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    ("And he asked: “What is that piece of paper with five marks on it?”" içeriğiyle yeni sayfa oluşturdu)
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    (Aynı kullanıcının aradaki diğer 13 değişikliği gösterilmiyor)
    29. satır: 29. satır:
    And he asked: “What is that piece of paper with five marks on it?”
    And he asked: “What is that piece of paper with five marks on it?”


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    “It is a ticket and a rations card.”
    '''C-''' Bir bilet. Bir tayinat senedi.
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    “Oh, tear them up!”, the man said. “What need do we have of a journey this beautiful spring?” He tried to persuade him with every sort of wile, and the poor soldier was even a bit persuaded. Yes, man can be deceived. I was deceived by just such cunning deceptions.
    — Yırt bunları. Şu güzel bahar mevsiminde yolculuk bizim nemize lâzım, der. Her bir desise ile onu iknaya çalışır. Hattâ o bîçare, ona biraz meyleder. Evet, insan aldanır. Ben de öyle bir dessasa aldandım.
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    Suddenly from the right came a voice like thunder. “Beware!”, it said. “Do not be deceived! Say to that trickster: ‘If you have the means to kill the lion behind me, remove the gallows  from  before me, repulse the things wounding my right and my left, and prevent the journey in front of me, then come on and do so! Show that you can and let us see it! Then say, come on, let’s go and enjoy ourselves. Otherwise be silent!’ Speak in the same way as that Khidr-like God-inspired man.”
    Birden sağ cihetinden ra’d gibi bir ses gelir. Der: “Sakın aldanma. Ve o dessasa de ki: Eğer arkamdaki arslanı öldürüp önümdeki darağacını kaldırıp sağ ve solumdaki yaraları def’edip peşimdeki yolculuğu men’edecek bir çare sende varsa bulursan; haydi yap, göster, görelim. Sonra de: Gel keyfedelim. Yoksa sus hey sersem! Tâ Hızır gibi bu zat-ı semavî, dediğini desin.”
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    O my soul, which laughed in its youth and now weeps at its laughter! Know that the unfortunate soldier is you, and man. The lion is the appointed hour. As for the gallows, it is death, decline, and separation, through which, in the alternation of night and day, all friends  bid  farewell  and  are  lost.  Of  the  two  wounds, one  is  man’s  infinite  and troublesome impotence, while the other is his grievous and boundless poverty. The exile and journey is the long journey of examination which passes  from the world of spirits through the womb and childhood to old age; through the world and the grave  and the intermediate realm, to the resurrection and the Bridge of Sirat.
    İşte ey gençliğinde gülmüş, şimdi güldüğüne ağlayan nefsim! Bil: O bîçare asker ise sensin ve insandır. Ve o arslan ise eceldir. Ve o darağacı ise ölüm ve zeval ve firaktır ki gece gündüzün dönmesinde her dost veda eder, kaybolur. Ve o iki yara ise birisi müz’iç ve hadsiz bir acz-i beşerî; diğeri elîm, nihayetsiz bir fakr-ı insanîdir. '''Ve o nefiy ve yolculuk ise âlem-i ervahtan, rahm-ı maderden, sabavetten, ihtiyarlıktan, dünyadan, kabirden, berzahtan, haşirden, sırattan geçer bir uzun sefer-i imtihandır.'''
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    As for the two talismans, they are belief in Almighty God and the hereafter.Yes, through the second sacred talisman, death takes on the form of a mastered horse, a steed  to  take believing man from the prison of this world to the gardens of Paradise and the presence of the Most Merciful One. It is because of this that the wise who have seen death’s reality have loved it. They  have wanted it before it came. And through  the  talisman  of  belief  in  God, the  passage  of  time, which  is  decline  and separation, death and decease and the gallows, takes on the form of the means to observe and contemplate with perfect pleasure the miracles of the All-Glorious Maker’s various, multicoloured, ever-renewed embroideries, the wonders of His power, and the manifestations of His mercy. Yes, when mirrors reflecting the colours of the sun’s light are changed and renewed, and  the  images  of  the  cinema  changed, better, more  beautiful  scenes  are formed.  
    Ve o iki tılsım ise Cenab-ı Hakk’a iman ve âhirete imandır. Evet, şu kudsî tılsım ile ölüm; insan-ı mü’mini, zindan-ı dünyadan bostan-ı cinana, huzur-u Rahman’a götüren bir musahhar at ve burak suretini alır. Onun içindir ki ölümün hakikatini gören kâmil insanlar, ölümü sevmişler, daha ölüm gelmeden ölmek istemişler. Hem zeval ve firak, memat ve vefat ve darağacı olan mürur-u zaman, o iman tılsımı ile Sâni’-i Zülcelal’in taze taze, renk renk, çeşit çeşit mu’cizat-ı nakşını, havârık-ı kudretini, tecelliyat-ı rahmetini, kemal-i lezzetle seyir ve temaşaya vasıta suretini alır. Evet, güneşin nurundaki renkleri gösteren âyinelerin tebeddül edip tazelenmesi ve sinema perdelerinin değişmesi, daha hoş daha güzel manzaralar teşkil eder.
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    As for the two medicines, one is trusting in God and patience, and the other is relying on the power of one’s Creator and having confidence in His wisdom. Is that the case? Indeed it is. What fear can a man  have, who, through the certificate of his impotence, relies on a Monarch of the World with the power to command: “Be!’ and it is.”(*<ref>*Qur’an, 2:117, etc.</ref>) For in the face of the worst calamity, he says: “Verily, to God do we belong, and verily to Him is our return,”(*<ref>*Qur’an, 2:156.</ref>) and places his trust in his Most Compassionate Sustainer. A person with knowledge of God takes  pleasure  from impotence, from fear of God. Yes, there  is pleasure in fear. If a twelve-month baby were sufficiently intelligent to be asked: “What is  most  pleasurable  and  sweetest  for  you?”,  he  might  well  say: “To  realize  my powerlessness  and  helplessness, and fearing my mother’s gentle smack to at the same time take refuge in her tender breast.” But the compassion of all mothers is but a flash of the manifestation of Divine mercy. It is for  this reason that the wise have found such pleasure in impotence and fear of God, vehemently declaring themselves to be free of any strength and power, and have taken refuge in God through their  powerlessness. They have made powerlessness and fear an intercessor for themselves.  
    Ve o iki ilaç ise biri sabır ile tevekküldür. Hâlık’ının kudretine istinad, hikmetine itimattır. Öyle mi? Evet, emr-i كُنْ فَيَكُونُ e mâlik bir Sultan-ı Cihan’a acz tezkeresiyle istinad eden bir adamın ne pervası olabilir? Zira en müthiş bir musibet karşısında    اِنَّا لِلّٰهِ وَ اِنَّٓا اِلَيْهِ رَاجِعُونَ deyip itminan-ı kalp ile Rabb-i Rahîm’ine itimat eder. Evet ârif-i billah, aczden, mehafetullahtan telezzüz eder. Evet, havfta lezzet vardır. Eğer bir yaşındaki bir çocuğun aklı bulunsa ve ondan sual edilse: “En leziz ve en tatlı haletin nedir?” Belki diyecek: “Aczimi, zaafımı anlayıp validemin tatlı tokadından korkarak yine validemin şefkatli sinesine sığındığım halettir.” Halbuki bütün validelerin şefkatleri ancak bir lem’a-i tecelli-i rahmettir. Onun içindir ki kâmil insanlar, aczde ve havfullahta öyle bir lezzet bulmuşlar ki kendi havl ve kuvvetlerinden şiddetle teberri edip Allah’a acz ile sığınmışlar. Aczi ve havfı, kendilerine şefaatçi yapmışlar.
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    The second medicine is thanks and contentment, and entreaty and supplication, and relying on the mercy of the All-Compassionate Provider. Is that so? Yes, for how can poverty, want  and need be painful and burdensome for a guest of an All-Generous and Munificent One Who makes the whole face of the earth a table of bounties and the spring a bunch of flowers, and Who places the flowers on the table and scatters them over it? Poverty and need take on the form of a pleasant appetite. The guest tries to increase his poverty in the same way he does his appetite. It is because of this that the wise have taken pride in want and poverty. But beware, do not misunderstand this! It means to be aware of one’s poverty before God and to beseech Him, not to parade poverty before the people and assume the air of a beggar.
    Diğer ilaç ise şükür ve kanaat ile talep ve dua ve Rezzak-ı Rahîm’in rahmetine itimattır. Öyle mi? Evet, bütün yeryüzünü bir sofra-i nimet eden ve bahar mevsimini bir çiçek destesi yapan ve o sofranın yanına koyan ve üstüne serpen bir Cevvad-ı Kerîm’in misafirine fakr u ihtiyaç, nasıl elîm ve ağır olabilir? Belki fakr u ihtiyacı, hoş bir iştiha suretini alır. İştiha gibi fakrın tezyidine çalışır. Onun içindir ki kâmil insanlar, fakr ile fahretmişler. Sakın yanlış anlama! Allah’a karşı fakrını hissedip yalvarmak demektir. Yoksa fakrını halka gösterip dilencilik vaziyetini almak demek değildir.
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    As for the ticket and voucher, it is to perform the religious duties, and foremost the prescribed prayers, and to give up serious sins. Is that so? Yes, it is, for according to the consensus of  those who observe and have knowledge of the Unseen and those who uncover the mysteries of creation, the provisions, light, and steed for the long, dark road to post-eternity may only be obtained  through complying with the commands of the Qur’an and avoiding what it prohibits. Science, philosophy, and art are worth nothing on that road. Their light reaches only as far as the door of the grave.  
    Ve o bilet, senet ise başta namaz olarak eda-i feraiz ve terk-i kebairdir. Öyle mi? Evet, bütün ehl-i ihtisas ve müşahedenin ve bütün ehl-i zevk ve keşfin ittifakıyla o uzun ve karanlıklı ebedü’l-âbâd yolunda zâd u zahîre, ışık ve burak ancak Kur’an’ın evamirini imtisal ve nevahisinden içtinab ile elde edilebilir. Yoksa fen ve felsefe, sanat ve hikmet, o yolda beş para etmez. Onların ışıkları, kabrin kapısına kadardır.
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    O my lazy soul! How little and light and easy it is to perform the five daily prayers and give up  the  seven deadly sins! If you have the faculty of reason and  it  is  not corrupted, understand how important and extensive are their results, fruits, and benefits! Say to  the  Devil  and  that  man who  were  encouraging  you  to  indulge  in  vice  and
    İşte ey tembel nefsim! Beş vakit namazı kılmak, yedi kebairi terk etmek, ne kadar az ve rahat ve hafiftir. Neticesi ve meyvesi ve faydası ne kadar çok, mühim ve büyük olduğunu, aklın varsa bozulmamış ise anlarsın. Ve fısk ve sefahete seni teşvik eden şeytana ve o adama dersin:
    dissipation:
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    “If you have the means to kill death, and cause decline and transience to disappear from the world, and remove poverty and impotence from man, and close the door of the grave, then tell us and let us hear it! Otherwise, be silent! The Qur’an reads the universe in the vast mosque of creation. Let us listen to it. Let us be illuminated with that light. Let us act according to its guidance. And let us recite it constantly.
    Eğer ölümü öldürüp zevali dünyadan izale etmek ve aczi ve fakrı, beşerden kaldırıp kabir kapısını kapamak çaresi varsa söyle dinleyelim. Yoksa sus. Kâinat mescid-i kebirinde Kur’an kâinatı okuyor. Onu dinleyelim. O nur ile nurlanalım, hidayetiyle amel edelim ve onu vird-i zeban edelim.
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    Yes, the Qur’an is the word. That is what they say of it. It is the Qur’an which is the truth and comes from the Truth and says the truth and shows the truth and spreads luminous wisdom...”
    Evet, söz odur ve ona derler. Hak olup Hak’tan gelip Hak diyen ve hakikati gösteren ve nurani hikmeti neşreden odur.
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    O God! Illuminate our hearts with the light of belief and the Qur’an. O God! Enrich us with the need of You and do not impoverish us with the lack of need of You. Make us free of our own strength and power, and cause us to take refuge in Your strength and  power. Appoint us among those who place their trust in You, and do not entrust us to ourselves. Protect us with Your protection. Have mercy on us and have mercy on all believing men and women. And grant blessings and peace to our Master Muhammad, Your Servant and Prophet, Your Friend and Beloved, the Beauty of Your Dominion and the Sovereign of Your Art, the Essence of Your Favour and the Sun of Your Guidance, the Tongue of Your Proof and the Exemplar of Your Mercy, the Light of Your Creation and the Glory of Your Creatures, the  Lamp of Your Unity in the Multiplicity of Your Creatures and the Discloser of the Talisman of Your Beings, the Herald of the Sovereignty of Your Dominicality and the Announcer of those things pleasing to You, the Proclaimer of the Treasuries of Your Names and the Instructor of Your Servants, the Interpreter of Your Signs and the Mirror of the Beauty of Your Dominicality, the Means of witnessing You and bearing witness to You, Your Beloved and Your Messenger whom You sent as a Mercy to All the Worlds, and to all his Family and Companions, and to his brothers among the prophets and messengers, and to Your angels  and  to the righteous among Your servants. AMEN.
    اَللّٰهُمَّ نَوِّرْ قُلُوبَنَا بِنُورِ الْاِيمَانِ وَالْقُرْآنِ اَللّٰهُمَّ اَغْنِنَا بِالْاِفْتِقَارِ اِلَيْكَ وَلَاتُفْقِرْنَا بِالْاِسْتِغْنَاءِ عَنْكَ تَبَرَّاْنَا اِلَيْكَ مِنْ حَوْلِنَا وَقُوَّتِنَا وَالْتَجَئْنَا اِلٰى حَوْلِكَ وَقُوَّتِكَ فَاجْعَلْنَا مِنَ الْمُتَوَكِّلِينَ عَلَيْكَ وَلَا تَكِلْنَا اِلٰى اَنْفُسِنَا وَاحْفَظْنَا بِحِفْظِكَ وَارْحَمْنَا وَارْحَمِ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَصَلِّ وَسَلِّمْ عَلٰى سَيِّدِنَا مُحَمَّدٍ عَبْدِكَ وَنَبِيِّكَ وَصَفِيِّكَ وَخَلِيلِكَ وَجَمَالِ مُلْكِكَ وَمَلِيكِ صُنْعِكَ وَعَيْنِ عِنَايَتِكَ وَشَمْسِ هِدَايَتِكَ وَلِسَانِ حُجَّتِكَ وَمِثَالِ رَحْمَتِكَ وَنُورِ خَلْقِكَ وَشَرَفِ مَوْجُودَاتِكَ وَسِرَاجِ وَحْدَتِكَ فِي كَثْرَةِ مَخْلُوقَاتِكَ وَكَاشِفِ طِلْسِمِ كَائِنَاتِكَ وَدَلَّالِ سَلْطَنَةِ رُبُوبِيَّتِكَ وَمُبَلِّغِ مَرْضِيَّاتِكَ وَمُعَرِّفِ كُنُوزِ اَسْمَائِكَ وَمُعَلِّمِ عِبَادِكَ وَتَرْجُمَانِ آيَاتِكَ وَمِرْآةِ جَمَالِ رُبُوبِيَّتِكَ وَمَدَارِ شُهُودِكَ وَاِشْهَادِكَ وَحَبِيبِكَ وَرَسُولِكَ الَّذِي اَرْسَلْتَهُ رَحْمَةً لِلْعَالَمِينَ وَعَلٰى آلِهِ وَصَحْبِهِ اَجْمَعِينَ وَعَلٰى اِخْوَانِهِ مِنَ النَّبِيِّينَ وَالْمُرْسَلِينَ وَعَلٰى مَلٰئِكَتِكَ الْمُقَرَّبِينَ وَعَلٰى عِبَادِكَ الصَّالِحِينَ آمِينَ
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    <center> [[Altıncı Söz]] ⇐ | [[Sözler]] | ⇒ [[Sekizinci Söz]] </center>
    <center> [[Altıncı Söz/en|The Sixth Word]] ⇐ | [[Sözler/en|The Words]] | ⇒ [[Sekizinci Söz/en|The Eighth Word]] </center>
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    11.05, 26 Temmuz 2024 itibarı ile sayfanın şu anki hâli

    Diğer diller:

    If you want to understand what valuable, difficulty-resolving talismans are the two parts of the phrase “I believe in God and the Last Day,” which solve both the enigmatical riddle of creation and open the door of happiness for the human spirit, and what beneficial and curative medicines are reliance on your Creator and taking refuge in Him through patience and entreaty, and supplicating your Provider through thanks, and what important, precious, shining tickets for the journey to eternity – and provisions for the hereafter and lights for the grave – are listening to the Qur’an, obeying its commands, performing the prescribed prayers, and giving up serious sins, then listen and pay attention to this comparison:

    One time a soldier fell into a most grave situation in the field of battle and examination, and the round of profit and loss. It was as follows:

    The soldier was wounded with two deep and terrible wounds on his right and left sides and behind him stood a huge lion as though waiting to attack him. Before him stood a gallows which was putting to death and annihilating all those he loved. It was awaiting him too. Besides this, he had a long journey before him: he was being exiled. As the unfortunate soldier pondered over his fearsome plight in despair, a kindly person shining with light like Khidr appeared. He said to him:

    “Do not despair. I shall give you two talismans and teach you them. If you use them properly, the lion will become a docile horse for you, and the gallows will turn into a swing for your pleasure and enjoyment. Also I shall give you two medicines. If you follow the instructions, those two suppurating wounds will be transformed into two sweet-scented flowers called the Rose of Muhammad (PBUH). Also, I shall give you a ticket; with it, you will be able to make a year’s journey in a day as though flying. If you do not believe me, experiment a bit, so that you can see it is true.”

    The soldier did experiment a bit, and affirmed that it was true. Yes, I, that is, this unfortunate Said, affirm it too. For I experimented and saw it was absolutely true.

    Some time later he saw a sly, debauched-looking man, cunning as the Devil, coming from the left bringing with him much ornamented finery, decorated pictures and fantasies, and many intoxicants. He stopped before the soldier, and said:

    “Hey, come on, my friend! Let’s go and drink and make merry. We can look at these pictures of beautiful girls, listen to the music, and eat this tasty food.”

    Then he asked him: “What is it you are reciting under your breath?”

    “A talisman,” came the reply.

    “Stop that incomprehensible nonsense! Let’s not spoil our present fun!”

    And he asked a second question: “What is that you have in your hand?”

    “Some medicine,” the soldier replied.

    “Throw it away! You are healthy, there is nothing wrong with you. It is the time of cheer.”

    And he asked: “What is that piece of paper with five marks on it?”

    “It is a ticket and a rations card.”

    “Oh, tear them up!”, the man said. “What need do we have of a journey this beautiful spring?” He tried to persuade him with every sort of wile, and the poor soldier was even a bit persuaded. Yes, man can be deceived. I was deceived by just such cunning deceptions.

    Suddenly from the right came a voice like thunder. “Beware!”, it said. “Do not be deceived! Say to that trickster: ‘If you have the means to kill the lion behind me, remove the gallows from before me, repulse the things wounding my right and my left, and prevent the journey in front of me, then come on and do so! Show that you can and let us see it! Then say, come on, let’s go and enjoy ourselves. Otherwise be silent!’ Speak in the same way as that Khidr-like God-inspired man.”

    O my soul, which laughed in its youth and now weeps at its laughter! Know that the unfortunate soldier is you, and man. The lion is the appointed hour. As for the gallows, it is death, decline, and separation, through which, in the alternation of night and day, all friends bid farewell and are lost. Of the two wounds, one is man’s infinite and troublesome impotence, while the other is his grievous and boundless poverty. The exile and journey is the long journey of examination which passes from the world of spirits through the womb and childhood to old age; through the world and the grave and the intermediate realm, to the resurrection and the Bridge of Sirat.

    As for the two talismans, they are belief in Almighty God and the hereafter.Yes, through the second sacred talisman, death takes on the form of a mastered horse, a steed to take believing man from the prison of this world to the gardens of Paradise and the presence of the Most Merciful One. It is because of this that the wise who have seen death’s reality have loved it. They have wanted it before it came. And through the talisman of belief in God, the passage of time, which is decline and separation, death and decease and the gallows, takes on the form of the means to observe and contemplate with perfect pleasure the miracles of the All-Glorious Maker’s various, multicoloured, ever-renewed embroideries, the wonders of His power, and the manifestations of His mercy. Yes, when mirrors reflecting the colours of the sun’s light are changed and renewed, and the images of the cinema changed, better, more beautiful scenes are formed.

    As for the two medicines, one is trusting in God and patience, and the other is relying on the power of one’s Creator and having confidence in His wisdom. Is that the case? Indeed it is. What fear can a man have, who, through the certificate of his impotence, relies on a Monarch of the World with the power to command: “Be!’ and it is.”(*[1]) For in the face of the worst calamity, he says: “Verily, to God do we belong, and verily to Him is our return,”(*[2]) and places his trust in his Most Compassionate Sustainer. A person with knowledge of God takes pleasure from impotence, from fear of God. Yes, there is pleasure in fear. If a twelve-month baby were sufficiently intelligent to be asked: “What is most pleasurable and sweetest for you?”, he might well say: “To realize my powerlessness and helplessness, and fearing my mother’s gentle smack to at the same time take refuge in her tender breast.” But the compassion of all mothers is but a flash of the manifestation of Divine mercy. It is for this reason that the wise have found such pleasure in impotence and fear of God, vehemently declaring themselves to be free of any strength and power, and have taken refuge in God through their powerlessness. They have made powerlessness and fear an intercessor for themselves.

    The second medicine is thanks and contentment, and entreaty and supplication, and relying on the mercy of the All-Compassionate Provider. Is that so? Yes, for how can poverty, want and need be painful and burdensome for a guest of an All-Generous and Munificent One Who makes the whole face of the earth a table of bounties and the spring a bunch of flowers, and Who places the flowers on the table and scatters them over it? Poverty and need take on the form of a pleasant appetite. The guest tries to increase his poverty in the same way he does his appetite. It is because of this that the wise have taken pride in want and poverty. But beware, do not misunderstand this! It means to be aware of one’s poverty before God and to beseech Him, not to parade poverty before the people and assume the air of a beggar.

    As for the ticket and voucher, it is to perform the religious duties, and foremost the prescribed prayers, and to give up serious sins. Is that so? Yes, it is, for according to the consensus of those who observe and have knowledge of the Unseen and those who uncover the mysteries of creation, the provisions, light, and steed for the long, dark road to post-eternity may only be obtained through complying with the commands of the Qur’an and avoiding what it prohibits. Science, philosophy, and art are worth nothing on that road. Their light reaches only as far as the door of the grave.

    O my lazy soul! How little and light and easy it is to perform the five daily prayers and give up the seven deadly sins! If you have the faculty of reason and it is not corrupted, understand how important and extensive are their results, fruits, and benefits! Say to the Devil and that man who were encouraging you to indulge in vice and dissipation:

    “If you have the means to kill death, and cause decline and transience to disappear from the world, and remove poverty and impotence from man, and close the door of the grave, then tell us and let us hear it! Otherwise, be silent! The Qur’an reads the universe in the vast mosque of creation. Let us listen to it. Let us be illuminated with that light. Let us act according to its guidance. And let us recite it constantly.

    Yes, the Qur’an is the word. That is what they say of it. It is the Qur’an which is the truth and comes from the Truth and says the truth and shows the truth and spreads luminous wisdom...”

    O God! Illuminate our hearts with the light of belief and the Qur’an. O God! Enrich us with the need of You and do not impoverish us with the lack of need of You. Make us free of our own strength and power, and cause us to take refuge in Your strength and power. Appoint us among those who place their trust in You, and do not entrust us to ourselves. Protect us with Your protection. Have mercy on us and have mercy on all believing men and women. And grant blessings and peace to our Master Muhammad, Your Servant and Prophet, Your Friend and Beloved, the Beauty of Your Dominion and the Sovereign of Your Art, the Essence of Your Favour and the Sun of Your Guidance, the Tongue of Your Proof and the Exemplar of Your Mercy, the Light of Your Creation and the Glory of Your Creatures, the Lamp of Your Unity in the Multiplicity of Your Creatures and the Discloser of the Talisman of Your Beings, the Herald of the Sovereignty of Your Dominicality and the Announcer of those things pleasing to You, the Proclaimer of the Treasuries of Your Names and the Instructor of Your Servants, the Interpreter of Your Signs and the Mirror of the Beauty of Your Dominicality, the Means of witnessing You and bearing witness to You, Your Beloved and Your Messenger whom You sent as a Mercy to All the Worlds, and to all his Family and Companions, and to his brothers among the prophets and messengers, and to Your angels and to the righteous among Your servants. AMEN.


    The Sixth Word ⇐ | The Words | ⇒ The Eighth Word
    1. ↑ *Qur’an, 2:117, etc.
    2. ↑ *Qur’an, 2:156.
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