3-Endless Bliss Third Fascicle - Hakikat Kitabevi

nonexistent in Allâhu ta’âlâ, we shall ask whence this beautiful
attribute has come to creatures. For, every beauty existing in
creatures is a reflection, a manifestation of a beauty existing in
Allâhu ta’âlâ. It is something impossible for a beauty that exists
in creatures not to exist in the Wâjib-ul-Wujûd (Allâhu ta’âlâ).
For, creatures are nothing but evil and defects. Every
perfection, every beauty seen in them has been lent to them for
temporary use by the rank of Wujûb (Allâhu ta’âlâ). For, the
rank of Wujûb is only perfection and beauty. A Persian distich in
English:
I have nothing brought from home;
I and all I have are only, merely from Thee!
Another answer which we would give to the first question is
that the reason which you assert is a dangerous way of thinking
concerning Allah’s existence. To say that it is impossible to see
Him means that His existence also is impossible. This is not a
reasonable thought. For, according to this reasoning, when
Allâhu ta’âlâ exists He must exist in one direction of this âlam.
He must be above or beneath, before or behind, on the right or
on the left. And this, in its turn, means His being surrounded,
limited, which is a defect. But Allah must have no defects.
Question: Perhaps His existence is in every direction of the
âlam. Does not this also mean His being surrounded, limited?
Answer: Being on every side of the âlam would not free Him
from the position of being surrounded and limited. Accordingly,
He would have to be outside the âlam. Something different
must be outside. Being different means being at a different
place. And this, in turn, would mean being surrounded, limited.
To get rid of such wrong, deceitful thoughts we must get rid
of the illness of supposing that unknown things are like the
things that are known. We must not compare the unknown to
the known. A beautiful state in something seen can remove the
beauty of one that is not seen. For, when the conditions are
different the attributes and states are different, too. Especially, if
the difference between the conditions is as much as to present
a contrast; the difference between the states also will
necessarily be contrastive. An Arabic line in English:
Does the dusty and soiled one ever look like the one
that is clean?
May Allâhu ta’âlâ give them enough intellect and reason not
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