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Yirmi Dördüncü Mektup/en: Revizyonlar arasındaki fark

Yirmi Dördüncü Mektup/en (kaynağı gör)

14.16, 28 Ekim 2024 tarihindeki hâli

125 bayt kaldırıldı ,  28 Ekim 2024
"The best, finest, sweetest, most immediate fruit and result of supplication is this, that the person who offers it knows there is someone who listens to his voice, sends a remedy for his ailment, takes pity on him, and whose hand of power reaches everything. He is not alone in this great hostel of the world; there is an All-Generous Being who looks after him and makes it friendly. Imagining himself in the presence of the One who can bring ab..." içeriğiyle yeni sayfa oluşturdu
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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)" içeriğiyle yeni sayfa oluşturdu)
("The best, finest, sweetest, most immediate fruit and result of supplication is this, that the person who offers it knows there is someone who listens to his voice, sends a remedy for his ailment, takes pity on him, and whose hand of power reaches everything. He is not alone in this great hostel of the world; there is an All-Generous Being who looks after him and makes it friendly. Imagining himself in the presence of the One who can bring ab..." içeriğiyle yeni sayfa oluşturdu)
378. satır: 378. satır:
The truth of the matter must be this: the creatures of the Eternal Realm  are closely  connected with the light of God’s Most Noble Messenger (Upon whom be blessings and peace). For it is through the light that he brought that Paradise and the world of the hereafter will be inhabited by mankind and the jinn. If it had not been for him, there would have been no eternal happiness, and mankind and the jinn, who have the ability to benefit from all the creatures of Paradise, would not have dwelt there; in that sense it would have remained empty, a wasteland.
The truth of the matter must be this: the creatures of the Eternal Realm  are closely  connected with the light of God’s Most Noble Messenger (Upon whom be blessings and peace). For it is through the light that he brought that Paradise and the world of the hereafter will be inhabited by mankind and the jinn. If it had not been for him, there would have been no eternal happiness, and mankind and the jinn, who have the ability to benefit from all the creatures of Paradise, would not have dwelt there; in that sense it would have remained empty, a wasteland.


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As is explained in the Fourth Branch of the Twenty-Fourth Word, a sort of nightingale  has been chosen from each of the animal species to  proclaim  the intense  need of the species – and passion even – for the caravans of plant species which,  proceeding from the treasury of mercy, bear their provisions. The chief of these are the nightingale and the rose. The songs of these dominical orators, and the love-song of the  nightingale for the rose, are a welcoming, an applause, glorifying God, before the most beautiful of the plants.
Yirmi Dördüncü Söz’ün Dördüncü Dal’ında beyan edildiği gibi: Nasıl ki bülbülün güle karşı dasitane-i aşkı; taife-i hayvanatın, taife-i nebatata derece-i aşka bâliğ olan ihtiyacat-ı şedide-i aşk-nümayı, rahmet hazinesinden gelen ve hayvanatın erzaklarını taşıyan kafile-i nebatata karşı ilan etmek için bir hatib-i Rabbanî olarak, başta bülbül-ü gül ve her neviden bir nevi bülbül intihab edilmiş ve onların nağamatı dahi nebatatın en güzellerinin başlarında hoşâmedî nevinden tesbihkârane bir hüsn-ü istikbaldir, bir alkışlamadır.
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Similarly, Gabriel (Upon whom be peace), one of the angels, served with perfect love  Muhammad the Arabian (Upon whom be blessings and peace), who was the reason for the creation of the spheres, the cause of happiness in this world and the next, and the beloved of the Sustainer of All the Worlds. He thus demonstrated the obedience and submission of the  angels to Adam (Upon whom be peace) and the reason for their prostrating before him. Similarly, the people of Paradise – and some of its animals even – feel a connection with  Muhammad (UWBP), and this found expression in the passionate feelings of Buraq, whom he mounted.
Aynen bunun gibi sebeb-i hilkat-i eflâk ve vesile-i saadet-i dâreyn ve Habib-i Rabbü’l-âlemîn olan Zat-ı Muhammed-i Arabî aleyhissalâtü vesselâma karşı, nasıl ki melâike nevinden Hazret-i Cebrail aleyhisselâm kemal-i muhabbetle hizmetkârlık ediyor; melâikelerin Hazret-i Âdem aleyhisselâma inkıyad ve itaatini ve sırr-ı sücudunu gösteriyor; öyle de ehl-i cennetin hattâ cennetin hayvanat kısmının dahi o zata karşı alâkaları, bindiği Burak’ın hissiyat-ı âşıkanesiyle ifade edilmiştir.
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=== İkinci Nükte ===
===Second Point===
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One  of  the  adventures  during  the  Ascension  concerned  Almighty  God’s transcendent  love  for His  Most  Noble Messenger  (Upon whom  be blessings and peace),  which  was  expressed  by the  phrase: “I  am  your  lover.” In  its  common meaning, such  words are inappropriate for the Necessarily Existent One’s holiness and  His  essential  self-sufficiency. Süleyman Efendi’s  Mevlid  has  enjoyed  great popularity; it may be understood from this that, as one of the people of sainthood and reality, his allusion is correct. Its meaning is this:
Mi’rac-ı Nebeviyedeki maceralardan birisi: Cenab-ı Hakk’ın Resul-i Ekrem aleyhissalâtü vesselâma karşı muhabbet-i münezzehesi, “Sana âşık olmuşum.” tabiriyle ifade edilmiş. Şu tabirat, Vâcibü’l-vücud’un kudsiyetine ve istiğna-i zatîsine, mana-yı örfî ile münasip düşmüyor. Madem Süleyman Efendi’nin Mevlid’i, rağbet-i âmmeye mazhariyeti delâletiyle o zat, ehl-i velayettir ve ehl-i hakikattir; elbette irae ettiği mana sahihtir. Mana da budur ki:
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The Necessarily Existent One possesses infinite beauty and perfection, for all the varieties of them dispersed through the universe are the signs and indications of His beauty and  perfection.
Zat-ı Vâcibü’l-vücud’un hadsiz cemal ve kemali vardır. Çünkü bütün kâinatın aksamına inkısam etmiş olan cemal ve kemalin bütün envaı, onun cemal ve kemalinin emareleri, işaretleri, âyetleridir.
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Those who possess beauty and perfection clearly love them. Similarly, the All-Glorious One greatly loves His beauty, and He loves it in a way that befits Himself. Furthermore, He loves His names, which are the rays of His beauty, and since He loves  them, He surely loves His art, which displays their beauty. In which case, He also loves His creatures, which are mirrors reflecting His beauty and perfection. Since He loves the  creatures  that display them, He certainly loves the creatures’ fine qualities, which point to the beauty and perfection of His names. The All-Wise Qur’an alludes to these five sorts of love with its verses.
İşte herhalde cemal ve kemal sahibi, bilbedahe cemal ve kemalini sevmesi gibi Zat-ı Zülcelal dahi cemalini pek çok sever. Hem kendine lâyık bir muhabbetle sever. Hem cemalinin şuâatı olan esmasını dahi sever. Madem esmasını sever, elbette esmasının cemalini gösteren sanatını sever. Öyle ise cemal ve kemaline âyine olan masnuatını dahi sever. Madem cemal ve kemalini göstereni sever, elbette cemal ve kemal-i esmasına işaret eden mahlukatının mehasinini sever. Bu beş nevi muhabbete, Kur’an-ı Hakîm âyâtıyla işaret ediyor.
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