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b'eygamberler yolunda hareket
eden ve bunu i\\xe7tenle\\u015ftirerek de\\u011fi\\u015fmez
hayat \\xe7izgisi haline getirebilenler,
topyek\\xfbn varl\\u0131\\u011f\\u0131n,
e\\u015fya ve hadiselerin mu\\u0308beccel bir fihristi
seviyesine yu\\u0308kselmi\\u015f olurlar ki, \\u0648\\u064e\\u0645\\u064e\\u0627 \\u062e\\u064e\\u0644\\u064e\\u0642\\u0652\\u062a\\u064f
\\u0646\\u0633\\u064e \\u0625\\u0650\\u0644\\u0651\\u064e\\u0627 \\u0644\\u0650\\u064a\\u064e\\u0639\\u0652\\u0628\\u064f\\u062f\\u064f\\u0648\\u0646\\u0650 \\U00100178 \\u0627\\u0644\\u0652\\u062c\\u0650\\u0646\\u0651\\u064e \\u0648\\u064e\\u0627 \\u0650\\u0652 \\u201cBen ins u\\u0308 cinni ba\\u015fka
de\\u011fil, sadece (Beni bilsin) Bana kullukta bulunsunlar
diye yaratt\\u0131m.\\u201d (Z\\xe2riy\\xe2t s\\xfbresi, 51/56)
ferman-\\u0131 su\\u0308bh\\xe2n\\u0131\\U001001b8since, insan olarak yarat\\u0131lman\\u0131n
gayesi de bu olsa gerek. Bu ufkun
\\xe2bid-i \\xe2\\u015f\\u0131klar\\u0131 hem Hakk\\u2019\\u0131n matmah-\\u0131 nazar\\u0131,
hem ilah\\u0131\\U001001b8 tecell\\u0131\\U001001b8lerin \\xf6yle birer saray-\\u0131
pu\\u0308r-nurudurlar ki, ihtimal ruhan\\u0131\\U001001b8ler bile
K\\xe2be\\u2019yi tavaf ediyor gibi o met\\xe2f \\xe7evresinde
d\\xf6ner dururlar.
B\\xf6yle biri, bu\\u0308tu\\u0308n bunlar\\u0131 ihsan edene
kar\\u015f\\u0131 su\\u0308rekli minnetle soluk al\\u0131r verir.. her
\\u015feyi \\u201cm\\xe2 hulika leh\\u201dinde kullanma heyecan\\u0131yla
oturur kalkar.. bir \\xe2rif-i \\xe2\\u015f\\u0131k olarak
varl\\u0131\\u011f\\u0131n\\u0131 yoklu\\u011fa ba\\u011flar.. vu\\u0308cudunu ziya-i
vu\\u0308c\\xfbd-i Hakk\\u2019\\u0131n z\\u0131lli sayar.. tabiat\\u0131n\\u0131n bir
derinli\\u011fi haline getirdi\\u011fi yok olup silinip
gitmeyi O\\u2019nun tecellisi i\\xe7in olmazsa olmaz
kabul eder, bu mu\\u0308lahaza adesesiyle kendine
bakar.. ve \\u201cfen\\xe2fill\\xe2h\\u201d, \\u201cbekabill\\xe2h\\u201d kevserlerinden
neler yudumlar neler yudumlar!..
Aksine,
\\u201cYoklu\\u011funda var olan, varl\\u0131kta bilmez yoklu\\u011fu,
Sohbet-i y\\xe2r lezzetini bilmez beyim, a\\u011fy\\xe2r olan.\\u201d
Bilmez ve daralt\\u0131p s\\u0131\\u011fla\\u015ft\\u0131rd\\u0131\\u011f\\u0131 ten mahbesi
i\\xe7inde \\xe7\\u0131rp\\u0131n\\u0131r durur. \\u0130drak edemez
ger\\xe7ek var olman\\u0131n lezzetini.
Evet, insan \\u201cu\\u0308ns\\u201d i\\u015ftikak\\u0131yla ele al\\u0131nd\\u0131\\u011f\\u0131nda,
o bir \\u201cen\\xees u\\u0308 cel\\xees\\u201d mihm\\xe2n\\u0131 haline
gelir; \\u201cnisyan\\u201d \\u2018mu\\u0308\\u015ftakkun minh\\u2019i gafleti
i\\xe7ine dald\\u0131\\u011f\\u0131 zaman ise, nisyanla malul
olmaya namzet, yolzede b\\xeebaht biri durumuna
du\\u0308\\u015fmu\\u0308\\u015f olur. \\u0130mrendirirken birinci
y\\xf6nu\\u0308 itibar\\u0131yla arz u sema sakinlerini;
tiksindirir nisyana yuvarlanma haliyle
\\u015feytan\\u0131 ve ervah-\\u0131 hab\\xeeseyi. Birinci \\u015f\\u0131kta o,
u\\u0308ns-i ruhan\\xee ve \\u201cb\\xee kem u keyf\\u201d maiyyet-i
rabbaniye sayesinde, \\xf6telerin ve \\xf6telerin
de \\xf6tesinin tecell\\xee ve tezahu\\u0308r meltemleriyle
her an ayr\\u0131 bir hum\\xe2r ya\\u015far ve bu sermestiyle
kendinden ge\\xe7er; cism\\xe2niyetine
tak\\u0131l\\u0131p ikinci duruma du\\u0308\\u015ftu\\u0308\\u011fu\\u0308nde de i\\xe7 i\\xe7e
ku\\u0308suflar ya\\u015fayarak du\\u0308nyalar\\u0131 kendine zindan
eder.
Birincilerin ufkuna a\\xe7\\u0131lma azm u\\u0308 ikdam\\u0131
ve cism\\xe2niyetten s\\u0131yr\\u0131lma gayretleri, u\\u0308ns
kahramanlar\\u0131n\\u0131 meleklerin u\\xe7u\\u015ftu\\u011fu istikamete
do\\u011fru kanatland\\u0131r\\u0131r; onlara mazhariyetlerinin
hedefini g\\xf6sterir, zevk ettirir ve
onlar\\u0131n Hazreti M\\xe2liku\\u0308\\u2019l-Mu\\u0308lk\\u2019e kar\\u015f\\u0131 fakr u
ihtiya\\xe7 duygular\\u0131n\\u0131 uyar\\u0131r. Di\\u011fer taraftan da
bu\\u0308tu\\u0308n varidatlar\\u0131n kayna\\u011f\\u0131n\\u0131 ihsas ile onlara
nas\\u0131l bir mevhibeler \\xe7a\\u011flayan\\u0131 ba\\u015f\\u0131nda
bulunduklar\\u0131n\\u0131 duyurur; duyurur da kendilerini
bir Ganiyy-i Ale\\u2019l-Itlak\\u2019\\u0131n mazhar-\\u0131
feyz-i etemmi g\\xf6rerek ko\\u015farlar O\\u2019nun huzurunda
el-pen\\xe7e divan durmaya, iki bu\\u0308klu\\u0308m
olup tazim u\\u0308 tekr\\xeem tav\\u0131rlar\\u0131 sergilemeye,
i\\xe7lerini O\\u2019na d\\xf6kmeye ve kurbet kevserleri
yudumlamaya...'