That is, His life is perpetual, it is pre-eternal and post-eternal. Death and evanescence, non-existence and cessation, cannot befall Him. He Who is pre-eternal must certainly be post-eternal. He Who is sempiternal must certainly be eternally enduring. He Who is necessarily existent, must certainly be without beginning or end. How could non-existence touch a Life of which all existence, in all its varieties, is its shadow? Non-existence and ephemerality and cessation could in no way encroach on a Life through the manifestation of which all lives continuously come into being, and on which all the stable truths of the universe are dependent, and through which they subsist.

Indeed, one flash of the manifestation of that Life accords a unity to the multiplicity of things, all of which are subject to ephemerality and decease, and makes them display permanence; it saves them from dispersal, preserves their existence, manifests in them a sort of continuance. That is, life accords a unity to multiplicity; it makes it permanent. If life departs, the unity disintegrates, it ceases. Most certainly, ephemerality and transience cannot approach that necessary Life one manifestation of which are all those innumerable flashes of life.

Decisive witnesses to this truth are the transience and ephemerality of the universe. That is, just as beings bear witness and point to the Life of the Undying Every-Living One and to the necessary existence of His Life through their existence and lives, so too do they bear witness and point to the perpetuity of His Life and its eternity through their deaths, through their ephemerality. For the fact that after beings have perished, others follow after them, manifesting life like them and taking their places, demonstrates that there is an unceasingly living being who continuously renews the manifestation of life.

Bubbles on the surface of a flowing river sparkle in the sun and disappear. Troop after troop of bubbles appear, following on one after another. They display the same sparkle, are extinguished and disappear. Through this state of extinction and sparkling, they point to the continuance of an elevated and enduring sun. And so, in the same way, do the change and alternation of life and death in these constantly moving beings testify to the continuance and perpetualness of an Ever-Living Ever-Enduring One.

These beings a re mirrors. And in the same way that darkness is the mirror to light, and however intense the darkness is, to that degree it will display the brilliance of the light, these beings too act as mirrors in many respects by reason of the contrast of opposites. For example, just as beings act as mirrors to the Maker's power through their impotence, and are mirrors to His riches through their poverty, so do they also act as mirrors to His everlastingness through their ephemerality. The poverty of trees and the face of the earth itself in wintertime, and their glittering wealth and riches in springtime, act as mirrors in most unequivocal fashion to the power and mercy of an Absolutely Powerful One, the One of Absolute Riches. It is as though all beings are making supplication with Uvays al-Qarani through their tongues of disposition, and are saying:

Every creature, universal and particular, is, like Uvays al-Qarani, a mirror, in a form that has the meaning of supplication. All proclaim the Divine power and perfection through their impotence and poverty and deficiency.

That is, all good things are in His hand, all good deeds are in His account book, all beneficence is in His treasury. Since this is so, those desiring good must seek it from Him, those wishing for what is best must beseech Him. In order to demonstrate the truth of this phrase in a conclusive fashion, we shall point to the signs and flashes of one of many far-reaching evidences of Divine knowledge, as follows:

The Maker Who controls and creates with actions which are to be seen in the universe has an all-encompassing knowledge, and such knowledge is His particular, inherent and necessary quality. Its separation from Him is impossible. In the same way that it is not possible for the sun to exist but for its light not to exist, it is also not possible, though thousands of times more so, for the knowledge of the Being Who creates these well-ordered beings to be separated from Him.

Like this all-comprehending knowledge is necessary to that Being, so is it also necessary to all things from the point of view of their being connected to Him. That is to say, it is not possible for anything to be hidden from Him. Just as it is not possible for objects on the face of the earth to face the sun with no barrier and not sec it, so too is it a thousand times less possible, it is impossible, for things to be hidden in the face of the light of the All-Knowing One of Glory's knowledge. This is because they are in his presence. That is, everything is within the range of His sight, is facing Him, is within the compass of His witnessing; He penetrates into all things.

If possessors of light, like the inanimate sun, impotent man, and unconscious X-rays, can see and penetrate everything that faces them, although they are contingent, defective and accidental, surely nothing at all can remain hidden from or beyond the light of the pre-eternal knowledge, which is necessary, all-encompassing, and essential. The universe has incalculable signs and marks pointing to this truth, as may be seen in the following examples:

All the instances of wisdom apparent in all beings point to such knowledge. For He Who performs His works kindly and graciously must know; He must know what He is doing. And all well-ordered beings each within a balance, and all finely balanced and measured shapes and forms, each within an order, also indicate to such all-encompassing knowledge. For to carry out work with wisdom means to do it with knowledge. And all favour and adornment point to such knowledge. He who works skillfully and with measure and balance is surely relying on a powerful knowledge. And the well-ordered measuredness apparent in all beings, their shapes cut out in accordance with purpose and benefits, and the fruitful situations and assemblages as though arranged according the principles of Divine Decree and the compasses of Divine Determining all demonstrate an all-embracing knowledge. Certainly, the giving of well-ordered and different forms to everything, as well as a particular shape that is appropriate and beneficial to its life and existence, occurs through an all-encompassing knowledge; it could not occur any other way.

And it is only through an all-embracing knowledge that the sustenance of all animate creatures is provided in a suitable form, at the appropriate time, in unexpected places. Because, since the One Who sends the sustenance knows and recognizes those who are in need of it, and the appropriate time to send it, and perceives their need, He is able to provide their sustenance on a suitable form.

And the appointed hour of death of ail animate creatures, which is tied to a law of determination, although it is not clear to the creatures themselves, demonstrates a comprehensive knowledge. Because, although the hour of death for all groups and individuals does appear to be determined, in fact each group's death is appointed within a period of time restricted by two limits. At that appointed hour, the preservation of its seeds, fruits and results, which will continue the duty of the thing after it and are the means of its transformation into a new life, demonstrate an all-encompassing knowledge.

And mercy's benevolence, which encompasses all beings and is in a form appropriate to each of them, demonstrates an all-embracing knowledge within a vast mercy. Because, for example, the One Who feeds the offspring of animate creatures with milk and assists the plants of the earth needy for water with rain, most certainly knows the young and their needs, and sees the plants, perceives how necessary rain is for them and then sends it; and so on. All the manifestations of' wise kindly mercy demonstrate an all-comprehensive knowledge.

And the care and attention, the artistic fashioning, and the skillful decoration present in the art in all things demonstrate an all-embracing, knowledge. For choosing an orderly, adorned, artistic, and purposeful state from among thousands of possible states can only occur through a profound knowledge. This choice apparent in all beings demonstrates an all-encompassing knowledge.

And the complete ease in the creation and origination of things points to a most perfect knowledge. For the ease and facility in achieving a certain situation is commensurate with the degree of knowledge and skill. To whatever degree a thing is known, to that degree it will be carried out with ease. Thus, in consequence of this fact, we see from beings, every one of which is a miracle of art, that they are being created with ease and facility, without trouble or confusion, in a short period of time, in a wondrous, indeed a miraculous, fashion. That is to say, there is a boundless knowledge which is expressed with boundless ease. And so on.

There are thousands of veracious signs like those mentioned in the examples above to the fact that the Being Who has free disposal over the universe has an all-encompassing knowledge; that He knows all the attributes of all beings, and then he acts. Since the universe's Owner has such a knowledge, for sure He sees human beings and their actions, and He knows what human beings deserve and what is appropriate for them. And He deals with them and will deal with them in accordance with the requirements of wisdom and mercy.

O man! Come to your senses! Think carefully of just what sort of Being it is Who knows you and watches you; think of it and pull yourself together!

I f i t s a i d : Knowledge alone is not sufficient; will is also necessary. If will was not present, knowledge would not be sufficient, would it?

The fact that, while hesitating among great numbers of possibilities, a most well-ordered individuality is given to all things, especially to all animate beings, through a determined probability from among a great host of muddled probabilities, and through a result-yielding way from among a great many fruitless ways, demonstrates a universal will of many facets.

Measured shapes and well-ordered identities have been given to all things in a most sensitive and delicate measure and with a most fine and subtle order. They have been given these from among the inanimate elements which flow without balance in confused and monotonous floods, and from among the barren and fruitless paths and endless possibilities that surround all beings. This necessarily and self-evidently demonstrates that they are the works of a comprehensive will. For choosing innumerable states occurs by means of a designation, a choice, a purpose, and a will. It is specified by a deliberate intention and desire. For sure, specifying requires a specifier and choice requires a chooser. And that specifier and chooser is will.

For example, the creation of a being like man, who is like a machine assembled from hundreds of different components and systems, from a drop of water; and the creation of a bird, which has hundreds of different members, out of a simple egg; and that of a tree, which is separated into hundreds of different parts, out of simple seed - the creation of these testify to power and knowledge, just as they indicate to the universal will of their Maker in a most decisive and necessary fashion. And with that will He gives a different and particular shape to every component, every member, every part. He clothes them in a chosen state.

I n S h o r t : The fact that there are between different things many resemblances and coincidences with regard to their essentials and results; for example, between the major members and organs of animals' bodies, and the fact that they display a single stamp of Unity, indicate in decisive fashion that the Maker of a11 animals is the same; He is One, He is Single, He possesses Unity. And the fact that these animals have different identities and distinct appearances, all determined by wisdom and purpose, indicates that their Single Maker is One Who acts with choice and will. He does what He wishes to do, He does not do what He does not wish to do; He acts with intention and will.

There are as many indications and attestations to Divine knowledge and Dominical will as there are beings, indeed as the beings' attributes and qualities. Therefore, some philosophers denying Divine will, and some of those who favor innovation denying Divine Determining, and some of the people of misguidance claiming that God is not concerned with minor matters, and the Naturalists attributing certain beings to Nature and causes, are lies multiplied to the number of beings and a lunacy of misguidance compounded to the number of those beings' attributes. For whoever denies the innumerable instances of veracious witnessing is telling a lie of infinite proportions.

So, you can see for yourself just how mistaken and contrary to the truth it is to say of events, all of which come into existence through Divine will, "Naturally, naturally," instead of, "If God wills it so, if God wills it so."

Çocuk büyüdükçe istekleri de değişir. Mesela annesi, çocuğu alıp pazara çıkar. Çocuk tezgâhta bir bebek görür, onu ister, bebeği aldırana kadar ağlar, bağırır.

Bu hal devam eder...

İnsan büyüdükçe, canı haram şeyler de istemeye başlar. İşte bu isteklere, 'nefis' denir.

İnsanda şeytanla melek mücadele halindedir. Şeytan, kendisine göre bir hayat yaşamasını ister; melek, onu korumaya çalışır.

Şair diyor ki,

"Bin bir derde uğradım ben bile bile,

Neler çektim neler, bu kafa ile..."

İnsan, gençlik yıllarında nefsine mağlup oluyor. Yaşlandıkça, o mağlubiyetin acılarını çekmeye uğraşıyor. Alışkanlıklar köleliktir, azat olmaksa çok zordur.

Bizler henüz ölmedik, sağız. Bunun için dünyada yapılması gerekenleri yapmak zorundayız. Herkes iyiyle kötüyü karıştırarak bir dünya nizamı kuruyorsa, bizler de iyiler ve iyilikler harcı ile kendi dünyamızı kurup, düşüncelerimizi mücessem hale getirmeliyiz.

Devir cemaat devri... Fertler tek başına işe yaramıyor. Lafları dinlenmiyor

Bunların yapılması için fertlerin istekleri, fertlerin görüşleri bir yana bırakılmalı. Hislere veda etmeli. Nefsin mabedinden çıkmalı, yeryüzü bir mabet haline getirilmeli. Artık her meseleye ilmin eli yetişmeli. İlmi geri iten, karanlık gecede fenerini yere çarpan yolcudan farksızdır.

Alışkanlıkların bağlarından kurtulmanın çarelerini aramak zamanı gelmiştir. İlmin ve aklın hâkimiyeti gerekmektedir. Velhasıl, bir şeyler yapmak zarureti vardır.

Yediklerinizin, içtiklerinizin helal yoldan kazanılması dinin icabı değil midir? Başkalarından yardım almamak, tam tersine muhtaçlara yardım etmek, dindarlara düşmez mi?

Namaz kılıp, Allah'ın emirlerini tekrarlamak, onları hatırlamak, sonra camiden dağılıp, çarşıda pazarda İslam'ı tatbik etmek, dinden başka nedir?

Teraziyi doğru tutmak din değil midir? Başkalarını kandırmamak, çalışkan olmak, bilgili olmak, sıhhatli olmak... Bunların çarelerini araştırmak din değil midir?

Aynı zamanda bunların bütünü dünya işi değil midir?

Ey Müslüman,

Güneş zamanında doğuyor, zamanı gelince göçüyor, çiçekler belirli tarihlerde açıyor, fırtınaların ve kuyruklu yıldızların bile zamanı varken, hepsi bir mesai içinde hareket ederken, sen nasıl keyfî hareket edebilirsin ve nasıl olur da işini zamanında yapmayı din dışı sayabilirsin?

Yeryüzündeki nizamı görmez misin? Sular, topraklar ve hava temizleniyor. Elbette bunlar kendiliğinden olmuyor. Öyleyse nizamlı olmalısın ve temizliğin imandan geldiğini anlamalısın.

İslamiyet, diriler dinidir. Ölülerden herhangi bir şey istenmiyor. İslam'ın bütünü dünyada tatbik edilecek. Ahirette mükâfatı alınacak.

Şuurlu Müslüman, dünya işini ibadete çevirendir. Her hareketine ibadetin mührünü basandır. İslamiyet'i öğrenen ve yaşayandır. İfrattan ve tefritten kaçandır. Allah'a asker olup, yeryüzünü bir talimgâh bilendir.

Günah işlemek için sevaptan kaçanlara inat, sevabın yollarını açmak için âdetini ibadete çevir. Şu imtihan âleminde imtihanını ver.