Yirmidokuzuncu Lem'adan İkinci Bâb/en: Revizyonlar arasındaki fark

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    ("'''Left Aspect:''' When the future is looked at through the spectacles of philosophy, it appears in the form of a huge, black, terrifying grave which is going to rot us and make us prey to snakes and scorpions which will eliminate us." içeriğiyle yeni sayfa oluşturdu)
    ("==EIGHTH POINT==" içeriğiyle yeni sayfa oluşturdu)
     
    (Aynı kullanıcının aradaki diğer 18 değişikliği gösterilmiyor)
    19. satır: 19. satır:
    On wearing either of these two pairs of spectacles, man can see the creatures and things present in the aspects mentioned above.
    On wearing either of these two pairs of spectacles, man can see the creatures and things present in the aspects mentioned above.


    Right Aspect: What is meant  by this aspect is the past. When it is looked at through the  spectacles  of  philosophy, what is seen is a vast, dark, terrifying, overturned graveyard, where the doomsday of the land of the past has come to pass. There can be no doubt that this sight casts man into great terror, fear, and despair.
    '''Right Aspect:''' What is meant  by this aspect is the past. When it is looked at through the  spectacles  of  philosophy, what is seen is a vast, dark, terrifying, overturned graveyard, where the doomsday of the land of the past has come to pass. There can be no doubt that this sight casts man into great terror, fear, and despair.


    However, when this aspect is looked at through the spectacles of belief, even if the land appears to have been turned upside down, as indeed it has, there has been no loss of life; it is understood that its crew and inhabitants have been transferred to a better world, one full of light. The graves and pits are seen to be underground tunnels, dug to lead to another, light- filled world. That is to say, the joy, relief, confidence, and peace of mind belief gives to man is a Divine bounty which makes him repeat thousands of times over: “All praise be to God!”
    However, when this aspect is looked at through the spectacles of belief, even if the land appears to have been turned upside down, as indeed it has, there has been no loss of life; it is understood that its crew and inhabitants have been transferred to a better world, one full of light. The graves and pits are seen to be underground tunnels, dug to lead to another, light- filled world. That is to say, the joy, relief, confidence, and peace of mind belief gives to man is a Divine bounty which makes him repeat thousands of times over: “All praise be to God!”
    33. satır: 33. satır:
    '''Lower Aspect:''' This is the earth. When man looks at this world with the eye of philosophy, he sees it as an untethered, unhaltered animal wandering aimlessly around the sun, or like a holed and captainless boat, and he is carried away by fear and anxiety.
    '''Lower Aspect:''' This is the earth. When man looks at this world with the eye of philosophy, he sees it as an untethered, unhaltered animal wandering aimlessly around the sun, or like a holed and captainless boat, and he is carried away by fear and anxiety.


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    But when he looks with belief, he sees it in the form of a ship of the Most Merciful One ploughing its course around the sun under the command of God Almighty, with all its food, drink, and clothing on board, for the pleasure of mankind. So he starts to declare with great feeling: “All praise be to God!” for this great bounty which springs from belief.
    Fakat iman ile bakarsa arzın Rahmanî bir sefine olup Allah’ın kumandası altında bütün me’kûlat, meşrubat, melbusatıyla beraber, nev-i beşeri tenezzüh için şemsin etrafında gezdiren bir sefine şeklinde görür. Ve imandan neş’et eden şu büyük nimete büyük büyük “Elhamdülillah”ları söylemeye başlar.
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    '''Front Aspect:''' If a person who indulges in philosophy looks at this aspect, he sees that all living creatures, whether human or animal, are disappearing group by group and  with  great  speed  towards  it. That is to say, they are going  to non-being  and ceasing to exist. Since he knows that he
    '''Ön Cihet:''' Felsefeci bir adam bu cihete bakarsa görür ki bütün canlı mahlukat –insan olsun, hayvan olsun– kafile be-kafile büyük bir süratle o cihete gidip kaybolurlar. Yani ademe gider, yok olurlar. Kendisinin de o yolun yolcusu olduğunu bildiğinden teessüründen çıldıracak bir hale gelir.
    too is a traveller on that road, he goes out of his mind with grief.
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    But for a believer looking with the eye of belief, men journeying to that aspect are not passing to the world of  non-existence,  they are being transferred from one pasture to another like nomads, and migrating from a transitory realm to an everlasting one, and from a farm of service and labour to the wages office, and from a country of hardship and difficulty to one of plenty and ease. The believer meets this aspect with pleasure and gratitude.
    Fakat iman nazarıyla bakan bir mü’min, insanların o cihete gidişleri, seyahatleri adem âlemine değil, göçebeler gibi bir yayladan bir yaylaya bir intikaldir. Ve fâni menzilden bâki menzile, hizmet çiftliğinden ücret dairesine, zahmetler memleketinden rahmetler memleketine göç etmek olup adem âlemine gitmek değil diye bu ciheti memnuniyetle karşılar.
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    Difficulties which occur on the road like death and the grave are sources of happiness by reason of their results. For the road which leads to the luminous worlds passes through the grave, and the greatest happiness is the result of the worst, most grievous disasters. For example, Joseph (PUH) attained the happiness of being ruler of Egypt only by  way of being thrown into the well by his brothers and cast into prison at the slanders of  Zulaikha. In the same way, a child coming into the world from his mother’s womb only reaches the happiness of this world as a result of the excruciating, crushing difficulties he experiences on the way.
    Fakat yol esnasında ölüm, kabir gibi görünen meşakkatler netice itibarıyla saadetlerdir. Çünkü nurani âlemlere giden yol kabirden geçer ve en büyük saadetler büyük ve acı felaketlerin neticesidir. Mesela Hazret-i Yusuf, Mısır azizliği gibi bir saadete ancak kardeşleri tarafından atıldığı kuyu ve Zeliha’nın iftirası üzerine konulduğu hapis yoluyla nâil olmuştur. Ve keza rahm-ı maderden dünyaya gelen çocuk, ma’hud tünelde çektiği sıkıcı, ezici zahmet neticesinde dünya saadetine nâil oluyor.
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    '''Back Aspect:''' That is, since one who looks at those who have remained behind with  the  view of philosophy can find no answer to the question: “Where have they come from  and  where are they going, and why did they come to the land of this world?”, he naturally remains in a torment of bewilderment and doubt.
    '''Arka Cihet:''' Yani geride gelenlere felsefe nazarıyla bakılırsa “Yahu bunlar nereden nereye gidiyorlar ve ne için dünya memleketine gelmişlerdir?” diye edilen suale bir cevap alınamadığından –tabiî– hayret ve tereddüt azabı içinde kalınır.
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    But were he to look through the spectacles  of belief, he would understand that men are observers, sent by the Pre-Eternal Sovereign to contemplate and study the wonderful miracles of power displayed in the exhibition of the universe, and that after receiving their marks and ranks in conformity with the degree they have grasped the value and grandeur of those miracles of power and the degree to which the miracles point to the grandeur of the Pre-Eternal Sovereign, men will return to the Sovereign’s realm. So he will say: “All praise be to God!” for the bounty of belief which has given him this bounty.
    Fakat nur-u iman gözlüğüyle bakarsa insanların kâinat sergisinde teşhir edilen garib, acib kudretin mu’cizelerini görmek ve mütalaa etmek için Sultan-ı Ezelî tarafından gönderilmiş mütalaacı olduklarını anlar. Ve bunlar o mu’cizelerin derece-i kıymet ve azametine ve Sultan-ı Ezelî’nin azametine derece-i delâletlerine kesb-i vukuf ettikleri nisbetinde, derece ve numara aldıktan sonra yine Sultan-ı Ezelî’nin memleketine dönüp gideceklerini anlar. Ve bu anlayış nimetini kendisine îras eden iman nimetine “Elhamdülillah” diyecektir.
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    Since the praise offered in saying: “All praise be to God!” for the bounty of belief, which thus banishes the above-mentioned layers of darkness, is also a bounty, praise should be offered for it too. And praise should be offered a third time for this second bounty of praise, and a fourth time for the third bounty of praise... That is to say, an in- finite chain of praise is born of a single uttering of the phrase: “All praise be to God!”
    '''İhtar:''' Mezkûr zulmetleri izale eden iman nimetine “Elhamdülillah” diye edilen hamd dahi bir nimet olduğundan ona da bir hamd lâzımdır. Bu ikinci hamde de üçüncü bir hamd, üçüncüye de dördüncü bir hamd lâzımdır. وَهَلُمَّ جَرًّا Demek, bir hamd-i vâhidden doğan hamdlerden ibaret gayr-ı mütenahî bir silsile-i hamdiye husule geliyor.
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    <span id="İKİNCİ_NOKTA"></span>
    == İKİNCİ NOKTA ==
    ==SECOND POINT==
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    One should say: “All praise be to God!” for the bounty  of belief which illuminates these six aspects, for just as since it disperses the darkness of the six aspects, it may be considered a great bounty for the warding off of evil, so too since it illuminates them it may be thought of as a second bounty, for the attraction of benefits. Therefore, since man is by nature civilized, he is connected with all the creatures in the six aspects, and through the bounty of belief has the possibility of benefiting from the six aspects.
    Cihat-ı sitteyi tenvir eden iman nimetine de “Elhamdülillah” demesi lâzımdır. Çünkü iman, cihat-ı sittenin zulümatını izale etmekle def’u’l-bela kabîlinden büyük bir nimet sayıldığı gibi –tabiî– o cihat-ı sitteyi tenvir ettiği cihetle de celbü’l-menafi kabîlinden ikinci bir nimet sayılır. Binaenaleyh insan fıtrî bir medeniyete sahip olduğundan cihat-ı sittede bulunan mahlukatla alâkadar olur. Ve iman nimetiyle de insanın bütün cihat-ı sitteden istifade edebilmesi imkânı vardır.
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    Thus, according to a meaning of the verse: Wheresoever you turn, there is the countenance of God,(*<ref>*Qur’an, 2:115.</ref>) man finds enlightenment in whichever of the six aspects he is found. In fact, someone who is a believer has a life which in effect stretches from the foundation of the world to its end. This life of his receives assistance from the light of a life which extends from pre-eternity to post-eternity.
    Binaenaleyh اَي۟نَمَا تُوَلُّوا فَثَمَّ وَج۟هُ اللّٰهِ âyet-i kerîmesinin sırrıyla, cihat-ı sitteden herhangi bir cihetle olursa insan tenevvür eder. Hattâ mü’min olan bir insanın dünyanın kuruluşundan sonuna kadar uzanan manevî bir ömrü vardır. Ve insanın bu manevî ömrü ezelden ebede uzanan bir hayatın nurundan meded ve yardım alır.
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    In the same way, thanks to the belief which illuminates the six aspects, man’s narrow time and space are transformed into a broad and easy world. This extensive world becomes like man’s house, and the past and the future like present time for his spirit and heart. The distance between between them disappears.
    Ve keza cihat-ı sitteyi tenvir eden iman sayesinde insanın şu dar zaman ve mekânı geniş ve rahat bir âleme inkılab eder. Ve bu büyük âlem, bir insanın hanesi gibi olur. Ve mazi, müstakbel zamanları; insanın ruhuna, kalbine bir zaman-ı hal hükmünde olur. Aralarında uzaklık kalkıyor.
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    <span id="ÜÇÜNCÜ_NOKTA"></span>
    == ÜÇÜNCÜ NOKTA ==
    ==THIRD POINT==
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    The fact that belief affords sources of support and assistance necessitates saying: “All praise be to God!”
    İmanın istinad ve istimdad noktalarını hâvi olmasından da “Elhamdülillah” demesini iktiza eder.
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    Yes, because of their impotence and their multitudinous enemies, humankind are in need of a source of support to which they can have recourse to repulse those enemies. Like- wise, because of the abundance of their needs and their extreme poverty, they need a source of assistance from which they may seek help, so that through it they may meet their needs.
    Evet nev-i beşer, aczi ve düşmanların kesreti dolayısıyla dayanacak bir nokta-i istinada muhtaçtır ki düşmanlarını def’ için o noktaya iltica etsin. Ve keza kesret-i hâcat ve şiddet-i fakr dolayısıyla da istimdad edecek bir nokta-i istimdada muhtaçtır ki onun yardımıyla ihtiyaçlarını def’etsin.
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    O man! Your one and only point of support is belief in God. The only source of assistance for your spirit and conscience is belief in the hereafter. One who does not know  of  these  two  sources  suffers  constant  fear  in  his  heart  and  spirit, and  his conscience is  perpetually tormented. While the person who seeks support from the first point and help from the second, experiences many pleasures and delights in his heart and spirit, so that he is both consoled, and his conscience is at ease.
    Ey insan! Senin nokta-i istinadın ancak ve ancak Allah’a olan imandır. Ruhuna, vicdanına nokta-i istimdad ise ancak âhirete olan imandır. Binaenaleyh bu her iki noktadan haberi olmayan bir insanın kalbi, ruhu tevahhuş eder; vicdanı daima muazzeb olur. Lâkin birinci noktaya istinad ve ikincisinden de istimdad eden adam kalben ve ruhen pek çok zevk ve lezzetleri, ünsiyetleri hisseder ki hem müteselli hem vicdanı mutmain olur.
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    <span id="DÖRDÜNCÜ_NOKTA"></span>
    == DÖRDÜNCÜ NOKTA ==
    ==FOURTH POINT==
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    Through showing that similar pleasures exist and will be bestowed, the light of belief removes the pain that occurs when lawful pleasures start to fade. Furthermore, through pointing out the source of bounties, it ensures that the bounties continue and do not diminish.
    İman nuru, lezaiz-i meşruanın zevale başladıkları zaman hasıl olan elemleri, emsalinin vürûd ve gelmekte olduklarını göstermekle izale eder. Ve keza nimetlerin devam edip tenakus etmemesini, nimetlerin menbaını göstermekle temin eder.
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    Similarly, through showing the pleasure of renewed acqaintance, it removes the pain of separation and parting. That is to say, while many pains occur at the thought of  the  passing  of  a  single  pleasure,  belief  removes  them  by  calling  to  mind  the recurrence of the pleasure. In any event there are further pleasures in the renewal of pleasure. If a fruit has no  tree, its pleasure is restricted to and ceases on its being eaten, and its ceasing is the cause of sorrow. But if the fruit’s tree is known, there is no pain when the fruit ceases to exist, for there are others to come in its place.
    Ve keza firak ve ayrılmaların elemlerini, teceddüd-ü emsalinin lezzetini göstermekle izale eder. Yani zeval düşüncesiyle bir lezzette çok elemler olur ki iman, o elemleri teceddüd-ü emsal ile ihtar ve izale eder. Maahâzâ lezzetlerin teceddüdünde de başka lezzetler vardır. Evet, bir semerenin şeceresi olmasa o semerede münhasır kalan lezzet, onun yemesiyle zâil olur ve zevali de mûcib-i teessür olur. Fakat o semerenin şeceresi maruf ise o semerenin zevalinden elem hasıl olmuyor, çünkü yerine gelen var. Ve aynı zamanda teceddüd, haddizatında bir lezzettir.
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    At the same time, renewal is in itself a pleasure. For what troubles the human spirit most are the pains arising from separation. Whereas the light of belief removes those pains through the hope of renewed meeting and the recurrence of similar encounters.
    Ve keza ruh-u beşeri en ziyade sıkan, ayrılmalardan neş’et eden elemlerdir. Nur-u iman, o elemleri teceddüd-ü emsal ve tahaddüs-ü visal ümidiyle izale eder.
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    <span id="BEŞİNCİ_NOKTA"></span>
    == BEŞİNCİ NOKTA ==
    ==FIFTH POINT==
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    The things among these beings man imagines to be hostile and foreign, and life- less and lost as though orphans or dead, the light of belief shows to him as friends and brothers, as living, and as glorifying God.
    İnsan, şu mevcudattan kendisine düşman ve ecnebi tevehhüm ettiği veya ölüler, yetimler gibi hayatsız, perişan vehmettiği şeyleri nur-u iman, ahbap ve kardeş sıfatıyla gösterir ve hayattar tesbihhan (tesbih eden) şeklinde irae eder.
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    That is to say, a person who looks with the eye of heedlessness supposes the beings in the world to be harmful like enemies, and he takes fright; he sees things as foreign. For in the view of misguidance, there are no bonds of brotherhood between the things of the past and those of the future. There is only an insignificant, partial connection between them. As a consequence, the broth- erhood of the people of misguidance is only for one minute within thousands of years.
    Yani gaflet ile bakan adam, âlemin mevcudatını düşman gibi muzır telakki ederek tevahhuş eder. Ve eşyayı ecnebiler gibi görür. Çünkü dalalet nazarında mazi ve istikbal zamanlarındaki eşya arasında uhuvvet, kardeşlik rabıtası, bağlanışı yoktur. Ancak zaman-ı halde eşya arasında küçük, cüz’î bir alâka olur. Binaenaleyh ehl-i dalaletin yekdiğerine olan uhuvvetleri, binler senelik uzun bir zamanda bir dakika kadardır.
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    In the view of belief, all the heavenly bodies appear as living and as familiar with one another. Belief shows each of them to be glorifying its Creator through the tongue of its being. It is in this respect that all the heavenly bodies possess a sort of life and spirit  according  to each. There  is no fear and fright  therefore  when  the heavenly bodies are considered with this view of belief; there is familiarity and love.
    Ve keza iman nazarı, bütün ecramı hayattar, birbirine ünsiyetli olduklarını görüyor. Ve her bir cirmin lisan-ı haliyle Hâlık’ının tesbihatını yapmakta olduğunu da gösteriyor. İşte bu itibarla bütün ecramın kendilerine göre bir nevi hayat ve ruhları vardır. Binaenaleyh imanın şu görüşüne nazaran o ecramda dehşet, vahşet yoktur. Ünsiyet ve muhabbet vardır.
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    The view of unbelief sees human beings, powerless as they are to secure their desires, as  ownerless  and  without  protector;  it  imagines  them  to  be  grieving  and sorrowful like weeping orphans on account of their impotence.
    Dalalet nazarı, matlublarını tahsil etmekten âciz olan insanların sahipsiz, hâmisiz olduklarını telakki eder ve hüzün, keder, aczlerinden dolayı ağlayan yetimler gibi zanneder.
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    The view of belief on the other hand, sees them as living creatures; not as orphans but officials charged with duties; as servants glorifying and extolling God.
    İman nazarı ise canlı mahlukata, ağlar yetimler gibi değil ancak mükellef memur, muvazzaf zâkir ve tesbihhan ibad sıfatıyla bakar.
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    <span id="ALTINCI_NOKTA"></span>
    == ALTINCI NOKTA ==
    ==SIXTH POINT==
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    The light of belief depicts this world and the hereafter as two tables displaying numerous  varieties of bounties from which a believer benefits through the hand of belief, his  inner and external senses, and his subtle, spiritual faculties. In the view of misguidance, the  sphere  from which  a  living  being  may benefit  diminishes  and  is restricted to material  pleasures.
    Nur-u iman, dünya ve âhiret âlemlerini çeşit çeşit nimetlere zarf iki sofra ile tasvir eder ki mü’min olan kimse iman eliyle ve zâhirî, bâtınî duygularıyla ve manevî, ruhî olan letaifiyle o sofralardan istifade ediyor. Dalalet nazarında ise zevi’l-hayatın daire-i istifadesi küçülür, maddî lezzetlere münhasırdır.
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    While in the view of belief, it expands to a sphere which embraces the heavens and the earth. Yes, a believer considers the sun to be a lamp hanging in the roof of his house, and the moon to be a night-light. They thus become bounties for him, and the sphere from which he benefits is broader than the heavens. With the eloquent verses, And He has made subject to you the sun and the moon, (*<ref>*Qur’an, 14:33.</ref>)and, He it is Who enables you to travel the land and the sea, (*<ref>*Qur’an, 10:22.</ref>)the Qur’an of Miraculous Exposition alludes to these wonderful bounties and blessings which arise from belief.
    İman nazarında, semavat ve arzı ihata eden bir daire kadar tevessü eder. Evet bir mü’min, güneşi kendi hanesinin damında asılmış bir lüküs; kameri bir idare lambası addedebilir. Ve bu itibarla şems, kamer kendisine birer nimet olur. Binaenaleyh mü’min olan zatın daire-i istifadesi semavattan daha geniş olur. Evet, Kur’an-ı Mu’cizü’l-Beyan وَ سَخَّرَ لَكُمُ الشَّم۟سَ وَ ال۟قَمَرَ ۝ وَ سَخَّرَ لَكُم۟ مَا فِى ال۟بَرِّ وَال۟بَح۟رِ âyetlerin belâgatıyla imandan neş’et eden şu hârika ihsanlara, in’amlara işaret ediyor.
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    <span id="YEDİNCİ_NOKTA"></span>
    == YEDİNCİ NOKTA ==
    ==SEVENTH POINT==
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    It is known through belief that God’s existence is a bounty surpassing all other bounties, a great bounty which is a source, a fountain, containing endless varieties of bounties,   innumerable  sorts  of  blessings, and  uncountable  kinds  of  gifts. It  is consequently  incumbent  on  man  and  a  debt  to  offer  praise  and  laudation  for the bounties of belief to the number of particles in the world. A number of these have been shown in various parts of the Risale-i Nur; discussing belief in God, they raise the veil from these bounties and point them out.
    Nur-u iman ile bilinir ki Allah’ın varlığı, bütün nimetlerin fevkinde öyle büyük bir nimettir ki sonsuz nimetlerin envaını, nihayetsiz ihsanların cinslerini, sayısız atiyyelerin sınıflarını hâvi bir menba ve bir kaynaktır. Binaenaleyh zerrat-ı âlemin adedince iman nimetine hamd ü sena etmek bir borçtur. Risale-i Nur’un eczasında bir kısmına işaretler yapılmıştır. Maahâzâ iman-ı billahtan bahseden Risale-i Nur’un cüzleri, bu nimetten perdeyi kaldırarak gösteriyor.
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    One of the bounties for which praise should be offered with all the praise that the phrase “All praise be to God!” indicates with the ‘Lam of specification,’ (*<ref>*‘Lam of specification’; that is, the li in al-hamdulillah. [Tr.]</ref>)is the bounty of Divine  mercy.Indeed, mercy comprises bounties to the number of living beings which manifest Divine mercy. For man in particular is connected with  all  living creatures, and in this respect is gladdened by their happiness and saddened by their pain. Thus, a bounty found in a single individual is a bounty also for his fellows.
    اَل۟حَم۟دُ لِلّٰهِ lâm-ı istiğrakla işaret ettiği umum hamdler ile hamdedilmesi lâzım olan nimetlerden birisi de '''rahmaniyet''' nimetidir. Evet rahmaniyet, zevi’l-hayattan rahmete mazhar olanların sayısınca nimetleri tazammun etmiştir. Çünkü bilhassa insan, her bir zîhayatla alâkadardır. Bu itibarla insan, her zîhayatın saadetiyle saidleşir ve elemleriyle müteessir olur. Öyle ise herhangi bir fertte bulunan bir nimet, arkadaşlarına da bir nimettir.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Another which comprises bounties to the number of children which are blessed with  their  mother’s  tenderness, and which deserves praise and laudation, is Divine compassion. Yes, a person with conscience who feels sorrow and pity at the weeping of a motherless, hungry child, surely feels pleasure at a mother’s compassion for her child, surely he is pleased and happy. Thus, pleasures of this sort are each a bounty and require praise and thanks.
    Ve keza validelerin şefkatleriyle nimetlenen çocukların sayısınca nimetleri tazammun edip ona göre hamdlere, senalara kesb-i istihkak edenlerden birisi de '''rahîmiyet'''tir. Evet, annesiz aç bir çocuğun ağlamasından müteessir ve acıyan bir vicdan sahibi, elbette validelerin çocuklarına olan şefkatlerinden zevk alır, memnun ve mahzuz olur. İşte bu gibi zevkler birer nimettir, hamd ve şükür isterler.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Another of the bounties  requiring  praise  and thanks  to the number of all the varieties and instances of wisdom contained in the universe is Divine wisdom. For just as man’s self is endowed with the manifestation of Divine mercy and his heart with the manifestation of Divine compassion, so too does his intellect take pleasure at the subtleties of  Divine wisdom. So in this respect they require endless praise and laudation through the declaring of “All praise be to God!”
    Ve keza kâinatta mündemic hikmetlerin bütün enva ve efradı adedince hamd ve şükürleri iktiza edenlerden birisi de '''hakîmiyet'''tir. Zira insanın nefsi, rahmaniyetin cilveleriyle, kalbi de rahîmiyetin tecelliyatıyla nimetlendikleri gibi; insanın aklı da hakîmiyetin letaifiyle zevk alır, telezzüz eder. İşte bu itibarla ağız dolusuyla “Elhamdülillah” söylemekle hamd ü senaları istilzam eder.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Another is the bounty of preservation, for which praise should be offered to the number of manifestations  of the Divine Name of Inheritor, and the number of des- cendants who endure after the passing of their forbears, and the number of the beings of the next world, and the number of men’s actions which are preserved so as to be the means of their receiving their rewards in the hereafter; praise should be offered with so great an “All praise be to God!” that it fills all space with its sound. For the continu- ation of a bounty is more valuable than the bounty itself. The perpetuation of pleasure is more pleasurable than the pleasure itself. To abide permanently in Paradise is su- perior to Paradise itself; and so on. Consequently, the bounties which Almighty God’s attribute of Preserver comprise are greater and far superior to all the bounties existent in all the universe. Thus, this attribute requires an “All praise be to God!” as great as the world.
    Ve keza esma-i hüsnadan “Vâris” isminin tecelliyatı adedince ve babalar gibi usûlün zevalinden sonra bâki kalan füruatın sayısınca ve âlem-i âhiretin mevcudatı adedince ve uhrevî mükâfatları almaya medar olmak üzere hıfzedilen beşerin amelleri sayısınca, sadâsıyla şu fezayı dolduracak kadar büyük bir “Elhamdülillah” ile hamdedilecek '''hafîziyet''' nimetidir. Çünkü nimetin devamı, nimetin zatından daha kıymetlidir. Lezzetin bekası, lezzetten daha lezizdir. Cennette devam, cennetin fevkindedir ve hâkeza… Binaenaleyh Cenab-ı Hakk’ın hafîziyeti tazammun ettiği nimetler, bütün kâinatta mevcud bütün nimetlerden daha çok ve daha üstündedir. Bu itibarla ağız dolusu ile bir “Elhamdülillah” ister.
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    You can compare the rest of the Divine Names with the four  mentioned here, and since in each are endless bounties, each requires endless praise and thanks.
    Şu zikredilen dört isme bâki kalan esma-i hüsnayı kıyas et ki her bir isminde sonsuz nimetler bulunduğu için sonsuz hamdleri, şükürleri istilzam ederler.
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    Likewise, the Prophet Muhammad (Peace and blessings be upon him), who is the means of attaining the bounty of belief and has the authority to open all the treasuries of bounty, is also such a bounty that mankind bears for all eternity the debt of praising and applauding him.
    Ve keza bütün nimet hazinelerini açmak salahiyetinde olan nimet-i imana vesile olan '''Hazret-i Muhammed aleyhissalâtü vesselâm''' dahi öyle büyük bir nimettir ki nev-i beşer ile’l-ebed o zatı (asm) medh ü sena etmeye borçludur.
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    Likewise, the bounties of Islam and the Qur’an, which are the index and source of all varieties of bounties, material and spiritual, require and deserve unending, infinite praise.
    Ve keza maddî ve manevî bütün nimetlerin envaına fihriste ve kaynak olan '''İslâmiyet''' ve '''Kur’an''' nimeti de gayr-ı mütenahî hamdleri bi’l-istihkak istilzam eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="SEKİZİNCİ_NOKTA"></span>
    == SEKİZİNCİ NOKTA ==
    ==EIGHTH POINT==
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Praise be to God, Whom, according to the Qur’an of Mighty Stature, which is its expounder, this mighty book known as the universe praises and extols with all its chapters and sections, all its pages and lines, all its world and letters — the Most Pure and Holy One, Whom it praises and extols  through  making  manifest  His  attributes  of  beauty  and  perfection. It  is  as follows:
    Öyle bir Allah’a hamdolsun ki kâinat ile tabir edilen şu kitab-ı kebir ve onun tefsiri olan Kur’an-ı Azîmüşşan’ın beyanına göre, bütün bablarıyla fasılları ve bütün sahifeleriyle satırları ve bütün kelimatıyla harfleri, o Zat-ı Akdes’e sıfât-ı cemaliye ve kemaliyesini izhar ile hamd ü senahandır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    According to its capacity, whether great or small, each inscription in this mighty book praises and extols its Inscriber, Who is the Single and Eternally Besought One, through displaying His glorious attributes.
    Şöyle ki: O kitab-ı kebirin her bir nakşı, küçük olsun büyük olsun (karınca kaderince) Vâhid ve Samed olan nakkaşının evsaf-ı celaliyesini izhar ile hamd ü senalar eder.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Likewise, each inscription in the book of the universe offers praise through exhibiting the attributes of Beauty of its Scribe, Who is the Most-Merciful and Compassionate One.
    Ve keza o kitabın her bir yazısı Rahman ve Rahîm olan kâtibinin evsaf-ı cemaliyesini göstermekle senahan oluyor.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Likewise, through reflecting and mirroring the manifestations of the Most Beauti- ful  Names,  all the inscriptions  and points and embroideries  in this book utter the praises of the Most Pure and Holy One through lauding, glorifying, and exalting Him.
    Ve keza o kitabın her bir nazmı, kasidesi Kadîr, Alîm olan nâzımını takdis ile tahmid eyler.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Likewise, each ode in this book of the universe extols and glorifies its Composer, Who is All-Powerful and All-Knowing.
    Ve keza o kitabın bütün yazıları, noktaları, nakışları, esma-i hüsnanın tecelliyat ve cilvelerine ma’kes ve mazhar olmak cihetiyle o Zat-ı Akdes’i takdis, tahmid, temcid ile senahandır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="DOKUZUNCU_NOKTA"></span>
    == DOKUZUNCU NOKTA ==
    ==NINTH POINT==
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    (*<ref>*I do not have the key to these cyphers that I might decode them. Moreover, the head of one who is fasting can neither decypher them, nor disclose their meanings. Forgive me, I could do only this much, and that through the moral assistance of the author, the spiritual effulgence of the Night of Power, and being in the vicinity of Mawlana Jalaluddin.The translator,Abdülmecid Nursi</ref>)
    '''(*<ref>*Bu gibi şifrelerin anahtarı bende yoktur ki açayım. Maahâzâ oruçlu bir kafa, ne o şifreleri açabilir ve ne o darbları yapabilir. kusura bakmayınız. Bu kadarı da ancak yine müellifinin manevî yardımıyla ve Leyle-i Kadrin bereketiyle ve Mevlana’nın komşuluğundan istifade ile yapabildim. <br> Mütercim <br> '''Abdülmecid Nursî''' </ref>)'''<br>
    اَل۟حَم۟دُ مِنَ اللّٰهِ بِاللّٰهِ عَلَى اللّٰهِ لِلّٰهِ …
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Said Nursî'''
    '''Said Nursî'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
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    <center> [[Sekizinci Şuâ]] ⇐ | [[Şualar]] | ⇒ [[Eddâî]] </center>
    <center> [[Sekizinci Şuâ/en|The Eighth Ray]] ⇐ | [[Şualar/en|The Rays]] | ⇒ [[Eddâî/en|The Supplicant]] </center>
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    </div>

    11.16, 14 Ekim 2024 itibarı ile sayfanın şu anki hâli

    Diğer diller:

    (On the phrase: All praise be to God!)

    “All praise be to God!”

    This short treatise, called the Second Chapter, explains only nine of the countless lights and advantages of belief in God, which make man declare:

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

    FIRST POINT

    First of all, two things will be pointed out:

    1.Philosophy is a pair of dark glasses which shows everything to be ugly and frightful. While belief in God is a transparent, clear, luminous pair of spectacles which shows everything to be beautiful and familiar.

    2.Man is connected with all creatures, has a sort of commerce with all things, and by nature is compelled to meet, talk, and be neighbourly with the things that blockade him; so too he possesses six aspects: a left, right, upper, lower, front, and back aspect.

    On wearing either of these two pairs of spectacles, man can see the creatures and things present in the aspects mentioned above.

    Right Aspect: What is meant by this aspect is the past. When it is looked at through the spectacles of philosophy, what is seen is a vast, dark, terrifying, overturned graveyard, where the doomsday of the land of the past has come to pass. There can be no doubt that this sight casts man into great terror, fear, and despair.

    However, when this aspect is looked at through the spectacles of belief, even if the land appears to have been turned upside down, as indeed it has, there has been no loss of life; it is understood that its crew and inhabitants have been transferred to a better world, one full of light. The graves and pits are seen to be underground tunnels, dug to lead to another, light- filled world. That is to say, the joy, relief, confidence, and peace of mind belief gives to man is a Divine bounty which makes him repeat thousands of times over: “All praise be to God!”

    Left Aspect: When the future is looked at through the spectacles of philosophy, it appears in the form of a huge, black, terrifying grave which is going to rot us and make us prey to snakes and scorpions which will eliminate us.

    But when it is looked at through the spectacles of belief, it is seen in the form of a repast comprising every variety of the finest and most delicious foods and drinks which Almighty God, the Most Merciful and All-Compassionate Creator, has prepared for man. So it makes him repeat many thousands of times: “All praise be to God!”

    Upper Aspect: This is the heavens. When a person looks at this aspect through the spectacles of philosophy, he feels an awful terror at the great speed and variety of the motions —like horse races or military manoeuvres— of the millions of stars and heavenly bodies in endless space.

    Whereas when a believer looks at them, he sees that just as those strange and wonderful manoeuvres are being carried out under the super- vision of a commander and at his command, so the stars are adorning the world of the heavens and are light-giving lamps for him. As a result he feels not fear and fright at those horses racing, but familiarity and affection. It is surely little to say: “All praise be to God!” thousands of times for the bounty of belief which thus illuminates the world of the heavens.

    Lower Aspect: This is the earth. When man looks at this world with the eye of philosophy, he sees it as an untethered, unhaltered animal wandering aimlessly around the sun, or like a holed and captainless boat, and he is carried away by fear and anxiety.

    But when he looks with belief, he sees it in the form of a ship of the Most Merciful One ploughing its course around the sun under the command of God Almighty, with all its food, drink, and clothing on board, for the pleasure of mankind. So he starts to declare with great feeling: “All praise be to God!” for this great bounty which springs from belief.

    Front Aspect: If a person who indulges in philosophy looks at this aspect, he sees that all living creatures, whether human or animal, are disappearing group by group and with great speed towards it. That is to say, they are going to non-being and ceasing to exist. Since he knows that he too is a traveller on that road, he goes out of his mind with grief.

    But for a believer looking with the eye of belief, men journeying to that aspect are not passing to the world of non-existence, they are being transferred from one pasture to another like nomads, and migrating from a transitory realm to an everlasting one, and from a farm of service and labour to the wages office, and from a country of hardship and difficulty to one of plenty and ease. The believer meets this aspect with pleasure and gratitude.

    Difficulties which occur on the road like death and the grave are sources of happiness by reason of their results. For the road which leads to the luminous worlds passes through the grave, and the greatest happiness is the result of the worst, most grievous disasters. For example, Joseph (PUH) attained the happiness of being ruler of Egypt only by way of being thrown into the well by his brothers and cast into prison at the slanders of Zulaikha. In the same way, a child coming into the world from his mother’s womb only reaches the happiness of this world as a result of the excruciating, crushing difficulties he experiences on the way.

    Back Aspect: That is, since one who looks at those who have remained behind with the view of philosophy can find no answer to the question: “Where have they come from and where are they going, and why did they come to the land of this world?”, he naturally remains in a torment of bewilderment and doubt.

    But were he to look through the spectacles of belief, he would understand that men are observers, sent by the Pre-Eternal Sovereign to contemplate and study the wonderful miracles of power displayed in the exhibition of the universe, and that after receiving their marks and ranks in conformity with the degree they have grasped the value and grandeur of those miracles of power and the degree to which the miracles point to the grandeur of the Pre-Eternal Sovereign, men will return to the Sovereign’s realm. So he will say: “All praise be to God!” for the bounty of belief which has given him this bounty.

    Since the praise offered in saying: “All praise be to God!” for the bounty of belief, which thus banishes the above-mentioned layers of darkness, is also a bounty, praise should be offered for it too. And praise should be offered a third time for this second bounty of praise, and a fourth time for the third bounty of praise... That is to say, an in- finite chain of praise is born of a single uttering of the phrase: “All praise be to God!”

    SECOND POINT

    One should say: “All praise be to God!” for the bounty of belief which illuminates these six aspects, for just as since it disperses the darkness of the six aspects, it may be considered a great bounty for the warding off of evil, so too since it illuminates them it may be thought of as a second bounty, for the attraction of benefits. Therefore, since man is by nature civilized, he is connected with all the creatures in the six aspects, and through the bounty of belief has the possibility of benefiting from the six aspects.

    Thus, according to a meaning of the verse: Wheresoever you turn, there is the countenance of God,(*[1]) man finds enlightenment in whichever of the six aspects he is found. In fact, someone who is a believer has a life which in effect stretches from the foundation of the world to its end. This life of his receives assistance from the light of a life which extends from pre-eternity to post-eternity.

    In the same way, thanks to the belief which illuminates the six aspects, man’s narrow time and space are transformed into a broad and easy world. This extensive world becomes like man’s house, and the past and the future like present time for his spirit and heart. The distance between between them disappears.

    THIRD POINT

    The fact that belief affords sources of support and assistance necessitates saying: “All praise be to God!”

    Yes, because of their impotence and their multitudinous enemies, humankind are in need of a source of support to which they can have recourse to repulse those enemies. Like- wise, because of the abundance of their needs and their extreme poverty, they need a source of assistance from which they may seek help, so that through it they may meet their needs.

    O man! Your one and only point of support is belief in God. The only source of assistance for your spirit and conscience is belief in the hereafter. One who does not know of these two sources suffers constant fear in his heart and spirit, and his conscience is perpetually tormented. While the person who seeks support from the first point and help from the second, experiences many pleasures and delights in his heart and spirit, so that he is both consoled, and his conscience is at ease.

    FOURTH POINT

    Through showing that similar pleasures exist and will be bestowed, the light of belief removes the pain that occurs when lawful pleasures start to fade. Furthermore, through pointing out the source of bounties, it ensures that the bounties continue and do not diminish.

    Similarly, through showing the pleasure of renewed acqaintance, it removes the pain of separation and parting. That is to say, while many pains occur at the thought of the passing of a single pleasure, belief removes them by calling to mind the recurrence of the pleasure. In any event there are further pleasures in the renewal of pleasure. If a fruit has no tree, its pleasure is restricted to and ceases on its being eaten, and its ceasing is the cause of sorrow. But if the fruit’s tree is known, there is no pain when the fruit ceases to exist, for there are others to come in its place.

    At the same time, renewal is in itself a pleasure. For what troubles the human spirit most are the pains arising from separation. Whereas the light of belief removes those pains through the hope of renewed meeting and the recurrence of similar encounters.

    FIFTH POINT

    The things among these beings man imagines to be hostile and foreign, and life- less and lost as though orphans or dead, the light of belief shows to him as friends and brothers, as living, and as glorifying God.

    That is to say, a person who looks with the eye of heedlessness supposes the beings in the world to be harmful like enemies, and he takes fright; he sees things as foreign. For in the view of misguidance, there are no bonds of brotherhood between the things of the past and those of the future. There is only an insignificant, partial connection between them. As a consequence, the broth- erhood of the people of misguidance is only for one minute within thousands of years.

    In the view of belief, all the heavenly bodies appear as living and as familiar with one another. Belief shows each of them to be glorifying its Creator through the tongue of its being. It is in this respect that all the heavenly bodies possess a sort of life and spirit according to each. There is no fear and fright therefore when the heavenly bodies are considered with this view of belief; there is familiarity and love.

    The view of unbelief sees human beings, powerless as they are to secure their desires, as ownerless and without protector; it imagines them to be grieving and sorrowful like weeping orphans on account of their impotence.

    The view of belief on the other hand, sees them as living creatures; not as orphans but officials charged with duties; as servants glorifying and extolling God.

    SIXTH POINT

    The light of belief depicts this world and the hereafter as two tables displaying numerous varieties of bounties from which a believer benefits through the hand of belief, his inner and external senses, and his subtle, spiritual faculties. In the view of misguidance, the sphere from which a living being may benefit diminishes and is restricted to material pleasures.

    While in the view of belief, it expands to a sphere which embraces the heavens and the earth. Yes, a believer considers the sun to be a lamp hanging in the roof of his house, and the moon to be a night-light. They thus become bounties for him, and the sphere from which he benefits is broader than the heavens. With the eloquent verses, And He has made subject to you the sun and the moon, (*[2])and, He it is Who enables you to travel the land and the sea, (*[3])the Qur’an of Miraculous Exposition alludes to these wonderful bounties and blessings which arise from belief.

    SEVENTH POINT

    It is known through belief that God’s existence is a bounty surpassing all other bounties, a great bounty which is a source, a fountain, containing endless varieties of bounties, innumerable sorts of blessings, and uncountable kinds of gifts. It is consequently incumbent on man and a debt to offer praise and laudation for the bounties of belief to the number of particles in the world. A number of these have been shown in various parts of the Risale-i Nur; discussing belief in God, they raise the veil from these bounties and point them out.

    One of the bounties for which praise should be offered with all the praise that the phrase “All praise be to God!” indicates with the ‘Lam of specification,’ (*[4])is the bounty of Divine mercy.Indeed, mercy comprises bounties to the number of living beings which manifest Divine mercy. For man in particular is connected with all living creatures, and in this respect is gladdened by their happiness and saddened by their pain. Thus, a bounty found in a single individual is a bounty also for his fellows.

    Another which comprises bounties to the number of children which are blessed with their mother’s tenderness, and which deserves praise and laudation, is Divine compassion. Yes, a person with conscience who feels sorrow and pity at the weeping of a motherless, hungry child, surely feels pleasure at a mother’s compassion for her child, surely he is pleased and happy. Thus, pleasures of this sort are each a bounty and require praise and thanks.

    Another of the bounties requiring praise and thanks to the number of all the varieties and instances of wisdom contained in the universe is Divine wisdom. For just as man’s self is endowed with the manifestation of Divine mercy and his heart with the manifestation of Divine compassion, so too does his intellect take pleasure at the subtleties of Divine wisdom. So in this respect they require endless praise and laudation through the declaring of “All praise be to God!”

    Another is the bounty of preservation, for which praise should be offered to the number of manifestations of the Divine Name of Inheritor, and the number of des- cendants who endure after the passing of their forbears, and the number of the beings of the next world, and the number of men’s actions which are preserved so as to be the means of their receiving their rewards in the hereafter; praise should be offered with so great an “All praise be to God!” that it fills all space with its sound. For the continu- ation of a bounty is more valuable than the bounty itself. The perpetuation of pleasure is more pleasurable than the pleasure itself. To abide permanently in Paradise is su- perior to Paradise itself; and so on. Consequently, the bounties which Almighty God’s attribute of Preserver comprise are greater and far superior to all the bounties existent in all the universe. Thus, this attribute requires an “All praise be to God!” as great as the world.

    You can compare the rest of the Divine Names with the four mentioned here, and since in each are endless bounties, each requires endless praise and thanks.

    Likewise, the Prophet Muhammad (Peace and blessings be upon him), who is the means of attaining the bounty of belief and has the authority to open all the treasuries of bounty, is also such a bounty that mankind bears for all eternity the debt of praising and applauding him.

    Likewise, the bounties of Islam and the Qur’an, which are the index and source of all varieties of bounties, material and spiritual, require and deserve unending, infinite praise.

    EIGHTH POINT

    Praise be to God, Whom, according to the Qur’an of Mighty Stature, which is its expounder, this mighty book known as the universe praises and extols with all its chapters and sections, all its pages and lines, all its world and letters — the Most Pure and Holy One, Whom it praises and extols through making manifest His attributes of beauty and perfection. It is as follows:

    According to its capacity, whether great or small, each inscription in this mighty book praises and extols its Inscriber, Who is the Single and Eternally Besought One, through displaying His glorious attributes.

    Likewise, each inscription in the book of the universe offers praise through exhibiting the attributes of Beauty of its Scribe, Who is the Most-Merciful and Compassionate One.

    Likewise, through reflecting and mirroring the manifestations of the Most Beauti- ful Names, all the inscriptions and points and embroideries in this book utter the praises of the Most Pure and Holy One through lauding, glorifying, and exalting Him.

    Likewise, each ode in this book of the universe extols and glorifies its Composer, Who is All-Powerful and All-Knowing.

    NINTH POINT

    (*[5])

    Said Nursî

    The Eighth Ray ⇐ | The Rays | ⇒ The Supplicant
    1. ↑ *Qur’an, 2:115.
    2. ↑ *Qur’an, 14:33.
    3. ↑ *Qur’an, 10:22.
    4. ↑ *‘Lam of specification’; that is, the li in al-hamdulillah. [Tr.]
    5. ↑ *I do not have the key to these cyphers that I might decode them. Moreover, the head of one who is fasting can neither decypher them, nor disclose their meanings. Forgive me, I could do only this much, and that through the moral assistance of the author, the spiritual effulgence of the Night of Power, and being in the vicinity of Mawlana Jalaluddin.The translator,Abdülmecid Nursi
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