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Otuzuncu Lem'a/en: Revizyonlar arasındaki fark

Otuzuncu Lem'a/en (kaynağı gör)

10.46, 25 Eylül 2024 tarihindeki hâli

246 bayt kaldırıldı ,  25 Eylül
"Since, as the whole universe testifies, the True Beloved and Absolutely Beautiful One causes man to love Himself through His most beautiful names, which are altogether exquisite, and desires man to love Him, then most certainly He would not endow man who is both His beloved and His lover with an innate enmity and cause him to be vexed with Himself from afar; He would not endow man’s spirit with a hidden enmity, which would be altogether contrary to m..." içeriğiyle yeni sayfa oluşturdu
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("'''Third Aspect:''' Man’s acting as a mirror in this respect has two faces:" içeriğiyle yeni sayfa oluşturdu)
("Since, as the whole universe testifies, the True Beloved and Absolutely Beautiful One causes man to love Himself through His most beautiful names, which are altogether exquisite, and desires man to love Him, then most certainly He would not endow man who is both His beloved and His lover with an innate enmity and cause him to be vexed with Himself from afar; He would not endow man’s spirit with a hidden enmity, which would be altogether contrary to m..." içeriğiyle yeni sayfa oluşturdu)
 
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728. satır: 728. satır:
'''Second Face:''' This face acts as a mirror to the divine attributes. That is to say, just as man points to the life of the Ever-Living and Self-Subsistent One through his own life, so he acts as a mirror to and makes known such attributes of the Ever-Living and Self-Subsistent One as hearing and sight, by means of his own sense of hearing and sense of sight that develop during his life-time. Furthermore, man acts as a mirror to the sacred attributes of the Ever-Living and Self-Subsistent One through the very numerous and responsive senses, meanings, and emotions that are present with his life, which do not develop but which boil up in the form of feelings and emotions.
'''Second Face:''' This face acts as a mirror to the divine attributes. That is to say, just as man points to the life of the Ever-Living and Self-Subsistent One through his own life, so he acts as a mirror to and makes known such attributes of the Ever-Living and Self-Subsistent One as hearing and sight, by means of his own sense of hearing and sense of sight that develop during his life-time. Furthermore, man acts as a mirror to the sacred attributes of the Ever-Living and Self-Subsistent One through the very numerous and responsive senses, meanings, and emotions that are present with his life, which do not develop but which boil up in the form of feelings and emotions.


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For example, as a result of such emotions, through meanings like loving and feeling proud, pleased, happy and cheerful he acts as a mirror to attributes of that sort, on condition they are suitable and worthy for the sacredness and absolute self-sufficiency of the Most Pure and Holy Essence. Also, through his comprehensive life, man is an instrument that recognizes and measures the attributes and qualities of the All-Glorious One, and is an index of the manifestation of His names, and a conscious mirror, and so on, he acts as a mirror to the Ever-Living and Self-Subsistent One in many respects. Man is also a unit of measurement, an index, a scale, and a balance to the truths of the universe.
Hem insan, nasıl ki hayat-ı câmiasıyla Zat-ı Zülcelal’in sıfât ve şuunatına bir mikyas-ı marifettir ve cilve-i esmasına bir fihristedir ve şuurlu bir âyinedir ve hâkeza çok cihetlerle Zat-ı Hayy-ı Kayyum’a âyinedarlık eder. Öyle de insan, şu kâinatın hakaiklerine bir vâhid-i kıyasîdir, bir fihristedir, bir mikyastır ve bir mizandır.
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For example, extremely decisive evidence for the  existence of the Preserved Tablet in the  universe and an example of it is man’s faculty of memory. And  a decisive evidence of the existence of the World of Similitudes and an example of it is man’s faculty of imagination. And evidence for the existence of spirit beings in the universe and an example of them are the powers and subtle faculties in man.(*<ref>*The elements in man point to the elements in the universe, and his bones to its stones and rocks, his hair to its plants and trees, and the blood which flows in his body and the fluids which issue from his eyes, ears, nose and mouth to the spring and mineral waters of the earth. Similarly, man’s spirit points to the spirit world, his faculty of memory to the Preserved Tablet, and his power of imagination to the World of Similitudes, and so on. Each of his members and faculties points to a different world and bears decisive witness to their existence.</ref>) And so on. In small measure man may display almost visibly the truths of belief present in the universe.
Mesela, kâinatta Levh-i Mahfuz’un gayet kat’î bir delil-i vücudu ve bir numunesi, insandaki kuvve-i hâfızadır ve âlem-i misalin vücuduna kat’î delil ve numune, kuvve-i hayaliyedir (Hâşiye<ref>'''Hâşiye:''' Evet, nasıl ki insanın anâsırları, kâinatın unsurlarından; ve kemikleri, taş ve kayalarından; ve saçları, nebat ve eşcarından; ve bedeninde cereyan eden kan ve gözünden, kulağından, burnundan ve ağzından akan ayrı ayrı suları, Arzın çeşmelerinden ve madenî sularından haber veriyorlar, delâlet edip onlara işaret ediyorlar. Aynen öyle de insanın ruhu, âlem-i ervahtan ve hâfızaları, Levh-i Mahfuz’dan ve kuvve-i hayaliyeleri, âlem-i misalden ve hâkeza her bir cihazı bir âlemden haber veriyorlar ve onların vücudlarına kat’î şehadet ederler.</ref>) ve kâinattaki ruhanîlerin bir delil-i vücudu ve numunesi, insandaki kuvvelerdir ve latîfelerdir ve hâkeza… İnsan, küçük bir mikyasta, kâinattaki hakaik-i imaniyeyi şuhud derecesinde gösterebilir.
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Man performs many important functions like those mentioned above. He is a mirror to  enduring beauty. He is the place of manifestation announcing sempiternal perfection. He is one needy and thankful for eternal mercy. Since beauty, perfection, and mercy are everlasting and eternal, it is surely necessary and inevitable that man, who is the desirous mirror to  enduring beauty, the enraptured herald of everlasting perfection, and thankful and needy for eternal mercy, will go to an everlasting realm to remain there permanently, that he will go to  eternity to accompany those eternal qualities, and will accompany that eternal Beauty, everlasting Perfection, and ever- enduring Mercy for all eternity.
İşte insanın mezkûr vazifeler gibi çok mühim hizmetleri var. Cemal-i bâkiye âyinedir, kemal-i sermedîye dellâl-ı mazhardır ve rahmet-i ebediyeye muhtac-ı müteşekkirdir. Madem cemal, kemal, rahmet bâkidirler ve sermedîdirler; elbette o cemal-i bâkinin âyine-i müştakı ve o kemal-i sermedînin dellâl-ı âşığı ve o rahmet-i ebediyenin muhtac-ı müteşekkiri olan insan, bâki kalmak için bir dâr-ı bekaya girecek ve o bâkilere refakat için ebede gidecek ve o ebedî cemal ve o sermedî kemal ve daimî rahmete, ebedü’l-âbâdda refakat etmek gerektir, lâzımdır.
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For an eternal beauty cannot be content with an impermanent admirer, a mortal lover. Since beauty loves itself, it desires love in return for its love. Transience and impermanence transform such love into enmity.
Çünkü ebedî bir cemal, fâni bir müştaka ve zâil bir dosta razı olmaz. Çünkü cemal, kendini sevdiği için sevmesine mukabil muhabbet ister. Zeval ve fena ise o muhabbeti adâvete kalbeder, çevirir.
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If man was not going to go to eternity and remain there permanently, he would feel enmity rather than innate love for eternal beauty. As is described in a footnote in the Tenth Word, one time a celebrated beauty expelled a lover from her presence, whereupon his love turned into enmity and in order  to console himself, he said: “Ugh! How ugly she is!”, thus insulting and denying her beauty. Indeed, man is hostile to what is unfamiliar to him, just as he quite simply wishes to be  hostile to and find fault in things he cannot obtain or possess.
Eğer insan ebede gidip bâki kalmazsa fıtratındaki cemal-i sermedîye karşı olan esaslı muhabbet yerine adâvet bulunacaktır. Onuncu Söz’ün hâşiyesinde beyan edildiği gibi bir zaman bir dünya güzeli, bir âşığını huzurundan çıkarıyor. O adamdaki aşk, birden adâvete dönüyor ve diyor ki: “Tuh! Ne kadar çirkindir.” diyerek kendine teselli vermek için cemalinden küsüyor, cemalini inkâr ediyor. Evet, insan bilmediği şeye düşman olduğu gibi, eli yetişmediği veyahut tutamadığı şeylerin adâvetkârane kusurlarını arar, âdeta düşmanlık etmek ister.
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Since, as the whole universe testifies, the True Beloved and Absolutely Beautiful One causes man to love Himself through His most beautiful names, which are altogether exquisite, and desires man to love Him, then most certainly He would not endow man who is both His beloved and His lover with an  innate enmity and cause him to be vexed with Himself from afar; He would not endow  man’s spirit with a hidden enmity, which would be altogether contrary to man’s nature, who is by his nature the most lovable and loving creature and the most exceptional that He has created for worship.
Madem bütün kâinatın şehadetiyle Mahbub-u Hakiki ve Cemil-i Mutlak, bütün güzel esma-i hüsnasıyla kendini insana sevdiriyor ve insanların kendini sevmelerini istiyor; elbette ve herhalde, kendisinin hem mahbubu, hem habibi olan insana fıtrî bir adâveti verip derinden derine kendinden küstürmeyecek ve fıtraten en ziyade sevimli ve muhabbetli ve perestiş için yarattığı en müstesna mahluku olan insanın fıtratına bütün bütün zıt olarak bir gizli adâveti, insanın ruhuna vermeyecek.
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For man would only be able to cure the deep wounds caused by eternal  separation from an Absolute Beauty that he loves and whose value he appreciates by enmity towards it, being vexed with it, and denying it.
Çünkü insan, sevdiği ve kıymetini takdir ettiği bir Cemal-i Mutlak’tan ebedî ayrılmaktan gelen derin yarasını; ancak ona adâvetle, ondan küsmekle ve onu inkâr etmekle tedavi edebilir. İşte kâfirlerin Allah’ın düşmanı olması, bu noktadan ileri geliyor. Öyle ise herhalde o Cemal-i Ezelî, kendisinin âyine-i müştakı olan insan ile ebedü’l-âbâd yolunda seyahatinde beraber bulunmak için alâküllihal bir dâr-ı bekada bir hayat-ı bâkiyeye insanı mazhar edecek.
It is from this point that the unbelievers’ enmity towards God Almighty arises. In which case, the Pre-Eternal Beauty will surely make manifest in man a perpetual life in a permanent realm in order to be present together with him who is an enraptured mirror to Himself on the journey to post-eternity.
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Since man has been created in such a way that by his very nature he longs for and loves  an  Ever-Enduring  Beauty;  and  since  an  Ever-Enduring  Beauty  cannot  be content with an impermanent lover; and since, in order to find consolation from the pain and sorrow arising  from some aim that he does not know or cannot attain or possess, man pacifies himself through discovering the faults of such an aim, rather, through nurturing a hidden enmity towards it; and since the universe was created for man, and  man was  created  to  know  and  love  God;  and since the Creator of the universe, together  with His  names, is eternal; and  since the  manifestation of His names will be perpetual, everlasting, and post-eternal; then man will most certainly go to an everlasting realm and will manifest an everlasting life.
Evet, madem insan fıtraten bir Cemal-i Bâki’ye müştak ve muhib bir surette halk edilmiştir. Ve madem bâki bir cemal, zâil bir müştaka razı olamaz. Ve madem insan bilmediği veya yetişemediği veya tutamadığı bir maksuddan gelen hüzün ve elemden teselli bulmak için, o maksudun kusurunu bulmakla, belki gizli adâvet etmekle kendini teskin eder. Ve madem bu kâinat, insan için halk edilmiş ve insan ise marifet ve muhabbet-i İlahiye için yaratılmış. Ve madem bu kâinatın Hâlık’ı, esmasıyla sermedîdir. Ve madem esmalarının cilveleri daim ve bâki ve ebedî olacaktır; elbette ve herhalde insan, bir dâr-ı bekaya gidecek ve bir hayat-ı bâkiyeye mazhar olacaktır.
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Furthermore Muhammad the Arabian (Upon whom be blessings and peace), who is the supreme guide and perfect man, made known and demonstrated most perfectly in  himself  and in his religion the value and all the perfections and duties we have explained above concerning man. This demonstrates that the universe was created for mankind and its aim and object is mankind. So too the aim and object of mankind, and its choicest and most  valuable  member, and its most brilliant  mirror to the Single  and  Eternally Besought One is Ahmad Muhammad (Upon whom be blessings and peace).
Ve insanın kıymetini ve vazifelerini ve kemalâtını bildiren rehber-i a’zam ve insan-ı ekmel olan Muhammed-i Arabî aleyhissalâtü vesselâm, insana dair beyan ettiğimiz bütün kemalâtı ve vazifeleri en ekmel bir surette kendinde ve dininde göstermesiyle gösteriyor ki nasıl kâinat, insan için yaratılmış ve kâinattan maksud ve müntehab insandır; öyle de insandan dahi en büyük maksud ve en kıymettar müntehab ve en parlak âyine-i Ehad ve Samed, elbette Ahmed-i Muhammed’dir.
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Upon whom and upon whose family be blessings and peace to the number of good  deeds of his community.
عَلَي۟هِ وَ عَلٰى اٰلِهِ الصَّلَاةُ وَ السَّلَامُ بِعَدَدِ حَسَنَاتِ اُمَّتِهٖ
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O God! O Most Merciful! O Most Compassionate! O Single One! O Ever-Living! O Self-Subsistent! O Sapient! O All-Just! O Most Holy!
يَا اَللّٰهُ يَا رَح۟مٰنُ يَا رَحٖيمُ يَا فَر۟دُ يَا حَىُّ يَا قَيُّومُ يَا حَكَمُ يَا عَد۟لُ يَا قُدُّوسُ
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We beseech You through the truth of Your All-Wise Criterion  of Truth and Falsehood, the Qur’an, and through veneration for Your Most Noble  Beloved, and  through the truth of Your Most Beautiful Names, and through veneration for Your Greatest Name, to preserve us from the evil of the instinctual soul and of Satan and from the evil of jinn and of men. Amen.
نَس۟ئَلُكَ بِحَقِّ فُر۟قَانِكَ ال۟حَكٖيمِ وَ بِحُر۟مَةِ حَبٖيبِكَ ال۟اَك۟رَمِ وَ بِحَقِّ اَس۟مَائِكَ ال۟حُس۟نٰى وَ بِحُر۟مَةِ اِس۟مِكَ ال۟اَع۟ظَمِ اِح۟فَظ۟نَا مِن۟ شَرِّ النَّف۟سِ وَ الشَّي۟طَانِ وَ مِن۟ شَرِّ ال۟جِنِّ وَ ال۟اِن۟سَانِ اٰمٖينَ
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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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<center> [[Yirmi Dokuzuncu Lem'a]] ⇐ [[Lem'alar]] | ⇒ [[Otuz Birinci Lem'a]] </center>
<center> [[Yirmi Dokuzuncu Lem'a/en|The Twenty-Ninth Flash]] ⇐ | [[Lem'alar/en|The Flashes]] | ⇒ [[Otuz Birinci Lem'a/en|The Thirty-First Flash]] </center>
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