3-Endless Bliss Third Fascicle - Hakikat Kitabevi

Allâhu ta’âlâ. Neither before them nor after them is there
nonexistence. For example, He is present, and He was not
absent before this presence. And after this there will not be a
lifelessness, that is, death, or unawareness, nor will there be
absence. Like Him, His attributes are eternal in the past and in
the future, too. That is, they always exist. Noone else’s
attributes are like His attributes.
Angels, the souls of prophets ‘alaihimussalâm’ and of
Awliyâ, and the souls of pious Muslims are present at any place
where they are summoned to, no matter who calls them, where
and in what state he is, and they help him. An example of this is
Hadrat Khizir’s going to the rescue of those who are in trouble.
So is the case with Fakhr-i âlam’s ‘sall-Allâhu alaihi wa sallam’
going to the rescue of each of his Ummat, especially at the time
of death. So is the case with Hadrat Azrâil’s reaching
everywhere every moment in order to take away the souls
[lives]. And so is the case with each Murshid-i kâmil’s reaching
to rescue his disciples; these are with time and place and they
are not eternal in the past or in the future. Nor are they
continuous. They were nonexistent before being present. And
they will cease to exist after a while. There is a great difference
between Allah’s being present and souls’ being present. No one
is present like Allah’s being present. So are all the attributes of
Allâhu ta’âlâ. Neither an angel nor a nabî nor a rasûl nor a Walî
nor a pious Muslim has any share from any of Allah’s attributes.
Devotees who had not reached the grades of the knowledge
of being a Walî used to be taught that the souls of murshids
would come to their rescue wherever and whenever they were
called. The soul was absent before it became present there.
And it would be absent some time later. Allâhu ta’âlâ is present
not like the presence of souls. For such a presence is with time
and with place. Nor can souls be present like the presence of
Allâhu ta’âlâ. For, Allah’s presence is not with time or with
place, but it is eternal in the past and in the future.
Such valuable books as Birgivî Vasiyyetnâmesi and the
like mean to say that:
If a person says that his murshid is present “eternally in the
past and in the future,” he will become a disbeliever. But they
mean to say, “Allâhu ta’âlâ has given my murshid’s soul such a
power that he will be present to rescue me wherever and
whenever I call upon him.”
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