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Yirmi Beşinci Söz/en: Revizyonlar arasındaki fark

Yirmi Beşinci Söz/en (kaynağı gör)

16.20, 12 Ağustos 2024 tarihindeki hâli

303 bayt eklendi ,  12 Ağustos 2024
"This truth was explained with an unusual comparison in the Second Branch of the Twenty-Fourth Word, and now we shall point to the matter with another comparison. For example, let us suppose there is some treasure under the sea, full of innumerable jewels of various kinds. Divers are plunging the depths to search for the jewels of the treasure. Since their eyes are closed, they understand what is there through the dexterous us..." içeriğiyle yeni sayfa oluşturdu
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("Absolute reality cannot be comprehended by restricted views. A universal view like the Qur’an is necessary in order to comprehend it. For sure they are instructed by the Qur’an, but with a particular mind they can only see completely one or two sides of universal reality, are preoccupied with them, and imprisoned in them. They spoil the balance of reality through either excess or negligence and mar its proportion and harmony." içeriğiyle yeni sayfa oluşturdu)
("This truth was explained with an unusual comparison in the Second Branch of the Twenty-Fourth Word, and now we shall point to the matter with another comparison. For example, let us suppose there is some treasure under the sea, full of innumerable jewels of various kinds. Divers are plunging the depths to search for the jewels of the treasure. Since their eyes are closed, they understand what is there through the dexterous us..." içeriğiyle yeni sayfa oluşturdu)
1.197. satır: 1.197. satır:
Absolute reality cannot be comprehended by restricted views. A universal view like the Qur’an is necessary in order to comprehend it. For sure they are instructed by the Qur’an, but with a particular mind they can only see completely one or two sides of universal reality, are preoccupied with them, and imprisoned in them. They spoil the balance of reality through either excess or negligence and mar its proportion and harmony.
Absolute reality cannot be comprehended by restricted views. A universal view like the Qur’an is necessary in order to comprehend it. For sure they are instructed by the Qur’an, but with a particular mind they can only see completely one or two sides of universal reality, are preoccupied with them, and imprisoned in them. They spoil the balance of reality through either excess or negligence and mar its proportion and harmony.


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This truth was explained with an unusual comparison in the Second Branch of  the  Twenty-Fourth  Word, and  now  we  shall  point  to  the  matter  with  another comparison. For  example,  let  us  suppose  there  is  some  treasure  under  the  sea,  full  of innumerable jewels of various kinds. Divers are plunging the depths to search for the jewels of  the treasure. Since their eyes are closed, they understand  what  is there through the dexterous use of their hands. A longish diamond comes into the hand of one of them. The diver assumes that the whole treasure consists of a long, pillar-like diamond. When he hears of other jewels from his companions, he imagines that they are subsidiary to the diamond he has found, and are facets and embellishments of it. Into the hand of another passes a round  ruby, while another finds a square piece of amber, and so on, each of them believes that the jewel he sees with his hand is the essential, major part of the treasure, and supposes that the things about which he hears are additional parts and details of it. So then the balance of the truths is spoilt, and the mutual proportion too is marred. The colour of many truths changes, and in order to see the true colour of reality they are obliged to resort to forced interpretation  and elaborate explanations. Sometimes even they go as far as denial and rejection. Anyone  who studies the books of the Ishraqiyyun philosophers and the works of sufis who rely on illuminations and visions without  weighing  them  on  the  scales  of  the  Sunna  will  doubtless  confirm  this statement of ours. That is to say, although their works concern truths similar to those of the Qur’an and are taken from the Qur’an’s teachings, because they are  not the Qur’an, they are defective in that way.
Şu hakikat, Yirmi Dördüncü Söz’ün İkinci Dal’ında acib bir temsil ile izah edilmiştir. Şimdi de başka bir temsil ile şu meseleye işaret ederiz. Mesela: Bir denizde hesapsız cevherlerin aksamıyla dolu bir definenin bulunduğunu farz edelim. Gavvas dalgıçlar, o definenin cevahirini aramak için dalıyorlar. Gözleri kapalı olduğundan el yordamıyla anlarlar. Bir kısmının eline uzunca bir elmas geçer. O gavvas hükmeder ki bütün hazine, uzun direk gibi bir elmastan ibarettir. Arkadaşlarından başka cevahiri işittiği vakit hayal eder ki o cevherler, bulduğu elmasın tabileridir, fusus ve nukuşlarıdır. Bir kısmının da kürevî bir yakut eline geçer, başkası murabba bir kehribar bulur ve hâkeza… Her biri eliyle gördüğü cevheri, o hazinenin aslı ve mu’zamı itikad edip işittiklerini o hazinenin zevaid ve teferruatı zanneder. O vakit hakaikin muvazenesi bozulur. Tenasüp de gider. Çok hakikatin rengi değişir. Hakikatin hakiki rengini görmek için tevilata ve tekellüfata muztar kalır. Hattâ bazen inkâr ve tatile kadar giderler. Hükema-yı işrakiyyunun kitaplarına ve sünnetin mizanıyla tartmayıp keşfiyat ve meşhudatına itimat eden mutasavvıfînin kitaplarına teemmül eden, bu hükmümüzü bilâ-şüphe tasdik eder. Demek, hakaik-i Kur’aniyenin cinsinden ve Kur’an’ın dersinden aldıkları halde –çünkü Kur’an değiller– böyle nâkıs geliyor.
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