# Lübbü'l-Lübb (İngilizce) **Yazar:** Terzibaba - Necdet Ardıç **Kaynak:** https://terzibabairfanmektebi.com/kitaplar/lubbu-l-lubb-ingilizce **Sayfa:** 69 --- LEFT BLANK FOR THE COVER PAGE (KAPAK İÇİN BOŞ BIRAKILDI) Breezes from the Heart (IV) (Gönülde Esintiler (IV)) THE SHORT BOOK OF THE ESSENCE OF “THE ESSENCE” AND THE SECRET OF “THE SECRET” (RİSALE-İ “LÜBB – ÜL LÜ’B VE SIRR – ÜS SIRRI”) Translated from the original Ottoman text by: (Osmanlıca aslından çeviren:) NECDET ARDIÇ TERZİ BABA Index Foreword Introduction First Round Second Round Third Round Fourth Round Fifth Round Sixth Round Seventh Round The Elephant Story The Five Presences (al-ḥaḍrat al-hams) The World of Absolute Unseen (al-ghayb al-muṭlaq) The World of Divine Compulsion (al-ʿālam al-jabarūt) The World of Angels (al-ʿālam al-malakūt) The World of Sensory (al-ʿālam al-his) Perfect Man (al-insān al-kāmil) First Journey Second Journey Third Journey The Article of Genesis Foreword Respected reader. This short book contains commentaries by Ismail Hakki Bursevi on several sections of Ibn ʿArabi’s book “Meccan Revelations” (al-Futūḥāt al Makkīyah). I translated the commentary from its original in Ottoman to assist the people of our time in reading and comprehending it. This short book is intended to serve as a guide for the enquirer. It has been translated numerous times previously. Dear reader. Remember with gratitude the people who contributed to the writing, arrangement, and publication of this book. Pray for their ancestors—May Allah (great is His majesty) open doors of inspiration in your heart. Dear Lord! With humility, I bestow the spiritual proceeds that will result from this short book on the spirit of Haḍrat Muhammad Mustafa (The Messenger of Allah, peace be upon Him) first, then to the soul of Aunt Adalet, and finally on the souls of all beloved Uşşaki dervishes. Necdet ARDIÇ UŞŞAKİ TEKİRDAĞ INTRODUCTION Praise (ḥamd) to His Friendship. Prayers (ṣalāt) to His Messenger (rasūl). The purpose of writing and reviving this short book is as follows: The Grand Sheik Haḍrat Ibn ʿArabi explains in detail the essence of various issues concerning “reality” (ḥaqīqa) and “gnosis” (maʿrifa) in his book “Meccan Revelations” (al-Futūḥāt al Makkīyah). However, because the Sheik’s book is in Arabic, those realities have remained “hidden treasures” for brothers and sisters who do not speak the language. Our Master (The Messenger of Allah, peace be upon Him), to whom I am powerless to oppose, ordered the translation of the book in order to bring the hidden treasures to the external dimension (ẓāhir). I began working on the translation, keeping in mind the principle “the servant who follows the orders of his master is excused.” I made some useful additions as necessary. In reality, do not doubt that this worthless one and the pen in his hand are comparable to an archer with an arc. For example, if a person loses himself (his consciousness) and utters some words after drinking a glass of alcohol, that speech is not his own, it is the act of the alcohol. People say, “alcohol made him say those words.” Alternatively, if someone shows signs of unconsciousness and says certain things, people excuse him by saying, “the jinn had him say these things.” Friends of Allah (awliyāʾ) are the strong hand and tongue of “the Real” (al-Haqq). Indeed, Allah (great is His majesty) said according to a holy hadith (ḥādīth qudsī) of the Prophet (peace be upon him): “When I love my servant, I become his hand and his tongue.” Is it so strange, given this hadith, if I say: it is He who speaks through the tongue of this worthless one? Again, The Chapter of the Spoils of War (Surat Al-'Anfāl) verse (āyāt) 8/17 in the Holy Qur’an is a witness (mushāhid) to and confirms this judgment (ḥukm): “… you did not throw when you threw; rather, it was Allah who threw…” And again, with His signs, this short book is titled the “Essence of the Essence” (Lübb-ül Lübb) and the “Secret of the Secret” (Sirr-üs Sir). I hope you pardon and overlook my errors and imperfections. Isn't man the locus (maḥall) of forgetfulness (nisyān)? “Success is with Allah. I rely on Him, and I trust Him.” THE ESSENCE OF THE ESSENCE AND THE SECRET OF THE SECRET One of the things that the Excellent Teacher (sheik) wished to explain in the “Meccan Revelations” (al-Futūḥāt al Makkīyah) is the state of gnostics (ʿārifūn): “If a gnostic is a real gnostic, he will not be delimited by a single belief (iʿtiqad).” If a gnostic “knows” (or recognizes) his reality, he will not accept one set of beliefs (itiqād) while rejecting another. In other words, Gnostics of Allah (ʿārif billah) are like a specter (heyūlā) in their belief. A specter accepts all beliefs regardless of their form and becomes a locus for all beliefs. And as such, neither a transformation nor a change happens in him. Regardless of the form with which he covers himself externally, in essence, he is still the same. Gnostics of Allah accept all beliefs, do not delimit themselves by a particular belief, and are always stable in the belief that is theirs in divine knowledge. Notwithstanding, a gnostic “knows” (or recognizes) the essence of all beliefs, and he encompasses them all. Whatever outward form the belief takes, he is aware of its essence, does not act heedless, is not fixated on any particular form, and becomes an observer of all faces. Couplet: The worlds have come into existence with the self-disclosure of “the Guide” (al-Huda), Look at the beauty (jamāl) of “the Real” (al-Haqq) from whichever direction you want. According to a noble hadith (ḥādīth sharīf) of the Prophet (peace be upon Him): “When the people of heaven arrive in heaven, the Real will lift the curtain of Magnificence (kibriyāʾ) from his Beauty (jamāl) and Perfection (kamāl) and will declare in self-manifestation: - I am your Lord (Rabb) whom you have wished to see for many years! They will deny their Lord’s self-disclosure and cry: - No! Never! This self-disclosure occurs three times, each time in a different form. Each time, they deny. Then the Real asks them: - Is there a sign between you and your Lord? They respond, “Yes.” Then He discloses Himself to each person according to his or her supposition (ẓann) and belief (itiqād), and they accept this time. Indeed, according to another noble hadith (ḥādīth sharīf): “You will see your Lord as clearly as you see the moon on the 14th night of the month.” However, gnostics immediately accept their Lord following His initial self-disclosure, as gnostics encompass all beliefs and are not fixated on a single belief. Couplet: Whoever sees their love today, Will be the one to see Him tomorrow. How can those who memorize, recognize Him there? They are among the blinds here. Indeed, according to the Chapter of The Night Journey (Surat Al-'Isra) verse 17/72: “And whoever is blind in this [life] will be blind in the Hereafter.” For this reason, he will not have a chance to see The Real in the hereafter either. Our prayer to the Real Almighty is that He keep his servants free from imitation and from being fixation on metaphorical beliefs. Amen. If someone asks: - How does a gnostic learn (understand or recognize) his reality? The answer is: - He submits, with his heart and soul, to a Gnostic of Allah who has reached his own reality and adopts His character. According to the Chapter of The Table Spread (Surat-al Ma'idah) verse 5/35: “If you want to find me, I have servants who found me; follow them!” This verse means, “they will act as your intermediaries, they will bring you to Me.” By serving them, a person finds himself, understands where he is coming from and where he is going, why he came here (to this world), and his current state. The reason for coming to this world is mentioned in the following holy hadith (ḥādīth qudsī): “I was a hidden treasure; I wished to be known; thus, I created this universe.” But, oh lover, the only way to know the Real is to know your soul (nafs). Thus, a holy hadith (ḥādīth qudsī) states: “He who knows himself knows his Lord.” The opposite of this is also true: whoever doesn’t know his soul, doesn’t know his Lord. The competent know. According to their level of understanding, the Friends of Allah (awliyāʾ) and common people interpret this hadith differenlty. God willing, the interpretation provided here will be from the level of the Friends of Allah. At this level, seven rounds are witnessed (mushāhada). THE FIRST ROUND If a person recognizes that he has a particular (juzʾī) spirit (rūḥ) that has control over his body (jism or jasad), he joins the first round. This spirit is called the “speaking soul” (al-nafs al-nāṭiqa). For those who understand it, Unity (waḥdat) is the oneness of the soul, the heart, the spirit, the intellect (ʿaql), and the secret (sirr); they just take on a different form and name when their attributes change. The speaking soul is neither an object nor does it require a body or form. It operates both inside and outside the body. It does not have a place or a sign. It is not restricted to any particular body part; wherever you point your finger, it is completely present. It is impossible to break or divide it. It is the one who holds the person's hands, sees with his eyes, speaks with his tongue, hears with his ears, and walks with his feet; or, in short, it is the one who controls all of the person’s organs. It exists in its entirety on all parts of the body. It encompasses the entire body, and it is away from everything. Even if the body's fingers, hands, and feet are cut out, it remains intact. Even if the entire body is destroyed, it is still not doomed or terminated. It is, as it was in the past, permanent and eternal at its center. It is possible to provide additional examples about this round. As the person understands what his soul is, he begins his journey toward the second round. THE SECOND ROUND After perceiving and understanding the first round, the seeker turns to the second round and looks at the horizons or the depths of the outside world. He directs his gaze towad the universal soul (al-nafs al-kulliya) that is at the horizons; it is also called the intellect (ʿaql) or the “relative universal spirit” (al-iḍāfī al-rūḥ al-kulliya): He is the Vicegerent (Khalīfa) of Allah! He is neither a body nor is he connected to one. He is not between the skies and the earth; He is also not outside of them. He encompasses all that exists. He operates through them. The highest of the high and the lowest of the low (asfal), subtle (laṭīf) and dense (kathif) are the same at this level. He is completely present with His Self at all levels. He is unbreakable and undivideable. Even if the skies and the earth are entirely terminated, this termination does not defect or divide Him. The sun can be an example of this. No matter how many houses or palaces are built on this planet, they all receive sunlight, but the amount of light reflected by each building varies based on the size of its windows. Additionally, even if all houses and palaces are destroyed or tumbled, the sun will neither be damaged nor come to an end. Like this, the Real creates many human beings and animals, gives them spirits, and operates through them. Even if the one with the spirit dies, the attributed spirit (al-rūḥ al-iḍāfī) remains permanent and eternal at his divine root, it remains constant at his center. If you understand (idrāk) this state, you understand the reality of the second round. THE THIRD ROUND When you ascend to the third round, you see your individual spirit (al-rūḥ al-juz'i) annihilated in the universal spirit (al-rūḥ al-kulliya), you find yourself vitalized in the relative universal spirit. In other words, you witness with the “Certainty of Knowledge” (ʿilm al-yaqīyn) and the “Eye of Certainty” (ʿayn al-yaqīyn) that your spirit belongs to the universal spirit and your “individual intellect” (al-'aql al-juz'i) belongs to the “universal intellect” (al-'aql al-kulliya). This third round is the third step. If you proceed, you will advance to the fourth round. THE FOURTH ROUND In this round, after you witness the annihilation of your spirit in the relative universal spirit, you witness that even the relative universal spirit is annihilated in the essence (dhāt) of the Real (al-Haqq) and you become free from being fragmented and defragmented. As a result, you witness with the Eye of Knowledge and Certainty that all acts are annihilated in the acts of the Real, all names and attributes are annihilated in His names and attributes, and all essences are annihilated in His essence. You understand, with taste (dhawq) and experience, the meaning of the following expressions: “There is no existent but Him.” and “There is no existence in the single cloak of existence other than Him.” You figure out the meaning of verse 40/16 in The Chapter of the Believer (Surat-al Mu'min): “Whose will be the dominion that Day? That of Allah, the One the Irresistible!” Understanding its meaning and expression, you acquire the knowledge and awareness (ʿirfan) that, in the external world, nothing exists other than the Real. In summary, the first round is about the inner world (the soul); the second round is about the outer world (the horizons); the third round is about recognizing that the inner world and the outer world are one and the same; and finally, the fourth round is about recognizing that all are annihilated in the Essence of the Real. If you comprehend these, you continue your journey toward the fifth round. THE FIFTH ROUND The state of the fifth round is as follows: You combine the levels of the previous rounds and witness them as such. You say: Existence is Him! The owner of this station is referred to as “The Son of the Present Moment” (ibn'ul waqt). If you comprehend this state, you advance to the sixth round. THE SIXTH ROUND Whoever comprehends the state of the sixth round becomes a “MIRROR” to everything. At this station, the traveler cannot see anything in existence except HIMSELF and witnesses all things in relation to himself. He begins saying: “There is nothing else in my cloak but Allah!” and “Is there anything else that exists in the two worlds besides me?” Everything becomes a mirror for Him, and He becomes a mirror for everything. Even the mirror and its reflection is Himself. In the previous round, He was at the station of “The Son of the Present Moment” (ibn'ul waqt), and he used to say: “Nothing exists except Allah!” When he reaches perfection in this station, he says: “There is no existence; only I exist.” And this station is referred to as “The Father of the Present Moment” (eb'ul waqt). If you can comprehend these as well, you will advance to the seventh round. THE SEVENTH ROUND During the seventh round, the traveler loses himself in total annihilation (fanāʾ) and enters a state of pure and complete non-existence. After this, permanence grows in permanence; no state or a station can describe it. Witnessing and True Knowledge disappear entirely. This state cannot be described or explained, as this is the station of total non-existence. Even the term “station” is merely used for descriptive purposes. Otherwise, no station or sign exists for the owner of this level. Only travelers who reach this round can taste this state, unveil and understand its realities. If the gnostic returns to dispersion (farq) after reaching this station (known as the station of “jam”), the “Real” (divine) bestows upon him a body and a garment smartening it. As a result, he acquires true knowledge of his own reality. This is the secret of the decree in the hadith “knows his Lord.” Thus, he obtains true knowledge of the Real, and no longer fixates himself on a metaphorical belief. Couplet: I could not find a way to the Real without dying, I took life from Him and lived eternally. I have lost myself to find myself, Once you annihilate yourself, you become permanent! After this (round), the gnostic recognizes that all souls and the entire external world are manifestations of one Essence and one reality. Nothing else exists! All existence is one existence, one life, and one body. Reality is one; it cannot be divided or fragmented. Everything that is seen is a locus or tool of manifestation. It is He who manifests entirely in all places of manifestation. He is present with all His names and attributes, even in the tiniest particle. He shows each person a different face at each level, each location, and each station, according to the person’s supposition (ẓann) and belief (itiqād). He is the one that is conceptualized (tasawwur) in the inner and external worlds. He is the object of knowledge in all intellects, the meaning in all hearts, the hearer in all ears, and the seer in all eyes! He manifests on one side and sees from the other. When the gnostic recognizes that the lover and the beloved, the seeker and the sought, the believer and belief are all one and the same and reaches the station of unity, he no longer becomes fixated on a single belief. As a result, the description of the gnostic, provided in the introduction, becomes clear. A STORY… A group of blind people asked each other: “Can we possibly see an elephant?” They came across an elephant shepherd one day, who took them near an elephant. Each man touched a different part of the elephant. One man held the elephant's ear, another held a leg, one held the animal’s belly, and one held its trunk. They then began arguing with one another. “It is like a pillar,” the man who held a leg explained. “It is like linen,” the one who held an ear said. The man who held the belly said, “it is like a wall,” and the man who held the elephant’s trunk said, “it is like a snake.” In short, each man formed a belief about an elephant’s shape based on the body part he touched. This is precisely the state of the imitators. They accept one belief while rejecting all the others. They are imprisoned by their belief, and they delimit themselves by it. Couplet: Whoever is imprisoned in bounds, He falls to the ground, completely desperate! However, as explained before, a Gnostic of Allah who knows his own reality does not limit himself with a single belief. You will understand all of this if you find a teacher who can help you understand your own reality. To better understand his realities, a gnostic must also know the five stages of divine descent. Therefore, below we explain those stages (The Five Presences or al-ḥaḍrat al-hams). FIVE PRESENCES OF THE DIVINE (Five Stages of Divine Descent) (al-ḥaḍrat al-hams) In addition to all that has been explained thus far, you must understand that just as the essence and the attributes of Allah are limitless, in reality, the worlds are also limitless. This is because the universe is the loci of manifestation for the Real's essence and attributes. Since the One who manifests is limitless, it is only natural that the loci of manifestation are also limitless. The Chapter of the Beneficient (Surat-al Rahman) verse 55/29: “Every moment He manifests something new...” The interpretation of this verse is that there is no limit to divine manifestations; they are limitless. Moreover, because of the greatness of His omnipotence, He does not manifest to the same servant in the same way twice. He always manifests in new forms and images. Two people have never received and will never receive the same manifestation. His omnipotence is magnificent; His glory is tremendous; there is no God other than Him. There is no end to the Real, and there is no end to the worlds, which are the loci of His manifestation! Nonetheless, to make it easier to explain, some have stated that there are collectively 18 worlds or with particulars 18,000 worlds. According to a hadith narrated by Ibn ʿAbbas (may Allah be pleased with him), the Messenger of Allah (peace be upon Him) said: “The Real has 18,000 worlds, and the world that you see is one of them.” However, all those worlds are united under five stations (or dimensions or realms) of divine descent. 1-THE ABSOLUTE UNSEEN (al-Ghayb al-Muṭlaq) This realm has several names. The Absolute Unseen (al-ghayb al-muṭlaq), The Realm of Divinity (al-ʿālam al-lāhūt), No Entification (la taayun) where there is no measure or form, The Realm of Extension (alam al-sirāyāt), The Realm of Ascription (or Non-Delimitation or Absoluity) (al-ʿālam al-iṭlāq), The Realm of Absolute Darkness (al-ama al-muṭlaq)[1], Pure Being, Absolute Being, Pure Essence, Mother of the Book (umm al-kitāb), Absolute Statement, Diffusion Point, Unseen of the Unseen (ʿālam al-ghayb al-muhaqqaq)! In the Holy Quran, The Chapter of the Cattle (Surat al-An’am) verse 6/59, it is stated that: “And with Him are the keys of the unseen; none knows them except Him.” All the names listed above refer to the same station, and for this reason, at this station, The Real is Completely Inaccessible (and Glorious) and Self-Sufficient. In reality, there is no stage, rank, name, image, attribute, or attributable thing at this station! However, to facilitate understanding, such terms are necessary. At this station, the Essence is incomparable (tanzīh) with anything and all things.[2] He has not yet descended to the level of the Attributes or the Names. This is the station where all the names, attributes, and forms are annihilated in the Essence of the Real. The following verses in the Holy Quran and the hadith of the Prophet (peace be upon Him) are about this stage. Chapter 29 verse 6: “… verily Allah is independent of the worlds.” Chapter 76 verse 1: “Was there not a time in the life of man when he was not even a mentionable thing?” Chapter 37 verse 180: “Exalted be your Lord, the Lord of Glory, above what they attribute to Him.” Hadith: “I was a hidden treasure…” Hadith: “Allah existed, and nothing else but Him existed.” At the station of the Gnostics of Allah, this is always the case. For example, when Haḍrat Ali (may Allah exalt his face) heard this hadith, he said: And it is now as it was then! His response reveals an important secret in the hadith. He opens a new door of comprehension for those who previously could not understand the hadith’s secrets by using the present tense instead of the past tense. There is only one moment, according to Allah, and nothing else exists at that moment except Him. All other (relative) measures of time are annihilated in this single moment. 2- THE WORLD OF DIVINE COMPULSION OR INVINCIBILITY (ʿĀlam al-Jabarūt) Second presence (haḍrat). This world is given different names according to its various attributes: Divine compulsion or invincibility (jabarūt). The First Entification (al-taʿayyun al-awwal). The First Self-Disclosure (al-tajallī al-awwal). The First Intellect (al-ʿaql al-awwal). The First Substance. Muhammedan Realities (Haqiqat al-Muhammadiyyah). Attributed Spirit (al-rūḥ al-idafi). Universal Spirit (al-rūḥ al-kulliya). Relative Unseen (al-ghayb al-muzaf). Open Book (al-kitāb al-mubin). Everything that was united in the Mother of the Book (umm-al kitāb) begins to become a separate entity at this station (that is, entification (taʿayyun) begins at this station). The Mother of the Book (umm-al kitāb) is the Essence (dhāt). The other names of this station are The World of Names (ʿālam al-asmāʾ), Immutable Entity (al-aʿyān al-thābita), The Abstract World (ʿālam al-mujarrad), The World of Entities (ʿālam al-aʿyān), The Supreme Barzakh (barzakh al-aʿlā). All these names reflect one aspect of this station—the competent know. 3-THE WORLD OF ANGELS (ʿĀlam al-Malakūt) The third Haḍrat (station) is The World of Angels. It is also called The Imaginal World (ʿālam al-mithāl), Oneness (waḥdāniyya), The Second Entification (al-ta'ayyun al-ṣāniʿ), The Second Self-Disclosure (al-tajallī al-ṣāniʿ), the lote tree beyond which none may pass (sidrat al-muntahā), The World of Command (ʿālam al-amr), The Small Barzakh (barzakh al-ṣaghīr), or The World of Differentiation (ʿālam al-tafṣīl). 4- THE WORLD ABSOLUTE WITNESSING (ʿĀlam al-Shuhūd) The fourth Haḍrat (station) is The World of Absolute Witnessing (ʿĀlam al-Shuhūd). Other names of this station include The World of Matter (ʿālam al-mulk), The World of Humanity (ʿālam al-nāsūt), The World of Creation (ʿālam al-khalq), Sensory Domain (ʿālam al-his), The World of Elements (ʿālam al-ʿanāṣir), The World of Stars and Planets (ʿālam al-najm al-kawkab), The World of Elements, Plants and Animals (ʿālam al-mawālid), The Tremendous Throne (ʿarsh al-ʿaẓīm). This station encompasses the entire World of Corporeal Bodies (ʿālam al-ajsām). The worlds outside this World of Absolute Witnessing are called The Unseen World (ʿālam al-ghayb) or The World of Command (ʿālam al-amr). Thus, the worlds can be divided into two: The Unseen World (ʿālam al-ghayb) and The World of Absolute Witnessing (ʿālam al-shuhūd). These two worlds are also referred to as This World (dunyā) and Here-After or The Next World (ākhira). The four worlds described above are like four oceans: mulk, malakūt, jabarūt, and lāhūt. These four oceans are primordial and eternal, with no beginning or end. The first ocean is the Essence (dhāt), also referred to as the Divinity (lāhūt). According to the principle “I was a Hidden Treasure (and) I wanted to be known,” the Divine Essence overflows and manifests in the World of Invincibility (ʿālam al-jabarūt), which is also referred to as the Attributed Spirit (al-rūḥ al-idafi). When the World of Invincibility (ʿālam al-jabarut) overflowed, The World of Angels (ʿālam al-malakūt) came into existence. And when The World of Angels (ʿālam al-malakūt) overflowed, it manifested in The World of Matter (ʿālam al-mulk). Here, overflowing means divine inclination or the necessity of the divine inclination. All the worlds came into existence from the Essence at a moment that is shorter than the blink of an eye. Holy Quran, The Chapter of The Moon (Surah al-Kamar) chapter 54/50: “Our command is but a single word, done in the blink of an eye.” That is, nothing happens without the Divine command, but things happen faster than the blink of an eye with His command. Here, the command is “be!” (kun). He said “be!” only once, and before the blink of an eye, all four worlds came into existence (he manifested in all four worlds). However, these worlds did not come into existence from non-existence. They came into existence from the Essence. When people say, “came into existence from non-existence,” they mean “the Essence was hidden within Himself, and with His desire He self-manifested.” Otherwise, nothing that is non-existent comes into existence, and nothing in existence becomes non-existent. The worlds came into existence from the overflow of the Ocean of the Essence. The second ocean manifested from this first ocean, the third from the second, and the fourth from the third. This is how the four worlds came into existence. This process is similar to the transformation of air into water and water into ice. This world in its entirety is divine light (nūr). This light appears in different states, forms, and shapes. At the station of the gnostics, what is, is what was before. All the worlds are “One” Ocean of Divine Light that always overflows and manifests. Holy Quran, The Chapter of the Beneficent (Surah ar-Rahman), verse 55/29: “Every moment He manifests something new.” According to this verse, overflowing and manifestations come from the Essence. And according to the next verse, they return to the Essence. The Chapter of Hud (Surah al-Hud), verse 11/123: “And to Him, all matters are returned.” The Chapter of the Divine Light (Surah an-Nur), verse 24/35: “Allah is the Light of the heavens and the earth.” These verses are sufficient to explain the issues discussed above. Couplet: The universe is the Essence, the ocean of Wisdom, “Lā ilāha illallah” is a reunion with the Real! Couplet: The wave in the ocean of the Absolute Being is such a wave that it continously manifests! Sometimes veiled, sometimes visible, always spells the secret of “Anā al-Haqq!” (I am the Real) The wave of this ocean is referred to as Everything Other Than Allah (māsiwā). The ocean is primordial and eternal, and the waves are contingent (ḥudūth), which came into existence later. Couplet: Permanent without a location, ocean over the ocean… No doubt all that happens, is a wave of the ocean… Before (awwal) and after (ākhir), the existence is “Real.” Māsiwā that appears to exist is existent within the Absolute Being. All existence comes from the Absolute Being. If that self-disclosure (tajallī) were interrupted for a moment, all existence would be destroyed. 5- THE PERFECT MAN (Al-insān Al-kāmil) The fifth station is the Perfect Man (al-insān al-kāmil), who ecompasses and combines all the worlds and stations in His identity. This is the station of the Greatest Name (al-ism al-aʿẓām). Just like the Greatest Name encompasses all the divine names, the Perfect Man encompasses The World of Matter (ʿālam al-mulk), the World of Angels (ʿālam al-malakūt), the World of Invincibility (ʿālam al-jabarūt), and the Absolute Unseen (al-ghayb al-muṭlaq). There is no location in the outward or inward dimension that is not encompassed by the Perfect Man. He operates in everything, and perhaps He is the essence of those things. Haḍrat Ali (may Allah exalt his face) said: “You suppose you are only a small body, but the Greatest World is hidden within you!” If you go to a perfect teacher and learn to know yourself, you will know that all is in you, and you are inside all. You can think about the greatness of the Perfect Man as follows: If you pestle the 18,000 worlds and turn them into a paste, this mixture is the “Perfect Man.” The Perfect Man observes the 18,000 worlds with 18,000 eyes. He observes each world with eyes that are custom-made for that world. He observes the world of senses with his physical (outward) eyes, the intellectual world with his mental eyes, the inner meanings with the eyes of his heart… Compare the others accordingly… Those who suppose that they can observe the inner meanings of this world with physical eyes remain in doubt. Couplet: Walk, find an eye, remediate. This time, watch Him from Him! Those who believe there are 18,000 worlds think as follows: They consider the universal intellect, the universal soul (also referred to as “levh” and pen), the throne (arsh), the footstool (qursi), the seven heavens, the four elements (ʿanāṣir; fire, air, water, and soil), and the three species (mewalid; elements, plants, and animals) collectively as 18 worlds. They count each of these 1,000 times, considering their particulars (juz). Thus, they say that there are 18,000 worlds. In reality, the number of worlds is unlimited and cannot be calculated. Let us share this useful knowledge: The number of living things on earth is one-tenth that of those living in the oceans. The number of living things in those two is one-tenth that of those living in the skies. The number of living things on earth, in the oceans and the skies, is one-tenth the number of angels living in the first heaven. The number of living things on earth, in the oceans, and the skies plus the number of angels living in the first heaven is one-tenth the number of angels living in the second heaven. This comparison continues until the seventh heaven. If we add the number of living things in the seven levels of the earth and the number of angels living in seven heavens, the sum is one-tenth the number of angels in the footstool (qursi). According to The Chapter of The Cow (Surat-al Baqarah) verse 2/255: “… His footstool (qursi) extends over the heavens and the earth!” If everything in the footstool, seven heavens, and the seven levels of the earth and the oceans come together, they are one-tenth the number of angels living in one corner of the throne (arsh). And all those that are mentioned so far are one-tenth the number of the Enraptured Angels (al-malāʾikat al-muhayyamūn). Since the Real created (khalq) them, The Enraptured Angels have not directed their gaze away from Him; they are lost in the love and contemplation of the Real. They know neither themselves nor other beings. They are unaware of the creation of the World, Adam, or the Devil (iblis). The Real has a supreme angel, referred to as the “SPIRIT” (RUH). He has an unlimited number of hairs on his head. Compared to “RUH,” all the angels in the heavens, the footstool and the throne, and all the living things on earth and in the oceans are like a single rice in His hand or a single pearl drop put on His hair. Had the Real commanded it, He would swallow the entire being at once and not feel a thing in His throat. If everything discussed so far, the world of angels and the celestial world, were put in the heart of the Perfect Man, he would not feel whether they exist or not! Indeed, when Haḍrat Bāyazīd reached that station, He said to his followers: “If the Tremendous Throne (al-arsh al-ʿaẓīm), where the World of Corporeal Bodies (ʿālam al-ajsām) is located, and the skies, growing a million times, and all that exists within them were put in a corner in the heart of a gnostic (ʿārif), the gnostic would not even feel it.” The Perfect Man fits into his heart Allah (whose Glory is Tremendous) who does not fit the earth, the skies, the footstool, or the throne. Is it therefore surprising that the Perfect Man's heart is so vast? Indeed, according to a holy hadith (ḥādīth qudsī): “Neither My skies nor My earth could contain me, whilst the heart of My believing servant (muʾmin) does contain Me.” Here, the word muʾmin means the Perfect Man. “Contain” means, the heart of the Perfect Man is “a mirror for the beauty (jamāl) of the Real.” Indeed, according to a noble hadith (ḥādīth sharīf): “Muʾmin is the mirror of Muʾmin.” The first muʾmin is the Perfect Man. The second muʾmin is the Real. The hadith means “the heart of the Perfect Man is the Real’s mirror.” In his book “Bezels of Wisdom” (Fuṣūṣ Al-ḥikam), the Grand Sheik (Ibn ʿArabi) writes: “The magnificence of the heart of the gnostic as mentioned by Haḍrat Bāyazīd is with respect to the Corporeal World (al-ʿālam al-jism). I say: The Absolute Being ordains an end to each being that He brings into existence. He is with that being with His Essence. And even if this unity (togetherness) was put in a corner in the heart of a gnostic (ʿārif), the gnostic would not even feel it.” As the Grand Sheik explains, the magnificence of the Perfect Man's heart can not be delimited or measured, it is incomparable, and it cannot be understood with fantasy (wahm) or comparison. Its state can only be tasted with experience. May the Real make it easy for us to experience this tasting. Amen! At this station, Haḍrat Bāyazīd said the following poem: I dranked pint after pint of divine love, Neither the wine nor my thirst came to an end!.. At this station, love and beloved are the same!.. Here, Haḍrat Bāyazīd informs us about the level of the heart, and the compass (iḥāṭa) of this heart. The competent know. If we must explain, we can say the following: The mirror of my heart has become the locus (maḥall) of self-disclosure (tajallī) and effusion (fayḍ) of the primordial and eternal beloved. Divine effusions are descending (nuzūl) one after the other, and my heart is accepting them. Neither love nor the acceptance of my heart has come, or will ever come, to an end. The purpose of explaining all these is to state the magnificence and the level of the Perfect Man, hence the magnificence of the Real. Couplet: How can people perceive (idrāk) the eternal tyrant (al-jabbār) If they are incapable of perceiving my state? Even if all the trees and plants were pen and all the oceans were ink, all humans, jinns, and angels were clerks (writers) and they wrote the states of the Perfect Man from the creation of this world until the day of judgment, they could not finish it. Indeed, in Holy Quran, The Chapter of the Cave (Surat al-Kehf), verse 8/109: “Say, “If the sea were ink for [writing] the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it in [continual] supplement.”“ Another name of the Perfect Man is “Alif Lām Mīm.” Indeed, according to The Chapter of The Cow (Surat-al Baqarah), verse 2/1-2: “Alif Lām Mīm. This is the book about which there is no doubt, a guidance for those conscious (mindful) of Allah.” Indeed, according to a noble hadith (ḥādīth sharīf): “The Perfect Man and the Quran are twin siblings.” The haḍrat (stations) and the worlds (realms) described above are the mirrors of each other. Mulk is the mirror of malakūt; malakūt is the mirror of jabarūt; jabarūt is the mirror of lāhūt; and the Perfect Man, as the caliph of Allah, is the mirror of all the stations. He is a mirror that reflects the divine existence, the universe. There is no level that is not encompassed by the Perfect Man. For reasons beyond control, the discussion got longer than intended. Let's return to the basics... Haḍrat Sheik said: “If a gnostic knows his own reality, he will not be bound by a particular and specific belief (iʿtiqad).” When a gnostic knows his own reality, he becomes a Perfect Man. Above, we were able to explain only a tiny fraction of the qualities and the level of the Perfect Man. When the gnostic reaches the level of Perfect Man, he becomes an absolute mirror to the Real; whichever side the Real discloses Himself, the gnostic accepts it unconditionally. Only the Perfect Man has such a high level (martaba) with Allah (ʿind Allāh). Oh brother! Be fair! Is it not a pity to waste this capacity (istiʿdād) you have? Holy Quran, The Chapter of The Heights (Surat-al A'raf), verse 7/179: “They are like cattle. In fact, they are even less guided!” What a shame if we put ourselves into this position! Not everyone who desires can become a Perfect Man! It can only happen by holding the hand of a perfect human being (perfect teacher) and serving him. The Real has given this capacity to everyone; however, the fault is in the person himself!.. He is wasting his capacity. One can become an insan by surrendering to a perfect teacher and assuming the traits of his character. The perfection of insan is that he is not bound by a specific belief! However, do not assume that the Perfect Man does not have a position (madhhab) or belief (iʿtiqad)… His position and belief is in the divine desire and in actual fact (fī nafs al-amr). That is, His position and belief are not metaphoric. When people asked an Ahlullah (a Person of Allah, or a Friend of Allah) which position he held, he replied: “I hold the position of “the Guide” (al-Huda).” Couplet: Be free from the limitation of any position (madhhab) Be the first of all the travelers!.. A prominent sheik received the following question: - Although Gnostics of Allah are not bound by and specific belief; when they are in a community, they act and appear in accordance with the community's belief and position. The Messenger of Allah commands in a noble hadith (ḥādīth sharīf): “Speak to people according to their level of understanding.” If a gnostic reveals to people what is in his heart, they would kill him immediately! Thus, doesn't the gnostic become a hypocrite? The sheik replied: - No! A hypocrite is bound by a secret position and acts according to this position, but denies his own actions thinking that they are not Real. The belief that a gnostic manifests (or exhibits) is Real. And, even though what is inside him appears to contradict with this manifestation, in reality, they are not contradictory. The circle of the gnostic is wide enough to even reconcile two opposites. Allah knows better! THE CHAPTER OF JOURNEYS Now, there is one more thing that needs to be known: The gnostic understands his beginning (where he came from) and where he will return, He knows himself and His Lord. And this understanding is contingent on the completion of three journeys that will be explained below, to the extent possible. The meaning of the journey here is a spiritual journey, and when this journey is viewed from the point of view of reality, it appears endless. However, the three journeys described below sum them up. Before completing these three journeys, a person cannot “know” himself or his Lord; he cannot be perfect. FIRST JOURNEY Everyone has a reality within the Divine Essence. When the Real desires to manifest this reality in “the world of senses and witnessing”, he draws its first form at the “universal intellect”, also known as the “divine knowledge” or “divine mirror”. That form remains at this level for as long as desired by the Real, receiving a proper training, and afterwards it travels (descends) to the “universal soul,” the “throne”, and the “footstool”. Next, it makes its way through the skies layer by layer until it reaches the moon. It travels from the moon to the spheres of fire, air, water, and soil. It then passes through the mineral, plant, animal, angel realms before arriving at the level of insan. It faces numerous difficulties at each stage until it reaches “the level of insan.” It goes through ups and downs. It acquires many kinds of instigations and bad character traits until arriving at insan. When it settles at the level of insan, “half the circle” is completed. This is referred to as arriving at “the lowest of the low” (asfali sāfilina). At the same time, this is also the level where the understanding of the “universal intellect” and “the record of those nearest to Allah” (al-aʿlāʿilliyyī) begins. Above, we discussed the universal intellect. Holy Quran, The Chapter of the Fig (Surat at-Tin), verse 95/4-5: “Indeed, We created humans in the best form. Then We return him to the lowest of the low.” The journey from the divine to insan is referred to as the first journey. If the person remains at this level without getting to know “the level of insan”, his own beginning and end, he cannot reach the level of union (jamʿ). This is the state of separation (farq) before unification (jamʿ). “Separation without unification is association of others with God (shirk)” refers to this state. Holy Quran, The Chapter of the Heights (Surat al-A'raf), verse 7/179: “They are like cattle. In fact, they are even less guided!” Those who do not understand their own reality are in bewilderment (confusion), as stated in the verse above. They are gathered together like flocks. SECOND JOURNEY This second journey is called the journey of training and the “journey of witnessing”. In this journey, the person should hold the hand of a perfect teacher and fly to the “universal intellect” in an inner journey. The purpose of the journey is to reach the Muhammedan Realities (al-ḥaqīqat al-Muhammadiyya). With own effort and the help of the sages (pīr) the traveler must reach the Muhammedan Realities. This is the real (pure) reunion! During the first journey, the traveler descends to the level of FLOCKS by acquiring different “colors”, “character traits”, and “attributes” from each level he passes through. Here, at this level (second journey), he needs a perfect teacher. If he finds a perfect teacher, follows his guidance, abondons his bad character traits, he becomes clean and colorless (pure) just like he was before!.. Otherwise, it is impossible to return to the ”universal intellect”. At the level of the Gnostics of Allah, the traveler becomes an adult when reaches puberty or the universal intellect. This is also the level of Friendship (walāya). Couplet: Those who reach the evidence reach puberty, Those without evidence cannot be cleaned!.. When the traveler reaches the universal intellect, he reaches puberty and becomes mature. This state is referred to as the Muhammedan Realities (al-ḥaqīqat al-Muhammadiyya). The Messenger of Allah explains this state in the following noble hadith (ḥādīth sharīf): “The first thing that Allah created (khalq) is my intellect.” At this station, the traveler is “COLORLESS” and finds “UNITY” (waḥdat)! Couplet: Because the colurless tied the color, Moses started fighting with Moses, Because colorless disperses with stability, Moses and Pharaoh dispense justice. At this station, the traveler’s intellect becomes the “universal intellect,” his soul becomes the “universal soul,” and his spirit becomes the “Holy Spirit.” This station is called unification (jamʿ) after separation (farq). That is, what the traveler saw as “separate” before becomes “one” at this station. This is also the station of people who live in ecstacy of the Real. It is also called the station of “astonishment”, “alas!”, and “unity”. Many people slip and lose their state at this station. If the traveler stays at this station and does not try to make progress he cannot reach perfection, he cannot teach: He stays with the Real, he cannot return to people!... Actually, this is a very enjoyable station... This is the state of “being with Allah” and “watching with Allah”. The traveler leaves the drop of his existence in the divine ocean!.. He loses his head and his feet. He knows neither the world nor Adam! He does not abstain from anything in the interest of asceticism. He cannot be delimited even with the orders of the religious law (shariʿa). The traveler must pass this station, also called Annihilation in Allah (fana fillah), and advance to the station of Permanence with Allah (baka billah). THIRD JOURNEY This third journey is a Journey from Allah and Permanence with Allah. It is the state of coming from unification to separation. At this station, the traveler returns (spiritually) from the level of unity to the world of separation to provide people with spiritual guidance. Veiling His Reality with the cloth of physical body, he mixes with other people in the society. Indeed, as revealed in verse 18/110 of the Holy Quran, The Chapter of the Cave (Surat al-Kahf), the Messenger of Allah said: “I am only a man like you…” At this station, the traveler can eat, drink, sleep, and get married. However, there should be no excess (ifrāṭ) or negligence (tafrīṭ); the traveler abides by the true path and moderation. Couplet: There should be no excess or negligence in him. This is the right path at this location. Whoever reaches this level is in the right path with justice and chastity, and he entirely abides by the religious law too. However, other than those that are obligatory (fard), he is not delimited by different kinds of prayers and fasting. He is in “constant PRAYER” in both the world of manyness (kathra) and the world of oneness (wahdat); he is with the people physically (ẓāhir), but he is with the Real in his inner being (bāṭin)! It is quite difficult to understand this person. Common people suppose that those who pray more and have more asceticism or piousness externally are the people of perfection. However, the perfection of the perfect cannot be observed with physical eyes. The eyes of the Real are needed to see that perfection. Only perfect people see and know the perfect people. This circle the circle of “dispersion after unification.” Haḍrat Ali (may Allah exalt his face) said: “Staying in dispersion before arriving at unification is association of others with Allah (shirk). And staying at unification and not returning to dispersion is heresy. Togetherness of unification and dispersion is unity (tawḥīd).” The three stations discussed above are the meaning of this quote, no further explanation is needed. The descent of the perfect man to this station is in reality progress and ascension. When he comes to this station, he knows his soul and his rank, and he does not delimit himself with a particular belief. Allah knows better. And again, Haḍrat Sheik Ibn ʿArabi stated: “A gnostic never resents a person for his belief; he does not reject or deny a person because of his belief about his Lord… The gnostic is like an eye that collects all the beliefs together.” That is, because he knows the Reality and his own essence, the gnostic becomes a gnostic with such a comprehensive eye that he collects all the views in his identity. Each belief has an essence (or root) in reality, and the absolute eye sees it! There is no absolute that does not have a delimited face. Whoever (or whatever) that people worship, in reality they are worshipping the Absolute Being. It is this way even if the person who worships or believes is unaware of this reality. Sheik Fahreddīn Irākī said: “The Real made all the things in his own image, so that people do not worship or love anything (or anyone) other than Him! Divine Jealousy required this.” Couplet: His jealousy did not allow the existence of anything but Him. No doubt, He became the same as all things. The Real wished to create things; He did not leave anything there other than his Essence! Thus, whoever worships in this world worships Him, Thus, He disclosed Himself on every face! Thus, people are attracted to (His) beautiful character, And narrow hearts are opened with it. According to the Chapter of The Night Journey (Surat Al-'Isra) verse 17/23: “For your Lord has decreed that you worship none but Him.” In any case, it is impossible to worship, love, praise, or pray anyone else. In fact, even a person worshipping an idol (asnam) is in reality worshipping As-Samad. This is because the existence to the idol (asnam) comes from As-Samad.[3] The person who knows that all existence is the existence of Allah understands this reality. After a gnostic understand this reality, he is no longer delimited by a particular belief, neither does he intervene (or participate) in other people's beliefs, or denies those beliefs. This is because he understands that everything is tied to a divine command, and nothing can happen without divine command (al-amr al-ilāhī) and the desire (irāda) of the divine. Nothing is in existence but Him! And again, the gnostic knows that each person is the loci of manifestation for a divine name. His beliefs and character reflect that name, hence the gnostic sees them as proper. Couplet: Even if a little drop slipped and moved The whole universe would be destroyed from the beginning to end The meaning of the following verse opens up the gnostic - The Chapter of The Cow (Surat-al Baqarah) verse 2/115: “So wherever you [might] turn, there is the Face of Allah.” This is because there is only one face. Directions are relative (iḍāfī) to existence. The Chapter of The Beneficent (Surat-ar Rahman) verse 55/29: “Day in and day out He has something to bring about.” Based on this principle, there are levels and stations. He shows a different existence at every station and a different face at each level. At each face, there is a different beauty; at each beauty a different love; at each love a different dimple; at each dimple a different coquetry; at each coquetry a different dance; at each dance a different coyness; and everywhere a different character. That's why the lover is undecided, passionate and wild (or silly). He travels through different kinds of states and loves. He becomes the loci of manifestation sometimes for contraction (qabḍ) and majesty (jalāl), sometimes for expansion, pleasure, enthusiasm, and the pleasure of beauty. He is sometimes attributed with coyness, sometimes with supplication. He shows different kinds of coquetry and coyness, always with love, and the gnostics doesn't deny any of these... And yet, how can the lover delimit himself by a particular belief or state. Whichever direction the lover comes… Whatever attribute He presents Himself with... Whatever cloth he wears, whichever language he speaks… The gnostic does not fall into ignorance. He does not delimit himself by a particular face, or a particular location. He witnesses Him at every face. He excuses people who are delimited by a single face. His perspective (vision) is wide; he knows that even being delimited is one of the divine tasks, the necessity of one of the divine names. As a matter of fact, in the Holy Quran, this reality is revealed by the Prophet Hud - The Chapter of Hud (Surat Hud) verse 11/56: “There is no living creature but that He holds it by its forelock. Indeed, my Lord is on a path [that is] straight.” Even beliefs are like this. Even if the belief of a person appears awry (or wrong) relative to the belief of another, the belief of the first person is his straight path, relative to the divine name that manifests in his essence. For example, the arc has curvature, but this is its straightness. Misguidance is the straight path according to the name The Abaser (al-Mudhill) but not relative to the name The Guide (al-Hādī). Because the gnostics understand this reality, they abstain from interfering with anybody's religion. Some people may ask: Since all the religious practices and other states are required by the divine names, and the person has no choice on these, everyone is compelled to be in their state. Isn't this a form of oppression? People who do not understand the realities of destiny (qadar) cannot answer that question. Only the competent know… The answer to this question depends on two realitie: The first is this: The quiddities (māhiyya) are not pre-made. And the second is this: Knowledge (ʿilm) is subject to the known (maʿlūm). It is important to understand these two principles. When they are understood, with the help of Allah, it becomes possible to understand the secret of destiny, to a certain extent. These two principles serve as keys for understanding this issue. Above, one of the two keys is referred to as the “quiddities”. This word means “the form of all things in Divine Knowledge.” They are yet in the state of knowledge, and they have not manifested or come into existence. Another name for “quiddities” is “immutable entities” (ʿayn thābita). The Knowledge of the Divine is identical to His “Essence.” This is also true for the “Perfect Man.” From this perspective, knowledge is the mirror of the Essence. With divine effusion (al-fayḍ al-ilāhī), those quiddities come into existence (manifest) according to their own preparedness (istiʿdād) and receptivity (qābiliyya). Beliefs and other states are also like this; “rebellion and shirk,” “belief and obedience,” whatever he requested in the eternity according to his preparedness and receptivity is given to him through effusion. For example, the preparedness (istiʿdād) of wheat is also wheat; the preparedness of barley is barley; that of millet is millet. Compare the others accordingly. If the barley had a tongue and argued with the farmer and said, “why didn't you make me wheat?” the answer of the farmer would be “your preparedness (istiʿdād) was this.” Besides, it would be foolish to get wheat from a seed of barley! Accordingly, the quiddity and immutable entity of each object is evident in the pre-eternity according to its state and characteristic in Divine Knowledge, each is a loci of manifestation for one of the divine names, and each manifests (in this world) with its pre-eternal attribute... The Divine Knowledge has no effect on it. The Chapter of Those Who Draf Forth (Surat-an Nazi'at) verse 79/5: “and those conducting affairs “obediently”!” Gnostics are aware of (they understand) this secret. Whatever the state of the known object is, the Divine Knowledge connects with it through that direction. Whatever name or attribute it serves as the loci of manifestation, it has to manifest that way. And it does manifest that way. This is the meaning of the phrase “knowledge (ʿilm) is subject to the known (maʿlūm)”. “Decree” (qaḍāʾ) means, whichever form and whichever state all things are ordained (taqdīr) in Divine Knowledge, they are collectively ruled (ḥukm) in that form and state. “Destiny” (qadar) is the subsequent and slow manifestation of each being, according to its preparedness, in a separate form in the world of senses and witnessing. That is, that thing manifests according to its preparedness. Question: All of the explanations so far indicate that all of the states of a person, including faith and belief, and shirk, as well as good (khayr) and evil (sharr)… The person requests those from the Real according to his preparedness and the receptivity of his essence. Even our words are created and made by the Real. However, even our preparedness is given by the Real! Isn't this oppression? Answer: At the rank of the Verifiers (muḥaqqiqūn), preparedness is neither made nor created. Since quiddity cannot be made, the preparedness, receptivity, and all the states of that quiddity cannot be made either. Quiddities are the form of knowledge, and at that level, there is no making or creation yet. Everyone must do what their immutable entity necessitates; the secret of destiny necessitates this. Every thing is connected to a preparedness; whatever direction is his quiddity, immutability entity, and receptivity; he cannot object it, and he cannot leave it. Whether he knows or not, when the time comes, they will manifest slowly. If the person knows that his preparedness is lacking (imperfect), he will sorrow! Again, in essence, there is no oppression. There are two types of oppression: Acceptable and unacceptable. The acceptable one is this: Abiding by all of the divine commands, leaving all of the prohibitions, not attributing any act or power to oneself, knowing that all is from the Real. Unacceptable oppression is this: The servant commits all kinds of sins, he neither abides by the divine commands nor leaves the prohibitions, he holds the Real responsible for all his malicious and evil acts, and he is not ashamed of his behavior! This is a bad kind of oppression. At this rank, there are lots of questions and answers, the competent know. They asked the following question to a sufi: - “How did you stop attributing wrongdoing to the Real?” He responded: - “I left nothing in His kingdom other than Him. Since He is the owner of all things in the kingdom (all there is in existence is Him), how can He or to whom can He do wrong? He uses is Kingdom as He wishes (He does what He wants in His kingdom).” About this topic, what is said so far is sufficient. Enes bin Malik who served the Messenger of Allah (peace be upon Him) said: “For thirteen years, I served him day and night. He never asked me why I did or didn’t do something.” The Messenger of Allah (peace be upon Him) understood the secret of destiny and this is the reason why he acted as narrated. The Grand Sheik Haḍrat Ibn ʿArabi wrote in his book “Nefahat”: The Real withheld some secrets from His messengers, while they were inviting people (to Allah). One of those is the secret of destiny… That is because, if the messengers recognize that a person is predisposed to blasphemy and wrongdoing due to his preparedness, and that the person will decline the invitation, they will be hesitant and weak in enforcing the (divine) command to invite him. The Real revealed this secret only after the invitations were completed and the unbelievers, hypocrites, believers, and righteous people were separated. Even if the gnostic attains a state in which he encompasses all the beliefs, a danger remains. Even if he raises his beliefs and knowledge to this level, all his beliefs are centered on the “limited (muqayyad) Lord”. A person who imagines he is together with his “absolute (mutlaq) Lord” is in fact with his own surmise (imagination).” That is, he is with the Lord that he created in his imagination; he is not with his “Absolute Lord”. The Absolute Lord is the “Lord of the Lords”. When the gnostic understands the reality of everything, when he leaves behind all the “others” (ghayr) and becomes nondelimited… Even when he is so free of conditioning and delimitation, he will still fear worshipping a “limited Lord”; because, this time he could be delimited by being nondelimited; and that is not a secure field to step on... Until “CERTAINTY” arrives… The following verse in the Holy Quran points to this reality - The Chapter of The Rocky Tract (Surat-al Hijr) verse 15/99: “And worship your Lord until there comes to you the certainty.” Certainty is Allah!.. Helpful information: The “people of certainty” divide certainty into three categories: - ”Certainty of Knowledge” (ʿilm al-yaqīyn); reaching the reality with knowledge. - ”Eye of Certainty” (ʿayn al-yaqīyn); feeling the reality. - ”Truth of Certainty” (haqq al-yaqīyn); manifesting the state of realization (taḥaqquq) with the reality. Put differently, 1-knowing heroes is like ʿilm al-yaqīyn 2-seeing heroes is like ʿayn al-yaqīyn 3-being a hero is like haqq al-yaqīyn Even gnosis (maʿrifa) follows these principles. The competent know. It is necessary at this point to provide a brief explanation of the nature of "delimitation and nondelimination," which encompasses all realities and the nature of the beliefs we must hold in order to be free of all fears and reach certainty. Premise… It should be known that the all-comprehensive reality is also referred to as the one named (musamma) with many names... Haḍrat Sheik explained it above. Some gnostics called this “love”… For example, Sheik Iraqi and his followers… Others called it “eternal power” and “eternal speech”… People like Sheik Muhyiddin and Sadreddin Konevi. They all refer to one Essence and one Reality. Couplet: Your beauty is one, but practices are many, It is immutable that every thing points to that Beauty (jamāl). The word used for reality is wujūd in Arabic, varlık (existence or being) in Turkish, hesti in Persian. In reality, He is incomparable (munazzah) from all of these. However, in the interest of explaining, they use the words “wujūd,” “love,” “nūr,” “al-nafs al-raḥmān,” “being or existence”… They all refer to one name, one Essence. And that is the Real. The Real is the “Absolute Being” (al-wujūd al-muṭlaq). When people talk about existence being “absolute” (muṭlaq), they mean “delimitation” (taqyīd). This is the unification of the “absolute” and “delimited.” The “Absolute Being” is incomparable (munazzah) to any thing and it is even munazzah from tanzih. Only with tasting these realities can be understood. Accordingly, it is possible to consider an Essence with a wide capacity, one that encompasses all levels and is present on all of them. That is, while He is identical to all the levels discussed here, He is also munazzah from them. He is “absolute,” and “all-comprehensive,” and “incomparable” at the same time, according to this level of understanding. Because He is “absolute,” and inaccessibile (al-ʿazīz), and unattached from the worlds, neither coquetry nor coyness can reach Him. The following two verses point to this reality - The Chapter of The Family of ‘Imran (Surat Ali ‘Imran) verse 3/97: “… surely, Allah is free from the worlds.” The Chapter of Those Who Set the Ranks (Surat-as Saffat) verse 37/180: “Exalted is your Lord, the Lord of might, above what they describe.” A noble hadith (ḥādīth sharīf) that points to the same meaning: “Allah existed, and nothing else existed with Him.” There is no name, no image, no praise, and no attribute at this station. He is munazzah and has been purified of all of these. He is, however, the one who discloses and observes from all levels, and He is identical to all the levels. Because He encompasses all levels, it is He who is named by every name, formed with every form, praised by every praise, attributed with every attribute. He descends to each of these levels. His descent is the same as His perfection. Indeed, the following noble hadith (ḥādīth sharīf) points to this meaning: “I got sick you didn’t visit me, I got hungry you didn’t feed me.” He even accepts the opposites in attributes, descents, and levels. This is because nothing can oppose Him (nothing is the opposite of Him). There is no attribute that is not attributed by its opposite. These meanings are known by the elect (khāṣṣa) and the elect of the elect (khāṣṣat al-khāṣṣa). For the gnostics, this much direction is sufficient. The Chapter of The Iron (Surat-al Hadid) verse 57/3: “He is the First and the Last, the Most High and Most Near, and He has perfect knowledge of all things.” This verse points to the meaning above. To the extent possible, the meanings of “absolute” and “delimited” are explained. Now you know that even being delimited by nondelimitation is delimitation. The Real encompasses all the levels and covers them with his name The Encompasser (al-muḥīṭ). The Chapter of The Cow (Surat-al Baqarah) verse 2/115: “So wherever you [might] turn, there is the Face of Allah.” Accordingly, if He has a face at all levels, and if you believe his face at one level and reject the other faces, you veil the Real and fall into disbelief (kufr). If a muslim denies the existence of the Real at any one of the loci of self-disclosures, the religious law does not consider him a muslim. For example, an idol worshipper falls into disbelief (kufr) for becoming delimited by the idol, directing all his worships to the idol. In other words, for rejecting the other faces. Couplet: Unreal (bāṭil) disbelief (kufr) veils the Absolute Real, Real disbelief (kufr), veils itself with the Real. Dear son, those who know the secrets of the following verse understand this - The Chapter of The Night Journey (Surat-al Isra) verse 17/23: “For your Lord has decreed that you worship none but Him.” Couplet, You are the exalted, the profound of this world. If you are the existence, I don’t know what places (locations) are. Those who understand the reality of “absolute” are referred to as the “Gnostics of Allah,” “Friends of Allah,” and the “People of Allah.” Indeed, the following verse is about these people - The Chapter of Jonah (Surat Yunus) verse 10/62: “There will certainly be no fear for the friends of Allah, nor will they grieve.” Gnostics and friends (of Allah) belong to this group, and they are free from fear or grief. May Allah feed us with these spiritual blessings. Grand Sheik Haḍrat Ibn ʿArabi said: “The end of gnostics is the Lord of the Lords. Those who know the Lord of the Lords worship Allah.” Those who worship a particular or delimited Lord, believe and worship a God that they created in their own imagination. The God of one person is different from the God of another. Think about the following verse: The Chapter of Joseph (Surat Yusuf) verse 12/39: “O my fellow-prisoners! Which is better: many different lords or Allah—the One, the Overwhelming?” Yes, the One (al-wāḥid) and Overwhelming (al-qahhār) Allah is better. There is none other than Him in his kingdom to respond to this question! He asks and He responds Himself. Really, there is an important hint and sign here. If the One and Overwhelming self-discloses (tajallī) on a servant with the name Overwhelming, everything within his gaze will be destroyed. The verse that points to this is in the Holy Quran is the following: The Chapter of The Stories (Surat-al Qasas) verse 28/88: “Everything will be destroyed except His Face.” The Chapter of The Beneficient (Surat-ar Rahman) verse 55/26-27: “Every being on earth is bound to perish. And there will remain the Face of your Lord, Owner of Majesty and Honor.” Today, we must die in advance (before physical death). And this death should be by our own desire (irāda). The person (who dies before physical death) sees the destruction of all things except for the Real, even he himself perishes and disappears, enters into complete annihilation and reaches fanāʾfillah. Nothing remains other than the Beauty (jamāl) of the Real. For a considerable time, the person remains in this annihilated state. His state is grand ecstasy. When in this state, neither time nor location exists. Neither skies nor angels… Thus, only the Real remains. And in that situation the One and Overwhelming says to Himself: The Chapter of The Believer (Surat-al Mumin) verse 40/16: “Who does all authority belong to this Day?” Because there is no else to respond, he asks, and then he responds on his own with his majesty: “To Allah—the One, the Overwhelming!” When the gnostic is exhausted and finished entirely; The Real gives him a new life and a new existence from His own existence, and paints him with the paint of Allah, thus changing all the attributes inside and outside him! The Chapter of Abraham (Surat Ibrahim) verse 14/48: “Watch for the Day when the earth will be changed into a different earth and the heavens as well, and all will appear before Allah—the One, the Owerwhelming.” That gnostic is given divine eyes, divine ears, and divine speech! When he comes from non-existence to existence (or conciousness) with these qualities, he begins a silent question and answer at all things. At that state of self-disclosure, there is no knowledge, gnosis, or conciousness; that is the state of absolute non-existence. However, when he recovers (or wakes up), his knowledge and understanding are complete. And the meaning of the verse above opens up in his state. However, there is no permission to express it! They recite without a tongue or heart. They hear without ears. This state is not the “certainty of knowledge” (ʿilm al-yaqīyn), but it is above it at the level of the “eye of certainty” (ʿayn al-yaqīyn) and the “truth of certainty” (haqq al-yaqīyn). When the gnostic advances to this state, he becomes free from fear (khawf) and hope (rajāʾ). He is the one that inspires, He is the one that guides (the seekers) to the true (or straight) path. The Grand Sheik also said: The People of Quality (kayf) fully understand, perceive and embrace all schools of thought (madhhab), all kingdoms (mulk), and all stations (maqāmāt). They are not ignorant about anything divine or corporeal (kawnī). Their knowledge is complete and comprehensive. Whatever is said about Allah and His manifestations, with complete unveiling (kashf), they know the person who said it and the level and station those words originate from. They also forgive the speaker and do not see the spoken words as improper. This is because they know that the Real has not created anything that is improper. The gnostics have this perspective because they know all of the names of the Real. They know that all levels and stations are a necessity of the divine names, all things are the loci of manifestation for divine names. Divine names manifest on a loci of manifestation (maẓhar) according to the preparedness and receptivity of that place. The Real granted the gnostic (the person of knowledge) the capacity to unite all of the (divine) names. Thus, (the gnostic) comprises and embraces all the names in his wide circle. The Messenger of Allah (peace be upon Him) said: “The first thing that is given to me is the ability to understand all the words and the ability to express a lot with few words.” He means the divine names, with all their different properties. Gnostics are the successors of the prophets. They have reached Muhammedan Realities. With the desire of Allah, try to understand these. Haḍrat Sheik Ibn ʿArabi said: “When a perfect person says “Hu!” (Him), he becomes Him, his relative existence (or identity) is entirely annihilated. He understands that this state is from the secrets of Divine Knowledge (ma’rifatullāh), not everybody knows this. None of the People of Allah has even hinted at this (state). Maybe they were worried about revealing the secret, maybe out of fear, maybe they thought it would be dangerous. This is because, at this state, the divine attribute engendering (takwīn) manifests from the servant; that is, when he says “Hu!”, he becomes Him. This is because, at this state, it is Allah who speaks from the tongue of the servant. This is called “hidden words”, which is apparent to the speaker, hidden to the others. To open the realities of this state, further discussion is needed. When the person of perfection says “Hu”, his existence is entirely annihilated. “Die before you die!” He annihilates his existence in line with this noble hadith (ḥādīth sharīf), and this is “death”. This death happens with desire. His existence disappears in the external and internal dimension, without a head or feet he jumps into the ocean of “HU.” As a result, he drowns and disappears. Neither a name nor a sign remains from him. After this stage, he becomes “HU” because the drop that falls into the ocean becomes the same as the ocean. “The Ocean of Hu” is “The Ocean of the One (al-wāḥid).” It is “divine love,” “absolute being,” “the ocean of divine light,” and “the world of unity.” To show us the true path, the Messenger of Allah (peace be upon Him) said the following in his prayers: “Oh Allah! Make me divine light (nūr)!” He was already that way. But he was reciting this prayer to teach us. It should be known that whoever gives himself to “HU” becomes “NŪR”. Couplet: Give (your) existence to the Real, existence always belongs to the Real… Be assured, when you get out of the way, what remains is the beloved… Is it strange that whoever surrenders to “HU” becomes the same as “HU”? If a person’s corpse falls into a salt lake, it becomes salt and pure. This way, they die with voluntary death, they jump into HU’s salt ocean (HU’s being), they are purified there and transformed into divine light (nūr). Is this occurance impossible? In everyday Turkish language, “HU” means “that person.” However, here, it means the Divine Essence. That is… (The person at this level) understands that when the Real says “I”, He means “all existence belongs to the Real”. Thus, he drops all beings, including his own being, into the ocean of the Essence. In this state, nothing but the Divine Essence must remain. People who continue the dhikr of “Hu” should understand that the word “Hu” refers to the entity named “Hu” (musammā). When they say “Hu”, all names, images, times, locations, and signs should disappear. They should annihilate all beings and their own being in the Essence of “Hu”. Couplet: Before and after, all that exist is HU; Invisible (bāṭin) and Visible (ẓāhir), all that exists is HU… Once a person understands these realities, it does not matter if he says “servant,” “HU,” “I,” “We,” or “Them”; they all have the same meaning and they all refer to “His Essence.” Haḍrat Sheik Ibn ʿArabi stated that: “Many gnostics did not even hint at this reality, because it was necessary (to veil it).” What comes to mind is this: When the servant says HU he “creates” (takwīn) the Real. The reality of this issue is this: If the person who says “HU” has not received a proper training under the supervision of a perfect teacher and he has not perfected himself, he can make a mistake here. That is, when the traveler says HU before drinking the wine of love from the hand of a perfect teacher who is a servant of the realities, or before complete Annihilation in Allah (fana fillah), he surmises or imagines the Real according to his own belief and delimitation, as he has not yet reached the absolute. And in this manner, he delimits the Real according to his own conceptualization (tasawwur). As a result, he “creates” (takwīn) and brings into existence (ījād) a HU and then worships a creator whom he himself created. Notwithstanding, according to a noble hadith (ḥādīth sharīf): I am as My servant thinks I am. According to this (hadith), there is the Face of the Real in that opinion (ẓann), He shows (discloses) His Face according to the “creation” (takwīn) and opinion (ẓann) of the servant. There is no delimited that is not a face of the absolute. Although He is the one who “creates” (takwīn) and brings into existence (ījād) Himself in this state, the creation is according to the imaginary belief of the servant. And this is the delimited God, not the absolute God. The danger is in this state is thinking that the delimited God is the absolute God. The real perfection is this: When the servant says “HU,” he completely annihilates from his existence; his relative existence disappears in divine existence. Next, without delimiting himself with a particular belief or opinion, without delimiting himself with one of the many ways… Only after these, he connects with the absolute Lord of the Lords and begins to worship Him. Otherwise, he worships a Lord that he created in his own imagination. The Chapter of The Crouching (Surat-al Jathiyah) verse 45/23 points to this reality: “Have you seen those who have taken their own desires as their god?” We must think deeply about this (verse). THE ARTICLE OF CREATION (takwīn, or engendering) Now, understand that, a perfect person is someone who (constantly) watches and controls his breath. He sits at the heart’s treasury, preventing any thoughts other than the Real from entering the Real’s library. “The ways to Allah are as many as the breaths of His creations.” According to this principle there is a way to Allah in each breath. What suits the gnostic is to receive each breath (along with his essence) from the Real and also return them to Him. Understand that the breath a person exhales (we can also think of this as nafs) is colorless like a specter (heyūlā). However, depending on the person’s beliefs, practices, and thoughts, it takes on a color and is covered with a particular veil when exhaled. Thus, it is important to safeguard the treasures of the heart from ideas that are against the approval (riḍā) of the Real. This is because, the servant’s heart is the Real’s treasury and library of the Real, and the servant is their guardian. Ideas, other than those about the Real, are a gang of highwaymen, and they should not be allowed to enter the heart. Indeed, according to a noble hadith (ḥādīth sharīf): “The heart of a believer is the house of Allah, and the throne of Allah, and the treasury of Allah, and the mirror of Allah.” If he neglects the Real’s treasury and loses it to gangs or allows it to be stolen by thieves, he will be in trouble, as he will be considered a traitor. The Chapter of The Spoils of the War (Surat-al Anfal) verse 8/58: “Indeed, Allah does not like traitors.” Couplet: When the Real’s candle lights up in the heart, The thieves stop visiting it… The ideas and memories that come to the minds of people who have reached closeness with the Real, the people of examination (murāqaba), are treated as the actions and words of the people of the outward dimension (regular people). People of examination are accountable for their ideas that are against the approval (riḍā) of the Real. The following noble hadith (ḥādīth sharīf) points to this issue: “Whoever pounds on the doors of others, his door will be pound: the good deeds of the pious believers are the bad deeds of those close to the Real.” In reality, Allah will not approve the entrance of any thoughts other than Himself to enter the heart of His servant; this is because it (the hear) is His house. Indeed, according to a noble hadith (ḥādīth sharīf): “If a person allows into his heart ideas other than the Real, it is as if he fills the house of Allah with idols and turns it into an idol house.” Although Allah is the one who creates those memories and thoughts in the heart, the servant is responsible for his negligence (or ignorance). If the servant does not remove those thoughts and replace them with ideas about the Real, and those thoughts expand and find comfort in the heart, the servant will be interrogated because of his state. The Chapter of the Beneficent (Surah ar-Rahman) verse 55/29: “Every moment He manifests something new.” The Real is in this state of eternal and continuous self-disclosure. The commands of the Real appear in the external dimension and descend over the servants as a result of those self-disclosures. And they visit the hearts of the servants. The visitor is the command of the Real, the self-disclosure of an “unseen guest”. The visitor travels from the Real and enters the servant’s heart in a colorless form. If the servant is not in ignorance (if his heart is with the Real) when the visitor arrives, the “unseen guest” (the command of the Real) unites with the Real in the servant’s heart. Indeed, according to a holy hadith (ḥādīth qudsī): “Neither can the sky nor earth contain me, but the heart of a believer can contain Me.” A lover interprets the meaning of this holy hadith with the following poem: The heart is a pearl looking at the Real, The heart is a locus of manifestation for a name or named thing, The heart is a hawk, a phoenix, The heart is the existence of the Essence of the Real!.. The unification of the command of the Real and the Real in the servant’s heart yields a holy beauty, which returns to the Real without a form or number. “It starts with Him and returns to Him.” These arrivals and departures are not through the way of the spirit. They descend through a pure or incomparable (munazzah) path and ascend through a similar path. Neither angels nor beings in the sky can recognize these arrivals and departures. They only see a pure (munazzah) spirit, but they know nothing else. Whenever that “unseen guest” visits the servant, he finds the Real there; this way, the servant shows respect to the rights of the visitor and gives the visitor his dues. If the command of the Real comes to the heart of the servant and does not find the Real there, but finds an angel or an angelic thought, from the unification of these two, an angelic form emerges; it follows the path through which the spirits ascend and flies until “Sidrat” (Sidrat al-Muntahā is a holy tree at the end of the seventh heaven) and settles there. If the command of the Real comes to the servant’s heart and finds the satan (shayṭān) there, this time a spirit in the form of fire emerges, and this has the form of a black bird; it follows the path of satans until the moon and settles there. It cannot ascend further, it remains there until the resurrection day (yawm al- qiyāma). And when the command of the Real arrives and finds a beauty in the servant’s heart, a beatiful form emerges from this, it flies to the heaven in the form of a beatiful bird and finds a blessing according to its disposition and waits there until his owner arrives. And just like these, the commands visiting the heart, whatever they find there, they generate a form accordingly. No further details are needed. In reality, insan is a divine house of rewards. The Divine Essence continuously self-discloses and the divine command descends there. Although that descent is colorless and without a sign, the Real paints that person and brings into existence different kinds of colors and forms according to his beliefs, ideas and practices. The goal here is to explain the self-disclosure of one of the Real’s attributes, “takwīn” (engendering). A perfect man is not ignorant in any state; just like the divine command comes to him without a color, form, or number, he should leave it without a color, form, or number, and return it in the same state in which it came, and thus do justice to it. Not even a single drop of a person’s inner thoughts, opinions, external acts and actions, beliefs, imaginations, or breaths disappears. Good or bad, they all take a form and shape depending on their preparedness and receptivity and appear in the afterlife. And because of the form he gave them, their owner either finds blessing and joy, or he suffers and feels pain. Those that are hidden here become visible there. The Chapter of The Earthquake (Surah az-Zalzalah) verse 99/7-8: “So whoever does an atom’s weight of good will see it. And whoever does an atom’s weight of evil will see it.” Grand Sheik Haḍrat Ibn ʿArabi continues: “According to a noble hadith (ḥādīth sharīf): “He hasn’t created a locus that is not Allah; he created everything.” (Ismail Hakki translated this hadith as follows: “The Real created his own soul (nafs).”) The practical intellect (ʿaql al-maʿāsh), which is used in the affairs of this world, denies this reality. And it is to blame for this. The practical intellect (ʿaql al-maʿāsh) is the particular intellect (ʿaql al-juzʾī). It cannot comprehend this reality. Only the intellect of the place of return (ʿaql al-maʿād), trained with knowledge (ʿilm) and wisdom (irfan), the intellect that can understand the future, can comprehend it. In fact, saying “the Real created (khalq) Himself,” does not look good from an exoteric perspective. However, this statement is correct from the reality perspective. It is beautiful. That is, it is astounding. Of course the worldly intellect denies it, because it is outside this intellect’s sphere of perception and understanding. Whoever says something about the Real, he gives a form to the Real in his soul (nafs). Even if he worships, he worships what he forms (or conceptualizes) in his mind. And that is Allah; none other than Him. He shows a face on the mirror of the person’s heart, according to the person’s conceptualization (tasawwur), belief (iʿtiqād) and opinion (ẓann). We are coming to the main issue. If this is true, it is not the servant that created (khalq) the Real that manifests according to the servant’s conceptualization; rather, the “Absolute Real” created it. Allah is the creator (khāliq) of everything; there is no creator (khāliq) other than Him. The Real that the servant conceptualizes in his belief is like other “things” that the Real brings into existence. Even that is created (khalq) by the Real. The phrase “The Real created Himself” has deep meanings. Understand that khalq (create), jaʿl (making or appointing), ījād (bestowal of existence or bringing into existence), sun (doing, showing signs of power), and takwīn (bringing unseen to the seen, engendering) refer to the same meaning at this station even if they appear slightly different. The meaning of all these words is the Real’s self-manifestation (ẓuhūr) and self-disclosure (tajallī). “The Real manifested Himself” means, He self-manifests (ẓuhūr) according to the servant’s conceptualization (tasawwur) and opinion (ẓann). There is an example of this: If a person wants to witness, see, and know himself without a mirror, it will be hard. However, if he sees himself with a mirror, there is a different kind of pleasure (or ease) in this. Thus, by creating (khalq) Adam, the Real made this world a mirror for Himself. He sees His reflection in the mirror of this world, and he sees and shows His identical self (ʿayn) in the mirror of Adam. Here “Adam” refers to insan. Saying he created (khalq) the world and Adam and made them a mirror for himself means; He self-manifested in the form of a mirror, he showed Himself His majesty (jalāl) and beauty (jamāl) through that mirror, and fell in love with Himself with his own beauty on the mirror, with fascination, he began to express supplications. From another face, He became the beloved and began to exhibit coquettishness. He presented His own beauty to Himself, became flirtatious, and self-disclosed. Here the observer, the observed thing, observation, and the mirror are all the same thing. And this Perfect Man is so absolute, such a pure gilded mirror that the Absolute Beauty observes Himself in that mirror without a delimitation or condition. The mirror of the Perfect Man is according to the self-disclosure of the Real. The self-disclosure in others is according to the person’s opinion (ẓann) and admission. Allah speaks the truth and guides towards the true path. At the end of his book “Bezels of Wisdom” (Fuṣūṣ Al-ḥikam), the Grand Sheik Haḍrat Ibn ʿArabi (may Allah protect his secret) writes about these issues. We are quoting some of those writings here: (“The servant believes in an Allah that he conceptualized according to his opinion (ẓann). And that is an attribute!.. The glorifaction of that servant is according to his belief and and opinion, thus he praises his opinion. Hence, he denigrates other beliefs. If he had fairness he would not do that. The person who creates this God in his opinion is ignorant (jāhil). This is why he denigrates and opposes other beliefs without a shadow of doubt. Because other beliefs appear to conflict with his own belief, he opposes beliefs about other Gods, and denies them…”) If he heard and understood the following saying from Sheik Junayd al-Baghdadi, he would not object to any belief and would leave the believer to the owner of that belief, he would gain wisdom and see, know and comprehend the Real in all forms: “Water takes on the color of the cup.” The person who brings into existence a specific God for himself is a person of surmise or opinion (ẓann). He is neither a knower (ʿalīm) nor a gnostic. This the reason why Allah said: “I am according to my servant’s surmise.” That means, “I only self-manifest to my servant in the way he believes.” This is the case whether his belief is absolute or delimited. A God (ilāh) who is believed with particular beliefs is determinate, delimited, and numbered. This is the God that can be contained in the servant’s heart. It is a face of self-disclosure for the Real. It is not a different God (it is not separate from the Real). However, the “Absolute Divine” possesses beauty and there is none but Him. And He cannot be contained anywhere. He cannot even be contained in the heart. How could He? He is all-comprehensive, He encompasses all things. There is nothing other than Him. Even the heart is Him. It is not acceptable to say “He does or doesn’t fit in His Existence.” Think and understand accordingly. To clarify the issues above, let’s see another example. If we look at the beauty of a loved one and surround her with one hundred thousand mirrors, she will appear with a hundred thousand faces. In reality, there is only one beloved. However, depending on the preparedness and receptivity of the mirrors, she appears bright in some, sad in others, straight in some, and crooked in others. If a person sees only one reflection of the beloved and denies the other reflections, he cannot be considered a gnostic. A gnostic confirms that it is the different faces of the beloved that appear in all the mirrors. He can even see with or without the mirror. Couplet: It is only “one” form that appears to many eyes as “a hundred thousand”, It is Him who demands to see His own beauty. This example needs no further explanation. The more a gnostic thinks and takes pleasure, the more examples he finds. Let’s see one last example. A person stays in darkness (without sunlight) for a long time. One day windows with many different colors are constructed where he stays, and when the sunlight hits those windows in the morning, lights with various colors flow into the room. Looking at the color of the lights, the person surmises or believes that the color of the son is green or red. He falls into imagination and conceptualization. However, a gnostic knows the reality of this, and he knows that “water takes on the color of the cup” and the color of all things comes from the divine light. The Chapter of The Light (Surah an-Nur) verse 24/35 explains this: “Allah is the Light of the heavens and the earth.” The gnostic knows that what appears from the mirror of the two worlds is one face. And yet, each gnostic reaches a specific kind of perfection, and they say state the following from five different levels of perfection: “There is nothing I see, after which I don’t see Allah.” “There is nothing I see, in which I don’t see Allah.” “I see Him before everything else.” “Only Allah.” “Only Allah sees Allah.” These statements refer to seeing in the horizons, the outside world. After a perfect gnostic experiences all five kinds of seeing, he experiences five other kinds of seeing in his soul (nafs). These are anfusi. It would not be appropriate to explain them here. Perhaps unveiling (kashf) them is unlawful (ḥarām). Whoever wants to know these realities should hold the hand of (entreat) a Perfect Man and ask from Him. This is because there is a principle “whoever hasn’t tasted doesn’t know”. They cannot be learned by reading, they must be experienced. The Real is the helper. With the help of Allah, it is completed. I am looking for a person of wisdom, Who will be the lover of the beloved, Who will find himself in Him, And afterwards become permanent with Him, I am looking for a person of wisdom, Who will come with wisdom, Who will break the shell of human nature (bashariyya), Who transforms himself into a mirror, I am looking for a person of wisdom, Who disappears in divine light, Who becomes a letter in Divine speech, Who is a mercy to the worlds. Terzi Baba. Terzi Baba books. Terzi Baba printed books. 1) Necdet Divanı 2) Hacc Divanı 3) İrfan Mektebi, (Hakk Yolu)nun Seyir Defteri 4) Risale-i "Lübb-ül Lü'b ve Sırr-üs Sırrı", (Osmanlıca’dan Çeviri) 5) Salat 6) Mübarek Geceler ve Bayramlar 7) İslam, İman, İhsan, İkan 8) Tuhfetü’l Uşşâki, (Osmanlıca’dan Çeviri) 9) Er-Rahman 10) Kelime-i Tevhid 11) Vah'y ve Cebrâil (a.s.) 12) Terzi Baba (1): Necdet Ardıç ve Necm (Yıldız) Sûresi 13) (13) On Üç ve Hakikat-i İlâhiyye 14) İrfan Mektebi: Hakk Yolu’nun Seyr Defteri ve (Şerhi) 15) (6) Peygamber (1): Hz. Âdem (a.s.) 16) Divan (3) 19) Sûre-i Feth ve Fethin Hakikatleri 21) (6) Peygamber (2): Hz. Nûh Neciyyullah (a.s.) 22) (12) Yûsuf Sûresi 24) (6) Peygamber (3): Hz. İbrâhîm Halilûllah (a.s.) 35) Kûr’ân-ı Kerîm’de Yolculuk: Fâtiha Sûresi 39) Terzi Baba (2) 41) İnci Tezgâh-ı 49) Kûr’ân-ı Kerîm’de Yolculuk: (36) Yâ-Sin Sûresi 59) (6) Peygamber (4): Hz. Mûsâ-Kelîmullah (a.s.) 60) (6) Peygamber (5): Hz. Îsâ-Ruhullah (a.s.) 61) (6) Peygamber (6): Hz. Muhammed-Rasûlüllah (s.a.v.) 67) Kûr’ân-ı Kerîm’de Yolculuk: (67) Mülk Sûresi 68) Kûr’ân-ı Kerîm’de Yolculuk: (1) Namaz Sûreleri 69) Kûr’ân-ı Kerîm’de Yolculuk: (2) Namaz Sûreleri 88) Nusret Tura Divanı - Erler Demine 91) Terzi Baba (7) Biismi Has, Selâm (13) 95) Terzi Baba (8) (19/53) 96) Kûr’ân-ı Kerîm’de Yolculuk: (41) Fussilet Sûresi 103) Terzi Baba Yüksek Lisans Tezi 118) Kûr’ân-ı Kerîm’de Yolculuk: (52) Tûr Suresi ve M. Nusret Tura Hz. 129) Terzi Baba Divanı (Tüm Şiirlerim) --------------------------------------------- Books printed by (H) Yayınları: --------------------------------------------- 6) Mübarek Geceler ve Bayramlar 14) İrfan Mektebi: Hakk Yolu’nun Seyr Defteri ve (Şerhi) 15) (6) Peygamber (1): Hz. Âdem (a.s.) 88) Nusret Tura Divanı - Erler Demine --------------------------------------------- Terzi Baba books, ordered list SOURCES 1. QUR’AN and HADITH 2. WAHB: Knowledge bestowed by the Real. 3. KASB: Knowledge obtained by effort. 4. NAQL (transmission) : Various books, including Masnawi, The Perfect Man, and Fusus Al-Hikam as well as knowledge acquired through witnessing during our sohbets. (Breezes from the Heart) 1) Necdet Divanı 2) Hacc Divanı 3) İrfan Mektebi, (Hakk Yolu)nun Seyir Defteri 4) Risale-i "Lübb-ül Lü'b ve Sırr-üs Sırrı", (Osmanlıca’dan Çeviri) 5) Salat 6) Mübarek Geceler ve Bayramlar 7) İslam, İman, İhsan, İkan 8) Tuhfetü’l Uşşâki, (Osmanlıca’dan Çeviri) 9) Er-Rahman 10) Kelime-i Tevhid 11) Vah'y ve Cebrâil (a.s.) 12) Terzi Baba (1): Necdet Ardıç ve Necm (Yıldız) Sûresi 13) (13) On Üç ve Hakikat-i İlâhiyye 14) İrfan Mektebi: Hakk Yolu’nun Seyr Defteri ve (Şerhi) 15) (6) Peygamber (1): Hz. Âdem (a.s.) 16) Divan (3) 17) Kevkeb: Kayan "Yıldız" lar 18) Hz. Peygamberimiz Efendimizi Rû’ya-da Görmek 19) Sûre-i Feth ve Fethin Hakikatleri 20) Terzi Baba Umre Dosyası (2009) 21) (6) Peygamber (2): Hz. Nûh Neciyyullah (a.s.) 22) (12) Yûsuf Sûresi 23) İbretlik "Değmez" Dosyası 24) (6) Peygamber (3): Hz. İbrâhîm Halilûllah (a.s.) 25) Bir Hikâye Bir Çok Yorum: (1) Köle Ve İncir Sepeti 26) Bir Zuhûrât’ın Düşündürdükleri: Tenzîh, Teşbîh, Tevhîd 27) Bir Hikâye Bir Çok Yorum: (2) Genç ve Kıymetli Elmas 28) Kûr’ân-ı Kerîm’de (Tesbîh ve Zikir) 29) Kûr’ân-ı Kerîm’de Yolculuk: Karınca-Neml Sûresi 30) Kûr’ân-ı Kerîm’de Yolculuk: (19) Meryem Sûresi 31) Kûr’ân-ı Kerîm’de Yolculuk: Kehf-Mağara Sûresi 32) Terzi Baba (3) İstişare Dosyası 33) Terzi Baba Umre Dosyası (2010) 34) Bir Hikâye Bir Çok Yorum: (3) Bakara "İnek" Hikayesi 35) Kûr’ân-ı Kerîm’de Yolculuk: Fâtiha Sûresi 36) Kûr’ân-ı Kerîm’de Yolculuk: Bakara Sûresi 37) Kûr’ân-ı Kerîm’de Yolculuk: Necm-Yıldız Sûresi 38) Kûr’ân-ı Kerîm’de Yolculuk: (17) İsra Sûresi 39) Terzi Baba (2) 40) Kûr’ân-ı Kerîm’de Yolculuk: (3) Âl-i İmrân Sûresi 41) İnci Tezgâh-ı 42) Kûr’ân-ı Kerîm’de Yolculuk: (4) Nisâ Sûresi 43) Kûr’ân-ı Kerîm’de Yolculuk: (5) Mâide Sûresi 44) Kûr’ân-ı Kerîm’de Yolculuk: (7) A’râf Sûresi 45) Kûr’ân-ı Kerîm’de Yolculuk: (14) İbrâhîm Sûresi 46) Salat - İngilizce 47) Salat - İspanyolca 48) İrfan Mektebi - Fransızca 49) Kûr’ân-ı Kerîm’de Yolculuk: (36) Yâ-Sin Sûresi 50) Kûr’ân-ı Kerîm’de Yolculuk: (76) İnsan Sûresi 51) Kûr’ân-ı Kerîm’de Yolculuk: (81) Tekvîr Sûresi 52) Kûr’ân-ı Kerîm’de Yolculuk: (89) Fecr Sûresi 53) Mehmet Hazmi Tura (Yüksek Lisans Tezi) 54) Kûr’ân-ı Kerîm’de Yolculuk: Beled-Şems-Leyl-Duhâ-İnşirâh-Tîn (90-95) Sûreleri 55) Kûr’ân-ı Kerîm’de Yolculuk: (28) Kasas Sûresi 56) İrfan Mektebi Şerhi - Fransızca 57) Kûr’ân-ı Kerîm’de Yolculuk: (20) Tâ Hâ Sûresi 58) Muhyiddin-i Arabi - Mir'ât-ül İrfan ve Şerhi 59) (6) Peygamber (4): Hz. Mûsâ-Kelîmullah (a.s.) 60) (6) Peygamber (5): Hz. Îsâ-Ruhullah (a.s.) 61) (6) Peygamber (6): Hz. Muhammed-Rasûlüllah (s.a.v.) 62) Bir Hikâye Bir Çok Yorum: (4) Bir Ressam Hikâyesi 63) İnci Mercan Tezgâhı: Düşündürücü Nükteler 64) Ölüm Hakkında: Kıyam'et 65) Reşahat’tan Özet, Birkaç Bölüm'ün Şerh/Sohbet ve Yorumları 66) Abdulkâdir Geylâni - Risâle-i Gavsiyye Şerhi 67) Kûr’ân-ı Kerîm’de Yolculuk: (67) Mülk Sûresi 68) Kûr’ân-ı Kerîm’de Yolculuk: (1) Namaz Sûreleri 69) Kûr’ân-ı Kerîm’de Yolculuk: (2) Namaz Sûreleri 70) Yehova Şahitleri ile Mülâkat 71) Mübarek Geceler ve Bayramlar - Fransızca 72) Îmân ve Îkân 73) Celâl Cemâl Celâl: İbretlik Bir Dosya Daha (3) 74) Terzi Baba Umre Dosyası (2012) 75) Mahmut Şebüsteri - Gülşen-i Raz ve Şerhi 76) Bir Hikâye Bir Çok Yorum: (5) Doğdular, Yaşadılar, Öldürdüler, Öldüler Hikâyesi 77) Aşk ve Muhabbet Yolu: M. Nusret Tura 78) A’yân-ı Sâbite: Kazâ Ve Kader 79) Terzi Baba (4) İstişare Dosyası 80) Terzi Baba (5) İstişare Dosyası 81) Hayal Vâdîsi’nin Çıkmaz Sokakları 82) Mektuplarda Yolculuk - M. Nusret Tura 83) Terzi Baba Umre Dosyası (2013) 84) Nusret Tura - Kara Gün Dostuyum III - Vecizeler Hikâyeler 85) Nusret Tura - Kara Gün Dostuyum II - Tasavvufda Aşk ve Gönül 86) Terzi Baba (6) İstişare Dosyası 87) Terzi Baba - İlâhiler = Derleme 88) Nusret Tura Divanı - Erler Demine 89) Bir Hikâye Bir Çok Yorum: (6) Her Şey Merkezinde mi? Hikâyesi 90) Abdülkerim Cîlî - İnsân-ı Kâmil Cilt (1-Kitap-1) Şerhi 91) Terzi Baba (7) Biismi Has, Selâm (13) 92) Abdülkerim Cîlî - İnsân-ı Kâmil Cilt (1-Kitap-1) Cilt (2) Şerhi 93) İslam, İman, İhsan, İkan - İngilizce 94) Yolun Tehlikeleri- İbretlik Bir Hikaye Daha - Mescid-i Dırar. Kubbetu'l Kara. 95) Terzi Baba (8) (19/53) 96) Kûr’ân-ı Kerîm’de Yolculuk: (41) Fussilet Sûresi 97) Terzi Baba Umre Dosyası (2015) 98) Solan Bahçenin Kuruyan Gülleri 99) Terzi Baba (9) İstişare Dosyası 100) İrfan Mektebi Ve Şerhi - İspanyolca 101) Bosna Hersek Seyahati Dosyası 102) İrfan Mektebi Ve Şerhi - İngilizce 103) Terzi Baba Yüksek Lisans Tezi 104) Hacc Umre ve Hakikatleri 105) Cemo ve Farko 106) Terzi Baba Umre Dosyası (2016) 107) Vahy ve Cebrâîl - Fransızca 108) Ru’ya-Zuhuratlar - Ma'na Alemi Zuhuratları (1) - Peygamberimizi Ru'ya-da Görmek 109) Tasavvufî Îzahlar 110) (19-53) Şeker Risalesi 111) Risale-i "Lübb-ül Lü'b ve Sırr-üs Sırrı", (Osmanlıca’dan Çeviri) ve Şerhi 112) Bir Kardeşin Soruları ve Cevapları 113) Abdülkerim Cîlî - İnsân-ı Kâmil Cilt (1-Kitap-2) Şerhi 114) Abdülkerim Cîlî - İnsân-ı Kâmil Cilt (1-Kitap-3) Şerhi 115) Abdülkerim Cîlî - İnsân-ı Kâmil Cilt (1-Kitap-4) Şerhi 116) Kudüs Seyehati Dosyası 117) Abdülkerim Cîlî - İnsân-ı Kâmil Cilt (1-Kitap-5) Şerhi 118) Kûr’ân-ı Kerîm’de Yolculuk: (52) Tûr Suresi ve M. Nusret Tura Hz. 119) Muhyiddîn İbnü'l Arabî - Füsûsu’l-Hikem (01) Âdem Fassı 120) Muhyiddîn İbnü'l Arabî - Füsûsu’l-Hikem (02) Şit Fassı 121) Muhyiddîn İbnü'l Arabî - Füsûsu’l-Hikem (03) Nuh Fassı 122) Muhyiddîn İbnü'l Arabî - Füsûsu’l-Hikem (04) İdris (05) İbrahim Fassı 123) Mahmut Şebüsteri - Gülşen-i Raz (2) - Terzi Baba Şerhinin Tamamı 124) İbretlik Bir Değmez Dosyası Daha: Satıh İnce 125) Terzi Baba Umre Dosyası (2018) 126) Ben’deki Terzi Babam (1) - Murat Cağaloğlu 127) Ben’deki Terzi Babam (2) - Murat Cağaloğlu 128) İbretlik Bir Hikâye Daha - Kaf Dağı Ve Zümrüd-ü Anka 129) Terzi Baba Divanı (Tüm Şiirlerim) 130) İbretlik Bir Hikâye Daha - Kilise Çanları 131) Kûr’ân-ı Kerîm’de Yolculuk: 53. Ayetler ve Terzi Baba 132) İbretlik Bir Hikâye Daha - Kaner Yiğido 133) Muhtelif İrfan Sohbetleri (1) 134) Muhtelif Sohbet Arası Sohbetler (2) 135) Muhtelif Sohbet Arası Sohbetler (3) 136) Muhtelif Sohbet Arası Sohbetler (4) 137) Muhtelif Sohbet Arası Sohbetler (5) 138) Muhtelif Sohbet Arası Sohbetler (6) 139) Muhtelif Sohbet Arası Sohbetler (7) 140) Muhtelif Sohbet Arası Sohbetler (8) 141) Muhtelif Sohbet Arası Sohbetler (9) 142) Muhtelif Sohbet Arası Sohbetler (10) 143) Muhtelif Sohbet Arası Sohbetler (11) 144) Muhtelif Sohbet Arası Sohbetler (12) 145) Muhtelif Sohbet Arası Sohbetler (13) 146) Muhtelif Sohbet Arası Sohbetler (14) 147) Muhtelif Sohbet Arası Sohbetler (15) 148) Muhtelif Sohbet Arası Sohbetler (16) 149) Muhtelif Sohbet Arası Sohbetler (17) 150) Muhtelif Sohbet Arası Sohbetler (18) 151) Muhtelif Sohbet Arası Sohbetler (19) 152) Muhtelif Sohbet Arası Sohbetler (20) 153) Muhtelif Sohbet Arası Sohbetler (21) 154) Muhtelif Sohbet Arası Sohbetler (22) 155) Muhtelif Sohbet Arası Sohbetler (23) 156) Muhtelif Sohbet Arası Sohbetler (24) 157) Muhtelif Sohbet Arası Sohbetler (25) 158) Muhtelif Sohbet Arası Sohbetler (26) 159) Muhtelif Sohbet Arası Sohbetler (27) 160) Muhtelif Sohbet Arası Sohbetler (28) 161) Muhtelif Sohbet Arası Sohbetler (29) 162) Muhtelif Sohbet Arası Sohbetler (30) 163) Esmâ’ül Hüsnâ (1) - M. Nusret Tura Hz. 164) Esmâ’ül Hüsnâ (2) - M. Nusret Tura Hz. - Fütuhat ve Müşahadeleri 165) Kûr’ân-ı Kerîm’de Yolculuk: (75-40) Kıyamet Sûresi 166) Abdülkerim Cîlî - İnsân-ı Kâmil Cilt (1-Kitap-6) Şerhi 167) Abdülkerim Cîlî - İnsân-ı Kâmil Cilt (1-Kitap-7) Şerhi 168) Muhtelif Sohbet Arası Sohbetlerden Seçmeler (31) 169) İbretlik Bir Hikâye Daha - Usta'dan Çırağına Tavsiyeler 170) Ru’ya-Zuhuratlar - Ma'na Alemi Zuhuratları (4) - Terzi Baba’nın Görüldüğü Zuhuratlar 171) Ru’ya-Zuhuratlar - Ma'na Alemi Zuhuratları (5) - Yoruma Açık Eğitim Zuhuratları 172) Ru’ya-Zuhuratlar - Ma'na Alemi Zuhuratları (6) - Tuzak-Mekr-Hileli Zuhuratlar 173) Terzi Baba Umre Dosyası (2020) 174) Kûr’ân-ı Kerîm’de Yolculuk: (83) Mutaffifin Sûresi 175) Mübarek Geceler Ve Bayramlar - İspanyolca 176) Korona Virüs’ün Düşündürdükleri 177) Terzi Baba, “14-İrfan Mektebi” Tezi 178) Kûr’ân-ı Kerîm’de Yolculuk: (84-12) İnşikak Sûresi 179) 13-Terzi-Elif-Terazi-Teradi-İrfan Mektebi 180) Muhyiddîn İbnü'l Arabî - Füsûsu’l-Hikem - A- Mukaddime 181) Muhyiddîn İbnü'l Arabî - Füsûsu’l-Hikem - B- Ayniyet Ve Gayriyyet 182) Muhyiddîn İbnü'l Arabî - Füsûsu’l-Hikem (06) İshak Fassı 183) Muhyiddîn İbnü'l Arabî - Füsûsu’l-Hikem (07) İsmail (08) Yakup Fassı 184) Muhyiddîn İbnü'l Arabî - Füsûsu’l-Hikem (09) Yusuf Fassı 185) Muhyiddîn İbnü'l Arabî - Füsûsu’l-Hikem (10) Hud Fassı 186) Muhyiddîn İbnü'l Arabî - Füsûsu’l-Hikem (11) Salih (12) Şuayb Fassı 187) Muhyiddîn İbnü'l Arabî - Füsûsu’l-Hikem (13) Lut (14) Üzeyir Fassı 188) Muhyiddîn İbnü'l Arabî - Füsûsu’l-Hikem (15) İsa Fassı 189) Muhyiddîn İbnü'l Arabî - Füsûsu’l-Hikem (16) Süleyman (17) Davud (18) Yunus (19) Eyyüb Fassı 190) Muhyiddîn İbnü'l Arabî - Füsûsu’l-Hikem (20) Yahya (21) Zekeriyya Fassı 191) Muhyiddîn İbnü'l Arabî - Füsûsu’l-Hikem (22) İlyas (23) Lokman (24) Harun-Fassı 192) Muhyiddîn İbnü'l Arabî - Füsûsu’l-Hikem (25) Musa (26) Halid Fassı 193) Muhyiddîn İbnü'l Arabî - Füsûsu’l-Hikem (27) Muhammed-Fassı 194) Silsile-i Uşşakiyye 195) Terzi Baba-Özel, Kütüphane ve Müze Arşivi 196) İbretlik Bir Değmez Dosyası Daha: Üç Silahşörler 197) Dur Rabb'ın Namaz Kılıyor (1) 198) Ramazan ve Oruç 199) İrfan Mektebi-Ders Tarif Sıralaması 200) Dur Rabb'ın Namaz Kılıyor (2) ------------------------- Six messengers series. ------------------------- 15) (6) Peygamber (1): Hz. Âdem (a.s.) 21) (6) Peygamber (2): Hz. Nûh Neciyyullah (a.s.) 24) (6) Peygamber (3): Hz. İbrâhîm Halilûllah (a.s.) 59) (6) Peygamber (4): Hz. Mûsâ-Kelîmullah (a.s.) 60) (6) Peygamber (5): Hz. Îsâ-Ruhullah (a.s.) 61) (6) Peygamber (6): Hz. Muhammed-Rasûlüllah (s.a.v.) ------------------------- Terzi baba books series. ------------------------- 12) Terzi Baba (1): Necdet Ardıç ve Necm (Yıldız) Sûresi 39) Terzi Baba (2) 32) Terzi Baba (3) İstişare Dosyası 79) Terzi Baba (4) İstişare Dosyası 80) Terzi Baba (5) İstişare Dosyası 86) Terzi Baba (6) İstişare Dosyası 91) Terzi Baba (7) Biismi Has, Selâm (13) 95) Terzi Baba (8) (19/53) 99) Terzi Baba (9) İstişare Dosyası 87) Terzi Baba - İlâhiler = Derleme 103) Terzi Baba Yüksek Lisans Tezi 108) Ru’ya-Zuhuratlar - Ma'na Alemi Zuhuratları (1) - Peygamberimizi Ru'ya-da Görmek 109) Tasavvufî Îzahlar 110) (19-53) Şeker Risalesi 126) Ben’deki Terzi Babam (1) - Murat Cağaloğlu 127) Ben’deki Terzi Babam (2) - Murat Cağaloğlu 129) Terzi Baba Divanı (Tüm Şiirlerim) 131) Kûr’ân-ı Kerîm’de Yolculuk: 53. Ayetler ve Terzi Baba 165) Kûr’ân-ı Kerîm’de Yolculuk: (75-40) Kıyamet Sûresi ------------------------- One story many interpretations series. ------------------------- 25) Bir Hikâye Bir Çok Yorum: (1) Köle Ve İncir Sepeti 27) Bir Hikâye Bir Çok Yorum: (2) Genç ve Kıymetli Elmas 34) Bir Hikâye Bir Çok Yorum: (3) Bakara "İnek" Hikayesi 62) Bir Hikâye Bir Çok Yorum: (4) Bir Ressam Hikâyesi 76) Bir Hikâye Bir Çok Yorum: (5) Doğdular, Yaşadılar, Öldürdüler, Öldüler Hikâyesi 89) Bir Hikâye Bir Çok Yorum: (6) Her Şey Merkezinde mi? Hikâyesi ------------------------- Poems series. ------------------------- 1) Necdet Divanı 2) Hacc Divanı 16) Divan (3) 87) Terzi Baba - İlâhiler = Derleme 88) Nusret Tura Divanı - Erler Demine 129) Terzi Baba Divanı (Tüm Şiirlerim) ------------------------- Exemplary files series. ------------------------- 17) Kevkeb: Kayan "Yıldız" lar 23) İbretlik "Değmez" Dosyası 73) Celâl Cemâl Celâl: İbretlik Bir Dosya Daha (3) 81) Hayal Vâdîsi’nin Çıkmaz Sokakları 93) İslam, İman, İhsan, İkan - İngilizce 98) Solan Bahçenin Kuruyan Gülleri 105) Cemo ve Farko 112) Bir Kardeşin Soruları ve Cevapları 124) İbretlik Bir Değmez Dosyası Daha: Satıh İnce 128) İbretlik Bir Hikâye Daha - Kaf Dağı Ve Zümrüd-ü Anka 130) İbretlik Bir Hikâye Daha - Kilise Çanları 132) İbretlik Bir Hikâye Daha - Kaner Yiğido 169) İbretlik Bir Hikâye Daha - Usta'dan Çırağına Tavsiyeler 196) İbretlik Bir Değmez Dosyası Daha: Üç Silahşörler ------------------------ Umra files series. ------------------------- 2) Hacc Divanı 20) Terzi Baba Umre Dosyası (2009) 33) Terzi Baba Umre Dosyası (2010) 74) Terzi Baba Umre Dosyası (2012) 83) Terzi Baba Umre Dosyası (2013) 97) Terzi Baba Umre Dosyası (2015) 104) Hacc Umre ve Hakikatleri 106) Terzi Baba Umre Dosyası (2016) 125) Terzi Baba Umre Dosyası (2018) 173) Terzi Baba Umre Dosyası (2020) ------------------------ Terzi Baba books translated to other languages. ------------------------- 46) Salat - İngilizce 47) Salat - İspanyolca 48) İrfan Mektebi - Fransızca 56) İrfan Mektebi Şerhi - Fransızca 71) Mübarek Geceler ve Bayramlar - Fransızca 93) İslam, İman, İhsan, İkan - İngilizce 100) İrfan Mektebi Ve Şerhi - İspanyolca 102) İrfan Mektebi Ve Şerhi - İngilizce 107) Vahy ve Cebrâîl - Fransızca 175) Mübarek Geceler Ve Bayramlar – İspanyolca ------------------------ Mails and dreams series. ------------------------- Terzi Baba Internet Files. ------------------------- Terzi-Baba-Mektuplar ve zuhuratlar. 1-2- 3- 4- 5- 6- 7- 8- 9- 10- Terzi-Baba-Mektuplar ve zuhuratlar. 11-12-13-14-15-16-17-18-19-20- Terzi-Baba-Mektuplar ve zuhuratlar . 21-22-23-24-25-26-27-28-29-30- Terzi-Baba-Mektuplar ve zuhuratlar. 31-32-33-34-35-36-37-38-39-40- Terzi-Baba-Mektuplar ve zuhuratlar. 41-42-43-44-45-46-47-48-49-50- Terzi-Baba-Mektuplar ve zuhuratlar. 51-52-53-54-55-56-57-58-59-60- Terzi-Baba-Mektuplar ve zuhuratlar. 61-62-63-64-65-66-67-68-69-70- Terzi-Baba-Mektuplar ve zuhuratlar. 71-72-73-74-75-76-77-78-79-80- Terzi-Baba-Mektuplar ve zuhuratlar. 81-82-83-84-85-86-87-88-89-90- Terzi-Baba-Mektuplar ve zuhuratlar. 91-92-93-94-95-96-97-98-99-100- Terzi-Baba-Mektuplar ve zuhuratlar. 101-102-103-104-105-106-107-108-109-110- Terzi-Baba-Mektuplar ve zuhuratlar. 111-112-113- ------------------------ New books are being written. The current total balance= (200+113=313) - The word “ama” means a thin cloud surrounded by air. ↑ - The word “tanzīh” comes from the root n.z.h., which means to be far away from, to be untouched by, or to be free from. In other words, tanzīh is to declare that God transcends any attribute or quality possessed by His creatures. ↑ - For the word asnam, see the following verses in the Holy Quran: 6/74, 21/57, 26/71. ↑