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Onuncu Söz/en: Revizyonlar arasındaki fark

Onuncu Söz/en (kaynağı gör)

22.42, 29 Temmuz 2024 tarihindeki hâli

271 bayt eklendi ,  29 Temmuz 2024
"Furthermore, the degrees of strength and weakness that a thing possesses are determined by the intervention in that thing of its opposite. For example, degrees of heat are determined by the intervention of cold; degrees of beauty, by the intervention of ugliness; stages of light, by the intervention of darkness. But if something exists of itself, and is not accidental, then its opposite cannot interfere with it, for then a union of opposit..." içeriğiyle yeni sayfa oluşturdu
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("Since in this lowly, deficient and transient world of contingency, the greatest and smallest things are equal, and numerous, infinite things appear equal to a single thing, through the mystery of luminosity, transparency, order, obedience and balance, then of a certainty little and much, small and great, will be equal in the sight of the possessor of absolute power, and He will be able to summon all men to resurrection with a single blast on the trump..." içeriğiyle yeni sayfa oluşturdu)
("Furthermore, the degrees of strength and weakness that a thing possesses are determined by the intervention in that thing of its opposite. For example, degrees of heat are determined by the intervention of cold; degrees of beauty, by the intervention of ugliness; stages of light, by the intervention of darkness. But if something exists of itself, and is not accidental, then its opposite cannot interfere with it, for then a union of opposit..." içeriğiyle yeni sayfa oluşturdu)
585. satır: 585. satır:
Since  in  this  lowly, deficient and transient world of contingency, the greatest and smallest things are equal, and numerous, infinite things appear equal to a single thing, through the mystery of luminosity, transparency, order, obedience and balance, then of a certainty little and much, small and great, will be equal in the sight of the possessor of absolute power, and He will be able to summon all men to resurrection with a single blast on the trumpet, just as if they were one man — this, by virtue of the mysteries of the luminous manifestations of the infinite and utterly perfect power of His essence, the  transparency of the inner dimension of things, the order decreed by wisdom and destiny, the complete obedience of all things to His creational commands, and the equilibrium existing in contingent being, that consists of the equivalence of the being and non-being of the contingent.
Since  in  this  lowly, deficient and transient world of contingency, the greatest and smallest things are equal, and numerous, infinite things appear equal to a single thing, through the mystery of luminosity, transparency, order, obedience and balance, then of a certainty little and much, small and great, will be equal in the sight of the possessor of absolute power, and He will be able to summon all men to resurrection with a single blast on the trumpet, just as if they were one man — this, by virtue of the mysteries of the luminous manifestations of the infinite and utterly perfect power of His essence, the  transparency of the inner dimension of things, the order decreed by wisdom and destiny, the complete obedience of all things to His creational commands, and the equilibrium existing in contingent being, that consists of the equivalence of the being and non-being of the contingent.


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Furthermore, the  degrees  of  strength  and  weakness  that  a  thing  possesses  are determined by the intervention in that thing of its opposite. For example, degrees of heat are determined  by  the intervention of cold; degrees of beauty, by the intervention of ugliness; stages of light, by the intervention of darkness. But if something exists of itself, and is not accidental, then its opposite cannot  interfere with it, for then a union of opposites would logically have to occur, and that is impossible. In something that exists of itself, there can then be no gradation. Now the power of the Possessor of Absolute Power pertains to His essence; it enjoys absolute perfection and is not accidental like contingent being. It is therefore impossible that its opposite, impotence, should intervene in it.
Hem bir şeyin kuvvet ve zaafça meratibi, o şeyin içine zıddının müdahalesidir. Mesela, hararetin derecatı, soğuğun müdahalesidir. Güzelliğin meratibi, çirkinliğin müdahalesidir. Ziyanın tabakatı, karanlığın müdahalesidir. Fakat bir şey zatî olsa, ârızî olmazsa onun zıddı ona müdahale edemez. Çünkü cem’-i zıddeyn lâzım gelir. Bu ise muhaldir. Demek asıl, zatî olan bir şeyde meratib yoktur. Madem Kadîr-i Mutlak’ın kudreti zatîdir, mümkinat gibi ârızî değildir ve kemal-i mutlaktadır. Onun zıddı olan acz ise muhaldir ki tedahül etsin.
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Hence it is as easy for the Lord of Glory to create a spring as it is to create a flower. But if creation were ascribed to causality, then the creation of a single flower would be as difficult as that of a whole spring. For God it is as easy to resurrect and gather all men as it is to resurrect and gather one man.
Demek, bir baharı halk etmek, Zat-ı Zülcelal’ine bir çiçek kadar ehvendir. Eğer esbaba isnad edilse bir çiçek bir bahar kadar ağır olur. Hem bütün insanları ihya edip haşretmek, bir nefsin ihyası gibi kolaydır.
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All that we  have expounded so  far with regard to resurrection, the comparisons indicating it and its truths, is derived from the effulgence of the All-Wise Qur’an. Its sole purpose has been bringing the soul to surrender and the heart to acceptance. It is to the Qur’an that the right to speak belongs. It is true speech, and all speech is subordinate to it. Let us listen, then, to the Qur’an:
Mesele-i haşrin başından buraya kadar olan temsil suretlerine ve hakikatlerine dair olan beyanatımız, Kur’an-ı Hakîm’in feyzindendir. Nefsi teslime, kalbi kabule ihzardan ibarettir. Asıl söz ise Kur’an’ındır. Zira söz odur ve söz onundur. Dinleyelim:
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