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On Yedinci Lem'a/en: Revizyonlar arasındaki fark

On Yedinci Lem'a/en (kaynağı gör)

15.49, 16 Eylül 2024 tarihindeki hâli

374 bayt kaldırıldı ,  16 Eylül
"The seeds developed in such a way that the single handful became a garden filled with multifarious trees and flowers. There was no fault, no error among them. They demonstrated the meaning of the verse, So turn your vision again; do you see any flaw?(67:3) Through the manifestation and bestowal of the name of Preserver, each of the seeds preserves and shows without confusion or defect the legacy inherited from its parent and origins." içeriğiyle yeni sayfa oluşturdu
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("O man! Your heart, identity, and nature are a mirror. The intense love of immortality in your nature and heart should be not for the mirror, nor for your heart and nature, but for the manifestation of the Enduring One of Glory whose manifestation is reflected in the mirror according to the mirror’s capacity. However, out of stupidity that love of yours is directed to other places. Since it is thus, say: “O Enduring One! You alone are Enduring!”..." içeriğiyle yeni sayfa oluşturdu)
("The seeds developed in such a way that the single handful became a garden filled with multifarious trees and flowers. There was no fault, no error among them. They demonstrated the meaning of the verse, So turn your vision again; do you see any flaw?(67:3) Through the manifestation and bestowal of the name of Preserver, each of the seeds preserves and shows without confusion or defect the legacy inherited from its parent and origins." içeriğiyle yeni sayfa oluşturdu)
402. satır: 402. satır:
Since it is thus, be careful, tread with caution, be frightened of sinking! Do not drown  in  a mouthful, a word, a seed, a flash, a sign, a kiss! Do not plunge your extensive faculties, which can swallow the world, in such a thing. For there are things which are very small that can in one respect swallow things which are very large. The sky together with its stars can enter a small fragment of glass and be drowned. And most  of the  pages  of  your  actions  and  leaves  of  your  life  enter  your  faculty of memory, tiny as a mustard-seed. So too there are tiny things that swallow things thus large, and contain them.
Since it is thus, be careful, tread with caution, be frightened of sinking! Do not drown  in  a mouthful, a word, a seed, a flash, a sign, a kiss! Do not plunge your extensive faculties, which can swallow the world, in such a thing. For there are things which are very small that can in one respect swallow things which are very large. The sky together with its stars can enter a small fragment of glass and be drowned. And most  of the  pages  of  your  actions  and  leaves  of  your  life  enter  your  faculty of memory, tiny as a mustard-seed. So too there are tiny things that swallow things thus large, and contain them.


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'''Fourth Sign'''
'''Dördüncü Remiz:''' Ey dünya-perest insan! Çok geniş tasavvur ettiğin senin dünyan, dar bir kabir hükmündedir. Fakat, o dar kabir gibi menzilin duvarları şişeden olduğu için birbiri içinde in’ikas edip göz görünceye kadar genişliyor. Kabir gibi dar iken, bir şehir kadar geniş görünür. Çünkü o dünyanın sağ duvarı olan geçmiş zaman ve sol duvarı olan gelecek zaman, ikisi ma’dum ve gayr-ı mevcud oldukları halde, birbiri içinde in’ikas edip gayet kısa ve dar olan hazır zamanın kanatlarını açarlar. Hakikat hayale karışır, ma’dum bir dünyayı mevcud zannedersin.
O world-worshipping man! You conceive of your world as very broad, yet it resembles a narrow grave. But since the walls of that narrow grave-like dwelling are of glass, they are reflected one within the other and stretch as far as the eye can see. While being narrow as the grave, your world appears to be as large as a town. For despite both the right wall, which is the past, and the left wall, which is the future, being non-existent, they are  reflected one within the other, unfolding the wings of present time, which is extremely brief and narrow. Reality mixes with imagination, and you suppose a non-existent world to be existent.
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On being spun round at speed, a line appears to be broad like a surface, despite in reality being a fine  line. Your world too is in reality narrow, but due to  your heedlessness, delusions, and imagination, its walls have drawn far apart. If driven by a calamity you stir in that narrow world, you will hit your head on the wall, which you supposed to be distant. It will dispel the illusions in your head and banish your sleep. Then you will see that that broad world of yours is narrower than the grave, finer than the Bridge of Sirat. Your life passes faster than lightning, it pours away more swiftly than tea.
Nasıl bir hat, sürat-i hareketle bir satıh gibi geniş görünürken, hakikat-i vücudu ince bir hat olduğu gibi; senin de dünyan hakikatçe dar fakat senin gaflet ve vehm ü hayalinle duvarları çok genişlemiş. O dar dünyada, bir musibetin tahrikiyle kımıldansan, başını çok uzak zannettiğin duvara çarparsın. Başındaki hayali uçurur, uykunu kaçırır. O vakit görürsün ki o geniş dünyan; kabirden daha dar, köprüden daha müsaadesiz. Senin zamanın ve ömrün, berkten daha çabuk geçer; hayatın, çaydan daha süratli akar.
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Since worldly life and the life of the flesh and animal life are thus, shake free of animality, leave behind corporealit y, enter the level of life of the heart and spirit! You will find a sphere of life, a world of light, far broader than the world you imagined was broad. The key to that world is to make the heart utter the sacred words “There is no god but God,” which express the mysteries of divine unity and knowledge of God, and to make the spirit work them.
'''Madem dünya hayatı ve cismanî yaşayış ve hayvanî hayat böyledir; hayvaniyetten çık, cismaniyeti bırak, kalp ve ruhun derece-i hayatına gir.''' Tevehhüm ettiğin geniş dünyadan daha geniş bir daire-i hayat, bir âlem-i nur bulursun. İşte o âlemin anahtarı, marifetullah ve vahdaniyet sırlarını ifade eden لَٓا اِلٰهَ اِلَّا اللّٰهُ kelime-i kudsiyesiyle kalbi söylettirmek, ruhu işlettirmektir.
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== ON BEŞİNCİ NOTA ==
==Fifteenth Note==
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This consists of three matters.(*<ref>*The second and third matters of the Fifteenth Note are parts of the Twenty-Fourth Flash. The second is included in the Twenty-Fourth Flash, and the third in Barla Lahikası.</ref>)
'''Üç mesele'''dir.
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'''The First Matter''' This is the verse And whoever has done an atom’s weight of good shall see it,  * And whoever has done an atom’s weight of evil, shall see it.(99:7-8) which indicates the fullest manifestation of the name of Preserver. If you want proof of this  truth of the All-Wise Qur’an, look at the pages of the book of the universe, which is written on the pattern  of the Clear Book; you will see the  maximum manifestation of the divine name of Preserver and many things similar in many ways to the supreme truth of this verse.
'''Birinci Mesele:''' İsm-i Hafîz’in tecelli-i etemmine işaret eden فَمَن۟ يَع۟مَل۟ مِث۟قَالَ ذَرَّةٍ خَي۟رًا يَرَهُ ۝ وَمَن۟ يَع۟مَل۟ مِث۟قَالَ ذَرَّةٍ شَرًّا يَرَهُ âyetidir. Kur’an-ı Hakîm’in bu hakikatine delil istersen, Kitab-ı Mübin’in mistarı üstünde yazılan şu kâinat kitabının sahifelerine baksan, ism-i Hafîz’in cilve-i a’zamını ve bu âyet-i kerîmenin bir hakikat-i kübrasının naziresini çok cihetlerle görebilirsin.
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For instance, take a handful of seeds of various trees, flowers, and plants, which are like the small coffers and are themselves all different and various, then bury them in the  darkness of simple and lifeless earth. Then water them with simple water, which lacks balance, cannot distinguish things, and runs wherever you pour it.
'''Ezcümle:''' Ağaç, çiçek ve otların muhtelif tohumlarından bir kabza al. O muhtelif ve birbirine muhalif tohumların cinsleri birbirinden ayrı, nevileri birbirinden başka olan çiçek ve ağaç ve otların sandukçaları hükmünde olan o kabzayı karanlıkta ve karanlık ve basit ve camid bir toprak içinde defnet, serp. Sonra mizansız ve eşyayı fark etmeyen ve nereye yüzünü çevirsen oraya giden basit su ile sula.
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Now come back in the spring, the arena of the annual resurrection, and look! Note carefully the time in the spring when the Israfil-like angel of thunder calls out to the rain as though sounding his trumpet, giving the good news of the breath of life being breathed into  the seeds buried beneath the ground; you will see that under the manifestation of the divine name of Preserver, those seeds that resemble each other and are all mixed up and confused, conform perfectly and without error to the creative commands proceeding from the All-Wise  Creator. They conform so exactly that in their growth a brilliant consciousness, insight, purpose, will, knowledge, perfection, and wisdom are apparent. For you see that those seeds which all resemble each other separate out and are distinguished from one another.
Sonra senevî haşrin meydanı olan bahar mevsiminde gel, bak! İsrafilvari melek-i ra’d; baharda nefh-i sûr nevinden yağmura bağırması, yer altında defnedilen çekirdeklere nefh-i ruhla müjdelemesi zamanına dikkat et ki o nihayet derece karışık ve karışmış ve birbirine benzeyen o tohumcuklar, ism-i Hafîz’in tecellisi altında kemal-i imtisal ile hatasız olarak Fâtır-ı Hakîm’den gelen evamir-i tekviniyeyi imtisal ediyorlar. Ve öyle tevfik-i hareket ediyorlar ki onların o hareketlerinde bir şuur, bir basîret, bir kasd, bir irade, bir ilim, bir kemal, bir hikmet parladığı görünüyor.
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For example, this tiny seed has become a fig-tree, it has started to spread the All- Wise Creator’s bounties over our heads. It distributes them, stretching them out to us with its hands. And these two seeds which are superficially the same have produced the flowers called  sun-flowers and pansies. They have adorned themselves for us. They smile in our faces, making us love them. And this sort of seed has produced fine fruits; they became shoots, then trees. Whetting our appetites with their delectable tastes, scents, and forms, they invite us to themselves. They sacrifice themselves for their customers so that they may rise from the level of vegetable life to that of animal life. And  so  on. You  can  make  further  examples  in  the  same  way.
Çünkü görüyorsun ki o birbirine benzeyen tohumcuklar, birbirinden temayüz ediyor, ayrılıyor. Mesela bu tohumcuk, bir incir ağacı oldu. Fâtır-ı Hakîm’in nimetlerini başlarımız üstünde neşre başladı. Serpiyor, dallarının elleri ile bizlere uzatıyor. İşte bu, ona sureten benzeyen bu iki tohumcuk ise gün âşığı namındaki çiçek ile hercaî menekşe gibi çiçekleri verdi. Bizler için süslendi. Yüzümüze gülüyorlar, kendilerini bizlere sevdiriyorlar. Daha buradaki bir kısım tohumcuklar, bu güzel meyveleri verdi ve sümbül ve ağaç oldular. Güzel tat ve koku ve şekilleri ile iştihamızı açıp, kendi nefislerine bizim nefislerimizi davet ediyorlar ve kendilerini müşterilerine feda ediyorlar. Tâ nebatî hayat mertebesinden, hayvanî hayat mertebesine terakki etsinler. Ve hâkeza kıyas et.
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The seeds developed in such a way that the single  handful became a garden  filled  with multifarious  trees  and  flowers. There was no fault, no error  among  them. They demonstrated the meaning of the verse, So turn your vision again; do you see any flaw?(67:3) Through the manifestation and bestowal of the name of Preserver, each of the seeds preserves and shows without confusion or defect the legacy inherited from its parent and origins.
Öyle bir surette o tohumcuklar inkişaf ettiler ki o tek kabza, muhtelif ağaçlarla ve mütenevvi çiçeklerle dolu bir bahçe hükmüne geçti. İçinde hiçbir galat, kusur yok. فَار۟جِعِ ال۟بَصَرَ هَل۟ تَرٰى مِن۟ فُطُورٍ sırrını gösterir. Her bir tohum, ism-i Hafîz’in cilvesiyle ve ihsanıyla ona pederinin ve aslının malından verdiği irsiyeti; iltibassız, noksansız muhafaza edip gösteriyor.
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This is a certain indication that the Preserver who carries out this wondrous work will demonstrate the supreme manifestation of His preservation at the resurrection of the dead and Last Judgement.
İşte bu hadsiz hârika muhafazayı yapan Zat-ı Hafîz, kıyamet ve haşirde hafîziyetin tecelli-i ekberini göstereceğine kat’î bir işarettir.
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Yes, the manifestation of preservation that is thus faultless and without defect in insignificant, fleeting, transient states is a decisive  proof that  the  actions, works, words, and good deeds and bad deeds of man, the holder of the Supreme Trust and vicegerent of the earth – deeds which have an eternal effect and supreme importance– are precisely preserved and will be subject to account.
Evet bu ehemmiyetsiz, zâil, fâni tavırlarda bu derece kusursuz, galatsız hafîziyet cilvesi bir hüccet-i kātıadır ki ebedî tesiri ve azîm ehemmiyeti bulunan emanet-i kübra hamelesi ve arzın halifesi olan insanların ef’al ve âsâr ve akvalleri ve hasenat ve seyyiatları, kemal-i dikkatle muhafaza edilir ve muhasebesi görülecek.
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Does man suppose he will be left to his own devices? God forbid! He is destined for eternity, and for everlasting happiness and perpetual misery. He will be called to account for  all his actions, small and great, many and few. He will receive either reward or punishment.
'''Âyâ bu insan zanneder mi ki başıboş kalacak? Hâşâ! Belki insan, ebede mebustur ve saadet-i ebediyeye ve şakavet-i daimeye namzettir. Küçük büyük, az çok her amelinden muhasebe görecek. Ya taltif veya tokat yiyecek.'''
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Witnesses to the maximum manifestation of preservation and to the truth of the first-mentioned verse are beyond count or calculation. Those we have shown in this Matter are a mere drop from the ocean, an atom from a mountain.
İşte hafîziyetin cilve-i kübrasına ve mezkûr âyetin hakikatine şahitler hadd ü hesaba gelmez. Bu meseledeki gösterdiğimiz şahit; denizden bir katre, dağdan bir zerredir.
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Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.(2:32)
سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ
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