3-Endless Bliss Third Fascicle - Hakikat Kitabevi

who have reached have reached, attained completely, and
have become united. As expressed by the following Arabic line,
one of those superiors states:
The slave’s attaining to his Creator is like sugar’s being
mixed with milk.
The first thing to be done is to be a slave and to get rid of
other things by being a slave to Him.
56 — SECOND VOLUME, 59th LETTER
This letter, written to Khwâja Muhammad Abdullah
‘sallamahullâhi ta’âlâ’, his murshid’s son, informs that
everything occurring to mind or imagination and
everything understood through kashf and shuhûd are
creatures and that they are called mâ-siwâ:
Hamd be to Allâhu ta’âlâ and salâm to those slaves of His
chosen and loved by Him! The valuable letter sent by the light
of my eye has arrived here. “As if they were toys on the way of
tasawwuf, all the things diverting the travellers have
disappeared with the help of Allâhu ta’âlâ. Nothing is now
continuous. Everything coming to my mind or imagination is
disappearing as soon as I say the word ‘lâ’,” you say. You write
many other similar things. You add that you have been
struggling so that they will be annihilated and hoping that later
on they will be annihilated spontaneously. My dear son! All the
things coming to mind and imagination, even those pieces of
knowledge found out through kashf and shuhûd, are mâ-siwâ,
whether they are âfâqî, outside of man, or anfusî, inside man.
[In other words, they are the creatures of Allâhu ta’âlâ.] To set
the heart on them means to waste the time on trivial things such
as playing and toys. It is to play with useless things. If their
annihilation is managed by struggling, this work is, ’ilm-ulyaqîn.
If they are annihilated by themselves, without struggling,
the matter has exceeded the limits of a struggle and gone
beyond the street of knowledge, and one has been honoured
with fanâ. It is easy to say but difficult to attain these. They are
attained only by those people whom Allâhu ta’âlâ has blessed
with the lot. The things in the grade of haqîqat are attained
later. After fanâ the grade of ithbât is attained. After knowledge
the ayn is attained. The tarîqat is of no value when compared
with the haqîqat. Nafy [to dispel the thought of creatures from
the heart] is of no value when compared to ithbât [to attain to
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