-‘’There 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.’’ (hadith)

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 generation.

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 Prophet.’’

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 spirit’’.
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 universes!

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 have suppositions/conjectures?’’

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 suppositions/conjectures.

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
afy@hotmail.com
sufafy@hotmail.com
http://sufizmveinsan.com