Seadet-i Ebediyye - Endless Bliss Second Fascicle

His, likes kufr and sins.” These words of theirs also disagree with
the Sunnî creed and verge on denying the Will. It is similar to
saying that the sun is pleased with its job of illuminating.
Allâhu ta’âlâ has given His slaves strength, power, and will.
They do what they wish. Men do their actions themselves, and
Allâhu ta’âlâ creates them. Allah’s hikmat, law, is as follows:
When man wants to do something Allâhu ta’âlâ creates his action.
Because that action has been created upon man’s wish and option,
responsibility for the action, its reward or penalty, lies with man. If
those who say that man’s option is weak or quite limited mean to
say that it is weaker than Allah’s will, they are right. But if they
mean that it is not sufficient for doing the commandments, they
are wrong. Allâhu ta’âlâ has not commanded His slaves to do
anything they are incapable of doing. He has always commanded
what is easy. He has not commanded what is difficult. He has
willed to inflict everlasting torment for a short time’s disbelief and
to give endless blessings for a short time’s îmân. We cannot
understand its reason. With the aid of Allâhu ta’âlâ we know
enough to say that denying such a being as Allah, Who has given
men all the visible and invisible blessings and goodnesses, Who is
the Creator of the earths and the heavens and the motes, and Who
is the only possessor of perfection, indeficiency, will certainly incur
very bitter torment, which means eternal furnace of Hell.
Believing such an owner of blessings without seeing Him, and
trusting Him despite the tricks of the nafs, of the Satan and of the
enemies of religion, will result in a great reward, which means
staying eternally in the blessings and pleasures of Paradise. Most
of the mashâyikh-i kirâm said: “Entering Paradise is only Allah’s
mercy and kindness. The reason why îmân has been pointed out as
the basis for entering Paradise is because there is more flavour in a
blessing that is earned.” To me, the faqîr, entering Paradise
depends on îmân; but îmân is a favour from Allâhu ta’âlâ. And
entering Hell is the result of kufr, which, in its turn, is born from
the desires of the nafs-i ammâra. As a matter of fact, it is
purported in the Qur’ân-i kerîm; in the seventy-ninth âyat of Nisâ
Sûra: “Everything beautiful, good, comes to you from Allâhu
ta’âlâ. And everything loathsome, evil, is caused by your nafs.”
Making the attainment of entering Paradise dependent on îmân is
intended to indicate the value of îmân; and this shows the value
and the importance of the tenets to be believed. Likewise, making
Hell dependent on kufr is intended to insult kufr; which shows the
value of the tenets that are not believed, since such great torment
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