Seadet-i Ebediyye - Endless Bliss Third Fascicle

[That this hadîth-i-sherîf is a sahîh [1] one is written also in the fifth
chapter of the second fascicle of Endless Bliss.] Then, you, too,
should hold fast to the way of the highest of Prophets, of the
beloved one of the Creator of all classes of beings! And you should
struggle to attain the grade of being an inheritor, which is the
uppermost of the grades of happiness!
50 — THIRD VOLUME, 62nd LETTER
This letter, written to his blessed son Muhammad Ma’thûm
‘madda dhilluhul’âlî’, informs that man’s origin is ’adam and that
there is no goodness in ’adam:
Man’s essence, person, that is, man himself, is his nafs. This is
called nafs-i nâtiqa. When man says “I,” he points to his nafs. And
the essence, the origin of this nafs-i nâtiqa is, in its turn, ’adam
(nonexistence). Because lights and attributes of wujûd (existence)
fell upon ’adam, he thinks of himself as existent. He thinks of
himself as alive, knowing and capable. He thinks that such
beautiful attributes as life and knowledge belong to him and that
he is the cause of their existence. For this reason, he deems himself
mature and good. He has forgotten about the evil and defects
which came to him from ’adam, the source of all evil and which
became his own property. If a person, attaining Allâhu ta’âlâ’s
kindness and blessing, gets rid of his manifold ignorance and his
wrong belief, he will realize that the goodness and beauty existing
in him are not his own property, that they have come from some
other place, and that he is not the cause of their remaining in
existence. He will believe that his own essence is ’adam, which is
the source of all evil. If, as a blessing from Allâhu ta’âlâ, this belief
of his becomes firmer, if he returns the perfection and goodness in
him to their owner and delivers these beautiful deposits to their
proper place, he will know himself to be ’adam only. He will not
see any type of goodness in himself. Then neither his name nor his
fame or sign will remain. Neither his substance nor his trace will be
left. For, he is ’adam only. And ’adam is nothing. He is nonexistent
in every respect. For, if he were existent in any respect, he would
not say that all beauty and goodness did not exist in him. For, it is
beauty to exist. In fact, it is the origin, the source of all beauty.
[1] Please see the sixth chapter of the second fascicle of Endless Bliss for
kinds of hadîth-i-sherîfs.
– 251 –