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Yirmi Dokuzuncu Mektup/en: Revizyonlar arasındaki fark

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16.05, 1 Kasım 2024 tarihindeki hâli

101 bayt eklendi ,  1 Kasım
"It is because of this that in all the degrees of sainthood, the chief leaven and elixir is the love arising from knowledge of God. But love leads to an abyss, which is this: it jumps from beseeching and self-effacement, which are the essence of worship, to complaint and claims and to imbalanced actions. When regarding things other than God, a person ceases to see how they point to their Maker and starts to see them as signifying themselves alone, so wh..." içeriğiyle yeni sayfa oluşturdu
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("What preserved Istanbul, the centre of the Caliphate for five hundred and fifty years against the whole Christian world, were the lights of belief that poured out of five hundred places in Istanbul and the powerful faith of those who recited “Allah! Allah!” in the tekkes behind the big mosques, which were a firm source of support for the people of belief in that centre of Islam, and their spiritual love arising from knowledge of God, and their ferve..." içeriğiyle yeni sayfa oluşturdu)
("It is because of this that in all the degrees of sainthood, the chief leaven and elixir is the love arising from knowledge of God. But love leads to an abyss, which is this: it jumps from beseeching and self-effacement, which are the essence of worship, to complaint and claims and to imbalanced actions. When regarding things other than God, a person ceases to see how they point to their Maker and starts to see them as signifying themselves alone, so wh..." içeriğiyle yeni sayfa oluşturdu)
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Among the ways of sainthood, the finest, straightest, richest, and most brilliant is following the practices (Sunna) of the Prophet (UWBP). That is, to think of the practices in one’s actions and deeds, and to follow and imitate them. In conduct and dealings with others, it is to think of the rulings of the Shari‘a and take them as one’s guide.
Velayet yolları içinde en güzeli en müstakimi en parlağı en zengini, sünnet-i seniyeye ittibadır. Yani a’mal ve harekâtında sünnet-i seniyeyi düşünüp ona tabi olmak ve taklit etmek ve muamelat ve ef’alinde ahkâm-ı şer’iyeyi düşünüp rehber ittihaz etmektir.
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When followed in this way, daily conduct, dealings, and habitual acts become worship,  and  thinking  of  the  practices  and  Shari‘a  in  one’s  actions,  recalls  the injunctions of the Shari‘a. This causes a person to think of the Shari‘a’s owner. By thinking of him, it brings to mind Almighty God, and that induces a sort of sense of His presence. This may transform all the moments of the person’s life into worship in the divine presence. This  great highway is the highway of the Companions and the righteous of the first generations of Islam, who received the legacy of prophethood, the greater sainthood.
İşte bu ittiba ve iktida vasıtasıyla, âdi ahvali ve örfî muameleleri ve fıtrî hareketleri ibadet şekline girmekle beraber; her bir ameli, sünneti ve şer’i o ittiba noktasında düşündürmekle, bir tahattur-u hükm-ü şer’î veriyor. O tahattur ise sahib-i şeriatı düşündürüyor. O düşünmek ise Cenab-ı Hakk’ı hatıra getiriyor. O hatıra, bir nevi huzur veriyor. O halde mütemadiyen ömür dakikaları, huzur içinde bir ibadet hükmüne getirilebilir. İşte bu cadde-i kübra, velayet-i kübra olan ehl-i veraset-i nübüvvet olan sahabe ve selef-i salihînin caddesidir.
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Sincerity is the basis of the ways of sainthood and of the branches of the Sufi path, for through sincerity a person may be saved from implicitly associating partners with God. One who does not obtain sincerity cannot travel those ways. The most powerful force of those ways is love. Yes, love does not seek pretexts for its beloved and does not wish to see the beloved’s faults. It looks on frail signs of its beloved’s perfection as powerful proofs, and always takes the part of its beloved.
Velayet yollarının ve tarîkat şubelerinin en mühim esası, ihlastır. Çünkü ihlas ile hafî şirklerden halâs olur. İhlası kazanmayan, o yollarda gezemez. Ve o yolların en keskin kuvveti, muhabbettir. Evet muhabbet, mahbubunda bahaneler aramaz ve kusurlarını görmek istemez. Ve kemaline delâlet eden zayıf emareleri, kavî hüccetler hükmünde görür. Daima mahbubuna taraftardır.
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It is because of this that those who are turned towards knowledge of God with the feet of love, do not give ear to doubts and objections; they are easily saved. Even a thousand satans can not negate a hint of their true beloved’s perfection. If they do not possess such love, they would struggle desperately in the face of their souls and Satan and the objections of the outside devils. They would have to have heroic fortitude and strength of belief and an attentive gaze in order to save themselves.
İşte bu sırra binaendir ki muhabbet ayağıyla marifetullaha teveccüh eden zatlar; şübehata ve itirazata kulak vermezler, ucuz kurtulurlar. Binler şeytan toplansa onların mahbub-u hakikisinin kemaline işaret eden bir emareyi, onların nazarında iptal edemez. Eğer muhabbet olmazsa o vakit kendi nefsi ve şeytanı ve haricî şeytanların ettikleri itirazat içinde çok çırpınacak. Kahramancasına bir metanet ve kuvvet-i iman ve dikkat-i nazar lâzımdır ki kendisini kurtarsın.
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It is because of this that in all the degrees of sainthood, the chief leaven and elixir is the love arising from knowledge of God. But love leads to an abyss, which is this: it jumps  from beseeching and self-effacement, which are the essence of worship, to complaint and  claims and to imbalanced actions. When regarding things other than God, a person ceases to see how they point to their Maker and starts to see them as signifying themselves alone, so while being the cure, love becomes poison. That is to say, although when loving things other than God, the person should fix his heart on them for God’s sake and in His name and because they are mirrors reflecting His names, sometimes he loves them for themselves and on account of their personal perfections and own beauty. He loves them with no thought for God and His Messenger (UWBP). Such love does not lead to love of God; it obscures it. Whereas if the person loves  those things as signifying their Maker, it leads to love of God; indeed, such love may be said to be its manifestation.
İşte bu sırra binaendir ki umum meratib-i velayette marifetullahtan gelen muhabbet, en mühim mâye ve iksirdir. Fakat muhabbetin bir vartası var ki ubudiyetin sırrı olan niyazdan, mahviyetten naza ve davaya atlar, mizansız hareket eder. Mâsiva-yı İlahiyeye teveccühü hengâmında, mana-yı harfîden mana-yı ismîye geçmesiyle tiryak iken zehir olur. Yani gayrullahı sevdiği vakit, Cenab-ı Hak hesabına ve onun namına, onun bir âyine-i esması olmak cihetiyle rabt-ı kalp etmek lâzımken; bazen o zatı, o zat hesabına, kendi kemalât-ı şahsiyesi ve cemal-i zatîsi namına düşünüp mana-yı ismiyle sever. Allah’ı ve peygamberi düşünmeden yine onları sevebilir. Bu muhabbet, muhabbetullaha vesile değil, perde oluyor. Mana-yı harfî ile olsa muhabbetullaha vesile olur, belki cilvesidir denilebilir.
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