[That this hadîth-i-sherîf is a sahîh[1] one is written also in the fifth chapter of the second fascicle of Endless Bliss.] Then, you, too, should hold fast to the way of the highest of Prophets, of the beloved one of the Creator of all classes of beings! And you should struggle to attain the grade of being an inheritor, which is the uppermost of the grades of happiness!
50 — THIRD VOLUME, 62nd LETTER This letter, written to his blessed son Muhammad Ma’thûm ‘madda dhilluhul’âlî’, informs that man’s origin is ’adam and that there is no goodness in ’adam: Man’s essence, person, that is, man himself, is his nafs. This is called nafs-i nâtiqa. When man says “I,” he points to his nafs. And the essence, the origin of this nafs-i nâtiqa is, in its turn, ’adam (nonexistence). Because lights and attributes of wujûd (existence) fell upon ’adam, he thinks of himself as existent. He thinks of himself as alive, knowing and capable. He thinks that such beautiful attributes as life and knowledge belong to him and that he is the cause of their existence. For this reason, he deems himself mature and good. He has forgotten about the evil and defects which came to him from ’adam, the source of all evil and which became his own property. If a person, attaining Allâhu ta’âlâ’s kindness and blessing, gets rid of his manifold ignorance and his wrong belief, he will realize that the goodness and beauty existing in him are not his own property, that they have come from some other place, and that he is not the cause of their remaining in existence. He will believe that his own essence is ’adam, which is the source of all evil. If, as a blessing from Allâhu ta’âlâ, this belief of his becomes firmer, if he returns the perfection and goodness in him to their owner and delivers these beautiful deposits to their proper place, he will know himself to be ’adam only. He will not see any type of goodness in himself. Then neither his name nor his fame or sign will remain. Neither his substance nor his trace will be left. For, he is ’adam only. And ’adam is nothing. He is nonexistent in every respect. For, if he were existent in any respect, he would not say that all beauty and goodness did not exist in him. For, it is beauty to exist. In fact, it is the origin, the source of all beauty. [1] Please see the sixth chapter of the second fascicle of Endless Bliss for kinds of hadîth-i-sherîfs.
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