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Yirmi Beşinci Söz/en: Revizyonlar arasındaki fark
"The Qur’an’s verses also, which are oceans of truths, are divers for that treasure under the sea. But their eyes are open and encompass the treasure. They see what there is in the treasure and what there is not. They describe and expound it with such harmony, order, and proportion that they show the true beauty and fineness. For example, just as they see the vastness of dominicality expressed by the verses, And the whole of the earth..." 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) |
("The Qur’an’s verses also, which are oceans of truths, are divers for that treasure under the sea. But their eyes are open and encompass the treasure. They see what there is in the treasure and what there is not. They describe and expound it with such harmony, order, and proportion that they show the true beauty and fineness. For example, just as they see the vastness of dominicality expressed by the verses, And the whole of the earth..." içeriğiyle yeni sayfa oluşturdu) |
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| 1.199. satır: | 1.199. satır: | ||
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. | 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. | ||
< | The Qur’an’s verses also, which are oceans of truths, are divers for that treasure under the sea. But their eyes are open and encompass the treasure. They see what there is in the treasure and what there is not. They describe and expound it with such harmony, order, and proportion that they show the true beauty and fineness. For example, just as they see the vastness of dominicality expressed by the verses, And the whole of the earth will be but His handful, and the heavens will be rolled up in His hand.(*<ref>*Qur’an, 39:67.</ref>) The Day that We roll up the heavens like a scroll rolled up for books [completed],(*<ref>*Qur’an, 21:104.</ref>) so too they see the all-encompassing mercy expressed by these: God, there is nothing hidden from Him on the earth or in the heavens * He it is Who shapes you in the wombs as He pleases.(*<ref>*Qur’an, 3:5-6.</ref>) There is not a moving creature, but He has grasp of its forelock.(*<ref>*Qur’an, 11:56.</ref>) How many are the creatures that carry not their own sustenance? It is God who feeds [both] them and you.(*<ref>*Qur’an, 29:60.</ref>) | ||
And just as they see and point out the vast extent of the creativity expressed by, Who created the heavens and the earth and made the darkness and the light,(*<ref>*Qur’an, 6:1.</ref>) so too they see and show the comprehensive disposal and encompassing dominicalit y expressed by, But God has created you and what you do.(*<ref>*Qur’an, 37:96.</ref>) They see and point out the mighty truth expressed by,He gives life to the earth after its death,(*<ref>*Qur’an, 30:50.</ref>) and the magnanimous truth expressed by, And your Sustainer inspired the bee,(*<ref>*Qur’an, 16:68.</ref>) and the sovereign and commanding vast truth expressed by, | |||
The sun and the moon and the stars subjugated to His command.(*<ref>*Qur’an, 7:54.</ref>) They see and show the compassionate, regulating truth expressed by, Do they not observe the birds above them, spreading their wings and folding them in? None can uphold them except the Most Merciful; indeed He sees all things,(*<ref>*Qur’an, 67:19.</ref>) and the vast truth expressed by, His Throne extends over the heavens and the earth, and He feels no fatigue in preserving them,(*<ref>*Qur’an, 2:255.</ref>) and the guarding truth expressed by, And He is with you wherever you may be,(*<ref>*Qur’an, 57:4.</ref>) and the all-encompassing truth expressed by, He is the First and the Last and the Outward and the Inward, and He is Knowing of All Things,(*<ref>*Qur’an, 57:3.</ref>) and the proximity expressed by, It was We Who created man, and We know what dark suggestions his soul makes to him; for We are nearer to him than his jugular vein,(*<ref>*Qur’an, 50:16.</ref>) and the elevated truth indicated by, | |||
The angels ascend to Him in a day the measure of which is fifty thousand years,(*<ref>*Qur’an, 70:4.</ref>) and the all-embracing truth expressed by, God commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion.(*<ref>*Qur’an, 16:90.</ref>) The Qur’an’s verses see and show in detail each of the six pillars of belief in respect of this world and the hereafter, action and knowledge. They see and show intentionally and seriously each of the five pillars of Islam, and all the principles which ensure happiness in this world and the next. They preserve their balance, perpetuate their proportion, and a form of the Qur’an’s miraculousness comes into being from the source of the beauty which is born of the mutual proportion of the entirety of those truths. | |||
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