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Yirminci Mektup/en: Revizyonlar arasındaki fark

Yirminci Mektup/en (kaynağı gör)

19.56, 27 Ekim 2024 tarihindeki hâli

580 bayt kaldırıldı ,  27 Ekim
"The Qur’an and the believers ascribe limitless creatures to One Maker. They attribute every matter directly to Him. They travel a road so easy as to be necessary, and urge all towards it. While the people of rebellion, who ascribe partners to God, by attributing a single creature to innumerable causes, travel a road so beset with dificulties as to be impossible. In which case, those on the way of the Qur’an are together with all creatures, and those..." içeriğiyle yeni sayfa oluşturdu
GörselVikimetin
("However, if the particles are attributed to the Single One of Unity, each of them, each artefact, becomes connected to Him; it is as though each becomes His official. Its connection allows it to display His manifestation. And through this connection and state of being a manifestation, it relies on an infinite knowledge and power. Thus, by reason of the mystery of the connection and its reliance, it performs functions and duties far beyond it..." içeriğiyle yeni sayfa oluşturdu)
("The Qur’an and the believers ascribe limitless creatures to One Maker. They attribute every matter directly to Him. They travel a road so easy as to be necessary, and urge all towards it. While the people of rebellion, who ascribe partners to God, by attributing a single creature to innumerable causes, travel a road so beset with dificulties as to be impossible. In which case, those on the way of the Qur’an are together with all creatures, and those..." içeriğiyle yeni sayfa oluşturdu)
 
(Aynı kullanıcının aradaki diğer 11 değişikliği gösterilmiyor)
702. satır: 702. satır:
For example, there were two brothers, one brave and self- reliant, the other patriotic and devoted to his country. When a war broke out, the one who relied on  himself did  not form any connection with the state; he wanted  to perform his service on his own. He was compelled therefore to carry his own sources of  power,  and  to  transport,  as  far  as  his  strength  allowed,  his  equipment  and ammunition. In accordance with his  petty individual strength, he was only able to fight with one corporal of the enemy army; to do more was beyond him.
For example, there were two brothers, one brave and self- reliant, the other patriotic and devoted to his country. When a war broke out, the one who relied on  himself did  not form any connection with the state; he wanted  to perform his service on his own. He was compelled therefore to carry his own sources of  power,  and  to  transport,  as  far  as  his  strength  allowed,  his  equipment  and ammunition. In accordance with his  petty individual strength, he was only able to fight with one corporal of the enemy army; to do more was beyond him.


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The other brother did  not rely on  himself; he knew  himself to  be weak and powerless  so established a connection with the king and was enrolled in the army. Through  this connection, the huge army became a source of support for him. And because of this support, he was plunged into war with the moral strength of an army behind him under the auspices of the king. So when he encountered an eminent field marshal of the defeated enemy army’s king, he declared in the name of his own king: “I take  you prisoner! Quick march!” He  captured him and handed him over.
Öteki kardeş kendine güvenmiyor ve kendisini âciz, kuvvetsiz biliyor; padişaha intisap etti, askere kaydedildi. O intisap ile koca bir ordu ona nokta-i istinad oldu. Ve o istinad ile arkasında, padişahın himmetiyle bir ordunun manevî kuvveti tahşid edilebilir bir kuvve-i maneviye ile harbe atıldı. Tâ düşmanın mağlup ordusu içindeki şahın büyük bir müşirine rast geldi, kendi padişahı namına “Seni esir ediyorum, gel!” der. Esir eder, getirir.
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The meaning of this situation and the wisdom in it is this:
Şu halin sırrı ve hikmeti şudur ki:
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Since the first, independent, man,  was compelled to carry his equipment and sources  of  strength  himself,  the  service  he  was  able  to  perform  was  extremely insignificant. Whereas the one who was an official did not have to carry his source of strength; indeed, the army and the king carried him.Just like connecting his receiver to existing telegraph and telephone lines with a tiny wire, the  man, through the connection he formed, connected himself to an infinite power.
Evvelki başıbozuk, kendi menba-ı kuvvetini ve teçhizatını kendisi taşımaya mecbur olduğu için gayet cüz’î iş görebildi. Şu memur ise kendi kuvvetinin menbaını taşımaya mecbur değil belki onu ordu ve padişah taşıyor. Mevcud telgraf ve telefon teline makinesini küçük bir tel ile rabtetmek gibi şu adam bu intisapla kendini o hadsiz kuvvete rabteder.
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Thus, “And God’s is the highest similitude,”(16:60) if all creatures, all particles, are attributed directly to the Single One of Unity and if they are connected to Him, through the power of the connection and through of its Lord, at His command, an ant can demolish the Pharaoh’s palace; a fly can kill off Nimrod and consign him to Hell; a germ can despatch an iniquitous tyrant to the grave; a seed the size of a wheat grain becomes  the  workshop  and  machinery  for  producing  a  pine-tree  the  size  of  a mountain; and a particle of air is able to operate efficiently and systematically in the different functions and structures of all flowers and fruits. All this ease and facility self-evidently arise from the connection and state of being an official.
İşte وَلِلّٰهِ ال۟مَثَلُ ال۟اَع۟لٰى eğer her mahluk, her zerre doğrudan doğruya Vâhid-i Ehad’e isnad edilse ve onlar ona intisap etseler; o vakit o intisap kuvvetiyle ve seyyidinin havliyle, emriyle; karınca, Firavun’un sarayını başına yıkar, baş aşağı atar. Sinek, Nemrut’u gebertip cehenneme atar. Bir mikrop, en cebbar bir zalimi kabre sokar. Buğday tanesi kadar çam çekirdeği, bir dağ gibi bir çam ağacının destgâhı ve makinesi hükmüne geçer. Havanın zerresi, bütün çiçeklerin, meyvelerin ayrı ayrı işlerinde, teşekkülatlarında muntazaman, güzelce çalışabilir. Bütün bu kolaylık, bilbedahe memuriyet ve intisaptan ileri geliyor.
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If the being in question reverts to independence, if it is left to causes, multiplicity, and to itself, if it travels the road of associating partners with God, then the service it will be able to perform will be only to  the extent of its physical entity and to  the degree of its consciousness.
Eğer iş başıbozukluğa dönse esbaba ve kesrete ve kendi kendilerine bırakılıp şirk yolunda gidilse o vakit her şey, cirmi kadar ve şuuru miktarınca iş görebilir.
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=== Üçüncü Temsil: ===
===Third Comparison:===
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For example, there were two friends who wanted to write a geographical and statistical work on a country they had never seen.
Mesela, iki arkadaş var. Hiç görmedikleri bir memleketin ahvaline dair istatistikli bir nevi coğrafya yazmak istiyorlar.
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One of them formed a  connection with the king and entered the telegraph and telephone office. With a piece of wire worth a few kurush, he connected his own telephone receiver to the state lines and was able to communicate with everywhere and receive information. He wrote a perfectly composed  and well-arranged work of geography and statistics.
Birisi, o memleketin padişahına intisap edip telgraf ve telefon dairesine girer. On paralık bir tel ile kendi telefon makinesini devletin teline rabteder. Her yer ile görüşür, muhabere eder, malûmat alır. Gayet muntazam ve mükemmel coğrafya istatistiğine ait sanatkârane bir eser yapar.
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As for the other man, either he would have had to travel continuously for fifty years and see everywhere and learn of every event with great difficulty, or else, spending millions of liras he would have had to become the owner, like the king, of a telegraph and telephone system as extensive as that of the state so that he could write a perfect work like his friend.
Öteki arkadaş ise ya elli sene mütemadiyen gezecek ve müşkülatla her yeri görüp her hâdiseyi işitecek veyahut milyonlarla lirayı sarf edip devletin tel ve telefon temdidatı kadar ve padişah gibi telgraf sahibi olacak. Tâ evvelki arkadaşı gibi o mükemmel eseri yapsın.
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Similarly, “And God’s is the highest similitude,”(16:60) if innumerable things and creatures are attributed to the Single One of Unity, through the connection, each becomes a place of manifestation. Through displaying the manifestation of the Pre- Eternal Sun, it acquires a connection with the laws of His wisdom, the principles of his  knowledge, and the  decrees of His  power. Then, through divine strength and power, it displays such a dominical manifestation that it acquires an eye that sees all things, a face that looks to all places, and words that have weight in all matters.
Öyle de وَلِلّٰهِ ال۟مَثَلُ ال۟اَع۟لٰى eğer hadsiz eşya ve mahlukat Vâhid-i Ehad’e verilse o vakit, o irtibat ile her şey birer mazhar olur. O Şems-i Ezelî’nin tecellisine mazhariyetle, kavanin-i hikmetine ve desatir-i ilmiyesine ve nevamis-i kudretine irtibat peyda eder. O vakit havl ve kuvvet-i İlahiye ile her şeyi görür bir gözü ve her yere bakar bir yüzü ve her işe geçer bir sözü hükmünde bir cilve-i Rabbaniyeye mazhar olur.
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If the connection is severed, the thing will also be cut off from everything else, it will be squeezed into the smallness of its own bulk. In which case, it would have to possess absolute divinity so that it could perform the functions described above.
Eğer o intisap kesilse o şey, bütün eşyadan dahi inkıta eder, cirmi kadar bir küçüklüğe sığışır. O halde bir uluhiyet-i mutlaka sahibi olmalı ki evvelki vaziyette gördüğü işleri görebilsin.
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'''In Short:'''The easiness and facility on the way of divine unity and belief make it necessary, while the difficulties on the way of causes and assigning partners to  God  make  it  impossible. For one  person  may, without  trouble, put  numerous objects into a single  situation and obtain one result. But if it is left to the objects themselves to bring about the situation and obtain the result, they could do so only with great trouble and much activity.
'''Elhasıl,''' vahdet ve iman yolunda, vücub derecesinde bir suhulet ve kolaylık var. Şirk ve esbabda, imtina derecesinde müşkülat ve suubet var. Çünkü bir vâhid, külfetsiz olarak kesîr eşyaya bir vaziyet verir ve bir neticeyi istihsal eder. Eğer o vaziyeti almayı ve o neticeyi istihsal etmeyi, o eşya-yı kesîreye havale edilse o vakit pek çok külfetle ve pek çok hareketlerle ancak o vaziyet alınır ve o netice istihsal edilir.
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For example, as is stated in the Third Letter, every night, every year, a glittering expedition and passage glorifying God is accomplished through setting in motion the army of the stars in the field of the heavens under the command of the sun and the moon. This is the alluring and captivating situation of the heavens. The alternation of the seasons and other momentous affairs are brought about; and this is the exalted and purposeful result of the motion of the earth. If the situation of the heavens and result of the revolving earth are ascribed to  divine unity, the Pre-Eternal Monarch may easily appoint a soldier like the globe of the  earth as commander of the heavenly bodies for the situation and the result to be achieved. After it has received its order, the earth will rise up with joy at its appointment to whirl and  mention God’s names like a Mevlevi dervish. With slight expense that graceful situation will be obtained and the significant result come about.
Mesela, Üçüncü Mektup’ta denildiği gibi semavat meydanında, şems ve kamer kumandası altında yıldızlar ordusunu harekete getirmekle, her gece ve her sene, şaşaalı tesbihkârane bir seyeran ve cereyan vermek demek olan cazibedar, sevimli vaziyet-i semaviye ve mevsimlerin değişmesi gibi büyük maslahatların vücud bulması demek olan o ulvi, hikmetli netice-i arziye, eğer vahdete verilse o Sultan-ı ezel kolayca küre-i arz gibi bir neferi, o vaziyet ve o netice için ecram-ı ulviyeye kumandan tayin eder. O vakit arz, emir aldıktan sonra, memuriyet neşesinden mevlevî gibi zikir ve semâa kalkar; az bir masrafla o güzel vaziyet hasıl olur, o mühim netice vücud bulur.
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However, if it is said to the earth: “You stop where you are, do not interfere!”; and if to obtain the result and situation, it is referred to the heavens; and if the road of multiplicity and associating partners with God is taken rather than that of divine unity, it will be necessary, every day and every year, to set in motion millions of stars which are thousands of times larger than the globe of the earth and to cover a distance of millions of years in twenty-four hours and a year.
Eğer arza “Sen dur, karışma!” denilse ve o netice ve o vaziyetin istihsali de semavata havale edilse ve vahdetten, kesrete ve şirke gidilse; her gün ve her sene, binler derece küre-i arzdan büyük olan milyonlar adedince yıldızlar hareket etmek, milyarlar sene mesafeyi yirmi dört saatte ve bir senede kestirmek lâzımdır.
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=== Netice-i Meram: ===
===Conclusion:===
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The Qur’an and the believers ascribe limitless creatures to One Maker. They attribute every matter directly to Him. They travel a road so easy as to be necessary, and urge all towards it. While the people of rebellion, who ascribe partners to God, by attributing a single creature to innumerable causes, travel a road so beset with dificulties as to be impossible. In which case, those on the way of the Qur’an are together with all creatures, and those on the way of misguidance, with a single creature. Or  to put it  another  way, the issuing of all things  out of one is infinitely easier than the issuing of one thing out of many. In the same way that an officer commands a thousand soldiers as easily as one soldier, if the command of one soldier were to be assigned to a thousand officers, it  would become as difficult as commanding a thousand soldiers, it would cause chaos.
Kur’an ve ehl-i iman, hadsiz masnuatı bir Sâni’-i Vâhid’e verir. Doğrudan doğruya her işi ona isnad eder. Vücub derecesinde suhuletli bir yolda gider, sevk eder. Ve ehl-i şirk ve tuğyan, bir masnû-u vâhidi hadsiz esbaba isnad ederek imtina derecesinde suubetli bir yolda gider. Şu halde Kur’an yolunda, bütün masnuatla; dalalet yolunda, bir masnû-u vâhid beraberdirler. Hattâ belki bütün eşyanın vâhidden sudûru, bir vâhidin hadsiz eşyadan sudûrundan çok derece eshel ve kolaydır. Nasıl ki bir zabit, bin neferin tedbirini, bir nefer gibi kolay yapar ve bir neferin tedbiri, bin zabite havale edilse bin nefer kadar müşkülatlı olur, keşmekeşe sebebiyet verir.
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Thus, this mighty verse hurls this truth at those who assign partners to God, shattering their unbelief:
İşte şu hakikati şu âyet-i azîme, ehl-i şirkin başına vuruyor, dağıtıyor:
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God sets forth a parable: A man belonging to many partners [all of them] at variance with one another, and a man belonging wholly to one person: can the two be deemed equal as regards their condition? [Nay] all praise is due to God [alone]; but most of them do not understand this.(39:29)
ضَرَبَ اللّٰهُ مَثَلًا رَجُلًا فٖيهِ شُرَكَٓاءُ مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِرَجُلٍ هَل۟ يَس۟تَوِيَانِ مَثَلًا اَل۟حَم۟دُ لِلّٰهِ بَل۟ اَك۟ثَرُهُم۟ لَا يَع۟لَمُونَ
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All 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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O God! Grant blessings and peace to our master Muhammad to the number of the  particles of the universe, and  to all his Family and  Companions. Amen. And all praise be to God, the Sustainer of All the Worlds.
اَللّٰهُمَّ صَلِّ وَ سَلِّم۟ عَلٰى سَيِّدِنَا مُحَمَّدٍ بِعَدَدِ ذَرَّاتِ ال۟كَائِنَاتِ وَ عَلٰى اٰلِهٖ وَ صَح۟بِهٖ اَج۟مَعٖينَ اٰمٖينَ وَال۟حَم۟دُ لِلّٰهِ رَبِّ ال۟عَالَمٖينَ
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O God! O Unique One! O Single One! O Eternally Besought One! Other than  You there is no god, You are One, You have no partner! Yours is the dominion and the praise! Granter of life and Dealer of death! All good is in Your hand! O One  powerful over all things! It is with You that all things have their end! Through the truth of the mysteries of these phrases, appoint the propagator of  this  treatise  and  his  friends and  companions  to  bliss among  the  perfected  affirmers  of  divine  unity  and  the strictly  veracious scholars and the believers conscious of God.  Amen.
اَللّٰهُمَّ يَا اَحَدُ يَا وَاحِدُ يَا صَمَدُ يَا مَن۟ لَٓا اِلٰهَ اِلَّا هُوَ وَح۟دَهُ لَا شَرٖيكَ لَهُ يَا مَن۟ لَهُ ال۟مُل۟كُ وَ لَهُ ال۟حَم۟دُ وَ يَا مَن۟ يُح۟يٖى وَ يُمٖيتُ يَا مَن۟ بِيَدِهِ ال۟خَي۟رُ يَا مَن۟ هُوَ عَلٰى كُلِّ شَى۟ءٍ قَدٖيرٌ يَا مَن۟ اِلَي۟هِ ال۟مَصٖيرُ بِحَقِّ اَس۟رَارِ هٰذِهِ ال۟كَلِمَاتِ اِج۟عَل۟ نَاشِرَ هٰذِهِ الرِّسَالَةِ وَ رُفَقَائَهُ وَ صَاحِبَهَا سَعٖيدًا مِنَ ال۟مُوَحِّدٖينَ ال۟كَامِلٖينَ وَ مِنَ الصِّدّٖيقٖينَ ال۟مُحَقِّقٖينَ وَ مِنَ ال۟مُؤ۟مِنٖينَ ال۟مُتَّقٖينَ اٰمٖينَ
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O God! Through the truth of the mystery of Your oneness make the  disseminator of this book disseminate the mysteries of the profession of Your unity and make his heart a place of manifestation for the lights of faith and his tongue speak of the truths of the Qur’an.
اَللّٰهُمَّ بِحَقِّ سِرِّ اَحَدِيَّتِكَ اِج۟عَل۟ نَاشِرَ هٰذَا ال۟كِتَابِ نَاشِرًا لِاَس۟رَارِ التَّو۟حٖيدِ وَ قَل۟بَهُ مَظ۟هَرًا لِاَن۟وَارِ ال۟اٖيمَانِ وَ لِسَانَهُ نَاطِقًا بِحَقَائِقِ ال۟قُر۟اٰنِ
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Amen. Amen. Amen.
اٰمٖينَ اٰمٖينَ اٰمٖينَ
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<center> [[On Dokuzuncu Mektup]] ⇐ | [[Mektubat]] | ⇒ [[Yirmi Birinci Mektup]] </center>
<center> [[On Dokuzuncu Mektup/en|The Nineteenth Letter]] ⇐ | [[Mektubat/en|The Letters]] | ⇒ [[Yirmi Birinci Mektup/en|The Twenty-First Letter]] </center>
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