The Twenty-Third Word

Second Discussion

It consists of Five Subtle Points that cause man's happiness or misery.

[Since man has been created in ahsan taqwîm and given an extremely comprehensive disposition, he has been sent to this world as a miracle of Qoudrah, the result of creation and a wondrous art, who has been cast into an arena of examination in which he can rise or fall to ranks, levels and higher or lower degrees that have been drawn up from the asfal sâfilîn to the a’lâ ‘illiyyin, from the earth to the ‘arsh and from the particle to the sun, and before whom have been opened two ways leading either to infinite descent or infinite ascent. Thus, we shall explain, in Five Subtle Points, the mystery of this astonishing progress and decline of man.]

First Subtle Point: Man is in need of and connected with the majority of the species of the universe. His needs spread throughout the ‘âlam, and his desires extend to eternity. Just as he wants a flower, so does he want a huge spring. Just as he desires a garden, so does he desire eternal Jannah. Just as he longs to see a friend, so does he long to see Al-Jamîl Zuljalâl. Just as to visit a loved one who lives in another place, he is in need of opening the door of that place; to visit the ninety-nine per cent of his friends who have migrated to the barzakh and be saved from eternal separation, he is in need of taking refuge at the court of an Absolute Qadîr, Who will close the door of this huge world and open the door of the âkhirah, where wondrous things will be assembled, Who will remove this world and establish and replace it with the âkhirah.

Thus, the True Ma’bûd of a man in this state can only be a Qadîr Zuljalâl, a Rahîm Zuljamâl, a Hakîm Zulkamâl, in Whose hand are the reins of everything, with Whom are the treasuries of everything, Who sees and controls everything, Whose presence is everywhere, Who is free of the restrictions of space, free of impotence and fault and exalted from defect because the One Who will bestow the infinite needs of man can only be the One Who possesses an infinite Qoudrah and comprehensive ‘Ilm; hence, the One Who is worthy of ma’bûdiyyah is only Him.

Thus, O man! If you become an ‘abd to Him alone, you will gain a rank above all creatures. If you refuse ‘ubûdiyyah, you will become an abject ‘abd of impotent creatures. If you stray into claiming ownership and pride by relying on your ananiyyah and power and by abandoning tawakkul and du'â, you will fall lower than an ant or bee regarding goodness and creation and become weaker than a spider or a fly. Regarding sharr and destruction, you will become heavier than a mountain and more detrimental than a plague.

Yes, O man! You have two aspects: one is the aspect of creation, existence, khayr, positivity and action. The other is the aspect of destruction, non-existence, sharr, negativity and inaction. Regarding the first aspect, you are lower than a bee or sparrow and weaker than a spider or fly. Regarding the second aspect, you surpass the mountains, earth and skies. You carry a burden from which they held back and before which they acknowledged their impotence. Your effect extends to a sphere more expansive and enormous than the mountains, earth and skies because when you do good and create, you can only do and create in proportion to your latitude and to the extent that your hand and power can reach, but when you destroy and commit evil, your evil transgresses, and your destruction spreads.

For example, kufr is an evil, a destruction and a lack of affirmation, but that single evil contains insulting the entire universe, denigrating all the names of Allah and abasing all humanity since beings have an elevated rank and an important duty and are the letters of Ar-Rabb, the mirrors of As-Subhân and the officials of Allah. As for the kufr, it causes them to fall from their rank of being mirrors, officials and bearers of meanings, and lowers them to the low level of futility and being the playthings of random coincidence and to the degree of transient materials that rapidly change and decay due to the destruction of death and separation, to the degree of being insignificant, worthless and non-existent. By denying the names of Allah, the embroideries, manifestations and beauties of which are seen in the entire universe and on the mirrors of beings, it also denigrates those Names. And it throws humanity, possessing the rank of the earth’s khalîfah, who became superior to the earth, sky and mountains and gained eminence over the malâikah by undertaking the supreme amanah, and who is an ode of hikmah written in rhyme and metre that proclaims beautifully the manifestations of all the sacred names of Allah and is a seed-like evident miracle of Qoudrah that contains all the equipment of an eternal tree, to a low level more demeaning and weaker, more impotent and poorer than the most abased, transient and perishable animal. And it degrades him to the level of a meaningless, confused and inferior tablet swiftly decaying.

In Short: Regarding destruction and sharr, nafs al-ammarah can commit infinite crimes, but regarding creation and khayr, its power is extremely little and partial. Yes, one can destroy a house in one day but cannot build it in a hundred. However, if he abandons ananiyyah, seeks khayr and existence from the assistance of Allah, and if he gives up sharr, destruction and relying on the nafs and becomes a true ‘abd through offering istighfâr, then he will be honoured with the mystery of يُبَدِّلُ اللّٰهُ سَيِّئَاتِهِمْ حَسَنَاتٍۜ1. His infinite capacity for sharr transforms into an infinite capacity for khayr. He acquires the value of ahsan taqwîm and rises to the a’lâ ‘illiyyin.

Thus, O ghâfil man! Look to the fadl and generosity of Janâb-i Haqq! Although it is justice to record one evil as a thousand and a single good deed as one or not at all, He records a single evil as one and a single good deed as ten, sometimes as seventy or seven hundred, or even sometimes as seven thousand. Also, understand from this subtle point that entering into the dreadful Jahannam is retribution for the deed and pure justice, while entering into Jannah is pure fadl.

Second Subtle Point: Man has two aspects. One, in terms of ananiyyah, looks to the life of the world. The other, in terms of ‘ubûdiyyah, looks to eternal life. Regarding the first aspect, he is such an unfortunate creature whose capital is just a partial juz’ al-ikhtiyârî, like a hair regarding the will, a weak kasb regarding power, a rapidly fading flame regarding life, a fast passing short period regarding life-span and a swiftly decaying little body regarding his being. With this state of his, he is a delicate, weak individual out of the innumerable individuals of the infinite species that has been spread out on the layers of the universe.

Regarding the second aspect, especially regarding impotence and poverty inclined towards ‘ubûdiyyah, he has immense power and great importance because Al-Fâtir, Who is Hakîm, has included infinite, immense impotence and boundless, extreme poverty in the ma’nawî essence of man so that he can be an extensive mirror containing the infinite manifestations of a Qadîr, Who is Rahîm, Whose qoudrah is infinite, a Ghanî, Who is Karîm, Whose wealth is endless.

Indeed, man resembles a seed. Just as the seed has been given significant ma’nawî equipment by Qoudrah and a subtle and valuable programme by Qadar so that, by working beneath the earth, it can emerge from that narrow ‘âlam, enter into the broad ‘âlam of the air, ask from its Khâliq to be a tree through the language of disposition and reach to a perfection worthy of itself. If, due to its bad disposition, the seed spends the ma’nawî equipment given to it to attract certain harmful materials beneath the earth, it will rot and decay without benefit in that narrow place, in a short time. However, by obeying the takwînî command of فَالِقُ الْحَبِّ وَالنَّوَى2, if the seed uses its ma’nawî equipment well, it will emerge from that narrow ‘âlam, and by becoming a huge tree bearing fruits, the tiny particular haqiqah and ma’nawî rûh of the seed will take the form of a great universal haqiqah.

Thus, in the same way, Qoudrah entrusted significant equipment and Qadar entrusted valuable programmes to man's essence. If, in this narrow earthly ‘âlam, under the soil of worldly life, man spends such ma’nawî equipment on the desires of his nafs, he will rot and decay, like the rotten seed, for a minor pleasure, in a brief life, in a narrow place and troublesome state; he will burden his unfortunate rûh with ma’nawî responsibility, and then depart from this world. If he does tarbiyyah such seed of disposition with the water of Islam and the light of îmân under the soil of ‘ubûdiyyah, obeys the commands of the Qur'an and directs his ma’nawî equipment towards their true aims, he will indeed be a valuable seed and splendid machine containing the equipment of a permanent haqiqah and eternal tree that will produce branches and buds in al-‘âlam al-mithâl and barzakh and will be the source of infinite perfections and ni’mahs in al-‘âlam of âkhirah and Jannah; he will be a blessed and luminous fruit of the tree of the universe.

Indeed, as for the real progress, it lies in occupying the heart, sirr, rûh, mind and even the imagination and other powers (quwwa) with a particular duty of ‘ubûdiyyah worthy of each of them by turning the faces of those powers (quwwa) towards eternal life. Otherwise, if, in order to plunge into all minor details of worldly life and taste every sort of its pleasures, even the basest, he subjects all his subtle faculties, heart and mind to the nafs al-ammarah and makes them assist it, which the people of dhalâlah suppose is progress; it is not progress but a decline. I saw this haqiqah in an imaginary event3, in a comparison as follows:

As I was entering a large city, I looked and saw that there were huge palaces. I looked at the doors of some of the palaces; there was a great cheerfulness and attraction, entertaining everyone and attracting the gazes like an enchanting theatre. I paid attention and saw that the palace’s lord had come to the door; he was playing with a dog and helping it play. The ladies were having sweet conversations with young strangers. As for the older girls, they were organising games for children. And the doorkeeper had assumed the manner of an actor as if he was giving them orders. I then realised that the huge palace was deserted inside. All the delicate duties were abandoned. Their morals had declined so much that they had become like this at the door.

After that, I passed by and came across another large palace. I noticed a faithful dog lying at the door, while a rough, stern and calm doorkeeper stood nearby; there was a state of stagnation. I was curious about why the other palace was like that and this like so. I entered and saw that the inside was very cheerful. Apartments, one above the other, the people of the palace were busy with different subtle duties. The men in the first apartment were busy with the administration and management of the palace. In the apartment above the first one, girls and children were reading lessons. At the next level, the ladies were occupied with exquisitely delicate art and beautiful embroideries. At the top, the lord was exchanging intelligence with the sultân; he was busy with his own private and elevated duties to ensure the comfort of the people and his perfection and progress.

Since they couldn't see me, they did not say “forbidden,” so I was free to roam around. Then I went out and looked; there were these two kinds of palaces everywhere in the town. I asked, and they answered, "The palaces where there is cheerfulness at the door but deserted inside belong to the foremost of the kâfirs and the people of dhalâlah. The others belong to honourable Muslim great personages." Then, I came across a palace in one corner. I saw the name Said on it. I was curious. I looked closer, and it seemed to me that I saw my face on it. Screaming out in utter astonishment, I came to my senses and awoke.

Thus, I shall interpret this imaginary event for you. May Allah make it khayr.

Here, as for the town, it is the social life of mankind and the city of man's civilisation. Each of those palaces is a human being. As for the people of the palaces, they are the subtle faculties in man, such as eye, ear, heart, sirr, rûh and mind, and the things, such as quwwa ash-shahawiyyah and quwwa al-ghadhabiyyah, nafs and its desires. In each man, each subtle faculty has different duties of ‘ubûdiyyah, various pleasures and pains. The nafs and its desires, quwwa ash-shahawiyyah and quwwa al-ghadhabiyyah are a doorkeeper and a dog. Thus, subjecting such elevated subtle faculties to nafs and its desires and causing them to forget their fundamental duties is indeed a decline; it is not progress. You can interpret the other aspects.

Third Subtle Point: Regarding action, deed and physical work, man is a weak animal; he is an impotent creature. The sphere of his control and ownership in this aspect is so narrow that it is as far as his hand can reach. So much so that domestic animals that give their reins to man have adopted a share of man’s weakness, impotence, and laziness; a significant difference is seen when domestic animals are compared with their wild counterparts (Like domestic goats and cattle and wild goats and cattle). However, such a man is an honoured traveller in this caravanserai (guesthouse) of the world, in terms of du'â and beseeching, acceptance and being receptive and acted upon by a doer. And he is a guest of such a Karîm that He opened His infinite treasuries of rahmah for man and subjugated His infinite, unique creatures, full of art, and His servants to him. And He opened such a large sphere for this guest that he can benefit from it and amuse himself while sightseeing and beholding it. The half of that sphere’s axis — from the centre to the outer sphere — is as far as the eyes can see, rather long and broad as the imagination can reach.

Thus, if, by relying on his ananiyyah and making worldly life his primary aim, man works for some temporary pleasures amidst the struggle for livelihood, he drowns within an extremely narrow sphere. All equipment, senses and subtle faculties given to him will complain about him, testify against him and sue him at the rising from the dead and assembling for judgment. If man knows himself to be a guest and spends the capital of his life within the sphere of permission of Al-Karîm, Whose guest he is, he works well for a long, eternal life within such a broad sphere, takes a breath and rests. Then, he can rise to a’lâ ‘illiyyin. Furthermore, all equipment and senses given to man will be pleased with him and testify in favour of him in the âkhirah.

Yes, all the wondrous equipment given to man is not for this insignificant worldly life, but rather for an eternal life of great significance because, if we compare man with animals, we see that man is very wealthy regarding equipment and senses; he is a hundred times richer than the animals. However, regarding the pleasures of life of the world and his animal life, he falls a hundred times lower than the animals because within each pleasure he receives is a trace of pain. The pains of the past, the fears of the future and the pain of each pleasure's fade spoil his pleasure and leave a trace of pain in his joy, but animals are not like that; they receive pleasure without pain and enjoy without sorrow. Neither the pains of the past hurt them nor the fears of the future frighten them. They live with ease, rest and offer shukr to their Khâliq.

That is to say, if man, who was created in the form of ahsan taqwîm, restricts his thought to the life of the world, he falls a hundred times lower than an animal, like a sparrow, even though regarding his capital he is a hundred times higher than the animals. I explained this haqiqah in another place through a comparison. It is appropriate to mention it here, so I shall repeat it. It is as follows:

Giving ten pieces of gold to one of his servants, a man commanded him, “Order a complete set of clothing made from a special fabric!” He gave a thousand pieces of gold to the second servant, placed in his pocket a note on which certain things were written and sent him to a bazaar. The first servant bought excellent clothing of the finest fabric with ten pieces of gold. Looking at the first servant and not reading the account note that was put in his pocket, the second servant madly gave a thousand pieces of gold to a shopkeeper and asked for a complete set of clothing. The unjust shopkeeper gave him a complete set of clothing of the most flimsy fabric. The wretched servant came into the presence of his lord, received severe punishment and suffered terrible torment. Thus, anyone with an iota of conscience would understand that the thousand pieces of gold given to the second servant were not for buying a set of clothing but for some important trade.

In the same way, each of man’s ma’nawî equipment and subtle faculties has developed and expanded to a degree a hundred times greater than that of the animals. For example, is there any comparison between man’s equipment and senses, like his eye that perceives all degrees of beauty, his sense of taste in the tongue that distinguishes all the varieties of particular tastes of foods, his mind that penetrates all subtleties of haqiqahs, and his heart that yearns for every sort of perfection, and the very simple senses of animals that have developed only one or two degrees? There is only this difference: animals develop more in a particular function exclusive to that animal (especially a particular sense of an animal species). But this development is specific.

Man's wealth regarding equipment is from this mystery: man's senses and feelings have greatly developed and expanded because of the mind and thought; numerous various feelings were born in him because of the multiplicity of needs; his sensitivity has divided into many different sorts; the comprehensiveness of his fitrah has become the source of desires turned towards numerous objectives; his faculties and equipment have greatly expanded because he has numerous duties belonging to his fitrah; he has been given a disposition that comprehends the seeds of all kinds of perfections since he has been created with a fitrah able to perform every sort of ‘ibâdah.

Thus, the abundance of capital and this wealth regarding equipment to such a degree were certainly not given to obtain this insignificant temporary worldly life. Rather, the fundamental duty of such a man is to see his duties turned towards infinite aims, proclaim his impotence, poverty and fault in the form of ‘ubûdiyyah, observe and witness the tasbîhât of beings with his universal eye, see the help of Ar-Rahmân within the ni’mahs and offer shukr, gaze at the miracles of the qoudrah of Ar-Rabb on the creatures, full of art, and do tafakkur with an eye that receives lessons.

O man, who worships the world, who is the lover of worldly life and in ghaflah about the mystery of ahsan taqwîm! The Old Said has seen the haqiqah of worldly life in an imaginary event. Listen to the event in the form of a comparison that has transformed the Old Said into the New Said:

I saw that I was a traveller. I was going on a long journey; that is, I was being sent. The one who was my master was gradually giving me some of the money from the sixty gold pieces he had allocated to me. I spent them and arrived at a very entertaining inn. In that inn, during one night, I spent ten pieces of gold on gambling, entertainment and in pursuit of worshipping fame. No remaining money was left in my hand in the morning. I could not make any trades or buy any goods for my destination. All that remained in my hand from that money were only pains and sins, and the wounds, bruises and sorrows arising from the entertainment. While I was in that sorrowful state, a man suddenly appeared.

He said to me, "You have lost all your capital and deserve a slap. You will go to your destination as a bankrupt with empty hands, but if you have any sense, the door of tawbah is open. Whenever you receive any money from the remaining fifteen pieces of gold that will be given to you, keep half of them as a reserve; that is, buy the things necessary for you in your destination."

I looked and saw that my nafs did not accept.

He said, "A third."

My nafs did not obey it either.

Then he said, "A quarter."

I looked and saw that my nafs could not give up the habits to which it was addicted. That man angrily turned his face and left.

Suddenly, that state changed. I saw that I was on a train going down a tunnel at such a speed that it felt like it was falling. I got alarmed. But what could I do? There was no escape anywhere. Strangely, on both sides of the train, exquisitely charming flowers and delicious fruits were seen. Like a foolish novice, I looked at them and stretched out my hand to them. I tried to pick flowers and take fruits, but they were decked with spines and thorns; they pricked my hands when I touched them and made them bleed. As the train moved, they were lacerating my hand with their departure. They cost me much. Suddenly, a servant on the train said, "Give me five cents, and I will give you as many of those flowers and fruits as you want. Instead of losing five cents, you lose a hundred cents by your hands being lacerated. Furthermore, there is a penalty; you cannot pick them without permission."

Due to distress, I suddenly put my head out and looked ahead to see when the tunnel would end. I saw that in place of the tunnel's entrance, there were numerous holes. People were being thrown into these holes from the long train. I saw a hole across from me. On either side of it were two gravestones. I paid attention with curiosity. I saw that the name Said was engraved in uppercase letters on the gravestone. I said, "Alas!" due to my regret and bewilderment. Then suddenly, I heard the voice of the man who had given me advice at the door of the caravanserai.

He said, "Have you come to your senses?"

I said, "Yes, but no strength remained; there is no remedy."

He said, "Offer tawbah, and do tawakkul!"

I said, “I do!”

I awoke… The Old Said had disappeared. I saw myself as the New Said.

Thus, I shall interpret — may Allah make it khayr! — one or two parts of that imaginary event; you interpret the other aspects.

As for that journey, it is the journey towards all eternity from al-‘âlam al-arwâh, passing through the mother's womb, youth, old age, the grave, the barzakh, the rising from the dead and assembling for judgment and the bridge. As for the sixty pieces of gold, they are sixty years of lifespan; I estimated myself to be forty-five years old when I saw this event. A sincere student of Al-Qur'an Al-Hakîm guided me to spend half of the remaining fifteen — for which I have no proof — on the âkhirah. As for the caravanserai, for me, it was Istanbul. As for the train, it is the time, and each year is a carriage. As for the tunnel, it is the life of this world. As for the thorny flowers and fruits, they are the pleasures prohibited by the Sharî’ah and haram entertainment that, when we touch them, the pain of thinking of their fading makes the heart bleed. On separation, they lacerate the heart and also cause suffering punishment.

The servant on the train has said, “Give me five cents. I will give you as many of them as you want.” Its interpretation is as follows: the pleasures and joys man receives through his halal endeavours within the sphere of what is permissible in Sharî’ah are sufficient for his pleasure. They leave no need to enter the haram. You can interpret the other parts.

Fourth Subtle Point: Man, in the universe, resembles an extremely delicate and beloved child. There is great strength in his weakness and great power in his impotence since all beings have been subjected to him because of the strength in such weakness and the power in such impotence. If man understands his weakness, offers du‘â verbally and in the language of being and behaviour and seeks help by acknowledging his impotence, he achieves his wishes in such a way as well as performs shukr for that subjugation. His objectives are subjugated to him in such a way that he cannot achieve one per cent of them with his power. However, sometimes, he wrongly attributes to his own power a wish achieved through the du‘â that he offered with the language of his being. For example, the strength in a chick’s weakness causes a hen to attack a lion. A newborn lion cub subjugates a hungry beast lioness to itself, leaves the mother hungry and makes itself full. Here, the strength in weakness, which is worthy of notice, and a manifestation of rahmah, which is worthy to be seen.

Just as by crying or asking, or his sorrowful state, a beloved child achieves his wishes in such a way and such strong men become so subject to him that even with a thousand times his little strength, he cannot even reach one-thousandth of them. That is to say, that child subjugates heroes to himself with his tiny finger because weakness and impotence excite compassion and a sense of protection for him. Now, if, by denying that compassion and accusing that protection, such a child says with foolish pride, "I subjugate these with my strength," he will indeed receive a slap.

In the same way, man makes himself deserving of a slap of torture if, in a manner that denies the rahmah of his Khâliq, accuses His hikmah and denies the ni’mahs bestowed upon him (kufr an-ni’mah), like Qârun, he says, اِنَّمَا اُوتِيتُهُ عَلَى عِلْمٍ , that is, "I gained it through my own knowledge (‘ilm) and my own power." It means that the sovereignty of humanity, the progress of mankind and the perfections and achievements of civilisation that are witnessed are not earned; they are not obtained through dominance or conflict, but rather, due to his weakness, they have been subjected to man; due to his impotence, he has been helped; due to his poverty, they have been bestowed on him; due to his ignorance, ilham has been given to him on those matters; due to his need, they have been gifted to him. And the cause of such sovereignty is not strength and the power arising from knowledge (‘ilm), but rather the compassion and favour of Ar-Rabb and the rahmah and hikmah of Allah that they have subjugated things to man. Yes, what clothes man — who is defeated by vermin such as eyeless scorpion and legless snake — in silk from a tiny worm and feeds him with honey from a poisonous insect is not his power, but rather Ar-Rabb’s subjugation and the bestowal of Ar-Rahmân, which are the fruits of man’s weakness.

O man! Since the haqiqah is thus, give up pride and ananiyyah. At the court of ulûhiyyah, proclaim your impotence and weakness with the language of seeking help, proclaim your poverty and need with the language of entreaty and du'â, and show that you are an ‘abd. And say 4 حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ , and rise.

Also, do not say, "I am nothing. What importance do I have that the universe should be purposefully subjected to me by the Absolute Hakîm, and a universal shukr would be required of me?"

Because, regarding duty and rank, you are an attentive spectator of this majestic universe, a speaking tongue possessing balâghat of these beings full of hikmah, an intelligent reader of this book of ‘âlam, an astonished supervisor of these creatures offering tasbîh and a respectful foreman of these artful creatures performing ‘ibâdah, although you are nothing regarding your nafs and form.

Yes, O man! Regarding your vegetable physical being and your animal nafs, you are a minor particle, a despicable particular, a poor creature and a weak animal that you are shaken amidst the waves of terrifying beings flowing like a flood, but when you are perfected through the tarbiyyah of Islam illuminated with the nûr of îmân that comprises the nûr of love for Allah, you are a sultân regarding humanity and being an ‘abd; within your particularity, you are a universal; within your smallness, you are an ‘âlam, and within your despicableness, you are a supervisor whose rank is so high and whose sphere of supervision is so extensive that you can say, "My Rabb, Who is Rahîm, has made the world a house for me. He made the sun and moon lamps for my house, the spring a bunch of flowers, the summer a table of ni’mah and the animals my servants; He has made plants the ornamented provisions of my house.”

The conclusion: If you heed nafs and shaytan, you fall into the asfal sâfilîn, but if you heed Al-Haqq and the Qur'an, you rise to the a’lâ ‘illiyyin and become a beautiful form (ahsan taqwîm) of the universe.

Fifth Subtle Point: Man has been sent into this world as an official and guest and given dispositions of great significance, and important duties have been committed to him according to those dispositions. In order to make him work for those aims and duties, severe encouragements and terrifying threats have been made. Here, we shall summarise the principles of ‘ubûdiyyah and the duties of humanity that we have explained elsewhere so that the mystery of ahsan taqwîm can be understood.

Thus, after coming into the universe, man has ‘ubûdiyyah in two aspects:

The first aspect; he has an ‘ubûdiyyah and tafakkur in the form of a relation with the Creator and the Owner of creation, without being in His presence.

The other; he has an ‘ubûdiyyah and du‘â in the form of a relation by addressing Him as though being in front of His presence.

The first aspect is this: By affirming with obedience the sovereignty of rubûbiyyah seen in the universe, it is to behold His perfections and beauties with astonishment.

Then, by presenting the unique arts, which consist of the embroideries of the sacred names of Allah, to each other’s view, taking a lesson of warning from what they look at, it is to be a proclaimer and inviter.

Then, on the scales of the mind, it is to weigh the jewels of the names of Ar-Rabb, each of which is a hidden ma’nawî treasure; it is to value them appreciatively with a heart recognising the worth of things.

Then, by studying the pages of beings and the leaves of the earth and samâ, which are the letters of the pen of Qoudrah, it is to do tafakkur with astonishment.

Then, through beholding admiringly the adornment and subtle arts in beings, it is to love the ma’rifat of their Fâtir Zuljamâl; it is to yearn to ascend to the presence of their Sâni' Zulkamâl and to be honoured with His favours.

Second Aspect: It is the rank of presence and addressing that he passes from the creation to the Creator, and he sees that a Sâni' Zuljalâl wants to make Himself recognised and known through the miracles of His own art. And he responds with îmân and ma’rifat.

Then he sees that a Rabb, Who is Rahîm, wants to make Himself loved through the beautiful fruits of His rahmah. Through confining his love and restricting his ‘ibâdah to Him, he makes himself loved by Him.

Then he sees that a Mun’im, Who is Karîm, nourishes him with delicious ones among material and ma’nawî ni’mahs. And, in return, he offers shukr, hamd and praise with his actions, states and words, if he can, with all his senses and equipment even.

Then he sees that a Jalîl, Who is Jamîl, draws attentive gazes by demonstrating His consummate greatness, perfection, glory (Jalâl) and beauty (Jamâl) on the mirrors of beings. And, in return, with love and astonishment in a state of submission and humility, he performs sajda by saying, "Allahu Akbar, Subhânallah."

Then he sees that an Absolute Ghanî shows His infinite wealth and treasures within absolute munificence. And, in return, he wants and asks with his utter destitution within a state of ta’dhîm and praise.

Then he sees that Al-Fâtir Zuljalâl has made the face of the earth an exhibition. He displays all His antique art on it. And, in return, by saying, "MâshâAllah," he responds with appreciation; by saying, "BârakAllah,"5 he responds with admiration; by saying, "Subhânallah," he responds with astonishment; by saying, "Allahu Akbar," he responds with commendation.

Then he sees that, with His inimitable signatures, His special seals, His exclusive indications, and His particular decrees, Al-Wâhid, Who is Ahad, places marks of wahdah and embroiders the âyahs of tawhîd on all beings in this palace of the universe. And He plants the flag of wahdâniyyah in every region of the horizons of ‘âlam and proclaims His rubûbiyyah. And, in return, he responds with affirmation, îmân, tawhîd, idh'ân, witnessing and ‘ubûdiyyah.

Thus, through ‘ibâdah and tafakkur of these kinds, man becomes a true human and shows that he is created on ahsan taqwîm. Through the auspiciousness of îmân, he becomes a trustworthy khalîfah of the earth worthy of the amanah.

O ghâfil man, who has been created on ahsan taqwîm and who goes towards asfal sâfilîn by misusing his will! Listen to me! Like you, while I was seeing the world as pleasant and beautiful due to the drunkenness of youth amidst the ghaflah, at the moment I awoke from that drunkenness of youth in the morning of old age, I saw that the face of the world, which does not turn towards the âkhirah that I had previously imagined to be beautiful, was so ugly, and its true face that looks to the âkhirah was so beautiful. Look at the two Tablets of Haqiqah written in the Second Station of the Seventeenth Word and see how it is.

The First Tablet: It depicts the haqiqah of the world of the people of ghaflah, which, long ago, I saw through the veil of ghaflah, like the people of dhalâlah, but without being drunk.

The Second Tablet: It indicates the haqiqah of the world of the people of hidâyah and hudhur. I left it in the form that was previously written. They resemble poetry, but they are not poetry.

 

سُبْحَانَكَ لاَ عِلْمَ لَنَا اِلاَّ مَا عَلَّمْتَنَا اِنَّكَ اَنْتَ الْعَلِيمُ الْحَكِيمُ

رَبِّ اشْرَحْ لِى صَدْرِى وَيَسِّرْ لِى اَمْرِى وَاحْلُلْ عُقْدَةً مِنْ لِسَانِى يَفْقَهُوا قَوْلِى

اَللّٰهُمَّ صَلِّ وَ سَلِّمْ عَلَى الذَّاتِ الْمُحَمَّدِيَّةِ اللَّطِيفَةِ اْلاَحَدِيَّةِ شَمْسِ سَمَاءِ اْلاَسْرَارِ وَ مَظْهَرِ اْلاَنْوَارِ وَ مَرْكَزِ مَدَارِ الْجَلاَلِ وَ قُطْبِ فَلَكِ الْجَمَالِ اَللّٰهُمَّ بِسِرِّهِ لَدَيْكَ وَ بِسَيْرِهِ اِلَيْكَ آمِنْ خَوْفِى وَ اَقِلْ عُثْرَتِى وَ اَذْهِبْ حُزْنِى وَ حِرْصِى وَ كُنْ لِى وَ خُذْنِى اِلَيْكَ مِنِّى وَ ارْزُقْنِى الْفَنَاءَ عَنِّى وَ لاَ تَجْعَلْنِى مَفْتُونًا بِنَفْسِى مَحْجُوبًا بِحِسِّى وَاكْشِفْ لِى عَنْ كُلِّ سِرٍّ مَكْتُومٍ يَا حَىُّ يَا قَيُّومُ يَا حَىُّ يَا قَيُّومُ يَا حَىُّ يَا قَيُّومُ وَ ارْحَمْنِى وَارْحَمْ رُفَقَائِى وَ ارْحَمْ اَهْلِ اْلاِيمَانِ وَ الْقُرْآنِ آمِينَ يَا اَرْحَمَ الرَّاحِمِينَ وَ يَا اَكْرَمَ اْلاَكْرَمِينَ

وَ آخِرُ دَعْوَيهُمْ اَنِ الْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ

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