Tenth Word – Fourth Aspect and Truth

Fourth Aspect:

Look, these boundless and uncountable incomparable jewels in these exhibitions and unparalleled foods in these dinner tables show that the sultan of these lands has boundless beneficence and uncountable numerous treasures. However, such a beneficence and inexhaustible treasures would desire an eternal place of feasting that includes everything which is desired. Furthermore, they would desire that those who enjoy that feast continue over there. So they do not suffer though cessation and separation. Because just as the cessation of suffering is pleasure, the cessation of pleasure is suffering.

Look at these exhibitions! And pay attention to these announcements! And listen to these inviters who form and display the antique arts of a miraculous sultan, show his perfection, and express his incomparable spiritual beauty. They talk about the subtilties of his hidden beauty. This means he has a very significant and marvelous perfection and spiritual beauty. Hidden flawless perfection, on the other hand, desires to be displayed before those who are appreciative, admiring, and spectators who say MashaAllah[1].  As for hidden unparalleled beauty, it desires to be seen and to see. That is, to observe its own beauty in two ways; one is to view it itself through various mirrors and the other is to view it through the observation of longing spectators and dazzled admirers. It desires to see and to be seen and continuous observation and eternal witness.  Also that eternal beauty would desire the continual existence of the longing spectators and admirers. Because a continuous beauty would not accept transient longing ones. Since the love of a spectator who is subject to cessation without return would transform into enmity by the thought of cessation. His amazement and respect would incline towards insult. Because a human being is the enemy of what they do not know and cannot reach. However, everybody quickly leaves these guesthouses and disappear. They momentarily look at a single light of that perfection and that beauty, or perhaps a weak shadow of it and leave without being fully satisfied.  This means we are going to an eternal exhibition.

The Fourth Truth: is the door of bounty and beauty. It is a manifestation of the names The Bounteous (al-Jawaad) and The Beautiful (al-Jameel).

Is it at all possible that endless bounteousness and beneficence, inexhaustible fortune, lasting treasures, incomparable everlasting beauty, and flawless eternal perfection would not desire needy thankful ones, longing mirrors, and dazzled spectators who will eternally be present in an abode of happiness and a place of feasting?

Indeed, to decorate the face of the earth with such ornamented creatures, to make the moon and the sun a lamp, to make the earth a dining table of blessing filling it up with the best diversity of food, to make each of the fruit trees a cup, renewing them numerous times during each season; shows a boundless bounteousness and beneficence. Such an endless bounteousness and beneficence and such inexhaustible treasures and mercy would desire an abode of happiness and a place of feasting which are both eternal and include everything which is desired. And would certainly desire that
those who enjoy that feast go on and stay their eternally in that abode of happiness. So they don’t suffer from cessation and farewell. Since just as the cessation of suffering is pleasure, the cessation of pleasure is suffering. Such a beneficence would not wish to cause suffering. Thus, it would desire an everlasting heaven and eternal needy ones within it. Because an endless bounteousness and beneficence would desire endless acts of kindness and favoring. Endless kindness and favoring, on the other hand, would desire endless gratitude and favoring. This, on the other hand desires the continual existence of the one who receives kindness so that, through continuous favoring, he may express his thanks and gratitude towards that continuous bestowal.  Otherwise a partial joy in a fleeting time that turns bitter through cessation conflicts with what such a bounteousness and beneficence necessitates.

Also, look at the exhibitions everywhere in the universe which are a display of Divine Arts. Pay attention to the Divine proclamations in the hands of plants and animals on the face of the earth[2]; listen to the prophets and saints who are inviters to the merits of Divine Lordship. How they unanimously show the flawless perfection of The Glorious (Dhu’l Jalal) Maker (Sani’) though displaying His marvelous arts, declaring them, and drawing attention to them.

This means that The Maker (Sani’) of this universe has very significant, startling, and hidden perfections. He desires to show them through these incredible arts. Because hidden, flawless perfections desire to be manifested before appreciative and admiring ones and those who say Masha’Allah[3] while witnessing them. Permanent perfections desire permanent manifestation. That in turn desires the permanent existence of those who appreciate and admire. The value of perfections will decline in the eyes of an admirer who does not have permanent existence.[4]  Furthermore, these very beautiful, artistic, gleaming, and ornamented beings who were laid on the surface of this universe imply the merits of an incomparable spiritual beauty and notify of the subtleties of an unparalleled hidden excellence just as light implies the sun.[5] It indicates that deeply hidden treasures, from the manifestation of that flawless excellence and holy beauty, exist within the names [of Allah] or perhaps within each name. Thus, just as such a lofty incomparable hidden beauty desires to see its own merits in a mirror and view the levels of its merits and reflections of its beauty in a conscious and longing mirror; it also desires to be seen to once more look at its beloved beauty from the viewpoint of others. Thus, it desires to view its beauty in two ways: one by itself looking at various mirrors each having their own color, and the other by observing through the observation of longing spectators and dazzled admirers. Thus, excellence and beauty desire to see and to be seen. To see and to be seen, on the other hand, desire the existence of longing spectators and dazzled admirers. Since excellence and beauty are eternal and everlasting, they desire the continual existence of longing ones. Because an eternal beauty cannot accept a transient longing one. Since a spectator’s love, who is sentenced to perishment without return, will transform into enmity by the thought of perishment. His amazement will incline towards into contempt and respect into disdain. Because just as the self-centered human being is an enemy of what is unknown to him, he is against what he cannot reach. Yet he will respond with a hidden enmity and malice and denial against a beauty that deserves an endless love and a boundless enthusiasm and admiration. Thus, the reason behind a nonbeliever being an enemy of Allah is understood from here.

Since that endless beneficence of bounteousness, that incomparable beauty of goodness, that flawless perfection necessitates eternal thankful ones, longing ones, and admirers. Yet we see in this world of a guesthouse that everybody leaves quickly and disappears. He only has a taste of the goodness of that beneficence. His appetite opens up but he leaves without eating. He only momentarily looks at a little light or perhaps a weak shadow of that beauty and that perfection and leaves without being fully satisfied. This means we are headed to an eternal exhibition.

Conclusion: Just as this universe with all its beings irrevocably points to its Glorious (Dhul Jalal) Maker (Sani’), the attributes and holy names of The Glorious (Dhul Jalal) Maker (Sani’) points to and shows and desires an abode of the hereafter.

[1] An expression used for expressing wonder and awe. Literally it means “If Allah wills” – TN.  

[2] Indeed, a highly ornamented and decorated flower and highly adorned and embellished fruit on a stem thin like wire at the tip of a tree dry like a bone is certainly a proclamation having those of consciousness read the merits of art belonging to a Maker (Sani’) Who is a Lofty Lover of art, Miraculous, and Wise. Thus, similarly compare animals to plants.

[3] An expression used for expressing wonder and awe. Literally, it means “If Allah wills” – TN.  

[4] Indeed, there is a saying that once, somebody of outstanding beauty expelled an ordinary man who fell in love with her from her presence. That man told himself as a way of solace: “how ugly she is”. He denied that beautiful one’s beauty. Also, once a bear went under a very sweet grapevine and wanted to eat the grapes. His hand could not reach [the grapes] to pick them off and he could not climb the vine. He told himself “they are sour” through its own tongue as a way to solace and left with a load thump.

[5] Together with the disappearance and perishing of beings one after another, the presence of the manifestation of the same excellence and beauty upon and on the faces of those who follow them shows that beauty is not theirs, perhaps those beauties are signs and evidences of a flawless excellence and a holy beauty; which is analogous to a mirror.

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