The Seventeenth Flash

[This Flash consists of Fifteen Notes taken from Zühre.]

IN THE NAME OF GOD, THE MERCIFUL, THE COMPASSIONATE

Introduction

Twelve years before this Flash was written,(*)I wrote down in note form in Arabic in such treatises as Zühre, Şu’le, Habbe, Şemme, Zerre, and Katre, a number of flashes concerning divine unity which became clear to me through dominical grace during an unfolding of the spirit and progress of the mind and journey of the heart in divine knowledge. But since they were written to show only one tip of a lengthy truth and point out only one beam of a shining light, and since each was in the form of a memento and reminder for myself only, their benefits for others were limited, and particularly as the great majority of my most select and special brothers were unable to read Arabic.

On their insistent and pressing requests, therefore, I was obliged to write in Turkish an approximation of those notes, those flashes, in part expounding them and in part abbreviating them. Since these notes and Arabic treatises form the first of the New Said’s works proceeding from the knowledge of reality, which he to a degree witnessed in the form of illumination, their meanings have been written unchanged. Because of this, a number of the sentences are included here despite being mentioned in others of the Words. And some are not expounded despite being very concise, so that the refinement of the original should not be lost.

First Note

I addressed myself saying: O heedless Said! Know that it is unworthy of you to attach your heart to something that will not accompany you after this world comes to an end and on its destruction will part from you. It is not reasonable to fasten your heart to transitory things that will turn their backs on you and leave you when the age in which you live comes to an end, and will not befriend you on the journey through the Intermediate Realm, or accompany you to the door of the grave,(*)and which, leaving you for ever after one or two years, will burden you with their sins and out of spite abandon you at the moment of accomplishment.

If you are sensible, you will give up matters that will be shattered and destroyed under the blows of worldly revolutions and the stages of the Intermediate Realm and clashing upheavals of the hereafter; which are not able to accompany and befriend you on the journey to eternity. Give them no importance! Do not grieve at their passing!

Consider your own nature; among your subtle faculties is one that will be content with nothing other than eternity and the Eternal One. It can address itself to none but He. It cannot demean itself for any other. Should you give it the whole world, it would not satisfy that innate need. It is the sovereign of your senses and faculties. So obey it, for it obeys the All-Wise Creator’s command! Find salvation!

Second Note

I had a true dream in which I said to people: “O man! One of the Qur’an’s principles is this: consider nothing other than Almighty God to be greater than yourself to the degree that you worship it. And do not consider yourself to be greater than anything else to the degree that you become arrogant and haughty before it. For just as all creatures are equal in regard to their distance from being fit to be worshipped, so too are they equal in regard to their createdness.”

Third Note

O heedless Said! You have illusions and see the exceedingly temporary world as undying and permanent. When you look around yourself at the world, you see it as stable to a degree, and constant.Since looking with the same view you also consider your own transient self to be constant, you only take fright at Doomsday. You are only frightened at that as though you were going to live till then.(*)Use your reason! You and your personal world are perpetually subject to the blows of death and decline. Your illusion and sophistry resemble this comparison:

if you have a mirror and hold it up to a house or a town or a garden, their images will appear in it. If the mirror is moved the tiniest amount or the smallest change occurs to it, the images become confused and distorted. The fact that the actual house, town or garden outside the mirror continue and are constant is of no avail to you, for the house in the mirror in your hand and your town and garden are only in the scale and proportions which the mirror gives you.

Your life is the mirror. The support and mirror of your world and its centre is your life. Every minute it is possible that the house, town, and garden will die and be destroyed, their condition is such that any minute they may collapse on your head and your doomsday will come.

Since it is thus, do not burden this life and world of yours with loads they cannot raise and support!

Fourth Note

Know that it is generally the practice of the All-Wise Creator to return important and valuable things exactly the same. That is to say, renewing most things in similar form in the alternating of the seasons and changing of the centuries, He returns the things of value and importance exactly. This law of divine practice is seen to be mostly unvarying in the resurrections of the days, years, and centuries.

In consequence of this constant law, we say: since according to the agreement and testimony of science, man is the most perfect fruit of the tree of creation, and among creatures is the most important, and the most valuable, and since a human person is equivalent to a species of the other animals,

it may be surmised with certainty that at the supreme resurrection, each human being will be returned exactly the same, with his body and all his attributes.

Fifth Note

Western science and civilization had to some extent a place in the Old Said’s thought, so when the New Said embarked on his journeys of the mind and the heart, they were transformed into sicknesses of the heart and were the cause of excessive difficulties. The New Said therefore wanted to shake off from his mind that fallacious philosophy and dissolute civilization. In order to silence the emotions of his evil- commanding soul, which testified in favour of Europe, he was compelled to hold in his spirit the following discussion – which in one respect is very brief and in another is long – with the collective personality of Europe.

It should not be misunderstood; Europe is twofold.

One follows the sciences which serve justice and right and the industries beneficial for the life of society through the inspiration it has received from true Christianity; this first Europe I am not addressing.

I am addressing the second corrupt Europe which, through the darkness of the philosophy of Naturalism, supposing the evils of civilization to be its virtues, has driven mankind to vice and misguidance. As follows:

On my journey of the spirit at that time I said to Europe’s collective personality, which apart from beneficial science and the virtues of civilization, holds in its hand meaningless, harmful philosophy and noxious, dissolute civilization:

Know this, O second Europe! You hold a diseased and misguided philosophy in your right hand and a harmful and corrupt civilization in your left, and claim, “Mankind’s happiness is with these two!” May your two hands be broken and may these two filthy presents of yours be the death of you! And so they shall be!

O you unhappy spirit which spreads unbelief and ingratitude! Can a man who is suffering torments and is afflicted with ghastly calamities in both his spirit and his conscience and his mind and his heart be happy through his body wallowing in a superficial, deceptive glitter and wealth? Can it be said that he is happy?

Don’t you see that on feeling despair at some minor matter and his hope for some illusory wish being lost and his being disillusioned at some insignificant business, such a person’s sweet imaginings become bitter for him,what is pleasant torments him, and the world constricts him and becomes a prison for him?

But what happiness can you ensure for such a wretched person who through your inauspiciousness has suffered the blows of misguidance in the deepest corners of his heart to the very foundations of his spirit, and because of this whose hopes have all been extinguished and whose pains all arise from it? Can it be said of someone whose body is in a false and fleeting paradise and whose heart and spirit are suffering the torments of Hell that he is happy? See, you have led astray wretched mankind in this way! You make them suffer the torments of Hell in a false heaven!

O evil-commanding soul of mankind! Consider the following comparison and see where you have driven mankind. For example, there are two roads before us. We take one of them and see that at every step is some wretched, powerless person. Tyrants are attacking him, seizing his property and goods, and destroying his humble house. Sometimes they wound him as well. The heavens weep at his pitiful state. Wherever one looks, things are continuing in this vein. The sounds heard on this way are the roars of tyrants and the groans of the oppressed; a universal mourning envelops the entire way. A person is afflicted with a boundless grief since due to his humanity man is pained at the suffering of others. But because his conscience cannot endure so much pain, one who travels this way is compelled to do one of two things: either he strips off his humanity and embracing a boundless savagery bears such a heart that so long as he is safe and sound, he is not affected even if all the rest of mankind perish, or else he suppresses the demands of the heart and reason.

O Europe corrupted with vice and misguidance and drawn far from the religion of Jesus! You have bestowed this hellish state on the human spirit with your blind genius which, like the Dajjal,(*)has only a single eye.(*)You afterwards understood that this incurable disease casts man down from the highest of the high to the lowest of the low, and reduces him to the basest level of animality.

The only remedy you have found for it are the fantasies of entertainment and amusement and anodyne diversions which temporarily numb the senses. These remedies of yours are being the death of you, and so they shall be. There! The road you have opened up for mankind and the happiness you have given it resembles this comparison.

The second road, the All-Wise Qur’an has bestowed on mankind; it is like this: We see that in every stopping-place, every spot, every town are patrols of a Just Monarch’s equitable soldiers doing the rounds. From time to time at the King’s command a group of the soldiers is discharged. Their rifles, horses and gear belonging to the state are taken from them and they are given their leave papers. They are apparently sad to hand over their familiar rifles and horses, but in reality are happy to be discharged and extremely pleased to visit the Monarch and return to his court.

Sometimes the demobilization officials encounter a raw recruit who does not recognize them. “Surrender your rifle!,” they say. The soldier replies: “I am a soldier of the King and I am in his service. I shall go to him later. Who are you? If you come with His permission and consent, I greet you with pleasure, show me His orders. Otherwise go away and stay far from me. Even if I remain on my own and there are thousands of you, I shall still fight you, and it would not for myself, because I do not own myself; I belong to my King. Indeed, my self and the rifle I have now are in trust from my owner. I shall not submit to you because I have to safeguard the trust and defend my King’s honour and dignity!”

This situation then is one of thousands on the second way which are the cause of joy and happiness. You can think of the others for yourself. Throughout the journey there is the mobilization and despatch of troops with joy and celebrations under the name of birth, and the discharge of troops with cheer and military bands under the name of death. This road has been bestowed on mankind by the All-Wise Qur’an. Whoever accepts the gift wholeheartedly travels down it to happiness in this world and the next. He feels neither grief at the things of the past nor fear at those of the future.

O second corrupted Europe! A number of your rotten and baseless foundations are as follows. You say: “Every living being from the greatest angel to the tiniest fish owns itself and works for itself and struggles for its own pleasure. It has the right to life. Its aim and purpose and all its endeavour is to live and continue its life.” And you declare idiotically: “Life is conflict,” because you suppose to be conflict the compassionate, munificent manifestations of the universal law of the All-Generous Creator which is manifested through plants hastening to the assistance of animals and animals hastening to the assistance of man through a principle of mutual assistance, which is conformed to in perfect obedience by all the principal beings of the universe.

How can particles of food hastening with total eagerness to nourish the cells of the body – a manifestation of the principle of mutual assistance – be conflict? How can it be a clash and struggle? It is, rather, mutual help at the command of a Munificent Sustainer.

Another of your rotten foundations is, as you say: “Everything owns itself.” A clear proof that nothing owns itself is this: among causes the most noble and with regard to choice the one with the most extensive will is man. But out of the most obvious acts connected to man’s will like thinking, speaking, and eating, only a hundredth single, doubtful, part is subject to his will and is within his power. So how can it be said that he owns himself?If the highest beings with the most extensive will are thus inhibited from real power and ownership to this degree, someone who says that the rest of beings, animate and inanimate, own themselves merely proves that he is more animal than the animals and more lifeless and unconscious than inanimate beings.

What pushes you to make such an error and casts you into this abyss is your one- eyed genius. That is, your extraordinary, ill-omened brilliance. Due to that blind genius of yours, you have forgotten your Sustainer, who is the the Creator of all things, you have attributed His works to imaginary nature and causes, you have divided up the Creator’s property among idols, false gods. In regard to this and in the view of your genius, every living creature and every human being has to resist innumerable enemies on his own and struggle to procure his endless needs. They are compelled to do this with the power of a minute particle, a fine thread-like will, a fleeting flash-like consciousness, a fast extinguishing flame-like life, a life which passes in a minute. But the capital of those wretched animate creatures is insufficient to answer even one of the thousands of their demands. When smitten by disaster, they can await no salve for their pain other than from deaf, blind causes. They manifest the meaning of the verse:For the prayer of those without faith is nothing but [futile] wandering [in the mind].(13:14)

Your dark genius has transformed mankind’s daytime into night. And in order to warm that dark, distressing, unquiet night, you have only illuminated men with deceptive, temporary lamps. Those lamps do not smile at them with joy, they rather smirk idiotically at their pitiful and lamentable state.

Those lights mock and make fun of them. In the view of your pupils, all living beings are miserable, calamity-striken, and subject to the assaults of oppressors. The world is a place of universal mourning. Issuing from it are cries and wails at death and suffering.

The pupil who has absorbed your instruction thoroughly becomes a pharaoh. But he is an abject pharaoh who worships the basest things and holds himself to be lord over everything he reckons advantageous.

A student of yours is obstinate, but an obstinate wretch who accepts utter abasement for a single pleasure. He is so despicable as to kiss Satan’s foot for some worthless benefit.

And he is a bully. But because he has nothing in his heart on which to rely, he is an impotent bullying braggart.

His whole aim and endeavour is to satisfy the lusts of his soul, to cunningly seek his own personal interests under the screen of patriotism and devotion, and work to satisfy his ambition and pride. He loves seriously nothing at all other than himself and sacrifices everything for his own sake.

As for the sincere, wholehearted student of the Qur’an, he is a worshipping servant. But he is an esteemed servant who does not stoop to bow in worship before even the mightiest of creatures, and does not make the supreme benefit of Paradise the aim of his worship.

And he is mild and gentle, but at the same time noble and gracious and lowers himself before none but the All-Glorious Creator, and only stoops before the lowly with His permission and at His command.

And he is needy, but due to the reward his All-Generous Owner is storing up for him in the future, he is at the same time self-sufficient.

And he is weak, but he is strong in his weakness for he relies on the strength of his Lord whose power is infinite. Would the Qur’an make its true student take this fleeting, transient world as his aim and purpose while not making him have even eternal Paradise as his goal?

aThus you can understand how the two students’ aims and endeavours differ from one another.

You can further compare the zeal and self-sacrifice of the All-Wise Qur’an’s students with the pupils of sick philosophy as follows:

The student of philosophy flees from his brother for his own sake and a files a lawsuit against him.

Whereas, looking on all the righteous worshippers in the heavens and on the earth as brothers, the Qur’an’s student makes supplication for them in sincere fashion. He is happy at their happiness and he feels a powerful connection with them in his spirit, so that praying he says: “Oh God, grant forgiveness to all believing men and women!” Furthermore, he considers the greatest things, the divine throne and the sun, to be subservient officials, and servants and creatures like himself.

Also, compare in the following the loftiness and expansion of spirit of the two students: the Qur’an imparts such a joyous elevation to its students’ spirits that instead of the ninety-nine prayer-beads, it places in their hands the minute particles of ninety- nine worlds displaying the manifestations of the ninety-nine divine names, and tells them to recite their invocations with them. Listen to the invocations of such students of the Qur’an as Shah Geylani, Rufa’i, and Shazali (May God be pleased with them)! See, in their fingers are the strings of particles, the droplets of water, the breaths of all creatures, and recite their invocations with them. They praise and glorify God with them and mention His most beautiful names.

Behold the miraculous instruction of the Qur’an of Miraculous Exposition and see how man is elevated by it – insignificant man who is stunned and confused at some minor grief or tiny sorrow and is defeated by a microscopic germ. How his inner senses expand so that the beings in the mighty world appear inadequate as prayer-beads for his invocations. He considers Paradise to be insufficient as the aim of his invocations and recitations of the divine names, yet he does not see himself as superior to the lowest of Almighty God’s creatures.(*)He combines the utmost dignity with the utmost humility. You can see from this how abject and base are philosophy’s students.

Thus, the guidance of the Qur’an – which looks at the two worlds with two shining eyes familiar with the Unseen and points with two hands to the two happinesses for mankind – says concerning the truths which the one-eyed genius proceeding from the sick philosophy of Europe sees wrongly:O man! The self and property you hold is not yours; it is in trust to you. The owner of the trust is an All-Compassionate and Munificent One, powerful over all things and with knowledge of all things. He wants to buy from you the property you hold so that He can guard it for you and it will not be lost. He will give you a good price for it in the future. You are a soldier under orders and charged with duties. Work in His name and act on His account, for He sends you the things you need as sustenance and protects you from the things you are unable to bear.

The aim and result of this life of yours is to manifest your Owner’s names and attributes. When a calamity comes your way, say:

To God we belong, and to Him is our return.(2:156) That is to say, “I am in the service of my Owner, O calamity! If you have come with His permission and consent, greetings, you are welcome! For anyway some time we shall return to Him and enter His presence, and we yearn for Him. Since He will release us from the responsibilities of life, let the release and discharge be at your hand, O calamity, I consent to it. But if He has decreed your coming as a trial for my dutifulness and loyalty in preserving my trust, then without His permission and consent to surrender it to you, so long as I have the power, I will not surrender my Owner’s trust to one not certainly charged to receive it.”

Consider this one example out of a thousand and see the degrees in the instruction given by the genius of philosophy and guidance of the Qur’an. In reality, the two sides proceed in the manner described above, but the degrees of people in guidance and misguidance differ, and the degrees of heedlessness differ. Not everyone can perceive completely this truth in every degree, because heedlessness numbs the senses.

In the present age it has so deadened them that the civilized do not feel this grievous pain and suffering. However, sensitivity is increasing and rending the veil of heedlessness due to developments in science and the warnings of death which every day displays thirty thousand corpses.

Utter abhorrence and a thousand regrets should be felt for those who take the way of misguidance due to the Europeans’ idols and the natural sciences, and for those who follow them in blind imitation!

O sons of this land! Do not try to imitate Europeans! How can you reasonably trust in and follow the vice and invalid, worthless thought of Europe after the boundless tyranny and enmity it has shown you? No! No! You who imitate them in dissoluteness, are not following them but unconsciously joining their ranks and putting to death both yourselves and your brothers. Know that the more you follow them in immorality the more you lie in claiming to be patriots! Because to follow them in this way is to hold your nation in contempt, to hold the nation up to ridicule!

God guides us, and you, to the Straight Path.

Sixth Note

O you unhappy person who is alarmed at the great numbers of the unbelievers and their agreement in denying some of the truths of belief, and as a result is shaken in his faith! You should know that value and importance do not lie in quantity and number. For if man is not a true human being, he is transformed into a diabolical animal, and the more he increases in animal greed, the more animal he becomes – like some Europeans and their imitators. You can see that in number, men are extremely few in comparison to the countless animals, and yet they are sovereign rulers over all the animal species and vicegerents of the earth.

The harmful unbelievers and those depraved wretches who follow in their way are a vicious species among Almighty God’s animals which the All-Wise Maker has created for the development and prosperity of the world. He has made them a unit of measurement in order to make known to His believing servants the degrees of the bounties He has bestowed on them, and finally will consign those animals to the Hell they deserve.

There is no power in the unbelievers and misguided denying or disputing any truth of belief. Their agreement lacks power; a thousand deniers are equal to one denier. Even if the whole population of Istanbul, for example, denies seeing the new moon at the beginning of Ramadan, the proven testimony of two witnesses invalidates that great multitude’s negation and agreement.(*)In reality unbelief and misguidance are negation and denial, so are ignorance and non-existence, and the agreement of large numbers of unbelievers even has no significance.(*)Since matters of belief are true and established, and their validity is proven, the judgement of two believers based on certain witnessing takes preference and prevails over the agreement of those vast numbers of the misguided.

The reason for this is as follows:Superficially, the claims of those who deny are the same but in fact they are diverse and cannot unite and so gain strength. While the claims of those who affirm unite and receive strength from each other. This is because a person who does not see the new moon of Ramadan in the sky says: “In my view, there is no moon. It has not appeared that I can see.” And another says: “In my view, the moon has not appeared.” And so does another. Each says that in his view, there is no moon. Since the view of each is different, and the causes that prevent them seeing it may also be different, their claims are all different as well; each claim cannot reinforce the other claims. But those who are affirming it are not saying: “In my view and opinion the new moon is there,” but, “The new moon has actually appeared in the sky.” Those who sight it all make the same claim and say: “In actuality...” That is to say, all the claims are the same.

But since the views of those who are denying it are all different, their claims also are different. They are not making the judgement according to what actually is. Because a negation of what actually pertains cannot be proved; for that, an all- embracing proof is necessary.

It is an established rule that “absolute non-existence can only be proved with extreme difficulty.”(*)Yes, if you claim that a particular thing exists in the world, it is enough to merely point that thing out.

But if you say it does not exist and you deny it, the whole world has to be sifted through in order to demonstrate it so that the denial can be proved. It is in consequence of this that the unbelievers denying a truth is like solving a problem or passing through a narrow hole or jumping over a ditch; it makes no difference whether there is one man or a thousand, because they cannot help one another. But since those who affirm look at the heart of the matter and reality of the situation, their claims unite and the individual strength of each of them combines and assists all. It resembles lifting a great boulder: the more hands there are, the stronger they are and the easier it becomes.

Seventh Note

O miserable pseudo-patriot who fervently encourages Muslims to embrace this world and forcibly drives them to European industry and progress! Beware, don’t let the bonds be broken that tie certain members of this nation to religion! If thus foolishly blindly imitating and crushed under foot, their bonds with religion are broken, those irreligious people will become as harmful for social life as fatal poison. For the apostate’s conscience is completely corrupted and he becomes like poison in the life of society. It is because of this that according to the science of the principles of religion, “The apostate forfeits the right to life, whereas if an unbeliever is a member of the protected minorities or he makes peace, he has the right to life;” this is a principle of the Shari‘a.(*)Furthermore, according to the Hanafi school, the testimony of such an unbeliever is acceptable,(*)whereas the testimony of someone who has strayed from the path of the Shari‘a is rejected. For he is perfidious.(*)

O miserable sinner who has deviated from Shari‘a! Do not look at the multitude of the dissolute and be deceived; do not say: “Most people think the same as me!” For the depraved do not want to embrace depravity; they rather fall into it and cannot extricate themselves. There is no sinner who does not want to be righteous and who does not want to see his superior and chief as religious. Other than if – I seek refuge with God! – his conscience is corrupted through apostasy and he receives pleasure from poisoning, like a snake.

O crazy head and corrupted heart! Do you suppose that Muslims do not love the world, or that they do not think about the poverty into which they have fallen, and that they are in need of admonishment so that they do not forget their share of the world? Your supposition is false, your surmise, wrong. Their greed has increased; that is the reason they are impoverished. Because for Muslims, greed causes loss and indigence.

The saying: “The greedy is subject to loss and disappointment”(*) has become proverbial.

Yes, there are many things calling and driving man to the world, like his soul and its appetites, and need, and his senses and emotions, and the Devil, and the superficial enticement of the world, and false friends like you. While those who call to the hereafter, which lasts for ever, and to long-lasting eternal life, are few. If you are patriotic even to the tiniest degree towards this nation and the high aspirations you brag about are not lies, you should help the few who call to eternal life. For if you silence them and help the many, you will be befriending Satan!

Do you suppose this nation’s poverty is the result of a sort of religious asceticism or of laziness arising from abandoning the world? You are wrong to suppose that. Do you not see that the nations dominated by Europe, such as China and the Brahmins and Zoroastrians of India, and the blacks of Africa are poorer than we are?

And do you not see that nothing apart from the most basic subsistence is left in the hands of Muslims? The rest is either stolen or seized by the European infidel tyrants or the dissemblers of Asia.

You should be certain that if your intention in forcibly driving the people of belief to degenerate civilization in this way is the country’s law and order and easy administration, you are mistaken and you are driving them down the wrong path. For it is more difficult to govern a hundred degenerates whose belief is shaken and morals corrupted, and to maintain public security among them, than to govern thousands of the righteous.

Thus, according to these principles, the people of Islam are not in need of being encouraged and driven to the world and to greed. Progress and public order cannot be secured in that way. They are rather in need of having their working conditions set in order, of security being established among them, and of having the principle of co- operation encouraged. And these needs can be brought about through the sacred commands of religion, and fear of God, and firm adherence to religion.

Eighth Note

O idle man who is unaware of the pleasure of effort and happiness of work! Know that out of His perfect munificence, Almighty God placed the reward for work within it. He included the wage for work within the work itself. It is for this reason that in their particular duties, which are called creative commands, animate beings, and even from one point of view inanimate creatures, conform to the dominical commands with complete eagerness and a sort of pleasure. Everything from bees, flies, and chickens to the sun and the moon carry out their duties with perfect pleasure. This means there is an enjoyment in their work so that they perform it perfectly, although they do not think of the results since they do not possess intelligence.

If you ask: “Living creatures have the ability to receive pleasure, but how can inanimate beings experience eagerness and enjoyment?”

The Answer: Inanimate beings desire and seek a position, a rank, perfection, beauty, and order, not on their own accounts but on account of the divine names manifested on them. They become illumined and progress because in performing their natural duties, they become like mirrors and places of reflection of the names of the Light of Lights.For example, if, although they are unimportant and of themselves without light, a droplet of water or fragment of glass are turned with their pure hearts to the sun, they become thrones to the sun and smile at you.

Similarly, by being mirrors in respect of their duties towards the names of the All-Glorious One, who possesses absolute beauty and perfection, particles and beings rise from a very lowly position to a most elevated degree of manifestation and illumination like the droplet and fragment of glass. Since they rise to a luminous and exalted rank by virtue of their duties, it may be said that if it is possible and they have the capacity to receive pleasure, that is, if they receive a share of general life, they perform their duties with perfect pleasure.

For clear evidence of the pleasure to be found in the performance of duties consider your own members and emotions. Each receives different pleasures in performing the duties connected to your personal survival and the survival of the human race. The duties themselves are a means of enjoyment for them, and to give up a duty is a sort of torment for a member.

Further clear evidence is the self-sacrifice and courage which such animals as cocks and hens with chicks display in performing their duties: even if hungry, the cock prefers the hens to itself, summoning them to feed. It does not peck up the food itself but allows them to do so. And it is clear that it feels pleasure, pride and enjoyment in carrying out this duty. This means it receives greater pleasure from carrying out the duty than from feeding.

The hen too will sacrifice its life for its chicks, throwing itself at a dog. It will also remain hungry and give them grain. That is to say, it receives such pleasure in its duty that it makes preferable the pains of hunger and pangs of death. Animal mothers receive pleasure in trying to protect their young, it is their duty when the young are small. When the young are grown, the duty ceases and so does the pleasure. The mothers beat their offspring and take the grains of feed from them. Only, for human mothers the duties continue for some time, for due to their weakness and impotence, humans are always children in one respect, and are all the time in need of compassion.

Consider the males and females of the animal species, like the mother hen and the cock, which acts as shepherd, and understand that they do not perform these duties on their own account, in their own names, or for their own perfections. For if they have to sacrifice their lives in the course of their duties, they do so. They rather perform them on account of the Munificent Bestower of Bounties, the All-Glorious Creator, who employs them in their duties, in which, through His mercy, He includes pleasure.

Evidence that the wage is present in the duty itself is this: plants and trees conform to the Glorious Creator’s commands in a manner that implies eagerness and pleasure. For the fragrant scents they disperse, and their being adorned with decorations that attract the glances of their customers, and their sacrificing themselves for their shoots and fruits until they rot, shows to the attentive that they receive such pleasure in conforming to the divine commands that it rots and destroys them.

Look, fruit-bearing trees like the coconut, which bears so many cans of milk on its head, and the fig, request through the tongue of disposition the finest food like milk from the treasury of mercy; they receive it and give it to their fruits to eat, while they content themselves with muddy water.

In seeds also a longing is clearly apparent in their duty of germinating and sending out shoots. Like someone imprisoned in a constricted place longs to go out into a garden or open space, such a longing, such a joyful state, is also apparent in seeds, in their duty of sprouting.

It is because of this long and mysterious principle, which is in force in the universe and is called a divine practice, that those idle, lazy people who live in ease and affluence for the most part suffer more distress than those who strive and work. For the idle always complain about their lives and want to pass them quickly by indulging in amusements. Whereas the one who works and strives is thankful and offers praise and does not want his life to pass quickly.

“The person who lives in idleness and ease complains about his life, while the industrious striver is thankful” is a universal principle. It is also for this reason that the saying “Ease lies in hardship, and hardship in ease” has become proverbial.

Indeed, if inanimate creatures are studied carefully, it will be seen that on their undeveloped innate capacities and abilities expanding from the potential to the actual through great effort and exertion, a state similar to the above-mentioned divine practice comes about. This shows that the natural duty produces an eagerness and pleasure. If the inanimate creature partakes of general life, the eagerness is its own; otherwise it pertains to the thing which represents and supervises the creature.

It may even be said that when subtle, delicate water receives the command to freeze, it conforms with such intense eagerness that it may split iron, breaking it into pieces. That is to say, in conveying the dominical command of “Expand!” with the tongue of freezing sub-zero temperature to the water in a closed iron container, it breaks the container with its intense eagerness.

It splits the iron and itself becomes ice. You can make analogies with this for everything. From the rotations of the suns and their peregrinations to the Mevlevi-like spinning and turning and vibrations of minute particles, all striving and motion in the universe turns on the law of divine determining and proceeds from the hand of divine power and is manifested through the creative command which comprises divine will, knowledge, and command.

Each particle, each creature, each living being, even, resembles a soldier who has different relations with all the sections of the army and different duties that look to each; all particles and living beings are similar to this. For example, a particle in your eye has a relation with the cells of the eye, with the eye itself, the facial nerves, and the blood vessels of the body; and it has duties arising from those relations, and yields benefits in accordance with those duties. And so on, you can compare everything with this.

Thus, everything testifies to the Necessary Existence of the Pre-Eternal All- Powerful One in two respects:

The First: By carrying out duties far exceeding its own power, everything testifies to the All-Powerful One’s existence.

The Second: By acting in conformity with the laws that form the order of the world and principles that perpetuate the balance of beings, everything testifies to that All-Knowing and All-Powerful One.

For lifeless things like particles, and tiny animals like bees cannot know order and balance, which are the subtle matters of the Clear Book. How can a lifeless particle and tiny bee read the subtle, significant matters of the Clear Book, which is in the hand of the All-Glorious One, who opens and closes and gathers up the levels of the heavens as though they were the pages of a notebook? If you crazily suppose the particle possesses an eye capable of reading the fine letters of that book, you can try to refute the particle’s testimony!

Yes, the All-Wise Creator summarizes the principles of the Clear Book in most beautiful form and abbreviated fashion and with a particular pleasure and through a special need, and includes them in beings. If everything acts thus with a particular pleasure out of a particular need, it unknowingly conforms to the principles of the Clear Book.

For example, the minute the mosquito with its proboscis comes into the world, it emerges from its house, and without hesitation attacks man’s face; it strikes it with its long staff causing the water of life to spurt out, and it drinks it. It shows the skill of a practised warrior in dodging the blows directed at it. Who taught the tiny, inexperienced, newly-born creature the science of war and art of extracting water? Where did it learn it? I, that is, this unfortunate Said, confess that if I had been in the place of that mosquito with its proboscis, I could only have learnt this art, this warfare of attack and retreat, this extracting of water, only after lengthy instruction and much experience.

Compare with the mosquito animals like the bee, who receives inspiration, the spider, and the nightingale, who weaves his nest like a stocking, then compare plants to these animals in just the same way.

Yes, the Absolutely Generous One (May His glory be exalted) has given each living being a memorandum written with the pen of pleasure and ink of need, and with it has deposited in the being the programme of His creative commands and index of its duties. See how the All-Wise One of Glory has written on a receipt the amount concerning the bee’s duties, from the principles of the Clear Book, and placed it in the coffer in the bee’s head. And the key to the coffer is the pleasure particular to the diligent bee. With it, it opens the coffer, reads the programme, understands the command, and acts. It proclaims the meaning of the verse, And your Sustainer has inspired the bee.(16:68)

İşte eğer bu Sekizinci Nota’yı tamam işittin ve tam anladınsa bir hads-i imanî ile وَسِعَت۟ رَح۟مَتُهُ كُلَّ شَى۟ءٍ in bir sırrını وَ اِن۟ مِن۟ شَى۟ءٍ اِلَّا يُسَبِّحُ بِحَم۟دِهٖ nin bir hakikatini اِنَّمَٓا اَم۟رُهُٓ اِذَٓا اَرَادَ شَي۟ئًا اَن۟ يَقُولَ لَهُ كُن۟ فَيَكُونُ nun bir düsturunu فَسُب۟حَانَ الَّذٖى بِيَدِهٖ مَلَكُوتُ كُلِّ شَى۟ءٍ وَاِلَي۟هِ تُر۟جَعُونَ nun bir nüktesini anlarsın.

Dokuzuncu Nota

Bil ki nev-i beşerde nübüvvet, beşerdeki hayır ve kemalâtın fezlekesi ve esasıdır. Din-i hak, saadetin fihristesidir. İman, bir hüsn-ü münezzeh ve mücerreddir. Madem şu âlemde parlak bir hüsün, geniş ve yüksek bir hayır, zâhir bir hak, faik bir kemal görünüyor. Bilbedahe hak ve hakikat, nübüvvet içindedir ve nebiler elindedir. Dalalet, şer ve hasaret; onun muhalifindedir.

Mehasin-i ubudiyetin binlerinden yalnız buna bak ki: Nebi aleyhisselâm, ubudiyet cihetiyle muvahhidînin kalplerini iyd ve cuma ve cemaat namazlarında ittihat ettiriyor ve dillerini bir kelimede cem’ediyor. Öyle bir surette ki şu insan, Mabud-u Ezelî’nin azamet-i hitabına, hadsiz kalplerden ve dillerden çıkan sesler, dualar, zikirler ile mukabele ediyor. O sesler, dualar, zikirler birbirine tesanüd ederek ve birbirine yardım edip ittifak ederek öyle geniş bir surette Mabud-u Ezelî’nin uluhiyetine karşı bir ubudiyet gösteriyor ki güya küre-i arz kendisi o zikri söylüyor, o duayı ediyor ve aktarıyla namaz kılıyor ve etrafıyla semavatın fevkinde izzet ve azametle nâzil olan اَقٖيمُوا الصَّلٰوةَ emrini, küre-i arz imtisal ediyor. Bu sırr-ı ittihat ile kâinat içinde bir zerre gibi zayıf, küçük bir mahluk olan şu insan, ubudiyetin azameti cihetiyle Hâlık-ı arz ve semavat’ın mahbub bir abdi ve arzın halifesi, sultanı ve hayvanatın reisi ve hilkat-i kâinatın neticesi ve gayesi oluyor.

Evet, eğer namazların arkasında, hususan bayram namazlarında bir anda Allahu ekber diyen yüzer milyon insanların sesleri, âlem-i gaybda ittihat ettikleri gibi âlem-i şehadette dahi birbiriyle ittihat edip içtima etse küre-i arz, tamamıyla büyük bir insan olup azametine nisbeten büyük bir sadâ ile söylediği Allahu ekber’e müsavi geldiğinden, o muvahhidînin ittihadı ile bir anda Allahu ekber demeleri, küre-i arzın büyük bir Allahu ekber’i hükmüne geçiyor. Âdeta bayram namazlarında âlem-i İslâm’ın zikir ve tesbihiyle zemin; zelzele-i kübraya mazhar olup, aktar u etrafıyla Allahu ekber deyip, kıblesi olan Kâbe-i Mükerreme’nin samimi kalbiyle niyet edip, Mekke ağzıyla, Cebel-i Arefe diliyle Allahu ekber diyerek, o tek kelime etraf-ı arzdaki umum mü’minlerin mağara-misal ağızlarındaki havada temessül ediyor. Bir tek Allahu ekber kelimesinin aks-i sadâsıyla hadsiz Allahu ekber vuku bulduğu gibi o makbul zikir ve tekbir, semavatı dahi çınlatıp berzah âlemlerine de temevvüc ederek sadâ veriyor.

İşte bu arzı böyle kendine sâcid ve âbid ve ibadına mescid ve mahluklarına beşik ve kendine müsebbih ve mükebbir eden Zat-ı Zülcelal’e, yerin zerratı adedince hamd ve tesbih ve tekbir edip ve mevcudatı adedince hamdediyoruz ki bize bu nevi ubudiyeti ders veren Resul-i Ekrem aleyhissalâtü vesselâmına ümmet eylemiş.

Onuncu Nota

Bil ey gafil, müşevveş Said! Cenab-ı Hakk’ın nur-u marifetine yetişmek ve bakmak ve âyât ve şahitlerin âyinelerinde cilvelerini görmek ve berahin ve deliller mesamatıyla temaşa etmek iktiza ediyor ki senin üstünden geçen, kalbine gelen ve aklına görünen her bir nuru tenkit parmaklarıyla yoklama ve tereddüt eliyle tenkit etme! Sana ışıklanan bir nuru tutmak için elini uzatma; belki gaflet esbabından tecerrüd et, onlara müteveccih ol, dur. Çünkü ben müşahede ettim ki:

Marifetullahın şahitleri, bürhanları üç çeşittir.

Bir kısmı: Su gibidir, görünür, hissedilir, lâkin parmaklarla tutulmaz. Bu kısımda hayalattan tecerrüd etmek, külliyetle ona dalmak gerektir. Tenkit parmaklarıyla tecessüs edilmez; edilse akar, kaçar. O âb-ı hayat, parmağı mekân ittihaz etmez.

İkinci kısım: Hava gibidir, hissedilir fakat ne görünür ne de tutulur. Ona karşı sen yüzün, ağzın, ruhunla o rahmet nesîmine karşı teveccüh et, kendini mukabil tut. Tenkit elini uzatma, tutamazsın. Ruhunla teneffüs et. Tereddüt eliyle baksan, tenkit ile el atsan o yürür, gider; senin elini mesken ittihaz etmez, ona razı olmaz.

Üçüncü kısım ise: Nur gibidir, görünür fakat ne hissedilir ne de tutulur. Öyle ise kalbinin gözüyle, ruhunun nazarıyla kendini ona mukabil tut ve gözünü ona tevcih et, bekle; belki kendi kendine gelir. Çünkü nur; el ile tutulmaz, parmaklar ile avlanmaz belki o nur ancak basîret nuruyla avlanır. Eğer harîs ve maddî elini uzatsan ve maddî mizanlarla tartsan sönmese de gizlenir. Çünkü öyle nur, maddîde hapse razı olmadığı gibi kayda da giremez, kesifi kendine mâlik ve seyyid kabul etmez.

On Birinci Nota

Bil ki Kur’an-ı Mu’cizü’l-Beyan’ın ifadesinde çok şefkat ve merhamet var. Çünkü muhatapların ekserisi, cumhur-u avamdır. Onların zihinleri basittir. Nazarları dahi dakik şeyleri görmediğinden, onların besatet-i efkârını okşamak için tekrar ile semavat ve arzın yüzlerine yazılan âyetleri tekrar ediyor. O büyük harfleri kolaylıkla okutturuyor.

Mesela, semavat ve arzın hilkati ve semadan yağmurun yağdırılması ve arzın dirilmesi gibi bilbedahe okunan ve görünen âyetleri ders veriyor. O huruf-u kebire içinde küçük harflerle yazılan ince âyâta nazarı nadiren çevirir, tâ zahmet çekmesinler.

Hem üslub-u Kur’anîde öyle bir cezalet ve selaset ve fıtrîlik var ki: Güya Kur’an bir hâfızdır, kudret kalemiyle kâinat sahifelerinde yazılan âyâtı okuyor. Güya Kur’an, kâinat kitabının kıraatıdır ve nizamatının tilavetidir ve Nakkaş-ı Ezelî’sinin şuunatını okuyor ve fiillerini yazıyor. Bu cezalet-i beyaniyeyi görmek istersen hüşyar ve müdakkik bir kalp ile Sure-i Amme ve قُلِ اللّٰهُمَّ مَالِكَ ال۟مُل۟كِ âyetleri gibi fermanları dinle!

On İkinci Nota

Ey bu notaları dinleyen dostlarım! Biliniz ki ben, hilaf-ı âdet olarak gizlemesi lâzım gelen Rabb’ime karşı kalbimin tazarru ve niyaz ve münâcatını bazen yazdığımın sebebi; ölüm, dilimi susturduğu zamanlarda, dilime bedel kitabımın söylemesinin kabulünü rahmet-i İlahiyeden rica etmektir. Evet kısa bir ömürde, hadsiz günahlarıma keffaret olacak, muvakkat lisanımın tövbe ve nedametleri kâfi gelmiyor. Sabit ve bir derece daim olan kitabın lisanı daha ziyade o işe yarar.

İşte on üç sene (Hâşiye) evvel, dağdağalı bir fırtına-i ruhiye neticesinde, Eski Said’in gülmeleri, Yeni Said’in ağlamalarına inkılab edeceği hengâmda; gençliğin gaflet uykusundan ihtiyarlık sabahıyla uyandığım bir anda, şu münâcat ve niyaz Arabî yazılmıştır. Bir kısmının Türkçe meali şudur ki:

Ey Rabb-i Rahîm’im ve ey Hâlık-ı Kerîm’im!

Benim sû-i ihtiyarımla ömrüm ve gençliğim zayi olup gitti. Ve o ömür ve gençliğin meyvelerinden elimde kalan, elem verici günahlar, zillet verici elemler, dalalet verici vesveseler kalmıştır. Ve bu ağır yük ve hastalıklı kalp ve hacaletli yüzümle kabre yakınlaşıyorum. Bilmüşahede göre göre gayet süratle, sağa ve sola inhiraf etmeyerek ihtiyarsız bir tarzda, vefat eden ahbap ve akran ve akaribim gibi kabir kapısına yanaşıyorum. O kabir, bu dâr-ı fâniden firak-ı ebedî ile ebedü’l-âbâd yolunda kurulmuş, açılmış evvelki menzil ve birinci kapıdır. Ve bu bağlandığım ve meftun olduğum şu dâr-ı dünya da kat’î bir yakîn ile anladım ki hēliktir gider ve fânidir ölür. Ve bilmüşahede içindeki mevcudat dahi birbiri arkasından kafile kafile göçüp gider, kaybolur. Hususan benim gibi nefs-i emmareyi taşıyanlara şu dünya çok gaddardır, mekkârdır. Bir lezzet verse bin elem takar, çektirir. Bir üzüm yedirse yüz tokat vurur.

Ey Rabb-i Rahîm’im ve ey Hâlık-ı Kerîm’im!

كُلُّ اٰتٍ قَرٖيبٌ sırrıyla ben şimdiden görüyorum ki yakın bir zamanda ben kefenimi giydim, tabutuma bindim, dostlarımla veda eyledim. Kabrime teveccüh edip giderken senin dergâh-ı rahmetinde, cenazemin lisan-ı haliyle, ruhumun lisan-ı kāliyle bağırarak derim: El-Aman! El-Aman! Yâ Hannan! Yâ Mennan! Beni günahlarımın hacaletinden kurtar!

İşte kabrimin başına ulaştım, boynuma kefenimi takıp kabrimin başında uzanan cismimin üzerine durdum. Başımı dergâh-ı rahmetine kaldırıp bütün kuvvetimle feryat edip nida ediyorum: El-Aman! El-Aman! Yâ Hannan! Yâ Mennan! Beni günahlarımın ağır yüklerinden halâs eyle!

İşte kabrime girdim, kefenime sarıldım. Teşyiciler beni bırakıp gittiler. Senin aff u rahmetini intizar ediyorum. Ve bilmüşahede gördüm ki senden başka melce ve mence yok. Günahların çirkin yüzünden ve masiyetin vahşi şeklinden ve o mekânın darlığından bütün kuvvetimle nida edip diyorum: El-Aman! El-Aman! Yâ Rahman! Yâ Hannan! Yâ Mennan! Yâ Deyyan! Beni çirkin günahlarımın arkadaşlıklarından kurtar, yerimi genişlettir.

İlahî! Senin rahmetin melceimdir ve Rahmeten li’l-âlemîn olan Habib’in senin rahmetine yetişmek için vesilemdir. Senden şekva değil belki nefsimi ve halimi sana şekva ediyorum.

Ey Hâlık-ı Kerîm’im ve ey Rabb-i Rahîm’im!

Senin Said ismindeki mahlukun ve masnuun ve abdin hem âsi hem âciz hem gafil hem cahil hem alîl hem zelil hem müsi’ hem müsinn hem şakî hem seyyidinden kaçmış bir köle olduğu halde, kırk sene sonra nedamet edip senin dergâhına avdet etmek istiyor. Senin rahmetine iltica ediyor. Hadsiz günah ve hatîatlarını itiraf ediyor. Evham ve türlü türlü illetlerle müptela olmuş. Sana tazarru ve niyaz eder.

Eğer kemal-i rahmetinle onu kabul etsen, mağfiret edip rahmet etsen zaten o senin şanındır. Çünkü Erhamü’r-Râhimîn’sin. Eğer kabul etmezsen senin kapından başka hangi kapıya gideyim? Hangi kapı var? Senden başka Rab yok ki dergâhına gidilsin. Senden başka hak Mabud yoktur ki ona iltica edilsin!

لَٓا اِلٰهَ اِلَّا اَن۟تَ وَح۟دَكَ لَا شَرٖيكَ لَكَ اٰخِرُ ال۟كَلَامِ فِى الدُّن۟يَا وَ اَوَّلُ ال۟كَلَامِ فِى ال۟اٰخِرَةِ وَ فِى ال۟قَب۟رِ اَش۟هَدُ اَن۟ لَٓا اِلٰهَ اِلَّا اللّٰهُ وَ اَش۟هَدُ اَنَّ مُحَمَّدًا رَسُولُ اللّٰهِ صَلَّى اللّٰهُ تَعَالٰى عَلَي۟هِ وَ سَلَّمَ

On Üçüncü Nota

Medar-ı iltibas olmuş olan beş meseledir.

Birincisi: Tarîk-i hakta çalışan ve mücahede edenler, yalnız kendi vazifelerini düşünmek lâzım gelirken, Cenab-ı Hakk’a ait vazifeyi düşünüp, harekâtını ona bina ederek hataya düşerler.

Edebü’d-Din Ve’d-Dünya Risalesi’nde vardır ki: Bir zaman şeytan, Hazret-i İsa aleyhisselâma itiraz edip demiş ki: “Madem ecel ve her şey kader-i İlahî iledir; sen kendini bu yüksek yerden at, bak nasıl öleceksin.”

Hazret-i İsa aleyhisselâm demiş ki:

اِنَّ لِلّٰهِ اَن۟ يَخ۟تَبِرَ عَب۟دَهُ وَ لَي۟سَ لِل۟عَب۟دِ اَن۟ يَخ۟تَبِرَ رَبَّهُ

Yani “Cenab-ı Hak abdini tecrübe eder ve der ki: Sen böyle yapsan sana böyle yaparım, göreyim seni yapabilir misin? diye tecrübe eder. Fakat abdin hakkı yok ve haddi değil ki Cenab-ı Hakk’ı tecrübe etsin ve desin: Ben böyle işlesem, sen böyle işler misin? diye tecrübevari bir surette Cenab-ı Hakk’ın rububiyetine karşı imtihan tarzı sû-i edeptir, ubudiyete münafîdir.”

Madem hakikat budur, insan kendi vazifesini yapıp Cenab-ı Hakk’ın vazifesine karışmamalı.

Meşhurdur ki bir zaman İslâm kahramanlarından ve Cengiz’in ordusunu müteaddid defa mağlup eden Celaleddin-i Harzemşah, harbe giderken vüzerası ve etbaı ona demişler: “Sen muzaffer olacaksın, Cenab-ı Hak seni galip edecek.” O demiş: “Ben Allah’ın emriyle, cihad yolunda hareket etmeye vazifedarım, Cenab-ı Hakk’ın vazifesine karışmam; muzaffer etmek veya mağlup etmek onun vazifesidir.” İşte o zat bu sırr-ı teslimiyeti anlamasıyla, hârika bir surette çok defa muzaffer olmuştur.

Evet, insanın elindeki cüz-i ihtiyarî ile işledikleri ef’allerinde, Cenab-ı Hakk’a ait netaici düşünmemek gerektir. Mesela, kardeşlerimizden bir kısım zatlar, halkların Risale-i Nur’a iltihakları şevklerini ziyadeleştiriyor, gayrete getiriyor. Dinlemedikleri vakit zayıfların kuvve-i maneviyeleri kırılıyor, şevkleri bir derece sönüyor. Halbuki Üstad-ı Mutlak, Mukteda-yı Küll, Rehber-i Ekmel olan Resul-i Ekrem aleyhissalâtü vesselâm وَمَا عَلَى الرَّسُولِ اِلَّا ال۟بَلَاغُ olan ferman-ı İlahîyi kendine rehber-i mutlak ederek, insanların çekilmesiyle ve dinlememesiyle daha ziyade sa’y ü gayret ve ciddiyetle tebliğ etmiş. Çünkü اِنَّكَ لَا تَه۟دٖى مَن۟ اَح۟بَب۟تَ وَلٰكِنَّ اللّٰهَ يَه۟دٖى مَن۟ يَشَٓاءُ sırrıyla anlamış ki insanlara dinlettirmek ve hidayet vermek, Cenab-ı Hakk’ın vazifesidir. Cenab-ı Hakk’ın vazifesine karışmazdı.

Öyle ise işte ey kardeşlerim! Siz de size ait olmayan vazifeye harekâtınızı bina etmekle karışmayınız ve Hâlık’ınıza karşı tecrübe vaziyetini almayınız!

İkinci Mesele: Ubudiyet, emr-i İlahîye ve rıza-yı İlahîye bakar. Ubudiyetin dâîsi emr-i İlahî ve neticesi rıza-yı Hak’tır. Semeratı ve fevaidi, uhreviyedir. Fakat ille-i gaiye olmamak hem kasden istenilmemek şartıyla, dünyaya ait faydalar ve kendi kendine terettüp eden ve istenilmeyerek verilen semereler, ubudiyete münafî olmaz. Belki zayıflar için müşevvik ve müreccih hükmüne geçerler. Eğer o dünyaya ait faydalar ve menfaatler; o ubudiyete, o virde veya o zikre illet veya illetin bir cüzü olsa o ubudiyeti kısmen iptal eder. Belki o hâsiyetli virdi akîm bırakır, netice vermez.

İşte bu sırrı anlamayanlar, mesela, yüz hâsiyeti ve faydası bulunan Evrad-ı Kudsiye-i Şah-ı Nakşibendî’yi veya bin hâsiyeti bulunan Cevşenü’l-Kebir’i, o faydaların bazılarını maksud-u bizzat niyet ederek okuyorlar. O faydaları göremiyorlar ve göremeyecekler ve görmeye de hakları yoktur. Çünkü o faydalar, o evradların illeti olamaz ve ondan, onlar kasden ve bizzat istenilmeyecek. Çünkü onlar fazlî bir surette, o hâlis virde talepsiz terettüp eder. Onları niyet etse ihlası bir derece bozulur. Belki ubudiyetten çıkar ve kıymetten düşer.

Yalnız bu kadar var ki böyle hâsiyetli evradı okumak için zayıf insanlar bir müşevvik ve müreccihe muhtaçtırlar. O faydaları düşünüp, şevke gelip evradı sırf rıza-yı İlahî için âhiret için okusa zarar vermez. Hem de makbuldür.

Bu hikmet anlaşılmadığından çoklar, aktabdan ve selef-i salihînden mervî olan faydaları görmediklerinden şüpheye düşer, hattâ inkâr da eder.

Üçüncü Mesele: طُوبٰى لِمَن۟ عَرَفَ حَدَّهُ وَلَم۟ يَتَجَاوَز۟ طَو۟رَهُ

Yani “Ne mutlu o adama ki kendini bilip haddinden tecavüz etmez.” Nasıl bir zerre camdan, bir katre sudan, bir havuzdan, denizden, kamerden seyyarelere kadar güneşin cilveleri var. Her birisi kabiliyetine göre güneşin aksini, misalini tutuyor ve haddini biliyor. Bir katre su, kendi kabiliyetine göre “Güneşin bir aksi bende vardır.” der. Fakat “Ben de deniz gibi bir âyineyim.” diyemez.

Öyle de Esma-i İlahiyenin cilvesinin tenevvüüne göre, makamat-ı evliyada öyle meratib var. Esma-i İlahiyenin her birisinin bir güneş gibi kalpten arşa kadar cilveleri var. Kalp de bir arştır fakat “Ben de arş gibiyim.” diyemez.

İşte ubudiyetin esası olan; acz ve fakr ve kusur ve naksını bilmek ve niyaz ile dergâh-ı uluhiyete karşı secde etmeye bedel, naz ve fahir suretinde gidenler; zerrecik kalbini arşa müsavi tutar. Katre gibi makamını, deniz gibi evliyanın makamatıyla iltibas eder. Kendini o büyük makamata yakıştırmak ve o makamda kendini muhafaza etmek için tasannuata, tekellüfata, manasız hodfüruşluğa ve birçok müşkülata düşer.

Elhasıl: Hadîste vardır ki هَلَكَ النَّاسُ اِلَّا ال۟عَالِمُونَ وَهَلَكَ ال۟عَالِمُونَ اِلَّا ال۟عَامِلُونَ وَهَلَكَ ال۟عَامِلُونَ اِلَّا ال۟مُخ۟لِصُونَ وَال۟مُخ۟لِصُونَ عَلٰى خَطَرٍ عَظٖيمٍ

Yani medar-ı necat ve halâs, yalnız ihlastır. İhlası kazanmak çok mühimdir. Bir zerre ihlaslı amel, batmanlarla hâlis olmayana müreccahtır. İhlası kazandıran harekâtındaki sebebi, sırf bir emr-i İlahî ve neticesi rıza-yı İlahî olduğunu düşünmeli ve vazife-i İlahiyeye karışmamalı.

Her şeyde bir ihlas var. Hattâ muhabbetin de ihlas ile bir zerresi, batmanlarla resmî ve ücretli muhabbete tereccuh eder. İşte bir zat bu ihlaslı muhabbeti böyle tabir etmiş:

وَ مَا اَنَا بِال۟بَاغٖى عَلَى ال۟حُبِّ رِش۟وَةً ضَعٖيفٌ هَوًى يُب۟غٰى عَلَي۟هِ ثَوَابٌ

Yani “Ben muhabbet üzerine bir rüşvet, bir ücret, bir mukabele, bir mükâfat istemiyorum. Çünkü mukabilinde bir mükâfat, bir sevap istenilen muhabbet zayıftır, devamsızdır.”

Hattâ hâlis muhabbet, fıtrat-ı insaniyede ve umum validelerde dercedilmiştir. İşte bu hâlis muhabbete tam manasıyla validelerin şefkatleri mazhardır. Valideler o sırr-ı şefkat ile evlatlarına karşı muhabbetlerine bir mükâfat, bir rüşvet istemediklerine ve talep etmediklerine delil; ruhunu, belki saadet-i uhreviyesini de onlar için feda etmeleridir. Tavuğun bütün sermayesi kendi hayatı iken, yavrusunu itin ağzından kurtarmak için –Hüsrev’in müşahedesiyle– kafasını ite kaptırır.

Dördüncü Mesele: Esbab-ı zâhiriye eliyle gelen nimetleri, o esbab hesabına almamak gerektir. Eğer o sebep ihtiyar sahibi değilse –mesela, hayvan ve ağaç gibi– doğrudan doğruya Cenab-ı Hak hesabına verir. Madem o, lisan-ı hal ile Bismillah der, sana verir. Sen de Allah hesabına olarak Bismillah de, al. Eğer o sebep ihtiyar sahibi ise o Bismillah demeli, sonra ondan al, yoksa alma. Çünkü وَلَا تَا۟كُلُوا مِمَّا لَم۟ يُذ۟كَرِ اس۟مُ اللّٰهِ عَلَي۟هِ âyetinin mana-yı sarîhinden başka bir mana-yı işarîsi şudur ki: “Mün’im-i Hakiki’yi hatıra getirmeyen ve onun namıyla verilmeyen nimeti yemeyiniz!” demektir.

O halde hem veren Bismillah demeli hem alan Bismillah demeli. Eğer o Bismillah demiyor fakat sen de almaya muhtaç isen sen, Bismillah de, onun başı üstünde rahmet-i İlahiyenin elini gör, şükür ile öp, ondan al. Yani nimetten in’ama bak, in’amdan Mün’im-i Hakiki’yi düşün. Bu düşünmek bir şükürdür. Sonra o zâhirî vasıtaya istersen dua et. Çünkü o nimet onun eliyle size gönderildi.

Esbab-ı zâhiriyeyi perestiş edenleri aldatan; iki şeyin beraber gelmesi veya bulunmasıdır ki “iktiran” tabir edilir, birbirine illet zannetmeleridir. Hem bir şeyin ademi, bir nimetin ma’dum olmasına illet olduğundan, tevehhüm eder ki: O şeyin vücudu dahi o nimetin vücuduna illettir. Şükrünü, minnettarlığını o şeye verir, hataya düşer. Çünkü bir nimetin vücudu, o nimetin umum mukaddimatına ve şeraitine terettüp eder. Halbuki o nimetin ademi, bir tek şartın ademiyle oluyor.

Mesela, bir bahçeyi sulayan cetvelin deliğini açmayan adam, o bahçenin kurumasına ve o nimetlerin ademine sebep ve illet oluyor. Fakat o bahçenin nimetlerinin vücudu, o adamın hizmetinden başka, yüzer şeraitin vücuduna tevakkufla beraber, illet-i hakiki olan kudret ve irade-i Rabbaniye ile vücuda gelir. İşte bu mağlatanın ne kadar hatası zâhir olduğunu anla ve esbab-perestlerin de ne kadar hata ettiklerini bil!

Evet iktiran ayrıdır, illet ayrıdır. Bir nimet sana geliyor fakat bir insanın sana karşı ihsan niyeti, o nimete mukarin olmuş fakat illet olmamış. İllet, rahmet-i İlahiyedir. Evet, o adam ihsan etmeyi niyet etmeseydi o nimet sana gelmezdi. Nimetin ademine illet olurdu. Fakat mezkûr kaideye binaen o meyl-i ihsan, o nimete illet olamaz. Ancak yüzer şeraitin bir şartı olabilir.

Mesela, Risale-i Nur’un şakirdleri içinde Cenab-ı Hakk’ın nimetlerine mazhar bazı zatlar (Hüsrev, Re’fet gibi) iktiranı illetle iltibas etmişler; Üstadına fazla minnettarlık gösteriyorlardı. Halbuki Cenab-ı Hak onlara ders-i Kur’anîde verdiği nimet-i istifade ile Üstadlarına ihsan ettiği nimet-i ifadeyi beraber kılmış, mukarenet vermiş.

Onlar derler ki: “Eğer Üstadımız buraya gelmeseydi biz bu dersi alamazdık. Öyle ise onun ifadesi, istifademize illettir.”

Ben de derim: “Ey kardeşlerim! Cenab-ı Hakk’ın bana da sizlere de ettiği nimet beraber gelmiş, iki nimetin illeti de rahmet-i İlahiyedir. Ben de sizin gibi iktiranı illetle iltibas ederek, bir vakit Risale-i Nur’un sizler gibi elmas kalemli yüzer şakirdlerine çok minnettarlık hissediyordum. Ve diyordum ki bunlar olmasaydı benim gibi yarım ümmi bir bîçare nasıl hizmet edecekti? Sonra anladım ki sizlere kalem vasıtasıyla olan kudsî nimetten sonra, bana da bu hizmete muvaffakiyet ihsan etmiş. Birbirine iktiran etmiş, birbirinin illeti olamaz. Ben size teşekkür değil belki sizi tebrik ediyorum. Siz de bana minnettarlığa bedel, dua ve tebrik ediniz.”

Bu dördüncü meselede, gafletin ne kadar dereceleri bulunduğu anlaşılır.

Beşinci Mesele: Nasıl ki bir cemaatin malı bir adama verilse zulüm olur. Veya cemaate ait vakıfları bir adam zapt etse zulmeder. Öyle de cemaatin sa’yleriyle hasıl olan bir neticeyi veya cemaatin haseneleriyle terettüp eden bir şerefi, bir fazileti, o cemaatin reisine veya üstadına vermek hem cemaate hem de o üstad veya reise zulümdür. Çünkü enaniyeti okşar, gurura sevk eder. Kendini kapıcı iken, padişah zannettirir. Hem kendi nefsine de zulmeder. Belki bir nevi şirk-i hafîye yol açar. Evet bir kaleyi fetheden bir taburun ganimetini ve muzafferiyet ve şerefini, binbaşısı alamaz. Evet üstad ve mürşid, masdar ve menba telakki edilmemek gerektir. Belki mazhar ve ma’kes olduklarını bilmek lâzımdır.

Mesela, hararet ve ziya, sana bir âyine vasıtasıyla gelir. Senden güneşe karşı minnettar olmaya bedel, âyineyi masdar telakki edip, güneşi unutup ona minnettar olmak divaneliktir. Evet, âyine muhafaza edilmeli çünkü mazhardır. İşte mürşidin ruhu ve kalbi bir âyinedir. Ce­nab-ı Hak’tan gelen feyze ma’kes olur, müridine aksedilmesine de vesile olur. Vesilelikten fazla feyiz noktasında makam verilmemek lâzımdır.

Hattâ bazı olur ki masdar telakki edilen bir üstad, ne mazhardır ne masdardır. Belki müridinin safvet-i ihlasıyla ve kuvvet-i irtibatıyla ve ona hasr-ı nazar ile o mürid başka yolda aldığı füyuzatı, üstadının mir’at-ı ruhundan gelmiş görüyor.

Nasıl ki bazı adam, manyetizma vasıtasıyla bir cama dikkat ede ede âlem-i misale karşı hayalinde bir pencere açılır. O âyinede çok garaibi müşahede eder. Halbuki âyinede değil belki âyineye olan dikkat-i nazar vasıtasıyla âyinenin haricinde hayaline bir pencere açılmış görüyor. Onun içindir ki bazen nâkıs bir şeyhin hâlis müridi, şeyhinden daha ziyade kâmil olabilir ve döner şeyhini irşad eder ve şeyhinin şeyhi olur.

On Dördüncü Nota

Tevhide dair dört küçük remizdir.

Birinci Remiz: Ey esbab-perest insan! Acaba garib cevherlerden yapılmış bir acib kasrı görsen ki yapılıyor. Onun binasında sarf edilen cevherlerin bir kısmı yalnız Çin’de bulunuyor. Diğer kısmı Endülüs’te, bir kısmı Yemen’de, bir kısmı Sibirya’dan başka yerde bulunmuyor. Binanın yapılması zamanında aynı günde şark, şimal, garp, cenuptan o cevherli taşlar kolaylıkla celbolup yapıldığını görsen hiç şüphen kalır mı ki o kasrı yapan usta, bütün küre-i arza hükmeden bir hâkim-i mu’cizekârdır.

İşte her bir hayvan, öyle bir kasr-ı İlahîdir. Hususan insan, o kasırların en güzeli ve o sarayların en acibidir. Ve bu insan denilen sarayın cevherleri; bir kısmı âlem-i ervahtan, bir kısmı âlem-i misalden ve Levh-i Mahfuz’dan ve diğer bir kısmı da hava âleminden, nur âleminden, anâsır âleminden geldiği gibi; hâcatı ebede uzanmış, emelleri semavat ve arzın aktarında intişar etmiş, rabıtaları, alâkaları dünya ve âhiret edvarında dağılmış bir saray-ı acib ve bir kasr-ı garibdir.

İşte ey kendini insan zanneden insan! Madem mahiyetin böyledir, seni yapan ancak o zat olabilir ki dünya ve âhiret birer menzil, arz ve sema birer sahife, ezel ve ebed dün ve yarın hükmünde olarak tasarruf eden bir zat olabilir. Öyle ise insanın mabudu ve melcei ve halâskârı o olabilir ki arz ve semaya hükmeder, dünya ve ukba dizginlerine mâliktir.

İkinci Remiz: Bazı eblehler var ki güneşi tanımadıkları için bir âyinede güneşi görse âyineyi sevmeye başlar. Şedit bir his ile onun muhafazasına çalışır. Tâ ki içindeki güneşi kaybolmasın. Ne vakit o ebleh; güneş, âyinenin ölmesiyle ölmediğini ve kırılmasıyla fena bulmadığını derk etse bütün muhabbetini gökteki güneşe çevirir. O vakit anlar ki âyinede görülen güneş; âyineye tabi değil, bekası ona mütevakkıf değil belki güneştir ki o âyineyi o tarzda tutuyor ve onun parlamasına ve nuruna meded veriyor. Güneşin bekası onunla değil belki âyinenin hayattar parlamasının bekası, güneşin cilvesine tabidir.

Ey insan! Senin kalbin ve hüviyet ve mahiyetin, bir âyinedir. Senin fıtratında ve kalbinde bulunan şedit bir muhabbet-i beka, o âyine için değil ve o kalbin ve mahiyetin için değil, belki o âyinede istidada göre cilvesi bulunan Bâki-i Zülcelal’in cilvesine karşı muhabbetindir ki belâhet yüzünden o muhabbetin yüzü başka yere dönmüş. Madem öyledir. يَا بَاقٖى اَن۟تَ ال۟بَاقٖى de. Yani madem sen varsın ve bâkisin; fena ve adem ne isterse bize yapsın, ehemmiyeti yok!

Üçüncü Remiz: Ey insan! Fâtır-ı Hakîm’in senin mahiyetine koyduğu en garib bir halet şudur ki: Bazen dünyaya yerleşemiyorsun. Zindanda boğazı sıkılmış adam gibi “Of, of!” deyip dünyadan daha geniş bir yer istediğin halde, bir zerrecik bir iş, bir hatıra, bir dakika içine girip yerleşiyorsun. Koca dünyaya yerleşemeyen kalp ve fikrin, o zerrecikte yerleşir. En şiddetli hissiyatınla o dakikacık, o hatıracıkta dolaşıyorsun.

Hem senin mahiyetine öyle manevî cihazat ve latîfeler vermiş ki bazıları dünyayı yutsa tok olmaz. Bazıları bir zerreyi kendinde yerleştiremiyor. Baş, bir batman taşı kaldırdığı halde; göz, bir saçı kaldıramadığı gibi; o latîfe, bir saç kadar bir sıkleti, yani gaflet ve dalaletten gelen küçük bir halete dayanamıyor. Hattâ bazen söner ve ölür.

Madem öyledir; hazer et, dikkatle bas, batmaktan kork. Bir lokma, bir kelime, bir dane, bir lem’a, bir işarette, bir öpmekte batma! Dünyayı yutan büyük letaiflerini onda batırma. Çünkü çok küçük şeyler var, çok büyükleri bir cihette yutar. Nasıl küçük bir cam parçasında; gök, yıldızlarıyla beraber içine girip gark oluyor. Hardal gibi küçük kuvve-i hâfızanda, senin sahife-i a’malin ekseri ve sahaif-i ömrün ağlebi içine girdiği gibi; çok cüz’î küçük şeyler var, öyle büyük eşyayı bir cihette yutar, istiab eder.

Dördüncü Remiz: Ey dünya-perest insan! Çok geniş tasavvur ettiğin senin dünyan, dar bir kabir hükmündedir. Fakat, o dar kabir gibi menzilin duvarları şişeden olduğu için birbiri içinde in’ikas edip göz görünceye kadar genişliyor. Kabir gibi dar iken, bir şehir kadar geniş görünür. Çünkü o dünyanın sağ duvarı olan geçmiş zaman ve sol duvarı olan gelecek zaman, ikisi ma’dum ve gayr-ı mevcud oldukları halde, birbiri içinde in’ikas edip gayet kısa ve dar olan hazır zamanın kanatlarını açarlar. Hakikat hayale karışır, ma’dum bir dünyayı mevcud zannedersin.

Nasıl bir hat, sürat-i hareketle bir satıh gibi geniş görünürken, hakikat-i vücudu ince bir hat olduğu gibi; senin de dünyan hakikatçe dar fakat senin gaflet ve vehm ü hayalinle duvarları çok genişlemiş. O dar dünyada, bir musibetin tahrikiyle kımıldansan, başını çok uzak zannettiğin duvara çarparsın. Başındaki hayali uçurur, uykunu kaçırır. O vakit görürsün ki o geniş dünyan; kabirden daha dar, köprüden daha müsaadesiz. Senin zamanın ve ömrün, berkten daha çabuk geçer; hayatın, çaydan daha süratli akar.

Madem dünya hayatı ve cismanî yaşayış ve hayvanî hayat böyledir; hayvaniyetten çık, cismaniyeti bırak, kalp ve ruhun derece-i hayatına gir. Tevehhüm ettiğin geniş dünyadan daha geniş bir daire-i hayat, bir âlem-i nur bulursun. İşte o âlemin anahtarı, marifetullah ve vahdaniyet sırlarını ifade eden لَٓا اِلٰهَ اِلَّا اللّٰهُ kelime-i kudsiyesiyle kalbi söylettirmek, ruhu işlettirmektir.

ON BEŞİNCİ NOTA

Üç meseledir.

Birinci Mesele: İsm-i Hafîz’in tecelli-i etemmine işaret eden فَمَن۟ يَع۟مَل۟ مِث۟قَالَ ذَرَّةٍ خَي۟رًا يَرَهُ ۝ وَمَن۟ يَع۟مَل۟ مِث۟قَالَ ذَرَّةٍ شَرًّا يَرَهُ âyetidir. Kur’an-ı Hakîm’in bu hakikatine delil istersen, Kitab-ı Mübin’in mistarı üstünde yazılan şu kâinat kitabının sahifelerine baksan, ism-i Hafîz’in cilve-i a’zamını ve bu âyet-i kerîmenin bir hakikat-i kübrasının naziresini çok cihetlerle görebilirsin.

Ezcümle: Ağaç, çiçek ve otların muhtelif tohumlarından bir kabza al. O muhtelif ve birbirine muhalif tohumların cinsleri birbirinden ayrı, nevileri birbirinden başka olan çiçek ve ağaç ve otların sandukçaları hükmünde olan o kabzayı karanlıkta ve karanlık ve basit ve camid bir toprak içinde defnet, serp. Sonra mizansız ve eşyayı fark etmeyen ve nereye yüzünü çevirsen oraya giden basit su ile sula.

Sonra senevî haşrin meydanı olan bahar mevsiminde gel, bak! İsrafilvari melek-i ra’d; baharda nefh-i sûr nevinden yağmura bağırması, yer altında defnedilen çekirdeklere nefh-i ruhla müjdelemesi zamanına dikkat et ki o nihayet derece karışık ve karışmış ve birbirine benzeyen o tohumcuklar, ism-i Hafîz’in tecellisi altında kemal-i imtisal ile hatasız olarak Fâtır-ı Hakîm’den gelen evamir-i tekviniyeyi imtisal ediyorlar. Ve öyle tevfik-i hareket ediyorlar ki onların o hareketlerinde bir şuur, bir basîret, bir kasd, bir irade, bir ilim, bir kemal, bir hikmet parladığı görünüyor.

Çünkü görüyorsun ki o birbirine benzeyen tohumcuklar, birbirinden temayüz ediyor, ayrılıyor. Mesela bu tohumcuk, bir incir ağacı oldu. Fâtır-ı Hakîm’in nimetlerini başlarımız üstünde neşre başladı. Serpiyor, dallarının elleri ile bizlere uzatıyor. İşte bu, ona sureten benzeyen bu iki tohumcuk ise gün âşığı namındaki çiçek ile hercaî menekşe gibi çiçekleri verdi. Bizler için süslendi. Yüzümüze gülüyorlar, kendilerini bizlere sevdiriyorlar. Daha buradaki bir kısım tohumcuklar, bu güzel meyveleri verdi ve sümbül ve ağaç oldular. Güzel tat ve koku ve şekilleri ile iştihamızı açıp, kendi nefislerine bizim nefislerimizi davet ediyorlar ve kendilerini müşterilerine feda ediyorlar. Tâ nebatî hayat mertebesinden, hayvanî hayat mertebesine terakki etsinler. Ve hâkeza kıyas et.

Öyle bir surette o tohumcuklar inkişaf ettiler ki o tek kabza, muhtelif ağaçlarla ve mütenevvi çiçeklerle dolu bir bahçe hükmüne geçti. İçinde hiçbir galat, kusur yok. فَار۟جِعِ ال۟بَصَرَ هَل۟ تَرٰى مِن۟ فُطُورٍ sırrını gösterir. Her bir tohum, ism-i Hafîz’in cilvesiyle ve ihsanıyla ona pederinin ve aslının malından verdiği irsiyeti; iltibassız, noksansız muhafaza edip gösteriyor.

İşte bu hadsiz hârika muhafazayı yapan Zat-ı Hafîz, kıyamet ve haşirde hafîziyetin tecelli-i ekberini göstereceğine kat’î bir işarettir.

Evet bu ehemmiyetsiz, zâil, fâni tavırlarda bu derece kusursuz, galatsız hafîziyet cilvesi bir hüccet-i kātıadır ki ebedî tesiri ve azîm ehemmiyeti bulunan emanet-i kübra hamelesi ve arzın halifesi olan insanların ef’al ve âsâr ve akvalleri ve hasenat ve seyyiatları, kemal-i dikkatle muhafaza edilir ve muhasebesi görülecek.

Âyâ bu insan zanneder mi ki başıboş kalacak? Hâşâ! Belki insan, ebede mebustur ve saadet-i ebediyeye ve şakavet-i daimeye namzettir. Küçük büyük, az çok her amelinden muhasebe görecek. Ya taltif veya tokat yiyecek.

İşte hafîziyetin cilve-i kübrasına ve mezkûr âyetin hakikatine şahitler hadd ü hesaba gelmez. Bu meseledeki gösterdiğimiz şahit; denizden bir katre, dağdan bir zerredir.

سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ

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On Altıncı Lem'a ⇐ Lem'alar | ⇒ On Sekizinci Lem'a

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