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On Birinci Şuâ/en: Revizyonlar arasındaki fark

On Birinci Şuâ/en (kaynağı gör)

13.09, 6 Ekim 2024 tarihindeki hâli

57 bayt kaldırıldı ,  6 Ekim 2024
"Evidence that belief in Divine Determining yields precious fruits in this world is the fact that the saying “those who believe in Divine Determining are saved from unhappiness” is widely known as a proverb. Two universal fruits of belief in Divine Determining are explained in the fine comparison at the end of the Treatise On Divine Determining, which is about two men who enter the lovely garden of a palace, and I myself in my own life have exper..." içeriğiyle yeni sayfa oluşturdu
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("One of the universal fruits of the pillar of belief in the angels is alluded to in the Second Station of the Twenty-Second Word like this:" içeriğiyle yeni sayfa oluşturdu)
("Evidence that belief in Divine Determining yields precious fruits in this world is the fact that the saying “those who believe in Divine Determining are saved from unhappiness” is widely known as a proverb. Two universal fruits of belief in Divine Determining are explained in the fine comparison at the end of the Treatise On Divine Determining, which is about two men who enter the lovely garden of a palace, and I myself in my own life have exper..." içeriğiyle yeni sayfa oluşturdu)
772. satır: 772. satır:
Just  as angels and the apparent causes employed in good works pertaining  to existence are all means of exonerating dominical power of fault and tyranny in things the beauties of which are not known or seen, and of hallowing it and preserving it from the ascription of fault;
Just  as angels and the apparent causes employed in good works pertaining  to existence are all means of exonerating dominical power of fault and tyranny in things the beauties of which are not known or seen, and of hallowing it and preserving it from the ascription of fault;


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so too, satans from among jinn and men and harmful matters being employed in evil matters pertaining to non-existence is to hallow and glorify God by saving Divine power from being the target of complaint and wrongful accusations of cruelty. It is to exonerate Him and declare Him free of all the faults in the universe. For all faults arise from non-existence,  or lack of ability, or destruction,  or the failure  to  perform duties,  which are all non-existence  and acts which are not existent and pertain to non-existence.
Aynen öyle de cinnî ve insî şeytanlar ve muzır maddelerin umûr-u şerriyede ve ademiyede istimalleri dahi yine kudret-i Sübhaniyeyi gadirden ve haksız itirazlardan ve şekvalara hedef olmaktan kurtarmak ile takdis ve tesbihat-ı Rabbaniyeye ve kâinattaki bütün kusurattan müberra ve münezzehiyetine hizmet ediyorlar. Çünkü bütün kusurlar ademden ve kabiliyetsizlikten ve tahripten ve vazife yapmamaktan –ki birer ademdirler– ve vücudî olmayan ademî fiillerden geliyor.
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The faults are ascribed to these satanic and evil veils, the objections and complaints are deservedly directed at them, and they are means of Almighty God being pronounced free of all defect.In any event, strength or power are not necessary for evil destructive works pertaining to  non-existence; sometimes  extensive non-existence or destruction may occur through some petty act or insignificant power, or even the failure to perform a duty. It is supposed those doers of evil possess power, but they have no effect other than non-existence and no power other minor ‘acquisition.’ But since the evils arise from non-existence, the doers of evil are the true agents.
Bu şeytanî ve şerli perdeler, o kusurata merci olup itiraz ve şekvaları bi’l-istihkak kendilerine alarak Cenab-ı Hakk’ın takdisine vesile oluyorlar. Zaten şerli ve ademî ve tahripçi işlerde kuvvet ve iktidar lâzım değil; az bir fiil ve cüz’î bir kuvvet, belki vazifesini yapmamak ile bazen büyük ademler ve bozmaklar oluyor. O şerir fâiller, muktedir zannedilirler. Halbuki ademden başka hiç tesirleri ve cüz’î bir kesbden hariç bir kuvvetleri yoktur. Fakat o şerler ademden geldiklerinden o şerirler hakiki fâildirler. Bi’l-istihkak, eğer zîşuur ise cezayı çekerler. Demek, seyyiatta o fenalar fâildirler.
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