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Dokuzuncu Mektup/en: Revizyonlar arasındaki fark

Dokuzuncu Mektup/en (kaynağı gör)

11.23, 15 Ekim 2024 tarihindeki hâli

306 bayt kaldırıldı ,  15 Ekim
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("And, for example, with wilful obstinacy man expends his emotions on trivial, fleeting, transient things. Then he sees that he pursues for a year something not worth even a minute’s obstinacy. Also, just to be obstinate, he persists in something damaging and harmful. Then he sees that this powerful emotion was not given to him for such things and that to expend it on them is contrary to wisdom and truth. So he utilizes his intense obstinacy,..." içeriğiyle yeni sayfa oluşturdu)
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(Aynı kullanıcının aradaki diğer 6 değişikliği gösterilmiyor)
35. satır: 35. satır:
My guess is that one reason the advice and admonitions given at the present time have been ineffective is that those offering them say: “Don’t be ambitious! Don’t be greedy! Don’t hate! Don’t be obstinate! Don’t love the world!” That is, they propose something that is  apparently impossible for those they address like changing their inborn natures. If  only  they  would  say: “Turn these emotions  towards  beneficial things, change their direction,  their  channel,” both their advice would be effective, and they would be proposing something within those persons’ will power.
My guess is that one reason the advice and admonitions given at the present time have been ineffective is that those offering them say: “Don’t be ambitious! Don’t be greedy! Don’t hate! Don’t be obstinate! Don’t love the world!” That is, they propose something that is  apparently impossible for those they address like changing their inborn natures. If  only  they  would  say: “Turn these emotions  towards  beneficial things, change their direction,  their  channel,” both their advice would be effective, and they would be proposing something within those persons’ will power.


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'''Fourthly:'''The differences between Islam and belief (or faith–êma\n) have been frequently discussed by Islamic scholars. One group has said that they are the same, while another has said that they are not the same but that you cannot have one without the other. They have expressed various ideas similar to this. I myself have understood the following difference:
'''Râbian:''' Ulema-i İslâm ortasında “İslâm” ve “iman”ın farkları çok medar-ı bahis olmuş. Bir kısmı “İkisi birdir.” diğer kısmı “İkisi bir değil fakat biri birisiz olmaz.” demişler ve bunun gibi çok muhtelif fikirler beyan etmişler. Ben şöyle bir fark anladım ki:
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Islam is a preference, while belief is a conviction. To put it another way, Islam is to take the part of the truth and is submission and obedience to  it, and belief is acceptance of and assent to the truth. Long ago I saw certain irreligious people who fervently supported the injunctions of the Qur’an. That is to say, by taking the part of the truth, such people were in one respect Muslim and were called “irreligious Muslims.” Then later I saw certain believers who did not evince support for the injunctions of the Qur’an nor take the part of them, and they reflected the epithet “non-Muslim believers.”
'''İslâmiyet iltizamdır, iman iz’andır. Tabir-i diğerle İslâmiyet, hakka tarafgirlik ve teslim ve inkıyaddır; iman ise hakkı kabul ve tasdiktir.''' Eskide bazı dinsizleri gördüm ki ahkâm-ı Kur’aniyeye şiddetli tarafgirlik gösteriyorlardı. Demek o dinsiz, bir cihette hakkın iltizamıyla İslâmiyet’e mazhardı; “dinsiz bir Müslüman” denilirdi. Sonra bazı mü’minleri gördüm ki ahkâm-ı Kur’aniyeye tarafgirlik göstermiyorlar, iltizam etmiyorlar “gayr-ı müslim bir mü’min” tabirine mazhar oluyorlar.
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Can belief without Islam be the means of salvation?
Acaba, İslâmiyetsiz iman, medar-ı necat olabilir mi?
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'''The Answer:''' Neither can Islam without belief be a means of salvation, nor can belief without Islam be a means.
'''Elcevap:''' İmansız İslâmiyet, sebeb-i necat olmadığı gibi; İslâmiyetsiz iman da medar-ı necat olamaz.
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All praise and bounty is God’s, through the grace of the Qur’an’s  miraculousness the comparisons of the Risale-i Nur have shown the fruits of the religion of  Islam and results of the Qur’anic truths in such a way that even if someone without religion does not  understand them, he cannot be unsympathetic towards them. And they have demonstrated proofs of belief and Islam in such powerful fashion that if even a non-Muslim understands them, he is sure to assent to them. While being a non-Muslim, he would believe.
Felillahi’l-hamdü ve’l-minnetü, Kur’an’ın i’caz-ı manevîsinin feyziyle Risale-i Nur mizanları, din-i İslâm’ın ve hakaik-i Kur’aniyenin meyvelerini ve neticelerini öyle bir tarzda göstermişlerdir ki dinsiz dahi onları anlasa taraftar olmamak kabil değil. Hem iman ve İslâm’ın delil ve bürhanlarını o derece kuvvetli göstermişlerdir ki gayr-ı müslim dahi anlasa herhalde tasdik edecektir. Gayr-ı müslim kaldığı halde, iman eder.
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Yes, the Words show that the fruits of belief and Islam are as delectable as  the  fruits of the Tuba-tree of Paradise, and that their results are as agreeable as the pleasures of happiness in this world and the next. They therefore induce in those who see them and  know them a feeling of infinite partiality, support, and surrender. Demonstrating proofs as powerful as the chains of beings and numerous as minute particles, they give rise to infinite submission and strength of belief.
Evet Sözler, Tûba-i cennetin meyveleri gibi tatlı ve güzel olan iman ve İslâmiyet’in meyvelerini ve saadet-i dâreynin mehasini gibi hoş ve şirin öyle neticelerini göstermişler ki görenlere ve tanıyanlara nihayetsiz bir tarafgirlik ve iltizam ve teslim hissini verir. Ve silsile-i mevcudat gibi kuvvetli ve zerrat gibi kesretli iman ve İslâm’ın bürhanlarını göstermişler ki nihayetsiz bir iz’an ve kuvvet-i iman verirler.
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On certain occasions even, when testifying to belief while reciting the invocations of Shah Naqshband, and when saying: “In accordance with that we live, in accordance with it we shall die, and in accordance with it shall we be raised up on the morrow,” I have experienced an infinite feeling of partiality. If the whole world were given me, I would not sacrifice a single truth of belief. It causes me extreme distress to imagine the reverse of a single truth for a minute even.
Hattâ bazı defa Evrad-ı Şah-ı Nakşibendî’de şehadet getirdiğim vakit عَلٰى ذٰلِكَ نَح۟يٰى وَ عَلَي۟هِ نَمُوتُ وَ عَلَي۟هِ نُب۟عَثُ غَدًا dediğim zaman, nihayetsiz bir tarafgirlik hissediyorum. Eğer bütün dünya bana verilse bir hakikat-i imaniyeyi feda edemiyorum. Bir hakikatin bir dakika aksini farz etmek, bana gayet elîm geliyor. Bütün dünya benim olsa bir tek hakaik-i imaniyenin vücud bulmasına bilâ-tereddüt vermesine, nefsim itaat ediyor.
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Were the whole world to be given me, my soul would renounce it unhesitatingly for the existence of a single truth of belief. I feel an infinite  strength of belief when I say, “We believe in what You have sent through the Prophet, and we believe in what You have revealed through the Book, and we assent to it.” I consider the opposite of any of the  truths  of  belief  to  be  rationally  impossible, and  I  look  on  the  people  of misguidance as infinitely foolish and crazy.
وَ اٰمَنَّا بِمَا اَر۟سَل۟تَ مِن۟ رَسُولٍ وَ اٰمَنَّا بِمَا اَن۟زَل۟تَ مِن۟ كِتَابٍ وَ صَدَّق۟نَا dediğim vakit nihayetsiz bir kuvvet-i iman hissediyorum. Hakaik-i imaniyenin her birisinin aksini aklen muhal telakki ediyorum, ehl-i dalaleti nihayetsiz ebleh ve divane görüyorum.
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I send many greetings to your parents and offer them my respects. Let them pray for me. They are mother and father to me since you are my brother. And  I send greetings to the people of your village, especially all those who listen to you reading the Words.
Senin valideynine pek çok selâm ve arz-ı hürmet ederim. Onlar da bana dua etsinler. Sen benim kardeşim olduğun için onlar da benim peder ve validem hükmündedirler. Hem köyünüze, hususan senden “Sözler”i işitenlere umumen selâm ediyorum.
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اَل۟بَاقٖى هُوَ ال۟بَاقٖى
اَل۟بَاقٖى هُوَ ال۟بَاقٖى
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'''Said Nursî'''
'''Said Nursî'''
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<center> [[Sekizinci Mektup]] ⇐ | [[Mektubat]] | ⇒ [[Onuncu Mektup]] </center>
<center> [[Sekizinci Mektup/en|The Eighth Letter]] ⇐ | [[Mektubat/en|The Letters]] | ⇒ [[Onuncu Mektup/en|The Tenth Letter]] </center>
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