1 - Endless Bliss - Hüseyin Hilmi Işık

is, and you are eager to learn the answer. So I feel compelled
to reveal the matter a little:
Everything exists with its true nature, with its essence. There
is no need for giving something its own nature, or for anybody
to give it, for everything has its nature in itself. It is for this
reason that it was said that the nature of anything could not be
made. Every substance has an essence, a nature. It is not
necessary to do some work to give substances their natures.
But, some work is to be done to produce the nature of
something in something else. For example, the dyer’s work is to
dye fabrics, but not to make a fabric fabric or to make a dye
dye, which is unnecessary. Then, the nature of a thing is not
given to that thing later. But some work is done to bring that
thing and its nature together. Everything is itself together with
its own nature. This word of ours is not valid when shade is
considered. The shade of something, or its reflection or fancy,
or its image on a mirror, has become a shade, or a reflection,
etc., not with its own nature, but with the nature of the original
that causes it to be formed, for a shade, or an image, does not
have a nature of its own. The nature that exists in the shade is
the nature of the original thing that forms it. Then, the original is
closer to its shade than the shade is to itself, for the shade has
become the shade with the nature of its original, that is, with the
original, not with its own nature; for it does not posses its own
nature.
Since all classes of beings, all creatures are the shades,
reflections, and images of Allahu ta’âlâ’s deeds, these works,
which are the originals of these beings, are closer to these
beings than these beings are to themselves. And since these
deeds are the shades of the Divine Attributes, Allahu ta’âlâ’s
Attributes are closer to the beings than the beings and the
deeds, that is, the originals of the beings, for they are the
originals of originals. And since the Divine Attributes are the
shades of the Divine Person (Zât-ı ilâhî), and since Allahu ta’âlâ
Himself is the original of all the originals, the Person of Allahu
ta’âlâ is closer to the beings than the beings themselves, the
Divine Deeds, and the Divine Attributes. The intellectual
individuals, who will understand these by reading them
carefully, will admit our word, if they are reasonable enough. If
there should be any person who does not believe us, it is not
important at all, for our word is not intended for them.
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