1 - Endless Bliss - Hüseyin Hilmi Işık

shapes]. According to what we hear and read, most Awliyâ
have been seen at various places at the same time and have
participated in different activities. Here also, their souls and
other lâtîfas disguise themselves as men and take the shapes
of different bodies. Likewise, for instance, some hadjis said that
they had seen a Walî at the Kâ’ba and had talked with him,
others said that they had seen him in Baghdad on the same
day, and some other people said that they had met the same
Walî in Istanbul on the same day. But that particular Walî lived,
let us say, in India and never left his hometown. It was that
Walî’s lâtîfas that took various shapes. Sometimes that Walî
does not know of these events. When they tell him that they
have seen him, he answers them, “You are wrong; I was at
home at that time; I did not go to those countries; I do not know
those cities, and I do not know who you are, either.” Likewise,
some people asked for help from a few Awlîyâ so that they
might escape trouble and danger. They would see that those
great people were there immediately and had come to rescue
them. Sometimes these Awliyâ ‘qaddas-Allâhu asrârahum-ul-
’azîz’ know of the aid they have given, and sometimes they do
not know of it. [This fact has been witnessed especially in
battles.] It is the souls and lâtîfas of those great men of the
religion that did these useful deeds. Their lâtîfas take shapes
sometimes in âlam-i shahâdat, and sometimes in âlam-i mithâl.
As a matter of fact, thousands of people at the same time every
night dream of our Prophet and get something of value from
him. All of what they see are his lâtîfas and attributes taking
shapes in âlam-i mithâl. Likewise, in the past, devotees
received help from their murshîd’s appearances in âlam-i
mithâl; with their help they got rid of their problems.
Ahî-zâde Abdulhalîm Efendi, in his book Riyâdussâdât fî
ithbât-il-karâmât lil-Awliyâ-i hâl-al-hayât wa ba’dal-mamât,
has proven that the Awliyâ have karâmats (miracles) even after
their deaths.
It is not metempsychosis for a Walî to do kumûn and
burûz [1] . For in metempsychosis the soul connects with another
body to enliven it, to make it sensitive and active. But in burûz a
soul’s connecting with another body is not intended to do this,
[1]
The lexical meaning of kumûn is to hide somewhere, and that of burûz is
to reappear from a hiding place.
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