Seadet-i Ebediyye - Endless Bliss Second Fascicle

facts are declared clearly in the Qur’ân al-kerîm and in hadîth-i
sherîfs. Muhyiddîn-i ’Arabî ‘quddisa sirruh’ says in his book,
Fusûs: “At last everybody will attain compassion,” and, quoting
the âyat, “My Mercy has covered everything.” He says: “After
disbelievers stay in Hell for three thousand years, Hell will
become cool and comfortable for disbelievers, exactly as the fire
was salvation for Ibrahim ‘’alaihissalâm’ in the world. Allâhu
ta’âlâ may go back on His promise concerning torment.” By
saying, “None of the ’ârifs said that disbelievers will remain in Hell
eternally,” he diverges from the right way here, too. He did not
realize that the âyat, “My Mercy includes everything,” indicates
that in the world there is mercy both upon Muslims and upon
disbelievers. In the next world there will not be even a mote of
mercy upon disbelievers. Allâhu ta’âlâ intimates this fact in the
Qur’ân al-kerîm, and after declaring: “My Mercy covers
everything,” He also declares: “My Mercy is upon those who,
fearing Me, forbear the forbidden, pay their zakât, and believe My
Qur’ân.” Muhyiddîn-i Arabî ‘quddisa sirruh’ reads the beginning
of the âyat and omits the latter part. Allâhu ta’âlâ declares in the
fifty-sixth âyat of Sûrat-ul-A’râf: “My Mercy is upon those with
îmân and goodness.” The forty-seventh âyat of Sûra Ibrâhîm: “Do
not think Allâhu ta’âlâ may go back on His promise which He has
given to Prophets,” does not imply that He may go back on that
which He has given to others. Perhaps His declaring only that He
will not go back on His promise which He has given to Prophets, is
meant to promise that His Prophets will be more powerful than
disbelievers and will overcome them; thus He has promised both
Prophets and their enemies, disbelievers. Then, this âyat declares
that He will never go back on His word, neither with Prophets nor
with disbelievers; thus this âyat, which he quotes in order to prove
his thesis, exposes the fact that he is wrong. We should also
remember that His going back on His word which He has given to
His enemies, like His going back on the word given to His beloved
ones, would be mendacity, an attribute which would be quite
offensive to ascribe to Allâhu ta’âlâ. For, it would be very
repulsive to say that for some uses Allâhu ta’âlâ said that He
would torment disbelievers eternally though He knew He would
not torment them. And the ’ârifs’ saying that disbelievers will not
remain in Hell is one of the statements which Muhyiddîn-i ’Arabî
‘qaddasallâhu ta’âlâ sirrahul ’azîz’ makes through kashf, that is, by
sensing through heart. There are often errors in things that come
to the heart. Such kashfs of the great religious superiors, which
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