BİRİNCİ FEN · ÜÇÜNCÜ BÂB · ONUNCU FASIL · Birinci Madde
**Article One: On the Benefits of Anatomical Science**
Beloved! Know that those learned in wisdom have termed the branch of knowledge concerned with the constituents of the body "Anatomical Science" (ilm-i tashrih wa tasrîh). Through this science, they attain to the states and secrets of both body and soul. The eminent Imam Shafi’i (may peace be upon him) declared, “Knowledge is of two kinds: bodily sciences and religious sciences,” thereby signifying that bodily sciences are among the most important, perhaps essential, within all branches of knowledge.
Anatomical science is a precious and delightful science; its outcome is the wisdom attained by discerning scholars, the capital of investigating physicians, the sustenance for the souls of certain-knowledge Sufis (yakîn ehli sûfîler), and the means by which religious and worldly affairs manifest. It is an aid and guide to knowing the Divine. For those who lack knowledge of anatomy are unaware of the difficulties inherent in medicine and wisdom, negligent of self-awareness, incapable of attaining divine knowledge (marifa) and recognizing the Divine. Yet most people are ignorant of this fact. Even when some pursue this science, they do so solely for proficiency and skill in medicine, without considering other noble purposes. But he who learns it to know God will, through the power derived from it, attain self-knowledge, and from that, knowledge of God. Therefore, if you study anatomy and observe the Divine Creator’s power and might within it, three benefits shall accrue to you.
The first benefit is this: Upon examining and observing such artful composition, you will know that the Most High Creator, who has gathered together the likenesses of all things into this concise edifice (the human body), and fashioned its form in the most perfect manner and with the utmost beauty, cannot be conceived of as deficient or flawed. Through this understanding, you will attain certain knowledge (ayn al-yakîn) of the perfection of the Creator’s power.
The second benefit is this: Is it conceivable that He who created these valuable, meaningful, and beautiful compositions from nothingness, without weariness, would lack the highest form of knowledge?
The third benefit is this: You will perceive, with certain knowledge (haqq al-yakîn), the Divine’s various kindnesses and assistance towards you, His mercy and compassion, and that your Lord has been nurturing you at every moment. For the Most High, when creating bodies, has omitted nothing of beauty, benefit, or wisdom, perfecting them all in the most beautiful and perfect way.
And the blessings and favors of the Lord of the Worlds are not solely for humankind. Rather, they encompass eighteen thousand worlds. Even the lives, beauties, and provisions of horses, cats, wild beasts, birds, flies, bees, snakes, and ants—in their states and movements—are free from defect; the Divine has depicted and created them all with His justice in the most beautiful forms. As Imam Ghazali (may peace be upon him) stated, “Nothing better could have been created than what was created.” Thus, anatomical science is the key to self-knowledge; self-knowledge is the key to knowing your Lord. Knowing the self is like a particle of light compared to the ocean; it is a drop compared to the sea. The human body is like a beast of burden. And the human body is such a beast that the self is its rider. To know God is the ultimate goal. Therefore, one who claims to know the Lord of the worlds without knowing his own body and self is like a bankrupt inviting all the poor in his neighborhood to a feast when he has nothing to offer them. What is necessary for everyone is first to know themselves, and only then to turn towards knowing their Lord, so that they may attain divine love and realize their aspiration of reaching Him.
For just as knowing oneself necessitates knowledge of God, knowledge (marifa) of God also requires love. For example, when a perfect writing or eloquent poem is read, one desires to know its scribe and poet, yearning for acquaintance with them and desiring to reciprocate their affection.
"O God! Bestow upon us first the knowledge of our own selves, then Your marifa and Your love. O Beloved (Vedud), O God!"