İkinci Söz/en: Revizyonlar arasındaki fark

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    ("Those who believe in the Unseen.(*<ref>*Qur’an, 2:3.</ref>)" içeriğiyle yeni sayfa oluşturdu)
    ("------ <center> The First Word ⇐ | The Words | ⇒ The Third Word </center> ------" içeriğiyle yeni sayfa oluşturdu)
     
    (Aynı kullanıcının aradaki diğer 8 değişikliği gösterilmiyor)
    4. satır: 4. satır:
    Those who believe in the Unseen.(*<ref>*Qur’an, 2:3.</ref>)
    Those who believe in the Unseen.(*<ref>*Qur’an, 2:3.</ref>)


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    If you want to understand what great happiness and bounty, what great pleasure and ease are to be  found in belief in God, listen to this story which is in the form of a comparison:
    İmanda ne kadar büyük bir saadet ve nimet ve ne kadar büyük bir lezzet ve rahat bulunduğunu anlamak istersen şu temsilî hikâyeciğe bak, dinle:
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    One time, two men went on a journey for both pleasure and business. One set off in a selfish, inauspicious direction, and the other on a godly, propitious way.
    Bir vakit iki adam, hem keyif hem ticaret için seyahate giderler. Biri hodbin, tâli’siz bir tarafa; diğeri hudâbin, bahtiyar diğer tarafa sülûk eder, giderler.
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    Since the selfish man was both conceited, self-centred, and pessimistic, he ended up in what seemed to him to be a most wicked country due to his pessimism. He looked around and everywhere saw the powerless and the unfortunate lamenting in the grasp of fearsome  bullying  tyrants, weeping  at  their  destruction. He  saw  the  same  grievous, painful situation in all the places he travelled. The whole country took on the form of a house of mourning. Apart from becoming drunk, he  could find no way of not noticing this grievous and sombre situation. For everyone seemed to him to  be an enemy and foreign. And all around he saw horrible corpses and despairing, weeping orphans. His conscience was in a state of torment.
    Hodbin adam, hem hodgâm hem hod-endiş hem bedbin olduğundan bedbinlik cezası olarak nazarında pek fena bir memlekete düşer. Bakar ki her yerde âciz bîçareler, zorba müthiş adamların ellerinden ve tahribatlarından vaveylâ ediyorlar. Bütün gezdiği yerlerde böyle hazîn, elîm bir hali görür. Bütün memleket, bir matemhane-i umumî şeklini almış. Kendisi şu elîm ve muzlim haleti hissetmemek için sarhoşluktan başka çare bulamaz. Çünkü herkes ona düşman ve ecnebi görünüyor. Ve ortalıkta dahi müthiş cenazeleri ve meyusane ağlayan yetimleri görür. Vicdanı, azap içinde kalır.
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    The other man was godly, devout, fair-minded, and with fine morals so that the country he  came  to  was  most  excellent  in  his  view. This  good  man saw  universal rejoicing in the  land he had entered. Everywhere was a joyful festival, a place for the remembrance of God overflowing with rapture and happiness; everyone seemed to him a friend and relation. Throughout the country he saw the festive celebrations of a general discharge from duties accompanied by cries of good wishes and thanks. He also heard the sound of a drum and band for the enlistment of soldiers with happy calls of “God is Most Great!” and “There is no god but God!” Rather than being grieved at the suffering of both himself and all the people like the first miserable man, this fortunate man was pleased and happy at both his own joy and that of all the inhabitants. Furthermore, he was able to do some profitable trade. He offered thanks to God.
    Diğeri hudâbin, hudâ-perest ve hak-endiş, güzel ahlâklı idi ki nazarında pek güzel bir memlekete düştü. İşte bu iyi adam, girdiği memlekette bir umumî şenlik görüyor. Her tarafta bir sürur, bir şehrâyin, bir cezbe ve neşe içinde zikirhaneler; herkes ona dost ve akraba görünür. Bütün memlekette yaşasınlar ve teşekkürler ile bir terhisat-ı umumiye şenliği görüyor. Hem tekbir ve tehlil ile mesrurane ahz-ı asker için bir davul, bir muzıka sesi işitiyor. Evvelki bedbahtın hem kendi hem umum halkın elemi ile müteellim olmasına bedel; şu bahtiyar, hem kendi hem umum halkın süruru ile mesrur ve müferrah olur. Hem güzelce bir ticaret eline geçer, Allah’a şükreder.
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    After some while he returned and came across the other man. He understood his condition, and said to him: “You were out of your mind. The ugliness within you must have been reflected on the outer world so that you imagined laughter to be weeping, and the discharge from duties to be sack and pillage. Come to your senses and purify your heart so that this calamitous veil is raised from your eyes and you can see the truth. For the country of an utterly just, compassionate, beneficent, powerful, order-loving, and kind king could not be as you imagined, nor could a country which demonstrated this number of clear signs of progress and achievement.” The unhappy man later came to his senses and repented. He said, “Yes, I was crazy through drink. May God be pleased with you, you have saved me from a hellish state.”
    Sonra döner, öteki adama rast gelir. Halini anlar. Ona der: “Yahu sen divane olmuşsun. Bâtınındaki çirkinlikler, zâhirine aksetmiş olmalı ki gülmeyi ağlamak, terhisatı soymak ve talan etmek tevehhüm etmişsin. Aklını başına al, kalbini temizle. Tâ şu musibetli perde senin nazarından kalksın, hakikati görebilesin. Zira nihayet derecede âdil, merhametkâr, raiyet-perver, muktedir, intizam-perver, müşfik bir melikin memleketi hem bu derece göz önünde âsâr-ı terakkiyat ve kemalât gösteren bir memleket, senin vehminin gösterdiği surette olamaz.” Sonra o bedbahtın aklı başına gelir, nedamet eder. “Evet, ben işretten divane olmuştum. Allah senden razı olsun ki cehennemî bir haletten beni kurtardın.” der.
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    O my soul! Know that the first man represents an unbeliever, or someone depraved and heedless. In his view the world is a house of universal mourning. All living creature are orphans weeping at the blows of death and separation. Man and the animals are alone and without ties being ripped apart by the talons of the appointed hour. Mighty beings like the  mountains and oceans are like horrendous, lifeless  corpses. Many grievous, crushing, terrifying delusions like these arise from his unbelief and  misguidance, and torment him.
    Ey nefsim! Bil ki evvelki adam kâfirdir veya fâsık-ı gafildir. Şu dünya, onun nazarında bir matemhane-i umumiyedir. Bütün zîhayat, firak ve zeval sillesiyle ağlayan yetimlerdir. Hayvan ve insan ise ecel pençesiyle parçalanan kimsesiz başıbozuklardır. Dağlar ve denizler gibi büyük mevcudat, ruhsuz, müthiş cenazeler hükmündedirler. Daha bunun gibi çok elîm, ezici, dehşetli evham, küfründen ve dalaletinden neş’et edip, onu manen tazip eder.
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    As for the other man, he is a believer. He recognizes and affirms Almighty God. In his view this world is an abode where the Names of the All-Merciful One are constantly recited, a place of instruction for man and the animals, and a field of examination for man and jinn. All animal and human deaths are a demobilization. Those who have completed their duties of life depart from this transient  world for another, happy and trouble-free, world so that place may be made for new officials to come  and work. The birth of animals and humans marks their enlistment into the army, their being taken under arms, and the start of their duties. Each living being is a joyful regular soldier, an honest, contented official. And all voices are either glorification of God and the recitation of His Names at the outset of their duties, and the thanks and rejoicing at their ceasing work, or the songs arising from their joy at working. In the view of the believer, all beings are the friendly servants, amicable officials, and agreeable books of his Most Generous Lord and All-Compassionate  Owner. Very many  more  subtle, exalted, pleasurable, and  sweet truths like these become manifest and appear from his belief.
    Diğer adam ise mü’mindir; Cenab-ı Hâlık’ı tanır, tasdik eder. Onun nazarında şu dünya, bir zikirhane-i Rahman, bir talimgâh-ı beşer ve hayvan ve bir meydan-ı imtihan-ı ins ü cândır. Bütün vefiyat-ı hayvaniye ve insaniye ise terhisattır. Vazife-i hayatını bitirenler, bu dâr-ı fâniden, manen mesrurane, dağdağasız diğer bir âleme giderler. Tâ yeni vazifedarlara yer açılsın, gelip çalışsınlar. Bütün tevellüdat-ı hayvaniye ve insaniye ise ahz-ı askere, silah altına, vazife başına gelmektir. Bütün zîhayat, birer muvazzaf mesrur asker, birer müstakim memnun memurlardır. Bütün sadâlar ise ya vazife başlamasındaki zikir ve tesbih ve paydostan gelen şükür ve tefrih veya işlemek neşesinden neş’et eden nağamattır. Bütün mevcudat, o mü’minin nazarında, Seyyid-i Kerîm’inin ve Mâlik-i Rahîm’inin birer munis hizmetkârı, birer dost memuru, birer şirin kitabıdır. Daha bunun gibi pek çok latîf, ulvi ve leziz, tatlı hakikatler, imanından tecelli eder, tezahür eder.
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    That is to say, belief in God bears the seed of what is in effect a Tuba-Tree of Paradise, while unbelief conceals the seed of a Zakkum-Tree of Hell.
    Demek iman, bir manevî tûba-i cennet çekirdeğini taşıyor. Küfür ise manevî bir zakkum-u cehennem tohumunu saklıyor.
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    That means that salvation and security are only to be found in Islam and belief. In which case, we should continually say, “Praise be to God for the religion of Islam and perfect belief.”
    '''Demek selâmet ve emniyet, yalnız İslâmiyet’te ve imandadır.''' Öyle ise biz daima اَل۟حَم۟دُ لِلّٰهِ عَلٰى دٖينِ ال۟اِس۟لَامِ وَ كَمَالِ ال۟اٖيمَانِ demeliyiz.
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    <center> [[Birinci Söz]] ⇐ | [[Sözler]] | ⇒ [[Üçüncü Söz]] </center>
    <center> [[Birinci Söz/en|The First Word]] ⇐ | [[Sözler/en|The Words]] | ⇒ [[Üçüncü Söz/en|The Third Word]] </center>
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    13.26, 25 Temmuz 2024 itibarı ile sayfanın şu anki hâli

    Diğer diller:

    In the Name of God, the Merciful, the Compassionate.

    Those who believe in the Unseen.(*[1])

    If you want to understand what great happiness and bounty, what great pleasure and ease are to be found in belief in God, listen to this story which is in the form of a comparison:

    One time, two men went on a journey for both pleasure and business. One set off in a selfish, inauspicious direction, and the other on a godly, propitious way.

    Since the selfish man was both conceited, self-centred, and pessimistic, he ended up in what seemed to him to be a most wicked country due to his pessimism. He looked around and everywhere saw the powerless and the unfortunate lamenting in the grasp of fearsome bullying tyrants, weeping at their destruction. He saw the same grievous, painful situation in all the places he travelled. The whole country took on the form of a house of mourning. Apart from becoming drunk, he could find no way of not noticing this grievous and sombre situation. For everyone seemed to him to be an enemy and foreign. And all around he saw horrible corpses and despairing, weeping orphans. His conscience was in a state of torment.

    The other man was godly, devout, fair-minded, and with fine morals so that the country he came to was most excellent in his view. This good man saw universal rejoicing in the land he had entered. Everywhere was a joyful festival, a place for the remembrance of God overflowing with rapture and happiness; everyone seemed to him a friend and relation. Throughout the country he saw the festive celebrations of a general discharge from duties accompanied by cries of good wishes and thanks. He also heard the sound of a drum and band for the enlistment of soldiers with happy calls of “God is Most Great!” and “There is no god but God!” Rather than being grieved at the suffering of both himself and all the people like the first miserable man, this fortunate man was pleased and happy at both his own joy and that of all the inhabitants. Furthermore, he was able to do some profitable trade. He offered thanks to God.

    After some while he returned and came across the other man. He understood his condition, and said to him: “You were out of your mind. The ugliness within you must have been reflected on the outer world so that you imagined laughter to be weeping, and the discharge from duties to be sack and pillage. Come to your senses and purify your heart so that this calamitous veil is raised from your eyes and you can see the truth. For the country of an utterly just, compassionate, beneficent, powerful, order-loving, and kind king could not be as you imagined, nor could a country which demonstrated this number of clear signs of progress and achievement.” The unhappy man later came to his senses and repented. He said, “Yes, I was crazy through drink. May God be pleased with you, you have saved me from a hellish state.”

    O my soul! Know that the first man represents an unbeliever, or someone depraved and heedless. In his view the world is a house of universal mourning. All living creature are orphans weeping at the blows of death and separation. Man and the animals are alone and without ties being ripped apart by the talons of the appointed hour. Mighty beings like the mountains and oceans are like horrendous, lifeless corpses. Many grievous, crushing, terrifying delusions like these arise from his unbelief and misguidance, and torment him.

    As for the other man, he is a believer. He recognizes and affirms Almighty God. In his view this world is an abode where the Names of the All-Merciful One are constantly recited, a place of instruction for man and the animals, and a field of examination for man and jinn. All animal and human deaths are a demobilization. Those who have completed their duties of life depart from this transient world for another, happy and trouble-free, world so that place may be made for new officials to come and work. The birth of animals and humans marks their enlistment into the army, their being taken under arms, and the start of their duties. Each living being is a joyful regular soldier, an honest, contented official. And all voices are either glorification of God and the recitation of His Names at the outset of their duties, and the thanks and rejoicing at their ceasing work, or the songs arising from their joy at working. In the view of the believer, all beings are the friendly servants, amicable officials, and agreeable books of his Most Generous Lord and All-Compassionate Owner. Very many more subtle, exalted, pleasurable, and sweet truths like these become manifest and appear from his belief.

    That is to say, belief in God bears the seed of what is in effect a Tuba-Tree of Paradise, while unbelief conceals the seed of a Zakkum-Tree of Hell.

    That means that salvation and security are only to be found in Islam and belief. In which case, we should continually say, “Praise be to God for the religion of Islam and perfect belief.”


    The First Word ⇐ | The Words | ⇒ The Third Word
    1. ↑ *Qur’an, 2:3.
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