is a kind of jeaolusy which Allah likes, and there are some
which Allah does not like.’’ The kind of jeaolusy that
Allah likes is the kind when Allah is doubtful about an
action that has been forbidden by the religion (haraam) is
seen in the privacy (secrecy) of the person. (Hadith)
How would you interpret this hadith?
Jeaolusy is one of the most important
feelings that drags the human life into mistakes. When it
comes out into the open no one knows what will happen.
In case of jeaolusy which conditions should
be taken into consideration as a basis? If, the human
being insists on dealing with the small faults that he finds
(in others) and finds relief by doing this, then this is
not in accordance with the understanding of the religion.
It is not correct to reach a conclusion on this subject by
such humanly thoughts (the thoughts that are not universal
and which are based solely on the emotions).
Yes, when the hadith is examined carefully
it can be seen that the kind of jeaolusy that Allah likes
is the one felt in case of an unlawful act (against the
religion) which is declared as haram in the
privacy(secrecy) of the individual. I am repeating once
more; this is the jeaolusy for an action that has been
declared as haram in the secrecy/privacy of the individual.
It is not based on a simple reason. If, there is only an
instinctive feeling of jeaolusy which is not based on a
valid reason, then this kind belongs to the class that Allah
does not like.
-‘’May Allah be merciful to those whom
the humans consider as sick although they are not sick.’’
How would you evaluate this great hadith?
In this hadith the individuals that are
being referred to are the ones who are accepted as ‘’ill’’
only by the suppositions of the society and in actual fact
they are the ones who are not frightened, who do not become
discouraged by unjust behaviour, by slanders and who do not
care about their image (what others think about them).
These individuals spend the utmost effort to receive and put
forth the decrees of Allah in the name of the
whole humanity and they believe that they have been
chosen. There is no doubt that mercy is for them.
-The Rasul of Allah (s.a.v) has decreed
‘’It will be more and more difficult to live the Islam.
Also, the world will turn its back on the true Muslims.
People will become more and more greedy. The thrones will
meet their doom! Mahdi is no one else, but Hz.Jesus.
How would you comment on this great hadith?
It should be expected that towards the doom
of the generation it would be difficult to live Islam and
the world would turn its back on the Muslims. These are
placed among the smaller indicators of the doom of the
In the humans the desire for ownership
will increase and this in turn will bring along the
greediness (a strong desire to have a lot of something
especially, food, money, power,fame). The doom taking place
over the heads of the thrones means that the dominion
(sovereignity) of the ones who have been torchering Islam
will collapse on themselves. The statement ‘’Mahdi is
no one else, but Hz.Jesus’’ should be perceived as
Hz.Jesus and Hz.Mehdi have the same level of perception
taking into consideration the point that Hz.Mahdi will
become manifest during a time of hajj in Mecca. The
expectations and the developments are showing this openly.
-Each self is a spirit, but each spirit is
not the self. As a matter fact, Eve is the same as Adam
(similar to Adam) and the woman of Adam, so every female is
also Adam. However, every ‘’Adam’’ is not a female.
What do you understand from this statement
that belongs to Ibn-i Arabi?
First of all, it would be useful to explain
the following point:-
This is a subject for which one needs to
make use of all kinds of knowledge available, to examine
and to evaluate the examples. In this respect, we have to
take into consideration the following hadith:
Allah has created the mind first,
Allah has created the pen first,
Oh! Cabir Allah has created first the light of the
Here, it looks as if three different things
have been created. If, you do not have an idea/scientific
knowledge about the thing that has been created you would
say ‘’this has been created first’’, then you would say
‘’no, no, that has been created first’’ and then say‘’ last
of all the Nuur (light) has been created’’ and you would
try to solve the matter in this manner. However, there
are not three separate things that have been created. In
the hadith the different aspects of the single meaning is
being explained with respect to different dimensions.
When we look at Arabi’s statement from the
point of this single meaning, then it would be seen that
the spirit and the nafs ( the self) are not different
and they are not separate things. In actual fact, the ones
who have the necessary knowledge about these concepts will
understand that the nafs (the self) is the
consciousness of the Spirit. If this statement cannot
be made, then the text would be difficult to understand. So,
in this respect it is not strange to say ‘’Each nafs is
the spirit’’. I would like to give another concrete example:
The brain and the consciousness!
These are not two different things. When
you look from the material plane you may say ‘’the brain’’
and when you approach the object from the dimension of
meaning you may say ‘’consciousness’’.
Let us continue: In the address ‘’Each spirit is not
nafs’’ it is being meant that ‘’ this
consciousness/perception has not been formed in every
As a matter of fact Arabi himself approaches the text by
another example :-
Eve is similar to Adam, in other words Eve is like Adam/
a human species/ the female of Adam and because
of this fact every woman has been created from nothing
like Adam and there is no original for her. When we
look from this point every woman is Adam. However,
right after this it is said ’’However, every Adam
is not a woman’’. So, this means that there are some
conditions which separate the Adam from the woman. It is
said that it is not correct to address as Adam a structure
who is being dominated by his feelings/emotions, who is
deprived of knowing his truth, whose life style is based
solely on the needs and desires of the physical body, who
does not have any tolerance and forebearance.
-Allah is observing these universes through
the channel of conjectures, suppositions.
How would you interpret this sentence that
has an important role in the science of Sufism?
First of all I must say this: - If, you
go after the questions that burst out in your consciousness
such as ‘’Does Allah need the conjectures/suppositions
of the servant to watch the universes?’’ you can never
reach a solution and you will be sinful.
First of all we must accept this fact!
What we should think is this:- There are
two key words in the sentence;
The conjectures/suppositions and the
The word universes emphasizes that the
things which are being watched are in the dimension of
multiplicity and not in Allah’s science. In the dimension of
multiplicity the existence becomes manifest as a composition
of Allah’s names and the feeling named as
‘’conjectures/suppositions’’ is an outcome of these
composition of names/meanings. Therefore, it is natural
that Allah watches this dimension of differences through
the channel of feelings/conjectures/suppositions.
Meanwhile I would suggest you not to forget the decree
‘’Allah does whatever Hu likes’’.
In order not to leave the subject open it
is necessary to ask the question ‘’Does every individual
I can answer this in the following
manner:- There is an individual who lives/experiences
the suppositions/conjectures for a long time in the after
life realm, but there is an individual who leaves his
suppositions/conjectures while he is in this world and
attains the state of being dead before death (in physical
form) has come to him. Therefore, he does not have any
And Allah watches the universes in these
structures named as Wali/Saint again by means of the
feeling of suppositions/conjectures that the servant has.
Istanbul, April 21st. 2005