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Yirmi Sekizinci Mektup/en: Revizyonlar arasındaki fark

Yirmi Sekizinci Mektup/en (kaynağı gör)

16.31, 29 Ekim 2024 tarihindeki hâli

38 bayt eklendi ,  29 Ekim
"In the course of our work over the past five to six years, without exaggeration we have seen with our own eyes a hundred instances of divine bestowal and dominical favour and wonders of the Qur’an. We have pointed out some of them in the Sixteenth Letter, and others we have described in the various matters of the Fourth Topic of the Twenty-Sixth Letter, and in the Third Matter of the Twenty-Eighth Letter. My close friends know th..." içeriğiyle yeni sayfa oluşturdu
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("And being prevented from studying all other books, despite formerly having great desire to study, I felt an aloofness towards them in my spirit. I understood that I had been made to give up studying, which would have been a solace and familiar in my exile, so that the verses of the Qur’an should be my absolute master directly." içeriğiyle yeni sayfa oluşturdu)
("In the course of our work over the past five to six years, without exaggeration we have seen with our own eyes a hundred instances of divine bestowal and dominical favour and wonders of the Qur’an. We have pointed out some of them in the Sixteenth Letter, and others we have described in the various matters of the Fourth Topic of the Twenty-Sixth Letter, and in the Third Matter of the Twenty-Eighth Letter. My close friends know th..." içeriğiyle yeni sayfa oluşturdu)
609. satır: 609. satır:
But because people differ in respect of their level, and because the most numerous  level,  the mass of people, rely mostly on what they see, since the coincidences are not the most powerful but the most apparent of the eight divine favours – certainly the others are more powerful but since this is more general – I have been compelled to expound a truth by way of comparing them, with the intention of dispelling those doubts. It is like this:
But because people differ in respect of their level, and because the most numerous  level,  the mass of people, rely mostly on what they see, since the coincidences are not the most powerful but the most apparent of the eight divine favours – certainly the others are more powerful but since this is more general – I have been compelled to expound a truth by way of comparing them, with the intention of dispelling those doubts. It is like this:


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We  said  concerning  the  apparent  divine  favour  that  so  many  coincidences appeared in the word “Qur’an” and the phrase “God’s Noble Messenger, Upon whom be blessings and peace” in the treatise we had written that no doubt remained that they had  been  ordered  intentionally and  given  mutually  corresponding  positions. Our evidence that the will and intention is not ours is that we became aware of them only three or four years later. In which  case, as a work of divine favour, the will and intention  pertain  to  the  Unseen. This  singular  situation  was  bestowed  solely  to corroborate the miraculousness of the Qur’an and of Muhammad (UWBP), and in the form of the coincidences involving those two words.
O zâhirî inayet hakkında demiştik: Yazdığımız risalelerde, Kur’an kelimesi ve Resul-i Ekrem aleyhissalâtü vesselâm kelimesinde öyle bir derece tevafukat görünüyor; hiçbir şüphe bırakmıyor ki bir kasd ile tanzim edilip muvazi bir vaziyet verilir. Kasd ve irade ise bizlerin olmadığına delilimiz, üç dört sene sonra muttali olduğumuzdur. Öyle ise bu kasd ve irade, bir inayet eseri olarak gaybîdir. Sırf i’caz-ı Kur’an ve i’caz-ı Ahmediyeyi teyid suretinde o iki kelimede tevafuk suretinde o garib vaziyet verilmiştir.
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In addition to the blessedness of these two words being a ratifying stamp of the Qur’an’s miraculousness  and  the  miracles  of Muhammad  (UWBP), the  great  majority of similar phrases manifest coincidences, but they appear only on a single page, while the two above phrases appear throughout the two treatises and in most of the others. We have said repeatedly that essentially coincidences may be found in other books, but not to this extraordinary extent, which demonstrates an elevated will and intention.
Bu iki kelimenin mübarekiyeti, i’caz-ı Kur’an ve i’caz-ı Ahmediyeye bir hâtem-i tasdik olmakla beraber; sair misil kelimeleri dahi ekseriyet-i azîme ile tevafuka mazhar etmişler. Fakat onlar, birer sahifeye mahsus. Şu iki kelime, bir iki risalenin umumunda ve ekser risalelerde görünüyor. Fakat mükerrer demişiz: Bu tevafukun aslı, sair kitaplarda da çok bulunabilir; amma kasd ve irade-i âliyeyi gösterecek bu derece garabette değildir.
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Now, although it is not possible to refute what we claim, there are one or two ways that it might appear to be thus if glanced at superficially.
Şimdi bu davamızı çürütmek kabil olmadığı halde, zâhir nazarlarda çürümüş gibi görmekte bir iki cihet olabilir:
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One is that they may say: “You had these coincidences in mind and brought them about in this way.
Birisi: “Sizler düşünüp öyle bir tevafuku rast getirmişsiniz.” diyebilirler. “Böyle bir şey yapmak kasd ile olsa rahat ve kolay bir şeydir.”
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It would be easy to do that intentionally.” In reply we say this: in any matter two truthful witnesses are sufficient, but in this case a hundred truthful witnesses may be found who will testify that our will and intention played no part and that  we  became aware  of it  only three or four  years  later.
Buna karşı deriz ki: Bir davada iki şahid-i sadık kâfidir. Bu davamızdaki kasd ve irademiz taalluk etmeyerek, üç dört sene sonra muttali olduğumuza yüz şahid-i sadık bulunabilir.
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