"We are closer to man than his jugular vein." Cuff, 16

"Whoever comes to Me (cc) walking, I will go to him by running." Hadith-i sharif/ Bukhari, Muslim, Tirmidhi

APPROACHING CAN BE TWO WAYS: Either you approach him or he will approach you. If you are small and He is big, if you are weak and He is not, if you are poor and He is rich, your approach to Him depends on your passing through certain stages. You can do this by passing through certain gates and attaining certain ranks. No, if He wants to approach you, He will address you directly. He lowers himself towards you and the certainty is realized.

Let's call your approach to Him 'kurbiyet', let's call His (cc) approach to you 'akrebiyet'.

There are stages that will eliminate the distance between us and the Creator to some extent and that will make us address our Lord. We cannot get to know ourselves or our Lord properly without going through these stages. Because we are infinitely far from Him (cc), and He is closer to us than our jugular vein.

Yakin, that is, closeness, is a Qur'anic concept that can be summarized as "knowing something as it is, without doubt and certainty, and knowing beyond knowledge". [1]

The divine Qurbiyet, which expresses our approach to our Lord; It can be summarized as the stages of a healthy self-development and approaching Allah-u Teala by traversing the levels that will bring oneself to maturity in the adventure of knowing oneself, and therefore his Lord.

In the journey of learning the Esma and the Divine Attributes [2], which are the written language of the universe, a person who associates his soul with the truths of faith and enters into situations that will bring him closer to his Lord, sees mercy and closeness from his Creator. With this certainty, he begins to discover the treasures that were unknown and hidden to him until that moment. Most importantly, he realizes that he is dealing with the divine (tenezzül-ü ilahi).

Divine Akrebiyet; It is Allah's (cc) lowering his rank towards his servant, that is, contemplation of his servant and approaching him.

For the divine Qurbiyet; servant seeks ways of approaching Allah with ilmelyakîn, aynelyakîn, hakkelyakîn levels. He experiences processes that begin with îman-ı billah (belief in Allah), develops with marifetullah (knowledge of Allah), is reinforced by conversation of Allah (love of Allah), and fills his own bowl with tazwa-i spiritual (the final pleasure that the soul receives).

For the people of renunciation, it is the name of our Lord's special protection, Divine Akrebiyet. The ministry of faith cares for everyone, there is a public law. Competent waiver performing this service in some way; As long as he tries to protect the law of the truths of faith who knows who will reach him, our Lord takes those people under his protection. Thanks to this fateful law, in order to alleviate the worldly preoccupations in front of those people of renunciation, God Almighty places His help above those blessed people, in ways we do not know, as a blessing. It ensures that the Risale-i Ahmadiyya (pbuh) service is carried out without interruption.

A divine accompaniment, such as the mode of Fenafillah, takes those people and preserves them. In other words, it is said spiritually, "You are trying to protect the law, and Allah is protecting your law."


Translated by: Tuba TANRIKULU


[1]. Baccarat, 4/ Lokman, 4/ Neml, 3/ Ra'd, 2/ En'am, 75/ Takasür, 5-7/ Vaki'a, 95

[2]. Senai DEMIRCI


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