Seadet-i Ebediyye - Endless Bliss Third Fascicle

the mirrors of âfâk and anfus. All such things should be known to
be nonexistent. So should all the things which we know and learn,
which we remember and imagine, and which affect our sense
organs. They are all hâdith, [1] they are creatures. For, everything
which man knows and feels is his own work, what he himself has
done. Our considering Allâhu ta’âlâ free from defect and saying
that He is unlike anything means to liken Him (to something).
The greatness which we realize means inferiority. The kashfs,
tajallîs, mushâhadas which happen to men of Tasawwuf are all
things other than Allâhu ta’âlâ. Allâhu ta’âlâ is warâ-ul-warâ.
That is, He is beyond everything beyond. He is unlike anything.
Hadrat Ibrâhîm ‘’alaihis-salâm’ said to the disbelievers: “Why do
you worship the idols which you yourselves have made? Allâhu
ta’âlâ created you and all your deeds.” The Qur’ân al-kerîm
relates this. All the things we do, whether we do them with our
hands or we invent them with our mind and imagination, are
Allah’s creatures. None of them is worthy of being worshipped.
Allâhu ta’âlâ, alone, is worthy of being worshipped. He is unlike
any of the things which we know or which we explore by thinking.
How He is cannot be understood. Mind and imagination cannot
approach Him. Kashf and shuhûd collapse before His greatness.
There is no other way than believing such a high creator who is bîchûn
and bî-chighûna, [that is, who is unlike anything and who
cannot be understood through mind,] through ghayb (without
seeing or understanding). For, it will not be belief in Him to
believe Him by attempting to understand Him by seeing or
thinking. It will be to believe something made by us. And that
something is His creature. We will have made it a partner to Him.
In fact, perhaps, we will have believed something besides Him.
We trust ourselves to Allâhu ta’âlâ to protect us from falling into
such a calamity. For having îmân in the ghayb, it is necessary to
believe a creator beyond the reach of imagination and fancy.
Nothing from Him should have a place in imagination. This
meaning is obtained after the grade of closeness, which is beyond
fancy and imagination. For, the farther away something is, the
easier will it become to comprehend through imagination and the
better will it be settled in a fancy. This blessing is only peculiar to
Prophets ‘’alaihim-us-salawât-u-wa-t-teslîmât’. Having îmân
through the ghayb has devolved only upon these great people.
[1] (That) which came into existence from non-existence; not eternal.
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