1 - Endless Bliss - Hüseyin Hilmi Işık

duty, sofis would not know of their own states. It is for this
reason that those who reach the grades beyond the zils [1] and
appearances, become ignorant and bewildered about their own
states, for man’s imagination can represent a copy of the zils.
The imagination cannot go beyond the zils. We have said that
the Divine Person does not have a copy in âlam-i mithâl. Can
there be a divine copy in the imagination which is a copy of
âlam-i mithâl? For this reason, what falls to man’s lot from the
Divine Person is only ignorance and unawareness. Nothing can
be said about something which is not known. Therefore, it has
been said, “Those who know Allahu ta’âlâ are incapable of
talking.” Something which is known can be explained.
Therefore, many things are said when in the world of zils.
Those who go beyond zils become speechless. So are the
states of those who go up to the zils and origins (asls) of Allah’s
Deeds, Attributes and Names. So it is understood that all the
things that can exist in the imagination originate from the zil.
But, since they are the signs, the symptoms of the matlûb (the
Divine Person), they make up a branch of knowledge called
“Ilm-ul-yaqîn.” But the knowledge called “Ayn-ul-yaqîn” and
the knowledge called “Haq-qul-yaqîn” occurs above the zils,
beyond the imagination. To escape the knowledge of the
imagination, it is necessary to pass beyond the way and grades
which tasawwuf calls “Sayr-i anfusî” [1] as well as the way
called “Sayr-i âfâqî” [2] , and to make progress beyond âfâq and
anfus. Most Awliyâ reach there only after death. It is impossible
for them to get rid of the fancy in this world. A very few selected
ones from among the great ones of the awliyâ were bestowed
upon this blessing when they are alive in this world. Their
knowledge is not mixed with fantasy, though they are in the
world. They attain the matlûb without the fantasy, coming in
between. Manifestations of the Divine Person, which flash like
lightning for others, are permanent for these great people. They
attain Wasl-i uryânî.
May it be to the good health of those who get the
[1] Shades.
[1] ‘Sayr’ means ‘to go, to make progress’, ‘Anfus’ means ‘inside man’,
‘Sayr-i anfusî’ means ‘man’s progress inside himself’.
[2] ‘Âfâq’ means ‘outside man’. ‘Sayr-i âfâqî means ‘man’s making progress
outside himself’.
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