Seadet-i Ebediyye - Endless Bliss Third Fascicle

As is understood from all that has been said, attainment of a
complete Fanâ, i.e. nonexistence, in man, does not necessitate his
own ceasing to exist. Why should he be thought to cease to exist
while he is already nonexistent? He is nonexistent thinking of
himself as existent. If he frees himself from this wrong supposition
and does not deem himself existent, he will realize that he is ’adam.
This means to say that zawâl-i shuhûdî [1]
is necessary to attain
Fanâ. Zawâl-i wujûdî [2] is not necessary at all. Allâhu ta’âlâ, alone,
knows the truth of every matter.
[All the vices of ’adam have been accumulated in the nafs-iammâra.
The nafs-i-ammâra hates doing good. It always wishes to
do evil. It loves things that will do harm to itself or to others. In
order to attain felicity in the world and in the Hereafter, man has
to oppose his nafs, enervate it and subjugate it to harmlessness.
The primary medicine to sap the nafs is to obey Islam. All kinds of
harâms, fondness for worldly property and position, and selfindulgence
are the essential nutrients for the nafs. They feed and
strengthen it. When the nafs becomes strong, it attacks Islam, the
source of all sorts of goodness, moral beauty, science and
civilization. It makes fun of Islam, îmân, and the commandments
of Allâhu ta’âlâ. It wishes others to follow its example and become
excessive and eccentric, commit injustice, do evil and perpetrate
savagery. It calls people who are like it ‘neoteric,’ and those who
are unlike it ‘regressive.’ Man’s arch enemy is his own nafs, and
people who have overfed and unbridled their nafs are unaware,
ignorant people.]
51 — THIRD VOLUME, 98th LETTER
This letter, written to Hâdji ’Abdullatîf Hârazmî, informs
about the mystery of why beautiful appearances are sweet:
Beauty, no matter where it is, is from the wujûd, that is, from
the real existence. Wujûd, that is, existence, is the source of every
goodness, every beauty. Only Allâhu ta’âlâ exists. The wujûd [i.e.
existence] of mumkins [i.e. creatures] has been reflected from
Allâhu ta’âlâ by way of zils. The beauty of creatures also has come
from the Divine Being by way of zils (images). The essence, the
origin of creatures is ’adam (nonexistence). ’Adam is vice.
[1] Ceasing to exist in ideation, conception.
[2] Ceasing to exist physically.
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