3-Endless Bliss Third Fascicle - Hakikat Kitabevi

nafs. And the essence, the origin of this nafs-i nâtiqa is, in its
turn, ’adam (nonexistence). Because lights and attributes of
wujûd (existence) fell upon ’adam, he thinks of himself as
existent. He thinks of himself as alive, knowing and capable. He
thinks that such beautiful attributes as life and knowledge
belong to him and that he is the cause of their existence. For
this reason, he deems himself mature and good. He has
forgotten about the evil and defects which came to him from
’adam, the source of all evil and which became his own
property. If a person, attaining Allah’s kindness and blessing,
gets rid of his manifold ignorance and his wrong belief, he will
realize that the goodness and beauty existing in him are not his
own property, that they have come from some other place, and
that he is not the cause of their remaining in existence. He will
believe that his own essence is ’adam, which is the source of all
evil. If, as a blessing from Allâhu ta’âlâ, this belief of his
becomes stronger, if he returns the perfection and goodness in
him to their owner and delivers these beautiful deposits to their
proper place, he will know himself to be ’adam only. He will not
see any type of goodness in himself. Then neither his name nor
his fame or sign will remain. Neither his substance nor his trace
will be left. For, he is ’adam only. And ’adam is nothing. He is
nonexistent in every respect. For, if he were existent in any
respect, he would not say that all beauty and goodness did not
exist in him. For, it is beauty to exist. In fact, it is the origin, the
source of all beauty.
As it is understood from all that has been said, formation of a
complete fanâ, that is, nonexistence, in man, does not
necessitate his own ceasing to exist. Why should he be thought
to cease to exist while he is already nonexistent? He is
nonexistent thinking of himself as existent. If he gets rid of this
wrong supposition and does not deem himself existent, he will
realize that he is ’adam. This means to say that zawâl-i
shuhûdî [1] is necessary to attain fanâ. Zawâl-i wujûdî [2] is not
necessary at all. Allâhu ta’âlâ, alone, knows the truth of every
matter.
[All the vices of ’adam have been accumulated in the nafs-iammâra.
The nafs-i-ammâra hates doing good. It always
[1] Ceasing to exist in ideation, conception.
[2] Ceasing to exist physically.
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