Üçüncü Lem'a/en: Revizyonlar arasındaki fark

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    ("[Emotion and spiritual pleasure have become mixed in this Flash to an extent, and since their exuberance does not much heed the principles of the intellect or the scales of thought nor conform to them, it should not be weighed up on the scales of logic.]" içeriğiyle yeni sayfa oluşturdu)
     
    ("Is it at all possible that the Munificent and Compassionate Creator would accept the insignificant wish of the tiny stomach and its supplication through the tongue of disposition for a temporary immortality by creating innumerable delicious foods, and not accept the intense desire of all humankind, which arises from an overpowering innate need, and its universal, constant, rightful, just prayer for immortality, offered through word and state? God forbi..." içeriğiyle yeni sayfa oluşturdu)
     
    (Aynı kullanıcının aradaki diğer 5 değişikliği gösterilmiyor)
    7. satır: 7. satır:
    The two phrases, “O Eternal One, You alone are Eternal! * O Eternal One, You alone are  Eternal!” both  express  the meaning of the above  verse,  and  state  two important truths. It was because of this that some of the chiefs of the Naqshbandi Order compiled some special invocations based on repetition of the phrases, and held it to be a concise set of Naqshi supplications. Seeing that the two phrases express the verse’s meaning, we shall explain several points concerning the significant truth they state.
    The two phrases, “O Eternal One, You alone are Eternal! * O Eternal One, You alone are  Eternal!” both  express  the meaning of the above  verse,  and  state  two important truths. It was because of this that some of the chiefs of the Naqshbandi Order compiled some special invocations based on repetition of the phrases, and held it to be a concise set of Naqshi supplications. Seeing that the two phrases express the verse’s meaning, we shall explain several points concerning the significant truth they state.


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    <span id="Birinci_Nükte"></span>
    == Birinci Nükte ==
    ==FIRST POINT==
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    The first time “O Eternal One, You alone are Eternal!” is recited, like a surgical operation it severs the heart from everything other than God. It is as follows:
    Birinci defa يَا بَاقٖى اَن۟تَ ال۟بَاقٖى bir ameliyat-ı cerrahiye hükmünde kalbi mâsivadan tecrit ediyor, kesiyor. Şöyle ki:
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    By virtue of his comprehensive nature, man is connected with almost all beings. Also  included in his nature is a boundless capacity to love. For these reasons he nurtures love towards all beings. He both loves the huge world as though it were his house, and he loves  eternal Paradise as though it were his  garden. However, the beings  he  loves  do  not  stop,  they depart, and  he  constantly suffers  the  pain  of separation. That boundless love of his becomes the means of boundless torment. However, the fault in suffering such torment is his,
    İnsan, mahiyet-i câmiiyeti itibarıyla mevcudatın hemen ekserisiyle alâkadardır. Hem insanın mahiyet-i câmiasında hadsiz bir istidad-ı muhabbet dercedilmiştir. Onun için insan da umum mevcudata karşı bir muhabbet besliyor. Koca dünyayı bir hanesi gibi seviyor. Ebedî cennete bahçesi gibi muhabbet ediyor. Halbuki muhabbet ettiği mevcudat durmuyorlar, gidiyorlar. Firaktan daima azap çekiyor. Onun o hadsiz muhabbeti, hadsiz bir manevî azaba medar oluyor. O azabı çekmekte kabahat, kusur ona aittir.
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    for he was given a heart with an infinite capacity to love in order to direct it toward One possessing infinite undying beauty. By misusing it and spending it on transitory beings, he has done wrong and suffers the punishment for his fault through the pain of separation.
    Çünkü kalbindeki hadsiz istidad-ı muhabbet, hadsiz bir cemal-i bâkiye mâlik bir zata tevcih etmek için verilmiş. O insan sû-i istimal ederek o muhabbeti fâni mevcudata sarf ettiği cihetle kusur ediyor; kusurun cezasını, firakın azabıyla çekiyor.
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    Thus, the first time he utters: “O Eternal One, You alone are Eternal!”, it severs his attachment to transitory beings; he leaves those objects of love before they leave him and he is thus cleared of his fault. It declares that love should be restricted to the Eternal Beloved, and  expresses this meaning:
    İşte bu kusurdan teberri edip o fâni mahbubattan kat’-ı alâka etmek, o mahbublar onu terk etmeden evvel o onları terk etmek cihetiyle Mahbub-u Bâki’ye hasr-ı muhabbeti ifade eden يَا بَاقٖى اَن۟تَ ال۟بَاقٖى olan birinci cümlesi:
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    “You are the only being that endures! Everything other than You is transient. My heart cannot become attached to anything transient, for it was created for  everlasting love, to  feel ardour lasting from pre- eternity to post-eternity. Since those  innumerable beloveds are transitory and they leave me and depart, declaring, ‘O Eternal One, You alone are Eternal!’ I shall leave them before they leave me. Only You are immortal,  and  I know and believe that beings can only be immortal by Your making them so. In which case, they should be loved with love of You. They are not otherwise worthy of the heart’s affection.”
    '''“Bâki-i Hakiki yalnız sensin. Mâsiva fânidir. Fâni olan elbette bâki bir muhabbete ve ezelî ve ebedî bir aşka ve ebed için yaratılan bir kalbin alâkasına medar olamaz.” manasını ifade ediyor. “Madem o hadsiz mahbubat fânidirler, beni bırakıp gidiyorlar; onlar beni bırakmadan evvel ben onları يَا بَاقٖى اَن۟تَ ال۟بَاقٖى demekle bırakıyorum. Yalnız sen bâkisin ve senin ibkan ile mevcudat beka bulabildiğini bilip itikad ederim. Öyle ise senin muhabbetinle onlar sevilir. Yoksa alâka-i kalbe lâyık değiller.”''' demektir.
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    When  in  this  state, the  human  heart  gives  up  innumerable  objects  of  love; beholding the stamp of transitoriness on their beauty, it severs its attachment to them. It  otherwise suffers wounds to the number of its beloveds.
    İşte bu halette kalp, hadsiz mahbubatından vazgeçiyor. Hüsün ve cemalleri üstünde fânilik damgasını görür, alâka-i kalbi keser. Eğer kesmezse mahbubları adedince manevî cerihalar oluyor.
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    The second “O Eternal One, You alone are Eternal!” is both a salve and an antidote for those wounds. That is, “O Eternal One!  Since You are Eternal, that is sufficient, You take the place of everything. Since You exist, everything exists!” Yes,  the  beauty,  bounty,  and  perfection  in  beings,  which  excite  love, are generally signs of the Truly Enduring One’s beauty and bounty and perfections, and passing through many veils, are pale shadows of them; indeed, they are the shadows of the shadows of the manifestations of His most beautiful names.
    İkinci cümle olan يَا بَاقٖى اَن۟تَ ال۟بَاقٖى o hadsiz cerihalara hem merhem hem tiryak oluyor. Yani يَا بَاقٖى '''“Madem sen bâkisin, yeter; her şeye bedelsin. Madem sen varsın, her şey var.”''' Evet, mevcudatta sebeb-i muhabbet olan hüsün ve ihsan ve kemal, umumiyetle Bâki-i Hakiki’nin hüsün ve ihsan ve kemalâtının işaratı ve çok perdelerden geçmiş zayıf gölgeleridir; belki cilve-i esma-i hüsnanın gölgelerinin gölgeleridir.
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    <span id="İkinci_Nükte"></span>
    == İkinci Nükte ==
    ==SECOND POINT==
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    Included in human nature is an intense love of immortality. Even, because of his power of imagination, man fancies a sort of immortality in everything he loves. He cries out from the depths of his being whenever he thinks of or sees their passing. All lamentations  at  separation  are  expressions  of  the  weeping  caused  by  love  of immortality. If there were no imagined immortality, there would be no love.
    İnsanın fıtratında, bekaya karşı gayet şedit bir aşk var. Hattâ her sevdiği şeyde kuvve-i vâhime cihetiyle bir nevi beka tevehhüm eder, sonra sever. Ne vakit zevalini düşünse veya görse derinden derine feryat eder. '''Bütün firaklardan gelen feryatlar, aşk-ı bekadan gelen ağlamaların tercümanlarıdır. Eğer tevehhüm-ü beka olmazsa muhabbet edemez.'''
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    It might even be said that the intense desire for immortality arising from that passionate love of immortality, and from the spontaneous general prayer for immortality, is a reason for the existence of the eternal realm and everlasting  Paradise. The Eternal One of Glory accepted man’s intense, unshakeable, innate desire and his powerful, effective, general prayer, for He created an eternal realm for him, a transient being.
    Hattâ denilebilir ki: Âlem-i bekanın ve ebedî cennetin bir sebeb-i vücudu, şu mahiyet-i insaniyedeki o şiddetli aşk-ı bekadan çıkan gayet kuvvetli arzu-yu beka ve beka için fıtrî umumî duadır ki Bâki-i Zülcelal o şedit, sarsılmaz, fıtrî arzuyu; o tesirli, kuvvetli, umumî duayı kabul etmiştir ki fâni insanlar için bâki bir âlemi halk etmiş.
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    Is it at all possible that the Munificent and Compassionate Creator would accept the insignificant wish of the tiny stomach and its supplication through the tongue of disposition for a temporary immortality by creating innumerable delicious foods, and not accept the  intense desire of all humankind, which arises from an overpowering innate need, and its universal, constant, rightful, just prayer for immortality, offered through word and state? God  forbid, a hundred thousand times! It is impossible that He would not accept it. Not to accept it would be in keeping with neither his wisdom, nor His justice, nor His mercy, nor His power.
    Hem hiç mümkün müdür ki: Fâtır-ı Kerîm, Hâlık-ı Rahîm, küçük midenin cüz’î arzusunu ve muvakkat bir beka için lisan-ı hal ile duasını hadsiz enva-ı mat’umat-ı leziziyenin icadıyla kabul etsin de umum nev-i beşerin pek büyük bir ihtiyac-ı fıtrîden gelen pek şiddetli bir arzusunu ve küllî ve daimî ve haklı ve hakikatli, kālli, halli, bekaya dair gayet kuvvetli duasını kabul etmesin? Hâşâ, yüz bin defa hâşâ. Kabul etmemek mümkün değildir. Hem hikmet ve adaletine ve rahmet ve kudretine hiçbir cihetle yakışmaz.
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    Since man is most desirous of immortality, all his perfections and pleasures are dependent upon it. And since immortality is particular to the Eternal One of Glory; and since the Eternal One’s names are enduring and immortal; and since the Eternal One’s mirrors take on the hue of the Eternal One, and reflect His decree, and manifest a sort of immortality;
    Madem insan bekaya âşıktır, elbette bütün kemalâtı, lezzetleri, bekaya tabidir. Ve madem beka, Bâki-i Zülcelal’e mahsustur ve madem Bâki’nin esması bâkiyedir ve madem Bâki’nin âyineleri Bâki’nin rengini, hükmünü alır ve bir nevi bekaya mazhar olur.
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    for sure the matter most important for man, his most pressing duty, is to form a relation with  that  Eternal One and to adhere to His names. For everything expended on the way of the Eternal One receives a sort of immortality. The second “O Eternal One, You alone are Eternal!” expresses this truth. In addition to  healing  man’s  innumerable  spiritual  wounds, it  satisfies  the  intense  wish  for immortality inherent in his nature.
    '''Elbette insana en lâzım iş en mühim vazife, o Bâki’ye karşı alâka peyda etmektir ve esmasına yapışmaktır. Çünkü Bâki yoluna sarf olunan her şey, bir nevi bekaya mazhar olur.''' İşte o ikinci يَا بَاقٖى اَن۟تَ ال۟بَاقٖى cümlesi bu hakikati ifade ediyor. İnsanın hadsiz manevî yaralarını tedavi etmekle beraber, fıtratındaki gayet şiddetli arzu-yu bekayı onunla tatmin ediyor.
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    <span id="Üçüncü_Nükte"></span>
    == Üçüncü Nükte ==
    ==THIRD POINT==
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    In this world, the effects of time on things, and on their passing, differ greatly. Beings are one within the other like concentric circles, yet they differ in regard to the speed of their passage. Just as the hands of a clock counting the seconds, and those counting the minutes, hours, and days superficially resemble each other but differ in respect of their speed, so too the spheres of the body, soul, heart, and spirit in man differ from one another.
    Şu dünyada zamanın, fena ve zeval-i eşyadaki tesiratı gayet muhteliftir. Ve mevcudat ise mütedâhil daireler gibi birbiri içinde iken, hükümleri zeval noktasında ayrı ayrı oluyor. Nasıl ki saatin saniyelerini sayan dairesi, dakikayı ve saati ve günleri sayan daireleri zâhiren birbirine benzer fakat süratte birbirine muhaliftir. Öyle de insandaki cisim, nefis, kalp, ruh daireleri öyle mütefavittir.
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    For example, the body possesses an immortality, a life, and an existence in the present day, and even in the present hour while its past and future are dead and non-existent, but the heart’s sphere of existence and life extends from many days previous to the present day and to many days in the future. Then the sphere of the spirit is vast; its life and existence extends from years previous to the present day to years subsequent to it.
    Mesela, cismin bekası, hayatı, vücudu; bulunduğu bir gün, belki bir saat olduğu ve mazi ve müstakbeli ma’dum ve meyyit bulunduğu halde, kalbin hazır günden çok gün evvel, çok gün sonraki zamana kadar daire-i vücudu ve hayatı geniştir. Ruhun hazır günden seneler evvel ve seneler sonraki bir daire-i azîme, daire-i hayatına ve vücuduna dâhildir.
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    By virtue of this capacity – in respect of knowledge, love, and worship of God the Lord and Sustainer and the pleasure of that Most Merciful One, from which spring the  life of the  heart and  spirit  –  transient  life  in this  world  contains within  it  a perpetual life, results in an eternal life, and resembles everlasting life.
    İşte bu istidada binaen hayat-ı kalbî ve ruhîye medar olan marifet-i İlahiye ve muhabbet-i Rabbaniye ve ubudiyet-i Sübhaniye ve marziyat-ı Rahmaniye cihetiyle bu dünyadaki fâni ömür, bâki bir ömrü tazammun eder ve ebedî ve bâki bir ömrü intac eder ve bâki ve lâyemut bir ömür hükmüne geçer.
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    Yes, one  second  on  the  way of  love, knowledge, and  pleasure  of  the  Truly Enduring One is like a year, otherwise a year is a second. A single second, even, on His way  is  immortal and  many years. A  hundred  years  of the people of neglect looking  to  this  world  are  like  a  single  second.
    '''Evet, Bâki-i Hakiki’nin muhabbet, marifet, rızası yolunda bir saniye, bir senedir. Eğer onun yolunda olmazsa bir sene, bir saniyedir. Belki onun yolunda bir saniye, lâyemuttur, çok senelerdir. Ve dünya cihetinde ehl-i gafletin yüz senesi, bir saniye hükmüne geçer.'''
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    There  is  the  famous  saying:
    Meşhur böyle bir söz var ki:
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    “A moment’s separation lasts a year, and a year’s union passes in an instant.” I say the complete opposite to this: a moment’s union for God’s sake within the bounds of the Eternal One of Glory’s pleasure is a window  opening onto not a year’s union, but permanent union. While not one year but perhaps a  thousand spent in heedlessness and misguidance pass in an instant. There is a saying more famous that confirms this:
    سِنَةُ ال۟فِرَاقِ سَنَةٌ وَ سَنَةُ ال۟وِصَالِ سِنَةٌ yani “Firakın bir saniyesi, bir sene kadar uzundur ve visalin bir senesi, bir saniye kadar kısadır.” Ben bu fıkranın bütün bütün aksine diyorum ki visal, yani Bâki-i Zülcelal’in rızası dairesinde livechillah bir saniye visal, değil yalnız böyle bir sene, belki daimî bir pencere-i visaldir. Gaflet ve dalalet firakı içinde değil bir sene, belki bin sene, bir saniye hükmündedir. O sözden daha meşhur şu söz var:
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    “With enemies the broad earth is like a small cup, while with friends a needle’s eye becomes a broad arena.”(*<ref>*See, Ibn al-Jawzi, al-Mudkhish, i, 385; al-‘Ajluni, Kashf al-Khafa’, ii, 246.</ref>)
    اَر۟ضُ ال۟فَلَاتِ مَعَ ال۟اَع۟دَاءِ فِن۟جَانٌ سَمُّ ال۟خِيَاطِ مَعَ ال۟اَح۟بَابِ مَي۟دَانٌ hükmümüzü teyid ediyor.
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    An explicit meaning of the first well-known saying above is this: since union with transitory beings is transient, however long it lasts it seems brief. A year of such union is as fleeting as a second; it is an illusion, a dream, causing regret and sorrow. Since the human heart desires immortality, it can receive in one year’s union only the tiniest pleasure within a fraction of a second, and a moment’s separation is like not one  year  but  many. For  the  arena  of  separation  is  broad. If  only  for  a  second, separation inflicts years of destruction on the heart, since it yearns for eternity. For it bodes of innumerable separations. As for physical and lowly loves, for them the past and future are filled with separations.
    Meşhur evvelki sözün sahih bir manası budur ki: Fâni mevcudatın visali madem fânidir, ne kadar uzun da olsa yine kısa hükmündedir. Senesi, bir saniye gibi geçer; hasretli bir hayal ve esefli bir rüya olur. Bekayı isteyen kalb-i insanî bir sene visalde, yalnız bir saniyecikte ancak zerre gibi bir zevkini alabilir. Firak ise saniyesi bir sene değil, senelerdir. Çünkü firakın meydanı geniştir. Bekayı isteyen bir kalbe, firak çendan bir saniye de olsa seneler kadar tahribat yapar. Çünkü hadsiz firakları ihtar eder. Maddî ve süflî muhabbetler için bütün mazi ve müstakbel, firakla doludur.
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    While on the subject, we say this: O man! Do you want to make your brief and useless life immortal, long, beneficial, and fruitful? Since such a wish is demanded by humanity, spend your life on the way of the Truly Enduring One. For everything turned to that Eternal One receives the manifestation of immortalit y.
    Şu mesele münasebetiyle deriz: Ey insanlar! Fâni, kısa, faydasız ömrünüzü; bâki, uzun, faydalı, meyvedar yapmak ister misiniz? Madem istemek insaniyetin iktizasıdır, Bâki-i Hakiki’nin yoluna sarf ediniz. Çünkü Bâki’ye müteveccih olan şey, bekanın cilvesine mazhar olur.
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    Since everyone fervently desires long life and yearns for immortality; and since there is a means of transforming this fleeting life into perpetual life and it is possible to make it lengthy; for sure anyone who has not lost his humanity will seek out the means and try to convert the possibility into reality and will act accordingly. Yes, the means is this:
    Madem her insan gayet şiddetli bir surette uzun bir ömür ister, bekaya âşıktır ve madem bu fâni ömrü, bâki ömre tebdil eden bir çare var ve manen çok uzun bir ömür hükmüne geçirmek mümkündür. Elbette insaniyeti sukut etmemiş bir insan, o çareyi arayacak ve o imkânı bilfiile çevirmeye çalışacak ve tevfik-i hareket edecek.
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    work for God’s sake, meet with others for God’s sake, labour for God’s sake; act within the bounds of “For God, for God’s sake, on account of God.”(*<ref>*See, Tirmidhi, Sunna, 15; Abu Da’ud, Qiyama, 60; Musnad, iii, 438, 440.</ref>) Then all the moments of your life will be turned into years.
    İşte o çare budur: '''Allah için işleyiniz, Allah için görüşünüz, Allah için çalışınız. “Lillah, livechillah, lieclillah” rızası dairesinde hareket ediniz. O vakit sizin ömrünüzün dakikaları, seneler hükmüne geçer.'''
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    Alluding to this truth, verses of the Qur’an state that a single night such as the Night of Power is the equivalent of a thousand months, that is, around eighty years. The expansion of time, a tried principle among the people of sainthood  and  reality, also  alludes  to  this  truth. For  through  its  mystery, a  few minutes’ Ascension  become many years and prove the existence of this truth and demonstrate it in fact. The  few  hours of the Prophet’s (UWBP) Ascension had the length, breadth, and  comprehensiveness of thousands of years, for by way of it he entered the world of eternity, and a few minutes of that world comprise thousands of years of this world.
    Bu hakikate işareten Leyle-i Kadir gibi bir tek gece, seksen küsur seneden ibaret olan bin ay hükmünde olduğunu nass-ı Kur’an gösteriyor. Hem bu hakikate işaret eden ehl-i velayet ve hakikat beyninde bir düstur-u muhakkak olan “bast-ı zaman” sırrıyla çok seneler hükmünde olan birkaç dakikalık zaman-ı mi’rac, bu hakikatin vücudunu ispat eder ve bilfiil vukuunu gösteriyor. Mi’racın birkaç saat müddeti, binler seneler hükmünde vüs’ati ve ihatası ve uzunluğu vardır. Çünkü o mi’rac yoluyla, beka âlemine girdi. Beka âleminin birkaç dakikası, şu dünyanın binler senesini tazammun etmiştir.
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    There  are,  besides  this,  the  numerous  occurrences  of  the  expansion  of  time experienced by the saints, constructed on this truth. It is related that some of them did a day’s  work in a single minute, and others performed a year’s duties in an hour, while others recited the whole Qur’an in the space of a minute. Such veracious people of truth would  never  knowingly stoop  to lying. There can be no  doubt that they observed exactly the fact of the expansion of time,(*<ref>*The verses, “Said one of them: ‘How long have we stayed [here]?’ They said, ‘We have stayed [perhaps] a day, or part of a day,’”(18:19) and, “So they stayed in their cave three hundred years, and [some] add nine [more]”(18:25) point to the traversing of time, while the verse, “Verily a day in the sight of your Sustainer is like a thousand years of your reckoning”(22:47) points to the expansion of time.</ref>) which has been thus numerously and unanimously reported.
    Hem şu hakikate bina edilen beyne’l-evliya kesretle vuku bulmuş olan “bast-ı zaman” hâdiseleridir. Bazı evliya bir dakikada, bir günlük işi görmüş. Bazıları bir saatte, bir sene vazifesini yapmış. Bazıları bir dakikada, bir hatme-i Kur’aniyeyi okumuş olduklarını rivayet edip ihbar ediyorlar. Böyle ehl-i hak ve sıdk, bilerek kizbe elbette tenezzül etmezler. Hem o derece hadsiz ve kesretli bir tevatürle “bast-ı zaman” '''(Hâşiye<ref>'''Haşiye:''' ﴾ قَالَ قَٓائِلٌ مِنْهُمْ كَمْ لَبِثْتُمْ قَالُوا لَبِثْنَا يَوْمًا اَوْ بَعْضَ يَوْمٍ ﴿ âyetiyle
    <br>
    ﴾ وَلَبِثُوا فِى كَهْفِهِمْ ثَلاَثَ مِائَةٍ سِنِينَ وَازْدَادُوا تِسْعًا ﴿ âyeti "tayy-ı zaman"ı gösterdiği gibi
    <br>
    ﴾ وَاِنَّ يَوْمًا عِنْدَ رَبِّكَ كَاَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ ﴿ âyeti de "bast-ı zaman"ı gösterir.</ref>)''' hakikatini aynen müşahede ettikleri medar-ı şüphe olamaz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The expansion of time experienced in dreams is a sort confirmed by everyone. Sometimes  a  day  in  the  waking  world, or  many  days, would  be  necessary  to experience the happenings, words, pleasures, and pains experienced in a minute’s dream.
    Şu “bast-ı zaman” herkesçe musaddak bir nev’i, rüyada görünüyor. Bazen bir dakikada insanın gördüğü rüyayı, geçirdiği ahvali, konuştuğu sözleri, gördüğü lezzetleri veya çektiği elemleri görmek için yakaza âleminde bir gün, belki günler lâzımdır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In Short: For sure man is transitory, but he was created for immortality and to be a  mirror to the Eternal One, and he was charged with duties which produce eternal fruits, and was given a form that is the means to manifesting the impresses of an Eternal One’s eternal names.
    '''Elhasıl:''' İnsan çendan fânidir. Fakat beka için halk edilmiş ve bâki bir zatın âyinesi olarak yaratılmış ve bâki meyveleri verecek işleri görmekle tavzif edilmiş ve bâki bir zatın, bâki esmasının cilvelerine ve nakışlarına medar olacak bir suret verilmiştir.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In which case, his true duty and happiness is to cling with all his powers and faculties to the names of that Perpetually Eternal One within the bounds of those things that please Him; it is to be turned towards Him, and to go to Him. As man’s tongue utters “O Eternal One, You alone are Eternal!,” so his heart, spirit, mind, and all his subtle faculties should declare:
    Öyle ise böyle bir insanın hakiki vazifesi ve saadeti: Bütün cihazatı ve bütün istidadatıyla o Bâki-i Sermedî’nin daire-i marziyatında esmasına yapışıp, ebed yolunda o Bâki’ye müteveccih olup gitmektir. Lisanı يَا بَاقٖى اَن۟تَ ال۟بَاقٖى dediği gibi kalbi, ruhu, aklı, bütün letaifi هُوَ ال۟بَاقٖى ، هُوَ ال۟اَزَلِىُّ ال۟اَبَدِىُّ ، هُوَ السَّر۟مَدِىُّ ، هُوَ الدَّائِمُ ، هُوَ ال۟مَط۟لُوبُ ، هُوَ ال۟مَح۟بُوبُ ، هُوَ ال۟مَق۟صُودُ ، هُوَ ال۟مَع۟بُودُ demeli.
    “He is the Eternal One! He is Pre-Eternal and Post-Eternal! He is the Everlasting and Perpetual! He is the One who is sought, the Beloved! He is the One wished for and Worshipped!”
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise!(2:32)
    سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ
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    O our Sustainer! Do not take us to task if we forget or do wrong.(2:282)
    رَبَّنَا لَا تُؤَاخِذ۟نَٓا اِن۟ نَسٖينَٓا اَو۟ اَخ۟طَا۟نَا
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    <center> [[İkinci Lem'a]] ⇐ [[Lem'alar]] | ⇒ [[Dördüncü Lem'a]] </center>
    <center> [[İkinci Lem'a/en|The Second Flash]] ⇐ | [[Lem'alar/en|The Flashes]] | ⇒ [[Dördüncü Lem'a/en|Dördüncü Lem'a]] </center>
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    07.35, 9 Eylül 2024 itibarı ile sayfanın şu anki hâli

    Diğer diller:

    [Emotion and spiritual pleasure have become mixed in this Flash to an extent, and since their exuberance does not much heed the principles of the intellect or the scales of thought nor conform to them, it should not be weighed up on the scales of logic.]

    In the Name of God, the Merciful, the Compassionate. Everything shall perish save His countenance; His is the command, and to Him shall you return.(28:88) The two phrases, “O Eternal One, You alone are Eternal! * O Eternal One, You alone are Eternal!” both express the meaning of the above verse, and state two important truths. It was because of this that some of the chiefs of the Naqshbandi Order compiled some special invocations based on repetition of the phrases, and held it to be a concise set of Naqshi supplications. Seeing that the two phrases express the verse’s meaning, we shall explain several points concerning the significant truth they state.

    FIRST POINT

    The first time “O Eternal One, You alone are Eternal!” is recited, like a surgical operation it severs the heart from everything other than God. It is as follows:

    By virtue of his comprehensive nature, man is connected with almost all beings. Also included in his nature is a boundless capacity to love. For these reasons he nurtures love towards all beings. He both loves the huge world as though it were his house, and he loves eternal Paradise as though it were his garden. However, the beings he loves do not stop, they depart, and he constantly suffers the pain of separation. That boundless love of his becomes the means of boundless torment. However, the fault in suffering such torment is his,

    for he was given a heart with an infinite capacity to love in order to direct it toward One possessing infinite undying beauty. By misusing it and spending it on transitory beings, he has done wrong and suffers the punishment for his fault through the pain of separation.

    Thus, the first time he utters: “O Eternal One, You alone are Eternal!”, it severs his attachment to transitory beings; he leaves those objects of love before they leave him and he is thus cleared of his fault. It declares that love should be restricted to the Eternal Beloved, and expresses this meaning:

    “You are the only being that endures! Everything other than You is transient. My heart cannot become attached to anything transient, for it was created for everlasting love, to feel ardour lasting from pre- eternity to post-eternity. Since those innumerable beloveds are transitory and they leave me and depart, declaring, ‘O Eternal One, You alone are Eternal!’ I shall leave them before they leave me. Only You are immortal, and I know and believe that beings can only be immortal by Your making them so. In which case, they should be loved with love of You. They are not otherwise worthy of the heart’s affection.”

    When in this state, the human heart gives up innumerable objects of love; beholding the stamp of transitoriness on their beauty, it severs its attachment to them. It otherwise suffers wounds to the number of its beloveds.

    The second “O Eternal One, You alone are Eternal!” is both a salve and an antidote for those wounds. That is, “O Eternal One! Since You are Eternal, that is sufficient, You take the place of everything. Since You exist, everything exists!” Yes, the beauty, bounty, and perfection in beings, which excite love, are generally signs of the Truly Enduring One’s beauty and bounty and perfections, and passing through many veils, are pale shadows of them; indeed, they are the shadows of the shadows of the manifestations of His most beautiful names.

    SECOND POINT

    Included in human nature is an intense love of immortality. Even, because of his power of imagination, man fancies a sort of immortality in everything he loves. He cries out from the depths of his being whenever he thinks of or sees their passing. All lamentations at separation are expressions of the weeping caused by love of immortality. If there were no imagined immortality, there would be no love.

    It might even be said that the intense desire for immortality arising from that passionate love of immortality, and from the spontaneous general prayer for immortality, is a reason for the existence of the eternal realm and everlasting Paradise. The Eternal One of Glory accepted man’s intense, unshakeable, innate desire and his powerful, effective, general prayer, for He created an eternal realm for him, a transient being.

    Is it at all possible that the Munificent and Compassionate Creator would accept the insignificant wish of the tiny stomach and its supplication through the tongue of disposition for a temporary immortality by creating innumerable delicious foods, and not accept the intense desire of all humankind, which arises from an overpowering innate need, and its universal, constant, rightful, just prayer for immortality, offered through word and state? God forbid, a hundred thousand times! It is impossible that He would not accept it. Not to accept it would be in keeping with neither his wisdom, nor His justice, nor His mercy, nor His power.

    Since man is most desirous of immortality, all his perfections and pleasures are dependent upon it. And since immortality is particular to the Eternal One of Glory; and since the Eternal One’s names are enduring and immortal; and since the Eternal One’s mirrors take on the hue of the Eternal One, and reflect His decree, and manifest a sort of immortality;

    for sure the matter most important for man, his most pressing duty, is to form a relation with that Eternal One and to adhere to His names. For everything expended on the way of the Eternal One receives a sort of immortality. The second “O Eternal One, You alone are Eternal!” expresses this truth. In addition to healing man’s innumerable spiritual wounds, it satisfies the intense wish for immortality inherent in his nature.

    THIRD POINT

    In this world, the effects of time on things, and on their passing, differ greatly. Beings are one within the other like concentric circles, yet they differ in regard to the speed of their passage. Just as the hands of a clock counting the seconds, and those counting the minutes, hours, and days superficially resemble each other but differ in respect of their speed, so too the spheres of the body, soul, heart, and spirit in man differ from one another.

    For example, the body possesses an immortality, a life, and an existence in the present day, and even in the present hour while its past and future are dead and non-existent, but the heart’s sphere of existence and life extends from many days previous to the present day and to many days in the future. Then the sphere of the spirit is vast; its life and existence extends from years previous to the present day to years subsequent to it.

    By virtue of this capacity – in respect of knowledge, love, and worship of God the Lord and Sustainer and the pleasure of that Most Merciful One, from which spring the life of the heart and spirit – transient life in this world contains within it a perpetual life, results in an eternal life, and resembles everlasting life.

    Yes, one second on the way of love, knowledge, and pleasure of the Truly Enduring One is like a year, otherwise a year is a second. A single second, even, on His way is immortal and many years. A hundred years of the people of neglect looking to this world are like a single second.

    There is the famous saying:

    “A moment’s separation lasts a year, and a year’s union passes in an instant.” I say the complete opposite to this: a moment’s union for God’s sake within the bounds of the Eternal One of Glory’s pleasure is a window opening onto not a year’s union, but permanent union. While not one year but perhaps a thousand spent in heedlessness and misguidance pass in an instant. There is a saying more famous that confirms this:

    “With enemies the broad earth is like a small cup, while with friends a needle’s eye becomes a broad arena.”(*[1])

    An explicit meaning of the first well-known saying above is this: since union with transitory beings is transient, however long it lasts it seems brief. A year of such union is as fleeting as a second; it is an illusion, a dream, causing regret and sorrow. Since the human heart desires immortality, it can receive in one year’s union only the tiniest pleasure within a fraction of a second, and a moment’s separation is like not one year but many. For the arena of separation is broad. If only for a second, separation inflicts years of destruction on the heart, since it yearns for eternity. For it bodes of innumerable separations. As for physical and lowly loves, for them the past and future are filled with separations.

    While on the subject, we say this: O man! Do you want to make your brief and useless life immortal, long, beneficial, and fruitful? Since such a wish is demanded by humanity, spend your life on the way of the Truly Enduring One. For everything turned to that Eternal One receives the manifestation of immortalit y.

    Since everyone fervently desires long life and yearns for immortality; and since there is a means of transforming this fleeting life into perpetual life and it is possible to make it lengthy; for sure anyone who has not lost his humanity will seek out the means and try to convert the possibility into reality and will act accordingly. Yes, the means is this:

    work for God’s sake, meet with others for God’s sake, labour for God’s sake; act within the bounds of “For God, for God’s sake, on account of God.”(*[2]) Then all the moments of your life will be turned into years.

    Alluding to this truth, verses of the Qur’an state that a single night such as the Night of Power is the equivalent of a thousand months, that is, around eighty years. The expansion of time, a tried principle among the people of sainthood and reality, also alludes to this truth. For through its mystery, a few minutes’ Ascension become many years and prove the existence of this truth and demonstrate it in fact. The few hours of the Prophet’s (UWBP) Ascension had the length, breadth, and comprehensiveness of thousands of years, for by way of it he entered the world of eternity, and a few minutes of that world comprise thousands of years of this world.

    There are, besides this, the numerous occurrences of the expansion of time experienced by the saints, constructed on this truth. It is related that some of them did a day’s work in a single minute, and others performed a year’s duties in an hour, while others recited the whole Qur’an in the space of a minute. Such veracious people of truth would never knowingly stoop to lying. There can be no doubt that they observed exactly the fact of the expansion of time,(*[3]) which has been thus numerously and unanimously reported.

    The expansion of time experienced in dreams is a sort confirmed by everyone. Sometimes a day in the waking world, or many days, would be necessary to experience the happenings, words, pleasures, and pains experienced in a minute’s dream.

    In Short: For sure man is transitory, but he was created for immortality and to be a mirror to the Eternal One, and he was charged with duties which produce eternal fruits, and was given a form that is the means to manifesting the impresses of an Eternal One’s eternal names.

    In which case, his true duty and happiness is to cling with all his powers and faculties to the names of that Perpetually Eternal One within the bounds of those things that please Him; it is to be turned towards Him, and to go to Him. As man’s tongue utters “O Eternal One, You alone are Eternal!,” so his heart, spirit, mind, and all his subtle faculties should declare: “He is the Eternal One! He is Pre-Eternal and Post-Eternal! He is the Everlasting and Perpetual! He is the One who is sought, the Beloved! He is the One wished for and Worshipped!”

    Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise!(2:32)

    O our Sustainer! Do not take us to task if we forget or do wrong.(2:282)

    The Second Flash ⇐ | The Flashes | ⇒ Dördüncü Lem'a
    1. ↑ *See, Ibn al-Jawzi, al-Mudkhish, i, 385; al-‘Ajluni, Kashf al-Khafa’, ii, 246.
    2. ↑ *See, Tirmidhi, Sunna, 15; Abu Da’ud, Qiyama, 60; Musnad, iii, 438, 440.
    3. ↑ *The verses, “Said one of them: ‘How long have we stayed [here]?’ They said, ‘We have stayed [perhaps] a day, or part of a day,’”(18:19) and, “So they stayed in their cave three hundred years, and [some] add nine [more]”(18:25) point to the traversing of time, while the verse, “Verily a day in the sight of your Sustainer is like a thousand years of your reckoning”(22:47) points to the expansion of time.
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