Translations:Yirmi Altıncı Lem'a/49/en: Revizyonlar arasındaki fark

17.41, 18 Eylül 2024 itibarı ile sayfanın şu anki hâli

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İleti tanımı (Yirmi Altıncı Lem'a)

Evet, nass-ı hadîs ile nev-i beşerin en mümtaz şahsiyetleri olan yüz yirmi dört bin enbiyanın icma ve tevatür ile kısmen şuhuda ve kısmen hakkalyakîne istinaden, müttefikan âhiretin vücudundan ve insanların oraya sevk edileceğinden ve bu kâinatın Hâlık’ının kat’î vaad ettiği âhireti getireceğinden haber verdikleri gibi onların verdikleri haberi keşif ve şuhud ile ilmelyakîn suretinde tasdik eden yüz yirmi dört milyon evliyanın o âhiretin vücuduna şehadetleriyle ve bu kâinatın Sâni’-i Hakîm’inin bütün esması bu dünyada gösterdikleri cilveleriyle, bir âlem-i bekayı bilbedahe iktiza ettiklerinden yine âhiretin vücuduna delâletiyle; ve her sene baharda, rûy-i zeminde ayakta duran hadd ü hesaba gelmez ölmüş ağaçların cenazelerini “Emr-i kün feyekûn” ile ihya edip ba’sü ba’de’l-mevte mazhar eden ve haşir ve neşrin yüz binler numunesi olarak nebatat taifelerinden ve hayvanat milletlerinden üç yüz bin nevileri haşir ve neşreden hadsiz bir kudret-i ezeliye ve hesapsız ve israfsız bir hikmet-i ebediye ve rızka muhtaç bütün zîruhları kemal-i şefkatle gayet hârika bir tarzda iaşe ettiren ve her baharda az bir zamanda hadd ü hesaba gelmez enva-ı ziynet ve mehasini gösteren bir rahmet-i bâkiye ve bir inayet-i daimenin bilbedahe âhiretin vücudunu istilzam ile ve şu kâinatın en mükemmel meyvesi ve Hâlık-ı kâinat’ın en sevdiği masnuu ve kâinatın mevcudatıyla en ziyade alâkadar olan insandaki şedit, sarsılmaz, daimî olan aşk-ı beka ve şevk-i ebediyet ve âmâl-i sermediyet, bilbedahe işaret ve delâletiyle bu âlem-i fâniden sonra bir âlem-i bâki ve bir dâr-ı âhiret ve bir dâr-ı saadet bulunduğunu, o derece kat’î bir surette ispat ederler ki dünyanın vücudu kadar, bilbedahe âhiretin vücudunu kabul etmeyi istilzam ederler (Hâşiye<ref>'''Hâşiye:''' Evet, sübûtî bir emri ihbar etmenin kolaylığı ve inkâr ve nefyetmenin gayet müşkül olduğu bu temsîlden görünür. Şöyle ki: Biri dese, "Meyveleri süt konserveleri olan gayet hàrika bir bahçe, küre-i arz üzerinde vardır"; diğeri dese, "Yoktur." İsbât eden, yalnız onun yerini veyâhut bazı meyvelerini göstermekle, kolayca da'vâsını isbât eder. İnkâr eden adam, nefyini isbât etmek için bütün küre-i arzı görmek ve göstermekle da'vâsını isbât edebilir.
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Aynen öyle de, Cenneti ihbar edenler, yüz binler tereşşuhâtını, meyvelerini, âsârını gösterdiklerinden kat'-ı nazar, iki şâhid-i sâdıkın sübûtuna şehâdetleri kâfî gelirken; onu inkâr eden, hadsiz bir kâinâtı, hadsiz ebedî zamanı temâşâ etmek ve görmek ve eledikten sonra inkârını isbât edebilir, ademini gösterebilir.
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İşte, ey ihtiyar kardeşler, îmân-ı âhiretin ne kadar kuvvetli olduğunu anlayınız.</ref>).

According to narrations, some relying on witnessing and some on ‘absolute certainty’, mankind’s most eminent individuals, the one hundred and twenty-four thousand prophets,(*^[1])have unanimously given news of the existence of the hereafter, and that men will be sent there and the universe’s Creator will bring it about in accordance with His certain promise. Similarly, affirming through illumination and witnessing in the form of ‘certainty at the degree of knowledge’ the reports of the prophets, the one hundred and twenty-four million saints have testified to the hereafter’s existence. And through the manifestations they display in this world, all the names of the universe’s All-Wise Maker self-evidently necessitate an everlasting realm. So too the infinite pre-eternal power and the boundless eternal wisdom which allowing nothing to be vain and purposeless ever y year in the spring, raise to life with the command of “‘Be!’ and it is”(36:83, etc.) the incalculable corpses of the dead trees on the face of the earth, making them manifest life after death, and revivify three hundred thousand species of plants and animals as thousands of samples of the resurrection of the dead. These observedly necessitate the existence of the hereafter, as does the eternal mercy and perpetual favour which with perfect compassion and in wondrous fashion provide the livelihoods of all living beings needy for sustenance and in a brief time in spring display their uncountable sorts of adornment and decoration; they too necessitate the existence of the hereafter. Together with man, the most perfect fruit of the universe and its Creator’s most loved creature, who of all beings is the most closely concerned with the beings in the universe, and the clear indications and certain evidence of his intense, unshakeable, constant desire for immortality and his hopes which extend to eternity – all these prove so decisively that after this transient world there will be an eternal world, a realm of the hereafter and everlasting happiness that they self-evidently necessitate acceptance of the hereafter’s existence.(*^[2])

↑ *Musnad, v, 266; Wali al-Din Tabrizi, Mishkat al-Masabih, iii, 122; Ibn al-Qayyim al-Jawzi, Zad al-Ma‘ad (tahqiq: al-Arnavud) i, 43-4.
↑ *The ease of reporting a definite matter and the difficulty in denying it may be seen in the following comparison: if one person says: “There is a wondrous garden on earth whose trees produce fruits which are cans of milk,” and another says: “There isn’t,” the one claiming it only has to point out where it is or some of its fruits in order to easily prove it. Whereas the one denying can only prove his denial by seeing and showing the whole face of the earth. In just the same way, even if one disregards the hundreds of thousands of signs, fruits, and marks of Paradise which those who give news of it have indicated, the testimony of two truthful witnesses to its certain existence is sufficient; while the one who denies it can only prove his denial after observing the infinite universe and infinite, unending time, and seeing it and investigating it exhaustively; only then can he demonstrate its non-existence. And so, my elderly brothers, you may understand just how powerful is belief in the hereafter.

[1] *Musnad, v, 266; Wali al-Din Tabrizi, Mishkat al-Masabih, iii, 122; Ibn al-Qayyim al-Jawzi, Zad al-Ma‘ad (tahqiq: al-Arnavud) i, 43-4.

[2] *The ease of reporting a definite matter and the difficulty in denying it may be seen in the following comparison: if one person says: “There is a wondrous garden on earth whose trees produce fruits which are cans of milk,” and another says: “There isn’t,” the one claiming it only has to point out where it is or some of its fruits in order to easily prove it. Whereas the one denying can only prove his denial by seeing and showing the whole face of the earth. In just the same way, even if one disregards the hundreds of thousands of signs, fruits, and marks of Paradise which those who give news of it have indicated, the testimony of two truthful witnesses to its certain existence is sufficient; while the one who denies it can only prove his denial after observing the infinite universe and infinite, unending time, and seeing it and investigating it exhaustively; only then can he demonstrate its non-existence. And so, my elderly brothers, you may understand just how powerful is belief in the hereafter.

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17.40, 18 Eylül 2024 tarihindeki hâli (kaynağı gör) Ferhat (mesaj \| katkılar) ("According to narrations, some relying on witnessing and some on ‘absolute certainty’, mankind’s most eminent individuals, the one hundred and twenty-four thousand prophets,(<ref>Musnad, v, 266; Wali al-Din Tabrizi, Mishkat al-Masabih, iii, 122; Ibn al-Qayyim al-Jawzi, Zad al-Ma‘ad (tahqiq: al-Arnavud) i, 43-4.</ref>)have unanimously given news of the" içeriğiyle yeni sayfa oluşturdu)		17.41, 18 Eylül 2024 itibarı ile sayfanın şu anki hâli (kaynağı gör) Ferhat (mesaj \| katkılar) Değişiklik özeti yok
1. satır:		1. satır:
	According to narrations, some relying on witnessing and some on ‘absolute certainty’, mankind’s most eminent individuals, the one hundred and twenty-four thousand prophets,(<ref>Musnad, v, 266; Wali al-Din Tabrizi, Mishkat al-Masabih, iii, 122; Ibn al-Qayyim al-Jawzi, Zad al-Ma‘ad (tahqiq: al-Arnavud) i, 43-4.</ref>)have unanimously given news of the		According to narrations, some relying on witnessing and some on ‘absolute certainty’, mankind’s most eminent individuals, the one hundred and twenty-four thousand prophets,(<ref>Musnad, v, 266; Wali al-Din Tabrizi, Mishkat al-Masabih, iii, 122; Ibn al-Qayyim al-Jawzi, Zad al-Ma‘ad (tahqiq: al-Arnavud) i, 43-4.</ref>)have unanimously given news of the existence of the hereafter, and that men will be sent there and the universe’s Creator will bring it about in accordance with His certain promise. Similarly, affirming through illumination and witnessing in the form of ‘certainty at the degree of knowledge’ the reports of the prophets, the one hundred and twenty-four million saints have testified to the hereafter’s existence. And through the manifestations they display in this world, all the names of the universe’s All-Wise Maker self-evidently necessitate an everlasting realm. So too the infinite pre-eternal power and the boundless eternal wisdom which allowing nothing to be vain and purposeless ever y year in the spring, raise to life with the command of “‘Be!’ and it is”(36:83, etc.) the incalculable corpses of the dead trees on the face of the earth, making them manifest life after death, and revivify three hundred thousand species of plants and animals as thousands of samples of the resurrection of the dead. These observedly necessitate the existence of the hereafter, as does the eternal mercy and perpetual favour which with perfect compassion and in wondrous fashion provide the livelihoods of all living beings needy for sustenance and in a brief time in spring display their uncountable sorts of adornment and decoration; they too necessitate the existence of the hereafter. Together with man, the most perfect fruit of the universe and its Creator’s most loved creature, who of all beings is the most closely concerned with the beings in the universe, and the clear indications and certain evidence of his intense, unshakeable, constant desire for immortality and his hopes which extend to eternity – all these prove so decisively that after this transient world there will be an eternal world, a realm of the hereafter and everlasting happiness that they self-evidently necessitate acceptance of the hereafter’s existence.(<ref>The ease of reporting a definite matter and the difficulty in denying it may be seen in the following comparison: if one person says: “There is a wondrous garden on earth whose trees produce fruits which are cans of milk,” and another says: “There isn’t,” the one claiming it only has to point out where it is or some of its fruits in order to easily prove it. Whereas the one denying can only prove his denial by seeing and showing the whole face of the earth. In just the same way, even if one disregards the hundreds of thousands of signs, fruits, and marks of Paradise which those who give news of it have indicated, the testimony of two truthful witnesses to its certain existence is sufficient; while the one
			who denies it can only prove his denial after observing the infinite universe and infinite, unending time, and seeing it and investigating it exhaustively; only then can he demonstrate its non-existence. And so, my elderly brothers, you may understand just how powerful is belief in the hereafter.</ref>)