If it is asked: Why, with that piercing eye of sainthood of his, didn't 'Umar (May God bepleased with him) see his murderer, Firuz, who was with him, although while in the pulpit he said to one of his ommanders called Sariya who was a month's distance away, "Sariya! The mountain, the moun­tain!",^[7] making Sariya hear it and in wondrous fash­ion causing a strategic victory - showing how pierc­ing his view was?The Answer: Our answer is that of the Prophet Jacob (Upon whom be peace). That is, Jacob was asked: "How did you perceive the odour of Joseph's shirt from Egypt when you did not see him in the well at Cana'an close by?" He replied: "This ability (lit. state-hal) is like lightning; some­times it appears and sometimes it is hidden. Some­times we are as though seated on the highest spot and can see everwhere, and sometimes we can't even see the arch of our foot."

In Short: However much man acts with choice, still, in accordance with the verse,

You do not will it except as God wills,divine will is fundamental, Divine Determining (kader) is dominant. Divine will restores human will. It confirms the statement, "If Divine Determin­ing speaks, it is beyond human power to speak; man's will falls silent."

                           [This letter consists of three important matters.]

Famous saints like Muhyi'l-Din al-'Arabi (May his mystery be sanctified), the author of al-Futuhat al-Makkiya, and Sayyid 'Abd al-Karim (May his mystery be sanctified), the author of a well-known book entitled al-Insan al-Kamil,^[8]speak of the seven levels of the globe of the earth and the white earth beyond the Kaf mountain, and strange things which in Futuliat are called "inashma-shiya." Are these true? But these places do not exist on the earth. Furthermore, the things that they say are not accepted by geography and science. And if they are not true, how can they be saints? How can people who say things contrary to reality and the truth in this way be people of reality?
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[7]Abu Na'Im,al-Dala'U, iii, 210, 211; Bayhaqi, Dala'il al-Nubuwwa, vi, 370; Suyfltl, Ta'rikh al-Khulafa', 128.

[8]'Abd al-Kanm al-Jïlï 767/1365-6-832/1428, al-Insân al-KSmil fi Ma 'rifat al-Awâkiiir wa 'l-Awâ 'il.