Seadet-i Ebediyye - Endless Bliss Third Fascicle

The hyacinth’s problem is with the branch of a cypress;
The philomel’s fallen in love with the vernal roses;
As affection is presented in the Hakîm’s phrases,
To a doleful place where my heart agonizes have I come.
Alas, how I wish to obtain that lifegiving glance,
So sadly I rue the day when I missed that paramount grace.
To a place where a sun and a moon from the world of spirits.
Scatter about all their spiritual lights have I come.
37 — IRÂDA-I JUZ’IYYA
The booklet entitled Irâda-i juz’iyya was written by
Muhammad Akkarmânî ‘rahmatullâhi alaih’:
From the âyat-i-kerîma which purports: “You wish only what
Allâhu ta’âlâ wishes!” which is in Dahr Sûra, Imâm Abul-Hasan-i
Ash’arî inferred the meaning: “Unless Allâhu ta’âlâ decrees that
you wish you cannot wish anything!” That is, he meant that unless
Allâhu ta’âlâ wills, the slave (man) cannot use his irâda-i juz’iyya.
So, according to the Ash’arî Madhhab, slaves (men) are compelled
in using their irâda-i juz’iyya (partial will). For, when Allâhu ta’âlâ
wishes that a person will do some action, the person has to do the
action. Accordingly, the irâda-i juz’iyya exists and is a creature.
Then, if Satan says to man, “O you slave! Why are you taking
pains? Unless Allâhu ta’âlâ decrees an action of yours, you cannot
wish the action!” man will not be able to answer Satan. Man will
not be free in his actions. There will not be rewards for his worship
or torment for his evil. The slave will wish what Allâhu ta’âlâ
wishes and is merely a means for the accomplishment of the action.
Abû Mansûr-i Mâ-turîdî explained what Imâm-› a’zam Abû
Hanîfa had inferred and said: “Irâda-i juz’iyya is not a being.
Something which does not exist is not something created. Irâda-i
juz’iyya is a state in the slaves. It is to use one’s power in doing or
not doing something. Slaves are free in using their irâda-i juz’iyya.
They are not compelled. According to this Madhhab Satan can be
answered: “Irâda (will) is a state in me. If I use it in goodness,
Allâhu ta’âlâ will create goodness. If I spend it in evil, Allâhu
ta’âlâ will create evil. If I don’t use it either way, He will create
neither of them.” It is possible for Allâhu ta’âlâ to create without
man’s wish, too, yet He has made man’s will a means for creating
optional deeds. It is from Allah’s will, again, that our irâda-i
juz’iyya is a means. When man wishes to do something, Allâhu
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