On Dördüncü Söz/en: Revizyonlar arasındaki fark

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    '''THE FIRST:''' For example, in order to induce certainty about the verse, He created the heavens and the earth in six days,(*<ref>*Qur’an, 7:54.</ref>) and the elevated truth it alludes to through the Qur’anic days, which consist of a long period of time like perhaps a thousand or fifty thousand years, that man’s world and that of the animals will last six  days, we draw attention to the travelling worlds, transient universes, and passing cosmoses which the Glorious Maker creates every day, every year, every century, each of which is like a day. It is as though these worlds are all guests like man. At the All-Glorious One’s command, each season the world is filled and emptied.
    '''THE FIRST:''' For example, in order to induce certainty about the verse, He created the heavens and the earth in six days,(*<ref>*Qur’an, 7:54.</ref>) and the elevated truth it alludes to through the Qur’anic days, which consist of a long period of time like perhaps a thousand or fifty thousand years, that man’s world and that of the animals will last six  days, we draw attention to the travelling worlds, transient universes, and passing cosmoses which the Glorious Maker creates every day, every year, every century, each of which is like a day. It is as though these worlds are all guests like man. At the All-Glorious One’s command, each season the world is filled and emptied.


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    '''THE SECOND:''' For example, the verses, Nor anything fresh or dry but is [inscribed] in a Record Clear.(*<ref>*Qur’an, 6:59.</ref>) * And of all things have We taken account in a Clear Book.(*<ref>*Qur’an, 36:12.</ref>)  * From Whom is not hidden the least little atom in the heavens or on earth; nor is there anything less than that, or greater, but it is in the Record Clear.(*<ref>*Qur’an, 34:3.</ref>) In order to be convinced of the elevated truth which these verses state, that, “All things together with all their states are recorded before they come into existence, when they come into existence, and after they have departed; and they are being recorded,” we point  out  to  be  observed  the  All-Glorious  Inscriber’s  including  and  preserving  in immaterial fashion in the seeds and roots of the innumerable  well-ordered creatures which He changes every season on the page of the earth, and particularly in the spring, the indexes of their beings, life-histories, and principles according to which they act; and when  they  die  His  inscribing  in  immaterial  fashion  with  the  same  pen  of  Divine Determining those indexes, life-histories and principles in the simple seeds in their fruits; and every passing spring even His  preserving them –whether fresh or dry– in perfect order in seeds like dry chips of wood and bones, limited and tiny. It is as if each spring is attached like a flower to the face of the earth in extremely orderly and balanced fashion by the hand of One All-Beautiful and All-Glorious, then plucked from it; each is placed on  it, then removed.
    '''İkincisi:''' Mesela وَلَا رَط۟بٍ وَلَا يَابِسٍ اِلَّا فٖى كِتَابٍ مُبٖينٍ ۝ وَكُلَّ شَى۟ءٍ اَح۟صَي۟نَاهُ فٖٓى اِمَامٍ مُبٖينٍ ۝ لَا يَع۟زُبُ عَن۟هُ مِث۟قَالُ ذَرَّةٍ فِى السَّمٰوَاتِ وَلَا فِى ال۟اَر۟ضِ وَلَٓا اَص۟غَرُ مِن۟ ذٰلِكَ وَلَٓا اَك۟بَرُ اِلَّا فٖى كِتَابٍ مُبٖينٍ gibi âyetlerin ifade ettikleri ki: “Bütün eşya, bütün ahvaliyle vücuda gelmeden ve geldikten sonra ve gittikten sonra yazılıdır ve yazılır ve yazılıyor.” demek olan hakikat-i âliyesine kanaat getirmek için Nakkaş-ı Zülcelal, rûy-i zeminin sahifesinde, her mevsimde, bâhusus baharda değiştirdiği nihayetsiz muntazam mahlukatın fihriste-i vücudlarını, tarihçe-i hayatlarını, desatir-i hareketlerini; çekirdeklerinde, tohumlarında, köklerinde manevî bir surette derc ve muhafaza ettiğini ve zevalden sonra semerelerinde aynen kalem-i kaderiyle, manevî bir tarzda basit tohumcuklarında yazdığını, hattâ her geçici baharda, yaş kuru ne varsa mahdud zerrecikler ve kemikler hükmünde olan tohumlarda, ölmüş odunlarda, kemal-i intizam ile muhafaza ettiğini nazar-ı şuhuda gösteriyoruz. Güya her bir bahar, bir tek çiçek gibi gayet muntazam ve mevzun olarak zeminin yüzüne bir Cemil ve Celil’in eliyle takılıp koparılıyor, konup kaldırılıyor.
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    While  the reality is this, one of the strangest  forms of man’s misguidance is that he calls this natural writing, this inscribing full of art, this passive pattern  of  wisdom  which  is  an  index  of  dominical  art  and  only  a  reflection  and manifestation of the  Preserved Tablet, ‘nature’, and considers it to be the source and active and effective. Can there be any comparison between the ground and the Pleiades? Can there be any comparison between reality and the views of the heedless?
    Hakikat böyle iken beşerin en acib bir dalaleti budur ki kader kaleminin sahifesi olan Levh-i Mahfuz’un yalnız bir cilve-i aksi olarak fihriste-i sanat-ı Rabbaniye olup ehl-i gafletin lisanında tabiat denilen bu kitabet-i fıtriyeyi, bu nakş-ı sanatı, bu münfail mistar-ı hikmeti tabiat-ı müessire diyerek masdar ve fâil telakki etmesidir. اَي۟نَ الثَّرَا مِنَ الثُّرَيَّا Hakikat nerede? Ehl-i gafletin telakkileri nerede?
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    '''THE THIRD:''' For example, in order to ascend to the truth which the Bringer of Sure News described concerning the Bearers of the Throne, the angels appointed to the earth and the skies, and  other sorts of angels, stating that they glorify God with forty thousand heads, and with the forty thousand tongues in each head, and in forty thousand ways with each tongue, consider the following carefully. Through verses like, The seven heavens and the earth and all within them glorify and extol Him.(*<ref>*Qur’an, 17:44.</ref>) * It was We Who made the hills declare in unison with him Our praises.(*<ref>*Qur’an, 38:18.</ref>) * We did indeed offer the Trust to the heavens and the earth and the mountains,(*<ref>*Qur’an, 33:72.</ref>)
    '''Üçüncüsü:''' Mesela, hamele-i arş ve yer ve göklerin melâike-i müekkelleri ve sair bir kısım melekler hakkında Muhbir-i Sadık’ın tasvir ettiği mesela, kırk binler başlı, her bir başta kırk binler lisan ve her lisanda kırk binler tarzda tesbihat ettiklerini ve intizam ve külliyet ve vüs’at-i ubudiyetlerini ifade eden hakikate çıkmak için şuna dikkat et ki Zat-ı Zülcelal تُسَبِّحُ لَهُ السَّمٰوَاتُ السَّب۟عُ وَال۟اَر۟ضُ وَمَن۟ فٖيهِنَّ ۝ اِنَّا سَخَّر۟نَا ال۟جِبَالَ مَعَهُ يُسَبِّح۟نَ ۝ اِنَّا عَرَض۟نَا ال۟اَمَانَةَ عَلَى السَّمٰوَاتِ وَال۟اَر۟ضِ وَال۟جِبَالِ gibi âyetlerle tasrih ediyor ki: Mevcudatın en büyüğü ve küllîsi dahi kendi külliyetine göre ve azametine münasip bir tarzda tesbihat ettiğini gösteriyor ve öyle de görünüyor.
    the All-Glorious One expresses clearly that even the greatest and most universal  of  beings  demonstrate  that  they  glorify  Him  in  accordance  with  their universality and in a way appropriate to their vastness. And it appears to be thus.
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    Just as the words of glorification of the  heavens, which are an ocean glorifying God, are the suns, moons, and stars, so the words of praise of the earth, a flying thing praising and glorifying, are the animals, plants and trees. That is to say, just as the trees and stars all perform particular forms of glorification, so does the earth and every part of the earth, and all the mountains and valleys, and the land and the sea, and the spheres of the firmament  and  the  constellations  in  the  heavens  all  perform  universal  forms  of glorification. The earth, which possesses these thousands of heads containing thousands of tongues, certainly has an angel appointed to it who translates and displays in the World of Similitudes the flowers of glorification and fruits of praise it performs with each, and who represents and proclaims them in the World of Spirits.
    Evet, bir bahr-i müsebbih olan şu semavatın kelimat-ı tesbihiyesi; güneşler, aylar, yıldızlar olduğu gibi bir tayr-ı müsebbih ve hâmid olan şu zeminin dahi elfaz-ı tahmidiyesi; hayvanlar, nebatlar ve ağaçlardır. Demek, her bir ağacın her bir yıldızın cüz’î birer tesbihatı olduğu gibi zeminin de ve zeminin her bir kıtasının da ve her bir dağ ve derenin de ve berr ve bahrinin de ve göklerin her bir feleğinin de ve her bir burcunun da birer tesbih-i küllîsi vardır. Şu binler başları olan zeminin her başında yüz binler lisanlar bulunan ve her lisanda yüz bin tarzda tesbihat çiçeklerini, tahmidat meyvelerini, âlem-i misalde tercümanlık edip gösterecek ve âlem-i ervahta temsil edip ilan edecek, ona göre elbette bir melek-i müekkeli vardır.
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    Indeed, if numerous things take on the form of a collectivity, a collective personality comes  into  being. If  such a  collectivity  fuses  and  becomes  a  unity, it  will  have  a collective personality and a sort of spirit which will represent it, and an appointed angel who will perform its duty of glorification.
    '''Evet, müteaddid eşya bir cemaat şekline girse bir şahs-ı manevîsi olacaktır. Eğer o cemiyet, imtizaç edip ittihat şeklini alsa onu temsil edecek bir şahs-ı manevîsi, bir nevi ruh-u manevîsi ve vazife-i tesbihiyesini görecek bir melek-i müekkeli olacaktır.'''
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    As an example, consider the plane-tree in front of my room here, a mighty word of the mouth of Barla and the tongue of this mountain: see how many hundreds of tongues of smaller branches there are on the three heads of the three main branches of its trunk. Study carefully how many hundreds of words of well- ordered and balanced fruits it has, and how many hundreds of letters of well-proportioned winged seeds; just  as you hear and see how eloquently it praises and glorifies the All- Glorious  Maker,  the  Owner  of  the  command  of  “Be!”  and  it  is, so  too  the  angel appointed  to  it  represents  its  glorification  with  numerous  tongues  in  the  World  of Meaning. Wisdom necessitates that it is so.
    İşte bak, misal olarak bu Barla ağzının, şu dağ lisanının bir muazzam kelimesi olan, bu odamızın önündeki çınar ağacına bak, gör: Ağacın şu üç başının her başında kaç yüz dal dilleri var ve her dilde bak, kaç yüz mevzun ve muntazam meyve kelimeleri var ve her meyvede dikkat et, kaç yüz kanatlı mevzun tohumcuk harfleri, “Emr-i kün feyekûn”e mâlik Sâni’-i Zülcelal’ine ne kadar beliğ bir medih ve fasih bir tesbih ettiğini işittiğin, gördüğün gibi ona müekkel melek dahi ona göre âlem-i manada müteaddid diller ile tesbihatını temsil ediyor ve hikmeten öyle olmak gerektir.
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    '''THE FOURTH:''' For example, consider the elevated truth expressed by verses like: Indeed, His command when He wills a thing, is, “Be!”, and it is.(*<ref>*Qur’an, 36:82.</ref>) * And the decision of the Hour is as the twinkling of an eye.(*<ref>*Qur’an, 16:77.</ref>) * And We are closer to him than his jugular vein.(*<ref>*Qur’an, 50:16.</ref>) *  The angels ascend to Him in a day the measure of which is fifty thousand years,(*<ref>*Qur’an, 70:4.</ref>) which is that the Absolutely Powerful One creates things with such ease and speed, with such facility and lack of trouble, that it appears and is understood that He creates with a mere command. Also, although the All-Powerful  Maker  is  infinitely  close  to  beings,  they  are  infinitely  distant  from  him. Furthermore, despite His infinite might and glory, attaching importance to them, He also sets in order the most insignificant and lowly matters, and does not deny them the beauty of His art.
    '''Dördüncüsü:''' Mesela اِنَّمَٓا اَم۟رُهُٓ اِذَٓا اَرَادَ شَي۟ئًا اَن۟ يَقُولَ لَهُ كُن۟ فَيَكُونُ ۝ وَمَٓا اَم۟رُ السَّاعَةِ اِلَّا كَلَم۟حِ ال۟بَصَرِ ۝ وَ نَح۟نُ اَق۟رَبُ اِلَي۟هِ مِن۟ حَب۟لِ ال۟وَرٖيدِ ۝ تَع۟رُجُ ال۟مَلٰٓئِكَةُ وَالرُّوحُ اِلَي۟هِ فٖى يَو۟مٍ كَانَ مِق۟دَارُهُ خَم۟سٖينَ اَل۟فَ سَنَةٍ gibi âyetlerin ifade ettikleri hakikat-i ulviyesine ki Kādir-i Mutlak o derece suhulet ve süratle ve mualecesiz ve mübaşeretsiz, eşyayı halk eder ki yalnız sırf bir emir ile icad eder gibi görünüyor, fehmediliyor. Hem o Sâni’-i Kadîr nihayet derecede masnuata karib olduğu halde masnuat nihayet derecede ondan baîddir. Hem nihayetsiz kibriyasıyla beraber, gayet cüz’î ve hakir umûru dahi ehemmiyetle tanzim ve hüsn-ü sanattan hariç bırakmıyor.
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    Thus, the perfect order within absolute ease observed in beings testifies to the existence of this Qur’anic truth. The following comparison demonstrates its meaning and wisdom. For example, And God’s is the highest similitude, the  duties the sun displays through the dominical command and Divine subjugation, which is like a dense mirror to the Divine Name of Light  among the  All-Glorious Maker’s Most  Beautiful Names, brings this truth closer to the understanding. It is as follows:
    İşte bu hakikat-i Kur’aniyenin vücuduna, mevcudatta meşhud suhulet-i mutlak içinde intizam-ı ekmel şehadet ettiği gibi gelecek temsil dahi onun sırr-ı hikmetini gösterir. Mesela وَ لِلّٰهِ ال۟مَثَلُ ال۟اَع۟لٰى Sâni’-i Zülcelal’in esma-i hüsnasından Nur isminin bir kesif âyinesi hükmünde olan güneşin emr-i Rabbanî ve teshir-i İlahî ile mazhar olduğu vazifeler, şu hakikati fehme takrib eder. Şöyle ki:
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    Although through its elevatedness, the sun is infinitely close to all transparent and shining things, indeed, is closer to them than their own selves, and although it has an effect on them in numerous ways like through its manifestation, its image, and power of disposal, those transparent objects are thousands of years distant from it, they can in no way have an effect on it, they cannot claim to be  close to it.
    Güneş, ulviyetiyle beraber bütün şeffaf ve parlak şeylere nihayet derecede yakın, belki onların zatlarından onlara daha yakın olduğu, cilvesiyle ve timsaliyle ve tasarrufa benzer çok cihetlerle onları müteessir ettiği halde; o şeffaf şeyler ise binler sene ondan uzaktırlar. Onu hiçbir vecihle müteessir edemezler, kurbiyet dava edemezler.
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    Also, the sun’s being as though present and seeing in all transparent particles, and wherever its light enters even, is understood through the sun’s reflection and its image being apparent in  accordance with the particles’ capacities and colours.
    Hem o güneş, her şeffaf zerreye, hattâ ziyası nereye girmiş ise orada hazır ve nâzır gibi olduğu, o zerrenin kabiliyet ve rengine göre güneşin aksi ve bir nevi timsali görünmesiyle anlaşılır.
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    Furthermore, the sun’s comprehensiveness and penetration increase to the vast extent of its luminosity. It is because of the greatness of its luminosity  that the tiniest things cannot hide or escape from it. This means that through  the  mystery  of  luminosity  its  immense  vastness  does  not  exclude  even insignificant and tiny things; on the  contrary, it  takes them within the sphere of its comprehension.
    Hem güneşin azamet-i nuraniyeti derecesinde ihatası, nüfuzu ziyadeleşir. Nuraniyet azametindendir ki en küçük ufak şeyler, ondan gizlenip kaçamazlar. Demek azamet-i kibriyası, cüz’î ve ufak şeyleri, nuraniyet sırrıyla harice atmak değil; bilakis daire-i ihatasına alıyor.
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    Moreover, if to suppose the impossible we were to imagine the sun acted with will in the tasks and manifestations its displays, with Divine  permission it would function with such ease and speed and breadth in everything from particles and droplets and the surface of the sea to the planets, that it would be supposed that it performed these mighty disposals through a mere command. A particle and a planet would be equal before its command. The effulgence it would bestow on the surface of the sea, it would bestow also with perfect order on a particle in accordance with the particle’s capacity.
    Hem güneşi, mazhar olduğu cilvelerde ve vazifelerde farz-ı muhal olarak fâil-i muhtar farz etsek o derece suhulet ve sürat ve vüs’at içinde, zerreden, katreden, deniz yüzünden, seyyarata kadar izn-i İlahî ile öyle işliyor ki şu tasarrufat-ı azîmeyi yalnız bir mahz-ı emir ile yapar, tahayyül edilebilir. Zerre ile seyyare, emrine karşı müsavidirler. Deniz yüzüne verdiği feyzi, zerreye de kabiliyetine göre kemal-i intizam ile verir.
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    Thus, we see that the sun, which is a luminous bubble in the seas of the skies and a small and dense mirror to the manifestation of the Absolutely Powerful One’s Name of Light, observedly displays  examples of the three principles of this truth. So we surely believe with complete certainty as though witnessing it that the All-Glorious One, Who is the Light of Light, the Illuminator of Light, the Determiner of Light, and in comparison to Whose knowledge and power the sun’s light and heat is like earth, is all-present and all-seeing and infinitely close to all things with His knowledge and power, and that things are utterly distant from Him, and that He does things with such ease and facility that it is understood He creates with the ease and speed of a mere command, and that nothing at all, great or small, particular or universal, can escape from the sphere of His power, and that His magnificence encompasses all things. And this has to be believed.
    İşte, sema denizinin yüzünde ziyadar bir kabarcık ve Kadîr-i Mutlak’ın Nur isminin cilvesine kesif bir âyinecik olan şu güneşin, bilmüşahede şu hakikatin üç esasının numunelerine mazhar olduğunu görüyoruz. Elbette güneşin nur ve harareti, ilim ve kudretine nisbeten toprak gibi kesif hükmünde, “Nuru’n-Nur, Münevviru’n-Nur, Mukaddiru’n-Nur” olan Zat-ı Zülcelal her şeye, ilim ve kudretiyle nihayetsiz yakın ve hazır ve nâzır ve eşya ondan gayet uzak olduğuna hem o derece külfetsiz, mualecesiz, suhuletle işleri yapar ki yalnız mahz-ı emrin sürat ve suhuletiyle icad eder gibi anlaşıldığına hem hiçbir şey; cüz’î küllî, küçük büyük, daire-i kudretinden harice çıkmadığına ve kibriyası ihata ettiğine şuhud derecesinde bir yakîn-i imanî ile iman ederiz ve iman etmek gerektir.
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    '''THE FIFTH:''' While the limits of the vastness of the Monarch of Pre-Eternity and Post-Eternity’s dominicality and the tremendousness of His Godhead stretch from, No just estimate have they made of God, such as is due to Him: on the Day of Judgement the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand (*<ref>*Qur’an, 39:67.</ref>) to, And know that God comes between man and his heart,(*<ref>*Qur’an, 8:24.</ref>) and from, God is the Creator of All Things, and He is the Guardian and Disposer of all affairs,(*<ref>*Qur’an, 39:62.</ref>) to [God] knows what they hide as well as what they disclose,(*<ref>*Qur’an, 2:77, etc.</ref>) and from, [Who] created the heavens and the earth,(*<ref>*Qur’an, 7:54, etc.</ref>) to, God has created you and what you do,(*<ref>*Qur’an, 37:96.</ref>) and from, God has willed this! There is no power but with God,(*<ref>*Qur’an, 18:39.</ref>) to, But you will not, except as God wills,(*<ref>*Qur’an, 76:30.</ref>) what is the purpose of His stern complaints and severe and awesome threats in the Qur’an against the sons of Adam, so impotent and infinitely weak and utterly poor and endlessly needy, who possess only partial  will and have no power to create? In what way is it conformable, and how is it appropriate? In order to  be convinced of this profound and elevated truth, consider the following two comparisons:
    '''Beşincisi:'''
    "وَمَا قَدَرُوا اللّٰهَ حَقَّ قَد۟رِهٖ وَال۟اَر۟ضُ جَمٖيعًا قَب۟ضَتُهُ يَو۟مَ ال۟قِيَامَةِ وَالسَّمٰوَاتُ مَط۟وِيَّاتٌ بِيَمٖينِهٖ den tut, tâ وَاع۟لَمُٓوا اَنَّ اللّٰهَ يَحُولُ بَي۟نَ ال۟مَر۟ءِ وَقَل۟بِهٖ ye kadar… Hem اَللّٰهُ خَالِقُ كُلِّ شَى۟ءٍ وَهُوَ عَلٰى كُلِّ شَى۟ءٍ وَكٖيلٌ den tut, tâ يَع۟لَمُ مَا يُسِرُّونَ وَمَا يُع۟لِنُونَ e kadar… Hem خَلَقَ السَّمٰوَاتِ وَال۟اَر۟ضَ dan tut, tâ خَلَقَكُم۟ وَمَا تَع۟مَلُونَ e kadar… Hem مَا شَٓاءَ اللّٰهُ لَا قُوَّةَ اِلَّا بِاللّٰهِ den tut, tâ وَمَا تَشَٓاؤُنَ اِلَّٓا اَن۟ يَشَٓاءَ اللّٰهُ ya kadar hudud-u azamet-i rububiyeti ve kibriya-i uluhiyeti tutmuş olan ezel ve ebed Sultanı, şu âciz ve nihayetsiz zayıf ve nihayetsiz fakir ve nihayetsiz muhtaç ve yalnız cüz’î bir ihtiyar ile icada kabiliyeti olmayan zayıf bir kesb ile mücehhez benî-Âdem’e karşı şedit şikayat-ı Kur’aniyesi ve azîm tehdidatı ve müthiş vaîdleri ne hikmete binaendir ve ne vecihle tevfik edilir? Ne suretle münasip düşer?” demek olan derin ve yüksek hakikate kanaat getirmek için şu gelecek iki temsile bak:
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    '''First Comparison:''' For example, there was a royal garden in which innumerable fruit-bearing and flowering things were found. Many servants were appointed to attend to it. The duty of one of the servants was only to open the water canal so that the water  could spread throughout the garden and be benefited from. But the servant was lazy and did not open the canal, so harm came to the growth of the garden, or else it dried up. All the other servants had the right to complain, not about the Creator’s dominical art and the Sultan’s royal supervision and the obedient service of the light, air, and earth, but about that foolish servant, for their duties were all made fruitless, or else harm came to them.
    '''Birinci Temsil:''' Mesela, şahane bir bağ var ki nihayetsiz meyvedar ve çiçektar masnûlar, içinde bulunuyorlar. Ona nezaret etmek için pek çok hademeler tayin edilmiş. Bir hizmetkârın vazifesi dahi yalnız o bağa yayılacak ve içilecek suyun mecrasındaki deliğin kapağını açmaktır. Ve şu hizmetkâr ise tembellik etti, deliğin kapağını açmadı. O bağın tekemmülüne halel geldi veyahut kurudu. O vakit Hâlık’ın sanat-ı Rabbaniyesinden ve Sultan’ın nezaret-i şahanesinden ve ziya ve hava ve toprağın hizmet-i bendegânesinden başka, bütün hademelerin o sersemden şekvaya hakları vardır. Zira hizmetlerini akîm bıraktı veya zarar verdi.
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    '''Second Comparison:''' For example, if, through abandoning his minor duty on a mighty royal ship, a common man causes harm to come to the results of the duties of all the others employed on the ship, and some of them even are made to come to nothing, the ship’s owner will complain bitterly about him in the name of all the others. And the one at fault cannot say: “I’m just an ordinary person. I don’t deserve this severity because of my unimportant omission.” For a single instance of non-existence results in innumerable such instances, whereas existence yields results in accordance with itself. For although the existence of a thing is dependent on the existence of all the conditions and causes, its non-existence, its removal, occurs with the removal of a single condition and results from the  non-existence of a single particular. It is because of this that ‘destruction is much easier than repair’ has become like a universally accepted principle.
    '''İkinci Temsil:''' Mesela, cesîm bir sefine-i sultaniyede, âdi bir adam cüz’î vazifesini terk etmesiyle, bütün gemideki vazifedarların netaic-i hidematına halel getirdiğinden ve bazı da mahvettiğinden bütün o vazifedarlar namına gemi sahibi ondan şedit şikâyet eder. Kusur sahibi ise diyemez ki: “Ben bir âdi adamım, ehemmiyetsiz ihmalimden şu şiddete müstahak değilim.” Çünkü tek bir adem, hadsiz ademleri intac eder. Fakat vücud kendine göre semere verir. Çünkü bir şeyin vücudu, bütün şerait ve esbabın vücuduna mütevakkıf olduğu halde; o şeyin ademi, intifası, tek bir şartın intifasıyla ve tek bir cüzün ademiyle netice itibarıyla mün’adim olur. Bundandır ki “Tahrip, tamirden pek çok defa eshel olduğu” bir düstur-u mütearife hükmüne geçmiştir.
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    Since the bases of unbelief and misguidance, and  rebellion and sin are denial and rejection, they are an abandoning  and  non-acceptance. However  positive  and  possessing  of existence  they appear superficially, in reality they are removal and non-existence. In which case they are a contagious crime. Just as they cause harm to the results of the acts of other beings, so they draw a veil over the manifestation of the beauties of the Divine Names.
    Madem küfür ve dalalet, tuğyan ve masiyet esasları; inkârdır ve reddir, terktir ve adem-i kabuldür. Suret-i zâhiriyede ne kadar müsbet ve vücudlu görünse de hakikatte intifadır, ademdir. Öyle ise cinayet-i sâriyedir. Sair mevcudatın netaic-i amellerine halel verdiği gibi esma-i İlahiyenin cilve-i cemallerine perde çeker.
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    The Monarch of Beings, Whose right it is to make these innumerable complaints, therefore utters awesome complaints about rebellious man in the name of those beings. And to do so is perfect wisdom. Rebellious man is certainly deserving of His severe and awesome threats; without doubt he deserves them.
    İşte bu hadsiz şikâyete hakları olan mevcudat namına o mevcudatın sultanı, şu âsi beşerden azîm şikâyet eder ve etmesi ayn-ı hikmettir. Ve o âsi, şiddetli tehdidata elbette müstahaktır ve dehşetli vaîdlere bilâ-şüphe sezadır.
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    <span id="Hâtime"></span>
    == '''Hâtime''' ==
    == '''Conclusion''' ==
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    [A slap for the heedless and a warning lesson]
    (Gafil kafaya bir tokmak ve bir ders-i ibrettir.)
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    In the Name of God, the Merciful, the Compassionate.
    وَمَا ال۟حَيٰوةُ الدُّن۟يَٓا اِلَّا مَتَاعُ ال۟غُرُورِ
    And what are the goods of this world but the goods of deception?(*<ref>*Qur’an, 3:185.</ref>)
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    O my wretched soul sunk in heedlessness, which sees this life as sweet, has forgotten the hereafter, and seeks only this world! Do you know what you resemble? An ostrich! It sees the hunter, but cannot fly, so sticks it head in the sand so the hunter will not see it.Its bulky body remains in the open, and the hunter sees it. Only, its eyes are closed in the sand and it cannot see him.
    Ey gaflete dalıp ve bu hayatı tatlı görüp ve âhireti unutup dünyaya talip bedbaht nefsim! Bilir misin neye benzersin? Deve kuşuna… Avcıyı görür, uçamıyor; başını kuma sokuyor, tâ avcı onu görmesin. Koca gövdesi dışarıda. Avcı görür. Yalnız o, gözünü kum içinde kapamış, görmez.
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    O my soul, consider the following comparison, and see it! Restricting one’s view to this world transforms a great pleasure into a grievous pain.
    Ey nefis! Şu temsile bak, gör; nasıl dünyaya hasr-ı nazar, aziz bir lezzeti, elîm bir eleme kalbeder.
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    For example,  there are two men in this village, that is, in Barla. Ninety-nine out of a hundred of the friends of one of them have gone to Istanbul, where they are living in fine fashion. Only one has remained here, and he too will go there. For this reason, the man longs for Istanbul and thinks of it; he wants to join his friends. When he is told to go there, he is overjoyed and goes happily. As for the second man, ninety-nine of his friends have departed from here. But some have perished, and some have been put in places where they neither see nor are seen. He imagines that they have departed and disappeared in utter misery. This wretched man becomes friendly with a single guest in place of all of them, and wants to find consolation. Through him he wants to forget his grievous pain of separation.
    Mesela, şu karyede yani Barla’da iki adam bulunur. Birisinin yüzde doksan dokuz ahbabı İstanbul’a gitmişler, güzelce yaşıyorlar. Yalnız bir tek burada kalmış, o dahi oraya gidecek. Bunun için şu adam İstanbul’a müştaktır, orayı düşünür. Ahbaba kavuşmak ister. Ne vakit ona denilse “Oraya git!”, sevinip gülerek gider. İkinci adam ise yüzde doksan dokuz dostları buradan gitmişler. Bir kısmı mahvolmuşlar. Bir kısmı ne görür ne de görünür yerlere sokulmuşlar. Perişan olup gitmişler, zanneder. Şu bîçare adam ise bütün onlara bedel yalnız bir misafire ünsiyet edip teselli bulmak ister. Onunla o elîm âlâm-ı firakı kapamak ister.
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    O my soul! Foremost God’s Beloved, and all your friends, are beyond the grave. The one or two who remain will also depart for there. So do not be frightened of death, anxious at the grave, and avert your head. Look manfully at the grave, and listen to what it seeks. Laugh in death’s face  like a man, and see what it wants. Beware, do not be heedless and resemble the second man.
    Ey nefis! Başta Habibullah, bütün ahbabın kabrin öbür tarafındadırlar. Burada kalan bir iki tane ise onlar da gidiyorlar. '''Ölümden ürküp kabirden korkup başını çevirme. Merdane kabre bak; dinle, ne talep eder.''' '''Erkekçesine ölümün yüzüne gül; bak, ne ister.''' Sakın gafil olup ikinci adama benzeme.
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    O my soul! Do not say, “The times have changed, this age is different, everyone is plunged into  this world and worships this life. Everyone is drunk with the struggle for livelihood.” For death does not change. Separation is not transformed  into  permanence  and  does  not  become  different. Man’s  impotence  and poverty do not change, they increase. Man’s journey is not cut, it becomes faster.
    Ey nefsim! Deme: “Zaman değişmiş, asır başkalaşmış, herkes dünyaya dalmış, hayata perestiş eder. Derd-i maişetle sarhoştur.” Çünkü ölüm değişmiyor. Firak, bekaya kalbolup başkalaşmıyor. Acz-i beşerî, fakr-ı insanî değişmiyor, ziyadeleşiyor. Beşer yolculuğu kesilmiyor, sürat peyda ediyor.
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    Also, do not say, “I am like everyone else.” For everyone befriends you only as far as the grave, and the consolation of being together with everyone else in disaster has no meaning beyond the grave.
    Hem deme: “Ben de herkes gibiyim.” Çünkü herkes sana kabir kapısına kadar arkadaşlık eder. Herkesle musibette beraber olmak demek olan teselli ise kabrin öbür tarafında pek esassızdır.
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    And do not suppose yourself to be free and independent. For if you look at  this guest-house of the world with the eye of wisdom, you will see that nothing at all is without order and without purpose. How can you remain outside the order and be without purpose?
    Hem kendini başıboş zannetme. Zira şu misafirhane-i dünyada nazar-ı hikmetle baksan hiçbir şeyi nizamsız, gayesiz göremezsin. Nasıl sen nizamsız, gayesiz kalabilirsin?
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    Events in the world like earthquakes are not the playthings of chance. For example, you see that the extremely well-ordered and finely embroidered shirts, one over the other and one within the other, which are clothed on the earth from the species of animals and plants, are adorned and decked out from top to bottom with purposes and  instances of wisdom, and you know that the earth revolves and is turned like an ecstatic Mevlevi in perfect order within most exalted aims. How is it then, as an atheist  published,   they  suppose  the  death-tainted  events  of  the  earth,   like  the earthquake,(*<ref>*This was written in connection with the Izmir earthquake.</ref>) which resembles the earth’s shaking off itself the weight of certain forms of heedlessness of which it disapproves from mankind, and especially from the believers, to be without purpose and the result of chance? How is it that they show the grievous losses of all those stricken to be without recompense and to have gone for  nothing, and cast them into a fearsome despair? They are both making a great error and perpetrating a great wrong.
    Zelzele gibi vakıalar olan şu hâdisat-ı kevniye, tesadüf oyuncağı değiller. Mesela, zemine nebatat ve hayvanat envaından giydirilen birbiri üstünde, birbiri içinde, gayet muntazam ve gayet münakkaş gömlekler; baştan aşağıya kadar gayelerle, hikmetlerle müzeyyen, mücehhez olduklarını gördüğün ve gayet âlî gayeler içinde kemal-i intizam ile meczup mevlevî gibi devredip döndürmesini bildiğin halde, nasıl oluyor ki küre-i arzın benî-Âdem’den, bâhusus ehl-i imandan beğenmediği bir kısım etvar-ı gafletin sıklet-i maneviyesinden omuz silkmeye benzeyen zelzele gibi '''(Hâşiye<ref>'''Hâşiye:''' İzmir’in zelzelesi münasebetiyle yazılmıştır.</ref>)'''mevt-âlûd hâdisat-ı hayatiyesini; bir mülhidin neşrettiği gibi gayesiz, tesadüfî zannederek bütün musibetzedelerin elîm zayiatını bedelsiz, hebaen mensur gösterip müthiş bir yeise atarlar. Hem büyük bir hata hem büyük bir zulmederler.
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    Indeed,  such  events  occur  at  the  command  of  One  All-Wise  and  All-Compassionate, in order to transform the transient property of the believers into the equivalent of alms, and make it permanent. And they are atonement for their sins arising from ingratitude for bounties. Just as a day will come when this subjugated earth will see the works of man, which are the adornment of its face, to be tainted by the attributing of partners to God and not to be the cause of thanks, and it will  find them ugly. At the Creator’s  command, it  will wipe  them off  its  entire  face  and  cleanse  it. At  God’s command, it will pour those who attribute partners to God into Hell, and say to those who offer thanks, “Come and enter Paradise!”
    Belki öyle hâdiseler, bir Hakîm-i Rahîm’in emriyle ehl-i imanın fâni malını, sadaka hükmüne çevirip ibka etmektir ve küfran-ı nimetten gelen günahlara keffarettir. Nasıl ki bir gün gelecek, şu musahhar zemin, yüzünün ziyneti olan âsâr-ı beşeriyeyi şirk-âlûd, şükürsüz görüp çirkin bulur. Hâlık’ın emriyle büyük bir zelzele ile bütün yüzünü siler, temizler. Allah’ın emriyle ehl-i şirki cehenneme döker. Ehl-i şükre “Haydi, cennete buyurun!” der.
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    <span id="On_Dördüncü_Söz’ün_Zeyli"></span>
    == '''On Dördüncü Söz’ün Zeyli''' ==
    == '''The Addendum to the Fourteenth Word''' ==
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    In the Name of God, the Merciful, the Compassionate
    بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّح۪يمِ
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    When the earth is shaken to its [utmost] convulsion, * And the earth throws up its burdens [from within], * And man cries [distressed] “What is the matter with it?” * On that Day will it declare its tidings. * For that your Sustainer will have given it inspiration.(*<ref>*Qur’an, 99:1-5.</ref>)
    اِذَا زُل۟زِلَتِ ال۟اَر۟ضُ زِل۟زَالَهَا ۝ وَاَخ۟رَجَتِ ال۟اَر۟ضُ اَث۟قَالَهَا ۝ وَ قَالَ ال۟اِن۟سَانُ مَالَهَا ۝ يَو۟مَئِذٍ تُحَدِّثُ اَخ۟بَارَهَا ۝ بِاَنَّ رَبَّكَ اَو۟حٰى لَهَا … الخ
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    This Sura states definitely that in its movements and earthquakes the earth shakes at a command, on receiving revelation and inspiration. And sometimes it trembles.
    Şu sure kat’iyen ifade ediyor ki: Küre-i arz, hareket ve zelzelesinde vahiy ve ilhama mazhar olarak emir tahtında depreniyor. Bazen de titriyor.
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    [Prompted by an inspiration, the answers occurred to me to six or seven minor questions related to the current earthquakes, importantly from the point of view of their  meaning. Although on several occasions I intended to write them in detail, permission was not given, so they have been written briefly and in short.]
    Manevî ve ehemmiyetli bir canibden şimdiki zelzele münasebetiyle altı yedi cüz’î suale karşı, yine manevî ihtar yardımıyla cevapları kalbe geldi. Tafsilen yazmak kaç defa niyet ettimse de izin verilmedi. Yalnız icmalen kısacık yazılacak.
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    '''First Question:''' More distressing than the material disaster of the present severe earthquake are  its  immaterial aspects; the  fear  and despair at  further earthquakes  is destroying the nightly rest of most of the people in most areas. What is the reason for this terrible torment?
    '''Birinci Sual:''' Bu büyük zelzelenin maddî musibetinden daha elîm manevî bir musibeti olarak şu zelzelenin devamından gelen korku ve meyusiyet, ekser halkın ekser memlekette gece istirahatini selbederek dehşetli bir azap vermesi nedendir?
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    '''The Answer, again in regard to its Meaning:''' It has been said that the drunken, licentious songs, some of which were performed by girls, being broadcast rapturously by means of the radio during the tarawih prayers of the month of Ramadan in every corner of this blessed centre of Islam resulted in the torment of this fear.
    '''Yine manevî cevap:''' Şöyle denildi ki ramazan-ı şerifin teravih vaktinde kemal-i neşe ve sürur ile sarhoşçasına gayet heveskârane şarkıları ve bazen kızların sesleriyle, radyo ağzıyla bu mübarek merkez-i İslâmiyet’in her köşesinde cazibedarane işittirilmesi, bu korku azabını netice verdi.
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    '''Second Question:''' Why aren’t these heavenly blows dealt at the unbelievers in their countries? Why are they visited on the unhappy Muslims?
    '''İkinci Sual:''' Niçin gâvurların memleketlerinde bu semavî tokat başlarına gelmiyor, bu bîçare Müslümanlara iniyor?
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    '''The Answer:''' Just as the requital for big mistakes and crimes is postponed and made in big centres, and the requital for small crimes is made quickly in small centres, as a consequence of an important instance of wisdom, the recompense of the greater part of the unbelievers’ crimes is postponed to the Last Judgement, while the punishment for the believers’ faults is in part given in this world.(*<ref>*Furthermore, in abandoning an abrogated and corrupted religion, people like the Russians do not incur Divine wrath to the extent of those who betray a true and eternal religion which may not be abrogated. Thus, the earth leaves them at present, and displays its anger towards those here.</ref>)
    '''Elcevap:''' Büyük hatalar ve cinayetler tehir ile büyük merkezlerde ve küçücük cinayetler tacil ile küçük merkezlerde verildiği gibi; mühim bir hikmete binaen ehl-i küfrün cinayetlerinin kısm-ı a’zamı, mahkeme-i kübra-yı haşre tehir edilerek ehl-i imanın hataları, kısmen bu dünyada cezası verilir. '''(Hâşiye<ref>'''Hâşiye:''' Hem Rus gibi olanlar, mensuh ve tahrif edilmiş bir dini terk etmekle, hak ve ebedî ve kabil-i nesh olmayan bir dine ihanet etmek derecesinde gayretullaha dokunmadığından, zemin şimdilik onları bırakıp bunlara hiddet ediyor.</ref>)'''
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    '''Third  Question:''' What  is  the  reason  for  this  disaster, which  arises  from  the wrongdoing of a few individuals, occurring to a degree generally throughout the country?
    '''Üçüncü Sual:''' Bazı eşhasın hatasından gelen bu musibet, bir derece memlekette umumî şekle girmesinin sebebi nedir?
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    '''The Answer:''' The general disaster results from the wrongdoing of the majority: most people in effect  participate in the actions of those tyrannical individuals by supporting them either actively or morally or in some connection.
    '''Elcevap:''' Umumî musibet, ekseriyetin hatasından ileri gelmesi cihetiyle, ekser nâsın o zalim eşhasın harekâtına fiilen veya iltizamen veya iltihaken taraftar olmasıyla manen iştirak eder, musibet-i âmmeye sebebiyet verir.
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    '''Fourth Question:''' Since this disaster of an earthquake results from wrongdoing and is atonement for sins, why are the innocent and those not at fault struck by it? How does Divine justice permit this?
    '''Dördüncü Sual:''' Madem bu zelzele musibeti, hataların neticesi ve keffaretü’z-zünubdur. Masumların ve hatasızların o musibet içinde yanması nedendir? Adaletullah nasıl müsaade eder?
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    '''The  Answer,  again  in  regard  to  its meaning:''' Since  this  matter  concerns  the mystery of Divine Determining, we refer you to the Risale-i Nur and here only say this:
    '''Yine manevî canibden elcevap:''' Bu mesele sırr-ı kadere taalluk ettiği için Risale-i Kader’e havale edip yalnız burada bu kadar denildi:
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    And fear tumult or oppression, which affects not in particular [only] those of you who do wrong.(*<ref>*Qur’an, 8:25.</ref>)
    وَاتَّقُوا فِت۟نَةً لَا تُصٖيبَنَّ الَّذٖينَ ظَلَمُوا مِن۟كُم۟ خَاصَّةً
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    That is, beware of the calamity or disaster which when it occurs is not restricted to wrongdoers but strikes the innocent as well.
    Yani “Bir bela, bir musibetten çekininiz ki geldiği vakit yalnız zalimlere mahsus kalmayıp masumları da yakar.”
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    The meaning of the above verse is as follows: this world is a field of trial and examination,  and  a  place  of  striving  where  man  is  accountable  for  his  actions. Accountability  and  examination  require  that  reality  remains  veiled  so  that  through competition and striving the Abu Bakr’s may rise to the highest of the high and the Abu Jahl’s may enter among the lowest of the low.
    Şu âyetin sırrı şudur ki: Bu dünya bir meydan-ı tecrübe ve imtihandır ve dâr-ı teklif ve mücahededir. İmtihan ve teklif iktiza ederler ki hakikatler perdeli kalıp tâ müsabaka ve mücahede ile Ebubekirler a’lâ-yı illiyyîne çıksınlar ve Ebucehiller esfel-i safilîne girsinler. Eğer masumlar böyle musibetlerde sağlam kalsaydılar Ebucehiller aynen Ebubekirler gibi teslim olup mücahede ile manevî terakki kapısı kapanacaktı ve sırr-ı teklif bozulacaktı.
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    If the innocent remained untouched by such disasters, the  Abu Jahl’s would submit just like the Abu Bakr’s, and the door of
    Madem mazlum, zalim ile beraber musibete düşmek, hikmet-i İlahîce lâzım geliyor. Acaba o bîçare mazlumların rahmet ve adaletten hisseleri nedir?
    spiritual  and  moral  progress  through  striving  would  be  closed  and  the  mystery  of accountability spoiled. Since Divine wisdom requires that oppressed and oppressor are together afflicted by disaster, what then is the share of the wretched oppressed of Divine mercy and justice?
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    It was said in reply to this question: for them there is a manifestation of mercy within the wrath and anger in the disaster. For just as the transient pro perty of the innocent becomes like alms and gains permanence, the relatively little and temporary difficulty and torment is a form of martyrdom for them which also gains for their transient lives a permanent life. The earthquake earns for them a huge, perpetual profit, so for them is an instance of Divine mercy within the wrath.
    '''Bu suale karşı cevaben denildi ki:''' O musibetteki gazap ve hiddet içinde onlara bir rahmet cilvesi var. Çünkü o masumların fâni malları, onların hakkında sadaka olup bâki bir mal hükmüne geçtiği gibi fâni hayatları dahi bir bâki hayatı kazandıracak derecede bir nevi şehadet hükmünde olarak, nisbeten az ve muvakkat bir meşakkat ve azaptan büyük ve daimî bir kazancı kazandıran bu zelzele, onlar hakkında ayn-ı gazap içinde bir rahmettir.
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    '''Fifth Question:''' Why does the One Who is All-Just and All-Compassionate, All- Powerful and All-Wise, not give particular punishments for particular wrongs, but inflicts
    '''Beşinci Sual:''' Âdil ve Rahîm, Kadîr ve Hakîm, neden hususi hatalara hususi ceza vermeyip koca bir unsuru musallat eder. Bu hal cemal-i rahmetine ve şümul-ü kudretine nasıl muvafık düşer?
    a mighty element? How is this in keeping with the beauty of His mercy and His all- encompassing power?
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    '''The Answer:''' The All-Powerful One of Glory gives numerous duties to each element and through each duty causes them to produce numerous different results. If one result of one of an element’s duties is ugly, evil, or calamitous, the other good results make this result good also. If the element, which is angry at man, is prevented from that duty so that the single ugly result will not occur, then instances of good to the number of the good results will be abandoned, and so since not doing a necessary good is evil, instances of evil will be  perpetrated to  the  number  of the  instances  of good. A single  evil  not occurring would be extremely ugly, contrary to wisdom, contrary to reality, and a fault. And power, wisdom and reality are free of fault.
    '''Elcevap:''' Kadîr-i Zülcelal, her bir unsura çok vazifeler vermiş ve her bir vazifede çok neticeler verdiriyor. Bir unsurun bir tek vazifesinde, bir tek neticesi çirkin ve şer ve musibet olsa da sair güzel neticeler, bu neticeyi de güzel hükmüne getirir. Eğer bu tek çirkin netice vücuda gelmemek için insana karşı hiddete gelmiş o unsur, o vazifeden men’edilse o vakit o güzel neticeler adedince hayırlar terk edilir. Ve lüzumlu bir hayrı yapmamak, şer olması haysiyetiyle; o hayırlar adedince şerler yapılır. Tâ bir tek şer gelmesin gibi gayet çirkin ve hilaf-ı hikmet ve hilaf-ı hakikat bir kusurdur. Kudret ve hikmet ve hakikat kusurdan münezzehtirler.
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    Since certain errors constitute rebellion comprehensive  enough  to  make  the  earth  and  elements  angry,  and  are  insulting
    Madem bir kısım hatalar, unsurları ve arzı hiddete getirecek derecede bir şümullü isyandır ve çok mahlukatın hukukuna bir tahkirli tecavüzdür. Elbette o cinayetin fevkalâde çirkinliğini göstermek için koca bir unsura, küllî vazifesi içinde “Onları terbiye et!” diye emir verilmesi ayn-ı hikmettir ve adalettir ve mazlumlara ayn-ı rahmettir.
    aggression against the rights of numerous creatures, for sure, in order to demonstrate the extraordinary ugliness of such a crime, the command being given to a mighty element to “reprimand them” among its other general duties, is perfect wisdom and justice, and for the oppressed, perfect mercy.
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    '''Sixth  Question:'''The  neglectful and  heedless  put  it  about  that  the  earthquake resulted from a fault in the rock strata inside the earth, and look upon it as quite simply a
    '''Altıncı Sual:''' Zelzele, küre-i arzın içinde inkılabat-ı madeniyenin neticesi olduğunu ehl-i gaflet işaa edip âdeta tesadüfî ve tabiî ve maksatsız bir hâdise nazarıyla bakarlar. Bu hâdisenin manevî esbabını ve neticelerini görmüyorlar tâ ki intibaha gelsinler. Bunların istinad ettiği maddenin bir hakikati var mıdır?
    chance event, natural, and without purpose. They do not see the non-material causes and results, so that  they can come to their senses. Does ‘matter’, on which they base their
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    views, have some reality?


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    '''The Answer:''' It has no reality other than misguidance for the following reason. Take the fly out of all the species on the earth, which each year is clothed in and changes more than fifty million finely embroidered well-ordered shirts: the intention, will, purpose, and wisdom manifested on the wing of a single fly, which is only one organ out of hundreds of one individual fly out of the countless numbers of all flies on the face of the earth, the fact that it is not neglected or left to its own devices, shows that the significant acts and states of the huge globe of the earth, which is the cradle, mother, place of recourse, and protector  of  innumerable  conscious  beings  –  no  aspect  of  it  whether  particular  or universal – can be outside the Divine will, choice, and purpose. However, as is required by His wisdom, the  Possessor of absolute power makes apparent causes a veil to His disposals.
    '''Elcevap:''' Dalaletten başka hiçbir hakikati yoktur. Çünkü her sene elli milyondan ziyade münakkaş, muntazam gömlekleri giyen ve değiştiren küre-i arzın üstünde binler envaın bir tek nev’i olan, mesela, sinek taifesinden hadsiz efradından bir tek ferdin yüzer azasından bir tek uzvu olan kanadının kasd ve irade ve meşiet ve hikmet cilvesine mazhariyeti ve ona lâkayt kalmaması ve başıboş bırakmaması gösteriyor ki değil hadsiz zîşuurun beşiği ve anası ve mercii ve hâmisi olan koca küre-i arzın ehemmiyetli ef’al ve ahvali belki hiçbir şeyi –cüz’î olsun küllî olsun– irade ve ihtiyar ve kasd-ı İlahî haricinde olmaz.
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    When He wills an earthquake, and sometimes He does, He commands the movement of the strata and ignites them. Even if it results from this movement or a fault in the strata, it  is  still at the Divine command and in accordance with His wisdom; it cannot occur in any other way.
    Fakat Kadîr-i Mutlak hikmetinin muktezasıyla zâhir esbabı tasarrufatına perde ediyor. Zelzeleyi irade ettiği vakit, bazen de bir madeni harekete emredip, ateşlendiriyor. Haydi madenî inkılabat dahi olsa yine emir ve hikmet-i İlahî ile olur, başka olamaz.
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    For example, one man shot another with a rifle. If the man who fired the shot is entirely  disregarded, and  only  the  gunpowder  in  the  bullet  igniting  is  taken  into consideration,  the  rights of the wretched victim would be completely violated, and it would be the epitome of  foolishness.
    Mesela, bir adam bir tüfek ile birisini vurdu. Vuran adama hiç bakılmasa yalnız fişekteki barutun ateş alması noktasına hasr-ı nazar edip bîçare maktûlün büsbütün hukukunu zayi etmek, ne derece belâhet ve divaneliktir.
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    In just the same way, to forget the dominical command concerning the earth, which is a  docile official of the All-Powerful One of Glory, rather, a ship or an aeroplane of His: “Explode a bomb inside the earth prepared through wisdom and will in order to arouse the heedless and the rebellious;” to forget this and to deviate into ‘nature’, is the very peak of stupidity.
    Aynen öyle de Kadîr-i Zülcelal’in musahhar bir memuru, belki bir gemisi, bir tayyaresi olan küre-i arzın içinde bulunan ve hikmet ve irade ile iddihar edilen bir bombayı, ehl-i gaflet ve tuğyanı uyandırmak için “Ateşlendir!” diye olan emr-i Rabbanîyi unutmak ve tabiata sapmak, hamakatin en eşneidir.
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    '''An Addition and Footnote to the Sixth Question:''' In order to defend their way and counter the awakening of the believers and hinder them, the people of misguidance and the atheists  display an obduracy so strange and a stupidity so peculiar that it makes a person regret his humanity.
    '''Altıncı Sualin Tetimmesi ve Hâşiyesi:''' Ehl-i dalalet ve ilhad, mesleklerini muhafaza ve ehl-i imanın intibahlarına mukabele ve mümanaat etmek için o derece garib bir temerrüd ve acib bir hamakat gösteriyorlar ki insanı insaniyetten pişman eder.
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    For example, in order to make men give up their wicked and wrongful rebellion which recently has to a degree taken on a general form, and to arouse mankind and make it forego this awesome revolt and recognize the universe’s Sovereign, Whom it does not want to recognize, the Creator of the heavens and the earth –not on account of a particular title but as Sustainer and Ruler of the whole universe and all the worlds and through a widespread and general manifestation throughout the universe in the universal sphere of His dominicality– has struck mankind in the face with awesome and widespread calamities like earthquakes, storms, and world wars through the universal elements coming to anger –through water, the  air, and electricity, which are matchless and constant– and has demonstrated through them in most clear  fashion His wisdom, power, justice, and self-subsistence. Although this is the case, certain brainless satans in human form respond to these universal dominical signs and divine reprimands with a foolish obstinacy, saying: “It’s nature. It’s the explosion of some strata under the earth and just chance. It’s the
    Mesela, bu âhirde beşerin bir derece umumiyet şeklini alan zulümlü, zulümatlı isyanından, kâinat ve anâsır-ı külliye kızdıklarından ve Hâlık-ı arz ve semavat dahi değil hususi bir rububiyet belki bütün kâinatın, bütün âlemlerin Rabb’i ve Hâkim’i haysiyetiyle, küllî ve geniş bir tecelli ile kâinatın heyet-i mecmuasında ve rububiyetin daire-i külliyesinde nev-i insanı uyandırmak ve dehşetli tuğyanından vazgeçirmek ve tanımak istemedikleri kâinat Sultanı’nı tanıttırmak için emsalsiz, kesilmeyen bir su, hava ve elektrikten; zelzeleyi, fırtınayı ve Harb-i Umumî gibi umumî ve dehşetli âfatı nev-i insanın yüzüne çarparak onunla hikmetini, kudretini, adaletini, kayyumiyetini, iradesini ve hâkimiyetini pek zâhir bir surette gösterdiği halde; insan suretinde bir kısım ahmak şeytanlar ise o küllî işarat-ı Rabbaniyeye ve terbiye-i İlahiyeye karşı eblehane bir temerrüd ile mukabele edip diyorlar ki: “Tabiattır, bir madenin patlamasıdır, tesadüfîdir. Güneşin harareti elektrikle çarpmasıdır ki Amerika’da beş saat bütün makineleri durdurmuş ve Kastamonu vilayeti cevvinde ve havasında semayı kızartmış, yangın suretini vermiş.” diye manasız hezeyanlar ediyorlar.
    sun’s  heat  clashing  with  electricity, which  happened  in  America  and  brought  all machinery to a  standstill for five hours, and also caused the atmosphere in Kastamonu Province  to  turn  red  and  take  on  the  appearance  of  a  conflagration.” They  utter meaningless nonsense like this.
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    Due to a boundless ignorance resulting from misguidance and an ugly obduracy arising from aggressive atheism, they do not know that causes are only each a pretext and a veil. A small seed taking the place of a village full of factories and looms to weave and produce the members of a pine-tree as large as a mountain shows this. By  saying, “The tree emerged from the seed,” they in effect deny the thousand miracles displayed in the pine tree, and put forward a number of apparent causes. They reduce to nothing a huge dominical act  worked through the Creator’s will and wisdom.
    Dalaletten gelen hadsiz bir cehalet ve zındıkadan neş’et eden çirkin bir temerrüd sebebiyle bilmiyorlar ki esbab yalnız birer bahanedirler, birer perdedirler. Dağ gibi bir çam ağacının cihazatını dokumak ve yetiştirmek için bir köy kadar yüz fabrika ve tezgâh yerine küçücük çekirdeği gösterir: “İşte bu ağaç bundan çıkmış.” diye Sâni’inin o çamdaki gösterdiği bin mu’cizatı inkâr eder misillü bazı zâhirî sebepleri irae eder. Hâlık’ın ihtiyar ve hikmet ile işlenen pek büyük bir fiil-i rububiyetini hiçe indirir.
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    Sometimes they attach a scientific name to a most profound, unknowable, and important truth which has purposes in a thousand respects,  as  though through the name it has been understood. Whereas it is merely made commonplace, and without purpose, wisdom, or meaning.So, come and see the innumerable degrees of stupidity and foolishness! They attach a name to a truth so profound and broad and unknown it could be completely understood only if it and its purposes and instances of wisdom were described in a hundred pages. As though  it  were  something  obvious  they  say: “It  is  this.” For  example, “It  is  some substance in the sun clashing with electricity.”
    Bazen gayet derin ve bilinmez ve çok ehemmiyetli, bin cihette de hikmeti olan bir hakikate fennî bir nam takar. Güya o nam ile mahiyeti anlaşıldı, âdileşti, hikmetsiz, manasız kaldı. İşte gel! Belâhet ve hamakatin nihayetsiz derecelerine bak ki yüz sahife ile tarif edilse ve hikmetleri beyan edilse ancak tamamıyla bilinecek derin ve geniş bir hakikat-i meçhuleye bir nam takar, malûm bir şey gibi: “Bu budur.” der. Mesela “Güneşin bir maddesi, elektrikle çarpmasıdır.”
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    Furthermore, they ascribe a particular and intentional dominical event to one of the  natural laws,  which are each the  titles of universal and all-encompassing will and universal sovereignty, and are known as ‘Divine laws.’ And by doing this they sever its connection with Divine will and choice, then refer it to chance and nature. They display an ignorance more profound than Abu Jahl. It is a rebellious foolishness like attributing the  victorious battle of an individual soldier or a battalion  to  military  regulations  and  discipline,  and  cutting  its  connection  with  the commander, king, government, and purposeful action.
    Hem birer irade-i külliye ve birer ihtiyar-ı âmm ve birer hâkimiyet-i neviyenin unvanları bulunan ve “âdetullah” namıyla yâd edilen fıtrî kanunların birisine, hususi ve kasdî bir hâdise-i rububiyeti ircâ eder. O ircâ ile onun nisbetini irade-i ihtiyariyeden keser; sonra tutar tesadüfe, tabiata havale eder. Ebucehil’den ziyade muzaaf bir echeliyet gösterir. Bir neferin veya bir taburun zaferli harbini bir nizam ve kanun-u askeriyeye isnad edip kumandanından, padişahından, hükûmetinden ve kasdî harekâttan alâkasını keser misillü âsi bir divane olur.
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    Similarly, if a wonder-working craftsman produces a hundred okkas(*<ref>*1 okka = approx. 2.8 lbs. or 1,300 grams.</ref>) of various foodstuffs and  a  hundred  yards of varying cloths  from a  chip of wood the size of fingernail, like the creation of a fruitbearing tree from a seed, and someone points to the chip of wood and declares that these things have come into being out of it ‘naturally’ and ‘through chance,’ reducing to nothing the craftsman’s wondrous arts and skills, what utter lunacy it would be. It is exactly the same as that....
    Hem meyvedar bir ağacın bir çekirdekten icadı gibi bir tırnak kadar bir odun parçasından çok mu’cizatlı bir usta, yüz okka muhtelif taamları, yüz arşın muhtelif kumaşları yapsa bir adam o odun parçasını gösterip dese: “Bu işler, tabiî ve tesadüfî olarak bundan olmuş.” o ustanın hârika sanatlarını, hünerlerini hiçe indirse ne derece bir hamakattir. Aynen öyle de…
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    '''Seventh Question:'''What  should  be understood  from this  event  of the  earth’s happening to the Muslim people of this country and being aimed at them? And why are the areas of Erzincan and Izmir affected most?
    '''Yedinci Sual:''' Bu hâdise-i arziye, bu memleketin ahali-i İslâmiyesine bakması ve onları hedef etmesi ne ile anlaşılıyor ve neden Erzincan ve İzmir taraflarına daha ziyade ilişiyor?
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    The Answer: As is indicated by many signs, like the event occurring during a hard winter in the dark of night in severely cold weather, and its restriction to a region where due respect is not paid to the month of Ramadan, and the earthquakes continuing mildly in order to arouse the neglectful –it suggests the earthquakes are aimed at and look to the believers and are shaking the earth in order to warn them to perform the prayers and their supplications,  and the  earth itself  is  shaking. There are  two  reasons  for  places  like unfortunate Erzincan being shaken more than other places:
    '''Elcevap:''' Bu hâdise hem şiddetli kışta hem karanlıklı gecede hem dehşetli soğukta hem ramazanın hürmetini tutmayan bu memlekete mahsus olması hem tahribatından intibaha gelmediklerinden, hafifçe gafilleri uyandırmak için o zelzelenin devam etmesi gibi çok emarelerin delâletiyle bu hâdise ehl-i imanı hedef edip, onlara bakıp namaza ve niyaza uyandırmak için sarsıyor ve kendisi de titriyor. Bîçare Erzincan gibi yerlerde daha ziyade sarsmasının iki vechi var:
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    One: Since its faults are few, their purification has been expedited.
    '''Biri:''' Hataları az olmak cihetiyle temizlemek için tacil edildi.
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    The Second: Since there is the opportunity in places like that of strong and loyal defenders of the faith and protectors of Islam being defeated to a degree or entirely  and  atheists  establishing  an  effective  centre  of  activity, it  is  possible  that punishment has been visited on them first. None knows the Unseen save God.
    '''İkincisi:''' O gibi yerlerde kuvvetli ve hakikatli iman muhafızları ve İslâmiyet hâmileri az veya tam mağlup olmak fırsatıyla, ehl-i zındıkanın orada tesirli bir merkez-i faaliyet tesisleri cihetiyle en evvel oraları tokatladı ihtimali var.
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    All Glory be unto You, we have no knowledge save that
    لَا يَع۟لَمُ ال۟غَي۟بَ اِلَّا اللّٰهُ
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    All Glory be unto You, we have no knowledge save that(*<ref>*Qur’an, 2:32.</ref>)
    سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ
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    <center> [[On Üçüncü Söz]] ⇐ | [[Sözler]] | ⇒ [[On Beşinci Söz]] </center>
    <center> [[On Üçüncü Söz/en|The Thirteenth Word]] ⇐ | [[Sözler/en|The Words]] | ⇒ [[On Beşinci Söz/en|The Fifteenth Word]] </center>
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    16.29, 1 Ağustos 2024 itibarı ile sayfanın şu anki hâli

    Diğer diller:

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

    Alif. Lam. Ra. [This is] a Book with verses fundamental [of established meaning]. Further explained in detail, from One All-Wise and Well-Acquainted [with all things].(*[1])

    [In order to ascend to some of the elevated truths of the All-Wise Qur’an, and of Hadiths, which are the true expounder of the Qur’an, we shall point out a number of comparisons of those truths which are like steps to assist hearts deficient in submission and obedience, and shall explain in the Conclusion an object lesson and a mystery concerning Divine favour. Since from among those truths, comparisons of the Resurrection and the Day of Judgement have been mentioned in the Tenth Word, and its Ninth Truth in particular, there is no need to repeat them. Here we shall mention only five ‘Matters’ as examples of the other truths.]

    THE FIRST: For example, in order to induce certainty about the verse, He created the heavens and the earth in six days,(*[2]) and the elevated truth it alludes to through the Qur’anic days, which consist of a long period of time like perhaps a thousand or fifty thousand years, that man’s world and that of the animals will last six days, we draw attention to the travelling worlds, transient universes, and passing cosmoses which the Glorious Maker creates every day, every year, every century, each of which is like a day. It is as though these worlds are all guests like man. At the All-Glorious One’s command, each season the world is filled and emptied.

    THE SECOND: For example, the verses, Nor anything fresh or dry but is [inscribed] in a Record Clear.(*[3]) * And of all things have We taken account in a Clear Book.(*[4]) * From Whom is not hidden the least little atom in the heavens or on earth; nor is there anything less than that, or greater, but it is in the Record Clear.(*[5]) In order to be convinced of the elevated truth which these verses state, that, “All things together with all their states are recorded before they come into existence, when they come into existence, and after they have departed; and they are being recorded,” we point out to be observed the All-Glorious Inscriber’s including and preserving in immaterial fashion in the seeds and roots of the innumerable well-ordered creatures which He changes every season on the page of the earth, and particularly in the spring, the indexes of their beings, life-histories, and principles according to which they act; and when they die His inscribing in immaterial fashion with the same pen of Divine Determining those indexes, life-histories and principles in the simple seeds in their fruits; and every passing spring even His preserving them –whether fresh or dry– in perfect order in seeds like dry chips of wood and bones, limited and tiny. It is as if each spring is attached like a flower to the face of the earth in extremely orderly and balanced fashion by the hand of One All-Beautiful and All-Glorious, then plucked from it; each is placed on it, then removed.

    While the reality is this, one of the strangest forms of man’s misguidance is that he calls this natural writing, this inscribing full of art, this passive pattern of wisdom which is an index of dominical art and only a reflection and manifestation of the Preserved Tablet, ‘nature’, and considers it to be the source and active and effective. Can there be any comparison between the ground and the Pleiades? Can there be any comparison between reality and the views of the heedless?

    THE THIRD: For example, in order to ascend to the truth which the Bringer of Sure News described concerning the Bearers of the Throne, the angels appointed to the earth and the skies, and other sorts of angels, stating that they glorify God with forty thousand heads, and with the forty thousand tongues in each head, and in forty thousand ways with each tongue, consider the following carefully. Through verses like, The seven heavens and the earth and all within them glorify and extol Him.(*[6]) * It was We Who made the hills declare in unison with him Our praises.(*[7]) * We did indeed offer the Trust to the heavens and the earth and the mountains,(*[8]) the All-Glorious One expresses clearly that even the greatest and most universal of beings demonstrate that they glorify Him in accordance with their universality and in a way appropriate to their vastness. And it appears to be thus.

    Just as the words of glorification of the heavens, which are an ocean glorifying God, are the suns, moons, and stars, so the words of praise of the earth, a flying thing praising and glorifying, are the animals, plants and trees. That is to say, just as the trees and stars all perform particular forms of glorification, so does the earth and every part of the earth, and all the mountains and valleys, and the land and the sea, and the spheres of the firmament and the constellations in the heavens all perform universal forms of glorification. The earth, which possesses these thousands of heads containing thousands of tongues, certainly has an angel appointed to it who translates and displays in the World of Similitudes the flowers of glorification and fruits of praise it performs with each, and who represents and proclaims them in the World of Spirits.

    Indeed, if numerous things take on the form of a collectivity, a collective personality comes into being. If such a collectivity fuses and becomes a unity, it will have a collective personality and a sort of spirit which will represent it, and an appointed angel who will perform its duty of glorification.

    As an example, consider the plane-tree in front of my room here, a mighty word of the mouth of Barla and the tongue of this mountain: see how many hundreds of tongues of smaller branches there are on the three heads of the three main branches of its trunk. Study carefully how many hundreds of words of well- ordered and balanced fruits it has, and how many hundreds of letters of well-proportioned winged seeds; just as you hear and see how eloquently it praises and glorifies the All- Glorious Maker, the Owner of the command of “Be!” and it is, so too the angel appointed to it represents its glorification with numerous tongues in the World of Meaning. Wisdom necessitates that it is so.

    THE FOURTH: For example, consider the elevated truth expressed by verses like: Indeed, His command when He wills a thing, is, “Be!”, and it is.(*[9]) * And the decision of the Hour is as the twinkling of an eye.(*[10]) * And We are closer to him than his jugular vein.(*[11]) * The angels ascend to Him in a day the measure of which is fifty thousand years,(*[12]) which is that the Absolutely Powerful One creates things with such ease and speed, with such facility and lack of trouble, that it appears and is understood that He creates with a mere command. Also, although the All-Powerful Maker is infinitely close to beings, they are infinitely distant from him. Furthermore, despite His infinite might and glory, attaching importance to them, He also sets in order the most insignificant and lowly matters, and does not deny them the beauty of His art.

    Thus, the perfect order within absolute ease observed in beings testifies to the existence of this Qur’anic truth. The following comparison demonstrates its meaning and wisdom. For example, And God’s is the highest similitude, the duties the sun displays through the dominical command and Divine subjugation, which is like a dense mirror to the Divine Name of Light among the All-Glorious Maker’s Most Beautiful Names, brings this truth closer to the understanding. It is as follows:

    Although through its elevatedness, the sun is infinitely close to all transparent and shining things, indeed, is closer to them than their own selves, and although it has an effect on them in numerous ways like through its manifestation, its image, and power of disposal, those transparent objects are thousands of years distant from it, they can in no way have an effect on it, they cannot claim to be close to it.

    Also, the sun’s being as though present and seeing in all transparent particles, and wherever its light enters even, is understood through the sun’s reflection and its image being apparent in accordance with the particles’ capacities and colours.

    Furthermore, the sun’s comprehensiveness and penetration increase to the vast extent of its luminosity. It is because of the greatness of its luminosity that the tiniest things cannot hide or escape from it. This means that through the mystery of luminosity its immense vastness does not exclude even insignificant and tiny things; on the contrary, it takes them within the sphere of its comprehension.

    Moreover, if to suppose the impossible we were to imagine the sun acted with will in the tasks and manifestations its displays, with Divine permission it would function with such ease and speed and breadth in everything from particles and droplets and the surface of the sea to the planets, that it would be supposed that it performed these mighty disposals through a mere command. A particle and a planet would be equal before its command. The effulgence it would bestow on the surface of the sea, it would bestow also with perfect order on a particle in accordance with the particle’s capacity.

    Thus, we see that the sun, which is a luminous bubble in the seas of the skies and a small and dense mirror to the manifestation of the Absolutely Powerful One’s Name of Light, observedly displays examples of the three principles of this truth. So we surely believe with complete certainty as though witnessing it that the All-Glorious One, Who is the Light of Light, the Illuminator of Light, the Determiner of Light, and in comparison to Whose knowledge and power the sun’s light and heat is like earth, is all-present and all-seeing and infinitely close to all things with His knowledge and power, and that things are utterly distant from Him, and that He does things with such ease and facility that it is understood He creates with the ease and speed of a mere command, and that nothing at all, great or small, particular or universal, can escape from the sphere of His power, and that His magnificence encompasses all things. And this has to be believed.

    THE FIFTH: While the limits of the vastness of the Monarch of Pre-Eternity and Post-Eternity’s dominicality and the tremendousness of His Godhead stretch from, No just estimate have they made of God, such as is due to Him: on the Day of Judgement the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand (*[13]) to, And know that God comes between man and his heart,(*[14]) and from, God is the Creator of All Things, and He is the Guardian and Disposer of all affairs,(*[15]) to [God] knows what they hide as well as what they disclose,(*[16]) and from, [Who] created the heavens and the earth,(*[17]) to, God has created you and what you do,(*[18]) and from, God has willed this! There is no power but with God,(*[19]) to, But you will not, except as God wills,(*[20]) what is the purpose of His stern complaints and severe and awesome threats in the Qur’an against the sons of Adam, so impotent and infinitely weak and utterly poor and endlessly needy, who possess only partial will and have no power to create? In what way is it conformable, and how is it appropriate? In order to be convinced of this profound and elevated truth, consider the following two comparisons:

    First Comparison: For example, there was a royal garden in which innumerable fruit-bearing and flowering things were found. Many servants were appointed to attend to it. The duty of one of the servants was only to open the water canal so that the water could spread throughout the garden and be benefited from. But the servant was lazy and did not open the canal, so harm came to the growth of the garden, or else it dried up. All the other servants had the right to complain, not about the Creator’s dominical art and the Sultan’s royal supervision and the obedient service of the light, air, and earth, but about that foolish servant, for their duties were all made fruitless, or else harm came to them.

    Second Comparison: For example, if, through abandoning his minor duty on a mighty royal ship, a common man causes harm to come to the results of the duties of all the others employed on the ship, and some of them even are made to come to nothing, the ship’s owner will complain bitterly about him in the name of all the others. And the one at fault cannot say: “I’m just an ordinary person. I don’t deserve this severity because of my unimportant omission.” For a single instance of non-existence results in innumerable such instances, whereas existence yields results in accordance with itself. For although the existence of a thing is dependent on the existence of all the conditions and causes, its non-existence, its removal, occurs with the removal of a single condition and results from the non-existence of a single particular. It is because of this that ‘destruction is much easier than repair’ has become like a universally accepted principle.

    Since the bases of unbelief and misguidance, and rebellion and sin are denial and rejection, they are an abandoning and non-acceptance. However positive and possessing of existence they appear superficially, in reality they are removal and non-existence. In which case they are a contagious crime. Just as they cause harm to the results of the acts of other beings, so they draw a veil over the manifestation of the beauties of the Divine Names.

    The Monarch of Beings, Whose right it is to make these innumerable complaints, therefore utters awesome complaints about rebellious man in the name of those beings. And to do so is perfect wisdom. Rebellious man is certainly deserving of His severe and awesome threats; without doubt he deserves them.


    Conclusion

    [A slap for the heedless and a warning lesson]

    In the Name of God, the Merciful, the Compassionate. And what are the goods of this world but the goods of deception?(*[21])

    O my wretched soul sunk in heedlessness, which sees this life as sweet, has forgotten the hereafter, and seeks only this world! Do you know what you resemble? An ostrich! It sees the hunter, but cannot fly, so sticks it head in the sand so the hunter will not see it.Its bulky body remains in the open, and the hunter sees it. Only, its eyes are closed in the sand and it cannot see him.

    O my soul, consider the following comparison, and see it! Restricting one’s view to this world transforms a great pleasure into a grievous pain.

    For example, there are two men in this village, that is, in Barla. Ninety-nine out of a hundred of the friends of one of them have gone to Istanbul, where they are living in fine fashion. Only one has remained here, and he too will go there. For this reason, the man longs for Istanbul and thinks of it; he wants to join his friends. When he is told to go there, he is overjoyed and goes happily. As for the second man, ninety-nine of his friends have departed from here. But some have perished, and some have been put in places where they neither see nor are seen. He imagines that they have departed and disappeared in utter misery. This wretched man becomes friendly with a single guest in place of all of them, and wants to find consolation. Through him he wants to forget his grievous pain of separation.

    O my soul! Foremost God’s Beloved, and all your friends, are beyond the grave. The one or two who remain will also depart for there. So do not be frightened of death, anxious at the grave, and avert your head. Look manfully at the grave, and listen to what it seeks. Laugh in death’s face like a man, and see what it wants. Beware, do not be heedless and resemble the second man.

    O my soul! Do not say, “The times have changed, this age is different, everyone is plunged into this world and worships this life. Everyone is drunk with the struggle for livelihood.” For death does not change. Separation is not transformed into permanence and does not become different. Man’s impotence and poverty do not change, they increase. Man’s journey is not cut, it becomes faster.

    Also, do not say, “I am like everyone else.” For everyone befriends you only as far as the grave, and the consolation of being together with everyone else in disaster has no meaning beyond the grave.

    And do not suppose yourself to be free and independent. For if you look at this guest-house of the world with the eye of wisdom, you will see that nothing at all is without order and without purpose. How can you remain outside the order and be without purpose?

    Events in the world like earthquakes are not the playthings of chance. For example, you see that the extremely well-ordered and finely embroidered shirts, one over the other and one within the other, which are clothed on the earth from the species of animals and plants, are adorned and decked out from top to bottom with purposes and instances of wisdom, and you know that the earth revolves and is turned like an ecstatic Mevlevi in perfect order within most exalted aims. How is it then, as an atheist published, they suppose the death-tainted events of the earth, like the earthquake,(*[22]) which resembles the earth’s shaking off itself the weight of certain forms of heedlessness of which it disapproves from mankind, and especially from the believers, to be without purpose and the result of chance? How is it that they show the grievous losses of all those stricken to be without recompense and to have gone for nothing, and cast them into a fearsome despair? They are both making a great error and perpetrating a great wrong.

    Indeed, such events occur at the command of One All-Wise and All-Compassionate, in order to transform the transient property of the believers into the equivalent of alms, and make it permanent. And they are atonement for their sins arising from ingratitude for bounties. Just as a day will come when this subjugated earth will see the works of man, which are the adornment of its face, to be tainted by the attributing of partners to God and not to be the cause of thanks, and it will find them ugly. At the Creator’s command, it will wipe them off its entire face and cleanse it. At God’s command, it will pour those who attribute partners to God into Hell, and say to those who offer thanks, “Come and enter Paradise!”


    The Addendum to the Fourteenth Word

    In the Name of God, the Merciful, the Compassionate

    When the earth is shaken to its [utmost] convulsion, * And the earth throws up its burdens [from within], * And man cries [distressed] “What is the matter with it?” * On that Day will it declare its tidings. * For that your Sustainer will have given it inspiration.(*[23])

    This Sura states definitely that in its movements and earthquakes the earth shakes at a command, on receiving revelation and inspiration. And sometimes it trembles.

    [Prompted by an inspiration, the answers occurred to me to six or seven minor questions related to the current earthquakes, importantly from the point of view of their meaning. Although on several occasions I intended to write them in detail, permission was not given, so they have been written briefly and in short.]

    First Question: More distressing than the material disaster of the present severe earthquake are its immaterial aspects; the fear and despair at further earthquakes is destroying the nightly rest of most of the people in most areas. What is the reason for this terrible torment?

    The Answer, again in regard to its Meaning: It has been said that the drunken, licentious songs, some of which were performed by girls, being broadcast rapturously by means of the radio during the tarawih prayers of the month of Ramadan in every corner of this blessed centre of Islam resulted in the torment of this fear.

    Second Question: Why aren’t these heavenly blows dealt at the unbelievers in their countries? Why are they visited on the unhappy Muslims?

    The Answer: Just as the requital for big mistakes and crimes is postponed and made in big centres, and the requital for small crimes is made quickly in small centres, as a consequence of an important instance of wisdom, the recompense of the greater part of the unbelievers’ crimes is postponed to the Last Judgement, while the punishment for the believers’ faults is in part given in this world.(*[24])

    Third Question: What is the reason for this disaster, which arises from the wrongdoing of a few individuals, occurring to a degree generally throughout the country?

    The Answer: The general disaster results from the wrongdoing of the majority: most people in effect participate in the actions of those tyrannical individuals by supporting them either actively or morally or in some connection.

    Fourth Question: Since this disaster of an earthquake results from wrongdoing and is atonement for sins, why are the innocent and those not at fault struck by it? How does Divine justice permit this?

    The Answer, again in regard to its meaning: Since this matter concerns the mystery of Divine Determining, we refer you to the Risale-i Nur and here only say this:

    And fear tumult or oppression, which affects not in particular [only] those of you who do wrong.(*[25])

    That is, beware of the calamity or disaster which when it occurs is not restricted to wrongdoers but strikes the innocent as well.

    The meaning of the above verse is as follows: this world is a field of trial and examination, and a place of striving where man is accountable for his actions. Accountability and examination require that reality remains veiled so that through competition and striving the Abu Bakr’s may rise to the highest of the high and the Abu Jahl’s may enter among the lowest of the low.

    If the innocent remained untouched by such disasters, the Abu Jahl’s would submit just like the Abu Bakr’s, and the door of spiritual and moral progress through striving would be closed and the mystery of accountability spoiled. Since Divine wisdom requires that oppressed and oppressor are together afflicted by disaster, what then is the share of the wretched oppressed of Divine mercy and justice?

    It was said in reply to this question: for them there is a manifestation of mercy within the wrath and anger in the disaster. For just as the transient pro perty of the innocent becomes like alms and gains permanence, the relatively little and temporary difficulty and torment is a form of martyrdom for them which also gains for their transient lives a permanent life. The earthquake earns for them a huge, perpetual profit, so for them is an instance of Divine mercy within the wrath.

    Fifth Question: Why does the One Who is All-Just and All-Compassionate, All- Powerful and All-Wise, not give particular punishments for particular wrongs, but inflicts a mighty element? How is this in keeping with the beauty of His mercy and His all- encompassing power?

    The Answer: The All-Powerful One of Glory gives numerous duties to each element and through each duty causes them to produce numerous different results. If one result of one of an element’s duties is ugly, evil, or calamitous, the other good results make this result good also. If the element, which is angry at man, is prevented from that duty so that the single ugly result will not occur, then instances of good to the number of the good results will be abandoned, and so since not doing a necessary good is evil, instances of evil will be perpetrated to the number of the instances of good. A single evil not occurring would be extremely ugly, contrary to wisdom, contrary to reality, and a fault. And power, wisdom and reality are free of fault.

    Since certain errors constitute rebellion comprehensive enough to make the earth and elements angry, and are insulting aggression against the rights of numerous creatures, for sure, in order to demonstrate the extraordinary ugliness of such a crime, the command being given to a mighty element to “reprimand them” among its other general duties, is perfect wisdom and justice, and for the oppressed, perfect mercy.

    Sixth Question:The neglectful and heedless put it about that the earthquake resulted from a fault in the rock strata inside the earth, and look upon it as quite simply a chance event, natural, and without purpose. They do not see the non-material causes and results, so that they can come to their senses. Does ‘matter’, on which they base their views, have some reality?

    The Answer: It has no reality other than misguidance for the following reason. Take the fly out of all the species on the earth, which each year is clothed in and changes more than fifty million finely embroidered well-ordered shirts: the intention, will, purpose, and wisdom manifested on the wing of a single fly, which is only one organ out of hundreds of one individual fly out of the countless numbers of all flies on the face of the earth, the fact that it is not neglected or left to its own devices, shows that the significant acts and states of the huge globe of the earth, which is the cradle, mother, place of recourse, and protector of innumerable conscious beings – no aspect of it whether particular or universal – can be outside the Divine will, choice, and purpose. However, as is required by His wisdom, the Possessor of absolute power makes apparent causes a veil to His disposals.

    When He wills an earthquake, and sometimes He does, He commands the movement of the strata and ignites them. Even if it results from this movement or a fault in the strata, it is still at the Divine command and in accordance with His wisdom; it cannot occur in any other way.

    For example, one man shot another with a rifle. If the man who fired the shot is entirely disregarded, and only the gunpowder in the bullet igniting is taken into consideration, the rights of the wretched victim would be completely violated, and it would be the epitome of foolishness.

    In just the same way, to forget the dominical command concerning the earth, which is a docile official of the All-Powerful One of Glory, rather, a ship or an aeroplane of His: “Explode a bomb inside the earth prepared through wisdom and will in order to arouse the heedless and the rebellious;” to forget this and to deviate into ‘nature’, is the very peak of stupidity.

    An Addition and Footnote to the Sixth Question: In order to defend their way and counter the awakening of the believers and hinder them, the people of misguidance and the atheists display an obduracy so strange and a stupidity so peculiar that it makes a person regret his humanity.

    For example, in order to make men give up their wicked and wrongful rebellion which recently has to a degree taken on a general form, and to arouse mankind and make it forego this awesome revolt and recognize the universe’s Sovereign, Whom it does not want to recognize, the Creator of the heavens and the earth –not on account of a particular title but as Sustainer and Ruler of the whole universe and all the worlds and through a widespread and general manifestation throughout the universe in the universal sphere of His dominicality– has struck mankind in the face with awesome and widespread calamities like earthquakes, storms, and world wars through the universal elements coming to anger –through water, the air, and electricity, which are matchless and constant– and has demonstrated through them in most clear fashion His wisdom, power, justice, and self-subsistence. Although this is the case, certain brainless satans in human form respond to these universal dominical signs and divine reprimands with a foolish obstinacy, saying: “It’s nature. It’s the explosion of some strata under the earth and just chance. It’s the sun’s heat clashing with electricity, which happened in America and brought all machinery to a standstill for five hours, and also caused the atmosphere in Kastamonu Province to turn red and take on the appearance of a conflagration.” They utter meaningless nonsense like this.

    Due to a boundless ignorance resulting from misguidance and an ugly obduracy arising from aggressive atheism, they do not know that causes are only each a pretext and a veil. A small seed taking the place of a village full of factories and looms to weave and produce the members of a pine-tree as large as a mountain shows this. By saying, “The tree emerged from the seed,” they in effect deny the thousand miracles displayed in the pine tree, and put forward a number of apparent causes. They reduce to nothing a huge dominical act worked through the Creator’s will and wisdom.

    Sometimes they attach a scientific name to a most profound, unknowable, and important truth which has purposes in a thousand respects, as though through the name it has been understood. Whereas it is merely made commonplace, and without purpose, wisdom, or meaning.So, come and see the innumerable degrees of stupidity and foolishness! They attach a name to a truth so profound and broad and unknown it could be completely understood only if it and its purposes and instances of wisdom were described in a hundred pages. As though it were something obvious they say: “It is this.” For example, “It is some substance in the sun clashing with electricity.”

    Furthermore, they ascribe a particular and intentional dominical event to one of the natural laws, which are each the titles of universal and all-encompassing will and universal sovereignty, and are known as ‘Divine laws.’ And by doing this they sever its connection with Divine will and choice, then refer it to chance and nature. They display an ignorance more profound than Abu Jahl. It is a rebellious foolishness like attributing the victorious battle of an individual soldier or a battalion to military regulations and discipline, and cutting its connection with the commander, king, government, and purposeful action.

    Similarly, if a wonder-working craftsman produces a hundred okkas(*[26]) of various foodstuffs and a hundred yards of varying cloths from a chip of wood the size of fingernail, like the creation of a fruitbearing tree from a seed, and someone points to the chip of wood and declares that these things have come into being out of it ‘naturally’ and ‘through chance,’ reducing to nothing the craftsman’s wondrous arts and skills, what utter lunacy it would be. It is exactly the same as that....

    Seventh Question:What should be understood from this event of the earth’s happening to the Muslim people of this country and being aimed at them? And why are the areas of Erzincan and Izmir affected most?

    The Answer: As is indicated by many signs, like the event occurring during a hard winter in the dark of night in severely cold weather, and its restriction to a region where due respect is not paid to the month of Ramadan, and the earthquakes continuing mildly in order to arouse the neglectful –it suggests the earthquakes are aimed at and look to the believers and are shaking the earth in order to warn them to perform the prayers and their supplications, and the earth itself is shaking. There are two reasons for places like unfortunate Erzincan being shaken more than other places:

    One: Since its faults are few, their purification has been expedited.

    The Second: Since there is the opportunity in places like that of strong and loyal defenders of the faith and protectors of Islam being defeated to a degree or entirely and atheists establishing an effective centre of activity, it is possible that punishment has been visited on them first. None knows the Unseen save God.

    All Glory be unto You, we have no knowledge save that

    All Glory be unto You, we have no knowledge save that(*[27])


    The Thirteenth Word ⇐ | The Words | ⇒ The Fifteenth Word
    1. ↑ *Qur’an, 11:1.
    2. ↑ *Qur’an, 7:54.
    3. ↑ *Qur’an, 6:59.
    4. ↑ *Qur’an, 36:12.
    5. ↑ *Qur’an, 34:3.
    6. ↑ *Qur’an, 17:44.
    7. ↑ *Qur’an, 38:18.
    8. ↑ *Qur’an, 33:72.
    9. ↑ *Qur’an, 36:82.
    10. ↑ *Qur’an, 16:77.
    11. ↑ *Qur’an, 50:16.
    12. ↑ *Qur’an, 70:4.
    13. ↑ *Qur’an, 39:67.
    14. ↑ *Qur’an, 8:24.
    15. ↑ *Qur’an, 39:62.
    16. ↑ *Qur’an, 2:77, etc.
    17. ↑ *Qur’an, 7:54, etc.
    18. ↑ *Qur’an, 37:96.
    19. ↑ *Qur’an, 18:39.
    20. ↑ *Qur’an, 76:30.
    21. ↑ *Qur’an, 3:185.
    22. ↑ *This was written in connection with the Izmir earthquake.
    23. ↑ *Qur’an, 99:1-5.
    24. ↑ *Furthermore, in abandoning an abrogated and corrupted religion, people like the Russians do not incur Divine wrath to the extent of those who betray a true and eternal religion which may not be abrogated. Thus, the earth leaves them at present, and displays its anger towards those here.
    25. ↑ *Qur’an, 8:25.
    26. ↑ *1 okka = approx. 2.8 lbs. or 1,300 grams.
    27. ↑ *Qur’an, 2:32.
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