerreden şümusa kadar uzanan kanun-u küllî ile bağlanan bütün ef’alin fâili olmak gerektir.

Evet, bir sineği ihya eden, bütün hevamı ve küçük hayvanatı icad eden ve arzı ihya eden zat olacaktır. Hem mevlevî gibi zerreyi döndüren kim ise müteselsilen mevcudatı tahrik edip tâ şemsi seyyaratıyla gezdiren aynı zat olmak gerektir. Çünkü kanun bir silsiledir, ef’al onun ile bağlıdır.

Demek nasıl her bir eser, bütün âsârı müessirine verir ve her bir fiil-i icadî, bütün ef’ali fâiline mal eder. Aynen öyle de kâinattaki tecelli eden her bir isim, bütün isimleri kendi müsemmasına isnad eder ve onun unvanları olduğunu ispat eder. Çünkü kâinatta tecelli eden isimler, devair-i mütedâhile gibi ve ziyadaki elvan-ı seb’a gibi birbiri içine giriyor, birbirine yardım ediyor, birbirinin eserini tekmil ediyor, tezyin ediyor.

Mesela, Muhyî ismi bir şeye tecelli ettiği vakit ve hayat verdiği dakikada Hakîm ismi dahi tecelli ediyor, o zîhayatın yuvası olan cesedini hikmetle tanzim ediyor. Aynı halde Kerîm ismi dahi tecelli ediyor, yuvasını tezyin eder. Aynı anda Rahîm isminin dahi tecellisi görünüyor, o cesedin şefkatle havaicini ihzar eder. Aynı zamanda Rezzak ismi tecellisi görünüyor, o zîhayatın bekasına lâzım maddî ve manevî rızkını ummadığı tarzda veriyor ve hâkeza…

Demek Muhyî kimin ismi ise kâinatta nurlu ve muhit olan Hakîm ismi de onundur ve bütün mahlukatı şefkatle terbiye eden Rahîm ismi de onundur ve bütün zîhayatları keremiyle iaşe eden Rezzak ismi dahi onun ismidir, unvanıdır ve hâkeza…

Demek her bir isim her bir fiil her bir eser öyle bir bürhan-ı vahdaniyettir ki kâinatın sahifelerinde ve asırların satırlarında yazılan ve mevcudat denilen bütün kelimatı, kâtibinin nakş-ı kalemi olduğuna delâlet eden birer mühr-ü vahdaniyet, birer hâtem-i ehadiyettir.

اَللّٰهُمَّ صَلِّ عَلٰى مَن۟ قَالَ «اَف۟ضَلُ مَا قُل۟تُ اَنَا وَالنَّبِيُّونَ مِن۟ قَب۟لٖى لَٓا اِلٰهَ اِلَّا اللّٰهُ» وَ عَلٰى اٰلِهٖ وَصَح۟بِهٖ وَسَلِّم۟

Beşinci Mesele

Sâniyen: Mektubunuzda “Mücerred لَٓا اِلٰهَ اِلَّا اللّٰهُ kâfi midir? Yani مُحَمَّدٌ رَسُولُ اللّٰهِ demezse ehl-i necat olabilir mi?” diye diğer bir maksadı soruyorsunuz. Bunun cevabı uzundur. Yalnız şimdi bu kadar deriz ki:

Kelime-i şehadetin iki kelâmı birbirinden ayrılmaz, birbirini ispat eder, birbirini tazammun eder, biri birisiz olmaz. Madem Peygamber aleyhissalâtü vesselâm Hâtemü’l-enbiya’dır, bütün enbiyanın vârisidir; elbette bütün vusul yollarının başındadır. Onun cadde-i kübrasından hariç, hakikat ve necat yolu olamaz. Umum ehl-i marifetin ve tahkikin imamları, Sa’dî-i Şirazî gibi derler:

مُحَالَس۟ت۟ سَع۟دٖى بَرَاهِ نَجَات۟ ظَفَر۟ بُر۟دَن۟ جُز۟ دَر۟ پَىِ مُص۟طَفٰى Hem كُلُّ الطُّرُقِ مَس۟دُودٌ اِلَّا ال۟مِن۟هَاجَ ال۟مُحَمَّدِىَّ demişler.

Fakat bazen oluyor ki cadde-i Ahmediyede (asm) gittikleri halde, bilmiyorlar ki cadde-i Ahmediyedir ve cadde-i Ahmediye dâhilindedir.

Hem bazen oluyor ki Peygamber’i bilmiyorlar fakat gittikleri yol, cadde-i Ahmediyenin eczasındandır.

Hem bazen oluyor ki bir keyfiyet-i meczubane veya bir halet-i istiğrakkârane veya bir vaziyet-i münzeviyane ve bedeviyane suretinde cadde-i Muhammediyeyi düşünmeyerek yalnız لَٓا اِلٰهَ اِلَّا اللّٰهُ onlara kâfi geliyor.

Fakat bununla beraber, en mühim bir cihet budur ki: “adem-i kabul” başkadır “kabul-ü adem” başkadır. Bu çeşit ehl-i cezbe ve ehl-i uzlet veya işitmeyen veya bilmeyen adamlar, Peygamber’i bilmiyorlar veya düşünmüyorlar ki kabul etsinler. O noktada cahil kalıyorlar. Marifet-i İlahiyeye karşı, yalnız لَٓا اِلٰهَ اِلَّا اللّٰهُ biliyorlar. Bunlar ehl-i necat olabilirler.

Fakat Peygamber’i işiten ve davasını bilen adamlar onu tasdik etmezse Cenab-ı Hakk’ı tanımaz. Onun hakkında, yalnız لَٓا اِلٰهَ اِلَّا اللّٰهُ kelâmı, sebeb-i necat olan tevhidi ifade edemez. Çünkü o hal, bir derece medar-ı özür olan cahilane adem-i kabul değil belki o kabul-ü ademdir ve o inkârdır. Mu’cizatıyla, âsârıyla kâinatın medar-ı fahri ve nev-i beşerin medar-ı şerefi olan Muhammed aleyhissalâtü vesselâmı inkâr eden adam, elbette hiçbir cihette hiçbir nura mazhar olamaz ve Allah’ı tanımaz. Her ne ise şimdilik bu kadar yeter.

Altıncı Mesele

Sâlisen: Şeytanla münazara namındaki Birinci Mebhas’taki şeytanın mesleğine ait bazı tabirat çok galiz düşmüş. “Hâşâ, hâşâ!” kelimesiyle ve farz-ı muhal suretindeki kayıtlarla ta’dil edildiği halde, yine beni titretiyor. Sonra size gönderilen parçada bazı ufak tadilat vardı, nüshanızı onunla tashih edebildiniz mi? Fikrinizi tevkil ediyorum, o tabirattan lüzumsuz gördüklerinizi tayyedebilirsiniz.

Aziz kardeşim, o mebhas çok mühimdir. Çünkü ehl-i zındıkanın üstadı, şeytandır. Şeytan ilzam edilmezse onun mukallidleri kanmazlar. Kur’an-ı Hakîm, kâfirlerin galiz tabirlerini reddetmek için zikrettiğinden bana bir cesaret verildi ki bu şeytanî olan mesleğin bütün bütün çürüklüğünü göstermek için –farz-ı muhal suretinde– hizbü’ş-şeytanın efradı, mesleklerinin iktizasıyla kabul etmeye mecbur oldukları ve ister istemez manen meslek diliyle diyecekleri ahmakane tabiratlarını titreyerek istimal ettim. Fakat o istimal ile onları kuyu dibine sıkıştırıp meydanı baştan başa Kur’an hesabına zapt ettik, onların foyalarını meydana çıkardık.

Şu muzafferiyete, şu temsil içinde bak. Mesela, semavata başı temas etmiş pek yüksek bir minare ve o minarenin altında küre-i arzın merkezine kadar bir kuyu kazılmış farz ediyoruz. İşte ezanı umum memlekette umum ahaliye işitilen bir zat, minare başından tâ kuyu dibine kadar hangi mevkide bulunduğunu ispat etmek için iki fırka münakaşa ediyorlar.

Birinci fırka der ki: “Minare başındadır, kâinata ezan okuyor. Çünkü ezanını işitiyoruz; hayattardır, ulvidir. Çendan herkes onu o yüksek yerde görmüyor fakat herkes derecesine göre onu, çıktığı ve indiği vakit bir makamda, bir basamakta görür ve onunla bilir ki: O, yukarı çıkar ve nerede görünürse görünsün o, yüksek makam sahibidir.”

Diğer şeytanî ve ahmak güruh ise der: “Yok, makamı minare başı değil; nerede görünürse görünsün, makamı kuyu dibidir.”

Halbuki hiç kimse ne onu kuyu dibinde görmüş ve ne de görebilir. Faraza eğer taş gibi sakîl, ihtiyarsız olsaydı elbette kuyu dibinde bulunacaktı, birisi görecekti.

Şimdi bu iki muarız fırkanın muharebe meydanı, o minare başından tâ kuyu dibine kadar uzun bir mesafedir. Hizbullah denilen ehl-i Nur cemaati, yüksek nazarlı olanlara o müezzin zatı minare başında gösteriyorlar. Ve nazarları o dereceye çıkmayanlara ve kāsıru’n-nazar olanlara, derecelerine göre birer basamakta o müezzin-i a’zamı gösteriyorlar. Küçük bir emare, onlara kâfi gelir ve ispat eder ki: O zat, taş gibi camid bir cisim değil belki istediği vakit yukarı çıkar, görünür, ezan okur bir insan-ı kâmildir.

Diğer hizbü’ş-şeytan denilen güruh ise derler: “Ya minare başında herkese gösteriniz veyahut makamı kuyu dibidir.” diye ahmakane hükmederler. Ahmaklıklarından bilmiyorlar ki: Minare başında herkese gösterilmemesi, herkesin nazarı oraya çıkmamasından ileri geliyor. Hem mugalata suretinde, minare başı hariç olarak bütün mesafeyi zapt etmek istiyorlar.

İşte o iki cemaatin münakaşasını halletmek için biri çıkar, o hizbü’ş-şeytana der ki: Ey menhus güruh! Eğer o müezzin-i a’zamın makamı kuyu dibi olsa taş gibi camid, hayatsız, kuvvetsiz olmak lâzım gelir. Ve kuyu basamaklarında ve minarenin derecelerinde görünen o olmamak lâzım gelir. Madem öyle görüyorsunuz; elbette o, kuvvetsiz, hakikatsiz, camid olmayacak. Minare başı onun makamı olacak. Öyle ise ya siz onu kuyu dibinde göstereceksiniz –ki hiçbir cihette bunu gösteremezsiniz ve hiçbir kimseye orada bulunmasını dinletemezsiniz– veyahut susunuz! Meydan-ı müdafaanız kuyu dibidir. Sair meydan ve uzun mesafe ise şu mübarek cemaatin meydanıdır; kuyu dibinden başka, o zatı nerede gösterseler davayı kazanırlar.

İşte şu temsil gibi münazara-i şeytanî mebhası, arştan ferşe kadar olan uzun mesafeyi hizbü’ş-şeytanın elinden alıyor ve hizbü’ş-şeytanı mecbur ediyor, sıkıştırıyor. En gayr-ı makul en muhal en menfur mevkii onlara bırakıyor. En dar ve kimse giremeyecek bir deliğe onları sokuyor, bütün mesafeyi Kur’an namına zapt ediyor.

Eğer onlara denilse: “Kur’an nasıldır?” Derler: “Güzel ve ahlâk dersini veren bir insan kitabıdır.”

O vakit onlara denilir: “Öyle ise Allah’ın kelâmıdır ve böyle kabul etmeye mecbursunuz. Çünkü siz mesleğinizce ‘güzel’ diyemeyeceksiniz!”

Hem eğer onlara denilse: “Peygamber’i nasıl bilirsiniz?” Derler: “Güzel ahlâklı, çok akıllı bir adam.”

O vakit onlara denilecek: “Öyle ise imana geliniz. Çünkü güzel ahlâklı, akıllı olsa alâküllihal Resulullah’tır. Çünkü sizin bu ‘güzel’ sözünüz, hududunuz dâhilinde değil; mesleğinizce böyle diyemezsiniz.” Ve hâkeza… Temsildeki sair işaretlere, hakikatin sair cihetleri tatbik edilebilir.

İşte bu sırra binaen o şeytan ile münazara edilen Birinci Mebhas, ehl-i imanın imanını muhafaza etmek için mu’cizat-ı Ahmediyeyi bilmeye ve kat’î bürhanlarını öğrenmeye muhtaç etmiyor. Edna bir emare, küçük bir delil, onların imanlarını kurtarıyor. Kuyu dibindeki esfel-i safilînde olmadığına, her bir hal-i Ahmediye (asm), her bir haslet-i Muhammediye (asm), her bir tavr-ı Nebevî (asm) birer mu’cize hükmüne geçer, a’lâ-yı illiyyînde bir makamı bulunduğunu ispat eder.

Yedinci Mesele

Medar-ı ibret bir mesele

Vehme maruz, fütura düşen bazı dostlarıma kuvve-i maneviyeyi teyid edecek yedi emarenin delâletiyle, sırf hizmet-i Kur’an’a ait bir ikram-ı Rabbanîyi ve bir himayet-i İlahiyeyi beyan etmeye mecburum ki o zayıf damarlı bir kısım dostlarımı kurtarayım.

O yedi emarenin dördü; dost iken, sırf birer maksad-ı dünyevî için şahsıma değil, Kur’an’a hâdimliğim cihetinde düşman vaziyeti almalarıyla, o maksatlarının aksiyle tokat yediler.

O yedi emarenin üçü ise ciddi dost idiler ve daima da dostturlar fakat dostluğun iktiza ettiği merdane vaziyeti muvakkaten göstermediler, tâ ki ehl-i dünyanın teveccühünü kazanıp birer maksad-ı dünyevî kazansınlar ve başlarından emin olsunlar. Halbuki o üç dostum, maatteessüf o maksatlarının aksiyle birer itab gördüler.

Evvelki dört zâhirî dost, sonra düşman vaziyeti gösterenlerin

Birincisi: Bir müdür, kaç vasıta ile yalvardı. Onuncu Söz’den bir nüsha istedi. Ona verdim. O ise terfi için dostluğumu bırakıp düşmanlık vaziyeti aldı. Valiye şekva ve ihbar suretinde verdi. Hizmet-i Kur’aniyenin bir eser-i ikramı olarak terfi değil, azledildi.

İkincisi: Diğer bir müdür, dost iken, âmirlerinin hatırı için ve ehl-i dünyanın teveccühünü kazanmak fikriyle şahsıma değil, hizmetkârlığım cihetinde rakibane ve düşmanane vaziyet aldı, kendi maksadının aksiyle tokat yedi. Ümit edilmediği bir meselede, iki buçuk seneye mahkûm edildi. Sonra Kur’an’ın bir hizmetkârından dua istedi. İnşâallah belki kurtulacak çünkü ona dua edildi.

Üçüncüsü: Bir muallim, dost görünürken ben de ona dost baktım. Sonra Barla’ya nakledip yerleşmek için düşmanane bir vaziyeti ihtiyar etti, o maksadının aksiyle tokat yedi. Muallimlikten askerliğe atıldı. Barla’dan uzaklaştırıldı.

Dördüncüsü: Bir muallim (hâfız hem mütedeyyin gördüğüm için) Kur’an’ın hizmetinde bana bir dostluk edecek niyetiyle ona samimane bir dostluk gösterdim. Sonra o, ehl-i dünyanın teveccühünü kazanmak için bir memurun bir tek kelâmıyla bize karşı çok soğuk ve korkak vaziyeti aldı. Sonra o maksadının aksiyle tokat yedi. Müfettişinden şiddetli bir tekdir yedi ve azledildi.

İşte bu dört adam düşman vaziyeti almakla böyle tokat yedikleri gibi üç dostum da ciddi dostluğun iktiza ettiği merdane vaziyeti göstermedikleri için tokat değil, bir nevi ihtar nevinde aks-i maksatlarıyla ikaz edildiler:

Birincisi: Gayet mühim ve ciddi ve hakiki bir talebem olan bir zat-ı muhterem, mütemadiyen Sözleri yazar, neşrederdi. Müşevveş, büyük bir memurun gelmesiyle ve bir hâdisenin vukuu ile; yazdığı Sözleri sakladı, muvakkaten istinsahı da terk etti. Tâ ki ehl-i dünyadan bir zahmet görmesin ve bir sıkıntı çekmesin ve onların şerlerinden emin olsun. Halbuki o hizmet-i Kur’aniyenin muvakkaten tatilinden gelen bir eser-i hata olarak, bir sene mütemadiyen bin liraya mahkûmiyet gibi bir bela, gözü önüne konuldu. Ne vakit istinsaha niyet etti ve eski vaziyetine döndü; o davasından tebrie etti, lillahi’l-hamd beraet kazandı. Fakr-ı haliyle beraber bin liradan kurtuldu.

İkincisi: Beş seneden beri mert ve ciddi ve cesur bir dostum, ehl-i dünyanın ve yeni gelen bir âmirin hüsn-ü zannını ve teveccühünü kazanmak için komşum iken, düşünmeyerek, ihtiyarsız, birkaç ay benim ile görüşmedi. Hattâ bayramda ve ramazanda uğramadı. Halbuki maksadının aksiyle karye meselesi neticelendi, nüfuzu kırıldı.

Üçüncüsü: Haftada bir iki defa benimle görüşen bir hâfız, imam olmuş. Sarık sarmak için iki ay beni terk etti. Hattâ bayramda yanıma gelmedi. Hilaf-ı me’mul olarak, maksadının aksiyle yedi sekiz ay imamlık ettiği halde hilaf-ı âdet bir surette ona sarık bağlattırılmadı.

İşte bu gibi vukuatlar çok var. Fakat bazılarının hatırlarını kırmamak için zikretmiyorum. Bunlar ne kadar zayıf birer emare ise de fakat içtimaında bir kuvvet hissedilir. Onunla kanaat gelir ki: Şahsıma karşı değil –çünkü nefsimi hiçbir ikrama lâyık görmüyorum– belki hizmet-i Kur’an noktasında sırf o cihette bir ikram-ı İlahî ve bir himayet-i Rabbaniye altında hizmet ettiğimiz anlaşılıyor. Dostlarım bunu düşünmeli, evhama kapılmamalı.

Madem hizmetkârlığıma bir ikram-ı İlahîdir ve madem fahre değil belki şükre sebeptir ve madem وَ اَمَّا بِنِع۟مَةِ رَبِّكَ فَحَدِّث۟ fermanı var. Bu sırlara binaen, hususi bir surette dostlarıma beyan ediyorum.

Sekizinci Mesele

Yirmi Yedinci Söz’ün içtihada mani esbabın beşinci sebebinin üçüncü noktasının üçüncü misalinin hâşiyesidir.

Mühim bir sual: Bazı ehl-i tahkik derler ki: Elfaz-ı Kur’aniye ve zikriye ve sair tesbihlerin her biri müteaddid cihetlerle insanın letaif-i maneviyesini tenvir eder, manevî gıda verir. Manaları bilinmezse yalnız lafız ifade etmiyor, kâfi gelmiyor. Lafız bir libastır, değiştirilse her taife kendi lisanıyla o manalara elfaz giydirse daha nâfi’ olmaz mı?

Elcevap: Elfaz-ı Kur’aniye ve tesbihat-ı Nebeviyenin lafızları camid libas değil; cesedin hayattar cildi gibidir, belki mürur-u zamanla cilt olmuştur. Libas değiştirilir fakat cilt değişse vücuda zarardır. Belki namazda ve ezandaki gibi elfaz-ı mübarekeler, mana-yı örfîlerine alem ve nam olmuşlar. Alem ve isim ise değiştirilmez.

Ben kendi nefsimde tecrübe ettiğim bir haleti çok defa tetkik ettim gördüm ki o halet, hakikattir. O halet şudur ki:

Sure-i İhlas’ı arefe gününde yüzer defa tekrar edip okuyordum. Gördüm ki bendeki manevî duyguların bir kısmı birkaç defada gıdasını alır, vazgeçer, durur. Ve kuvve-i müfekkire gibi bir kısım dahi bir zaman mana tarafına müteveccih olur, hissesini alır, o da durur. Ve kalp gibi bir kısım, manevî bir zevke medar bazı mefhumlar cihetinde hissesini alır, o da sükût eder ve hâkeza…

Gitgide o tekrarda yalnız bir kısım letaif kalır ki pek geç usanıyor, devam eder, daha manaya ve tetkikata hiç ihtiyaç bırakmıyor. Gaflet kuvve-i müfekkireye zarar verdiği gibi ona zarar vermiyor. Lafız ve lafz-ı müşebbi’ olduğu bir meal-i icmalî ile ve isim ve alem bulundukları mana-yı örfî, onlara kâfi geliyor. Eğer manayı o vakit düşünse zararlı bir usanç verir. Ve o devam eden latîfeler, taallüme ve tefehhüme muhtaç değiller; belki tahattura, teveccühe ve teşvike ihtiyaç gösterirler. Ve o cilt hükmündeki lafızları onlara kâfi geliyor ve mana vazifesini görüyorlar. Ve bilhassa o Arabî lafızlar ile kelâmullah ve tekellüm-ü İlahî olduğunu tahattur etmekle, daimî bir feyze medardır.

İşte kendim tecrübe ettiğim şu halet gösteriyor ki ezan gibi ve namazın tesbihatı gibi ve her vakit tekrar edilen Fatiha ve Sure-i İhlas gibi hakaikleri, başka lisan ile ifade etmek çok zararlıdır.

Çünkü menba-ı daimî olan elfaz-ı İlahiye ve Nebeviye kaybolduktan sonra, o daimî letaifin daimî hisseleri de kaybolur. Hem her harfin lâekall on sevabı zayi olması ve huzur-u daimî, bütün namazda herkes için devam etmediğinden gaflet içinde, tercüme vasıtasıyla insanların tabiratı, ruha zulmet vermesi gibi zararlar olur.

Evet, nasıl İmam-ı A’zam demiş: “لَٓا اِلٰهَ اِلَّا اللّٰه ُ tevhide alem ve isimdir.” Biz de deriz: Kelimat-ı tesbihiye ve zikriyenin, hususan ezanda ve namazda olanların ekseriyet-i mutlakası, alem ve isim hükmüne geçmişler. Alem gibi mana-yı lügavîsinden ziyade, mana-yı örfî-i şer’îsine bakılır. Öyle ise değişmeleri şer’an mümkün değildir.

Her mü’mine bilmesi lâzım olan mücmel manaları, yani muhtasar bir meali ise en âmî bir adam dahi çabuk öğrenir. Bütün ömrünü İslâmiyet’le geçiren ve kafasını binler malayaniyat ile dolduran adamlar, bir iki haftada hayat-ı ebediyesinin anahtarı olan şu kelimat-ı mübarekenin meal-i icmalîsini öğrenmemesine nasıl mazur olabilirler, nasıl Müslüman olurlar, nasıl “akıllı adam” denilirler? Ve öyle heriflerin tembelliklerinin hatırı için o nur menbalarının mahfazalarını bozmak kâr-ı akıl değildir!

Hem “Sübhanallah” diyen, hangi milletten olursa olsun, Cenab-ı Hakk’ı takdis ettiğini anlar. İşte bu kadar kâfi gelmez mi? Eğer manasına kendi lisanıyla müteveccih olsa akıl noktasında bir defa taallüm eder. Halbuki günde yüz defa tekrar eder. O yüz defa, aklın hisse-i taallümünden başka, lafızdan ve lafza sirayet eden ve imtizaç eden meal-i icmalî, çok nurlara ve feyizlere medardır. Bâhusus tekellüm-ü İlahî haysiyetiyle aldığı kudsiyet ve o kudsiyetten gelen feyizler ve nurlar, çok ehemmiyetlidir.

Elhasıl, zaruriyat-ı diniye mahfazaları olan elfaz-ı kudsiye-i İlahiyenin yerine hiçbir şey ikame edilemez ve yerlerini tutamaz ve vazifelerini göremez. Ve muvakkat ifade etseler de daimî, ulvi, kudsî ifade edemezler.

Amma nazariyat-ı diniyenin mahfazaları olan elfazlar ise değiştirilmeye lüzum kalmaz. Çünkü nasihat ile ve sair tedris ve talim ve vaaz ile o ihtiyaç mündefi olur.

Elhasıl: Lisan-ı nahvî olan lisan-ı Arabînin câmiiyeti ve elfaz-ı Kur’aniyenin i’cazı öyle bir tarzdadır ki kabil-i tercüme değildir! Belki “Muhaldir.” diyebilirim. Kimin şüphesi varsa i’caza dair Yirmi Beşinci Söz’e müracaat etsin. Tercüme dedikleri şeyler ise gayet muhtasar ve nâkıs bir mealdir. Böyle meal nerede; hayattar, çok cihetlerle teşaub etmiş âyâtın hakiki manaları nerede?

Dokuzuncu Mesele

Mühim ve mahrem bir mesele ve bir sırr-ı velayet

Âlem-i İslâm’da Ehl-i Sünnet ve Cemaat denilen ehl-i hak ve istikamet fırka-i azîmesi, hakaik-i Kur’aniyeyi ve imaniyeyi istikamet dairesinde hüve hüvesine sünnet-i seniyeye ittiba ederek muhafaza etmişler. Ehl-i velayetin ekseriyet-i mutlakası, o daireden neş’et etmişler. Diğer bir kısım ehl-i velayet, Ehl-i Sünnet ve Cemaat’in bazı desatirleri haricinde ve usûllerine muhalif bir caddede görünmüş. İşte şu kısım ehl-i velayete bakanlar iki şıkka ayrıldılar:

Bir kısmı ise Ehl-i Sünnet’in usûlüne muhalif oldukları için velayetlerini inkâr ettiler. Hattâ onlardan bir kısmının tekfirine kadar gittiler.

Diğer kısım ki onlara ittiba edenlerdir. Onların velayetlerini kabul ettikleri için derler ki: “Hak yalnız Ehl-i Sünnet ve Cemaat’in mesleğine münhasır değil.” Ehl-i bid’adan bir fırka teşkil ettiler, hattâ dalalete kadar gittiler. Bilmediler ki her hâdî zat, mühdî olamaz. Şeyhleri hatasından mazurdur, çünkü meczuptur. Kendileri ise mazur olamazlar.

Mutavassıt bir kısım ise o velilerin velayetlerini inkâr etmediler fakat yollarını ve mesleklerini kabul etmediler. Diyorlar ki: “Hilaf-ı usûl olan sözleri, ya hale mağlup olup hata ettiler veyahut manası bilinmez müteşabihat misillü şatahattır.”

Maatteessüf birinci kısım, hususan ulema-i ehl-i zâhir, meslek-i Ehl-i Sünnet’i muhafaza niyetiyle, çok mühim evliyayı inkâr, hattâ tadlil etmeye mecbur olmuşlar. İkinci kısım olan taraftarları ise o çeşit şeyhlere ziyade hüsn-ü zan ettikleri için hak mesleğini bırakıp bid’ate hattâ dalalete girdikleri olmuş.

İşte şu sırra dair, pek çok zaman zihnimi işgal eden bir halet vardı: Bir zaman ben, bir kısım ehl-i dalalete mühim bir vakitte kahr ile dua ettim. Bedduama karşı müthiş bir kuvvet-i maneviye çıktı. Hem duamı geri veriyordu hem beni men’etti.

Sonra gördüm ki o kısım ehl-i dalalet, hilaf-ı hak icraatında bir kuvve-i maneviyenin teshilatıyla, arkasına aldığı halkı sürükleyip gidiyor. Muvaffak oluyor. Yalnız cebir ile değil belki velayet kuvvetinden gelen bir arzu ile imtizaç ettiği için ehl-i imanın bir kısmı o arzuya kapılıp hoş görüyorlar, çok fena telakki etmiyorlar.

İşte bu iki sırrı hissettiğim vakit dehşet aldım, fesübhanallah dedim. “Tarîk-i haktan başka velayet bulunabilir mi? Hususan müthiş bir cereyan-ı dalalete ehl-i hakikat taraftar çıkar mı?” dedim. Sonra bir mübarek arefe gününde müstahsen bir âdet-i İslâmiyeye binaen Sure-i İhlas’ı yüzer defa tekrar ederek okuyup onun bereketiyle “Mühim Bir Suale Cevap” namında yazılan mesele ile beraber şöyle bir hakikat dahi rahmet-i İlahiye ile kalb-i âcizaneme gelmiş. Hakikat şudur ki:

Sultan Mehmed Fatih’in zamanında hikâye edilen meşhur ve manidar “Cibali Baba kıssası” nevinden olarak bir kısım ehl-i velayet, zâhiren muhakemeli ve âkıl görünürken, meczupturlar.

Ve bir kısmı dahi bazen sahvede ve daire-i akılda görünür, bazen aklın ve muhakemenin haricinde bir hale girer.

Şu kısımdan bir sınıfı ehl-i iltibastır, tefrik etmiyor. Sekir halinde gördüğü bir meseleyi halet-i sahvede tatbik eder, hata eder ve hata ettiğini bilmez.

Meczupların bir kısmı ise indallah mahfuzdur, dalalete sülûk etmez.

Diğer bir kısmı ise mahfuz değiller, bid’at ve dalalet fırkalarında bulunabilirler. Hattâ kâfirler içinde bulunabileceği ihtimal verilmiş.

İşte muvakkat veya daimî meczup olduklarından manen “mübarek mecnun” hükmünde oluyorlar. Ve mübarek ve serbest mecnun hükmünde oldukları için mükellef değiller. Ve mükellef olmadıkları için muaheze olunmuyorlar. Kendi velayet-i meczubaneleri bâki kalmakla beraber, ehl-i dalalete ve ehl-i bid’aya taraftar çıkarlar. Mesleklerine bir derece revaç verip bir kısım ehl-i imanı ve ehl-i hakkı, o mesleğe girmeye meş’umane bir sebebiyet verirler.

Onuncu Mesele

Ziyaretçilere ait, bazı dostlar tarafından ihtar ile bir düstur izah edilmek istenilmiştir. Onun için yazılmıştır.

Malûm olsun ki: Bizi ziyaret eden, ya hayat-ı dünyeviye cihetinde gelir; o kapı kapalıdır. Veya hayat-ı uhreviye cihetinde gelir. O cihette iki kapı var: Ya şahsımı mübarek ve makam sahibi zannedip gelir, o kapı dahi kapalıdır. Çünkü ben kendimi beğenmiyorum, beni beğenenleri de beğenmiyorum. Cenab-ı Hakk’a çok şükür, beni kendime beğendirmemiş. İkinci cihet, sırf Kur’an-ı Hakîm’in dellâlı olduğum cihetledir. Bu kapıdan girenleri, ale’r-re’si ve’l-ayn kabul ediyorum.

Onlar da üç tarzda olur: Ya dost olur ya kardeş olur ya talebe olur.

Dostun hâssası ve şartı budur ki: Kat’iyen, Sözler’e ve envar-ı Kur’aniyeye dair olan hizmetimize ciddi taraftar olsun ve haksızlığa ve bid’alara ve dalalete kalben taraftar olmasın, kendine de istifadeye çalışsın.

Kardeşin hâssası ve şartı şudur ki: Hakiki olarak Sözler’in neşrine ciddi çalışmakla beraber, beş farz namazını eda etmek, yedi kebairi işlememektir.

Talebeliğin hâssası ve şartı şudur ki: Sözler’i kendi malı ve telifi gibi hissedip sahip çıksın ve en mühim vazife-i hayatiyesini, onun neşir ve hizmeti bilsin.

İşte şu üç tabaka benim üç şahsiyetimle alâkadardır. Dost, benim şahsî ve zatî şahsiyetimle münasebettar olur. Kardeş, abdiyetim ve ubudiyet noktasındaki şahsiyetimle alâkadar olur. Talebe ise Kur’an-ı Hakîm’in dellâlı cihetinde ve hocalık vazifesindeki şahsiyetimle münasebettardır.

Şu görüşmenin de üç meyvesi var:

Birincisi: Dellâllık itibarıyla mücevherat-ı Kur’aniyeyi benden veya Sözlerden ders almak. Velev bir ders de olsa.

İkincisi: İbadet itibarıyla uhrevî kazancıma hissedar olur.

Üçüncüsü: Beraber dergâh-ı İlahiyeye müteveccih olup rabt-ı kalp ederek, Kur’an-ı Hakîm’in hizmetinde el ele verip tevfik ve hidayet istemek.

Eğer talebe ise her sabah mütemadiyen ismiyle, bazen hayaliyle dahi yanımda hazır olur, hissedar olur.

Eğer kardeş ise birkaç defa hususi ismiyle ve suretiyle dua ve kazancımda hazır olup hissedar olur. Sonra umum ihvanlar içinde dâhil olup rahmet-i İlahiyeye teslim ediyorum ki dua vaktinde “ihvetî ve ihvanî” dediğim vakit onlar içinde bulunur. Ben bilmezsem rahmet-i İlahiye onları biliyor ve görüyor.

Eğer dost ise ve feraizi kılar ve kebairi terk ederse umumiyet-i ihvan itibarıyla duamda dâhildir.

Bu üç tabaka dahi beni manevî dua ve kazançlarında dâhil etmek şarttır.

اَللّٰهُمَّ صَلِّ عَلٰى مَن۟ قَالَ «اَل۟مُؤ۟مِنُ لِل۟مُؤ۟مِنِ كَال۟بُن۟يَانِ ال۟مَر۟صُوصِ يَشُدُّ بَع۟ضُهُ بَع۟ضًا» وَعَلٰى اٰلِهٖ وَصَح۟بِهٖ وَسَلِّم۟

سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ

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

اَللّٰهُمَّ يَا مَن۟ اَجَابَ نُوحًا فٖى قَو۟مِهٖ وَ يَا مَن۟ نَصَرَ اِب۟رَاهٖيمَ عَلٰى اَع۟دَائِهٖ

وَ يَا مَن۟ اَر۟جَعَ يُوسُفَ اِلٰى يَع۟قُوبَ وَ يَا مَن۟ كَشَفَ الضُّرَّ عَن۟ اَيُّوبَ

وَ يَا مَن۟ اَجَابَ دَع۟وَةَ زَكَرِيَّا وَ يَا مَن۟ تَقَبَّلَ يُونُسَ اب۟نَ مَتّٰى نَس۟ئَلُكَ بِاَس۟رَارِ اَص۟حَابِ هٰذِهِ الدَّع۟وَاتِ ال۟مُس۟تَجَابَاتِ اَن۟ تَح۟فَظَنٖى وَ تَح۟فَظَ نَاشِرَ هٰذِهِ الرَّسَائِلِ وَ رُفَقَائِهِم۟ مِن۟ شَرِّ شَيَاطٖينِ ال۟اِن۟سِ وَ ال۟جِنِّ وَ ان۟صُر۟نَا عَلٰى اَع۟دَائِنَا وَ لَا تَكِل۟نَا اِلٰى اَن۟فُسِنَا وَ اك۟شِف۟ كُر۟بَتَنَا وَ كُر۟بَتَهُم۟ وَاش۟فِ اَم۟رَاضَ قُلُوبِنَا وَ قُلُوبِهِم۟ اٰمٖينَ اٰمٖينَ اٰمٖينَ

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