Yazma cildi 33 · Sayfa 6

Rather, this is the ruling of His Name the Loving^[2]. He is “the All-Forgiving, the Loving, Possessor of the Throne, the Glorious” [al-Buruj 85:14, 15], upon which He established Himself through the Name the All-Merciful. He had mercy only upon the lover’s ardor, the tenderness of yearning to meet the beloved. The lover meets Him only through His attribute, and His attribute is existence. He therefore gave him existence. Had He possessed anything more perfect, He would not have withheld it from him, as the Imam Abu Hamid said at this station: “Had there been something, and He had held it back, that would have been miserliness incompatible with generosity and incapacity contradicting power.”

He, Most High, thus reported that He is “the All-Forgiving, the Loving” [al-Buruj 85:14]: steadfast in love within His unseen. He, mighty and majestic, sees us and thus sees His beloved, and delights in him. The entire world is one human being, who is the beloved, and the world’s individuals are the members of that human being. He did not describe the beloved as loving his lover; He made him only beloved.

(Love and Witnessing)

Whoever He grants the provision of loving Him as He loves him, He gives witnessing and blesses with witnessing Him in the forms of things. Those within the world who love Him are like the pupil within the eye. Although a human being has many members, only the two eyes in particular witness and see among them. The eye is like the lovers within the world. He gave witnessing to His lovers because He knew their love for Him, and for Him this is knowledge by taste. He did with His lovers what He did with Himself: nothing but witnessing in the state of existence, which is beloved to the beloved.

He created jinn and humans only to worship Him. Among creation He created them only for the love of Him, for