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On Üçüncü Lem'a/en: Revizyonlar arasındaki fark
"O people of truth and people of guidance! The way to be saved from the above- mentioned wiles of satanic jinn and men is this: make your headquarters the school of the people of the truth, the Sunnis; enter the stronghold of the Qur’an of Miraculous Exposition’s incontestable matters; and take the Prophet’s (UWBP) practices as your guide; find safety and salvation!" içeriğiyle yeni sayfa oluşturdu
("==SIXTH INDICATION==" içeriğiyle yeni sayfa oluşturdu) |
("O people of truth and people of guidance! The way to be saved from the above- mentioned wiles of satanic jinn and men is this: make your headquarters the school of the people of the truth, the Sunnis; enter the stronghold of the Qur’an of Miraculous Exposition’s incontestable matters; and take the Prophet’s (UWBP) practices as your guide; find safety and salvation!" içeriğiyle yeni sayfa oluşturdu) |
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| 89. satır: | 89. satır: | ||
As for the question of doubts in belief, possibilities that are essentially possible do not belie the certainty of belief and do not harm it. One of the established rules of the science of the principles of religion is: | As for the question of doubts in belief, possibilities that are essentially possible do not belie the certainty of belief and do not harm it. One of the established rules of the science of the principles of religion is: | ||
< | “An essential impossibiblity cannot negate the certainty afforded by knowledge.”(*<ref>*See, al-Ghazzali, al-Manhul, 122; al-Mujaddidi, Qawa’id al-Fiqh, 11, 143.</ref>) | ||
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For example, we are certain that Barla Lake is | |||
in its place consisting of water. It is, however, essentially possible that this very moment the lake sank into the ground. It is within the bounds of possibility that it might sink. But since there is nothing to indicate such a possibility, it is not a reasonable possibility and cause doubt. | |||
For another established rule of the principles of religion is: | |||
“A possibility that does not arise from any proof or evidence holds no importance.” | |||
That is, an essential possibility unsupported by any indication cannot be deemed a reasonable possibility and so cause doubts and warrant importance. Hence, the unfortunate man exposed to those Satanic whisperings supposes that due to essential possibilities he has lost his certain belief in the truths of faith. | |||
For example, numerous essential possibilites about the human aspects of the Noble Messenger (Upon whom be blessings and peace) may occur to him which cause no harm to his firm belief, but he imagines that they have and so suffers harm. | |||
Also, sometimes Satan suggests bad things about Almighty God in the form of whisperings in the heart. The man trembles, supposing that his heart is corrupted so that it says such things. But his fear and trembling and lack of consent shows that those words did not come from his heart; they rather came from Satanic whisperings, and were imparted and caused to be imagined by Satan. | |||
Also, among man’s subtle faculties are one or two that I have been unable to specify; they do not heed the will and power of choice and probably should not be held responsible. Sometimes they govern, do not listen to the truth, and incline towards wrong. Then Satan whispers to the man: “You’re not capable of attaining to reality and belief, so you involuntarily attempt what is futile and fruitless. That means your fate has condemned you to perdition.” The wretched man falls into despair and is ruined. | |||
The believer’s stronghold in the face of the former stratagems of Satan are the truths of belief and incontestable matters of the Qur’an, the limits of which have been defined by the principles of the purified exacting scholars. And in the face of the latter stratagems, the believer’s stronghold is to seek refuge with God and to attach no importance to them. For the more importance is given them, the more it attracts attention to them, and they grow and swell. The believer’s antidote and remedy for such spiritual wounds is adhering to the practices of the Prophet (UWBP). | |||
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== | ==SEVENTH INDICATION== | ||
'''Question:''' The Mu‘tazilite authorities considered the creation of evil to be evil, and therefore did not attribute the creation of unbelief and misguidance to God, as if by so doing they were exonerating Him. They misguidedly said: “Man creates his own actions.”(*<ref>*See, al-Maturidi, al-Tawhid, i, 92, 169, 314, 315; Ibn Hazm, al-Fasl fi’-Milal, ii, 121; iii, 57, 59. </ref>) | |||
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< | They also said: “A believer who commits a grievous sin loses his belief,(*<ref>*See, al-Iji, Kitab al-Mawaqif, iii, 548; Ibn Abi’l-’Izz, Sharh ‘Aqida al-Tahawiyya, i, 356-62.</ref>) for believing in God and affirming Hell is incompatible with such acts. Out of fear at a minor prison sentence in this world, a man restrains himself from acting contrarily to the law, so if he commits serious sins, which infers disregard of divine wrath, it certainly points to his lack of belief.” | ||
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'''The Answer''' | |||
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< | to the first part of the question: as is elucidated in the treatise on divine determining,(*<ref>*The Twenty-Sixth Word. See, The Words (Istanbul: Sözler Publications, 2008), 477-90. (Tr.)</ref>) the creation of evil is not evil; it is the inclination to do evil that is evil. For creation and bringing into being look to all the results. Since the existence of one evil is preliminary to numerous good results, by virtue of those results, the creation of the evil becomes good, and is as though good. | ||
For example, fire has a hundred good results, but if because they misuse their wills people make the fire evil for themselves, they cannot say that the creation of evil is evil. | |||
In the same way, the creation of devils has numerous wise results such as human progress; so if a person is defeated by Satan due to his misuse of his will and misguided inclinations, he cannot say that the creation of Satan is evil. For he did evil to himself because he was himself disposed to it. Yes, since the tendency is a particular relation, it has a particular evil result and becomes evil. But since creation looks to all the results, the creation of evil is not evil; it is good. The Mu‘tazilites did not understand this mystery, so they said: “The creation of evil is evil, and the creation of bad, bad.” | |||
< | And to exonerate Almight y God of all fault, they did not ascribe the creation of evil to Him; they fell into misguidance, wrongly interpreting the pillar of belief “belief in divine determining, both the good of it and the evil of it are from God.”(*<ref>*Muslim, Iman, 39; Tirmidhi, Iman, 4; Abu Da’ud, Sunna, 17; Nasa’i, Iman, 6; Ibn Maja, Muqaddima, 63.</ref>) | ||
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'''The Answer to the second part of the question''' “How can someone who commits grievous sins remain a believer?”: | |||
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Firstly, their error may be understood clearly from the previous Indications, so there is no need to repeat it. | |||
Secondly, the man’s evil-commanding soul prefers an ounce of immediate, present pleasure to a ton of postponed, hidden pleasure; similarly, he shrinks at the fear of an immediate slap more than at a year’s torment in the future. Furthermore, if the emotions dominate a person, they do not heed the reason and mind. Desires and delusions govern in him, and he prefers the slightest, most trivial present pleasure to huge reward in the future, and he shrinks from some minor present distress more than from some terrible postponed torment. For desire, illusions, and emotions do not see the future, indeed, they deny it. And if the soul assists them, the heart, which is the seat of belief, and the mind, fall silent and are defeated. | |||
In which case, committing grievous sins does not arise from lack of belief, but from the defeat of the heart and mind by the predominant emotions, desires, and illusions. | |||
< | Moreover, as is understood from the previous Indications, since the way the passions and evil work is through destruction, they are extremely easy. Satans from among jinn and men quickly drive people down that road. It is an astonishing situation, for according to a Hadith, a light to the extent of a fly’s wing from the World of Eternity(*<ref>*Tirmidhi, Zuhd, 13; Ibn Maja, Zuhd, 3; Musnad, v, 154, 177.</ref>) is comparable to the pleasure and bounties a person receives in his entire life in this world,(*<ref>*See, al-Qurtubi, al-Jami‘ al-Ahkam al-Qur’an, xiii, 7.</ref>) yet following Satan, certain unfortunates prefer the pleasures of this fleeting world, which are a mere fly’s wing in comparison with the pleasures of that eternal world, which are worth all this world. | ||
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It is for these reasons that the All-Wise Qur’an repeatedly and insistently, and with encouragement and threats, restrains believers from sin and urges them to do good. | |||
One time this severe guidance of the All-Wise Qur’an gave me the idea that these continual warnings and reminders imply that believers are inconstant and faulty. They suggest a situation inconsistent with man’s integrity. For although a single order from his superior is sufficient to exact an official’s obedience, if the superior repeats the same order ten times, the official will be seriously offended. He will say: “You are insulting me. I am not disloyal.” However, the All-Wise Qur’an insistently repeats the same command to the most sincere believers. | |||
At the time I was puzzling over this idea, I had two or three loyal friends. I frequently used to warn and remind them lest they be deceived by the machinations of satanic humans. They were not offended at me, nor said I was insulting them. However I used to tell myself that I was offending them with these continual admonitions and that I was accusing them of disloyalty and inconstancy. | |||
Then suddenly the truth explained and proved in the above Indications became clear. I understood that the All-Wise Qur’an’s insistent repetitions were apt and exactly as required by the situation, and wise and not excessive or accusing; they were pure wisdom and pure eloquence. I understood too the reason those loyal friends of mine were not offended. | |||
A summary of the truth is this: Since evil spirits provoke people in respect of destruction, they commit much evil with few actions. People who take the path of truth and guidance, therefore, are in need of much caution and great care and repeated warnings and various assistance. For this reason Almighty God offers assistance to the people of belief through His thousand and one names by way of those repetitions, and stretches out thousands of compassionate hands to help them. He does not slight their integrity, but upholds it. He does not belittle man, but shows Satan’s evil to be great. | |||
O people of truth and people of guidance! The way to be saved from the above- mentioned wiles of satanic jinn and men is this: make your headquarters the school of the people of the truth, the Sunnis; enter the stronghold of the Qur’an of Miraculous Exposition’s incontestable matters; and take the Prophet’s (UWBP) practices as your guide; find safety and salvation! | |||
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== | ==EIGHTH INDICATION== | ||
'''Question:''' You have proved in the above Indications that the way of misguidance is easy, and is destruction and aggression, so that many take it. Whereas in other parts of the Risale-i Nur you have proved decisively that the way of unbelief and misguidance is so fraught with difficulties and problems that no one should take it; that it is not possible to follow it. And you have shown that the path of belief and guidance is so easy and clear that everyone should take it. | |||
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'''The Answer:''' There are two sorts of unbelief and misguidance. One pertains to actions and secondary matters, and is also denial and rejection of the matters of belief. This kind is misguidance is easy. It is a non- acceptance of the truth, an abdication, non-existence, and the absence of acceptance. In the Risale-i Nur, this sort has been shown to be easy. | |||
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As for the second sort, it pertains not to actions and secondary matters, but is a judgement of the mind and pertains to belief. It does not only deny belief, but opens up a way that is the opposite of it. It is the acceptance of what is false and invalid, the proof of the reverse of truth. This is not only the denial and refutation of belief, it is its opposite. It is not non-acceptance so that it should be easy, but the acceptance of non-being, and can only be accepted through proving non-existence. In accordance | |||
with the rule “Non-existence cannot be proved,”(*<ref>*Ibn Qayyim, al-Sawa’iq al-Mursala, iv, 1310; al-Ruh fi’l-Kalam, i, 198.</ref>) it is certainly not easy to prove it. | |||
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Thus, the unbelief and misguidance shown in other parts of the Risale-i Nur to be so difficult and problematic as to be impossible is this sort. Anyone with even a grain of intelligence would not take this way. Moreover, as is demonstrated, it imparts such grievous pains and suffocating darkness that anyone reasonable to the tiniest degree would not follow it. | |||
'''If it is asked:''' Why do most people take it, seeing that it is so grievous, dark, and difficult? | |||
''' | |||
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