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("He has an unerring heart, an unquenchable light." içeriğiyle yeni sayfa oluşturdu) |
("------ <center> The Fifteenth Letter ⇐ | The Letters | ⇒ The Seventeenth Letter </center> ------" içeriğiyle yeni sayfa oluşturdu) |
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(Aynı kullanıcının aradaki diğer 20 değişikliği gösterilmiyor) | |||
247. satır: | 247. satır: | ||
He has an unerring heart, an unquenchable light. | He has an unerring heart, an unquenchable light. | ||
Many friends, as well as a military commander under whose surveillance I was, repeatedly asked: | |||
“Why don’t you apply for the release papers and present a petition?” | |||
'''The Answer:''' I do not apply and I cannot apply for five or six reasons: | |||
''' | |||
'''The First:''' I did not interfere in the worldly’s world that I should have been convicted and so apply to them. I was convicted by divine determining; my faults are before it, and I apply to it. | |||
''' | |||
'''The Second:'''I believe and have certain knowledge that this world is a swiftly changing guesthouse. It is not the true homeland and everywhere is the same. Since I will not remain permanently in my home region, it is pointless to struggle for it; it is not worth going there. Since everywhere is a guesthouse, if the mercy of the guesthouse’s Owner befriends one, everyone is a friend and everywhere is familiar. Whereas if it does not befriend one, everywhere is a load on the heart and everyone is hostile. | |||
''' | |||
'''The Third:''' Application should be within the framework of the law, but the way I have been treated these six years has been arbitrary and outside the law. The Exiles’ Law was not applied to me. They looked on me as being stripped of all the rights of civilization and even of all worldly rights. It is meaningless to apply in the name of the law to those whose treatment of me has been thus outside the law. | |||
''' | |||
'''The Fourth:'''This year, the local official applied in my name for me to stay for a few days in the village of Bedre, which is a sort of district of Barla, for a change of air. How can those who reject such an unimportant request be applied to? To apply to them would be a futile, degrading abasement. | |||
''' | |||
'''The Fifth:''' To claim a right before those who claim a wrong to be right, and to apply to them, is a wrong. It is disrespectful towards right. I do not want to perpetrate such a wrong and show disrespect for right. And that’s that! | |||
''' | |||
'''The Sixth:'''The distress and difficulty the worldly have caused me has not been due to politics, because they know I do not meddle in politics but flee from them. Rather, knowingly or unknowingly, they torment me on account of aggressive atheism because I adhere to religion. In which case, to apply to them infers regretting religion and flattering the cause of aggressive atheism. | |||
''' | |||
Moreover, divine determining, which is just, would punish me through their tyrannical hand if I applied to them and had recourse to them, for they oppress me because I am religious. As for divine determining, from time to time it represses me due to my hypocrisy before the worldly, because I am deficient in religion and in sincerity. | |||
Since this is so, for the time being I cannot be saved from this distress. If I apply to the worldly, divine determining would say: “Hypocrite! Pay the penalty for applying!” And if I do not apply, the worldly say: “You don’t recognize us, go on suffering difficulties!” | |||
'''The Seventh Reason:''' It is well-known that the official’s duty is to allow harmful individuals no opportunity to cause harm and to assist those who are beneficial. Whereas the official who took me into custody approached me, an elderly guest at the door of the grave, when I was expounding a subtle aspect of belief contained in the phrase “There is no god but God,” as though I were perpetrating some misdemeanour, although he had not been to me for a long time previously. He caused the sincere unfortunate who was listening to be deprived of the instruction, and made me angry. But there were other people there, and he gave them no importance. Then when they acted discourteously in a way that would poison the life of the village, he started to be gracious and appreciative towards them. | |||
''' | |||
Furthermore, it is well-known that someone in prison who has committed a hundred crimes can meet with the official supervising him whether he be of high rank or low. But during this last year, although two people important in the eyes of the national government who were charged with supervising me have passed by my house several times, they have absolutely neither met with me nor asked after me. At first I supposed that they avoided me out of enmity, then it transpired that it was due to their fearful suspicions; they were fleeing from me as though as I were going to gobble them up. | |||
So to recognize a government whose members and officials are like them and have recourse to it and apply to it, is not sensible but a futile abasement. If it had been the Old Said, he would have said like ‘Antara: | |||
< | The very water of life becomes Hell through abasement, Whereas Hell with dignity becomes a place of pride.(*<ref>*Majid Tarrad (ed.), Diwan ‘Antara (n.p., n.d.), 135.</ref>) | ||
</ | |||
The Old Said no longer exists and the New Said considers it meaningless to talk with the worldly. Let their world be the end of them! They can do what they like. He is silent, saying, we shall be judged together with them at the Last Judgement. | |||
The Eighth Reason for my not applying: According to the rule, “The result of illicit love is merciless torment,” divine determining, which is just, torments me through the tyrannous hand of the worldly, because I incline towards them and they are not worthy of it. So saying, “I deserve this torment,” I remain silent. | |||
For in the Great War I fought as the commander of a volunteer regiment. Applauded by the Commander-in-Chief of the army and Enver Pafla, I sacrificed my valuable students and friends. I was wounded and taken prisoner. Returning from captivit y, I cast myself into danger through such works as The Seven Steps, aiming them at the heads of the British, who had occupied Istanbul. I assisted those who now hold me without reason in this torturous captivity. As for them, they punish me in this way for that help. Those friends here cause me in three months the hardship and distress I suffered in three years as a prisoner-of-war in Russia. | |||
Nor did the Russians prevent me from giving religious instruction, although they regarded me as a Kurdish militia commander, a cruel man who had slaughtered Cossacks and prisoners. I used to instruct the great majority of my ninety fellow-officer prisoners. One time, the Russian commander came and listened. Because he did not know Turkish, he thought it was political instruction and put a stop to it. Then later he gave permission. Also, in the same barracks we made a room into a mosque and I used to lead the prayers. They did not interfere at all. They did not prevent me from mixing, or from communicating, with the others. | |||
Whereas my friends here, my fellow citizens and co-religionists and those for whose benefits in the form of religious belief I have struggled, have held me in distressing captivity not for three years but for six, for absolutely no reason and although they know I have severed all my relations with the world. They have prevented me mixing with others. They have prevented me from giving religious instruction despite my having a certificate, and even from giving private instruction in my room. They have prevented me from communicating with others. They have even barred me from the mosque which I repaired and where I acted as prayer-leader for four years, although I had the necessary certificate. And now, to deprive me of the merit of performing the prayers in congregation, they do not accept me as prayer- leader even for three private individuals, my permanent congregation and brothers of the hereafter. | |||
Furthermore, if, although I do not want it, someone is to call me good, the official who holds me in surveillance is jealous and angry. Thinking he will destroy m y influence, he entirely unscrupulously takes precautions and pesters me in order to curry favour with his superiors. | |||
Who can someone in such a position have recourse to anyone other than God Almighty? If the judge is also the claimant, of course he cannot complain to him. Come on, you say, what can we say to this? You say what you like, I say this: there are many dissemblers among these friends of mine. A dissembler is worse than an unbeliever. That is the reason they make me suffer what the infidel Russian did not make me suffer. | |||
You unfortunates! What have I done to you and what I am doing? I am trying to save your belief and am serving your eternal happiness! It means that my service is not sincere and purely for God’s sake so that it has the reverse effect. In return, you torment me at every opportunity. For sure, we shall meet at the Last Judgement. | |||
I say:God is enough for us and the best of protectors.(3:173) * The best of lords and the best of helpers.(8:40; 22:78) | |||
The Eternal One, He is the Eternal One! | |||
'''Said Nursî''' | '''Said Nursî''' | ||
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<center> [[On Beşinci Mektup]] ⇐ | [[Mektubat]] | ⇒ [[On Yedinci Mektup]] </center> | <center> [[On Beşinci Mektup/en|The Fifteenth Letter]] ⇐ | [[Mektubat/en|The Letters]] | ⇒ [[On Yedinci Mektup/en|The Seventeenth Letter]] </center> | ||
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