On Yedinci Söz/en: Revizyonlar arasındaki fark

    Risale-i Nur Tercümeleri sitesinden
    ("‘The world is also a guesthouse. So eat and drink within the limits permitted by the Generous Host Who made it, and offer thanks. Act and behave within the bounds of His law. Then leave it without looking behind you, and go. Do not interfere in it in a delirious or officious manner. Do not busy yourself for nothing with things which part from you and do not concern you. Do not attach yourself to passing things and drown!..’This Fifth Aspect shows the..." içeriğiyle yeni sayfa oluşturdu)
    Etiketler: Mobil değişiklik Mobil ağ değişikliği
    ("Our stamp is one; our seal is one; we are mastered by our Sustainer;" içeriğiyle yeni sayfa oluşturdu)
     
    (Aynı kullanıcının aradaki diğer 137 değişikliği gösterilmiyor)
    49. satır: 49. satır:
    ‘The world is also a guesthouse. So eat and drink within the limits permitted by the Generous Host Who made it, and offer thanks. Act and behave within the bounds of His law. Then leave it without looking behind you, and go. Do not interfere in it in a delirious or officious manner. Do not busy yourself for nothing with things which part from you and do not concern you. Do not attach yourself to passing things and drown!..’This Fifth Aspect shows the secrets in the world’s inner face through apparent truths like these, and greatly lightens the parting from it. Indeed, to those who are aware it makes parting desirable for them, and shows that there is a trace of mercy in everything and every aspect of it.
    ‘The world is also a guesthouse. So eat and drink within the limits permitted by the Generous Host Who made it, and offer thanks. Act and behave within the bounds of His law. Then leave it without looking behind you, and go. Do not interfere in it in a delirious or officious manner. Do not busy yourself for nothing with things which part from you and do not concern you. Do not attach yourself to passing things and drown!..’This Fifth Aspect shows the secrets in the world’s inner face through apparent truths like these, and greatly lightens the parting from it. Indeed, to those who are aware it makes parting desirable for them, and shows that there is a trace of mercy in everything and every aspect of it.


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    The Qur’an indicates these Five Aspects, and its verses point to other particular aspects.
    İşte Kur’an, şu beş veche işaret ettiği gibi başka hususi vecihlere dahi âyât-ı Kur’aniye işaret ediyor.
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    Woe to that person who has no share of these five Aspects!
    Veyl o kimseye ki şu beş vecihten bir hissesi olmaya…
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    <span id="On_Yedinci_Söz’ün_İkinci_Makamı"></span>
    == On Yedinci Söz’ün İkinci Makamı ==
    ==The Second Station of the Seventeenth Word==
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    (*<ref>*The pieces in this Second Station resemble poetry, but they are not poetry. They were not put into verse intentionally. They rather took on that form to a degree due to the perfect order of the truths they express.</ref>)
    '''(Hâşiye<ref>'''Hâşiye:''' Bu İkinci Makam’daki parçalar şiire benzer fakat şiir değiller. Kasdî nazmedilmemişler. Belki hakikatlerin kemal-i intizamı cihetinde, bir derece manzum suretini almışlar.</ref>)'''
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    Cry not out at misfortune, O wretch, come, trust in God!
    Bırak bîçare feryadı, beladan gel tevekkül kıl!
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    For know that crying out compounds the misfortune and is a great error.
    Zira feryat, bela-ender, hata-ender beladır bil!
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    Find misfortune’s Sender, and know it is a gift within gift, and pleasure.
    Bela vereni buldunsa atâ-ender, safa-ender beladır bil!
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    Find misfortune’s Sender, and know it is a gift within gift, and pleasure.
    Bırak feryadı, şükür kıl manend-i belâbil, demâ keyfinden güler hep gül mül.
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    If you find Him not, know the world is all pain within pain, transience and loss.
    Ger bulmazsan bütün dünya cefa-ender, fena-ender hebadır bil!
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    If you find Him not, know the world is all pain within pain, transience and loss.
    Cihan dolu bela başında varken ne bağırırsın küçük bir beladan, gel tevekkül kıl!
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    Trust in God! Laugh in misfortune’s face; it too will laugh.
    Tevekkül ile bela yüzünde gül, tâ o da gülsün.
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    As it laughs, it will diminish; it will be changed and transformed.
    O güldükçe küçülür, eder tebeddül.
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    Know, O arrogant one, happiness in this world is in abandoning it.
    Bil ey hodgâm! Bu dünyada saadet, terk-i dünyada.
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    To know God is enough. Abandon the world; all things will be for you.
    Hudâbin isen o kâfidir, bıraksan da bütün eşya lehinde
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    To be arrogant is total loss; whatever you do, all things will be against you.
    Ger hodbin isen helâkettir, ne yaparsan bütün eşya aleyhinde.
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    So both states demand abandoning the world here.
    Demek, terki gerektir her iki halde bu dünyada.
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    Abandoning the world is to regard it as God’s property, with His permission, in His Name;
    Terki demek: Hudâ mülkü, onun izni, onun namıyla bakmakta.
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    If you want to do trade, it lies in making this fleeting life eternal.
    Ticaret istiyorsan ger, şu fâni ömrünü bâkiye tebdilde.
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    If you seek yourself, it is both rotten and without foundation.
    Eğer nefsine talip isen çürüktür hem temelsiz de.
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    If you seek yourself, it is both rotten and without foundation.
    Eğer âfakı ister isen fena damgası üstünde.
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    That means there is no value in taking it; the goods in this market are all rotten.
    Demek, değmez ki alınsa çürük maldır hep bu çarşıda.
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    So pass on; the sound goods are all lined up beyond it.
    Öyle ise geç, iyi mallar dizilmiş arkasında.
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    <span id="Siyah_Dutun_Bir_Meyvesi"></span>
    === Siyah Dutun Bir Meyvesi ===
    ===A FRUIT OF THE BLACK MULBERRY===
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    [The Old Said spoke this with the tongue of the New Said under the blessed mulberry tree.]
    (O mübarek dut başında Eski Said, Yeni Said lisanıyla söylemiştir.)
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    The one I’m addressing isn’t Ziya Pasha, it’s those enamoured of Europe.
    Muhatabım Ziya Paşa değil, Avrupa meftunlarıdır.
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    The one speaking isn’t my soul, it’s my heart in the name of the students of the Qur’an.
    Mütekellim nefsim değil, tilmiz-i Kur’an namına kalbimdir.
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    The previous words are all truth; beware, don’t lose course, don’t exceed their bounds!
    Geçen sözler hakikattir, sakın şaşma, hududundan hazer aşma,
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    Don’t heed the ideas of Europe and deviate, or they’ll make you regret it!
    Ecanib fikrine sapma, dalalettir kulak asma, eder elbet seni nâdim.
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    You see the most enlightened of them, in brilliance their standard-bearer,
    Görürsün en ziyadarın, zekâvette alemdarın,
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    Exclaim in bewilderment: Of whom, to whom can I complain?
    O hayretten der daim: “Eyvah, kimden kime şekva edeyim, ben dahi şaştım!”
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    The Qur’an says, and I say too – I won’t hold back:
    Kur’an dedirtir ben de derim, hiç de çekinmem.
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    I lodge my complaint with Him. I’m not confused, like you.
    Ondan ona şekva ederim, sen gibi şaşmam.
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    I cry out to the True God; I don’t slip away, like you.
    Hak’tan Hakk’a feryat ederim, sen gibi aşmam.
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    I shout my cause from the ground to the skies; I don’t flee, like you.
    Yerden göğe dava ederim, sen gibi kaçmam.
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    For all the Qur’an’s cause is light upon light; I don’t renege, like you.
    Ki Kur’an’da hep dava nurdan nuradır, sen gibi caymam.
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    In the Qur’an is truth and wisdom; I’ll prove it. I count as nothing hostile philosophy.
    Kur’an’dadır hak hikmet, ispat ederim, muhalif felsefeyi beş para saymam.
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    In the Criterion are diamond truths; I take them to myself, not sell them, like you.
    Furkan’dadır elmas hakikat, dercan ederim, sen gibi satmam.
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    I journey from creation to Creator; I don’t lose the way, like you.
    Halktan Hakk’a seyran ederim, sen gibi sapmam.
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    I pass over thorny paths, I don’t tread on them, like you.
    Dikenli yolda tayran ederim, sen gibi basmam.
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    From the earth to the Throne, I offer thanks; I don’t neglect it, like you.
    Ferşten arşa şükran ederim, sen gibi asmam.
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    I look on death and the appointed hour as a friend; I am not frightened, like you.
    Mevte, ecele dost bakarım, sen gibi korkmam.
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    I’ll enter the grave smiling, not trembling, like you.
    Kabre gülerekten girerim, sen gibi ürkmem.
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    I don’t see it as a monster’s mouth, a beast’s lair, descending to nothingness, like you.
    Ejder ağzı, vahşet yatağı, hiçlik boğazı; sen gibi görmem.
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    It joins me with my friends; I’m not vexed at the grave, like you.
    Ahbaba kavuşturur beni, kabirden darılmam, sen gibi kızmam.
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    It’s the door of Mercy, gate of Light, portal of Truth; I am not discomforted by it; I won’t retreat.
    Rahmet kapısı, nur kapısı, hak kapısı, ondan sıkılmam, geri çekilmem.
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    Saying: In the Name of God, I’ll knock on it.(*<ref>*I won’t exclaim: ‘Alas!’, and flee.</ref>) I’ll not look behind me nor feel terror.
    Bismillah diyerek çalıyorum '''(Hâşiye<ref>'''Hâşiye:''' Eyvah diyerek kaçmıyorum.</ref>)''' arkama bakmam, dehşet de almam.
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    Saying: All Praise be to God!, I’ll lay down and find ease. I’ll suffer no trouble nor remain solitary.
    Elhamdülillah diyerek rahat bulup yatacağım, zahmeti çekmem, vahşette kalmam.
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    Saying, God is Most Great!, I’ll hear the Call to the Resurrection and rise up,(*<ref>*I’ll hear the Call of Israfil on the dawn of the Resurrection, and declaring, ‘God is Most Great!’, shall rise up. I won’t hold back from the Great Gathering and Congress of Prayers.</ref>)I won’t hang back from the Great Gathering, or the Mighty Mosque.
    Allahu ekber diyerek ezan-ı haşri işitip kalkacağım '''(Hâşiye<ref>'''Hâşiye:''' İsrafil’in ezanını fecr-i haşirde işitip Allahu ekber diyerek kalkacağım. Salât-ı kübradan çekilmem, mecma-ı ekberden çekinmem.</ref>)''' mahşer-i ekberden çekinmem, mescid-i a’zamdan çekilmem.
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    I’ll feel no distress, thanks to Divine favour, the Qur’an’s light, and the effulgence of belief;
    Lütf-u Yezdan, nur-u Kur’an, feyz-i iman sayesinde hiç üzülmem.
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    Not stopping, I’ll hasten, fly, to the shade of the Most Merciful’s Throne. God willing, I won’t go astray, like you.
    Durmayıp koşacağım, arş-ı Rahman zılline uçacağım, sen gibi şaşmam inşâallah.
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    <span id="Kalbe_Farisî_Olarak_Tahattur_Eden_Bir_Münâcat"></span>
    === Kalbe Farisî Olarak Tahattur Eden Bir Münâcat ===
    ===A SUPPLICATION WHICH OCCURRED TO ME IN PERSIAN===
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    260. satır: 161. satır:
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    [This supplication occurred to my heart in Persian, and was therefore written in that language.(*<ref>*The Supplication is included in the original together with an enlarged Turkish rendering, which is the basis of the translation here. [Tr.]</ref>) It was first included in my published work, Hubab.]
    Yani bu münâcat, kalbe Farisî olarak tahattur ettiğinden Farisî yazılmıştır. Evvelce matbu olan Hubab Risalesi’nde dercedilmişti.
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    268. satır: 167. satır:
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    O my Sustainer! Heedlessly not trusting in You but in my own power and will, I cast an eye over ‘the six aspects’ searching for a cure for my ills. Alas, I could find no cure for them, and I understood it was being said to me: ‘Are your ills not sufficient as cure for you?’
    Yâ Rab! Tevekkülsüz, gafletle, iktidar ve ihtiyarıma dayanıp derdime derman aramak için cihat-ı sitte denilen altı cihette nazar gezdirdim. Maatteessüf derdime derman bulamadım. Manen bana denildi ki: “Yetmez mi dert, derman sana.”
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    276. satır: 173. satır:
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    In heedlessness I looked to past time on my right to find solace, but I saw that yesterday appeared to be my father’s grave and past time as the huge tomb of all my forbears. It filled me with horror rather than consolation.(*)
    Evet, gafletle sağımdaki geçmiş zamandan teselli almak için baktım. Fakat gördüm ki dünkü gün, pederimin kabri ve geçmiş zaman, ecdadımın bir mezar-ı ekberi suretinde göründü. Teselli yerine vahşet verdi.
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    (*) Belief shows that horrific vast grave to be a familiar and enlightened meeting and a gathering of
    Hâşiye: İman, o vahşetli mezar-ı ekberi, ünsiyetli bir meclis-i münevver ve bir mecma-ı ahbap gösterir.
    friends.
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    288. satır: 182. satır:
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    Then I looked to the future on the left, but again I could find no cure. For tomorrow appeared as my grave and the future as the vast tomb of my contemporaries and the forthcoming generations; it afforded not a feeling of familiarity, but one of fright.(*)
    Sonra soldaki istikbale baktım. Derman bulamadım. Belki yarınki gün, benim kabrim ve istikbal ise emsalimin ve nesl-i âtinin bir kabr-i ekberi suretinde görünüp ünsiyet değil belki vahşet verdi.
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    (*) Belief and the peace of belief shows that terrible huge grave to be a feast of the Most Merciful in delightful palaces of bliss.
    Hâşiye: İman ve huzur-u iman, o dehşetli kabr-i ekberi sevimli saadet saraylarında bir davet-i Rahmaniye gösterir.
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    300. satır: 190. satır:
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    Since no good appeared from the left either, I looked at the present day, and I saw that it resembled a bier; it was bearing my desperately struggling corpse.(*)
    Soldan dahi hayır görünmediği için hazır güne baktım. Gördüm ki şu gün, güya bir tabuttur. Hareket-i mezbuhanede olan cismimin cenazesini taşıyor.
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    (*) Belief shows the coffin to be a place of trade and a glittering guesthouse.
    Hâşiye: İman, o tabutu, bir ticaretgâh ve şaşaalı bir misafirhane gösterir.
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    312. satır: 198. satır:
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    Thus, I could find no cure from this aspect either, so I raised my head and looked at the top of the tree of my life. But I saw that its single fruit was my corpse; it was looking down on me from the tree-top.(*)
    İşbu cihetten dahi deva bulamadım. Sonra başımı kaldırıp şecere-i ömrümün başına baktım. Gördüm ki o ağacın tek meyvesi, benim cenazemdir ki o ağacın üstünde duruyor, bana bakıyor.
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    (*) Belief shows the tree’s fruit to be not the corpse, but the worn out home of my spirit, which will manifest eternal life and is destined for everlasting happiness, from which it has departed in order to travel among the stars.
    Hâşiye: İman, o ağacın meyvesini cenaze değil belki ebedî hayata mazhar ve ebedî saadete namzet olan ruhumun eskimiş yuvasından yıldızlarda gezmek için çıktığını gösterir.
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    324. satır: 206. satır:
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    Despairing of that aspect too, I lowered my head. I looked and saw that the dust of my bones underfoot had mixed with the dust of my first creation. It afforded no cure, but added further pain to my ills.(*)
    O cihetten dahi meyus olup başımı aşağıya eğdim. Baktım ki aşağıda ayak altında kemiklerimin toprağı ile mebde-i hilkatimin toprağı birbirine karışmış gördüm. Derman değil, derdime dert kattı.
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    (*) Belief shows the dust to be the door leading to mercy and a curtain before the halls of Paradise.
    Hâşiye: İman, o toprağı rahmet kapısı ve cennet salonunun perdesi olduğunu gösterir.
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    336. satır: 214. satır:
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    I turned away from that too and looked behind me, where I saw a transient world without  foundation  revolving  and  departing  in  the  valleys  of  nothingness  and  the darkness of non-existence. It was no salve for my ills, it rather added the poison of horror and fright.(*)
    Ondan dahi nazarı çevirip arkama baktım. Gördüm ki esassız, fâni bir dünya, hiçlik derelerinde ve adem zulümatında yuvarlanıp gidiyor. Derdime merhem değil belki vahşet ve dehşet zehirini ilâve etti.
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    (*) Belief shows the world revolving in darkness to consist of missives of the Eternally Besought One and pages of Divine inscriptions, which, having completed their duties and expressed their meanings, have left their results in existence in their place.
    Hâşiye: İman, o zulümatta yuvarlanan dünyayı, vazifesi bitmiş, manasını ifade etmiş, neticelerini kendine bedel vücudda bırakmış mektubat-ı Samedaniye ve sahaif-i nukuş-u Sübhaniye olduğunu gösterir.
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    352. satır: 226. satır:
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    Since I could see no good in that either, I switched my gaze to before me. I saw that the door of the grave stood open at the end of my road. The highway leading to eternity beyond it, struck my gaze from afar.(*)
    Onda dahi hayır görmediğim için ön tarafıma, ileriye nazarımı gönderdim. Gördüm ki kabir kapısı, yolumun başında açık görünüp onun arkasında ebede giden cadde, uzaktan uzağa nazara çarpıyor.
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    (*) Since belief shows the door of the grave to open onto the world of light and the road to lead to eternal happiness, it was both a salve for my ills, and a cure.
    Hâşiye: İman, o kabir kapısını, âlem-i nur kapısı ve o yol dahi saadet-i ebediye yolu olduğunu gösterdiğinden dertlerime hem derman hem merhem olur.
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    364. satır: 234. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, rather than receiving consolation and a feeling of familiarity, I felt only horror and fear at these six aspects. And apart from the faculty of will I had nothing in my hand with which to withstand them and act in the face of them.(*)
    İşte şu altı cihette ünsiyet ve teselli değil belki dehşet ve vahşet aldığım onlara mukabil benim elimde bir cüz-i ihtiyarîden başka hiçbir şey yoktur ki ona dayanıp onunla mukabele edeyim.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    (*) Belief gives a document for relying on an infinite power in place of the power of choice, which is like the smallest indivisible particle; indeed, belief itself is a document.
    Hâşiye: İman, o cüz-i lâyetecezza hükmündeki cüz-i ihtiyarî yerine, gayr-ı mütenahî bir kudrete istinad etmek için bir vesika verir ve belki iman bir vesikadır.
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    376. satır: 242. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    But the human weapon called the faculty of will both lacks power and its range is short. And it is inaccurate. It cannot create, and apart from ‘acquiring,’ can do nothing.(*)
    Halbuki o cüz-i ihtiyarî denilen silah-ı insanî hem âciz hem kısadır. Hem ayarı noksandır. İcad edemez, kesbden başka hiçbir şey elinden gelmez.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    (*) Belief causes the faculty of  will to be employed in God’s name, and makes it sufficient before everything it may face. Like when a soldier employs his insignificant strength on account of the state, he can perform deeds thousands of times greater than his own strength...
    Hâşiye: İman, o cüz-i ihtiyarîyi, Allah namına istimal ettirip her şeye karşı kâfi getirir. Bir askerin cüz’î kuvvetini devlet hesabına istimal ettiği vakit, binler kuvvetinden fazla işler görmesi gibi.
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    388. satır: 250. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It can neither penetrate the past nor discern the future, and in regard to my hopes and fears concerning these, was of no benefit.(*)
    Ne geçmiş zamana hulûl edebilir ne de gelecek zamana nüfuz edebilir. Mazi ve müstakbele ait emellerime ve elemlerime faydası yoktur.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    (*) Belief takes its reins from the hand of the animal body and hands them over to the heart and the spirit, and may therefore penetrate the past and the future. For the sphere of life of the heart and spirit is broad.
    Hâşiye: İman, dizginini cism-i hayvanînin elinden alıp kalbe, ruha teslim ettiği için maziye nüfuz ve müstakbele hulûl edebilir. Çünkü kalp ve ruhun daire-i hayatı geniştir.
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    400. satır: 258. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The arena of the faculty of will is brief present time and the passing present instant.
    O cüz-i ihtiyarînin meydan-ı cevelanı, kısacık şu zaman-ı hazır ve bir ân-ı seyyaldir.
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    412. satır: 268. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, despite all my needs and weakness, want and poverty, and my wretched state induced by the horrors and terrors arising from the six aspects, clearly written on the page of my being by the pen of power, and included in my nature, were desires stretching to eternity and hopes spreading through eternity.
    İşte şu bütün ihtiyaçlarımla ve zayıflığımla ve fakr ve aczimle beraber altı cihetten gelen dehşetler ve vahşetlerle perişan bir halde iken; kalem-i kudretle sahife-i fıtratımda ebede uzanan arzular ve sermede yayılan emeller aşikâre bir surette yazılmıştır, mahiyetimde dercedilmiştir.
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    420. satır: 274. satır:
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    Indeed, whatever there is in the world, there are samples of it in my being. I am connected to everything. It is for them that I am caused to work.
    Belki dünyada ne varsa numuneleri fıtratımda vardır. Umum onlara karşı alâkadarım. Onlar için çalıştırıyorum, çalışıyorum.
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    428. satır: 280. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The sphere of need stretches as far as the eye can see.
    İhtiyaç dairesi, nazar dairesi kadar büyüktür, geniştir.
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    440. satır: 290. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In fact, wherever the imagination goes, the sphere of need extends that far. There is need there too. Whatever man lacks, he is in need of. That which he does not have, he needs. And what he lacks is endless.
    Hattâ hayal nereye gitse ihtiyaç dairesi dahi oraya gider. Orada da hâcet vardır. Belki her ne ki elde yok, ihtiyaçta vardır. Elde olmayan, ihtiyaçta vardır. Elde bulunmayan ise hadsizdir.
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    448. satır: 296. satır:
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    But then the extent of his power extends only as far as his short arm reaches.
    Halbuki daire-i iktidar, kısa elimin dairesi kadar kısa ve dardır.
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    456. satır: 302. satır:
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    That means  my  want  and  needs  are  as  great  as  the  world.
    Demek fakr u ihtiyaçlarım, dünya kadardır.
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    464. satır: 308. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Whereas  my  capital  is  as infinitesimal as an indivisible particle.
    Sermayem ise cüz-i lâyetecezza gibi cüz’î bir şeydir.
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    472. satır: 314. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    So, of what use is the faculty of will, worth twopence in relation to my needs which encompass the  world and can only be obtained for millions of liras? They cannot be bought with it, and cannot be gained by it. In which case, one has to search for another solution.
    İşte şu cihan kadar ve milyarlar ile ancak istihsal edilen hâcet nerede? Ve bu beş paralık cüz-i ihtiyarî nerede? Bununla onların mübayaasına gidilmez. Bununla onlar kazanılmaz. Öyle ise başka bir çare aramak gerektir.
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    480. satır: 320. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The solution is this: to forego one’s own will and leave matters to the Divine will; to give up one’s own power and strength, and seeking refuge in the power and strength of Almighty God, to adhere to true reliance on Him. ‘O my Sustainer! Since the way to be saved is this, I forego my own will in Your way, and I give up my egotism.
    O çare ise şudur ki o cüz-i ihtiyarîden dahi vazgeçip, irade-i İlahiyeye işini bırakıp, kendi havl ve kuvvetinden teberri edip, Cenab-ı Hakk’ın havl ve kuvvetine iltica ederek hakikat-i tevekküle yapışmaktır. Yâ Rab! Madem çare-i necat budur. Senin yolunda o cüz-i ihtiyarîden vazgeçiyorum ve enaniyetimden teberri ediyorum.
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    488. satır: 326. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Then Your grace may take me by the hand out of compassion for my impotence and weakness, and Your mercy may take pity on my need and indigence and be a support for me, and open its door for me.
    Tâ senin inayetin, acz ve zaafıma merhameten elimi tutsun. Hem tâ senin rahmetin, fakr u ihtiyacıma şefkat edip bana istinadgâh olabilsin, kendi kapısını bana açsın.
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    500. satır: 336. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Yes, whoever finds the boundless sea of mercy, surely does not rely on his own mirage-like will and choice; he does not abandon mercy and have recourse to his will.
    Evet, her kim ki rahmetin nihayetsiz denizini bulsa elbette bir katre serap hükmünde olan cüz-i ihtiyarına itimat etmez, rahmeti bırakıp ona müracaat etmez.
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    512. satır: 346. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Alas! We have been deceived. We supposed the life of this world to be constant, and so have lost everything. Yes, this passing life is but a sleep; it passes like a dream. This frail life flies like the wind, and departs.
    Eyvah! Aldandık. Şu hayat-ı dünyeviyeyi sabit zannettik. O zan sebebiyle bütün bütün zayi ettik. Evet, şu güzeran-ı hayat bir uykudur, bir rüya gibi geçti. Şu temelsiz ömür dahi bir rüzgâr gibi uçar gider.
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    520. satır: 352. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Arrogant man, who relies on himself and supposes he will live for ever, is doomed to die. He passes swiftly. The world, too, man’s house, tumbles into the darkness of non- existence. Hopes do not last, while pains endure in the spirit.
    Kendine güvenen ve ebedî zanneden mağrur insan, zevale mahkûmdur. Süratle gidiyor. Hane-i insan olan dünya ise zulümat-ı ademe sukut eder. Emeller bekasız, elemler ruhta bâki kalır.
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    532. satır: 362. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Since the reality is this, come, my wretched soul, which yearns for life, is enamoured of the world and afflicted with endless hopes and pains! Awake and come to your senses! As the fire-fly relies on its own miniscule light and remains in the boundless darkness of the night, and since it does not rely on itself, the honey-bee finds the sun of daytime, and gazes on its friends, the flowers, gilded with the sunlight; if you rely on yourself and your being and your ego, you will resemble the fire-fly. Whereas if you sacrifice your transient being in the way of the Creator Who gave it to you, you will find an unending light of existence. So sacrifice it! For your being is a trust given to you for safekeeping.
    Madem hakikat böyledir, gel ey hayata çok müştak ve ömre çok talip ve dünyaya çok âşık ve hadsiz emeller ile ve elemler ile müptela bedbaht nefsim! Uyan, aklını başına al! Nasıl ki yıldız böceği kendi ışıkçığına itimat eder, gecenin hadsiz zulümatında kalır. Bal arısı, kendine güvenmediği için gündüzün güneşini bulur. Bütün dostları olan çiçekleri, güneşin ziyasıyla yaldızlanmış müşahede eder. Öyle de kendine, vücuduna ve enaniyetine dayansan yıldız böceği gibi olursun. Eğer sen, fâni vücudunu, o vücudu sana veren Hâlık’ın yolunda feda etsen bal arısı gibi olursun. Hadsiz bir nur-u vücud bulursun. Hem feda et. Çünkü şu vücud, sende vedia ve emanettir.
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    544. satır: 372. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Moreover, it is His property, and it is He Who bestowed it. So do not scorn it, sacrifice it unhesitatingly. Sacrifice it so that it will be made permanent. For negation of a negation is an affirmation. That is, if non-being is not, there is being. If non-being is negated, existence comes into being.
    Hem onun mülküdür hem o vermiştir. Öyle ise minnet etmeyerek ve çekinmeyerek fena et, feda et tâ beka bulsun. Çünkü nefy-i nefiy, ispattır. Yani yok, yok ise o vardır. Yok, yok olsa var olur.
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    556. satır: 382. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The All-Generous Creator buys His own property from you, and gives you the high price of Paradise in return. Also, He looks after that property well for you, and increases its value. And He will return it to you in both enduring and perfect form. O my soul! Do not delay! Do this trade which is  profitable in five respects, and be saved from five losses; make a fivefold profit all at once!
    Hâlık-ı Kerîm, kendi mülkünü senden satın alıyor. Cennet gibi büyük bir fiyatı verir. Hem o mülkü senin için güzelce muhafaza ediyor. Kıymetini yükselttiriyor. Yine sana hem bâki hem mükemmel bir surette verecektir. Öyle ise ey nefsim! Hiç durma. Birbiri içinde beş kârlı bu ticareti yap. Tâ beş hasaretten kurtulup beş rıbhi birden kazanasın.
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In the Name of God, the Merciful, the Compassionate. But when it set, he said: ‘I love not those that set.(*<ref>*Qur’an, 6:76.</ref>)
    فَلَمَّٓا اَفَلَ قَالَ لَٓا اُحِبُّ ال۟اٰفِلٖينَ
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    569. satır: 391. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It made me weep, the verse I love not those that set, which was uttered by Abraham (Peace be upon him), and announces the universe’s passing and death.
    İbrahim aleyhisselâmdan sudûr ile kâinatın zeval ve ölümünü ilan eden na’y-ı لَٓا اُحِبُّ ال۟اٰفِلٖينَ beni ağlattırdı.
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    577. satır: 397. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The eyes of my heart wept at it, pouring out bitter tear-drops. Each tear-drop was sorely sad as the eyes of my heart wept. The verse causes others to weep, and as though weeps  itself.
    Onun için kalp gözü ağladı ve ağlayıcı katreleri döktü. Kalp gözü ağladığı gibi döktüğü her bir damlası da o kadar hazîndir, ağlattırıyor. Güya kendisi de ağlıyor. O damlalar, gelecek Farisî fıkralardır.
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    585. satır: 403. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The  following  lines  in  Persian  are  my  tear-drops,  they  are  a  sort  of commentary of some words present within the  Divine Word of God’s Wise One, the Prophet Muhammad.
    İşte o damlalar ise Nebiyy-i Peygamber olan bir Hakîm-i İlahî’nin kelâmullah içinde bulunan bir kelâmının bir nevi tefsiridir.
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    593. satır: 409. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    A beloved who is hidden through setting is not beautiful, for those doomed to decline cannot be truly beautiful. They may not loved with the heart, which is created for eternal love and is the mirror of the Eternally Besought One, and should not be loved with it.
    Güzel değil batmakla gaib olan bir mahbub. Çünkü zevale mahkûm, hakiki güzel olamaz. Aşk-ı ebedî için yaratılan ve âyine-i Samed olan kalp ile sevilmez ve sevilmemeli.
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    601. satır: 415. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    A desired one who is doomed to be lost on setting; such a one is not worthy of the heart’s attachment, the mind’s preoccupation. He may not be the object of desires. He is not worthy of being regretted with the sorrow and grief that follows. So why should the heart worship such a one and be bound to him?
    Bir matlub ki gurûbda gaybubet etmeye mahkûmdur; kalbin alâkasına, fikrin merakına değmiyor. Âmâle merci olamıyor. Arkasında gam ve kederle teessüf etmeye lâyık değildir. Nerede kaldı ki kalp ona perestiş etsin ve ona bağlansın kalsın.
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    609. satır: 421. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    One  sought  who  is  lost  in ephemerality;  I  do  not  want  such a  one.  For  I  am ephemeral, I do not want one who is thus. What should I do?
    Bir maksud ki fenada mahvoluyor, o maksudu istemem. Çünkü fâniyim, fâni olanı istemem; neyleyeyim?
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    617. satır: 427. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    A worshipped one who is buried in death; I shall not call him, I shall not seek refuge with him. For I am infinitely needy and impotent. One who is impotent can find no cure for my boundless ills. He can spread no salve on my eternal wounds. How can one who cannot save himself from death be an object of worship?
    Bir mabud ki zevalde defnoluyor; onu çağırmam, ona iltica etmem. Çünkü nihayetsiz muhtacım ve âcizim. Âciz olan, benim pek büyük dertlerime deva bulamaz. Ebedî yaralarıma merhem süremez. Zevalden kendini kurtaramayan nasıl mabud olur?
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    625. satır: 433. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Indeed, the reason, which is obsessed with externals, cries out despairingly at seeing the deaths of the  things it worships in the universe, and the spirit, which seeks for an eternal beloved, utters the cry:  I love not those that set.
    Evet, zâhire müptela olan akıl, şu keşmekeş kâinatta perestiş ettiği şeylerin zevalini görmek ile meyusane feryat eder ve bâki bir mahbubu arayan ruh dahi لَٓا اُحِبُّ ال۟اٰفِلٖينَ feryadını ilan ediyor.
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    633. satır: 439. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    I do not want separation, I do not desire separation, I cannot abide separation...
    İstemem, arzu etmem, tâkat getirmem müfarakatı.
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    641. satır: 445. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Meetings followed immediately by separation are not worth sorrow and grief, they are not worthy of being longed for. For just as the passing of pleasure is pain, imagining the passing of pleasure is also a pain. The works of all the metaphorical lovers, that is, the works of poetry on love, are all cries at the pain arising from imagining this passing. If you were to constrain the spirit of all the works of poetry, from each would flow these grievous cries.
    Der-akab zeval ile acılanan mülakatlar, keder ve meraka değmez. İştiyaka hiç lâyık değildir. Çünkü zeval-i lezzet, elem olduğu gibi zeval-i lezzetin tasavvuru dahi bir elemdir. Bütün mecazî âşıkların divanları, yani aşknameleri olan manzum kitapları, şu tasavvur-u zevalden gelen elemden birer feryattır. Her birinin bütün divan-ı eş’arının ruhunu eğer sıksan elemkârane birer feryat damlar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <div lang="tr" dir="ltr" class="mw-content-ltr">
    649. satır: 451. satır:
    </div>
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, it  is  due  to  the  pain  and  tribulations  of  those  meetings  stained  with transitoriness, those sorrowful, metaphorical loves, that my heart weeps and cries through the weeping of, I love not those that set.
    İşte o zeval-âlûd mülakatlar, o elemli mecazî muhabbetler derdinden ve belasındandır ki kalbim İbrahimvari لَٓا اُحِبُّ ال۟اٰفِلٖينَ ağlamasıyla ağlıyor ve bağırıyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <div lang="tr" dir="ltr" class="mw-content-ltr">
    657. satır: 457. satır:
    </div>
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If  you  want  permanence  in  this  transitory  world, permanence  comes  from transitoriness. Find transience with regard to your evil-commanding soul so that you may be enduring.
    Eğer şu fâni dünyada beka istiyorsan beka, fenadan çıkıyor. Nefs-i emmare cihetiyle fena bul ki bâki olasın.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <div lang="tr" dir="ltr" class="mw-content-ltr">
    665. satır: 463. satır:
    </div>
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Divest yourself of bad morals, the basis of the worship of this world. Be transitory! Sacrifice your goods and property in the way of the True Beloved. See the ends of beings, which point to non-existence, for the way leading to permanence in this world starts from transitoriness.
    Dünya-perestlik esasatı olan ahlâk-ı seyyieden tecerrüd et, fâni ol. Daire-i mülkünde ve malındaki eşyayı, Mahbub-u Hakiki yolunda feda et. Mevcudatın adem-nüma âkıbetlerini gör. Çünkü şu dünyadan bekaya giden yol, fenadan gidiyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <div lang="tr" dir="ltr" class="mw-content-ltr">
    673. satır: 469. satır:
    </div>
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The human mind, which plunges into causes, is bewildered at the upheavals of the passing of the world, and laments despairingly. While the conscience, which desires true existence, severs the connection with metaphorical beloveds and transient beings through crying like  Abraham, I love not those that set, and it binds itself to the Truly Existent
    Esbab içine dalan fikr-i insanî, şu zelzele-i zeval-i dünyadan hayrette kalıp meyusane fîzar ediyor. Vücud-u hakiki isteyen vicdan, İbrahim­vari لَٓا اُحِبُّ ال۟اٰفِلٖينَ enîniyle mahbubat-ı mecaziyeden ve mevcudat-ı zâileden kat-ı alâka edip Mevcud-u Hakiki’ye ve Mahbub-u Sermedî’ye bağlanıyor.
    One, and Eternal Beloved.
    </div>


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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    685. satır: 480. satır:
    </div>
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O my ignorant soul! Know that the world and its beings are certainly ephemeral, but you may find a way leading to permanence in each ephemeral thing, and may see two flashes, two mysteries, of the manifestations of the Undying Beloved’s Beauty.
    Ey nâdan nefsim! Bil ki çendan dünya ve mevcudat fânidir. Fakat her fâni şeyde, bâkiye îsal eden iki yol bulabilirsin ve can-ı canan olan Mahbub-u Lâyezal’in tecelli-i cemalinden iki lem’ayı, iki sırrı görebilirsin. Ân şart ki suret-i fâniyeden ve kendinden geçebilirsen…
    Yes, it is within the bounty that the bestowal is to be seen and the favour of the Most Merciful perceived. If you pass from bounty to bestowal, you will find the Bestower.
    </div>


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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    697. satır: 491. satır:
    </div>
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Also, each work of the Eternally Besought One makes known the All-Glorious Maker’s Names like a missive. If you pass from the decoration to the meaning, you will find the One signified by way of His Names. Since you can find the kernel, the essence, of these ephemeral beings, obtain it. Then without  pity  you can throw away their meaningless shells and externals onto the flood of ephemerality.
    Evet, nimet içinde in’am görünür; Rahman’ın iltifatı hissedilir. Nimetten in’ama geçsen Mün’im’i bulursun. Hem her eser-i Samedanî, bir mektup gibi bir Sâni’-i Zülcelal’in esmasını bildirir. Nakıştan manaya geçsen esma yoluyla müsemmayı bulursun. Madem şu masnuat-ı fâniyenin mağzını, içini bulabilirsin; onu elde et. Manasız kabuğunu, kışrını acımadan fena seyline atabilirsin.
    </div>


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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    709. satır: 501. satır:
    </div>
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Among beings there is no work which is not a most meaningful embodied word and does not cause  to be read numerous of the Glorious Maker’s Names. Since beings are words, words of power, read their meanings and place them in your heart. Fearlessly cast words without meaning onto the winds of transience. Do not concern yourself looking behind them, needlessly occupying yourself.
    Evet, masnuatta hiçbir eser yok ki çok manalı bir lafz-ı mücessem olmasın, Sâni’-i Zülcelal’in çok esmasını okutturmasın. Madem şu masnuat elfazdır, kelimat-ı kudrettir; manalarını oku, kalbine koy. Manasız kalan elfazı, bilâ-perva zevalin havasına at. Arkalarından alâkadarane bakıp meşgul olma.
    </div>


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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    717. satır: 507. satır:
    </div>
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Since the chain of thought of the worldly mind, which worships externals and whose capital consists of ‘objective’ knowledge, leads to nothingness and non-existence, it cries out despairingly in its bewilderment and frustration. It seeks a true path leading to reality. Since the spirit has withdrawn from ‘those that set’ and the ephemeral, and the heart has given up its metaphorical beloveds, and the  conscience too has turned its face from transitory beings, you too, my wretched soul, attract the assistance of I love not those that set, like Abraham, and be saved.
    İşte zâhir-perest ve sermayesi âfakî malûmattan ibaret olan akl-ı dünyevî, böyle silsile-i efkârı hiçe ve ademe incirar ettiğinden, hayretinden ve haybetinden meyusane feryat ediyor. Hakikate giden bir doğru yol arıyor. Madem ufûl edenlerden ve zeval bulanlardan ruh elini çekti. Kalp dahi mecazî mahbublardan vazgeçti. Vicdan dahi fânilerden yüzünü çevirdi. Sen dahi bîçare nefsim, İbrahimvari لَٓا اُحِبُّ ال۟اٰفِلٖينَ gıyasını çek, kurtul.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <div lang="tr" dir="ltr" class="mw-content-ltr">
    725. satır: 513. satır:
    </div>
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    See how well Mawlana Jami expressed it, whose nature was kneaded with love and who was intoxicated with the cup of love:
    Fıtratı aşkla yoğrulmuş gibi sermest-i câm-ı aşk olan Mevlana Câmî, kesretten vahdete yüzleri çevirmek için bak ne güzel söylemiş:
    </div>




    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Yaki khwah(1)  Yaki khwan(2) Yaki ju(3)  Yaki bin(4)  Yaki dan(5) Yaki gu(6)
    6يَكٖى خٰواه۟1  يَكٖى خٰوان۟2  يَكٖى جُوى۟3  يَكٖى بٖين۟4  يَكٖى دَان۟5  يَكٖى گُوى۟
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    (*<ref>*Only this line is Mawlana Jami’s.</ref>)
    demiştir. (Hâşiye<ref>'''Hâşiye:''' Yalnız bu satır Mevlana Câmî’nin kelâmıdır.</ref>)
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That is,
    1 - Yani yalnız biri iste, başkaları istenmeye değmiyor.
    1. Want only One; the rest are not worth wanting.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    2. Call One; the others will not come to your assistance.
    2 - Biri çağır, başkaları imdada gelmiyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    3. Seek One; the rest are not worth it.
    3 - Biri talep et, başkalar lâyık değiller.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    4. See One; the others are not seen all the time; they hide themselves behind the veil of ephemerality.
    4 - Biri gör, başkalar her vakit görünmüyorlar, zeval perdesinde saklanıyorlar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    5. Know One; knowledge other than that which assists knowledge of Him is without benefit.
    5 - Biri bil, marifetine yardım etmeyen başka bilmekler faydasızdır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    6. Say One; words not concerning Him may be considered meaningless.
    6 - Biri söyle, ona ait olmayan sözler malayani sayılabilir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <div lang="tr" dir="ltr" class="mw-content-ltr">
    766. satır: 537. satır:
    </div>
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Yes, Jami, you spoke the truth absolutely. The True Beloved, the True Sought One, the True Desired One, the True Object of Worship is He alone...
    Evet Câmî, pek doğru söyledin. Hakiki mahbub, hakiki matlub, hakiki maksud, hakiki mabud; yalnız odur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <div lang="tr" dir="ltr" class="mw-content-ltr">
    774. satır: 543. satır:
    </div>
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For, in a mighty circle for the mentioning of the Divine Names, this world together with all its beings and their different tongues and various songs declares, There is no god but God; together they testify to Divine unity. And binding the wound caused by I love not those that set, point to an Undying Beloved in place of all the metaphorical beloveds, attachment to whom has been severed.
    Çünkü bu âlem bütün mevcudatıyla muhtelif dilleriyle, ayrı ayrı nağamatıyla zikr-i İlahînin halka-i kübrasında beraber لَٓا اِلٰهَ اِلَّا هُو der, vahdaniyete şehadet eder. لَٓا اُحِبُّ ال۟اٰفِلٖينَ in açtığı yaraya merhem sürüyor ve alâkayı kestiği mecazî mahbublara bedel, bir Mahbub-u Lâyezalî’yi gösteriyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <nowiki>*</nowiki> * *
    <nowiki>*</nowiki> * *
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    About  twenty-five  years  ago  on  Yuşa Tepesi  (Mount  Joshua)  above  the Istanbul Bosphorus, at a time I had decided to give up the world, a number of important friends came to me in order to call me back to the world and my former  position. I told them to leave me till the following morning so that I could seek guidance. That morning the following two Tables were imparted to my heart. They resemble poetry, but they are not. I have not changed them for the sake of that blessed memory, and they have been kept as they occurred to me.
    Bundan yirmi beş sene kadar evvel İstanbul Boğazı’ndaki Yuşa Tepesi’nde, dünyanın terkine karar verdiğim bir zamanda, bir kısım mühim dostlarım beni dünyaya, eski vaziyetime döndürmek için yanıma geldiler. Dedim: “Yarına kadar beni bırakınız, istihare edeyim.” Sabahleyin kalbime bu iki levha hutur etti. Şiire benzer fakat şiir değiller. O mübarek hatıranın hatırı için ilişmedim. Geldiği gibi muhafaza edildi.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    They were added to the Twenty-Third Word, and now have been included here on account of their ‘station’.
    Yirmi Üçüncü Söz’ün âhirine ilhak edilmişti. Makam münasebetiyle buraya alındı.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="Birinci_Levha"></span>
    === Birinci Levha ===
    ===THE FIRST TABLE===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    [The Table depicting the reality of the world of the heedless.]
    '''Ehl-i gaflet dünyasının hakikatini tasvir eder levhadır.'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Don’t call me to the world; -- I came, and saw it was transitory.
    Beni dünyaya çağırma Ona geldim fena gördüm.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Heedlessness was a veil; -- I saw the light of truth was concealed.
    Demâ gaflet hicab oldu Ve nur-u Hak nihan gördüm.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    All the beings in existence, -- I saw were ephemeral, harmful.
    Bütün eşya-yı mevcudat Birer fâni muzır gördüm.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If you say, being, I dressed in it; -- Alas! It was non-being; I suffered much!
    Vücud desen onu giydim Âh ademdi çok bela gördüm.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If you say, life, I tasted it; -- I saw it was torment upon torment.
    Hayat desen onu tattım Azap-ender azap gördüm.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The mind became pure torture;  -- I saw permanence to be tribulation.
    Akıl ayn-ı ikab oldu Bekayı bir bela gördüm.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Life became pure whim;  -- I saw attainment to be pure loss.
    Ömür ayn-ı heva oldu Kemal ayn-ı heba gördüm.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Deeds became pure hypocrisy; -- I saw hopes to be pure pain.
    Amel ayn-ı riya oldu Emel ayn-ı elem gördüm.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Union became parting itself; -- I saw the cure to be the ill.
    Visal nefs-i zeval oldu Devayı ayn-ı dâ’ gördüm.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    These lights became darkness; -- I saw these friends to be orphans.
    Bu envar zulümat oldu Bu ahbabı yetim gördüm.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    These voices became announcements of death; -- I saw the living to be dead.
    Bu savtlar na’y-ı mevt oldu Bu ahyayı mevat gördüm.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Knowledge was transformed into fancy;-- I  saw  in  science  a thousand ailments.
    Ulûm evhama kalboldu Hikemde bin sekam gördüm.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Pleasure became pure pain; -- I saw existence to be compounded
    Lezzet ayn-ı elem oldu Vücudda bin adem gördüm.
    non-existence.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If you say the Beloved, I found him; -- Alas! On separation I suffered grievous pain.
    Habib desen onu buldum Âh firakta çok elem gördüm.
    </div>




    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="İkinci_Levha"></span>
    === İkinci Levha ===
    ===THE SECOND TABLE===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    [The Table indicating the reality of the world of the people of guidance, those with easy hearts.]
    '''Ehl-i hidayet ve huzurun hakikat-i dünyalarına işaret eder levhadır.'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Then the heedlessness passed, -- And I saw the light of truth clearly.
    Demâ gaflet zeval buldu Ve nur-u Hak ayân gördüm.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Existence became the proof of God; -- See, life is the mirror of God.
    Vücud bürhan-ı Zat oldu Hayat mir’at-ı Hak’tır gör.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The mind became the key to treasuries.  -- See, transience is the door to permanence.
    Akıl miftah-ı kenz oldu Fena bab-ı bekadır gör.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The spark of perfection died, -- But, behold the Sun of Beauty!
    Kemalin lem’ası söndü Fakat şems-i Cemal var gör.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Separation became true union; -- See, pain is pure pleasure.
    Zeval ayn-ı visal oldu Elem ayn-ı lezzettir gör.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Life became pure action; -- See, eternity is pure life.
    Ömür nefs-i amel oldu Ebed ayn-ı ömürdür gör.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Darkness became the container of light; -- See, there is true life in death.
    Zalâm zarf-ı ziya oldu Bu mevtte hak hayat var gör.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    All things became familiar; -- See, all sounds are the mentioning of God.
    Bütün eşya enis oldu Bütün asvat zikirdir gör.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    All the atoms in existence – -- See, each recites God’s praises and extols Him.
    Bütün zerrat-ı mevcudat Birer zâkir, müsebbih gör.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    I found poverty to be a treasury of wealth;-- See, in impotence is perfect strength.
    Fakrı kenz-i gına buldum Aczde tam kuvvet var gör.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If you find God,  -- See, all things are yours.
    Eğer Allah’ı buldunsa Bütün eşya senindir gör.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If you are the slave of the Owner of All Things, -- See, His property is yours.
    Eğer Mâlik-i Mülk’e memlûk isen Onun mülkü senindir gör.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If you are arrogant and claim to own yourself,  -- See, it is trial and tribulation without end;
    Eğer hodbin ve kendi nefsine mâlik isen Bilâ-addin beladır gör,
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Experience its boundless torment; -- See, it is a calamity most crushing.
    Bilâ-haddin azaptır tat Bilâ-gayet ağırdır gör.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If you are a true slave of God, -- See, it is a limitless pleasure and ease.
    Eğer hakiki abd-i hudâbin isen Hudutsuz bir safadır gör,
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Taste its uncountable rewards, -- Experience its infinite happiness...
    Hesapsız bir sevap var tat Nihayetsiz saadet gör.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <nowiki>*</nowiki> * *
    <nowiki>*</nowiki> * *
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Twenty-five years ago in Ramadan after the Afternoon Prayer, I read Shaykh ‘Abd al-Qadir Geylani’s composition in verse about the Most Beautiful Names. I felt a desire to write a supplication with the Divine Names, and at that time only this much was written. I wanted to write a supplication similar to that of my holy master, but,  alas! I have no ability to write poetry and it remained deficient.
    Yirmi beş sene evvel ramazanda ikindiden sonra Şeyh-i Geylanî’nin (ks) Esma-i Hüsna manzumesini okudum. Bana bir arzu geldi ki esma-i hüsna ile bir münâcat yazayım. Fakat o vakit bu kadar yazıldı. O kudsî üstadımın mübarek münâcat-ı esmaiyesine bir nazire yapmak istedim. Heyhat! Nazma istidadım yok. Yapamadım, noksan kaldı.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Nevertheless, the supplication was added to the Thirty-Third Letter of the Thirty-Third Word, known as the Thirty-Three Windows, then was included here on account of its ‘station’.
    Bu münâcat, Otuz Üçüncü Söz’ün Otuz Üçüncü Mektup’u olan Pencereler Risalesi’ne ilhak edilmişti. Makam münasebetiyle buraya alındı.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    He is the Enduring One
    هُوَ ال۟بَاقٖى
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The Wise Judge of affairs, we are under His decree;
    حَكٖيمُ ال۟قَضَايَا نَح۟نُ فٖى قَب۟ضِ حُك۟مِهٖ ۝ هُوَ ال۟حَكَمُ ال۟عَد۟لُ لَهُ ال۟اَر۟ضُ وَ السَّمَاءُ
    He is the Just Arbiter; His are the heavens and the earth.
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    The One Knowing of the secrets and hidden matters in His dominions; He is the All-Powerful, Self-Subsistent; His is all from the Throne to the ground.
    عَلٖيمُ ال۟خَفَايَا وَ ال۟غُيُوبِ فٖى مُل۟كِهٖ ۝ هُوَ ال۟قَادِرُ ال۟قَيُّومُ لَهُ ال۟عَر۟شُ وَ الثَّرَاءُ
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    The Perceiver of the fine points and embroideries in His art;
    لَطٖيفُ ال۟مَزَايَا وَ النُّقُوشِ فٖى صُن۟عِهٖ ۝ هُوَ ال۟فَاطِرُ ال۟وَدُودُ لَهُ ال۟حُس۟نُ وَ ال۟بَهَاءُ
    He is the Creator, the Loving One; His is the beauty and the splendour.
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    The Glorious One Whose attributes are reflected in the mirrors in His creation; He is the Lord, the Most Holy; His is the might and the grandeur.
    جَلٖيلُ ال۟مَرَايَا وَ الشُّؤُنِ فٖى خَل۟قِهٖ ۝ هُوَ ال۟مَلِكُ ال۟قُدُّوسُ لَهُ ال۟عِزُّ وَ ال۟كِب۟رِيَاءُ
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    The Originator of creatures; we form the embroideries of His art;
    بَدٖيعُ ال۟بَرَايَا نَح۟نُ مِن۟ نَق۟شِ صُن۟عِهٖ ۝ هُوَ الدَّائِمُ ال۟بَاقٖى لَهُ ال۟مُل۟كُ وَ ال۟بَقَاءُ
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    He is the Constant, the Enduring One; His is the dominion and eternity.
    كَرٖيمُ ال۟عَطَايَا نَح۟نُ مِن۟ رَك۟بِ ضَي۟فِهٖ ۝ هُوَ الرَّزَّاقُ ال۟كَافٖى لَهُ ال۟حَم۟دُ وَ الثَّنَاءُ
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    The Munificent Bestower of gifts; we are the caravan of His guests; He is the Provider, the Sufficer; His is the praise and laudation.
    جَمٖيلُ ال۟هَدَايَا نَح۟نُ مِن۟ نَس۟جِ عِل۟مِهٖ ۝ هُوَ ال۟خَالِقُ ال۟وَافٖى لَهُ ال۟جُودُ وَ ال۟عَطَاءُ
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    The Beauteous Granter of gifts; We are the weavings of His knowledge; He is the Creator, the Faithful; His is the munificence, the giving. The Hearer of plaints and supplications in His creation; He is the Merciful, the Healer; His are the thanks and the praise.
    سَمٖيعُ الشَّكَايَا وَ الدُّعَاءِ لِخَل۟قِهٖ ۝ هُوَ الرَّاحِمُ الشَّافٖى لَهُ الشُّك۟رُ وَ الثَّنَاءُ
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    The Pardoner of the faults and sins of His servants; He is the Oft Forgiving, the Compassionate; His is forgiveness and acceptance.
    غَفُورُ ال۟خَطَايَا وَ الذُّنُوبِ لِعَب۟دِهٖ ۝ هُوَ ال۟غَفَّارُ الرَّحٖيمُ لَهُ ال۟عَف۟وُ وَ الرِّضَاءُ
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    O my soul! Together with my heart, weep and cry, and say:
    Ey nefsim! Kalbim gibi ağla ve bağır ve de ki:
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    I am ephemeral; I do not want one such as that.
    '''“Fâniyim, fâni olanı istemem.'''
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    I am impotent; I do not want one such as that.
    '''Âcizim, âciz olanı istemem.'''
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    I have surrendered my spirit to the Most Merciful; I do not want another.
    '''Ruhumu Rahman’a teslim eyledim, gayr istemem.'''
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    I want one, but I want an eternal friend.
    '''İsterim fakat bir yâr-ı bâki isterim.'''
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    I am a mere speck, but I want an eternal sun.
    '''Zerreyim fakat bir şems-i sermed isterim.'''
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    I am nothing, but nothing, yet I want these beings, all of them.
    '''Hiç-ender hiçim fakat bu mevcudatı umumen isterim.”'''
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    <span id="Barla_Yaylası_Çam,_Katran,_Ardıç,_Karakavağın_Bir_Meyvesidir"></span>
    === Barla Yaylası Çam, Katran, Ardıç, Karakavağın Bir Meyvesidir ===
    ===A FRUIT OF THE PINE, CEDAR, JUNIPER, AND BLACK CYPRESS TREES
    </div>
    IN THE UPLANDS OF BARLA===


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    It is part of the eleventh letter.
    (Makam münasebetiyle buraya alınmış, On Birinci Mektup’un bir parçasıdır.)
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    One time during my captivity while gazing at the majestic and wonderful forms of the pine, cedar,  and juniper trees on the mountain top, a gentle breeze was blowing. Transforming the scene into a magnificent, delightful, and clamorous display of dancing and a rapturous performance of praise and glorification, the enjoyment of watching it was transformed into instruction for my eyes and wisdom for my ears. I suddenly recalled the Kurdish lines of Ahmad al-Jizri, whose meaning is:
    Bir vakit esaretimde dağ başında azametli çam ve katran ve ardıç ağaçlarının heybet-nüma suretlerini, hayret-feza vaziyetlerini temaşa ederken pek latîf bir rüzgâr esti. O vaziyeti pek muhteşem ve şirin, velvele-âlûd bir zelzele-i raks-nüma, bir tesbihat-ı cezbe-eda suretine çevirdiğinden eğlence temaşası, nazar-ı ibrete ve sem’-i hikmete döndü. Birden Ahmed-i Cezerî’nin Kürtçe şu fıkrası:
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    ‘Everyone has hastened to gaze at You and Your Beauty; they are acting coyly before Your Beauty.’ My heart wept as follows, expressing their instructive meanings.
    هَر۟كَس۟ بِتَمَاشَاگَهِ حُس۟نَاتَه زِهَر۟ جَاى۟ تَش۟بٖيهِ نِگَارَان۟ بِجَمَالَاتَه دِنَازِن۟ hatırıma geldi. Kalbim, ibret manalarını ifade için şöyle ağladı:
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    The meaning of the verses in Persian written at Tepelice in the mountains of Barla about the fruit of the pine, cedar, juniper, and black cypress trees is this:
    '''Barla yaylası Tepelice’de çam, katran, ardıç, karakavak meyvesi hakkında yazılan Farisî beyitlerin manası:'''
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    Living creatures have appeared from everywhere on the face of the earth, Your art, to gaze on You.
    Hatırıma geldi. Kalbim dahi ibret manalarını ifade için şöyle ağladı:
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    From above and below they emerge like heralds, and call out.
    Yani senin temaşageh-i hüsnüne, herkes her yerden koşup gelmiş. Senin cemalinle nazdarlık ediyorlar.
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    The herald-like trees take pleasure at the beauty of Your embroideries, and they dance.
    Her zîhayat, senin temaşageh-i sanatın olan zemin yüzüne her yerden çıkıp bakıyorlar.
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    They are filled with joy at the perfection of Your art, and utter most beautiful sounds.
    Aşağıdan, yukarıdan dellâllar gibi çıkıp bağırıyorlar.
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    It is as if the sweetness of their own voices fills them with joy too,
    Senin cemal-i nakşından keyiflenip o dellâl-misal ağaçlar oynuyorlar.
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    and makes them perform a delicate melody.
    Senin kemal-i sanatından neşelenip güzel güzel sadâ veriyorlar.
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    In response the trees have started dancing and are seeking ecstasy.
    Güya sadâlarının tatlılığı, onları da neşelendirip nâzeninane bir naz ettiriyor.
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    It  is  through these  works  of Divine  mercy that  all  the  living  creatures  receive
    İşte ondandır ki şu ağaçlar raksa gelmiş, cezbe istiyorlar.
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    instruction in the glorification and prayer particular to each.
    Şu rahmet-i İlahiyenin âsârıyladır ki her zîhayat, kendine mahsus tesbih ve namazın dersini alıyorlar.
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    After receiving instruction, on high rocks the trees raise their heads to the Divine Throne.
    Ders aldıktan sonra her bir ağaç, yüksek bir taş üstünde arşa başını kaldırıp durmuşlar.
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    Each, like Shahbaz Qalandar,(*<ref>*Shahbaz Qalandar was a famous hero who through the guidance of Shaykh Geylani took refuge at the Divine Court and rose to the degree of sainthood.</ref>) stretches out a hundred hands to the Court of God, and assumes an imposing position of worship.
    Her birisi, yüzler ellerini Şehbaz-ı Kalender '''(Hâşiye<ref>'''Hâşiye:''' Şehbaz-ı Kalender, meşhur bir kahramandır ki Şeyh-i Geylanî’nin irşadıyla dergâh-ı İlahîye iltica edip mertebe-i velayete çıkmıştır.</ref>)''' gibi dergâh-ı İlahîye uzatıp muhteşem bir ibadet vaziyetini almışlar.
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    They make their small tassel-like twigs and branches dance,
    بِجُن۟بٖيدَس۟ت۟ زُل۟ف۟هَارَا بَشَو۟ق۟ اَن۟گٖيزِ شَه۟نَازٖى  '''(Hâşiye<ref>'''Hâşiye:''' Şehnaz-ı Çelkezî, kırk örme saç ile meşhur bir dünya güzelidir.</ref>)'''
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    so both they and those that watch them express their fine pleasure and elevated delight.
    Oynattırıyorlar, zülüfvari küçük dallarını ve onunla, temaşa edenlere de latîf şevklerini ve ulvi zevklerini ihtar ediyorlar.
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    They give voice as though touching the most sensitive strings and veins of the veils of love: ‘Ah! It is He!’
    Aşkın “Hây Hûy” perdelerinden en hassas tellere, damarlara dokunuyor gibi sadâ veriyorlar. '''(Nüsha<ref>'''Nüsha:''' Şu nüsha, mezaristandaki ardıç ağacına bakar: <br> نسخة: بَبَالاَ مِي زَنَـنْدْ اَزْ پَرْدَه هَاىِ هَاىِ هُوىِ چَرْخِ بَازِى
    مُرْدَهَارَا نَغْمَ هَاىِ اَزَلِى اَزْ حُزْنْ اَنْگِيزِ نَوَازِى</ref>)'''
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    From it a meaning such as this comes to mind: they recall both the weeping caused by the pain of the fading of metaphorical loves, and a profoundly sorrowful moaning.
    Fikre şu vaziyetten şöyle bir mana geliyor: Mecazî muhabbetlerin zeval elemiyle gelen ağlayış hem derinden derine hazîn bir enîni ihtar ediyorlar.
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    They make heard the melancholy songs of all lovers parted from their beloveds, like Sultan Mahmud.
    Mahmudların, yani Sultan Mahmud gibi mahbubundan ayrılmış bütün âşıkların başlarında, hüzün-âlûd mahbublarının nağmesinin tarzını işittiriyorlar.
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    They seem to  have  a  duty of  making  the  dead  hear  the  pre-eternal songs  and sorrowful voices, who no longer hear worldly voices and words.
    Dünyevî sadâların ve sözlerin dinlemesinden kesilmiş olan ölmüşlere; ezelî nağmeleri, hüzün-engiz sadâları işittiriyor gibi bir vazifesi var görünüyorlar.
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    The  spirit  understands  from  this  that  beings  respond  with  glorification  to  the manifestation of the Glorious Maker’s Names; they perform a graceful chant.
    Ruh ise şu vaziyetten şöyle anladı ki eşya, tesbihat ile Sâni’-i Zülcelal’in tecelliyat-ı esmasına mukabele edip bir naz niyaz zemzemesidir, geliyor.
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    The heart reads the mystery of Divine unity from these trees, each like an embodied sign, from the elevated word-order of this miraculousness. That is, there is so wonderful an order, art, and wisdom in the  manner of their creation, that  if all the causes  in existence had the  power to act and choose, and they gathered together, they could not imitate them.
    Kalp ise şu her biri birer âyet-i mücesseme hükmünde olan şu ağaçlardan sırr-ı tevhidi, bu i’cazın ulüvv-ü nazmından okuyor. Yani, hilkatlerinde o derece hârika bir intizam, bir sanat, bir hikmet vardır ki bütün esbab-ı kâinat birer fâil-i muhtar farz edilse ve toplansalar taklit edemezler.
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    The soul, on seeing them, sees the whole earth as revolving in a clamorous tumult of separation, and seeks enduring pleasure. It receives the meaning: ‘You will find it in abandoning worship of this world.
    Nefis ise şu vaziyeti gördükçe, bütün rûy-i zemin, velvele-âlûd bir zelzele-i firakta yuvarlanıyor gibi gördü, bir zevk-i bâki aradı. “Dünya-perestliğin terkinde bulacaksın.” manasını aldı.
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    The mind discovers from the chanting animals and trees and the vociferous plants and air, a most  meaningful order of creation, embroidery of wisdom, and treasury of secrets.
    Akıl ise şu zemzeme-i hayvan ve eşcardan ve demdeme-i nebat ve havadan gayet manidar bir intizam-ı hilkat, bir nakş-ı hikmet, bir hazine-i esrar buluyor. Her şey, çok cihetlerle Sâni’-i Zülcelal’i tesbih ettiğini anlıyor.
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    The desirous soul receives such pleasure from the murmuring air and whispering leaves that it forgets all metaphorical pleasures, and through abandoning these, which endow it with life, wants to die in the pleasure of reality.
    Heva-yı nefis ise şu hemheme-i hava ve hevheve-i yapraktan öyle bir lezzet alıyor ki bütün ezvak-ı mecazîyi ona unutturup o heva-yı nefsin hayatı olan zevk-i mecazîyi terk etmekle bu zevk-i hakikatte ölmek istiyor.
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    The imagination sees that appointed angels have entered these trees like bodies, from whose branches  hang many flutes. It is as though an Eternal Monarch has clothed the angels in the trees for a splendid parade accompanied with the sounds of a thousand flutes. Thus the trees show themselves to be not lifeless, unconscious bodies, but highly conscious and meaningful.
    Hayal ise görüyor, güya şu ağaçların müekkel melâikeleri içlerine girip her bir dalında çok neyler takılan ağaçları ceset olarak giymişler. Güya Sultan-ı Sermedî, binler ney sadâsıyla muhteşem bir resm-i küşadda onlara onları giydirmiş ki o ağaçlar camid, şuursuz cisim gibi değil belki gayet şuurkârane manidar vaziyetleri gösteriyorlar.
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    The  flutes  are  pure  and  powerful  as  though  issuing  from  a  heavenly, exalted orchestra. The  mind does not hear from them the sorrowful plaints of separation, that foremost  Mawlana  Jalaluddin  Rumi  and  all  lovers  hear,  but  dominical  praise  and laudation and grateful thanks offered to the  Most Merciful One, the Ever-Living, the Self-Subsistent.
    İşte o neyler; semavî, ulvi bir musikîden geliyor gibi safi ve müessirdirler. Fikir, o neylerden başta Mevlana Celaleddin-i Rumî olarak bütün âşıkların işittikleri elemkârane teşekkiyat-ı firakı işitmiyor. Belki Zat-ı Hayy-ı Kayyum’a karşı takdim edilen teşekkürat-ı Rahmaniyeyi ve tahmidat-ı Rabbaniyeyi işitiyor.
    </div>


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    1.220. satır: 821. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Since the trees have all become bodies, their leaves have become tongues. At the touching of the breeze each recites over and over again: ‘It is He! It is He!’ With the benedictions  of  their  lives  they  proclaim  their  Maker  to  be  Ever-Living  and  Self- Subsistent.
    Madem ağaçlar, birer ceset oldu. Bütün yapraklar dahi diller oldu. Demek her biri, binler dilleriyle havanın dokunmasıyla “Hû Hû” zikrini tekrar ediyorlar. Hayatlarının tahiyyatıyla Sâni’inin Hayy-ı Kayyum olduğunu ilan ediyorlar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
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    1.228. satır: 827. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    With the tongue of disposition they continuously declare ‘O God!’, and seek the necessities of their lives from Him, from the treasury of mercy.
    Çünkü bütün eşya لَٓا اِلٰهَ اِلَّا هُو deyip kâinatın azîm halka-i zikrinde beraber zikrederek çalışıyorlar.
    </div>


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    1.236. satır: 833. satır:
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    And through the tongue of their manifesting life from top to bottom, they recite His Name of ‘O Living One!’ O Ever-Living and Self-Subsistent One!
    Vakit be-vakit lisan-ı istidat ile Cenab-ı Hak’tan hukuk-u hayatını “Yâ Hak” deyip hazine-i rahmetten istiyorlar. Baştan başa da hayata mazhariyetleri lisanıyla “Yâ Hay” ismini zikrediyorlar.
    </div>


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    1.244. satır: 839. satır:
    </div>
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    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Through the Names of Ever-Living and Self-Subsistent, endow the heart of this wretched one with life, and bestow sound direction on his confused mind. Amen.
    حَيَاتٖى دِه۟ بَاٖين۟ قَل۟بِ پَرٖيشَان۟ رَا اِس۟تِقَامَت۟ دِه۟ بَاٖين۟ عَق۟لِ مُشَوَّش۟ رَا اٰمٖين۟
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    One time at night in a high spot on Çamdağı (the Pine Mountain) near Barla I was  looking at  the face of the heavens  when the following lines  suddenly occurred to me. With the imagination I heard the speaking of the stars through the tongue of disposition, and that is how the lines were written. Since I do not know the rules of versification, they were not written accordingly, but as they occurred to me.
    Bir vakit Barla’da Çam Dağı’nda yüksek bir mevkide, gecede semanın yüzüne baktım. Gelecek fıkralar, birden hutur etti. Yıldızların lisan-ı hal ile konuşmalarını hayalen işittim gibi bu yazıldı. Nazım ve şiir bilmediğim için şiir kaidesine girmedi. Tahattur olduğu gibi yazılmış.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    [The piece is taken from the Fourth Letter, and the last part of the First Stopping Place of the Thirty-Second Word.]
    Dördüncü Mektup ile Otuz İkinci Söz’ün Birinci Mevkıfı’nın âhirinden alınmıştır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="Yıldızları_Konuşturan_Bir_Yıldızname"></span>
    === Yıldızları Konuşturan Bir Yıldızname ===
    ===THE UTTERANCE OF THE STARS===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Then listen to the stars, listen to their harmonious address!
    Dinle de yıldızları şu hutbe-i şirinine
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    See what wisdom has emblazed on the decree of its light!
    Name-i nurîn-i hikmet, bak ne takrir eylemiş.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Altogether they start to speak with the tongue of truth,
    Hep beraber nutka gelmiş, hak lisanıyla derler:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    They address the majesty of the All-Powerful One of Glory’s sovereignty:
    “Bir Kadîr-i Zülcelal’in haşmet-i sultanına
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    We are each of us light-scattering proofs of the existence of our Maker;
    Birer bürhan-ı nur-efşanız vücud-u Sâni’a
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    We are witnesses both to His Unity and His Power;
    Hem vahdete hem kudrete şahitleriz biz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    We are subtle miracles gilding the face of the skies
    Şu zeminin yüzünü yaldızlayan
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For the angels to make excursions on;
    Nâzenin mu’cizatı çün melek seyranına.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    We are the innumerable attentive eyes of the heavens
    Bu semanın arza bakan, cennete dikkat eden
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That watch the earth, that study Paradise;(*<ref>*That is, since innumerable miracles of power are exhibited on the face of the earth, which is the seedbed and tillage for Paradise, the angels in the world of the heavens gaze on those miracles, those marvels. And like the angels, the stars, which are like the eyes of the heavenly bodies, gaze on the finely fashioned creatures on the earth, and in so doing look at the world of Paradise. At the same time they look on both the earth and Paradise; they observe those fleeting wonders in an enduring form in Paradise. That is to say, there, there are prospects of both worlds.</ref>)
    Binler müdakkik gözleriz biz. '''(Hâşiye)<ref>'''Hâşiye:''' Yani cennet çiçeklerinin fidanlık ve mezraacığı olan zeminin yüzünde hadsiz mu’cizat-ı kudret teşhir edildiğinden semavat âlemindeki melâikeler o mu’cizatı, o hârikaları temaşa ettikleri gibi ecram-ı semaviyenin gözleri hükmünde olan yıldızlar dahi güya melâikeler gibi zemin yüzündeki nâzenin masnuatı gördükçe cennet âlemine bakıyorlar. O muvakkat hârikaları, bâki bir surette cennette dahi müşahede ediyorlar gibi bir zemine, bir cennete bakıyorlar. Yani o iki âleme nezaretleri var demektir.</ref>'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    We are the innumerable exquisite fruits that the hand of wisdom of the Beauteous One of Glory has fastened
    Tûba-i hilkatten semavat şıkkına, hep Kehkeşan ağsanına
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    To the celestial portion of the tree of creation, to all the branches of the Milky Way;
    Bir Cemil-i Zülcelal’in, dest-i hikmetle takılmış pek güzel meyveleriyiz biz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For the inhabitants of the heavens, we are each of us a travelling mosque, a spinning house, a lofty home,
    Şu semavat ehline birer mescid-i seyyar, birer hane-i devvar, birer ulvi âşiyane
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Each is an illumining lamp, a mighty ship, an aeroplane;
    Birer misbah-ı nevvar, birer gemi-i cebbar, birer tayyareleriz biz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    We are each of us a miracle of power of the All-Powerful One of Perfection, The All- Wise One of Glory;
    Bir Kadîr-i Zülkemal’in, bir Hakîm-i Zülcelal’in birer mu’cize-i kudret, birer hârika-i sanat-ı Hâlıkane,
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Each a wonder of His creative art, a rarity of His wisdom, a marvel of His creation, a world of light;
    Birer nadire-i hikmet, birer dâhiye-i hilkat, birer nur âlemiyiz biz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    We demonstrated to mankind innumerable proofs, we made them hear with these innumerable tongues of ours;
    Böyle yüz bin dil ile yüz bin bürhan gösteririz, işittiririz insan olan insana.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    But their accursed unseeing, unbelieving eyes did not see our faces, they did not hear our words; and we are signs that speak the truth;
    Kör olası dinsiz gözü, görmez oldu yüzümüzü hem işitmez sözümüzü, hak söyleyen âyetleriz biz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Our stamp is one; our seal is one; we are mastered by our Sustainer;
    Sikkemiz bir, turramız bir, Rabb’imize musahharız. Müsebbihiz, zikrederiz abîdane.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    We glorify Him through our subjugation; We recite His Names; we are each of us in ecstasy,
    Kehkeşan’ın halka-i kübrasına mensup birer meczuplarız biz.”
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    a member of the mighty circle of the Milky Way.
    dediklerini hayalen dinledim.
    </div>




    <div lang="tr" dir="ltr" class="mw-content-ltr">
    ------
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    <center> [[On Altıncı Söz]] ⇐ | [[Sözler]] | ⇒ [[On Sekizinci Söz]] </center>
    <center> [[On Altıncı Söz/en|The Sixteenth Word]] ⇐ | [[Sözler/en|The Words]] | ⇒ [[On Sekizinci Söz/en|The Eighteenth Word]] </center>
    ------
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    </div>

    15.21, 4 Ağustos 2024 itibarı ile sayfanın şu anki hâli


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

    That which is on earth We have made as a glittering show for the earth, in order that We may test them, as to which of them are best in conduct * Verily what is on earth We shall make but as dust and dry soil. (*[1]) * What is the life of this world but play and amusement? (*[2])

    [This Word consists of two elevated Stations, and one brilliant Addendum.]

    The All-Compassionate Creator, the Munificent Provider, the All-Wise Maker made this world in the form of a festival and celebration for the World of Spirits and spirit beings. Adorning it with the wondrous embroideries of all His Names, He clothes each spirit, great or small, elevated or lowly, in a body decked out with senses, suitable to it and appropriate for benefiting from the innumerable, various good things and bounties in the festival; He gives each a corporeal being and sends it to the spectacle once.

    And He divides the festival, which is most extensive in regard to both time and space, into centuries, years, seasons, and even days and their parts, and makes them all exalted festivals in the form of parades for all the groups of His creatures with spirits and for His plant and vegetable artefacts.

    Especially the face of the earth in spring and summer, it is a series of festivals for the groups of small beings so glittering it draws the gazes of the spirit beings and angels and the dwellers of the heavens in the high levels of the world. For those who think and contemplate it is a place for reflection so wonderful, the mind is powerless to describe it.

    But in the face of the manifestations of the Divine Names of Most Merciful and Giver of Life in this Divine feast and dominical festival, the Names of Subduer and Dealer of Death appear with death and separation. And this is apparently unconformable with the all-embracing mercy of, My Mercy encompasses all things.(*[3]) However, in reality there are several ways in which it is conformable, and one of these is as follows:

    After each group of beings has completed its turn in the parade and the desired results have been obtained from it, in a compassionate way the Most Generous Maker and Compassionate Creator makes most of them feel weariness and disgust with the world, and bestows on them a desire for rest and a longing to migrate to another world. And when they are to be discharged from their duties of life, He awakens in their spirits a compelling desire for their original home.

    Moreover, it is not far from the infinite mercy of the Most Merciful that just as He bestows the rank of martyrdom on a soldier who perishes on account of his duty while fighting, and rewards a sheep slaughtered as a sacrifice by giving it an eternal corporeal existence in the hereafter and the rank of being a mount for its owner on the Bridge of Sirat (*[4])

    like Buraq, so too with other animals  and beings with spirits who perish while performing the dominical duties peculiar to their natures and in obeying the Divine commands, and
    

    who suffer severe distress, – it is not unlikely that there should be for them in the inexhaustible treasuries of His mercy a sort of spiritual reward and kind of wage suitable to their capacities, and that they should not be unduly troubled at departing this world, indeed, that they should be pleased.

    None knows the Unseen save God.

    However, although man, the noblest of beings with spirits and the one who benefits most from the festivals with regard to both quality and quantity, is captivated by the world and absorbed in it, as a work of mercy, the Most Merciful induces in him a state of mind whereby he feels disgust at the world and a longing to travel to the eternal realm. A person whose humanity is not plunged in misguidance profits from that state of mind, and departs with a tranquil heart. Now, by way of example, we shall explain five of the aspects which produce that state of mind.

    The First: By showing with the season of old age the stamp of transience and decline on the beautiful and inviting things of this world, and their bitter meaning, it makes a person feel disgust at the world and causes him to seek a permanent beloved in place of the transient.

    The Second: Since ninety-nine per cent of all the friends to whom a person is attached have departed this world and settled in another, impelled by his heart-felt love, it bestows on him a longing for the place they have gone to, and makes him meet death and the appointed hour with joy.

    The Third: By means of certain things, it makes a person realize the infinite weakness and impotence in man, and understand how heavy are the burdens of life and responsibilities of living, and awakens in him a serious wish for rest and a sincere desire to go to another world.

    The Fourth: Through the light of belief, it shows to the heart of a believer that death is not execution, but a change of abode; that the grave is not the mouth of a dark well, but the door to light-filled worlds; and that for all its glitter, the world is like a prison in relation to the hereafter. To be released from the prison of this world and enter the gardens of Paradise, and pass from the troublesome turmoil of bodily life to the world of rest and the arena where spirits soar, and to slip free from the vexatious noise of creatures and go to the presence of the Most Merciful is a journey, indeed, a happiness, to be desired with a thousand lives.

    The Fifth: By informing a person who heeds the Qur’an about the knowledge of reality it contains, and through the light of reality the world’s true nature, it makes him realize that love for the world and attachment to it are quite meaningless. That is, it says the following to man, and proves it:

    ‘The world is a book of the Eternally Besought One. Its letters and words point not to themselves but to the essence, attributes and Names of another. In which case, learn its meaning and grasp it, but ignore its decorations, then go!

    ‘The world is also a tillage; sow and reap your crop, and preserve it. Throw away the chaff, and give it no importance!...

    ‘The world is also a collection of mirrors which continuously pass on one after the other; so know the One Who is manifest in them, see His lights, understand the manifestations of the Names which appear in them and love the One they signify. Cease your attachment for the fragments of glass which are doomed to be broken and perish!...

    ‘The world is also a travelling place of trade. So do your commerce and come; do not chase in vain the caravans which flee from you and pay you no attention. Do not weary yourself for nothing!...

    ‘The world is also a temporary exhibition. So look at it and take lessons. Pay attention, not to its apparent, ugly face, but to its hidden, beautiful face which looks to the Eternal All-Beauteous One. Go for a pleasant and beneficial promenade, then return, and do not weep like a silly child at the disappearance of scenes displaying fine views and showing beautiful things, and do not be anxious!...

    ‘The world is also a guesthouse. So eat and drink within the limits permitted by the Generous Host Who made it, and offer thanks. Act and behave within the bounds of His law. Then leave it without looking behind you, and go. Do not interfere in it in a delirious or officious manner. Do not busy yourself for nothing with things which part from you and do not concern you. Do not attach yourself to passing things and drown!..’This Fifth Aspect shows the secrets in the world’s inner face through apparent truths like these, and greatly lightens the parting from it. Indeed, to those who are aware it makes parting desirable for them, and shows that there is a trace of mercy in everything and every aspect of it.

    The Qur’an indicates these Five Aspects, and its verses point to other particular aspects.

    Woe to that person who has no share of these five Aspects!


    The Second Station of the Seventeenth Word

    (*[5])

    Cry not out at misfortune, O wretch, come, trust in God!

    For know that crying out compounds the misfortune and is a great error.

    Find misfortune’s Sender, and know it is a gift within gift, and pleasure.

    Find misfortune’s Sender, and know it is a gift within gift, and pleasure.

    If you find Him not, know the world is all pain within pain, transience and loss.

    If you find Him not, know the world is all pain within pain, transience and loss.

    Trust in God! Laugh in misfortune’s face; it too will laugh.

    As it laughs, it will diminish; it will be changed and transformed.

    Know, O arrogant one, happiness in this world is in abandoning it.

    To know God is enough. Abandon the world; all things will be for you.

    To be arrogant is total loss; whatever you do, all things will be against you.

    So both states demand abandoning the world here.

    Abandoning the world is to regard it as God’s property, with His permission, in His Name;

    If you want to do trade, it lies in making this fleeting life eternal.

    If you seek yourself, it is both rotten and without foundation.

    If you seek yourself, it is both rotten and without foundation.

    That means there is no value in taking it; the goods in this market are all rotten.

    So pass on; the sound goods are all lined up beyond it.


    A FRUIT OF THE BLACK MULBERRY

    [The Old Said spoke this with the tongue of the New Said under the blessed mulberry tree.]

    The one I’m addressing isn’t Ziya Pasha, it’s those enamoured of Europe.

    The one speaking isn’t my soul, it’s my heart in the name of the students of the Qur’an.

    The previous words are all truth; beware, don’t lose course, don’t exceed their bounds!

    Don’t heed the ideas of Europe and deviate, or they’ll make you regret it!

    You see the most enlightened of them, in brilliance their standard-bearer,

    Exclaim in bewilderment: Of whom, to whom can I complain?

    The Qur’an says, and I say too – I won’t hold back:

    I lodge my complaint with Him. I’m not confused, like you.

    I cry out to the True God; I don’t slip away, like you.

    I shout my cause from the ground to the skies; I don’t flee, like you.

    For all the Qur’an’s cause is light upon light; I don’t renege, like you.

    In the Qur’an is truth and wisdom; I’ll prove it. I count as nothing hostile philosophy.

    In the Criterion are diamond truths; I take them to myself, not sell them, like you.

    I journey from creation to Creator; I don’t lose the way, like you.

    I pass over thorny paths, I don’t tread on them, like you.

    From the earth to the Throne, I offer thanks; I don’t neglect it, like you.

    I look on death and the appointed hour as a friend; I am not frightened, like you.

    I’ll enter the grave smiling, not trembling, like you.

    I don’t see it as a monster’s mouth, a beast’s lair, descending to nothingness, like you.

    It joins me with my friends; I’m not vexed at the grave, like you.

    It’s the door of Mercy, gate of Light, portal of Truth; I am not discomforted by it; I won’t retreat.

    Saying: In the Name of God, I’ll knock on it.(*[6]) I’ll not look behind me nor feel terror.

    Saying: All Praise be to God!, I’ll lay down and find ease. I’ll suffer no trouble nor remain solitary.

    Saying, God is Most Great!, I’ll hear the Call to the Resurrection and rise up,(*[7])I won’t hang back from the Great Gathering, or the Mighty Mosque.

    I’ll feel no distress, thanks to Divine favour, the Qur’an’s light, and the effulgence of belief;

    Not stopping, I’ll hasten, fly, to the shade of the Most Merciful’s Throne. God willing, I won’t go astray, like you.


    A SUPPLICATION WHICH OCCURRED TO ME IN PERSIAN

    هٰذِهِ ال۟مُنَاجَاةُ تَخَطَّرَت۟ فِى ال۟قَل۟بِ هٰكَذَا بِال۟بَيَانِ ال۟فَارِسٖى

    [This supplication occurred to my heart in Persian, and was therefore written in that language.(*[8]) It was first included in my published work, Hubab.]

    يَارَب۟ بَشَش۟ جِهَت۟ نَظَر۟ مٖيكَر۟دَم۟ دَر۟دِ خُود۟رَا دَر۟مَان۟ نَمٖى دٖيدَم۟

    O my Sustainer! Heedlessly not trusting in You but in my own power and will, I cast an eye over ‘the six aspects’ searching for a cure for my ills. Alas, I could find no cure for them, and I understood it was being said to me: ‘Are your ills not sufficient as cure for you?’

    دَر۟رَاس۟ت۟ مٖى دٖيدَم۟ كِه دٖى رُوز۟ مَزَارِ پَدَرِ مَنَس۟ت۟

    In heedlessness I looked to past time on my right to find solace, but I saw that yesterday appeared to be my father’s grave and past time as the huge tomb of all my forbears. It filled me with horror rather than consolation.(*)

    (*) Belief shows that horrific vast grave to be a familiar and enlightened meeting and a gathering of friends.

    وَ دَر۟ چَپ۟ دٖيدَم۟ كِه فَر۟دَا قَب۟رِ مَنَس۟ت۟

    Then I looked to the future on the left, but again I could find no cure. For tomorrow appeared as my grave and the future as the vast tomb of my contemporaries and the forthcoming generations; it afforded not a feeling of familiarity, but one of fright.(*)

    (*) Belief and the peace of belief shows that terrible huge grave to be a feast of the Most Merciful in delightful palaces of bliss.

    وَ اٖيم۟رُوز۟ تَابُوتِ جِس۟مِ پُر۟ اِض۟طِرَابِ مَنَس۟ت۟

    Since no good appeared from the left either, I looked at the present day, and I saw that it resembled a bier; it was bearing my desperately struggling corpse.(*)

    (*) Belief shows the coffin to be a place of trade and a glittering guesthouse.

    بَر۟ سَرِ عُم۟ر۟ جَنَازَۀِ مَن۟ اٖيس۟تَادَه اَس۟ت۟

    Thus, I could find no cure from this aspect either, so I raised my head and looked at the top of the tree of my life. But I saw that its single fruit was my corpse; it was looking down on me from the tree-top.(*)

    (*) Belief shows the tree’s fruit to be not the corpse, but the worn out home of my spirit, which will manifest eternal life and is destined for everlasting happiness, from which it has departed in order to travel among the stars.

    دَر۟ قَدَم۟ اٰبِ خَاكِ خِل۟قَتِ مَن۟ وَ خَاكِس۟تَرِ عِظَامِ مَنَس۟ت۟

    Despairing of that aspect too, I lowered my head. I looked and saw that the dust of my bones underfoot had mixed with the dust of my first creation. It afforded no cure, but added further pain to my ills.(*)

    (*) Belief shows the dust to be the door leading to mercy and a curtain before the halls of Paradise.

    چُون۟ دَر۟ پَس۟ مٖينِگَرَم۟ بٖينَم۟ اٖين۟ دُن۟يَاءِ بٖى بُن۟يَاد۟ هٖيچ۟ دَر۟ هٖيچَس۟ت۟

    I turned away from that too and looked behind me, where I saw a transient world without foundation revolving and departing in the valleys of nothingness and the darkness of non-existence. It was no salve for my ills, it rather added the poison of horror and fright.(*)

    (*) Belief shows the world revolving in darkness to consist of missives of the Eternally Besought One and pages of Divine inscriptions, which, having completed their duties and expressed their meanings, have left their results in existence in their place.

    وَ دَر۟ پٖيش۟ اَن۟دَازَۀِ نَظَر۟ مٖيكُنَم۟ دَرِ قَبِر۟ كُشَادَه اَس۟ت۟

    وَ رَاهِ اَبَد۟ بَدُورِ دِرَاز۟ بَدٖيدَارَس۟ت۟

    Since I could see no good in that either, I switched my gaze to before me. I saw that the door of the grave stood open at the end of my road. The highway leading to eternity beyond it, struck my gaze from afar.(*)

    (*) Since belief shows the door of the grave to open onto the world of light and the road to lead to eternal happiness, it was both a salve for my ills, and a cure.

    مَرَا جُز۟ جُز۟ءِ اِخ۟تِيَارٖى چٖيزٖى نٖيس۟ت۟ دَر۟ دَس۟ت۟

    Thus, rather than receiving consolation and a feeling of familiarity, I felt only horror and fear at these six aspects. And apart from the faculty of will I had nothing in my hand with which to withstand them and act in the face of them.(*)

    (*) Belief gives a document for relying on an infinite power in place of the power of choice, which is like the smallest indivisible particle; indeed, belief itself is a document.

    كِه اُو جُز۟ء۟ هَم۟ عَاجِز۟ هَم۟ كُوتَاهُ و هَم۟ كَم۟ عَيَارَس۟ت۟

    But the human weapon called the faculty of will both lacks power and its range is short. And it is inaccurate. It cannot create, and apart from ‘acquiring,’ can do nothing.(*)

    (*) Belief causes the faculty of will to be employed in God’s name, and makes it sufficient before everything it may face. Like when a soldier employs his insignificant strength on account of the state, he can perform deeds thousands of times greater than his own strength...

    نَه دَر۟ مَاضٖى مَجَالِ حُلُول۟ نَه دَر۟ مُس۟تَق۟بَل۟ مَدَارِ نُفُوذ۟ اَس۟ت۟

    It can neither penetrate the past nor discern the future, and in regard to my hopes and fears concerning these, was of no benefit.(*)

    (*) Belief takes its reins from the hand of the animal body and hands them over to the heart and the spirit, and may therefore penetrate the past and the future. For the sphere of life of the heart and spirit is broad.

    مَي۟دَانِ اُو اٖين۟ زَمَانِ حَال۟ و يَك۟ اٰنِ سَيَّالَس۟ت۟

    The arena of the faculty of will is brief present time and the passing present instant.

    بَا اٖين۟ هَمَه فَق۟ر۟هَا وَ ضَع۟ف۟هَا قَلَمِ قُد۟رَتِ تُو اٰشِكَارَه نُوِش۟تَه اَس۟ت۟

    دَر۟ فِط۟رَتِ مَا مَي۟لِ اَبَد۟ وَ اَمَلِ سَر۟مَد۟

    Thus, despite all my needs and weakness, want and poverty, and my wretched state induced by the horrors and terrors arising from the six aspects, clearly written on the page of my being by the pen of power, and included in my nature, were desires stretching to eternity and hopes spreading through eternity.

    بَل۟كِه هَر۟ چِه هَس۟ت۟ ، هَس۟ت۟

    Indeed, whatever there is in the world, there are samples of it in my being. I am connected to everything. It is for them that I am caused to work.

    دَائِرَۀِ اِح۟تِيَاج۟ مَانَن۟دِ دَائِرَۀِ مَدِّ نَظَر۟ بُزُر۟گٖى دَارَس۟ت۟

    The sphere of need stretches as far as the eye can see.

    خَيَال۟ كُدَام۟ رَسَد۟ اِح۟تِيَاج۟ نٖيز۟ رَسَد۟

    دَر۟ دَس۟ت۟ هَر۟چِه نٖيس۟ت۟ دَر۟ اِح۟تِيَاج۟ هَس۟ت۟

    In fact, wherever the imagination goes, the sphere of need extends that far. There is need there too. Whatever man lacks, he is in need of. That which he does not have, he needs. And what he lacks is endless.

    دَائِرَۀِ اِق۟تِدَار۟ هَم۟چُو دَائِرَۀِ دَس۟تِ كُوتَاه۟ كُوتَاهَس۟ت۟

    But then the extent of his power extends only as far as his short arm reaches.

    پَس۟ فَق۟رُ و حَاجَاتِ مَا بَقَد۟رِ جِهَانَس۟ت۟

    That means my want and needs are as great as the world.

    وَ سَر۟مَايَۀِ مَا هَم۟ چُو جُز۟ءِ لَايَتَجَزَّا اَس۟ت۟

    Whereas my capital is as infinitesimal as an indivisible particle.

    اٖين۟ جُز۟ء۟ كُدَام۟ وَ اٖين۟ كَائِنَاتِ حَاجَات۟ كُدَامَس۟ت۟

    So, of what use is the faculty of will, worth twopence in relation to my needs which encompass the world and can only be obtained for millions of liras? They cannot be bought with it, and cannot be gained by it. In which case, one has to search for another solution.

    پَس۟ دَر۟ رَاهِ تُو اَز۟ اٖين۟ جُز۟ء۟ نٖيز۟ بَاز۟ مٖى گُذَش۟تَن۟ چَارَۀِ مَن۟ اَس۟ت۟

    The solution is this: to forego one’s own will and leave matters to the Divine will; to give up one’s own power and strength, and seeking refuge in the power and strength of Almighty God, to adhere to true reliance on Him. ‘O my Sustainer! Since the way to be saved is this, I forego my own will in Your way, and I give up my egotism.

    تَا عِنَايَتِ تُو دَس۟ت۟گٖيرِ مَن۟ شَوَد۟ رَح۟مَتِ بٖى نِهَايَتِ تُو پَنَاهِ مَن۟ اَس۟ت۟

    Then Your grace may take me by the hand out of compassion for my impotence and weakness, and Your mercy may take pity on my need and indigence and be a support for me, and open its door for me.’

    اٰن۟ كَس۟ كِه بَح۟رِ بٖى نِهَايَتِ رَح۟مَت۟ يَاف۟ت۟ اَس۟ت۟

    تَك۟يَه نَه كُنَد۟ بَر۟ اٖين۟ جُز۟ءِ اِخ۟تِيَارٖى كِه يَك۟ قَط۟رَه سَرَابَس۟ت۟

    Yes, whoever finds the boundless sea of mercy, surely does not rely on his own mirage-like will and choice; he does not abandon mercy and have recourse to his will.

    اَي۟وَاه۟ اٖين۟ زِن۟دِگَانٖى هَم۟ چُو خَابَس۟ت۟

    وٖين۟ عُم۟رِ بٖى بُن۟يَاد۟ هَم۟ چُو بَادَس۟ت۟

    Alas! We have been deceived. We supposed the life of this world to be constant, and so have lost everything. Yes, this passing life is but a sleep; it passes like a dream. This frail life flies like the wind, and departs.

    اِن۟سَان۟ بَزَوَال۟ دُن۟يَا بَفَنَا اَس۟ت۟ اٰمَال۟ بٖى بَقَا اٰلَام۟ بَبَقَا اَس۟ت۟

    Arrogant man, who relies on himself and supposes he will live for ever, is doomed to die. He passes swiftly. The world, too, man’s house, tumbles into the darkness of non- existence. Hopes do not last, while pains endure in the spirit.

    بِيَا اَى۟ نَف۟سِ نَافَر۟جَام۟ وُجُودِ فَانِىِ خُود۟رَا فَدَا كُن۟

    خَالِقِ خُود۟رَا كِه اٖين۟ هَس۟تٖى وَدٖيعَه هَس۟ت۟

    Since the reality is this, come, my wretched soul, which yearns for life, is enamoured of the world and afflicted with endless hopes and pains! Awake and come to your senses! As the fire-fly relies on its own miniscule light and remains in the boundless darkness of the night, and since it does not rely on itself, the honey-bee finds the sun of daytime, and gazes on its friends, the flowers, gilded with the sunlight; if you rely on yourself and your being and your ego, you will resemble the fire-fly. Whereas if you sacrifice your transient being in the way of the Creator Who gave it to you, you will find an unending light of existence. So sacrifice it! For your being is a trust given to you for safekeeping.

    وَ مُل۟كِ اُو وَ اُو دَادَه فَنَا كُن۟ تَا بَقَا يَابَد۟

    اَز۟ اٰن۟ سِرّٖى كِه ، نَف۟ىِ نَف۟ى۟ اِث۟بَات۟ اَس۟ت۟

    Moreover, it is His property, and it is He Who bestowed it. So do not scorn it, sacrifice it unhesitatingly. Sacrifice it so that it will be made permanent. For negation of a negation is an affirmation. That is, if non-being is not, there is being. If non-being is negated, existence comes into being.

    خُدَاىِ پُر۟كَرَم۟ خُود۟ مُل۟كِ خُود۟رَا مٖى خَرَد۟ اَز۟ تُو

    بَهَاىِ بٖى كِرَان۟ دَادَه بَرَاىِ تُو نِگَاه۟ دَارَس۟ت۟

    The All-Generous Creator buys His own property from you, and gives you the high price of Paradise in return. Also, He looks after that property well for you, and increases its value. And He will return it to you in both enduring and perfect form. O my soul! Do not delay! Do this trade which is profitable in five respects, and be saved from five losses; make a fivefold profit all at once!


    In the Name of God, the Merciful, the Compassionate. But when it set, he said: ‘I love not those that set.(*[9])

    لَقَد۟ اَب۟كَانٖى نَع۟ىُ ( لَٓا اُحِبُّ ال۟اٰفِلٖينَ ) مِن۟ خَلٖيلِ اللّٰهِ

    It made me weep, the verse I love not those that set, which was uttered by Abraham (Peace be upon him), and announces the universe’s passing and death.

    فَصَبَّت۟ عَي۟نُ قَل۟بٖى قَطَرَاتٍ بَاكِيَاتٍ مِن۟ شُئُونِ اللّٰهِ

    The eyes of my heart wept at it, pouring out bitter tear-drops. Each tear-drop was sorely sad as the eyes of my heart wept. The verse causes others to weep, and as though weeps itself.

    لِتَف۟سٖيرِ كَلَامٍ مِن۟ حَكٖيمٍ اَى۟ نَبِىٍّ فٖى كَلَامِ اللّٰهِ

    The following lines in Persian are my tear-drops, they are a sort of commentary of some words present within the Divine Word of God’s Wise One, the Prophet Muhammad.

    نَمٖى زٖيبَاس۟ت۟ اُفُول۟دَه گُم۟ شُدَن۟ مَح۟بُوب۟

    A beloved who is hidden through setting is not beautiful, for those doomed to decline cannot be truly beautiful. They may not loved with the heart, which is created for eternal love and is the mirror of the Eternally Besought One, and should not be loved with it.

    نَمٖى اَر۟زَد۟ غُرُوب۟دَه غَي۟ب۟ شُدَن۟ مَط۟لُوب۟

    A desired one who is doomed to be lost on setting; such a one is not worthy of the heart’s attachment, the mind’s preoccupation. He may not be the object of desires. He is not worthy of being regretted with the sorrow and grief that follows. So why should the heart worship such a one and be bound to him?

    نَمٖى خٰواهَم۟ فَنَادَه مَح۟و۟ شُدَن۟ مَق۟صُود۟

    One sought who is lost in ephemerality; I do not want such a one. For I am ephemeral, I do not want one who is thus. What should I do?

    نَمٖى خٰوانَم۟ زَوَال۟دَه دَف۟ن۟ شُدَن۟ مَع۟بُود۟

    A worshipped one who is buried in death; I shall not call him, I shall not seek refuge with him. For I am infinitely needy and impotent. One who is impotent can find no cure for my boundless ills. He can spread no salve on my eternal wounds. How can one who cannot save himself from death be an object of worship?

    عَق۟ل۟ فَر۟يَاد۟ مٖى دَارَد۟ نِدَاءِ ( لَٓا اُحِبُّ ال۟اٰفِلٖينَ ) مٖى زَنَد۟ رُوحَم۟

    Indeed, the reason, which is obsessed with externals, cries out despairingly at seeing the deaths of the things it worships in the universe, and the spirit, which seeks for an eternal beloved, utters the cry: I love not those that set.

    نَمٖى خٰواهَم۟ نَمٖى خٰوانَم۟ نَمٖى تَابَم۟ فِرَاقٖى

    I do not want separation, I do not desire separation, I cannot abide separation...

    نَمٖى اَر۟زَد۟ مَرَاقَه اٖين۟ زَوَال۟ دَر۟ پَس۟ تَلَاقٖى

    Meetings followed immediately by separation are not worth sorrow and grief, they are not worthy of being longed for. For just as the passing of pleasure is pain, imagining the passing of pleasure is also a pain. The works of all the metaphorical lovers, that is, the works of poetry on love, are all cries at the pain arising from imagining this passing. If you were to constrain the spirit of all the works of poetry, from each would flow these grievous cries.

    اَز۟ اٰن۟ دَر۟دٖى گِرٖينِ ( لَٓا اُحِبُّ ال۟اٰفِلٖينَ ) مٖى زَنَد۟ قَل۟بَم۟

    Thus, it is due to the pain and tribulations of those meetings stained with transitoriness, those sorrowful, metaphorical loves, that my heart weeps and cries through the weeping of, I love not those that set.

    دَر۟ اٖين۟ فَانٖى بَقَا خَازٖى بَقَا خٖيزَد۟ فَنَادَن۟

    If you want permanence in this transitory world, permanence comes from transitoriness. Find transience with regard to your evil-commanding soul so that you may be enduring.

    فَنَا شُد۟ هَم۟ فَدَا كُن۟ هَم۟ عَدَم۟ بٖين۟ كِه اَز۟ دُن۟يَا بَقَايَه رَاه۟ فَنَادَن۟

    Divest yourself of bad morals, the basis of the worship of this world. Be transitory! Sacrifice your goods and property in the way of the True Beloved. See the ends of beings, which point to non-existence, for the way leading to permanence in this world starts from transitoriness.

    فِكِر۟ فٖيزَار۟ مٖى دَارَد۟ اَنٖينِ ( لَٓا اُحِبُّ ال۟اٰفِلٖينَ ) مٖى زَنَد۟ وِج۟دَان۟

    The human mind, which plunges into causes, is bewildered at the upheavals of the passing of the world, and laments despairingly. While the conscience, which desires true existence, severs the connection with metaphorical beloveds and transient beings through crying like Abraham, I love not those that set, and it binds itself to the Truly Existent One, and Eternal Beloved.

    بِدَان۟ اَى۟ نَف۟سِ نَادَانَم۟ كِه دَر۟ هَر۟ فَر۟د۟ اَز۟ فَانٖى دُو رَاه۟ هَس۟ت۟

    بَا بَاقٖى دُو سِرِّ جَانِ جَانَانٖى

    O my ignorant soul! Know that the world and its beings are certainly ephemeral, but you may find a way leading to permanence in each ephemeral thing, and may see two flashes, two mysteries, of the manifestations of the Undying Beloved’s Beauty. Yes, it is within the bounty that the bestowal is to be seen and the favour of the Most Merciful perceived. If you pass from bounty to bestowal, you will find the Bestower.

    كِه دَر۟ نِع۟مَت۟هَا اِن۟عَام۟ هَس۟ت۟ وَ پَس۟ اٰثَار۟هَا اَس۟مَا بِگٖير۟ مَغ۟زٖى

    وَ مٖيزَن۟ دَر۟ فَنَا اٰن۟ قِش۟رِ بٖى مَع۟نَا

    Also, each work of the Eternally Besought One makes known the All-Glorious Maker’s Names like a missive. If you pass from the decoration to the meaning, you will find the One signified by way of His Names. Since you can find the kernel, the essence, of these ephemeral beings, obtain it. Then without pity you can throw away their meaningless shells and externals onto the flood of ephemerality.

    بَلٖى اٰثَار۟هَا گُويَن۟د۟ زِاَس۟مَا لَف۟ظِ پُر۟ مَع۟نَا بِخَان۟ مَع۟نَا

    وَ مٖيزَن۟ دَر۟ هَوَا اٰن۟ لَف۟ظِ بٖى سَو۟دَا

    Among beings there is no work which is not a most meaningful embodied word and does not cause to be read numerous of the Glorious Maker’s Names. Since beings are words, words of power, read their meanings and place them in your heart. Fearlessly cast words without meaning onto the winds of transience. Do not concern yourself looking behind them, needlessly occupying yourself.

    عَق۟ل۟ فَر۟يَاد۟ مٖى دَارَد۟ غِيَاثِ ( لَٓا اُحِبُّ ال۟اٰفِلٖينَ ) مٖيزَن۟ اَى۟ نَف۟سَم۟

    Since the chain of thought of the worldly mind, which worships externals and whose capital consists of ‘objective’ knowledge, leads to nothingness and non-existence, it cries out despairingly in its bewilderment and frustration. It seeks a true path leading to reality. Since the spirit has withdrawn from ‘those that set’ and the ephemeral, and the heart has given up its metaphorical beloveds, and the conscience too has turned its face from transitory beings, you too, my wretched soul, attract the assistance of I love not those that set, like Abraham, and be saved.

    چِه خُوش۟ گُويَد۟ اُو شَي۟دَا جَامٖى عِش۟ق۟ خُوى۟

    See how well Mawlana Jami expressed it, whose nature was kneaded with love and who was intoxicated with the cup of love:


    Yaki khwah(1) Yaki khwan(2) Yaki ju(3) Yaki bin(4) Yaki dan(5) Yaki gu(6)

    (*[10])

    That is, 1. Want only One; the rest are not worth wanting.

    2. Call One; the others will not come to your assistance.

    3. Seek One; the rest are not worth it.

    4. See One; the others are not seen all the time; they hide themselves behind the veil of ephemerality.

    5. Know One; knowledge other than that which assists knowledge of Him is without benefit.

    6. Say One; words not concerning Him may be considered meaningless.

    نَعَم۟ صَدَق۟تَ اَى۟ جَامٖى هُوَ ال۟مَط۟لُوبُ ۝ هُوَ ال۟مَح۟بُوبُ ۝ هُوَ ال۟مَق۟صُودُ ۝ هُوَ ال۟مَع۟بُودُ

    Yes, Jami, you spoke the truth absolutely. The True Beloved, the True Sought One, the True Desired One, the True Object of Worship is He alone...

    كِه لَٓا اِلٰهَ اِلَّا هُو بَرَابَر۟ مٖيزَنَد۟ عَالَم۟

    For, in a mighty circle for the mentioning of the Divine Names, this world together with all its beings and their different tongues and various songs declares, There is no god but God; together they testify to Divine unity. And binding the wound caused by I love not those that set, point to an Undying Beloved in place of all the metaphorical beloveds, attachment to whom has been severed.

    * * *

    About twenty-five years ago on Yuşa Tepesi (Mount Joshua) above the Istanbul Bosphorus, at a time I had decided to give up the world, a number of important friends came to me in order to call me back to the world and my former position. I told them to leave me till the following morning so that I could seek guidance. That morning the following two Tables were imparted to my heart. They resemble poetry, but they are not. I have not changed them for the sake of that blessed memory, and they have been kept as they occurred to me.

    They were added to the Twenty-Third Word, and now have been included here on account of their ‘station’.

    THE FIRST TABLE

    [The Table depicting the reality of the world of the heedless.]

    Don’t call me to the world; -- I came, and saw it was transitory.

    Heedlessness was a veil; -- I saw the light of truth was concealed.

    All the beings in existence, -- I saw were ephemeral, harmful.

    If you say, being, I dressed in it; -- Alas! It was non-being; I suffered much!

    If you say, life, I tasted it; -- I saw it was torment upon torment.

    The mind became pure torture; -- I saw permanence to be tribulation.

    Life became pure whim; -- I saw attainment to be pure loss.

    Deeds became pure hypocrisy; -- I saw hopes to be pure pain.

    Union became parting itself; -- I saw the cure to be the ill.

    These lights became darkness; -- I saw these friends to be orphans.

    These voices became announcements of death; -- I saw the living to be dead.

    Knowledge was transformed into fancy;-- I saw in science a thousand ailments.

    Pleasure became pure pain; -- I saw existence to be compounded non-existence.

    If you say the Beloved, I found him; -- Alas! On separation I suffered grievous pain.


    THE SECOND TABLE

    [The Table indicating the reality of the world of the people of guidance, those with easy hearts.]

    Then the heedlessness passed, -- And I saw the light of truth clearly.

    Existence became the proof of God; -- See, life is the mirror of God.

    The mind became the key to treasuries. -- See, transience is the door to permanence.

    The spark of perfection died, -- But, behold the Sun of Beauty!

    Separation became true union; -- See, pain is pure pleasure.

    Life became pure action; -- See, eternity is pure life.

    Darkness became the container of light; -- See, there is true life in death.

    All things became familiar; -- See, all sounds are the mentioning of God.

    All the atoms in existence – -- See, each recites God’s praises and extols Him.

    I found poverty to be a treasury of wealth;-- See, in impotence is perfect strength.

    If you find God, -- See, all things are yours.

    If you are the slave of the Owner of All Things, -- See, His property is yours.

    If you are arrogant and claim to own yourself, -- See, it is trial and tribulation without end;

    Experience its boundless torment; -- See, it is a calamity most crushing.

    If you are a true slave of God, -- See, it is a limitless pleasure and ease.

    Taste its uncountable rewards, -- Experience its infinite happiness...

    * * *

    Twenty-five years ago in Ramadan after the Afternoon Prayer, I read Shaykh ‘Abd al-Qadir Geylani’s composition in verse about the Most Beautiful Names. I felt a desire to write a supplication with the Divine Names, and at that time only this much was written. I wanted to write a supplication similar to that of my holy master, but, alas! I have no ability to write poetry and it remained deficient.

    Nevertheless, the supplication was added to the Thirty-Third Letter of the Thirty-Third Word, known as the Thirty-Three Windows, then was included here on account of its ‘station’.

    He is the Enduring One

    The Wise Judge of affairs, we are under His decree; He is the Just Arbiter; His are the heavens and the earth.

    The One Knowing of the secrets and hidden matters in His dominions; He is the All-Powerful, Self-Subsistent; His is all from the Throne to the ground.

    The Perceiver of the fine points and embroideries in His art; He is the Creator, the Loving One; His is the beauty and the splendour.

    The Glorious One Whose attributes are reflected in the mirrors in His creation; He is the Lord, the Most Holy; His is the might and the grandeur.

    The Originator of creatures; we form the embroideries of His art;

    He is the Constant, the Enduring One; His is the dominion and eternity.

    The Munificent Bestower of gifts; we are the caravan of His guests; He is the Provider, the Sufficer; His is the praise and laudation.

    The Beauteous Granter of gifts; We are the weavings of His knowledge; He is the Creator, the Faithful; His is the munificence, the giving. The Hearer of plaints and supplications in His creation; He is the Merciful, the Healer; His are the thanks and the praise.

    The Pardoner of the faults and sins of His servants; He is the Oft Forgiving, the Compassionate; His is forgiveness and acceptance.

    O my soul! Together with my heart, weep and cry, and say:

    I am ephemeral; I do not want one such as that.

    I am impotent; I do not want one such as that.

    I have surrendered my spirit to the Most Merciful; I do not want another.

    I want one, but I want an eternal friend.

    I am a mere speck, but I want an eternal sun.

    I am nothing, but nothing, yet I want these beings, all of them.


    ===A FRUIT OF THE PINE, CEDAR, JUNIPER, AND BLACK CYPRESS TREES IN THE UPLANDS OF BARLA===

    It is part of the eleventh letter.

    One time during my captivity while gazing at the majestic and wonderful forms of the pine, cedar, and juniper trees on the mountain top, a gentle breeze was blowing. Transforming the scene into a magnificent, delightful, and clamorous display of dancing and a rapturous performance of praise and glorification, the enjoyment of watching it was transformed into instruction for my eyes and wisdom for my ears. I suddenly recalled the Kurdish lines of Ahmad al-Jizri, whose meaning is:

    ‘Everyone has hastened to gaze at You and Your Beauty; they are acting coyly before Your Beauty.’ My heart wept as follows, expressing their instructive meanings.

    يَا رَب۟ هَر۟ حَى۟ بِتَمَاشَاگَهِ صُن۟عِ تُو زِهَر۟جَاى۟ بَتَازٖى ۝ زِنِشٖيبُ اَز۟ فِرَازٖى مَانَن۟دِ دَلَّالَان۟ بِنِدَاءِ بِاٰوَازٖى ۝ دَم۟ دَم۟ زِجَمَالِ نَق۟شِ تُو دَر۟ رَق۟ص۟ بَازٖى ۝ زِكَمَالِ صُن۟عِ تُو خُوش۟ خُوش۟ بِگَازٖى ۝ زِشٖيرٖينٖى اٰوَازِ خُود۟ هَى۟ هَى۟ دِنَازٖى ۝ اَز۟وَى۟ رَق۟صَ اٰمَد۟ جَذ۟بَه خَازٖى ۝ اَزٖين۟ اٰثَارِ رَح۟مَت۟ يَاف۟ت۟ هَر۟ حَى۟ دَر۟سِ تَس۟بٖيحُ نَمَازٖى ۝ اٖيس۟تَادَس۟ت۟ هَر۟ يَكٖى بَر۟ سَن۟گِ بَالَا سَر۟فِرَازٖى ۝ دِرَاز۟ كَر۟دَس۟ت۟ دَس۟ت۟هَارَا بَدَر۟گَاهِ اِلٰهٖى هَم۟ چُو شَه۟بَازٖى ۝ بِجُن۟بٖيدَس۟ت۟ زُل۟ف۟هَارَا بَشَو۟ق۟ اَن۟گٖيزِ شَه۟نَازٖى ۝ بَبَالَا مٖيزَنَن۟د۟ اَز۟ پَر۟دَه هَاىِ هَاىِ هُوىِ عِش۟ق۟ بَازٖى ۝ مٖيدِهَد۟ هُوشَه گِرٖين۟هَاىِ دَرٖين۟هَاىِ زَوَالٖى اَز۟ حُبِّ مَجَازٖى ۝ بَر۟ سَرِ مَح۟مُود۟هَا نَغ۟مَهَاىِ حُز۟ن۟ اَن۟گٖيزِ اَيَازٖى ۝ مُر۟دَهَارَا نَغ۟مَهَاىِ اَزَلٖى اَز۟ حُز۟ن۟ اَن۟گٖيزِ نَوَازٖى ۝ رُوحَه مٖى اٰيَد۟ اَزُو زَم۟زَمَۀِ نَازُ نِيَازٖى ۝ قَل۟ب۟ مٖيخٰوانَد۟ اَزٖين۟ اٰيَات۟هَا سِرِّ تَو۟حٖيد۟ زِعُلُوِّ نَظ۟مِ اِع۟جَازٖى ۝ نَف۟س۟ مٖيخٰواهَد۟ دَر۟ اٖين۟ وَل۟وَلَهَا زَل۟زَلَهَا ذَو۟قِ بَاقٖى دَر۟ فَنَاىِ دُن۟يَا بَازٖى ۝ عَق۟ل۟ مٖيبٖينَد۟ اَزٖين۟ زَم۟زَمَهَا دَم۟دَمَهَا نَظ۟مِ خِل۟قَت۟ نَق۟شِ حِك۟مَت۟ كَن۟زِ رَازٖى ۝ اٰر۟زُو مٖيدَارَد۟ هَوَا اَزٖين۟ هَم۟هَمَهَا هَو۟هَوَهَا مَر۟گِ خُود۟ دَر۟ تَر۟كِ اَذ۟وَاقِ مَجَازٖى ۝ خَيَال۟ بٖينَد۟ اَزٖين۟ اَش۟جَار۟ مَلَائِك۟ رَا جَسَد۟ اٰمَد۟ سَمَاوٖى بَاهَزَارَان۟ نَى۟ ۝ اَزٖين۟ نَي۟هَا شُنٖيدَت۟ هُوش۟ سِتَايِش۟هَاىِ ذَاتِ حَى۟ ۝ وَرَق۟هَارَا زَبَان۟ دَارَن۟د۟ هَمَه هُو هُو ذِك۟ر۟ اٰرَن۟د۟ بَدَر۟ مَع۟نَاىِ حَىُّ حَى۟ ۝ چُو لَٓا اِلٰهَ اِلَّا هُو بَرَابَر۟ مٖيزَنَد۟ هَر۟ شَى۟ ۝ دَمَادَم۟ جُويَدَن۟د۟ يَا حَق۟ سَرَاسَر۟ گُويَدَن۟د۟ يَا حَى۟ بَرَابَر۟ مٖيزَنَن۟د۟ اَللّٰه۟ ۝ فَيَا حَىُّ يَا قَيُّومُ بِحَقِّ اِس۟مِ حَىِّ قَيُّومِ ۝ حَيَاتٖى دِه۟ بَاٖين۟ قَل۟بِ پَرٖيشَان۟ رَا اِس۟تِقَامَت۟ دِه۟ بَاٖين۟ عَق۟لِ مُشَوَّش۟ رَا ۝ اٰمٖين۟

    The meaning of the verses in Persian written at Tepelice in the mountains of Barla about the fruit of the pine, cedar, juniper, and black cypress trees is this:

    هَر۟كَس۟ بِتَمَاشَاگَهِ حُس۟نَاتَه زِهَر۟ جَاى۟ تَش۟بٖيهِ نِگَارَان۟ بِجَمَالَاتَه دِنَازِن۟

    Living creatures have appeared from everywhere on the face of the earth, Your art, to gaze on You.

    From above and below they emerge like heralds, and call out.

    يَا رَب۟ هَر۟ حَى۟ بِتَمَاشَاگَهِ صُن۟عِ تُو زِهَر۟جَاى۟ بَتَازٖى

    The herald-like trees take pleasure at the beauty of Your embroideries, and they dance.

    زِنِشٖيبُ اَز۟ فِرَازٖى مَانَن۟دِ دَلَّالَان۟ بِنِدَاءِ بِاٰوَازٖى

    They are filled with joy at the perfection of Your art, and utter most beautiful sounds.

    دَم۟ دَم۟ زِجَمَالِ نَق۟شِ تُو ( نُس۟خَه: زِهَوَاىِ شَو۟قِ تُو ) دَر۟ رَق۟ص۟ بَازٖى

    It is as if the sweetness of their own voices fills them with joy too,

    زِكَمَالِ صُن۟عِ تُو خُوش۟ خُوش۟ بِگَازٖى

    and makes them perform a delicate melody.

    زِشٖيرٖينٖى اٰوَازِ خُود۟ هَى۟ هَى۟ دِنَازٖى

    In response the trees have started dancing and are seeking ecstasy.

    اَز۟وَى۟ رَق۟صَه اٰمَد۟ جَذ۟بَه خَازٖى

    It is through these works of Divine mercy that all the living creatures receive

    اَزٖين۟ اٰثَارِ رَح۟مَت۟ يَاف۟ت۟ هَر۟ حَى۟ دَر۟سِ تَس۟بٖيحُ نَمَازٖى

    instruction in the glorification and prayer particular to each.

    اٖيس۟تَادَس۟ت۟ هَر۟ يَكٖى بَر۟ سَن۟گِ بَالَا سَر۟فِرَازٖى

    After receiving instruction, on high rocks the trees raise their heads to the Divine Throne.

    دِرَاز۟ كَر۟دَس۟ت۟ دَس۟ت۟هَارَا بَدَر۟گَاهِ اِلٰهٖى هَم۟ چُو شَه۟بَازٖى

    Each, like Shahbaz Qalandar,(*[11]) stretches out a hundred hands to the Court of God, and assumes an imposing position of worship.

    They make their small tassel-like twigs and branches dance,

    so both they and those that watch them express their fine pleasure and elevated delight.

    بَبَالَا مٖيزَنَن۟د۟ اَز۟ پَر۟دَه هَاىِ هَاىِ هُوىِ عِش۟ق۟ بَازٖى

    They give voice as though touching the most sensitive strings and veins of the veils of love: ‘Ah! It is He!’

    مٖيدِهَد۟ هُوشَه گِرٖين۟هَاىِ دَرٖين۟هَاىِ زَوَالٖى اَز۟ حُبِّ مَجَازٖى

    From it a meaning such as this comes to mind: they recall both the weeping caused by the pain of the fading of metaphorical loves, and a profoundly sorrowful moaning.

    بَر۟ سَرِ مَح۟مُود۟هَا نَغ۟مَهَاىِ حُز۟ن۟ اَن۟گٖيزِ اَيَازٖى

    They make heard the melancholy songs of all lovers parted from their beloveds, like Sultan Mahmud.

    مُر۟دَهَارَا نَغ۟مَهَاىِ اَزَلٖى اَز۟ حُز۟ن۟ اَن۟گٖيزِ نَوَازٖى

    They seem to have a duty of making the dead hear the pre-eternal songs and sorrowful voices, who no longer hear worldly voices and words.

    رُوحَه مٖى اٰيَد۟ اَزُو زَم۟زَمَۀِ نَازُ نِيَازٖى

    The spirit understands from this that beings respond with glorification to the manifestation of the Glorious Maker’s Names; they perform a graceful chant.

    قَل۟ب۟ مٖيخٰوانَد۟ اَزٖين۟ اٰيَات۟هَا سِرِّ تَو۟حٖيد۟ زِعُلُوِّ نَظ۟مِ اِع۟جَازٖى

    The heart reads the mystery of Divine unity from these trees, each like an embodied sign, from the elevated word-order of this miraculousness. That is, there is so wonderful an order, art, and wisdom in the manner of their creation, that if all the causes in existence had the power to act and choose, and they gathered together, they could not imitate them.

    نَف۟س۟ مٖيخٰواهَد۟ دَر۟ اٖين۟ وَل۟وَلَهَا زَل۟زَلَهَا ذَو۟قِ بَاقٖى دَر۟ فَنَاىِ دُن۟يَا بَازٖى

    The soul, on seeing them, sees the whole earth as revolving in a clamorous tumult of separation, and seeks enduring pleasure. It receives the meaning: ‘You will find it in abandoning worship of this world.’

    عَق۟ل۟ مٖيبٖينَد۟ اَزٖين۟ زَم۟زَمَهَا دَم۟دَمَهَا نَظ۟مِ خِل۟قَت۟ نَق۟شِ حِك۟مَت۟ كَن۟زِ رَازٖى

    The mind discovers from the chanting animals and trees and the vociferous plants and air, a most meaningful order of creation, embroidery of wisdom, and treasury of secrets.

    اٰر۟زُو مٖيدَارَد۟ هَوَا اَزٖين۟ هَم۟هَمَهَا هَو۟هَوَهَا مَر۟گِ خُود۟ دَر۟ تَر۟كِ اَذ۟وَاقِ مَجَازٖى

    The desirous soul receives such pleasure from the murmuring air and whispering leaves that it forgets all metaphorical pleasures, and through abandoning these, which endow it with life, wants to die in the pleasure of reality.

    خَيَال۟ بٖينَد۟ اَزٖين۟ اَش۟جَار۟ مَلَائِك۟ رَا جَسَد۟ اٰمَد۟ سَمَاوٖى بَاهَزَارَان۟ نَى۟

    The imagination sees that appointed angels have entered these trees like bodies, from whose branches hang many flutes. It is as though an Eternal Monarch has clothed the angels in the trees for a splendid parade accompanied with the sounds of a thousand flutes. Thus the trees show themselves to be not lifeless, unconscious bodies, but highly conscious and meaningful.

    اَزٖين۟ نَي۟هَا شُنٖيدَت۟ هُوش۟ سِتَايِش۟هَاىِ ذَاتِ حَى۟

    The flutes are pure and powerful as though issuing from a heavenly, exalted orchestra. The mind does not hear from them the sorrowful plaints of separation, that foremost Mawlana Jalaluddin Rumi and all lovers hear, but dominical praise and laudation and grateful thanks offered to the Most Merciful One, the Ever-Living, the Self-Subsistent.

    وَرَق۟هَارَا زَبَان۟ دَارَن۟د۟ هَمَه هُو هُو ذِك۟ر۟ اٰرَن۟د۟ بَدَر۟ مَع۟نَاىِ حَىُّ حَى۟

    Since the trees have all become bodies, their leaves have become tongues. At the touching of the breeze each recites over and over again: ‘It is He! It is He!’ With the benedictions of their lives they proclaim their Maker to be Ever-Living and Self- Subsistent.

    چُو لَٓا اِلٰهَ اِلَّا هُو بَرَابَر۟ مٖيزَنَد۟ هَر۟ شَى۟

    With the tongue of disposition they continuously declare ‘O God!’, and seek the necessities of their lives from Him, from the treasury of mercy.

    دَمَادَم۟ جُويَدَن۟د۟ يَا حَق۟ سَرَاسَر۟ گُويَدَن۟د۟ يَا حَى۟ بَرَابَر۟ مٖيزَنَن۟د۟ اَللّٰه۟

    And through the tongue of their manifesting life from top to bottom, they recite His Name of ‘O Living One!’ O Ever-Living and Self-Subsistent One!

    فَيَا حَىُّ يَا قَيُّومُ بِحَقِّ اِس۟مِ حَىِّ قَيُّومِ

    Through the Names of Ever-Living and Self-Subsistent, endow the heart of this wretched one with life, and bestow sound direction on his confused mind. Amen.

    One time at night in a high spot on Çamdağı (the Pine Mountain) near Barla I was looking at the face of the heavens when the following lines suddenly occurred to me. With the imagination I heard the speaking of the stars through the tongue of disposition, and that is how the lines were written. Since I do not know the rules of versification, they were not written accordingly, but as they occurred to me.

    [The piece is taken from the Fourth Letter, and the last part of the First Stopping Place of the Thirty-Second Word.]

    THE UTTERANCE OF THE STARS

    Then listen to the stars, listen to their harmonious address!

    See what wisdom has emblazed on the decree of its light!

    Altogether they start to speak with the tongue of truth,

    They address the majesty of the All-Powerful One of Glory’s sovereignty:

    We are each of us light-scattering proofs of the existence of our Maker;

    We are witnesses both to His Unity and His Power;

    We are subtle miracles gilding the face of the skies

    For the angels to make excursions on;

    We are the innumerable attentive eyes of the heavens

    That watch the earth, that study Paradise;(*[12])

    We are the innumerable exquisite fruits that the hand of wisdom of the Beauteous One of Glory has fastened

    To the celestial portion of the tree of creation, to all the branches of the Milky Way;

    For the inhabitants of the heavens, we are each of us a travelling mosque, a spinning house, a lofty home,

    Each is an illumining lamp, a mighty ship, an aeroplane;

    We are each of us a miracle of power of the All-Powerful One of Perfection, The All- Wise One of Glory;

    Each a wonder of His creative art, a rarity of His wisdom, a marvel of His creation, a world of light;

    We demonstrated to mankind innumerable proofs, we made them hear with these innumerable tongues of ours;

    But their accursed unseeing, unbelieving eyes did not see our faces, they did not hear our words; and we are signs that speak the truth;

    Our stamp is one; our seal is one; we are mastered by our Sustainer;

    We glorify Him through our subjugation; We recite His Names; we are each of us in ecstasy,

    a member of the mighty circle of the Milky Way.



    The Sixteenth Word ⇐ | The Words | ⇒ The Eighteenth Word

    1. *Qur’an, 18:7-8.
    2. *Qur’an, 6:32.
    3. *Qur’an, 7:156.
    4. *Ibn Hajar, Talkhis al-Khabir, iv, 138; Suyuti, Jam’ al-Jawami’, No: 3017.
    5. *The pieces in this Second Station resemble poetry, but they are not poetry. They were not put into verse intentionally. They rather took on that form to a degree due to the perfect order of the truths they express.
    6. *I won’t exclaim: ‘Alas!’, and flee.
    7. *I’ll hear the Call of Israfil on the dawn of the Resurrection, and declaring, ‘God is Most Great!’, shall rise up. I won’t hold back from the Great Gathering and Congress of Prayers.
    8. *The Supplication is included in the original together with an enlarged Turkish rendering, which is the basis of the translation here. [Tr.]
    9. *Qur’an, 6:76.
    10. *Only this line is Mawlana Jami’s.
    11. *Shahbaz Qalandar was a famous hero who through the guidance of Shaykh Geylani took refuge at the Divine Court and rose to the degree of sainthood.
    12. *That is, since innumerable miracles of power are exhibited on the face of the earth, which is the seedbed and tillage for Paradise, the angels in the world of the heavens gaze on those miracles, those marvels. And like the angels, the stars, which are like the eyes of the heavenly bodies, gaze on the finely fashioned creatures on the earth, and in so doing look at the world of Paradise. At the same time they look on both the earth and Paradise; they observe those fleeting wonders in an enduring form in Paradise. That is to say, there, there are prospects of both worlds.