TheTwenty-Eighth Letter

[This letter consists of eight matters]

The First Matter, which is the First Part

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

If it be that you can interpret dreams.(12:43)

Secondly:You want me to interpret now the dream you had three years ago three days after meeting me, whose meaning has long since become apparent. That beautiful, happy, and auspicious dream has been consigned to the past, so I’m right to say the following regarding it, am I not?

I am neither the night nor a lover of the night; * I am a servant of the Sun; it is of the Sun that I speak.(*)

Those illusions which are the snare of the saints, * Are the moon-faced reflections of the garden of God.(*)

Yes, my brother, we have become accustomed to discussing with you teachings concerning pure reality (hakikat), but to study dreams, the doors of which are open to fancy and illusion in order to ascertain reality, is not completely in keeping with our way of researching into and verifying reality. So in connection with that minor incident of sleep, we shall explain six points about the reality of sleep, the small brother of death,(*)according to scholarly principles and from the angle indicated by verses of the Qur’an. In the seventh, we shall offer a brief interpretation of your dream.

The First

Just as an important element of Sura Yusuf is Yusuf’s dream, so the Qur’an indicates with many of its verses, such as:And We made your sleep for rest(78:9)that dreams and sleep may hold important, though veiled, truths.

The Second

Verifiers of reality do not favour trusting in the interpretation of dreams and taking of omens through the Qur’an. For the All-Wise Qur’an strikes at the unbelievers frequently and severely, and if such severit y is shown towards the person who takes omens, it causes him to despair and confuses his heart.

Dreams also, because although they are good they are thought to be evil and sometimes appear to be opposed to reality, may cause a person to fall into despair, destroy his morale, and make him think badly of things. There are many dreams the meanings and interpretations of which are very good although the form they take is terrifying, injurious, or unclean. Not everyone can discover the relation between the form a dream takes and its true meaning, so they become unnecessarily anxious, despairing, and unhappy.

It was only because of this aspect of dreams that, like Imam-i Rabbani and the verifiers of reality, I said at the beginning: “I am neither the night nor a lover of the night.”

The Third

An authentic Hadith states that one of the forty parts of prophethood was made manifest in the form of true dreams during sleep,(*)which means that true dreams are both valid and have a connection with the functions of prophethood. This Third Point is both important, and lengthy and profound, and related to prophethood, so I am postponing it to another time and not opening this door for now.

The Fourth

Dreams are of three sorts.(*)Two of them, in the words of the Qur’an, are “A confused medley of dreams”(12:44) and not worth interpreting. If they have any meaning, it is of no importance. Either due to some ailment, the power of imagination mixes things up and depicts them accordingly; or it recalls some stimulating event that happened to the person that day, or previously, or even at the same time a year or two earlier, and it modifies and reproduces it in some other form. These are both “A confused medley of dreams,” and not worth interpreting.

The third sort is true dreams. When the senses that bind man to the Manifest World and roam in it rest and cease their activity, the dominical subtle faculty in man’s make-up forms a direct relation with World of the Unseen and opens up a window onto it. Through the window, it looks on events that are in preparation; it comes face to face with the manifestations of the Preserved Tablet and some samples of the missives of divine determining; it beholds some true occurrences. Sometimes the imagination governs in such dreams, dressing them in the garments of form. There are numerous types and levels of this sort of dream. Sometimes they turn out exactly as dreamed; sometimes they turn out slightly obscured, as though under a fine veil; and sometimes they turn out heavily veiled.

It is narrated in Hadiths that the dreams God’s Most Noble Messenger (Upon whom be blessings and peace) had at the outset of the revelations turned out as true and clear as the breaking of morning.(*)

The Fifth True dreams are a higher development of premonitions. Everyone has premonitions to a greater or lesser degree. Animals even have them. At one time I discovered two senses including premonition scientifically, additional to the well- known external and inner senses such as the unconscious instinctive senses that impel and stimulate, and hearing and sight. Philosophers and the people of misguidance mistakenly and foolishly call those little known senses “natural instinct.” God forbid! They are not “natural” instinct; divine determining impels human beings and animals through a sort of innate inspiration.

For example, if some animals like cats lose their sight, through this impulse of divine determining, they go and find a plant that heals their eyes and rub it on them, and they get better.

Also, birds of prey like eagles, which, similarly to the public health officials of the earth are charged with the duty of removing the carcasses of nomadic animals, are informed through that impulse of divine determining, that inspiration of the sense of premonition, that divine drive, of animal remains a day’s distance away, and they go and find them.

Also, a young bee newly come into the world, flies a day’s distance when only a day old without losing its way, and through that drive of divine determining and inspiring impulse, returns to its hive.

Also, it happens frequently to everyone that while speaking of someone, the door opens and totally unexpectedly the same person enters. There is even a saying in Kurdish which goes: “Talk of the wolf and ready your gun, for it’s bound to appear.” That is to say, through a premonition, that dominical subtle faculty perceives the person’s arrival in summary fashion. But since the conscious mind does not comprehend it, it prompts him to speak of it, not intentionally but involuntarily.

Intuitive people sometimes say that someone is coming, almost miraculously. At one time I myself, even, was acutely sensitive in this way. I wanted to incorporate the condition into a principle, but was unable to adapt it and couldn’t. However, in righteous people, and particularly the people of sainthood, premonition develops to a high degree, showing its effects wondrously.

Thus, ordinary people even may manifest a sort of sainthood by virtue of which in true dreams, they dream of things appertaining to the Unseen and the future like the saints. Yes, for ordinary people, in respect of true dreams sleep may resemble a degree of sainthood. So too, it is for everyone a splendid dominical cinema. However, those with good morals think good thoughts, and someone who has good thoughts dreams of good things. But since those with bad morals think bad thoughts, they dream of bad things.

Furthermore, for everyone, true dreams are windows in the Manifest World that look onto the World of the Unseen. For restricted, ephemeral human beings, they are also an arena of infinite proportions manifesting a sort of eternity, and a place for gazing on the past and the future as though they were the present. They are also a resting-place for beings with spirits, crushed as they are beneath the responsibilities of life and who suffer great hardship.

It is for reasons similar to these that with verses like: “And We made your sleep for rest,”(78:9) the All-Wise Qur’an teaches about sleep (hakikat-i nevmiye), giving it importance.

The Sixth and Most Important

Having experienced them numerous times, true dreams have become for me decisive proofs at the degree of absolute certainty (hakkalyakîn) that divine determining encompasses all things.

Especially the last few years, these dreams have reached such a degree that they have made me certain that the most insignificant events and unimportant dealings and even the most commonplace conversations I will have the following day are written and ordained before they occur, and that by dreaming of them the night before, I have read them not with my tongue but with my eyes. Not once,not a hundred times, but perhaps a thousand times, the things I have said in my dreams or the people I have dreamt of at night, although I had not thought of them at all, have turned out exactly or with little interpretation the following day.

It means that the most trivial things are both recorded and written before they happen. That is to say, there is no chance or coincidence, events do not occur haphazardly, they are not without order.

The Seventh

Your beautiful, blessed, and auspicious dream was very good for the Qur’an and for us. Also, time has interpreted it and is interpreting it; there is no need for me to do so. Its partial interpretation also turned out well. If you study it carefully, you will understand. I shall point out only one or two aspects. That is, I shall explain a truth (hakikat). The visions you have had, which are like the true meanings (hakikat) of dreams, are the representations of those true meanings. It is like this:

That vast field was the world of Islam. The mosque at its end was the province of Isparta. The muddy water around it was the swamp of the dissoluteness, idleness, and innovations of the present time. Your swiftly reaching the mosque safely and without being contaminated by the mud was a sign that you took up the lights of the Qur’an before everyone else, and had remained unspoilt with your heart uncorrupted. The small congregation in the mosque consisted of some of the people who have taken the Words upon themselves, like Hakkı, Hulûsi, Sabri, Süleyman, Rüştü, Bekir, Mustafa, Ali, Zühtü, Lûtfi, Husrev, and Re’fet. As for the small platform, it was a small village like Barla. The loud voice was an allusion to the power and rapid spread of the Words. The place assigned to you in the first row, was that vacated for you by Abdurrahman. The indication and fact that the congregation, as though wireless receivers, wanted to make the whole world hear its teachings, will turn out at a later date, God willing. If the people now are like small seeds, with divine assistance, in the future they will all be like tall trees and telegraph offices. As for the turbanned youth, he is someone who will work together with Hulûsi, or even surpass him; he is destined to become one of the students and those who disseminate the Words. I can think of some of them, but I cannot say definitely. The youth is someone who will come into prominence through the power of sainthood. You can interpret the remaining points instead of me.

Speaking with friends like you is both agreeable and acceptable, so I have spoken at length about this brief matter, and perhaps I have been prodigal. But since I began with the intention of showing a way of expounding the Qur’an’s verses about sleep, God willing, my prodigality will be forgiven, or not be prodigality even.

The Second Part, which is the Second Matter

[This was written to put a stop to and solve a significant argument about the Hadith which describes how Moses (Upon whom be peace) struck Azra’il (Upon whom be peace) in the eye, and the rest of the story.(*)]

I heard a scholarly argument in Eğridir. It was wrong to hold such an argument especially at this time, but I did not know it was an argument. I was asked a question and shown a Hadith in a reliable book marked with a qaf, which signifies the agreement of the two Shaikhs [Bukhari and Muslim]. They asked me: “Is it a Hadith or isn’t it?”

I replied that one should have confidence in someone who, in a reliable book such as that, cites the agreement of the two Shaikhs concerning a Hadith; it means it is a Hadith. However, Hadiths may contain allegorical obscurities like the Qur’an, and only experts can ascertain their meanings. Even the literal meaning of this Hadith suggests that it may belong to the allegorical category of those obscure ones. If I had known that it was a point of argument, I would not have given such a short answer, and would have replied as follows:

Firstly:The primary condition for discussing matters of this sort is to argue fairly, intending to discover the truth. It is permissible for those who know about the subject to discuss it, so long as they do not do so stubbornly nor give rise to misunderstanding.

Evidence that such an argument is for the sake of the truth is that if the truth emerges through the opposite party, a person is not upset but pleased. For he will have learned something he did not know. If it had emerged through him, he would not have learned much and might well have become arrogant.

Secondly:If the argument is about a Hadith, the categories of Hadiths have to be known, as well as the types of implicit revelation, and the varieties of prophetic speech. It is not permissible to discuss ambiguous Hadiths among the ordinary people, and to show off and justify oneself like a lawyer, and to rely on egotism to support ones arguments rather than on truth and right.

The question being broached and argued about is having an adverse effect on the minds of the poor ordinary people. They cannot comprehend obscure allegorical Hadiths like these, and if they deny them, it opens the terrifying door to their also denying definite, unambiguous Hadiths that they cannot understand with their limited intelligences. If they take the Hadith on face value and accept the literal meaning and they spread it around, it paves the way for the people of misguidance to object to it and call it superstition.

Since attention has been attracted to this allegorical Hadith unnecessarily and harmfully, and there are many Hadiths of this sort, it is essential to offer an explanation that will remove their doubts. Whether or not the Hadith is certain, the following fact should be mentioned.

We may deem sufficient the detailed explanations in the treatises we have written; that is, the twelve principles in the Third Branch of the Twenty-Fourth Word, and in the Fourth Branch; and in one of the principles in the Introduction in the Nineteenth Letter about the sorts of revelation; and here indicate only briefly that truth. It is as follows:

The angels are not restricted to a having single form like human beings; although they are individual beings, they are also universals. Azra’il (Upon whom be peace) is the supervisor of the angels who are charged with taking possession of the spirits of the dying.

Question:“Does Azra’il (UWP) himself take possession of them, or do his helpers do this?” There are three “ways” in this matter:

The First Way:Azra’il (Upon whom be peace) takes possession of every dying person’s spirit. Nothing is an obstacle to another, for he is luminous. Something luminous can be present in innumerable places by means innumerable mirrors and appear in them. The similitudes of luminous beings possess their characteristics; they may be deemed the same as them and not other than them. The sun’s image in mirrors displays it’s light and heat. Similarly, the images of such spirit beings as the angels in the various mirrors of the World of Similitudes are the same as them; they display their characteristics. But they are represented in accordance with the capacities of the mirrors.

The same instant Gabriel (Upon whom be peace) appeared before the Companions in the form of Dihya, he appeared in different forms in thousands of places and was prostrating with his magnificent wings, which stretch from east to west, before the divine throne. His similitude was everywhere in accordance with the place’s capacity; at the same instant he was present in thousands of places.

According to this way, for the human and particular image of the Angel of Death represented in a human being’s mirror when he is taking possession of his spirit to receive the blow of a resolute, angry, awe-inspiring person like Moses (Upon whom be peace), and for that image-form, which resembled the Angel of Death’s clothes, to have his eye put out, would be neither impossible, nor extraordinary, nor irrational.

The Second Way:The archangels Gabriel, Michael, and Azra’il are like general supervisors. They have helpers that are similar to them in kind and resemble them, but are lesser than them. The assistants differ according to the sorts of creatures; those who take possession of the spirits of the righteous(*)are of one sort, while those who take possession of the spirits of the wicked are of another,(*)as the following verses point out:By the [angels] who tear out [the souls of the wicked] with violence; * By those who gently draw out [the souls of the blessed].(79:1-2)

In view of this way, it is perfectly reasonable that, because he was naturally awe- inspiring and brave, and was an acceptable suppliant of God, Moses (Upon whom be peace) should have dealt a blow not at Azra’il (Upon whom be peace), but at the wraith-like body of one of his helpers.(*)

The Third Way:As is explained in the Fourth Principle in the Twenty-Ninth Word and is indicated by some Hadiths, there are some angels who have forty thousand heads, and in each of their heads are forty thousand tongues, (which means that they also have eighty thousand eyes), and with each of those tongues they utter forty thousand divine glorifications. Yes, since the duties the angels are charged with are in accordance with the sorts of beings of the Manifest World, they represent those species’ glorifications in the Spirit World.

It is certain to be thus, for the globe of the earth is a creature; it glorifies Almighty God. It has not forty thousand, but perhaps a hundred thousand sorts of beings, which are like heads. Each sort has hundreds of thousands of individual members which are like tongues;and so on. That means the angel appointed to the earth must have not forty thousand heads but hundreds of thousands; and in every head must be hundreds of thousands of tongues; and so on.

Thus, according to this way, Azra’il (Upon whom be peace) has a face and an eye that looks to each person. When Moses (Upon whom be peace) struck Azra’il (Upon whom be peace), it was not directed at his essential self and his true form, and it was not an insult, or non-acceptance; he struck, and strikes, in the eye the being who drew attention to his death and wanted to prevent his work, because he wanted his duties of prophethood to continue for ever.

God knows best what is right. * None knows the Unseen save God. * Say: The knowledge is with God alone.

He it is Who has sent down to you the Book: in it are verses basic or fundamental [of established meaning]; they are the foundation of the Book; others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except God. And those who are firmly grounded in knowledge say: “We believe in the Book; the whole of it is from our Sustainer;” and none will grasp the Message except men of understanding.(3:7)

The Third Piece, which is the Third Matter

[This matter consists of a private and particular answer to a general question asked by most of my brothers through the tongue of disposition, and by some of them verbally.]

Question:You say to everyone who visits you: “Don’t await any saintly intervention from me and don’t think of my person as being blessed. I have no spiritual rank. Like a common soldier may convey orders coming from the rank of field marshal, I convey the orders of just such a rank. And like a bankrupt can advertise the precious diamonds of a jeweller’s shop, I announce the wares of a sacred, Qur’anic shop.” However, our hearts desire an effulgence in the same way that our minds need knowledge, and our spirits seek a light, and so on; we want many things in many respects.

We came to visit you supposing you to be the person who will meet our needs. What we need is a saint, someone with saintly influence, someone of spiritual attainment, rather than a scholar. If the matter is really as you say, then perhaps we were wrong in visiting you? They ask this through the tongue of disposition.

The Answer:Listen to the following five points, then think about them and judge whether your visits are pointless or beneficial.

First Point

The common servant and wretched soldier of a king gives some generals and pashas royal gifts and decorations in the king’s name, and makes them grateful. If the generals and pashas ask: “Why are we demeaning ourselves before this common soldier and accepting these gifts and bounties from him?”, it will be arrogant foolishness. The soldier too, if, outside his duty, he does not stand up before the field marshal and recognize him as superior to himself, it will be stupid folly.

If one of the grateful generals thankfully condescends to visit the soldier’s humble dwelling, the king, who sees and knows of the situation, will send dishes from the royal kitchen for his loyal servant’s eminent guest, so the soldier will not be ashamed at having nothing to offer but dry bread.

Similarly, however lowly he may be, a loyal servant of the All-Wise Qur’an conveys its commands unhesitatingly and in its name to even the loftiest of people. With pride and independence, not abasing himself or begging, he sells the Qur’an’s precious diamonds to those who are rich in spirit. However lofty they are, they should not behave arrogantly towards the common servant while he is carrying out his duty. And if they apply to the servant, it should not make him proud either, or get above himself.

If some of the customers for the sacred treasure regard the wretched servant as a saint and look on him as exalted, certainly it is the mark of the Qur’anic truth’s sacred compassion to send them assistance, succour, and enlightenment from the divine treasury, without the servant being aware of it or intervening, so that he should not be ashamed.

Second Point

Imam-i Rabbani, the Regenerator of the Second Millennium, Ahmad Faruqi (May God be pleased with him), said: “In my opinion, the unfolding and clarification of a single of the truths of belief is preferable to thousands of illuminations and instances of wonder-working. Moreover, the aim and result of all the Sufi paths are the unfolding and clarification of the truths of faith.” Since a champion of Sufism like Imam-i Rabbani made such a pronouncement, surely the Words, which expound the truths of faith with perfect clarity and proceed from the mysteries of the Qur’an, may yield the results sought from sainthood.

Third Point

Thirty years ago dreadful blows descended on the heedless head of the Old Said and he pondered over the assertion “Death is a reality.” He saw himself in a muddy swamp. He sought help, searched for a way, tried to find a saviour. He saw that the ways were many; he was hesitant. He took an omen from the book Futuh al-Ghayb of Gawth al-A‘zam, Shaikh Gilani (May God be pleased with him). It opened at these lines:

“You are in the Dar al-Hikma, so find a doctor who will heal your heart.”

It is strange, but at that time I was a member of the Darü’l-Hikmeti’l-Islamiye. I was as though a doctor trying to heal the wounds of the people of Islam, but was sicker than they. A sick person should look firstly to himself, then to others.

The Shaikh was saying to me: “You yourself are sick; find a doctor for yourself.” So I said: “You be my doctor!” I took him as my doctor and read the book as though it were addressing me. But it was most severe. It smashed my pride in truly fearsome manner. It carried out drastic surgery on my soul. I could not stand it. I read half of it as though it were addressing me, but did not have the strength and endurance to finish it. I put the book back on the shelf. Then a week later the pain of that curative operation subsided and I felt pleasure instead. I again opened the book and read it right through; I benefited a lot from it, that book of my first master. I listened to his prayers and supplications, and profited abundantly.

Then I saw Maktubat (Letters) of Imam-i Rabbani and took it up. I opened it purely to take an omen. It is strange, but in the whole of Maktubat the word Bediuzzaman appears only twice and those two letters fell open for me at once. I saw that written at the head of them was: “Letter to Mirza Bediuzzaman,” and my father’s name was Mirza. “Glory be to God!” I exclaimed, “these letters are addressing me.” At that time the Old Said was also known as Bediuzzaman. Apart from Bediuzzaman Hamadani, I knew of no one in the last three hundred years famous with the name. Whereas in the Imam’s time there was such a person and he wrote him these two letters. His condition must have been similar to mine, for I found that these letters were the cure for my ills.

Only, the Imam persistently recommended in many of his letters what he wrote in these two, which was: “Make your qibla one.” That is, take one person as your master and follow him; do not concern yourself with anyone else. This most important recommendation did not seem fitting for my disposition and mental state. However much I pondered over which of them to follow, I remained perplexed and confused. They all had different qualities that drew me; one was not enough.

While thus bewildered, it was imparted to my heart by God’s mercy: “The All-Wise Qur’an is the head of these various ways and the source of these streams and the sun of these planets; the true single qibla is to be found in it. In which case, it is also the most elevated guide and holy master.” So I clasped it with both hands and clung on to it. Of course with my deficient, wretched abilities I could not absorb the effulgence – like the water of life – of that true guide as was its due, but still, through it, we can show that effulgence, that water of life, according to the degree of those who receive it, those who perceive the truth through their hearts and attain to certain spiritual states.

That is to say, the Words and those lights, which proceed from the Qur’an, are not only scholarly matters that address the intellect, they are matters of faith that look to the heart, the spirit, and spiritual states. They resemble most elevated, valuable knowledge of God.

Fourth Point

All the subtle inner faculties of those of the Companions and of the following two generations who possessed the very highest degree of the greater sainthood received their share from the Qur’an itself, and for them,the Qur’an was a true guide and sufficient for them. This shows that just as the All- Wise Qur’an states realities, so it emanates the effulgences of the greater sainthood to those capable of receiving them.

Yes, there are two ways of passing from the apparent to reality:

One is to enter the intermediate realm of Sufism, and to reach reality by traversing the degrees through spiritual journeying.

The Second Way is, through divine favour, to pass directly to realit y without entering the intermediate realm of the Sufi way. This is the elevated, direct way particular to the Companions and those who succeeded them.

That is to say, the lights which issue from the truths of the Qur’an, and the Words, which interpret those lights, may possess those characteristics, and do possess them.

Fifth Point

We shall demonstrate through five small examples that the Words both instruct in the realities, and perform the duty of guide.

First Example:

I myself have formed the conviction through experiencing, not ten or a hundred times but thousands of times, that just as the lights proceeding from the Words and the Qur’an give instruction to my mind, so do they induce a state of belief in my heart and produce the pleasure of belief in my spirit, and so on.

The same goes for worldly matters: just as the follower of a wonder-working shaikh awaits saintly assistance from him to answer his needs; so I have awaited from the wondrous mysteries of the All-Wise Qur’an that they answer my needs, and this has been achieved for me on numerous occasions in ways I had not hoped or anticipated. The following are only two minor examples:

The First: As is described in detail in the Sixteenth Letter, a large loaf of bread appeared in an extraordinary way to a guest of mine called Süleyman, at the top of a cedar tree. For two days the two of us fed off that gift from the Unseen.

The Second Example: I shall recount a very insignificant yet gratifying incident that occurred recently. It was this:

Before dawn the thought came to me that some things had been said about me in a way that would cast suspicion into a certain person’s heart. I said to myself: “If only I had seen him and had dispelled the disquiet from his heart.” At that moment, I needed part of one of my books which had been sent to Nis, and I said to myself: “If only I had got it back.” Then after the morning prayer I sat down and lo and behold!, that same person entered the room with that very part of the book in his hand. I said to him: “What is it you are holding?” He answered: “I don’t know. Someone gave it to me outside my house saying that it had come from Nis; so I brought it to you.” “Glory be to God!” I exclaimed, “it does not look like chance this man coming from his house at this time of day and this part of the Words arriving from Nis.” And thinking: “It was surely the All-Wise Qur’an’s saintly influence that gave a man such as this a piece of paper such as that at the same moment and sent it to me,” I exclaimed: “All praise be to God! One who knows the smallest, most secret, least significant desire of my heart, will certainly have compassion on me and protect me; in which case, I owe the world nothing whatsoever!”

Second Example:

My nephew, the late Abdurrahman, had a much higher opinion of me personally than was my due, despite his having parted from me eight years previously and having been tainted by the heedlessness and worries of the world. He wanted such help and assistance from me as I did not have and could not give. But the All-Wise Qur’an’s saintly influence came to his assistance: the Tenth Word about the resurrection of the dead came into his possession three months before his death. It cleansed him of his spiritual dirt and doubts and heedlessness. Quite simply as though he had risen to the degree of sainthood, he displayed three clear instances of wonder-working in the letter he wrote me before he died. It is included among the pieces of the Twenty-Seventh Letter and may be referred to.

Third Example:

I had a brother of the hereafter and student who was one of those who approach reality with their hearts, called Hasan Efendi from Burdur. He had an excessively good opinion of me, far better than I deserved, and expected assistance from my wretched person as though awaiting the grace and influence of a great saint. Suddenly, in completely unrelated fashion, I gave the Thirty-Second Word to someone to study who lived in one of the villages of Burdur. Later I remembered Hasan Efendi and I said: “If you go to Burdur, give it to Hasan Efendi, and let him peruse it for five or six days.” The man went and gave it to him straight away. It was only a month of so till Hasan Efendi died. He cast himself on the Thirty-Second Word just like a man suffering a terrible thirst casts himself on the sweet water of Kawthar if he happens upon it. He studied it continuously and received its effulgence, especially the discussion on the love of God in the Third Stopping-Place, till he was completely cured of his ills. He found in it the enlightenment he would have expected from the greatest spiritual pole. He went to the mosque in good health, performed the prayer, and there surrendered his spirit to the Most Merciful (May God have mercy on him).

Fourth Example:

As is testified to by Hulûsi Bey’s piece in the Twenty- Seventh Letter, he found in the light-filled Words, which interpret the mysteries of the Qur’an, assistance and succour, effulgence and light greater than in the Naqshi way, which is the most important and influential Sufi order.

Fifth Example:

My brother Abdülmecid suffered terribly at the death of Abdurrahman (May God have mercy on him) and at other grievous events. He also awaited from me assistance and influence I was unable to give. I was not corresponding with him. Suddenly I sent him some of the main parts of the Words. After studying them, he wrote to me and said: “Praise be to God, I have been saved! I would have gone mad. Each of those Words has become like a spiritual guide for me. I had parted from one guide, but I suddenly found lots of them all at once, and was saved!” I realized that truly Abdülmecid had embarked on a good way and had been saved from his previous difficulties.

There are numerous examples like these five which show that if the sciences of belief are experienced directly as cures from the mysteries of the All-Wise Qur’an in consequence of need and as healing for wounds, those sciences and spiritual cures are sufficient for those who perceive their need and make use of them with earnest sincerity. Whatever the chemist and herald is like who sells and announces them – be he commonplace, or bankrupt, or rich, or a person of rank, or a servant – it does not make much difference.

There is no need to have recourse to candlelight while the sun shines. Since I am showing the sun, it is meaningless and unnecessary to seek candlelight from me, especially since I have none. Others should rather assist me with prayers, spiritual assistance, and even saintly influence. It is my right to seek help and assistance from them, while it is incumbent on them to be content with the effulgence they receive from the lights of the Risale-i Nur.

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

O God, grant blessings to our master Muhammad that will be pleasing to You and fulfilment of his truth, and to his Family and Companions, and grant them peace.

[A short, private letter that may be added as a supplement to the Third Matter of the Twent y-Eighth Letter.]

My Brothers of the Hereafter and Hard-Working Students, Husrev Efendi and Re’fet Bey!

We perceived three instances of Qur’anic wonder-working in the lights of the Qur’an known as the Words. Now through your effort and enthusiasm, you have caused a fourth to be added. The three I know are these:

The Firstis the extraordinary ease and speed in their writing. The Nineteenth Letter was written in two or three days working for three or four hours each day making a total of twelve hours, without any other book, in the mountains and orchards. The Thirtieth Word was written in five or six hours at a time of illness. The Twenty-Eighth Word, the discussion on Paradise, was written in one or two hours in Süleyman’s garden in the valley. Tevfik, Süleyman and I were astonished at this speed. And so on.

And just as there is this wonder of the Qur’an in their composition

The Second,… so too in their being written out and copied there is an extraordinary facility, enthusiasm, and lack of boredom. One of these Words appears, and suddenly, although there are many things at this time to weary the mind and spirit, people in many places start to write it out with total enthusiasm. They prefer it to anything else despite other pressing occupations. And so on.

The Third Qur’anic Wonder:The reading of the Words does not cause boredom either. Especially when one feels the need for them; the more one reads them, the more pleasure one receives, feeling no weariness.

Now you have proved a fourth Qur’anic wonder. A brother like Husrev who was lazy and although for five years he had heard about the Words, did not start writing them seriously, in one month wrote out fourteen books beautifully and carefully, which was doubtless the fourth wonder of the Qur’an’s mysteries. He perfectly appreciated the value of the Thirty-Three Windows in particular, the Thirty-Third Letter, since it was written out most beautifully and carefully.

Yes, it is a most powerful, brilliant piece for gaining knowledge of God and belief in God. Only, the first Windows are very concise and abbreviated, while the subsequent ones gradually unfold and shine more brilliantly. Contrarily to other writings, most of the Words start off concisely and gradually expand and illuminate.

The Fourth Matter, which is the Fourth Part

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

[The answer written for my brothers to a question about a minor, though alerting, incident.]

Dear Brothers!

You ask:On the arrival of a blessed guest, your mosque was raided on the night before Friday. What really happened? Why did they bother you?

The Answer:I shall explain four points, necessarily in the tongue of the Old Said. Perhaps it will be the means of alerting my brothers, and you too will receive your answer.

First Point

In reality the incident was a satanic plot and an act of aggression carried out by dissemblers on account of atheism in a way that was a violation of the law and purely arbitrary, in order to alarm us on the eve of Friday, destroy the congregation’s enthusiasm, and prevent me from meeting with people. It was strange, but that day, that is, Thursday, I had gone somewhere to take some air. When returning, a long black snake that looked like two snakes joined together appeared from my left, and passed between me and the friend who was with me. Meaning to ask my friend if he had been terrified at the snake, I asked him:

“Did you see it?”

He replied: “What?”

I said: “That terrible snake.”

He said: “No, I didn’t see it and I can’t see it.”

“Glory be to God!”, I exclaimed, “Such a huge snake passes between us and you didn’t see it! How is that?”

At the time nothing occurred to me. Then later this was imparted to my heart: “It was a sign for you. Watch out!” I thought it was like one of the snakes I used to see at night. That is, whenever an official visited me with a malicious intention, I would see him in the form of a snake. In fact, one time I said to the District Officer: “Whenever you come intending evil, I see you as a snake. Be careful!” I saw his predecessor many times like that.

It means that the snake I saw clearly was a sign that their treachery would not only remain intentional but would take the form of actual aggression. For sure, this time their aggression was apparently minor and they wanted to minimize it, but encouraged and joined by an unscrupulous teacher, the District Officer ordered the gendarmes: “Bring the visitors here!” We were reciting the tesbihat following the prayers in the mosque. Anyway their intention was to make me angry so that I would react in the vein of the Old Said and drive them out in the face of such unlawful, purely arbitrary treatment. But the wretch did not know that Said would not defend himself with the broken piece of wood in his hand while on his tongue he had a diamond sword from the workbench of the Qur’an, indeed, he would have used the sword like that. But the gendarmes were sensible, and since no state, no government at all, disturbs people in the mosque during prayer while performing their religious duties, they waited till the prayers and tesbihat were finished. The Officer was angry at this and sent the rural watchman after them saying: “The gendarmes don’t pay any attention to me.” But Almighty God did not force me to struggle with them.

So I make this recommendation to my brothers: so long as there is no absolute necessity, don’t bother yourselves with them. In keeping with the saying: “The best answer for the stupid is silence,” do not stoop to speak with them.

But watch out, for like showing weakness before a savage animal emboldens its attack, to show weakness by being sycophantic towards those with the consciences of beasts, encourages them to be aggressive. Friends must be alert so that the supporters of atheism do not take advantage of other friends’ indifference and heedlessness.

Second Point

The verse:And incline not towards those who do wrong, or the Fire will seize you(11:113)threatens in awesome and severe fashion not only those who support and are the tools of tyranny, but also those who have the slightest inclination towards it. For like consenting to unbelief is unbelief, so is consenting to tyranny and wrongdoing, tyranny and wrong.

One of the people of attainment perfectly interpreted as follows one of the many jewels of the above verse:

One who assists tyranny is the world’s most despicable being;

He is a dog, who receives pleasure from serving the unjust.

Yes, some of them are snakes, some are dogs. The one who spied on us on that blessed night when, with a blessed guest we were reciting blessed prayers, and informed on us as though we were commiting some crime, and raided us, certainly deserves the blow dealt by the above poem.

Third Point

Question:Since you rely on the Qur’an’s saintly influence and its effulgence and light to reform and guide the most obstinate of the godless, and you actually do this, why do you not call to religion those aggressive people that are around you, and guide them?

The Answer:An important principle of the Shari‘a is “The person who knowingly consents to harm should not be condoned.”

Relying on the strength of the Qur’an, I say that on condition even the most obdurate irreligious person is not utterly vile and does not enjoy spreading the poison of misguidance like a snake, if I do not convince him in a few hours, I am ready to try.

However, to speak of truth and realit y to a conscience that has fallen to the very lowest degree of baseness, to snakes in human form that have reached such a degree of hypocrisy that they knowingly sell religion for the world and knowingly exchange the diamonds of reality for vile and harmful fragments of glass, would be disrespectful towards those truths.

It would be like the proverb “Casting pearls before swine.” For those who do these things have several times heard the truth from the Risale-i Nur, and they knowingly try to refute its truths before the misguidance of atheism. Such people receive pleasure from poison, like snakes.

Fourth Point

The treatment I have received this seven years has been purely arbitrary and outside the law. For the laws concerning exiles and captives and those in prison are clear. By law, they can meet with their relatives and they should not be prevented from mixing with people. In every country, with every people, worship and prayer are immune from interference. Others like me stayed together with their friends and relations in towns. They were prevented neither from mixing with others, nor from communicating, nor from moving about freely. I was prevented. And my mosque and my worship even were raided. And while it is Sunna according to the Shafi‘i School to repeat the words, “There is no god but God” in the prayers following the prescribed prayers, they tried to make me give them up.

Even, one of the old exiles in Burdur, an illiterate called Şebab, and his mother-in-law, came here for a change of air. They visited me because we come from the same place. They were summoned from the mosque by three armed gendarmes. The official then tried to hide that he had made a mistake and acted unlawfully, and apologized, saying: “Don’t be angry, it was my duty.” Then he gave them permission and told them to go. Comparing other things and treatment with that incident, it is understood that the treatment accorded to me is purely arbitrary, and that they inflict vipers and curs on me. But I don’t condescend to bother with them. I refer it to Almighty God to ward off their evil.

In fact, those who instigated the event that was the cause of the exile are now back in their own lands, and powerful chiefs are back at the heads of their tribes. Everyone has been discharged. They made me and two other people exceptions, although I have no connection with their world; may it be the end of them! But one of those two was appointed Mufti somewhere and can travel everywhere outside his own region, including to Ankara. And the other was left in Istanbul in the midst of forty thousand people from his native region, and he can meet with everyone. Moreover, those two persons are not alone and with no one, like me; they are very influential, with God’s permission.

And so on and so forth. But they put me in a village and set those with the least conscience on me. I have only been able to go to another village twenty minutes away twice in six years, and they did not give me permission to go there for a few days’ change of air, crushing me even more under their tyranny. Whereas whatever form a government takes the law is the same for all. There cannot be different laws for villages and for different individuals. That is to say, the law as far as I am concerned is unlawfulness.

The officials here utilize government influence for their own personal grudges. But I offer a hundred thousand thanks to Almight y God, and by way of making known His bounties, I say this: All this oppression and tyranny of theirs is like pieces of wood for the fire of ardour and endeavour which illuminates the lights of the Qur’an; it makes them flare up and shine. And those lights of the Qur’an, which have suffered this persecution of theirs and have spread with the heat of endeavour, have made this province, indeed, most of the country, into a medrese in place of Barla. They supposed me to a prisoner in a village. On the contrary, in spite of the atheists, Barla has become the teaching desk, and many places, like Isparta, have become the medrese.

All praise be to God, this is a bounty from my Lord and Sustainer.

The Fifth Matter, which is the Fifth Part

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

And there is nothing but it glorifies Him with praise.

Will they not then give thanks?(36:35, 73) * Will they not then give thanks? * And we shall surely reward those who give thanks.(3:145) * If you give thanks, I shall increase [my favours] to you.(14:7) * Worship God and be of those who give thanks.(39:66)By repeating verses like these, the Qur’an of Miraculous Exposition shows that thanks is what the Most Merciful Creator wants most from His servants. The Qur’an, the All-Wise Distinguisher between Truth and Falsehood, calls on men to offer thanks, giving it the greatest importance.

It shows ingratitude to be a denial of bounties and in Sura al-Rahman utters a fearsomely severe threat thirty-three times with the verse,So which of the favours of your Sustainer do you deny?(55:13, etc.)

It shows ingratitude to be denial and negation. Indeed, just as the All-Wise Qur’an shows thanks to be the result of creation; so the universe, which is a mighty Qur’an, shows the most important result of the world’s creation to be thanks.

For if the universe is observed carefully, it is seen from the way it is arranged that everything results in thanks; each looks to thanks to an extent and is turned towards it. It is as though thanks is the most important fruit of the tree of creation, and gratitude is the most elevated product of the factory of the universe. The reason for this is as follows:

We see in the creation of the world that its beings are arranged as though in a circle with life as its central point. All beings look to life, and serve life, and produce the necessities of life. That is to say, the One who created the universe chose life from it, giving it preference.

Then we see that He created the animal kingdom in the form of a circle and placed man at its centre. Simply, He centred the aims intended from animate beings on man, gathering all living creatures around him and subjugating them to him. He made them serve him and him dominant over them. That is to say, the Glorious Creator chose man from among living beings, and willed and decreed this position for him in the world. Then we see that the world of man, and the animal world too, are disposed like circles with sustenance placed at their centre. He has made mankind and the animals enamoured of sustenance, has subjugated them to it, and made them serve it. What rules them is sustenance. And He has made sustenance such a vast, rich treasury that it embraces all His innumerable bounties. Even, with the faculty called the sense of taste, He has placed on the tongue sensitive scales to the number of foods so that they can recognize the tastes of the many varieties of sustenance. That is to say, the strangest, richest, most wonderful, most agreeable, most comprehensive, and most marvellous truth in the universe lies in sustenance.

Now we see that just as everything has been gathered around sustenance and looks to it, so does sustenance in all its varieties subsist through thanks, both material and immaterial and that offered by word and by state; it exists through thanks, it produces thanks, its shows thanks. For appetite and desire for sustenance are a sort of innate or instinctive thanks. Enjoyment and pleasure also are a sort of unconscious thanks, offered by all animals. It is only man who changes the nature of that innate thanks through misguidance and unbelief; he deviates from thanks and associates partners with God.

Furthermore, the exquisitely adorned forms, the fragrant smells, the wonderfully delicious tastes in the bounties that are sustenance invite thanks; they awake an eagerness in animate beings, and through eagerness urge a sort of appreciation and respect, and prompt thanks of a sort. They attract the attention of conscious beings and engender admiration. They encourage them to respect the bounties; through this, they lead them to offer thanks verbally and by act, and to be grateful; they cause them to experience the highest, sweetest pleasure and enjoyment within thanks.

That is, they show that, as well as a brief and temporary superficial pleasure, through thanks, these delicious foods and bounties gain the favours of the Most Merciful One, which provide a permanent, true, boundless pleasure. They cause conscious beings to ponder over the infinite, pleasurable favours of the All-Generous Owner of the treasuries of mercy, and in effect to taste the everlasting delights of Paradise while still in this world.

Thus, although by means of thanks sustenance becomes such a valuable,rich, all-embracing treasury, through ingratitude it becomes utterly valueless.

As is explained in the Sixth Word, when the sense of taste in the tongue is turned towards sustenance for the sake of Almighty God, that is, when it performs its duty of thanks, it becomes like a grateful inspector of the numberless kitchens of divine mercy and a highly-esteemed supervisor full of praise.

If it is turned towards it for the sake of the soul, that is, without thinking of giving thanks to the One who has bestowed the sustenance, the sense of taste is demoted from being a highly-esteemed supervisor to the rank of a watchman of the factory of the stomach and a doorkeeper of the stable of the belly. Just as through ingratitude these servants of sustenance descend to such a level, so does the nature of sustenance and its other servants fall; they fall from the highest rank to the lowest; they sink to a state opposed to the Creator of the universe’s wisdom.

The measure of thanks is contentment, frugality, and being satisfied and grateful.

While the measure of ingratitude is greed, wastefulness and extravagance; it is disrespect; it is eating whatever one comes across, whether lawful or unlawful.

Like ingratitude, greed causes both loss and degradation. For example, it is as though because of greed that the blessed ant even with its social life is crushed underfoot. For although a few grains of wheat would suffice it for a year, it is not contented with this and collects thousands if it can. But the blessed honey-bee flies overhead due to its contentment, and at a divine command bestows honey on human beings for them to eat.

The name of All-Merciful – the greatest name after the name of Allah, which signifies the divine essence and is the greatest name of the Most Pure and Holy One – looks to sustenance, and is attained to through the thanks provoked by sustenance.

Also, the most obvious meaning of All-Merciful is Provider.Moreover, there are different varieties of thanks, the most comprehensive of which are the prescribed prayers.

The prescribed prayers are a universal index of the sorts of thanks.Furthermore, thanks comprises pure belief and a sincere affirmation of God’s unity. For a person who eats an apple and utters, “Praise be to God!” is proclaiming through his thanks: “This apple is a souvenir bestowed directly by the hand of power, a gift directly from the treasury of mercy.” By saying this and believing it, he is ascribing everything, particular and universal, to the hand of power. He recognizes the manifestation of mercy in everything. He announces through thanks, his true belief and sincere affirmation of divine unity.

The heedless man incurs serious loss through ingratitude for bounties. We shall describe only one of its many aspects. It is as follows:

If someone eats a delicious bounty and gives thanks, by virtue of his thanks the bounty becomes a light and a fruit of Paradise in the hereafter. If, because of the pleasure, he thinks of it as the work of Almighty God’s favour and mercy, it yields a true, lasting delight and enjoyment. He sends kernels and essences of its meanings and immaterial substances like these to the abodes above, while the material husk-like residue, that is, the matter that has completed its duty and now is unnecessary, becomes excreta and goes to be transformed into its original substances, that is, into the elements.

If he fails to give thanks, the temporary pleasure leaves a pain and sorrow at its passing, and itself becomes waste. Bounty, which is as precious as diamonds, is transformed into coal.

Through thanks, ephemeral sustenance produces enduring pleasures, everlasting fruits.

While bounty that is met with ingratitude is turned from the very best of forms into the most distasteful. For according to the heedless person, after producing a fleeting pleasure, sustenance ends up as waste- matter.

Sustenance is indeed in a form worthy of love, and this form is to be seen through thanks. However, the passion of the misguided and heedless for sustenance is animality. You can make further comparisons in this way and see what a loss the heedless and misguided suffer.

Among animate species, man is the most needy for all the varieties of sustenance. Almighty God created man as a comprehensive mirror to all His names; as a miracle of power with the capacity to weigh up and recognize the contents of all His treasuries of mercy; and as His vicegerent on earth possessing the faculties to draw to the scales and evaluate all the subtleties of His names’ manifestations. He therefore made man utterly resourceless, rendering him needy for the endless varieties of sustenance, material and immaterial. Thanks is the means of raising man to “the best of forms,” which is the highest position in accordance with this comprehensiveness. If he does not give thanks, he falls to “the lowest of the low,” and perpetrates a great wrong.

In Short:Thanks is the most essential of the four fundamental principles of the way of worship and winning God’s love, the highest and most elevated way. These four principles have been defined as follows:

“Four things are necessary on the way of the impotent, my friend:

“Absolute impotence, absolute poverty, absolute fervour, and absolute thanks, my friend.”

O God, through Your mercy, appoint us among those who give thanks, O Most Merciful of the Merciful!

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

O God, grant blessings and peace to our master Muhammad, master of those who offer thanks and praise, and to all his Family and Companions. Amen.

And the close of their cry will be, “All praise be to God, Sustainer of All the Worlds.”(10:10)

The Sixth Matter, which is the Sixth Part

This was included in another collection and not included here.

The Seventh Matter, which is the Seventh Part

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

Say: “In the bounty of God, and in His mercy, in that let them rejoice;” that is better than the [wealth] they hoard.(10:58)

This matter consists of seven “Signs,”

but firstly, in order to recount a number of divine bounties, we shall explain seven “Reasons,” which disclose the meanings of several divine favours.

First Reason:

Before the Great War, or around the beginning of it, I had a true vision. In it, I was under the famous mountain of Ağrı›, known as Mount Ararat. The mountain suddenly exploded with a terrible blast. Pieces the size of mountains were scattered all over the world. I looked and saw that in that awful situation, my mother was beside me. I said to her: “Don’t be frightened. This is happening at Almight y God’s command, and He is All-Compassionate and All-Wise.” Suddenly, while in that situation, I saw that a person of importance was commanding me: “Expound the Qur’an’s miraculousness!”

I awoke and I understood that there was going to be a great explosion and upheaval, and that following it the walls surrounding the Qur’an would be destroyed. The Qur’an would then defend itself directly. It was going to be attacked and its miraculousness would be its steel armour. And in a way surpassing his ability, someone like myself would be appointed at this time to reveal one sort of its miraculousness; I understood that I had been designated.

Since the Qur’an’s miraculousness has been expounded to an extent in the Words, to set forth the divine favours received in our service, which are sorts of blessings and emanations of its miraculousness, will surely assist it and pass to its account, and should therefore be set forth.

Second Reason:

The All-Wise Qur’an is our guide, master, and leader, and shows us the way in all our conduct. So since it praises itself, following its instruction, we shall praise its commentary.

Furthermore, since the Words that have been written are a sort of commentary on the Qur’an, and its treatises are the property of the Qur’an’s truths and its realities; and since in most of its Suras, and particularly in the Alif. Lam. Ra.’s and Ha. Mim.’s, the All-Wise Qur’an displays itself in all its magnificence, tells of its own perfections, and praises itself in a way of which it is worthy; certainly we are charged with making known the flashes of the Qur’an’s miraculousness that are reflected in the Words, and the dominical favours that are a sign of that service’s acceptance. For our master does this and teaches us to do it.

Third Reason:

I do not say this about the Words out of modesty but in order to explain a truth, that the truths and perfections in the Words are not mine; they are the Qur’an’s and they have issued from the Qur’an. The Tenth Word, for instance, consists of a few droplets filtered from hundreds of verses, and the rest of the treatises are all like that.

Since I know it is thus and since I am transient, I shall depart, of course something, a work, which is enduring should not, and must not, be tied to me. And since it is the custom of the people of misguidance and rebellion to refute a work that does not suit their purposes by refuting its author, the treatises, which are bound to the stars of the skies of the Qur’an, should not be bound to a rotten post like me who may be the object of criticism and disapproval, and may fall.

Also, it is generally the custom to search for the merits of a work in the qualities of its author, whom people suppose to be the work’s source and origin. To attribute those elevated truths and brilliant jewels to a bankrupt like me in keeping with that custom, and to my person, who could not produce one thousandth of them himself, is a great injustice towards the truth. I am therefore compelled to proclaim that the treatises are not my property; they are the Qur’an’s property, and issuing from the Qur’an, they manifest its virtues.

Yes, the qualities of delicious bunches of grapes should not be sought in their dry stalks. I resemble such a dry stalk.

Fourth Reason:

Sometimes modesty suggests ingratitude for bounties, indeed, is ingratitude for bounties. Then sometimes recounting bounties is a cause of pride. Both are harmful. The only solution is for it to be neither. To admit to virtues and perfections, but without claiming ownership of them, is to show them to be the works bestowed by the True Bestower.

For example, suppose someone were to dress you in a robe of honour embroidered and encrusted with jewels and you became ver y beautiful. The people then said to you: “What wonders God has willed! How beautiful you are! How beautiful you have become!”, but you modestly replied: “God forbid! Don’t say such a thing! What am I? This is nothing!” To do this would be ingratitude for the bounty and disrespectful towards skilful crafts man who had dressed you in the garment. While if you were to reply proudly: “Yes, I am very beautiful. Surely there is no one to compare with me!”, that would be conceited pride.

In consequence, to avoid both conceit and ingratitude one should say: “Yes, I have grown beautiful. But the beauty springs from the robe, and thus indirectly from the one who clothed me in it; it is not mine.”

Like this, if my voice were strong enough, I would shout out to the whole earth: “The Words are beautiful; they are truth, they are reality; but they are not mine. They are rays shining out from the truths of the Noble Qur’an.”

In accordance with the principle of:I cannot praise Muhammad with my words, rather my words become praiseworthy through Muhammad,

I say:

I cannot praise the Qur’an with my words, rather my words become praiseworthy through the Qur’an.

That is to say, I did not beautify the truths of the Qur’an’s miraculousness, I could not show them beautifully; rather, the Qur’an’s beautiful truths made my words beautiful and elevated them.

Since it is thus, it is acceptable to recount divine bounties and to make known in the name of the beauty of the Qur’an’s truths, the beauties of its mirrors known as the Words, and the divine favours which comprise those mirrors.

Fifth Reason:

A long time ago I heard from one of the people of sainthood that he had divined from the obscure allusions of the saints of old – received from the Unseen – that a light would appear in the East that would scatter the darkness of innovation. He was certain of this. I have long awaited the coming of the light, and I am awaiting it. But flowers appear in the spring and the ground has to be prepared for such sacred flowers. I understood that with this service of ours we are preparing the ground for those luminous people.

So to proclaim the divine favours which pertain not to us but to the lights called the Words should lead not to pride or conceit but to praise and thanks, and to recounting the divine bounties.

Sixth Reason:

Dominical favours, which are an immediate reward for our serving the Qur’an by means of the Words, and an encouragement, are a success granted by God. And success should be made known. If they surpass success, they become a divine bestowal. To make known divine bestowal infers thanks. If they surpass that too, they become wonders of the Qur’an with no interference on the part of our wills; we have merely manifested them. It is harmless to make known wonders of this sort, which occur unheralded and without the intervention of will. If they surpass ordinar y wonders,they become rays of the Qur’an’s miraculousness.

And since miraculousness may be made known, the making known of what assists the miraculousness passes to the account of the miraculousness and cannot be the cause of any pride or conceit; it should rather be the cause of praise and thanks.

Seventh Reason:

Eighty per cent of mankind are not investigative scholars who can penetrate to reality, recognize reality as reality and accept it as such. They rather accept matters by way of imitation, that they hear from acceptable and reliable people, in consequence of their good opinions of them. In fact, they look on a powerful truth as weak when in the possession of a weak man, while if they see a worthless matter in the possession of a worthy man, they deem it valuable.

Because of this, in order not to reduce the value of the truths of faith and the Qur’an in the eyes of most people since they are in the hands of a weak and worthless wretch like myself, I am compelled to proclaim that outside our knowledge and will, someone is employing us;

we are not aware of it, but he is making us work. My evidence is this: outside our wills and consciousness, we manifest certain favours and facilities.

In which case, we are compelled to shout out and proclaim those favours.

In consequence of the above seven reasons, we shall point out several signs of universal dominical favours.

FIRST SIGN

Explained in the First Point of the Eighth Matter of the Twenty-Eighth Letter, are the ‘coincidences’ (tevâfukat).

Ezcümle: Mu’cizat-ı Ahmediye Mektubatında, Üçüncü İşaret’inden tâ On Sekizinci İşaret’ine kadar altmış sahife; habersiz, bilmeyerek bir müstensihin nüshasında iki sahife müstesna olmak üzere mütebâki bütün sahifelerde –kemal-i muvazenetle– iki yüzden ziyade “Resul-i Ekrem aleyhissalâtü vesselâm” kelimeleri birbirine bakıyorlar. Kim insaf ile iki sahifeye dikkat etse tesadüf olmadığını tasdik edecek. Halbuki tesadüf, olsa olsa bir sahifede, kesretli emsal kelimeleri bulunsa yarı yarıya tevafuk olur ancak bir iki sahifede tamamen tevafuk edebilir. O halde böyle umum sahifelerde Resul-i Ekrem aleyhissalâtü vesselâm kelimesi; iki olsun, üç olsun, dört olsun veya daha ziyade olsun, kemal-i mizan ile birbirinin yüzüne baksa elbette tesadüf olması mümkün değildir. var Hem sekiz ayrı ayrı müstensihin bozamadığı bir tevafukun, kuvvetli bir işaret-i gaybiye, içinde olduğunu gösterir.

Nasıl ki ehl-i belâgatın kitaplarında, belâgatın derecatı bulunduğu halde; Kur’an-ı Hakîm’deki belâgat, derece-i i’caza çıkmış. Kimsenin haddi değil ki ona yetişsin. Öyle de mu’cizat-ı Ahmediyenin bir âyinesi olan On Dokuzuncu Mektup ve mu’cizat-ı Kur’aniyenin bir tercümanı olan Yirmi Beşinci Söz ve Kur’an’ın bir nevi tefsiri olan Risale-i Nur eczalarında tevafukat, umum kitapların fevkinde bir derece-i garabet gösteriyor. Ve ondan anlaşılıyor ki mu’cizat-ı Kur’aniye ve mu’cizat-ı Ahmediyenin bir nevi kerametidir ki o âyinelerde tecelli ve temessül ediyor.

İkinci İşaret:

Hizmet-i Kur’aniyeye ait inayat-ı Rabbaniyenin ikincisi şudur ki: Cenab-ı Hak; benim gibi kalemsiz, yarım ümmi, diyar-ı gurbette, kimsesiz, ihtilattan men’edilmiş bir tarzda; kuvvetli, ciddi, samimi, gayyur, fedakâr ve kalemleri birer elmas kılınç olan kardeşleri bana muavin ihsan etti. Zayıf ve âciz omuzuma çok ağır gelen vazife-i Kur’aniyeyi, o kuvvetli omuzlara bindirdi. Kemal-i kereminden, yükümü hafifleştirdi.

O mübarek cemaat ise –Hulusi’nin tabiriyle– telsiz telgrafın âhizeleri hükmünde ve –Sabri’nin tabiriyle– nur fabrikasının elektriklerini yetiştiren makineler hükmünde ayrı ayrı meziyetleri ve kıymettar muhtelif hâsiyetleriyle beraber –yine Sabri’nin tabiriyle– bir tevafukat-ı gaybiye nevinden olarak, şevk ve sa’y ü gayret ve ciddiyette birbirine benzer bir surette esrar-ı Kur’aniyeyi ve envar-ı imaniyeyi etrafa neşretmeleri ve her yere eriştirmeleri ve şu zamanda yani hurufat değişmiş, matbaa yok, herkes envar-ı imaniyeye muhtaç olduğu bir zamanda ve fütur verecek ve şevki kıracak çok esbab varken, bunların fütursuz, kemal-i şevk ve gayretle bu hizmetleri, doğrudan doğruya bir keramet-i Kur’aniye ve zâhir bir inayet-i İlahiyedir.

Evet, velayetin kerameti olduğu gibi niyet-i hâlisenin dahi kerameti vardır. Samimiyetin dahi kerameti vardır. Bâhusus lillah için olan bir uhuvvet dairesindeki kardeşlerin içinde ciddi, samimi tesanüdün çok kerametleri olabilir. Hattâ şöyle bir cemaatin şahs-ı manevîsi bir veliyy-i kâmil hükmüne geçebilir, inayata mazhar olur.

İşte ey kardeşlerim ve ey hizmet-i Kur’an’da arkadaşlarım! Bir kaleyi fetheden bir bölüğün çavuşuna bütün şerefi ve bütün ganimeti vermek nasıl zulümdür, bir hatadır. Öyle de şahs-ı manevînizin kuvvetiyle ve kalemleriniz ile hasıl olan fütuhattaki inayatı benim gibi bir bîçareye veremezsiniz. Elbette böyle mübarek bir cemaatte, tevafukat-ı gaybiyeden daha ziyade kuvvetli bir işaret-i gaybiye var ve ben görüyorum fakat herkese ve umuma gösteremiyorum.

Üçüncü İşaret:

Risale-i Nur eczaları, bütün mühim hakaik-i imaniye ve Kur’aniyeyi hattâ en muannide karşı dahi parlak bir surette ispatı, çok kuvvetli bir işaret-i gaybiye ve bir inayet-i İlahiyedir. Çünkü hakaik-i imaniye ve Kur’aniye içinde öyleleri var ki en büyük bir dâhî telakki edilen İbn-i Sina, fehminde aczini itiraf etmiş “Akıl buna yol bulamaz!” demiş. Onuncu Söz Risalesi, o zatın dehasıyla yetişemediği hakaiki; avamlara da çocuklara da bildiriyor.

Hem mesela, sırr-ı kader ve cüz-i ihtiyarînin halli için koca Sa’d-ı Taftazanî gibi bir allâme; kırk elli sahifede, meşhur Mukaddimat-ı İsna Aşer namıyla Telvih nam kitabında ancak hallettiği ve ancak havassa bildirdiği aynı mesaili, kadere dair olan Yirmi Altıncı Söz’de, İkinci Mebhas’ın iki sahifesinde tamamıyla hem herkese bildirecek bir tarzda beyanı, eser-i inayet olmazsa nedir?

Hem bütün ukûlü hayrette bırakan ve hiçbir felsefenin eliyle keşfedilemeyen ve sırr-ı hilkat-i âlem ve tılsım-ı kâinat denilen ve Kur’an-ı Azîmüşşan’ın i’cazıyla keşfedilen o tılsım-ı müşkül-küşa ve o muamma-yı hayret-nüma, Yirmi Dördüncü Mektup ve Yirmi Dokuzuncu Söz’ün âhirindeki remizli nüktede ve Otuzuncu Söz’ün tahavvülat-ı zerratın altı adet hikmetinde keşfedilmiştir. Kâinattaki faaliyet-i hayret-nümanın tılsımını ve hilkat-i kâinatın ve âkıbetinin muammasını ve tahavvülat-ı zerrattaki harekâtın sırr-ı hikmetini keşif ve beyan etmişlerdir, meydandadır, bakılabilir.

Hem sırr-ı ehadiyet ile şeriksiz vahdet-i rububiyeti hem nihayetsiz kurbiyet-i İlahiye ile nihayetsiz bu’diyetimiz olan hayret-engiz hakikatleri kemal-i vuzuh ile On Altıncı Söz ve Otuz İkinci Söz beyan ettikleri gibi; kudret-i İlahiyeye nisbeten zerrat ve seyyarat müsavi olduğunu ve haşr-i a’zamda umum zîruhun ihyası, bir nefsin ihyası kadar o kudrete kolay olduğunu ve şirkin hilkat-i kâinatta müdahalesi, imtina derecesinde akıldan uzak olduğunu kemal-i vuzuh ile gösteren Yirminci Mektup’taki وَ هُوَ عَلٰى كُلِّ شَى۟ءٍ قَدٖيرٌ kelimesi beyanında ve üç temsili hâvi onun zeyli, şu azîm sırr-ı vahdeti keşfetmiştir.

Hem hakaik-i imaniye ve Kur’aniyede öyle bir genişlik var ki en büyük zekâ-i beşerî ihata edemediği halde; benim gibi zihni müşevveş, vaziyeti perişan, müracaat edilecek kitap yokken, sıkıntılı ve süratle yazan bir adamda, o hakaikin ekseriyet-i mutlakası dekaikiyle zuhuru; doğrudan doğruya Kur’an-ı Hakîm’in i’caz-ı manevîsinin eseri ve inayet-i Rabbaniyenin bir cilvesi ve kuvvetli bir işaret-i gaybiyedir.

Dördüncü İşaret:

Elli altmış risaleler (*) öyle bir tarzda ihsan edilmiş ki değil benim gibi az düşünen ve zuhurata tebaiyet eden ve tetkike vakit bulamayan bir insanın; belki büyük zekâlardan mürekkeb bir ehl-i tetkikin sa’y ü gayretiyle yapılmayan bir tarzda telifleri, doğrudan doğruya bir eser-i inayet olduklarını gösteriyor. Çünkü bütün bu risalelerde, bütün derin hakaik, temsilat vasıtasıyla, en âmî ve ümmi olanlara kadar ders veriliyor. Halbuki o hakaikin çoğunu büyük âlimler “Tefhim edilmez.” deyip değil avama, belki havassa da bildiremiyorlar.

İşte en uzak hakikatleri, en yakın bir tarzda, en âmî bir adama ders verecek derecede; benim gibi Türkçesi az, sözleri muğlak, çoğu anlaşılmaz ve zâhir hakikatleri dahi müşkülleştiriyor diye eskiden beri iştihar bulmuş ve eski eserleri o sû-i iştiharı tasdik etmiş bir şahsın elinde bu hârika teshilat ve suhulet-i beyan; elbette bilâ-şüphe bir eser-i inayettir ve onun hüneri olamaz ve Kur’an-ı Kerîm’in i’caz-ı manevîsinin bir cilvesidir ve temsilat-ı Kur’aniyenin bir temessülüdür ve in’ikasıdır.

Beşinci İşaret:

Risaleler umumiyetle pek çok intişar ettiği halde, en büyük âlimden tut, tâ en âmî adama kadar ve ehl-i kalp büyük bir veliden tut, tâ en muannid dinsiz bir feylesofa kadar olan tabakat-ı nâs ve taifeler o risaleleri gördükleri ve okudukları ve bir kısmı tokatlarını yedikleri halde tenkit edilmemesi ve her taife derecesine göre istifade etmesi, doğrudan doğruya bir eser-i inayet-i Rabbaniye ve bir keramet-i Kur’aniye olduğu gibi çok tetkikat ve taharriyatın neticesiyle ancak husul bulan o çeşit risaleler, fevkalâde bir süratle hem idrakimi ve fikrimi müşevveş eden sıkıntılı inkıbaz vakitlerinde yazılması dahi bir eser-i inayet ve bir ikram-ı Rabbanîdir.

Evet, ekser kardeşlerim ve yanımdaki umum arkadaşlarım ve müstensihler biliyorlar ki On Dokuzuncu Mektup’un beş parçası, birkaç gün zarfında her gün iki üç saatte ve mecmuu on iki saatte hiçbir kitaba müracaat edilmeden yazılması; hattâ en mühim bir parça ve o parçada lafz-ı Resul-i Ekrem aleyhissalâtü vesselâm kelimesinde zâhir bir hâtem-i nübüvveti gösteren dördüncü cüz, üç dört saatte, dağda, yağmur altında ezber yazılmış. Ve Otuzuncu Söz gibi mühim ve dakik bir risale, altı saat içinde bir bağda yazılmış. Ve Yirmi Sekizinci Söz, Süleyman’ın bahçesinde bir, nihayet iki saat içinde yazılması gibi ekser risaleler böyle olması ve eskiden beri sıkıntılı ve münkabız olduğum zaman, en zâhir hakikatleri dahi beyan edemediğimi, belki bilemediğimi yakın dostlarım biliyorlar. Hususan o sıkıntıya hastalık da ilâve edilse daha ziyade beni dersten, teliften men’etmekle beraber; en mühim Sözler ve risaleler, en sıkıntılı ve hastalıklı zamanımda en süratli bir tarzda yazılması; doğrudan doğruya bir inayet-i İlahiye ve bir ikram-ı Rabbanî ve bir keramet-i Kur’aniye olmazsa nedir?

Hem hangi kitap olursa olsun, böyle hakaik-i İlahiyeden ve imaniyeden bahsetmiş ise alâküllihal bir kısım mesaili, bir kısım insanlara zarar verir ve zarar verdikleri için her mesele herkese neşredilmemiş. Halbuki şu risaleler ise şimdiye kadar hiç kimsede –çoklardan sorduğum halde– sû-i tesir ve aksü’l-amel ve tahdiş-i ezhan gibi bir zarar vermedikleri, doğrudan doğruya bir işaret-i gaybiye ve bir inayet-i Rabbaniye olduğu bizce muhakkaktır.

Altıncı İşaret:

Şimdi bence kat’iyet peyda etmiştir ki ekser hayatım ihtiyar ve iktidarımın, şuur ve tedbirimin haricinde öyle bir tarzda geçmiş ve öyle garib bir surette ona cereyan verilmiş; tâ Kur’an-ı Hakîm’e hizmet edecek olan bu nevi risaleleri netice versin. Âdeta bütün hayat-ı ilmiyem, mukaddimat-ı ihzariye hükmüne geçmiş. Ve Sözler ile i’caz-ı Kur’an’ın izharı, onun neticesi olacak bir surette olmuştur.

Hattâ şu yedi sene nefyimde ve gurbetimde ve sebepsiz ve arzumun hilafında tecerrüdüm ve meşrebime muhalif yalnız, bir köyde imrar-ı hayat etmekliğim ve eskiden beri ülfet ettiğim hayat-ı içtimaiyenin çok rabıtalarından ve kaidelerinden nefret edip terk etmekliğim; doğrudan doğruya bu hizmet-i Kur’aniyeyi hâlis, safi bir surette yaptırmak için bu vaziyet verildiğine şüphem kalmamıştır.

Hattâ çok defa bana verilen sıkıntı ve zulmen bana karşı olan tazyikat perdesi altında, bir dest-i inayet tarafından merhametkârane, Kur’an’ın esrarına hasr-ı fikr ettirmek ve nazarı dağıtmamak için yapılmıştır kanaatindeyim.

Hattâ eskiden mütalaaya çok müştak olduğum halde; bütün bütün sair kitapların mütalaasından bir men’, bir mücanebet ruhuma verilmişti. Böyle gurbette medar-ı teselli ve ünsiyet olan mütalaayı bana terk ettiren, anladım ki doğrudan doğruya âyât-ı Kur’aniyenin üstad-ı mutlak olmaları içindir.

Hem yazılan eserler, risaleler –ekseriyet-i mutlakası– hariçten hiçbir sebep gelmeyerek ruhumdan tevellüd eden bir hâcete binaen, âni ve def’î olarak ihsan edilmiş. Sonra bazı dostlarıma gösterdiğim vakit demişler: “Şu zamanın yaralarına devadır.” İntişar ettikten sonra ekser kardeşlerimden anladım ki tam şu zamandaki ihtiyaca muvafık ve derde lâyık bir ilaç hükmüne geçiyor.

İşte ihtiyar ve şuurumun dairesi haricinde, mezkûr haletler ve sergüzeşt-i hayatım ve ulûmların envalarındaki hilaf-ı âdet ihtiyarsız tetebbuatım; böyle bir netice-i kudsiyeye müncer olmak için kuvvetli bir inayet-i İlahiye ve bir ikram-ı Rabbanî olduğuna bende şüphe bırakmamıştır.

Yedinci İşaret:

Bu hizmetimiz zamanında, beş altı sene zarfında, bilâ-mübalağa yüz eser-i ikram-ı İlahî ve inayet-i Rabbaniye ve keramet-i Kur’aniyeyi gözümüzle gördük. Bir kısmını, On Altıncı Mektup’ta işaret ettik; bir kısmını, Yirmi Altıncı Mektup’un Dördüncü Mebhası’nın mesail-i müteferrikasında; bir kısmını, Yirmi Sekizinci Mektup’un Üçüncü Mesele’sinde beyan ettik. Benim yakın arkadaşlarım bunu biliyorlar. Daimî arkadaşım Süleyman Efendi çoklarını biliyor. Hususan Sözler’in ve risalelerin neşrinde ve tashihatında ve yerlerine yerleştirmekte ve tesvid ve tebyizinde, fevka’l-me’mul kerametkârane bir teshilata mazhar oluyoruz. Keramet-i Kur’aniye olduğuna şüphemiz kalmıyor. Bunun misalleri yüzlerdir.

Hem maişet hususunda o kadar şefkatle besleniyoruz ki en küçük bir arzu-yu kalbimizi, bizi istihdam eden sahib-i inayet tatmin etmek için fevka’l-me’mul bir surette ihsan ediyor ve hâkeza…

İşte bu hal gayet kuvvetli bir işaret-i gaybiyedir ki biz istihdam olunuyoruz. Hem rıza dairesinde hem inayet altında bize hizmet-i Kur’aniye yaptırılıyor.

اَل۟حَم۟دُ لِلّٰهِ هٰذَا مِن۟ فَض۟لِ رَبّٖى

سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ

اَللّٰهُمَّ صَلِّ عَلٰى سَيِّدِنَا مُحَمَّدٍ صَلَاةً تَكُونُ لَكَ رِضَاءً وَ لِحَقِّهٖ اَدَاءً وَ عَلٰى اٰلِهٖ وَ صَح۟بِهٖ وَ سَلِّم۟ تَس۟لٖيمًا كَثٖيرًا اٰمٖينَ

Mahrem Bir Suale Cevaptır

Şu sırr-ı inayet eskiden mahremce yazılmış, On Dördüncü Söz’ün âhirine ilhak edilmişti. Her nasılsa ekser müstensihler unutup yazmamışlardı. Demek münasip ve lâyık mevkii burası imiş ki gizli kalmış.

Benden sual ediyorsun: “Neden senin Kur’an’dan yazdığın Sözler’de bir kuvvet, bir tesir var ki müfessirlerin ve âriflerin sözlerinde nadiren bulunur. Bazen bir satırda, bir sahife kadar kuvvet var; bir sahifede, bir kitap kadar tesir bulunuyor?”

Elcevap: –Güzel bir cevaptır– Şeref, i’caz-ı Kur’an’a ait olduğundan ve bana ait olmadığından bilâ-perva derim: Ekseriyet itibarıyla öyledir. Çünkü yazılan Sözler tasavvur değil tasdiktir, teslim değil imandır, marifet değil şehadettir, şuhuddur, taklit değil tahkiktir, iltizam değil iz’andır, tasavvuf değil hakikattir, dava değil dava içinde bürhandır.

Şu sırrın hikmeti budur ki: Eski zamanda, esasat-ı imaniye mahfuzdu, teslim kavî idi. Teferruatta, âriflerin marifetleri delilsiz de olsa beyanatları makbul idi, kâfi idi. Fakat şu zamanda dalalet-i fenniye, elini esasata ve erkâna uzatmış olduğundan, her derde lâyık devayı ihsan eden Hakîm-i Rahîm olan Zat-ı Zülcelal, Kur’an-ı Kerîm’in en parlak mazhar-ı i’cazından olan temsilatından bir şulesini; acz ve zaafıma, fakr ve ihtiyacıma merhameten hizmet-i Kur’an’a ait yazılarıma ihsan etti.

Felillahi’l-hamd sırr-ı temsil dürbünüyle, en uzak hakikatler gayet yakın gösterildi.

Hem sırr-ı temsil cihetü’l-vahdetiyle, en dağınık meseleler toplattırıldı.

Hem sırr-ı temsil merdiveniyle, en yüksek hakaike kolaylıkla yetiştirildi.

Hem sırr-ı temsil penceresiyle; hakaik-i gaybiyeye, esasat-ı İslâmiyeye şuhuda yakın bir yakîn-i imaniye hasıl oldu. Akıl ile beraber vehm ü hayal, hattâ nefis ve heva teslime mecbur olduğu gibi şeytan dahi teslim-i silaha mecbur oldu.

Elhasıl: Yazılarımda ne kadar güzellik ve tesir bulunsa ancak temsilat-ı Kur’aniyenin lemaatındandır. Benim hissem, yalnız şiddet-i ihtiyacımla taleptir ve gayet aczimle tazarruumdur. Dert benimdir, deva Kur’an’ındır.

Yedinci Mesele’nin Hâtimesidir

Sekiz inayet-i İlahiye suretinde gelen işarat-ı gaybiyeye dair gelen veya gelmek ihtimali olan evhamı izale etmek ve bir sırr-ı azîm-i inayeti beyan etmeye dairdir.

Şu Hâtime dört nüktedir:

Birinci Nükte: Yirmi Sekizinci Mektup’un Yedinci Mesele’sinde yedi sekiz küllî ve manevî inayat-ı İlahiyeden hissettiğimiz bir işaret-i gaybiyeyi “Sekizinci İnayet” namıyla “tevafukat” tabiri altındaki nakışta o işaratın cilvesini gördüğümüzü iddia etmiştik. Ve iddia ediyoruz ki: Bu yedi sekiz küllî inayatlar, o derece kuvvetli ve kat’îdirler ki her birisi tek başıyla o işarat-ı gaybiyeyi ispat eder. Farz-ı muhal olarak bir kısmı zayıf görülse hattâ inkâr edilse o işarat-ı gaybiyenin kat’iyetine halel vermez. O sekiz inayatı inkâr edemeyen, o işaratı inkâr edemez.

Fakat tabakat-ı nâs muhtelif olduğu hem kesretli tabaka olan tabaka-i avam gözüne daha ziyade itimat ettiği için; o sekiz inayatın içinde en kuvvetlisi değil belki en zâhirîsi tevafukat olduğundan –çendan ötekiler daha kuvvetli fakat bu daha umumî olduğu için– ona gelen evhamı def’etmek maksadıyla bir muvazene nevinden, bir hakikati beyan etmeye mecbur kaldım. Şöyle ki:

O zâhirî inayet hakkında demiştik: Yazdığımız risalelerde, Kur’an kelimesi ve Resul-i Ekrem aleyhissalâtü vesselâm kelimesinde öyle bir derece tevafukat görünüyor; hiçbir şüphe bırakmıyor ki bir kasd ile tanzim edilip muvazi bir vaziyet verilir. Kasd ve irade ise bizlerin olmadığına delilimiz, üç dört sene sonra muttali olduğumuzdur. Öyle ise bu kasd ve irade, bir inayet eseri olarak gaybîdir. Sırf i’caz-ı Kur’an ve i’caz-ı Ahmediyeyi teyid suretinde o iki kelimede tevafuk suretinde o garib vaziyet verilmiştir.

Bu iki kelimenin mübarekiyeti, i’caz-ı Kur’an ve i’caz-ı Ahmediyeye bir hâtem-i tasdik olmakla beraber; sair misil kelimeleri dahi ekseriyet-i azîme ile tevafuka mazhar etmişler. Fakat onlar, birer sahifeye mahsus. Şu iki kelime, bir iki risalenin umumunda ve ekser risalelerde görünüyor. Fakat mükerrer demişiz: Bu tevafukun aslı, sair kitaplarda da çok bulunabilir; amma kasd ve irade-i âliyeyi gösterecek bu derece garabette değildir.

Şimdi bu davamızı çürütmek kabil olmadığı halde, zâhir nazarlarda çürümüş gibi görmekte bir iki cihet olabilir:

Birisi: “Sizler düşünüp öyle bir tevafuku rast getirmişsiniz.” diyebilirler. “Böyle bir şey yapmak kasd ile olsa rahat ve kolay bir şeydir.”

Buna karşı deriz ki: Bir davada iki şahid-i sadık kâfidir. Bu davamızdaki kasd ve irademiz taalluk etmeyerek, üç dört sene sonra muttali olduğumuza yüz şahid-i sadık bulunabilir.

Bu münasebetle bir nokta söyleyeceğim: Bu keramet-i i’caziye, Kur’an-ı Hakîm belâgat cihetinde derece-i i’cazda olduğu nevinden değildir. Çünkü i’caz-ı Kur’an’da, kudret-i beşer o yolda giderek o dereceye yetişemiyor. Şu keramet-i i’caziye ise kudret-i beşerle olamıyor; kudret, o işe karışamıyor. Karışsa sun’î olur, bozulur. (Hâşiye)

Üçüncü Nükte: İşaret-i hâssa, işaret-i âmme münasebetiyle bir sırr-ı dakik-i rububiyet ve Rahmaniyete işaret edeceğiz:

Bir kardeşimin güzel bir sözü var. O sözü, bu meseleye mevzu edeceğim. Sözü de şudur ki: Bir gün güzel bir tevafukatı ona gösterdim, dedi: “Güzel! Zaten her hakikat güzeldir. Fakat bu Sözler’deki tevafukat ve muvaffakiyet daha güzeldir.”

Ben de dedim: Evet, her şey ya hakikaten güzeldir ya bizzat güzeldir veya neticeleri itibarıyla güzeldir. Ve bu güzellik, rububiyet-i âmmeye ve şümul-ü rahmete ve tecelli-i âmmeye bakar. Dediğin gibi bu muvaffakiyetteki işaret-i gaybiye daha güzeldir. Çünkü bu, rahmet-i hâssaya ve rububiyet-i hâssaya ve tecelli-i hâssaya bakar bir surettedir. Bunu bir temsil ile fehme takrib edeceğiz. Şöyle ki:

Bir padişahın umumî saltanatı ve kanunu ile merhamet-i şahanesi umum efrad-ı millete teşmil edilebilir. Her fert, doğrudan doğruya o padişahın lütfuna, saltanatına mazhardır. O suret-i umumiyede, efradın çok münasebat-ı hususiyesi vardır.

İkinci cihet, padişahın ihsanat-ı hususiyesidir ve evamir-i hâssasıdır ki umumî kanunun fevkinde, bir ferde ihsan eder, iltifat eder, emir verir.

İşte bu temsil gibi Zat-ı Vâcibü’l-vücud ve Hâlık-ı Hakîm ve Rahîm’in umumî rububiyet ve şümul-ü rahmeti noktasında her şey hissedardır. Her şeyin hissesine isabet eden cihette, hususi onunla münasebettardır. Hem kudret ve irade ve ilm-i muhitiyle her şeye tasarrufatı, her şeyin en cüz’î işlerine müdahalesi, rububiyeti vardır. Her şey, her şe’ninde ona muhtaçtır. Onun ilim ve hikmetiyle işleri görülür, tanzim edilir. Ne tabiatın haddi var ki o daire-i tasarruf-u rububiyetinde saklansın ve tesir sahibi olup müdahale etsin ve ne de tesadüfün hakkı var ki o hassas mizan-ı hikmet dairesindeki işlerine karışsın. Risalelerde yirmi yerde kat’î hüccetlerle tesadüfü ve tabiatı nefyetmişiz ve Kur’an kılıncıyla idam etmişiz, müdahalelerini muhal göstermişiz.

Fakat rububiyet-i âmmedeki daire-i esbab-ı zâhiriyede, ehl-i gafletin nazarında hikmeti ve sebebi bilinmeyen işlerde, tesadüf namını vermişler. Ve hikmetleri ihata edilmeyen bazı ef’al-i İlahiyenin kanunlarını –tabiat perdesi altında gizlenmiş– görememişler, tabiata müracaat etmişler.

İkincisi, hususi rububiyetidir ve has iltifat ve imdad-ı Rahmanîsidir ki umumî kanunların tazyikatı altında tahammül edemeyen fertlerin imdadına Rahmanu’r-Rahîm isimleri imdada yetişirler. Hususi bir surette muavenet ederler, o tazyikattan kurtarırlar. Onun için her zîhayat, hususan insan, her anda ondan istimdad eder ve meded alabilir.

İşte bu hususi rububiyetindeki ihsanatı, ehl-i gaflete karşı da tesadüf altına gizlenmez ve tabiata havale edilmez.

İşte bu sırra binaendir ki İ’caz-ı Kur’an ve Mu’cizat-ı Ahmediye’deki işarat-ı gaybiyeyi, hususi bir işaret telakki ve itikad etmişiz. Ve bir imdad-ı hususi ve muannidlere karşı kendini gösterecek bir inayet-i hâssa olduğunu yakîn ettik. Ve sırf lillah için ilan ettik. Kusur etmişsek Allah affetsin, âmin!

رَبَّنَا لَا تُؤَاخِذ۟نَٓا اِن۟ نَسٖينَٓا اَو۟ اَخ۟طَا۟نَا

Sözler’in tebyizinde kıymettar hizmeti sebkat eden Muallim Ahmed Galib’in fıkrasıdır.

“Elde Kur’an gibi bürhan-ı hakikat varken

Münkiri ilzam için gönlüme sıklet mi gelir?”

Sözün özdür ey can, tekellüf değil

Ledün ilminin zübde-i pâkidir

Bu, sümme’t-tedarik tasannuf değil

Bu bir hikmet-i nur-u irfandır

Ki ehva ve lağv ve tefelsüf değil

Müzekkî-i nefis ve musaffi-i ruh

Mürebbi-i dildir, tasavvuf değil

O Sözler bütün marifet şemsidir

Sözüm doğrudur, bir teellüf değil

İçin nurudur, lafza akseylemiş

Bir iki satırda teradüf değil

Mutabık lafızlar birbirine

Bu aslâ tasannu, tesadüf değil

Dizilmiş nizamla bütün harfleri

Tevafuktur, aslâ tehalüf değil

Bu bir cilve-i sırr-ı i’cazdır

Ki Kur’an’dandır, tecevvüf değil

Bu hüsn-ü tesadüf güzeldir güzel

Bu babda ne dense tezauf değil

Said-i Bediüzzaman-ı Nursî

Beyanı bedî’dir, taattuf değil

Teselliye ermemiş elinde kalem

Eder arz-ı dîdar, taharrüf değil

İsabet buna savb-ı Hak’tan gelir

Bu kasdî değildir, tasarruf değil

Bunu görmeyen bed nazarlar için

Telehhüf derim ben, teessüf değil

Ki var manevî hayretim galiben

Beyanım bu yolda tazarruf değil

Tevafuk, sözünde ona çok mudur

Tefevvuk, onun için teşerrüf değil

Çok işte Hak onu muvaffak ede

Tevafuk, makam-ı tevakkuf değil!

Ahmed Galib

(Rahmetullahi aleyh)

Merhum Binbaşı Âsım Bey’in fıkrasıdır.

Kasem ederim, doğrudur sözü özüyle beraber

Bu hakikati kabul ve tasdik etmeyen bed-mâyeler

Kalır dalalet ve vâdi-i hüsranda nice seneler

Bunları irşad edip kurtarmaktır hüner

Hidayet erişse eğer, o vakit boyun eğer

Cümlenin ıslahını niyaz edip Hâlık’a yalvaralım

Hep envar-ı Kur’aniye olan Sözler’i okuyup anlatalım

Bu yolda bizler de feyz alıp dilşâd olalım

Fenayı bekaya tebdilde rıza-yı Bâri’ye kavuşalım

Sad-hezar tahsine lâyık bîbaha fıkra-i Galib

Bu hakikatleri söylemekle olur şüphesiz galip.

Binbaşı Âsım

(Rahmetullahi aleyh)

Sekizinci Risale olan Sekizinci Mesele

Şu Mesele, altı sualin cevabı olup sekiz nüktedir.

Birinci Nükte

Bir dest-i inayet altında hizmet-i Kur’aniyede istihdam edildiğimize dair çok enva-ı işarat-ı gaybiyeyi hissettik ve bazılarını gösterdik. Şimdi o işaratın bir yenisi daha şudur ki:

Ekser Sözler’de tevafukat-ı gaybiye var. (Hâşiye) Ezcümle: Resul-i Ekrem kelimesinde ve aleyhissalâtü vesselâm ibaresinde ve Kur’an lafz-ı mübarekesinde, bir nevi cilve-i i’caz temessül ettiğine bir işaret var.

İşarat-ı gaybiye ne kadar gizli ve zayıf da olsa hizmetin makbuliyetine ve meselelerin hakkaniyetine delâlet ettiği için bence çok ehemmiyetlidir ve çok kuvvetlidir.

Hem gururumu kırar ve sırf bir tercüman olduğumu kat’iyen bana gösterdi.

Hem hiç medar-ı iftihar benim için bir şey bırakmıyor, yalnız medar-ı şükran olan şeyleri gösteriyor.

Hem madem Kur’an’a aittir ve i’caz-ı Kur’an hesabına geçiyor ve kat’iyen cüz-i ihtiyarîmiz karışmıyor ve hizmette tembellik edenleri teşvik ediyor ve risalenin hak olduğuna kanaat veriyor ve bizlere bir nevi ikram-ı İlahîdir ve izharı tahdis-i nimettir. Ve aklı gözüne inmiş mütemerridleri iskât ediyor; elbette izharı lâzımdır, inşâallah zararsızdır.

İşte şu işarat-ı gaybiyenin birisi de şudur ki: Cenab-ı Hak kemal-i rahmet ve kereminden, Kur’an’a ve imana hizmet ile meşgul olan bizleri teşvik ve kulûbümüzü tatmin için; bir ikram-ı Rabbanî ve bir ihsan-ı İlahî suretinde hizmetimizin makbuliyetine alâmet ve yazdığımız hak olduğuna işaret-i gaybiye nevinden, bütün risalelerimizde ve bilhassa Mu’cizat-ı Ahmediye ve İ’caz-ı Kur’an ve Pencereler Risalelerinde, tevafukat-ı gaybiye nevinden bir letafet ihsan etmiştir. Yani bir sahifede, misil olarak gelen kelimeleri birbirine baktırıyor.

Bunda bir işaret-i gaybiye veriliyor ki: “Bir irade-i gaybî ile tanzim edilir. İhtiyarınıza ve şuurunuza güvenmeyiniz. İhtiyarınızın haberi olmadan ve şuurunuz yetişmeden, hârika nakışlar ve intizamlar yapılıyor.”

Bâhusus Mu’cizat-ı Ahmediye Risalesi’nde lafz-ı Resul-i Ekrem ve lafz-ı salavat bir âyine hükmüne geçip o tevafukat-ı gaybiye işaretini sarîh gösteriyor. Yeni, acemi bir müstensihin yazısında, beş sahife müstesna, mütebâki iki yüzden fazla salavat-ı şerife birbirine muvazi olarak bakıyorlar.

Şu tevafukat ise şuursuz, yalnız on adette bir iki tevafuka sebep olabilen tesadüfün işi olmadığı gibi sanatta maharetsiz, yalnız manaya hasr-ı nazar ederek gayet süratle bir iki saatte, otuz kırk sahifeyi telif eden ve kendi yazmayan ve yazdıran benim gibi bir bîçarenin düşünüşü dahi elbette değildir.

İşte altı sene sonra, yine Kur’an’ın irşadıyla ve İşaratü’l-İ’caz olan tefsirin dokuz اِنَّا nın tevafuk suretiyle gelen irşadıyla sonra muttali olmuşum. Müstensihler ise benden işittikleri vakit, hayret içinde hayrette kaldılar.

Nasıl ki lafz-ı Resul-i Ekrem ve lafz-ı salavat; On Dokuzuncu Mektup’ta, mu’cizat-ı Ahmediyenin bir nevinin bir nevi küçük âyinesi hükmüne geçti. Öyle de Yirmi Beşinci Söz olan İ’caz-ı Kur’an’da ve On Dokuzuncu Mektup’un On Sekizinci İşaret’inde lafz-ı Kur’an dahi kırk tabakadan, yalnız gözüne itimat eden tabakasına karşı, bir nevi mu’cizat-ı Kur’aniyenin, o nev’in kırk cüzünden bir cüzü, tevafukat-ı gaybiye suretinde bütün risalelerde tecelli etmekle beraber, o cüzün kırk cüzünden bir cüzü, lafz-ı Kur’an içinde tezahür etmiş. Şöyle ki:

Yirmi Beşinci Söz’de ve On Dokuzuncu Mektup’un On Sekizinci İşaret’inde yüz defa “Kur’an” lafzı tekerrür etmiş; pek nadir olarak bir iki kelime hariç kalmış, mütebâkisi bütün birbirine bakıyor.

İşte mesela, İkinci Şuâ’nın kırk üçüncü sahifesinde yedi “Kur’an” lafzı var, birbirine bakıyor. Ve sahife elli altıda sekizi birbirine bakıyor, yalnız dokuzuncu müstesna kalmış.

İşte şu –şimdi gözümüzün önünde– altmış dokuzuncu sahifedeki beş lafz-ı Kur’an, birbirine bakıyor ve hâkeza… Bütün sahifelerde gelen mükerrer lafz-ı Kur’an, birbirine bakıyor. Pek nadir olarak beş altı taneden bir tane hariç kalıyor.

Sair tevafukat ise –işte gözümüzün önünde– sahife otuz üçte, on beş adet اَم۟ lafzı var; on dördü birbirine bakıyor. Hem gözümüzün önünde şu sahifede dokuz iman lafzı var, birbirine bakıyor; yalnız birisi, müstensihin fâsıla vermesiyle az inhiraf etmiş. Hem şu gözümüzün önündeki sahifede iki “mahbub” var –biri üçüncü satırda, biri on beşinci satırdadır– kemal-i mizanla birbirine bakıyor. Onların ortasında dört “aşk” dizilmiş, birbirine bakıyorlar. Daha sair tevafukat-ı gaybiye bunlara kıyas edilsin.

Hangi müstensih olursa olsun; satırları, sahifeleri ne şekilde olursa olsun alâküllihal bu tevafukat-ı gaybiye öyle bir derecede var ki şüphe bırakmıyor ki ne tesadüfün işi ve ne de müellifin ve müstensihlerin düşünüşüdür. Fakat bazı hatta daha ziyade tevafukat göze çarpıyor. Demek, şu risalelere mahsus bir hatt-ı hakiki vardır. Bazıları, o hatta yakınlaşıyor. Garaibdendir ki en mahir müstensihlerin değil belki acemilerin yazılarında daha ziyade görülür.

Bundan anlaşılıyor ki Kur’an’ın bir nevi tefsiri olan Sözler’deki hüner ve zarafet ve meziyet kimsenin değil; belki muntazam, güzel hakaik-i Kur’aniyenin mübarek kametlerine yakışacak mevzun, muntazam üslup libasları, kimsenin ihtiyar ve şuuruyla biçilmez ve kesilmez. Belki onların vücududur ki öyle ister ve bir dest-i gaybîdir ki o kamete göre keser, biçer, giydirir. Biz ise içinde bir tercüman, bir hizmetkârız.

Dördüncü Nükte

Beş altı suali tazammun eden birinci sualinizde: “Meydan-ı haşre cem’ ve keyfiyet nasıl ve üryan mı olacak? Ve dostlarla görüşmek için ve Resul-i Ekrem aleyhissalâtü vesselâmı şefaat için nasıl bulacağız? Hadsiz insanlarla bir tek zat nasıl görüşecek? Ehl-i cennet ve cehennemin libasları nasıl olacak? Ve bize kim yol gösterecek?” diyorsunuz.

Elcevap: Şu sualin cevabı, gayet mükemmel ve vâzıh olarak kütüb-ü ehadîsiyede vardır. Meşrep ve mesleğimize ait yalnız bir iki nükteyi söyleyeceğiz. Şöyle ki:

Evvela: Bir mektupta; meydan-ı haşir, küre-i arzın medar-ı senevîsinde olduğunu ve küre-i arz şimdiden manevî mahsulatını o meydanın elvahlarına gönderdiği gibi; senevî hareketiyle, bir daire-i vücudun temessül ve o daire-i vücudun mahsulatıyla bir meydan-ı haşrin teşekkülüne bir mebde olduğu ve küre-i arz denilen şu sefine-i Rabbaniyenin merkezindeki cehennem-i suğrayı cehennem-i kübraya boşalttığı gibi sekenesini de meydan-ı haşre boşaltacağı beyan edilmiştir.

Sâniyen: Onuncu ve Yirmi Dokuzuncu Sözler başta olarak sair Sözlerde, gayet kat’î bir surette o haşrin meydanı ile beraber vücudu kat’î olarak ispat edilmiştir.

Sâlisen: Görüşmek ise On Altıncı Söz’de ve Otuz Bir ve Otuz İki’de kat’iyen ispat edilmiştir ki bir zat nuraniyet sırrıyla, bir dakikada binler yerde bulunup milyonlar adamlarla görüşebilir.

Râbian: Cenab-ı Hak, insandan başka zîruh mahlukatına fıtrî birer libas giydirdiği gibi; meydan-ı haşirde sun’î libaslardan üryan olarak fakat fıtrî bir libas giydirmesi, ism-i Hakîm muktezasıdır. Dünyada sun’î libasın hikmeti, yalnız soğuk ve sıcaktan muhafaza ve ziynet ve setr-i avrete münhasır değildir; belki mühim bir hikmeti, insanın sair nevilerdeki tasarruf ve münasebetine ve kumandanlığına işaret eden bir fihriste ve bir liste hükmündedir. Yoksa kolay ve ucuz, fıtrî bir libas giydirebilirdi. Çünkü bu hikmet olmazsa muhtelif paçavraları vücuduna sarıp giyen insan, şuurlu hayvanatın nazarında ve onlara nisbeten bir maskara olur, manen onları güldürür. Meydan-ı haşirde, o hikmet ve münasebet yok. O liste de olmaması lâzım gelir.

Hâmisen: Rehber ise senin gibi Kur’an’ın nuru altına girenlere, Kur’an’dır. الٓمٓ lerin الٰرٓ ların حٰمٓ lerin başlarına bak, anla ki Kur’an ne kadar makbul bir şefaatçi ne kadar doğru bir rehber ne kadar kudsî bir nur olduğunu gör!

Sâdisen: Ehl-i cennet ve ehl-i cehennemin libasları ise Yirmi Sekizinci Söz’de hurilerin yetmiş hulle giymesine dair beyan edilen düstur burada da caridir. Şöyle ki:

Ehl-i cennet olan bir insan, cennetin her nevinden her vakit istifade etmek, elbette arzu eder. Cennetin gayet muhtelif enva-ı mehasini var. Her vakit bütün cennetin envaıyla mübaşeret eder. Öyle ise cennetin mehasininin numunelerini, küçük bir mikyasta kendine ve hurilerine giydirir. Kendisi ve hurileri birer küçük cennet hükmüne geçer.

Nasıl ki bir insan, bir memlekette münteşir bulunan çiçekler envaını, numunegâh küçük bir bahçesinde cem’eder ve bir dükkâncı, bütün mallarındaki numuneleri bir listede cem’eder ve bir insan, tasarruf ettiği ve hükmettiği ve münasebettar olduğu enva-ı mahlukatın numunelerini, kendine bir elbise ve bir levazımat-ı beytiye yapıyor; öyle de ehl-i cennet olan bir insan, hususan bütün duygularıyla ve cihazat-ı maneviyesiyle ubudiyet etmiş ve cennetin lezaizine istihkak kesbetmiş ise her bir duygusunu memnun edecek, her bir cihazatını okşayacak, her bir letaifini zevklendirecek bir tarzda, cennetin her bir nevinden birer mehasini gösterecek bir tarz-ı libası, kendilerine ve hurilerine rahmet-i İlahiye tarafından giydirilecek.

Ve o müteaddid hulleler bir cinsten, bir neviden olmadığına delil, şu mealdeki hadîstir ki: “Huriler yetmiş hulle giydikleri halde, bacaklarındaki ilikleri görünür, setretmiyor.” Demek, en üstündeki hulleden tâ en alttaki hulleye kadar ayrı ayrı mehasinle, ayrı ayrı tarzda, hissiyatı ve duyguları zevklendirecek, memnun edecek mertebeler var.

Ehl-i cehennem ise nasıl ki dünyada gözüyle, kulağıyla, kalbiyle, eliyle, aklıyla ve hâkeza bütün cihazatıyla günahlar işlemiş; elbette cehennemde onlara göre elem verecek, azap çektirecek ve küçük bir cehennem hükmüne gelecek muhtelifü’l-cins parçalardan yapılmış elbise giydirilmek, hikmete ve adalete münafî görünmüyor.

Beşinci Nükte

Sual ediyorsunuz ki: Zaman-ı fetrette, Resul-i Ekrem aleyhissalâtü vesselâmın ecdadı bir din ile mütedeyyin mi idiler?

Elcevap: Hazret-i İbrahim aleyhisselâmın, bilâhare gaflet ve manevî zulümat perdeleri altında kalan ve hususi bazı insanlarda cereyan eden bakiyye-i dini ile mütedeyyin olduğuna rivayat vardır. Elbette Hazret-i İbrahim aleyhisselâmdan gelen ve Resul-i Ekrem aleyhissalâtü vesselâmı netice veren bir silsile-i nuraniyeyi teşkil eden efrad, elbette din-i hak nurundan lâkayt kalmamışlar ve zulümat-ı küfre mağlup olmamışlar.

Fakat zaman-ı fetrette وَمَا كُنَّا مُعَذِّبٖينَ حَتّٰى نَب۟عَثَ رَسُولًا sırrıyla; ehl-i fetret, ehl-i necattırlar. Bi’l-ittifak, teferruattaki hatîatlarından muahezeleri yoktur. İmam-ı Şafiî ve İmam-ı Eş’arîce küfre de girse, usûl-ü imanîde bulunmazsa yine ehl-i necattır. Çünkü teklif-i İlahî, irsal ile olur ve irsal dahi ıttıla ile teklif takarrur eder. Madem gaflet ve mürur-u zaman, enbiya-i sâlifenin dinlerini setretmiş; o ehl-i fetret zamanına hüccet olamaz. İtaat etse sevap görür, etmezse azap görmez. Çünkü mahfî kaldığı için hüccet olamaz.

Altıncı Nükte

Dersiniz ki: Resul-i Ekrem aleyhissalâtü vesselâmın ecdadlarından nebi gelmiş midir?

Elcevap: Hazret-i İsmail aleyhisselâmdan sonra bir nass-ı kat’î yoktur. Ecdadlarından olmayan, yalnız Hâlid İbn-i Sinan ve Hanzele namında iki nebi gelmiştir. Fakat ecdad-ı Nebi’den, Kâ’b İbn-i Lüeyy’in meşhur ve sarîh ve tansis tarzındaki bu şiiri ki:

عَلٰى غَف۟لَةٍ يَا۟تِى النَّبِىُّ مُحَمَّدٌ فَيُخ۟بِرُ اَخ۟بَارًا صَدُوقًا خَبٖيرُهَا demesi, mu’cizekârane ve nübüvvettarane bir söze benzer. İmam-ı Rabbanî hem delile hem keşfe istinaden demiş ki: Hindistan’da çok nebiler gelmiştir. Fakat bazılarının ya hiç ümmeti olmamış veyahut mahdud birkaç adama münhasır kaldığı için iştihar bulmamışlar veyahut nebi ismi verilmemiş.

İşte İmam’ın bu düsturuna binaen, ecdad-ı Nebi’den bu nevi nebilerin bulunması mümkün.

Yedinci Nükte

Diyorsunuz ki: Resul-i Ekrem aleyhissalâtü vesselâmın peder ve valideleri ve ceddi Abdülmuttalib’in imanları hakkında akvâ ve esahh olan haber hangisidir?

Elcevap: Yeni Said on senedir yanında başka kitapları bulundurmuyor, bana Kur’an yeter diyor. Böyle teferruat mesailinde, bütün kütüb-ü ehadîsi tetkik edip en akvasını yazmaya vaktim müsaade etmiyor. Yalnız bu kadar derim ki: Resul-i Ekrem aleyhissalâtü vesselâmın peder ve valideleri ehl-i necattır ve ehl-i cennettir ve ehl-i imandır. Cenab-ı Hak, Habib-i Ekrem’inin mübarek kalbini ve o kalbin taşıdığı ferzendane şefkatini, elbette rencide etmez.

Eğer denilse: Madem öyledir, neden onlar Resul-i Ekrem aleyhissalâtü vesselâma imana muvaffak olamadılar? Neden bi’setine yetişemediler?

Elcevap: Cenab-ı Hak, Habib-i Ekrem’inin peder ve validesini, kendi keremiyle, Resul-i Ekrem aleyhissalâtü vesselâmın ferzendane hissini memnun etmek için valideynini minnet altında bulundurmuyor. Valideynlik mertebesinden, manevî evlat mertebesine getirmemek için hâlis kendi minnet-i rububiyeti altına alıp onları mesud etmek ve Ha­bib-i Ekrem’ini de memnun etmekliği rahmeti iktiza etmiş ki valideynini ve ceddini, ona zâhirî ümmet etmemiş. Fakat ümmetin meziyetini, faziletini, saadetini onlara ihsan etmiştir.

Evet, âlî bir müşirin yüzbaşı rütbesinde olan pederi huzuruna girmesi, birbirine zıt iki hissin taht-ı tesirinde bulunur. Padişah o müşir olan Yaver-i Ekrem’ine merhameten, pederini onun maiyetine vermiyor.

Sekizinci Nükte

Diyorsunuz ki: Amcası Ebu Talib’in imanı hakkında esahh nedir?

Elcevap: Ehl-i Teşeyyu’, imanına kail; Ehl-i Sünnet’in ekserisi, imanına kail değiller. Fakat benim kalbime gelen budur ki: Ebu Talib, Resul-i Ekrem aleyhissalâtü vesselâmın risaletini değil; şahsını, zatını gayet ciddi severdi. Onun o gayet ciddi, o şahsî şefkati ve muhabbeti, elbette zayie gitmeyecektir.

Evet, ciddi bir surette Cenab-ı Hakk’ın Habib-i Ekrem’ini sevmiş ve himaye etmiş ve taraftarlık göstermiş olan Ebu Talib’in; inkâra ve inada değil belki hicab ve asabiyet-i kavmiye gibi hissiyata binaen, makbul bir iman getirmemesi üzerine cehenneme gitse de yine cehennem içinde bir nevi hususi cenneti, onun hasenatına mükâfaten halk edebilir. Kışta bazı yerde baharı halk ettiği ve zindanda –uyku vasıtasıyla– bazı adamlara zindanı saraya çevirdiği gibi hususi cehennemi, hususi bir nevi cennete çevirebilir…

وَال۟عِل۟مُ عِن۟دَ اللّٰهِ ۝ لَا يَع۟لَمُ ال۟غَي۟بَ اِلَّا اللّٰهُ

سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ

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