On Dördüncü Lem'a/en: Revizyonlar arasındaki fark

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    ("“The hojas say that the earth rests on a bull and a fish, but geography sees it hanging in space and travelling like a star. There is neither bull nor fish?”" içeriğiyle yeni sayfa oluşturdu)
    ("Within innumerable creatures and infinite multiplicity, there are stamps of unit y like concentric circles of many sorts and degrees from the greatest stamp to the smallest. But however clear the unity is, it is still unity within multiplicity; it does not truly address observers. Hence, there has to be the stamp of divine oneness behind unity so that unity does not call to mind multiplicity and before the Most Pure and Holy One a way may be op..." içeriğiyle yeni sayfa oluşturdu)
     
    (Aynı kullanıcının aradaki diğer 13 değişikliği gösterilmiyor)
    40. satır: 40. satır:
    On comparisons and metaphors passing from the elite to the common people, that is, on their falling from the hands of learning to those of ignorance, with the passage of time they are imagined to be literally true.
    On comparisons and metaphors passing from the elite to the common people, that is, on their falling from the hands of learning to those of ignorance, with the passage of time they are imagined to be literally true.


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    For example, when I was a child an eclipse of the moon  occurred. I asked my mother: “Why has the moon gone like that?” She replied: “A snake  has swallowed it.” “It can still be seen,” I said. She replied: “The snakes up there are like glass; they show the things inside them!” For a long time I recalled this childhood memory. Pondering over it, I would say: “How could such a false superstition come to be repeated by serious people like my mother?” Then when I studied astronomy I realized that people like her who repeated it supposed a metaphor to be reality.
    Mesela, küçüklüğümde kamer tutuldu. Ben valideme dedim: “Neden ay böyle oldu?” Dedi: “Yılan yutmuş.” Dedim: “Daha görünüyor?” Dedi: “Yukarıda yılanlar cam gibi olup içlerinde bulunan şeyi gösterirler.” Bu çocukluk hatırasını çok zaman tahattur ediyordum. Ve der idim ki: “Bu kadar hakikatsiz bir hurafe, validem gibi ciddi zatların lisanında nasıl geziyor?” diye düşünürdüm.
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    For when the vast circle called the zodiac, which is the circle denoting the degrees of the sun, and the circle of the declination of the moon, which is the circle depicting its mansions, pass over one another, it gives each of the two circles the form of an arc. Using a subtle metaphor the astronomers called the two arcs “the two great serpents.”
    Tâ felekiyat fennini mütalaa ettiğim vakit gördüm ki: Validem gibi öyle diyenler, bir teşbihi hakikat telakki etmişler. Çünkü derecat-ı şemsiyenin medarı olan “mıntıkatü’l-buruc” tabir ettikleri daire-i azîme, menazil-i kameriyenin medarı bulunan mâil-i kamer dairesi birbiri üstüne geçmekle, o iki daire her biri iki kavis şeklini vermiş; o iki kavise felekiyyun uleması latîf bir teşbih ile büyük iki yılan namı olan “tinnineyn” namını vermişler.
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    They called the points of intersection of the two circles “the head” and “the tail.” When the moon comes to the head and the sun to the tail, in the terminology of astronomy, an interposition of the earth occurs. That is, the globe of the earth passes right between the two of them and the  moon is eclipsed. According to the above metaphor, “the moon has entered the serpent’s mouth.”
    İşte o iki dairenin tekatu’ noktasına, baş manasına “re’s” diğerine kuyruk manasına “zeneb” demişler. Kamer re’se ve şems zenebe geldiği vakit felekiyyun ıstılahınca “haylulet-i arz” vuku bulur. Yani küre-i arz tam ikisinin ortasına düşer, o vakit kamer hasfolur. Sâbık teşbih ile “Kamer, tinninin ağzına girdi.” denilir.
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    Thus, when this  elevated  and  scholarly metaphor  entered  the  language  of the  common people, in the course of time it took on the shape of a huge snake swallowing the moon.
    İşte bu ulvi ve ilmî teşbih, avamın lisanına girdikçe mürur-u zamanla, kameri yutacak koca bir yılan şeklini almış.
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    Thus,  with a  sacred  and  subtle metaphor  and  meaningful allusion,  two  great angels were called the Bull (T. Sevr; Ar. Thawr) and the Fish (T. Hût; A. Hut), but on entering the common language from the elevated tongue of the prophethood, the metaphor was transformed  and  given  a  literal  meaning, and  they took  on  the  form  of  a  truly enormous bull and awesome fish.
    İşte Sevr ve Hut namıyla iki büyük melek, bir teşbih-i latîf-i kudsî ile ve manidar bir işaretle Sevr ve Hut namıyla tesmiye edilmişler. Kudsî, ulvi lisan-ı nübüvvetten umumun lisanına girdikçe o teşbih hakikate inkılab etmiş, âdeta gayet büyük bir öküz ve dehşetli bir balık suretini almışlar.
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    <span id="Üçüncü_Esas:"></span>
    ==== Üçüncü Esas: ====
    ====THIRD PRINCIPLE====
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    Just as the Qur’an contains allegories and comparisons, and with them teaches profound  matters  to the ordinary people;  so do  Hadiths contain comparisons and allegories;  they  express  profound  truths  by  means  of  familiar  comparisons.
    Nasıl ki Kur’an’ın müteşabihatı var, gayet derin meseleleri temsilat ile ve teşbihatla avama ders veriyor. Öyle de hadîsin müteşabihatı var, gayet derin hakikatleri me’nus teşbihatla ifade eder.
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    For example, as we have described in two other places, one time in the presence of the Prophet (UWBP) a deep rumbling was heard. He said: “It is the sound of a rock which has been rolling downhill for seventy years and has now hit the bottom of Hell.”(*<ref>*See, Muslim, Janna, 12; Musnad, iii, 315, 341, 346.</ref>) A few  minutes  later  someone  arrived  and  reported  that  a  famous  seventy-year-old dissembler had died, thus proclaiming the true  meaning of the Noble Messenger’s (Upon whom be blessings and peace) highly eloquent comparison.
    Mesela, bir iki risalede beyan ettiğimiz gibi: Bir vakit huzur-u Nebevîde gayet derin bir gürültü işitildi. Ferman etti ki: “Yetmiş senedir yuvarlanıp bu dakikada cehennemin dibine düşen bir taşın gürültüsüdür.” Birkaç dakika sonra birisi geldi, dedi: “Yetmiş yaşındaki meşhur münafık öldü.” Resul-i Ekrem aleyhissalâtü vesselâmın gayet beliğ temsilinin hakikatini ilan etti.
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    For now, three ‘aspects’ will be explained in reply to your question:
    '''Senin sualin cevabına şimdilik üç vecih söylenecek.'''
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    <span id="Birincisi:"></span>
    ==== Birincisi: ====
    ====The First:====
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    Almighty God appointed four angels – called the Eagle (Nasr – Aquila)  and the Bull (Thawr – Taurus)(*<ref>*Bayhaqi, Shu‘ab al-Iman, 433; Dhahabi, Mizan al-I‘tidal, iv, 352; al-Suyuti, al-Durr al- Manthur, i, 329.</ref>)– as bearers of the divine throne and the heavens, to  supervise His dominical sovereignty. He also appointed two angels as supervisors and bearers of the earth, which is the small brother of the heavens and companion of the planets. One of them was called the Bull and the other, the Fish. The reason for His giving these names is this:
    Hamele-i arş ve semavat denilen melâikenin birinin ismi “Nesir” ve diğerinin ismi “Sevr” olarak dört melâikeyi, Cenab-ı Hak arş ve semavata saltanat-ı rububiyetine nezaret etmek için tayin ettiği gibi semavatın bir küçük kardeşi ve seyyarelerin bir arkadaşı olan küre-i arza dahi iki melek, nâzır ve hamele olarak tayin etmiştir. O meleklerin birinin ismi “Sevr” ve diğerinin ismi “Hut”tur. Ve o namı vermesinin sırrı şudur ki:
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    There are two parts to the earth, one is water and the other is land. Fish inhabit the part that is water, while agriculture, the support of human life, is practised with bulls and oxen, which inhabit the part of the earth that is land; agriculture rests on the shoulders of oxen. Since the two angels appointed to the earth are both commanders and  supervisors, they  surely have  some  sort of relationship  with  the  bovine  and piscine species. Indeed, “And the knowledge is with God,” the angels are represented in the Worlds of the Inner Dimensions of Things and of Similitudes in the forms of a bull and a fish.
    Arz iki kısımdır: Biri su, biri toprak. Su kısmını şenlendiren balıktır. Toprak kısmını şenlendiren insanların medar-ı hayatı olan ziraat, öküz iledir ve öküzün omuzundadır. Küre-i arza müekkel iki melek hem kumandan hem nâzır olduklarından, elbette balık taifesine ve öküz nevine bir cihet-i münasebetleri bulunmak lâzımdır. Belki وَال۟عِل۟مُ عِن۟دَ اللّٰهِ o iki meleğin âlem-i melekût ve âlem-i misalde sevr ve hut suretinde temessülleri var.
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    (*<ref>*The globe of the earth is a dominical ship ploughing through the oceans of space, and according
    '''(Hâşiye<ref>'''Hâşiye:''' Evet küre-i arz, bahr-i muhit-i havaîde bir sefine-i Rabbaniye ve nass-ı hadîsle âhiretin bir mezraası, yani fidanlık tarlası olduğundan, o camid ve şuursuz büyük gemiyi o denizde emr-i İlahî ile intizam ile hikmet ile yüzdüren, kaptanlık eden melâikeye “Hut” namı ve o tarlaya izn-i İlahî ile nezaret eden melâikeye “Sevr” ismi ne kadar yakıştığı zâhirdir.</ref>)'''
    to a Hadith, is the tillage of the hereafter, that is, an arable field and nursery. How fitting, then, are the name of Fish for the angel who commands that huge lifeless and unconscious ship and makes it swim through those seas at the divine command in regular, purposeful fashion, and the name of Bull for the angel who with divine permission supervises that arable field.</ref>)
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    Thus, alluding to their relationship and supervision and those two important species of the earth, with his miraculous manner of expression the Prophet  (UWBP) said: “The earth is on the Bull and the Fish,” thus stating in one fine, concise sentence a page of profound truths.
    İşte bu münasebete ve o nezarete işareten ve küre-i arzın o iki mühim nevi mahlukatına îmaen lisan-ı mu’cizü’l-beyan-ı Nebevî اَل۟اَر۟ضُ عَلَى الثَّو۟رِ وَال۟حُوتِ demiş, gayet derin ve geniş bir sahife kadar meseleleri hâvi olan bir hakikati, gayet güzel ve kısa bir tek cümle ile ifade etmiş.
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    <span id="İkinci_Vecih:"></span>
    ==== İkinci Vecih: ====
    ====Second Aspect:====
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    If it is said: “What does the government and its rule rest on?,” it  will be said in reply: “On the sword and the pen.” That is, it rests on the valour of the soldier’s sword and the perspicacity and justice of the official’s pen.
    Mesela, nasıl ki denilse: “Bu devlet ve saltanat hangi şey üzerinde duruyor?” Cevabında: عَلَى السَّي۟فِ وَ ال۟قَلَمِ denilir. Yani “Asker kılıncının şecaatine, kuvvetine ve memur kaleminin dirayetine ve adaletine istinad eder.”
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    In the same way, since the earth is the dwelling-place  of animate beings and the commander of animate beings  is man, and fish are the means of livelihood of the majority of men who live by the sea, and the majority of those who do not live by the sea live by means of agriculture, which rests on the shoulders of bulls and oxen, and fish are also an important means of trade, just as the state rests on the sword and the pen, so it may also be said that the earth rests on the ox and the fish. For man cannot survive if the ox does not work or fish do not produce millions of eggs;  life would cease and the All-Wise Creator would destroy the earth.
    Öyle de küre-i arz madem zîhayatın meskenidir ve zîhayatın kumandanları da insandır ve insanın ehl-i sevahil kısmının kısm-ı a’zamının medar-ı taayyüşleri balıktır ve ehl-i sevahil olmayan kısmının medar-ı taayyüşleri, ziraatla öküzün omuzundadır ve mühim bir medar-ı ticareti de balıktır. Elbette devlet, seyf ve kalem üstünde durduğu gibi küre-i arz da öküz ve balık üstünde duruyor denilir. Zira ne vakit öküz çalışmazsa ve balık milyon yumurtayı birden doğurmazsa o vakit insan yaşayamaz, hayat sukut eder, Hâlık-ı Hakîm de arzı harap eder.
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    Thus, replying in a most miraculous, elevated, and  wise way, God’s Noble Messenger (UWBP) said: “The earth rests on the bull and the fish.” He taught an extensive truth with two words and showed how closely linked man’s life is to the life of the animal species.
    İşte Resul-i Ekrem aleyhissalâtü vesselâm, gayet mu’cizane ve gayet ulvi ve gayet hikmetli bir cevap ile: اَل۟اَر۟ضُ عَلَى الثَّو۟رِ وَال۟حُوتِ demiş. Nev-i insanînin hayatı, ne kadar cins-i hayvanînin hayatıyla alâkadar olduğuna dair geniş bir hakikati, iki kelime ile ders vermiş.
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    <span id="Üçüncü_Vecih:"></span>
    ==== Üçüncü Vecih: ====
    ====Third Aspect:====
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    In the view of ancient cosmology the sun travelled and a constellation was defined  every thirty degrees of its journey. If hypothetical lines were drawn connecting the stars in the constellations with one another, some take on the shape of a  lion, others the shape of scales, others the shape of a bull, and yet others the shape of a fish. Names were given to the constellations in consequence of those relationships.
    Eski kozmoğrafya nazarında güneş gezer. Güneşin her otuz derecesini, bir burç tabir etmişler. O burçlardaki yıldızların aralarında birbirine rabtedecek farazî hatlar çekilse bir tek vaziyet hasıl olduğu vakit, bazı esed yani arslan suretini, bazı terazi manasına olarak mizan suretini, bazı öküz manasına sevr suretini, bazı balık manasına hut suretini göstermişler. O münasebete binaen o burçlara o isimler verilmiş.
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    But in the view of astronomy this age, the sun does not travel. The constellations remain idle and without work,  for the earth travels instead of the sun. They assume shapes on a small scale within the  annual orbit of the earth on the ground, instead of those lofty  idle constellations  above. Thus, the heavenly constellations are represented out of earth’s annual orbit, and each month the earth is in the shadow and likeness of one of the constellations. It is as if they are represented in the mirror-like annual orbit of the earth.
    Şu asrın kozmoğrafyası nazarında ise güneş gezmiyor. O burçlar boş ve muattal ve işsiz kalmışlar. Güneşin bedeline küre-i arz geziyor. Öyle ise o boş, işsiz burçlar ve yukarıdaki muattal daireler yerine, yerde arzın medar-ı senevîsinde küçük mikyasta o daireleri teşkil etmek gerektir. Şu halde buruc-u semaviye, arzın medar-ı senevîsinde temessül edecek. Ve o halde küre-i arz, her ayda buruc-u semaviyenin birinin gölgesinde ve misalindedir. Güya arzın medar-ı senevîsi bir âyine hükmünde olarak, semavî burçlar onda temessül ediyor.
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    For this reason, as we mentioned above, on one occasion the Noble Messenger (Upon  whom be blessings and peace) said: “On the Bull,” and on another he said: “On the Fish.” Yes, he indicated a truly profound truth that would be understood only many centuries later,  and  said in the miraculous prophetic tongue: “On the Bull,” because at that time the earth was in the likeness of the constellation Taurus. And on being asked a month later, he replied: “On the Fish,” for then the earth was in the shadow of the constellation of Pisces.
    İşte bu vechile Resul-i Ekrem aleyhissalâtü vesselâm, sâbıkan zikrettiğimiz gibi bir defa عَلَى الثَّو۟رِ bir defa عَلَى ال۟حُوتِ demiş. Evet, mu’cizü’l-beyan olan lisan-ı nübüvvete yakışır bir tarzda gayet derin ve çok asır sonra anlaşılacak bir hakikate işareten bir defa عَلَى الثَّو۟رِ demiş. Çünkü küre-i arz, o sualin zamanında Sevr Burcu’nun misalinde idi. Bir ay sonra yine sorulmuş عَلَى ال۟حُوتِ demiş. Çünkü o vakit küre-i arz, Hut Burcu’nun gölgesinde imiş.
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    Yes, he said: “On the Bull and the Fish” and alluded to an elevated truth that would be  understood  in the future, and hinted  at the earth’s duty of motion and journeying, and the heavenly constellations being idle and without guests in regard to the sun, and that the  constellations which truly work are in the earth’s annual orbit and that it is the earth which journeys and performs duties in the constellations.
    İşte istikbalde anlaşılacak bu ulvi hakikate işareten ve küre-i arzın vazifesindeki hareketine ve seyahatine îmaen ve semavî burçlar, güneş itibarıyla muattal ve misafirsiz olduklarına ve hakiki işleyen burçlar ise küre-i arzın medar-ı senevîsinde bulunduğuna ve o burçlarda vazife gören ve seyahat eden küre-i arz olduğuna remzen عَلَى الثَّو۟رِ وَال۟حُوتِ demiştir. وَاللّٰهُ اَع۟لَمُ بِالصَّوَابِ
    And God knows best what is right.
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    The extraordinary and  unreasonable  stories  in some  Islamic books  are  either isra’iliyat, or they are allegories, or they are the interpretations of the Hadith scholars, which careless people have supposed to be Hadiths and have attributed them to God’s Noble Messenger (Upon whom be blessings and peace).
    Bazı kütüb-ü İslâmiyede sevr ve huta dair acib ve haric-i akıl hikâyeler, ya İsrailiyattır veya temsilattır veya bazı muhaddislerin tevilatıdır ki bazı dikkatsizler tarafından hadîs zannedilerek Resul-i Ekrem aleyhissalâtü vesselâma isnad edilmiş.
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    O our Sustainer! Do not take us to task if we forget or do wrong.(2:282)
    رَبَّنَا لَا تُؤَاخِذ۟نَٓا اِن۟ نَسٖينَٓا اَو۟ اَخ۟طَا۟نَا
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    Glory be unto You! We have no knowledge save that which You have taught us; indeed You are All-Knowing, All-Wise.(2:32)
    سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ
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    <span id="İKİNCİ_SUAL:"></span>
    === İKİNCİ SUAL: ===
    ===THE SECOND QUESTION===
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    '''is about the People of the Cloak.'''
    Âl-i Abâ hakkındadır.
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    My brother! Regarding your question about the People of the Cloak, only one of the many instances of wisdom concerning it will be explained, as follows: Many mysteries and instances of wisdom are found in God’s Noble Messenger (Upon whom be blessings and peace) covering ‘Ali (May God be pleased with him) and  Fatima (May God be pleased with her) and Hasan and Husayn (May God be pleased with them) with the blessed cloak he wore, and his praying for them with the verse, [And God only wishes] to remove all abomination from you, members of the Family, and to make you pure and spotless.(33:33)(*<ref>*This narration has various lines of transmission, see, Muslim, Fada’il al-Sahaba, 61; Tirmidhi, Manaqib, 60; Musnad, i, 330; iv, 107; vi, 292, 296, 298, 304; al-Hakim, al-Mustadrak, ii, 416; iii, 147; al-Haythami, Majma‘ al-Zawa’id, ix, 166, 169; al-Suyuti, al-Durr al-Manthur, v, 197; Kandahlawi, Hayat al-Sahaba, iv, 105.</ref>)I shall not discuss the mysteries, but one instance of wisdom connected with the function of messengership is this:
    Kardeşim, Âl-i Abâ hakkındaki cevapsız kalan sualinizin çok hikmetlerinden yalnız bir tek hikmeti söylenecek. Şöyle ki: Resul-i Ekrem aleyhissalâtü vesselâm, giydiği mübarek abâsını, Hazret-i Ali (ra) ve Hazret-i Fatıma (r.anha) ve Hazret-i Hasan ve Hüseyin’in (r.anhüma) üstlerine örtmesi ve onlara bu suretle لِيُذ۟هِبَ عَن۟كُمُ الرِّج۟سَ اَه۟لَ ال۟بَي۟تِ وَيُطَهِّرَكُم۟ تَط۟هٖيرًا âyetiyle dua etmesinin esrarı ve hikmetleri var. Sırlarından bahsetmeyeceğiz. Yalnız vazife-i risalete taalluk eden bir hikmeti şudur ki:
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    God’s  Noble Messenger (UWBP)  saw  with  the  eye  of  prophethood,  which penetrated the Unseen and beheld the future, that thirty or forty years later serious strife would erupt among the Companions and the generation that succeeded them, and that blood would be spilt. He witnessed that three of the people under his cloak would be the most distinguished of them. So he enfolded them in his cloak, giving the four, plus himself, the title of the Five People of the Cloak.(*<ref>*See, Muslim, Fada’il al-Sahaba, 61; Ibn Abi Shayba, al-Musannaf, vi, 370.</ref>)In this way he wanted to acquit and exonerate ‘Ali (May God be pleased with him) in the view of the Islamic community; to console and offer condolences to  Husayn (May God be pleased with him); to congratulate Hasan and proclaim the honour he  would acquire by removing through reconciliation serious discord, and his supreme value for the Islamic community; and to show that Fatima’s descendants would be pure and honoured.
    Resul-i Ekrem aleyhissalâtü vesselâm, gayb-aşina ve istikbalbîn nazar-ı nübüvvetle otuz kırk sene sonra sahabeler ve tabiînler içinde mühim fitneler olup kan döküleceğini görmüş. İçinde en mümtaz şahsiyetler, abâsı altında olan o üç şahsiyet olduğunu müşahede etmiş. Hazret-i Ali’yi (ra) ümmet nazarında tathir ve tebrie etmek ve Hazret-i Hüseyin’i (ra) taziye ve teselli etmek ve Hazret-i Hasan’ı (ra) tebrik etmek ve musalaha ile mühim bir fitneyi kaldırmakla şerefini ve ümmete azîm faydasını ilan etmek ve Hazret-i Fatıma’nın zürriyetinin tahir ve müşerref olacağını ve Ehl-i Beyt unvan-ı âlîsine lâyık olacaklarını ilan etmek için o dört şahsa kendiyle beraber “Hamse-i Âl-i Abâ” unvanını bahşeden o abâyı örtmüştür.
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    For sure ‘Ali was the rightful Caliph, but since the blood that would be spilt held great importance and since in the view of the community his acquittal and exoneration were important  on account of the function of messengership, the Noble Messenger (UWBP) in this way  absolved  him. He  invited  the  Kharijites  and  the  aggressive supporters of the Umayyads to  be silent, for they criticized him and accused him of error  and  misguidance. Yes, the  excesses  perpetrated  against  ‘Ali  (May God  be pleased with him) by the extreme supporters of the Kharijites and Umayyads and their accusations of misguidance, and the truly tragic, distressing events in Husayn’s (May God be pleased with him) time together with the  excesses and innovations of the Shi‘a and the absolving of the two Shaykhs, have all been  most damaging for the people of Islam.
    Evet, çendan Hazret-i Ali (ra) halife-i bi’l-hak idi. Fakat dökülen kanlar çok ehemmiyetli olduğundan ümmet nazarında tebriesi ve beraeti, vazife-i risalet hasebiyle ehemmiyetli olduğundan, Resul-i Ekrem aleyhissalâtü vesselâm, o suretle onu tebrie ediyor. Onu tenkit ve tahtie ve tadlil eden Haricîleri ve Emevîlerin mütecaviz taraftarlarını sükûta davet ediyor. Evet, Haricîler ve Emevîlerin müfrit taraftarları Hazret-i Ali (ra) hakkındaki tefritleri ve tadlilleri ve Hazret-i Hüseyin’in (ra) gayet feci ciğersûz hâdisesiyle Şîaların ifratları ve bid’aları ve Şeyheyn’den teberrileri, ehl-i İslâm’a çok zararlı düşmüştür.
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    Thus, with his cloak and prayer, the Noble Messenger (Upon whom be blessings and peace) absolved Husayn of responsibility, and cleared him of the accusations and bad opinion of the Islamic community. So too he congratulated Hasan for the good he was to do for the community by bringing about the reconciliation. And he announced that being known as the Prophet’s Family, the blessed progeny of Fatima would be highly honoured, like those of Mary’s mother,(*<ref>*She was called Hanna bint Fakuz; see, al-Hakim, al-Mustadrak, ii, 648, 651; al-Tabari, Jami‘ al- Bayan, iii, 235, 237, 241, 244, 294.</ref>)who said:
    İşte bu abâ ve dua ile Resul-i Ekrem aleyhissalâtü vesselâm, Hazret-i Ali (ra) ve Hazret-i Hüseyin’i (ra) mes’uliyetten ve ittihamdan ve ümmetini onlar hakkında sû-i zandan kurtardığı gibi Hazret-i Hasan’ı (ra) yaptığı musalaha ile ümmete ettiği iyiliğini vazife-i risalet noktasında tebrik ediyor ve Hazret-i Fatıma’nın (r.anha) zürriyetinin nesl-i mübareği, âlem-i İslâm’da Ehl-i Beyt unvanını alarak âlî bir şeref kazanacaklarını ve Hazret-i Fatıma (r.anha) اِنّٖٓى اُعٖيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّي۟طَانِ الرَّجٖيمِ diyen Hazret-i Meryem’in validesi gibi zürriyetçe çok müşerref olacağını ilan ediyor.
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    I commend her and her offspring to your protection from the Evil One, the Rejected.(3:36)
    اَللّٰهُمَّ صَلِّ عَلٰى سَيِّدِنَا مُحَمَّدٍ وَعَلٰى اٰلِهِ الطَّيِّبٖينَ الطَّاهِرٖينَ ال۟اَب۟رَارِ وَعَلٰى اَص۟حَابِهِ ال۟مُجَاهِدٖينَ ال۟مُك۟رَمٖينَ ال۟اَخ۟يَارِ اٰمٖينَ
    O God! Grant blessings to our master Muhammad, and to his righteous, pure, and pious Family, and to his Companions, noble and select strivers in God’s way. Amen.
    </div>


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    <span id="İkinci_Makam"></span>
    == İkinci Makam ==
    ==Second Station==
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    This consists of six of the thousands of mysteries contained in “In the Name of God, the Merciful, the Compassionate”
    '''بِس۟مِ اللّٰهِ الرَّح۟مٰنِ الرَّحٖيمِ in binler esrarından''' '''altı sırrına dairdir.'''
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    NOTE: A bright light from “In the Name of God, the Merciful, the Compassionate” concerning divine mercy appeared to my dull mind from  afar. I wanted to record it for myself in the form of notes, to hunt it down and capture it, and circumscribe the light with twenty to thirty mysteries. But  unfortunately I was not able to do this at the present time and the twenty or thirty mysteries were reduced to five or six. When I say:
    '''İhtar:''' Besmele’nin rahmet noktasında parlak bir nuru, sönük aklıma uzaktan göründü. Onu, kendi nefsim için nota suretinde kaydetmek istedim. Ve yirmi otuz kadar sırlar ile o nurun etrafında bir daire çevirmek ile avlamak ve zapt etmek arzu ettim. Fakat maatteessüf şimdilik o arzuma tam muvaffak olamadım. Yirmi otuzdan beş altıya indi.
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    “O man!”, I mean myself. Although this lesson addresses my own soul in particular, I refer it as the Second Station of the Fourteenth Flash for the approval of my  meticulous brothers in the  hope  that  it  may  benefit  those  with  whom  I  am  connected spiritually and  whose  souls  are  more  discerning  than  mine. This lesson  looks  to  the  heart  more  than  the  reason, and  to  spiritual pleasure and perception rather than rational proofs.
    “Ey insan!” dediğim vakit nefsimi murad ediyorum. Bu ders kendi nefsime has iken ruhen benimle münasebettar ve nefsi nefsimden daha hüşyar zatlara belki medar-ı istifade olur niyetiyle, On Dördüncü Lem’a’nın İkinci Makamı olarak müdakkik kardeşlerimin tasviplerine havale ediyorum. Bu ders akıldan ziyade kalbe bakar, delilden ziyade zevke nâzırdır.
    </div>


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    In the Name of God, the Merciful, the Compassionate.
    بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّح۪يمِ
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    [The Queen] said: “Ye chiefs! Here is – delivered to me – a letter worthy of respect.  It is from Solomon, and is [as follows]: In the Name of God, the Merciful, the Compassionate.”(27:29-30)
    قَالَت۟ يَٓا اَيُّهَا ال۟مَلَؤُا اِنّٖٓى اُل۟قِىَ اِلَىَّ كِتَابٌ كَرٖيمٌ ۝ اِنَّهُ مِن۟ سُلَي۟مٰنَ وَ اِنَّهُ بِس۟مِ اللّٰهِ الرَّح۟مٰنِ الرَّحٖيمِ
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    A number of mysteries will be mentioned in this station.
    Şu makamda birkaç sır zikredilecektir.
    </div>


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    <span id="Birinci_Sır"></span>
    === Birinci Sır ===
    ===FIRST MYSTERY===
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    I saw one manifestation of “In the Name of God, the  Merciful, the Compassionate” as follows: On the face of the universe, the face of the earth, and the face of man are three stamps of dominicality one within the other and each showing samples of the others.
    Bismillahirrahmanirrahîm’in bir cilvesini şöyle gördüm ki: '''Kâinat''' simasında, '''arz''' simasında ve '''insan''' simasında birbiri içinde birbirinin numunesini gösteren üç sikke-i rububiyet var.
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    '''The First''' is the great stamp of Godhead, which is manifested through the mutual assistance, co-operation, and embracing and corresponding to one another of beings in the totality of the universe. This looks to “In the Name of God.”
    '''Biri:''' Kâinatın heyet-i mecmuasındaki teavün, tesanüd, teanuk, tecavübden tezahür eden sikke-i kübra-i uluhiyettir ki '''“Bismillah”''' ona bakıyor.
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    The Second is the great stamp of divine mercifulness, which is manifested through  the  mutual resemblance  and proportion, order, harmony, favour and compassion in the disposal, raising, and administration of plants and  animals on the face of the earth. This looks to  “In the Name of God, the Merciful.”
    '''İkincisi:''' Küre-i arz simasında nebatat ve hayvanatın tedbir ve terbiye ve idaresindeki teşabüh, tenasüp, intizam, insicam, lütuf ve merhametten tezahür eden sikke-i kübra-i rahmaniyettir ki '''“Bismillahirrahman”''' ona bakıyor.
    </div>


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    '''Then''' is the exalted stamp of divine compassionateness, which  is manifested through the subtleties of divine beneficence, fine points of divine clemency, and rays of divine compassion on the face of man’s comprehensive nature. This looks to “the Compassionate” in “In the Name of God, the Merciful, the Compassionate.”
    Sonra insanın mahiyet-i câmiasının simasındaki letaif-i re’fet ve dekaik-ı şefkat ve şuâat-ı merhamet-i İlahiyeden tezahür eden sikke-i ulyâ-i rahîmiyettir ki Bismillahirrahmanirrahîm’deki '''“Er-Rahîm”''' ona bakıyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That is to say, “In the Name of God, the Merciful, the Compassionate” is the sacred title of three stamps of divine oneness, which form a luminous line on the page of the world, and a strong cord, and shining filament. That is, by being revealed from above, the tip of “In  the Name of God, the Merciful, the Compassionate” rests on man, the fruit of the universe  and miniature copy of the world; it binds the lower world to the divine throne; it is a way for man to ascend to the human throne.
    Demek Bismillahirrahmanirrahîm sahife-i âlemde bir satır-ı nurani teşkil eden üç sikke-i ehadiyetin kudsî unvanıdır ve kuvvetli bir haytıdır ve parlak bir hattıdır. Yani Bismillahirrahmanirrahîm yukarıdan nüzul ile semere-i kâinat ve âlemin nüsha-i musağğarası olan insana ucu dayanıyor. Ferşi arşa bağlar, insanî arşa çıkmaya bir yol olur.
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    <span id="İkinci_Sır"></span>
    === İkinci Sır ===
    ===SECOND MYSTERY===
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    In order not to overwhelm minds by divine  unity, which is apparent  in  the boundless multiplicity of creatures, the Qur’an of Miraculous Exposition constantly points out the manifestation of divine oneness within divine unity. For example, the sun encompasses numberless things with its light. A truly extensive conceptual ability and comprehensive view is necessary to behold the sun itself in the totality of its light. So, lest the sun be forgotten, it is displayed in every shining object by means of its reflection. And in accordance with their  capacities, all lustrous objects reflect the sun’s attributes, such as its light and heat and the seven colours in its light, together with the manifestation of its essence. So too, the sun’s  attributes encompass all the things facing it.
    '''Kur’an-ı Mu’cizü’l-Beyan, hadsiz kesret-i mahlukatta tezahür eden vâhidiyet içinde ukûlü boğmamak için daima o vâhidiyet içinde ehadiyet cilvesini gösteriyor.''' Yani, mesela nasıl ki güneş, ziyasıyla hadsiz eşyayı ihata ediyor. Mecmu-u ziyasındaki güneşin zatını mülahaza etmek için gayet geniş bir tasavvur ve ihatalı bir nazar lâzım olduğundan; güneşin zatını unutturmamak için her bir parlak şeyde güneşin zatını aksi vasıtasıyla gösteriyor. Ve her parlak şey, kendi kabiliyetince güneşin cilve-i zatîsiyle beraber ziyası, harareti gibi hâssalarını gösteriyor. Ve her parlak şey güneşi bütün sıfâtıyla kabiliyetine göre gösterdiği gibi, güneşin ziya ve hararet ve ziyadaki elvan-ı seb’a gibi keyfiyatlarının her birisi dahi umum mukabilindeki şeyleri ihata ediyor.
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    In exactly the same way, “And God’s is the highest similitude”(16:60) – but let there  be  no  mistake  in  the  comparison  –  just  as  divine  oneness  and  eternal besoughtedness have a manifestation together with all the divine names in everything, in animate creatures in particular, and especially in man’s mirror-like essence; so too through divine unity each of the divine names connected to beings encompasses all things.
    Öyle de وَ لِلّٰهِ ال۟مَثَلُ ال۟اَع۟لٰى –temsilde hata olmasın– ehadiyet ve samediyet-i İlahiye, her bir şeyde, hususan zîhayatta, hususan insanın mahiyet âyinesinde bütün esmasıyla bir cilvesi olduğu gibi; vahdet ve vâhidiyet cihetiyle dahi mevcudat ile alâkadar her bir ismi bütün mevcudatı ihata ediyor.
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    Thus, lest minds become overwhelmed by divine unity and hearts forget the Most Pure and Holy Essence, the Qur’an constantly draws attention to the stamp of divine oneness within divine unity. And that stamp, with its three salient points, is “In the Name of God, the Merciful, the Compassionate.”
    İşte vâhidiyet içinde ukûlü boğmamak ve kalpler Zat-ı Akdes’i unutmamak için daima vâhidiyetteki sikke-i ehadiyeti nazara veriyor ki o sikkenin üç mühim ukdesini irae eden Bismillahirrahmanirrahîm’dir.
    </div>


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    <span id="Üçüncü_Sır"></span>
    === Üçüncü Sır ===
    ===THIRD MYSTERY===
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    What makes this boundless universe rejoice is clearly divine mercy. What illuminates these dark beings is self-evidently divine mercy. What fosters and raises  creatures  struggling with  their  endless  needs  is  self-evidently again divine mercy. What causes the whole universe to be turned towards man, like a tree together with all its parts is turned towards its fruit, and causes it to look to him and run to his assistance is clearly divine mercy. What fills and illuminates boundless space and the empty, vacant world and makes it  rejoice is self-evidently divine mercy. And what designates ephemeral man for eternity and  makes him the addressee and beloved of the Pre-Eternal and Post-Eternal One is self-evidently divine mercy.
    Şu hadsiz kâinatı şenlendiren, bilmüşahede rahmettir. Ve bu karanlıklı mevcudatı ışıklandıran, bilbedahe yine rahmettir. Ve bu hadsiz ihtiyacat içinde yuvarlanan mahlukatı terbiye eden, bilbedahe yine rahmettir. Ve bir ağacın bütün heyetiyle meyvesine müteveccih olduğu gibi bütün kâinatı insana müteveccih eden ve her tarafta ona baktıran ve muavenetine koşturan, bilbedahe rahmettir. Ve bu hadsiz fezayı ve boş ve hâlî âlemi dolduran, nurlandıran ve şenlendiren, bilmüşahede rahmettir. Ve bu fâni insanı ebede namzet eden ve ezelî ve ebedî bir zata muhatap ve dost yapan, bilbedahe rahmettir.
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    O man! Since divine mercy is such a powerful, inviting, sweet, assisting lovable truth,  say:  “In the Name of God, the Merciful, the Compassionate,” adhere to this truth and be saved from absolute desolation and the pains of unending needs! Draw close to the throne of the Pre-Eternal and Post-Eternal Monarch, and availing yourself of the compassionate and rays  of divine mercy, become His addressee, friend, and beloved.
    Ey insan, madem rahmet böyle kuvvetli ve cazibedar ve sevimli ve mededkâr bir hakikat-i mahbubedir. “Bismillahirrahmanirrahîm” de, o hakikate yapış ve vahşet-i mutlakadan ve hadsiz ihtiyacatın elemlerinden kurtul ve o Sultan-ı ezel ve ebed’in tahtına yanaş ve o rahmetin şefkatiyle ve şefaatiyle ve şuâatıyla o Sultan’a muhatap ve halil ve dost ol!
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    All the realms of beings in the universe are purposively gathered around man and are  made to hasten to meet all his needs with the utmost order and wisdom, which clearly arises  from one of two situations.
    Evet, kâinatın envaını hikmet dairesinde insanın etrafında toplayıp bütün hâcatına kemal-i intizam ve inayet ile koşturmak, bilbedahe iki haletten birisidir:
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    Either each realm of beings knows man, obeys him, and runs to  help him, which just as it is completely irrational is also impossible in many respects; or an absolutely impotent being like man has to possess the power of the mightiest absolute sovereign; or this assistance occurs through the knowledge of an Absolutely Powerful One behind the veil of the universe. That is to say, it is not that the different beings in the universe know man, but that they are the evidences of a Knowing, Compassionate One who is acquainted with him and knows him.
    Ya kâinatın her bir nev’i kendi kendine insanı tanıyor, ona itaat ediyor, muavenetine koşuyor. Bu ise yüz derece akıldan uzak olduğu gibi çok muhalatı intac ediyor. İnsan gibi bir âciz-i mutlakta, en kuvvetli bir Sultan-ı Mutlak’ın kudreti bulunmak lâzım geliyor. Veyahut bu kâinatın perdesi arkasında bir Kadîr-i Mutlak’ın ilmi ile bu muavenet oluyor. Demek kâinatın envaı, insanı tanıyor değil; belki insanı bilen ve tanıyan, merhamet eden bir zatın tanımasının ve bilmesinin delilleridir.
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    O man! Come to your senses! Is it at all possible that the All-Glorious One, who causes all the varieties of creatures to turn towards you and stretch out their hands to assist you, and to say: “Here we are!” in the face of your needs – is it possible that He does not know you, is  not acquainted with you, does not see you? Since He does know you, He informs you that  He knows you through His mercy. So you should know Him too, and with respect let Him  know that you know Him, and understand with certainty that what subjugates the vast universe to an absolutely weak, absolutely impotent, absolutely needy, ephemeral, insignificant creature like you, and despatches it to  assist  you, is the truth of divine mercy, which comprises  wisdom, favour, knowledge, and power.Most certainly, a mercy such as this requires universal and sincere thanks, and earnest and genuine respect. Therefore, say: “In the Name of God, the Merciful, the Compassionate,” which is the interpreter and expression of such sincere thanks and genuine respect. Make it the means of attaining to the mercy, and an intercessor at the court of the All-Merciful One.
    Ey insan! Aklını başına al. Hiç mümkün müdür ki: Bütün enva-ı mahlukatı sana müteveccihen muavenet ellerini uzattıran ve senin hâcetlerine “Lebbeyk!” dedirten Zat-ı Zülcelal seni bilmesin, tanımasın, görmesin? Madem seni biliyor, rahmetiyle bildiğini bildiriyor. Sen de onu bil, hürmetle bildiğini bildir ve kat’iyen anla ki: Senin gibi zayıf-ı mutlak, âciz-i mutlak, fakir-i mutlak, fâni, küçük bir mahluka bu koca kâinatı musahhar etmek ve onun imdadına göndermek; elbette hikmet ve inayet ve ilim ve kudreti tazammun eden hakikat-i rahmettir. Elbette böyle bir rahmet, senden küllî ve hâlis bir şükür ve ciddi ve safi bir hürmet ister. İşte o hâlis şükrün ve o safi hürmetin tercümanı ve unvanı olan Bismillahirrahmanirrahîm’i de. O rahmetin vusulüne vesile ve o Rahman’ın dergâhında şefaatçi yap.
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    The existence and realit y of divine mercy are as clear as the sun. For just as a woven  tapestry centred on one point is formed by the order and situation of the threads of its warp and weft coming from all directions, so too the luminous threads extending from the  manifestation of a thousand and one divine names in the vast sphere of the universe weave such a seal of compassionateness, tapestry of clemency, and seal of benevolence within a stamp of mercy that it demonstrates itself to minds more brilliantly than the sun.
    Evet, rahmetin vücudu ve tahakkuku, güneş kadar zâhirdir. Çünkü nasıl merkezî bir nakış, her taraftan gelen atkı ve iplerin intizamından ve vaziyetlerinden hasıl oluyor. Öyle de bu kâinatın daire-i kübrasında bin bir ism-i İlahînin cilvesinden uzanan nurani atkılar, kâinat simasında öyle bir sikke-i rahmet içinde bir hâtem-i rahîmiyeti ve bir nakş-ı şefkati dokuyor ve öyle bir hâtem-i inayeti nescediyor ki güneşten daha parlak kendini akıllara gösteriyor.
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    The Beauteous All-Merciful One, who orders the sun and moon, the elements and minerals, and plants and animals like the warp and weft of a vast woven tapestry through the rays of His thousand and one names, and causes them to serve life; and demonstrates  His  compassion  through  the  exceedingly  sweet  and  self-sacrificing compassion of mothers, plant and animal; and subjugates animate creatures to human life, and from this demonstrates man’s importance and a most lovely large tapestry of divine dominicality, and manifests His brilliant mercy; – that Most Merciful One has, in  the  face  of  His  own  absolute  lack  of  need, made  His  mercy  an  acceptable intercessor for animate creatures and man.
    Evet, şems ve kameri, anâsır ve maadini, nebatat ve hayvanatı bir nakş-ı a’zamın atkı ipleri gibi o bin bir isimlerin şuâlarıyla tanzim eden ve hayata hâdim eden ve nebatî ve hayvanî olan umum validelerin gayet şirin ve fedakârane şefkatleriyle şefkatini gösteren ve zevi’l-hayatı hayat-ı insaniyeye musahhar eden ve ondan rububiyet-i İlahiyenin gayet güzel ve şirin bir nakş-ı a’zamını ve insanın ehemmiyetini gösteren ve en parlak rahmetini izhar eden o Rahman-ı Zülcemal, elbette kendi istiğna-i mutlakına karşı, rahmetini ihtiyac-ı mutlak içindeki zîhayata ve insana makbul bir şefaatçi yapmış.
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    O man! If you are truly a human being, say: “In the Name of God, the Merciful, the Compassionate.” Find that intercessor!
    Ey insan, eğer insan isen Bismillahirrahmanirrahîm de, o şefaatçiyi bul!
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    For sure,it is clearly, self-evidently, divine mercy  which, without  forgetting or  confusing  any of  them,  raises, nurtures, and administers the  innumerable plant and animal species on the earth at precisely the right time and with perfect  order, wisdom, and beneficence, and stamps the seal of divine oneness on the face of the globe of the earth. The existence of divine mercy is as certain as the existence of the beings on the face of the earth, so do the beings offer evidences of its reality to their own number.
    Evet, rûy-i zeminde dört yüz bin muhtelif ayrı ayrı nebatatın ve hayvanatın taifelerini, hiçbirini unutmayarak, şaşırmayarak, vakti vaktine kemal-i intizam ile hikmet ve inayet ile terbiye ve idare eden ve küre-i arzın simasında hâtem-i ehadiyeti vaz’eden, bilbedahe belki bilmüşahede rahmettir. Ve o rahmetin vücudu, bu küre-i arzın simasındaki mevcudatın vücudları kadar kat’î olduğu gibi o mevcudat adedince tahakkukunun delilleri var.
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    Just as there is this seal of mercy and stamp of divine oneness on the face of the earth, so on the face of man’s nature is a stamp of divine mercy that is not inferior to the stamp of compassion and vast stamp of mercy on the face of the universe. Simply, man has so comprehensive a nature he is as though the point of focus of a thousand and one divine names.
    Evet, zeminin yüzünde öyle bir hâtem-i rahmet ve sikke-i ehadiyet bulunduğu gibi insanın mahiyet-i maneviyesinin simasında dahi öyle bir sikke-i rahmet vardır ki küre-i arz simasındaki sikke-i merhamet ve kâinat simasındaki sikke-i uzma-yı rahmetten daha aşağı değil. Âdeta bin bir ismin cilvesinin bir nokta-i mihrakıyesi hükmünde bir câmiiyeti var.
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    O man! Is it at all possible that the One who gives you this face, and places such a stamp of mercy and seal of oneness on it would leave you to your own devices, attach no importance to you, pay no attention to your  actions, make the whole universe, which is turned towards you, futile and pointless, and make the tree of creation rotten and insignificant with decayed fruit? Would He cause His mercy to be denied, although it is as obvious as the sun, as well as His wisdom, which is as clear as daylight, and neither of which can in any way be doubted, nor are in any way deficient? God forbid!
    Ey insan, hiç mümkün müdür ki: Sana bu simayı veren ve o simada böyle bir sikke-i rahmeti ve bir hâtem-i ehadiyeti vaz’eden zat, seni başıboş bıraksın, sana ehemmiyet vermesin, senin harekâtına dikkat etmesin, sana müteveccih olan bütün kâinatı abes yapsın, hilkat şeceresini meyvesi çürük, bozuk, ehemmiyetsiz bir ağaç yapsın? Hem hiçbir cihetle şüphe kabul etmeyen ve hiçbir vechile noksaniyeti olmayan, güneş gibi zâhir olan rahmetini ve ziya gibi görünen hikmetini inkâr ettirsin. Hâşâ!
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    O man! Understand that there is a way to ascend to the throne of divine mercy, and that is, “In the Name of God, the Merciful, the Compassionate.” If you want to understand the importance of this ascent, look at the beginning of the one hundred and fourteen Suras of the Qur’an of Miraculous Exposition, and at the beginnings of all estimable  books,  and  at  the  start  of  all  good  works.  A  clear  proof of the  God- determined grandeur of “In the Name  of God” is that Imam Shafi‘i (May God be pleased with him), one of the very foremost Islamic scholars, said: “In the Name of God, the Merciful, the Compassionate is only one verse, yet it was revealed one hundred  and fourteen times in the Qur’an.”(*<ref>*See, al-Shafi’i, al-Umm, i, 208; al-Jassas, Ahkam al-Qur’an, i, 8; al-Ghazzali, al-Mustafa, i, 82; Ibn al-Jawzi, al-Tahqiq fi Ahadith al-Khilaf, i, 345-7; al-Zayla’i, Nasb al-Raya, i, 327.</ref>)
    '''Ey insan! Bil ki o rahmetin arşına yetişmek için bir mi’rac var. O mi’rac ise Bismillahirrahmanirrahîm’dir.''' Ve bu mi’rac ne kadar ehemmiyetli olduğunu anlamak istersen, Kur’an-ı Mu’cizü’l-Beyan’ın yüz on dört surelerinin başlarına ve hem bütün mübarek kitapların iptidalarına ve umum mübarek işlerin mebdelerine bak. Ve Besmele’nin azamet-i kadrine en kat’î bir hüccet şudur ki İmam-ı Şafiî (ra) gibi çok büyük müçtehidler demişler: “Besmele tek bir âyet olduğu halde, Kur’an’da yüz on dört defa nâzil olmuştur.”
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    <span id="Dördüncü_Sır"></span>
    === Dördüncü Sır ===
    ===FOURTH MYSTERY===
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    In the face of the manifestation of divine unity within boundless multiplicity, declaring: “You alone do we worship”(1:5) is not sufficient for everyone; the mind wanders. One’s heart would have to be as broad as the globe to observe the Single One behind the unity in the totality of beings, and to say: “You alone do we worship, and from You alone do we seek help!”(1:5) In consequence, so that the seal of divine oneness should be apparent on all species and realms of beings just as it is shown clearly on individual objects, and that they should call to mind the Single One, it is shown within the stamp of divine mercy. Thus everyone at every level may turn to the Most Pure and Holy One, and saying: “You alone do we worship, and from You alone do we seek help,” address Him directly.
    Hadsiz kesret içinde vâhidiyet tecellisi, hitab-ı اِيَّاكَ نَع۟بُدُ demekle herkese kâfi gelmiyor. Fikir dağılıyor. Mecmuundaki vahdet arkasında Zat-ı Ehadiyeti mülahaza edip اِيَّاكَ نَع۟بُدُ وَ اِيَّاكَ نَس۟تَعٖينُ demeye, küre-i arz vüs’atinde bir kalp bulunmak lâzım geliyor. Ve bu sırra binaen cüz’iyatta zâhir bir surette sikke-i ehadiyeti gösterdiği gibi her bir nevide sikke-i ehadiyeti göstermek ve Zat-ı Ehad’i mülahaza ettirmek için hâtem-i rahmaniyet içinde bir sikke-i ehadiyeti gösteriyor; tâ külfetsiz herkes her mertebede اِيَّاكَ نَع۟بُدُ وَ اِيَّاكَ نَس۟تَعٖينُ deyip doğrudan doğruya Zat-ı Akdes’e hitap ederek müteveccih olsun.
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    It is in order to express this mighty mystery and clearly point out the seal of divine oneness that the All-Wise Qur’an suddenly mentions the smallest sphere and most  particular  matter  when  describing  the  vastest  sphere  of  the  universe,  for example, the creation of the heavens and the earth. That is, so that the mind does not wander, nor the heart  drown, and the spirit may find its True Object of Worship directly, while mentioning the creation of the heavens and earth it opens a discussion of man’s creation and voice, and the subtle details of the bounties and wisdom in his features, for example. This truth is demonstrated in miraculous fashion by the verse, And among His signs is the creation of the heavens and the earth, and the variations in your languages and in your colours.”(30:22)
    İşte Kur’an-ı Hakîm, bu sırr-ı azîmi ifade içindir ki kâinatın daire-i a’zamından mesela, semavat ve arzın hilkatinden bahsettiği vakit, birden en küçük bir daireden ve en dakik bir cüz’îden bahseder; tâ ki zâhir bir surette hâtem-i ehadiyeti göstersin. Mesela, hilkat-i semavat ve arzdan bahsi içinde hilkat-i insandan ve insanın sesinden ve simasındaki dekaik-ı nimet ve hikmetten bahis açar; tâ ki fikir dağılmasın, kalp boğulmasın, ruh mabudunu doğrudan doğruya bulsun. Mesela وَمِن۟ اٰيَاتِهٖ خَل۟قُ السَّمٰوَاتِ وَال۟اَر۟ضِ وَاخ۟تِلَافُ اَل۟سِنَتِكُم۟ وَ اَل۟وَانِكُم۟ âyeti mezkûr hakikati mu’cizane bir surette gösteriyor.
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    Within innumerable creatures and infinite multiplicity, there are stamps of unit y like  concentric  circles of many sorts and  degrees from  the  greatest  stamp  to  the smallest. But however clear the unity is, it is still unity within multiplicity; it does not truly address  observers. Hence, there has to be the stamp of divine oneness behind unity so that unity does not call to mind multiplicity and before the Most Pure and Holy One a way may be opened up to the heart directly.
    Evet, hadsiz mahlukatta ve nihayetsiz bir kesrette vahdet sikkeleri, mütedâhil daireler gibi en büyüğünden en küçük sikkeye kadar envaı ve mertebeleri vardır. Fakat o vahdet ne kadar olsa yine kesret içinde bir vahdettir, hakiki hitabı tam temin edemiyor. Onun için vahdet arkasında ehadiyet sikkesi bulunmak lâzımdır. Tâ ki kesreti hatıra getirmesin. Doğrudan doğruya Zat-ı Akdes’e karşı kalbe yol açsın.
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    Furthermore, a truly captivating design, shining  light,  agreeable  sweetness, pleasing beauty, and powerful truth – which is the stamp of divine mercy and seal of divine compassion – has been placed on the stamp of divine oneness in order to direct gazes towards it and attract hearts. Yes, it is the strength of that mercy that attracts the gazes of conscious beings, draws  them to it, and causes them to reach the seal of oneness and to observe the Single One, and from that to truly manifest the address of “You alone do we worship, and from You alone do we seek help.”
    Hem sikke-i ehadiyete nazarları çevirmek ve kalpleri celbetmek için o sikke-i ehadiyet üstünde gayet cazibedar bir nakış ve gayet parlak bir nur ve gayet şirin bir halâvet ve gayet sevimli bir cemal ve gayet kuvvetli bir hakikat olan rahmet sikkesini ve rahîmiyet hâtemini koymuştur. Evet, o rahmetin kuvvetidir ki zîşuurun nazarlarını celbeder, kendine çeker ve ehadiyet sikkesine îsal eder ve Zat-ı Ehadiyeyi mülahaza ettirir ve ondan اِيَّاكَ نَع۟بُدُ وَ اِيَّاكَ نَس۟تَعٖينُ deki hakiki hitaba mazhar eder.
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    It is because “In the Name of God, the Merciful the Compassionate” is the index of  Sura  al-Fatiha and  a  concise  summary of  the  Qur’an that it is the sign  and interpreter of this mighty mystery. The person who clasps it may travel through the levels of divine mercy. And the person who causes this interpreter to speak may learn about the mysteries of divine mercy and behold the lights of divine compassion and pity.
    İşte Bismillahirrahmanirrahîm Fatiha’nın fihristesi ve Kur’an’ın mücmel bir hülâsası olduğu cihetle, bu mezkûr sırr-ı azîmin unvanı ve tercümanı olmuş. Bu unvanı eline alan, rahmetin tabakatında gezebilir. Ve bu tercümanı konuşturan, esrar-ı rahmeti öğrenir ve envar-ı rahîmiyeti ve şefkati görür.
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    <span id="Beşinci_Sır"></span>
    === Beşinci Sır ===
    ===FIFTH MYSTERY===
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    There is a Hadith which goes something like this:
    Bir hadîs-i şerifte vârid olmuş ki:
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    “God created man in the form of the Most Merciful.”(*<ref>*See, Bukhari, Isti’dhan, 1; Muslim, Birr, 115; Janna, 28; Musnad, ii, 244, 251, 315, 323, 434,
    اِنَّ اللّٰهَ خَلَقَ ال۟اِن۟سَانَ عَلٰى صُورَةِ الرَّح۟مٰنِ – اَو۟ كَمَا قَالَ –
    463, 519.</ref>)
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    It has been interpreted by some Sufis in an extraordinary way, unfitting for  the tenets of belief. Some of them who were ecstatics even considered man’s spiritual nature to be in the form of the All-Merciful. Since ecstatics are mostly immersed in contemplation and confused, they are perhaps to be excused in holding views  contrary to reality. But on consideration, people in their right senses cannot accept ideas of theirs that are contrary to the fundamentals of belief. If they do, they are in error.
    Bu hadîs-i şerifi, bir kısım ehl-i tarîkat, akaid-i imaniyeye münasip düşmeyen acib bir tarzda tefsir etmişler. Hattâ onlardan bir kısım ehl-i aşk, insanın sima-yı manevîsine bir suret-i Rahman nazarıyla bakmışlar. Ehl-i tarîkatın bir kısm-ı ekserinde sekr ve ehl-i aşkın çoğunda istiğrak ve iltibas olduğundan, hakikate muhalif telakkilerinde belki mazurdurlar. Fakat aklı başında olanlar, fikren onların esas-ı akaide münafî olan manalarını kabul edemez. Etse hata eder.
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    Indeed, the Most Pure and Holy Deity, who administers with order the whole universe as though it were a palace or house, and spins the stars as though they were particles and causes them to travel through space with wisdom and ease, and employs minute particles as though they were orderly officials, has no  partner, match, opposite, or equal. So too, according to the meaning of the verse: There  is  nothing  whatever  like  unto  Him,  and  He  hears  and  sees  [all things],(42:11)
    Evet, bütün kâinatı bir saray, bir ev gibi muntazam idare eden ve yıldızları zerreler gibi hikmetli ve kolay çeviren ve gezdiren ve zerratı muntazam memurlar gibi istihdam eden Zat-ı Akdes-i İlahî’nin şeriki, naziri, zıddı, niddi olmadığı gibi لَي۟سَ كَمِث۟لِهٖ شَى۟ءٌ وَهُوَ السَّمٖيعُ ال۟بَصٖيرُ sırrıyla sureti, misli, misali, şebihi dahi olamaz. Fakat وَلَهُ ال۟مَثَلُ ال۟اَع۟لٰى فِى السَّمٰوَاتِ وَال۟اَر۟ضِ وَهُوَ ال۟عَزٖيزُ ال۟حَكٖيمُ sırrıyla, mesel ve temsil ile şuunatına ve sıfât ve esmasına bakılır. Demek mesel ve temsil, şuunat nokta-i nazarında vardır.
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    He has no form, like, or peer, and there is nothing resembling Him or similar to Him. However,  according  to  the  meaning  of  the  following  verse  and  its  parabolic comparison, And His is the highest similitude in the heavens and the earth, and He is Exalted in Might, Full of Wisdom,(30:27) His actions, attributes, and names may be considered. That is to say, allegory and comparison may be used in connection with His actions. One of the many things intended by the above-mentioned Hadith is: “Man is in a form that displays the divine name of All-Merciful in its entirety.” Yes, as we explained before, the divine name of All-Merciful is manifested through the rays of a thousand and one names on the face of the universe, and is  apparent through the innumerable manifestations of God’s absolute dominicality on the face of the earth. Similarly, its complete manifestation is apparent in a small measure in man’s comprehensive form, the same as on the faces of the earth and universe.
    Şu mezkûr hadîs-i şerifin çok makasıdından birisi şudur ki '''insan, ism-i Rahman’ı tamamıyla gösterir bir surettedir.''' Evet, sâbıkan beyan ettiğimiz gibi kâinatın simasında bin bir ismin şuâlarından tezahür eden ism-i Rahman göründüğü gibi zemin yüzünün simasında rububiyet-i mutlaka-i İlahiyenin hadsiz cilveleriyle tezahür eden ism-i Rahman gösterildiği gibi insanın suret-i câmiasında küçük bir mikyasta zeminin siması ve kâinatın siması gibi yine o ism-i Rahman’ın cilve-i etemmini gösterir demektir.
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    The Hadith  suggests also  that  the evidences of the Necessarily Existent  One offered by such proofs, mirrors, and manifestations of the Most Merciful as animate creatures and  man are so certain, clear, and obvious that just as it may be said of a shining mirror which reflects the image of the sun: “That mirror is the sun,” indicating the clarity of its brilliance and evidence, so it has been said and may be said: “Man is in the form of the All-Merciful One,” indicating the  clarity of his  evidence  and completeness of  his  relation. It is in consequence of this  mystery that  the  more moderate of those who believed in the Unity of Existence said: “There is no existent but He,” as a way of expressing the clarity of this  evidence and perfection of the relation.
    Hem işarettir ki: Zat-ı Rahmanu’r-Rahîm’in delilleri ve âyineleri olan zîhayat ve insan gibi mazharlar o kadar o Zat-ı Vâcibü’l-vücud’a delâletleri kat’î ve vâzıh ve zâhirdir ki güneşin timsalini ve aksini tutan parlak bir âyine parlaklığına ve delâletinin vuzuhuna işareten “O âyine güneştir.” denildiği gibi “İnsanda suret-i Rahman var.” vuzuh-u delâletine ve kemal-i münasebetine işareten denilmiş ve denilir. Ve ehl-i vahdetü’l-vücudun mutedil kısmı “Lâ mevcude illâ hû” bu sırra binaen, bu delâletin vuzuhuna ve bu münasebetin kemaline bir unvan olarak demişler.
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    O God! O Most Merciful One! Most Compassionate One! For the sake of “In the Name of God, the Merciful, the Compassionate” have mercy on us as befits Your Compassionateness, and allow us to understand the mysteries of “In the Name of God, the Merciful,  the  Compassionate” as befits Your Mercifulness.  AMEN.
    اَللّٰهُمَّ يَا رَح۟مٰنُ يَا رَحٖيمُ بِحَقِّ بِس۟مِ اللّٰهِ الرَّح۟مٰنِ الرَّحٖيمِ اِر۟حَم۟نَا كَمَا يَلٖيقُ بِرَحٖيمِيَّتِكَ وَ فَهِّم۟نَا اَس۟رَارَ بِس۟مِ اللّٰهِ الرَّح۟مٰنِ الرَّحٖيمِ كَمَا يَلٖيقُ بِرَح۟مَانِيَّتِكَ اٰمٖينَ
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    <span id="Altıncı_Sır"></span>
    === Altıncı Sır ===
    ===SIXTH MYSTERY===
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    O unhappy man afflicted by boundless impotence and endless wants! See from the following how valuable and acceptable an intercessor is divine mercy. For it is a way to know  the All-Glorious Sovereign in whose army both the stars and minute particles serve together in perfect order and obedience – the Glorious Monarch of Pre- Eternity and Post-Eternity, who is self-sufficient and utterly without need. He is rich without limit and in no way in need of the universe and its beings. The whole cosmos is  under  His  command  and  direction,  utterly  obedient  beneath  His  majesty  and grandeur, submissive before His sublimity.
    Ey hadsiz acz ve nihayetsiz fakr içinde yuvarlanan bîçare insan! Rahmet, ne kadar kıymettar bir vesile ve ne kadar makbul bir şefaatçi olduğunu bununla anla ki o rahmet, öyle bir Sultan-ı Zülcelal’e vesiledir ki yıldızlarla zerrat beraber olarak kemal-i intizam ve itaatle –beraber– ordusunda hizmet ediyorlar. Ve o Zat-ı Zülcelal’in ve o Sultan-ı ezel ve ebed’in istiğna-i zatîsi var ve istiğna-i mutlak içindedir. Hiçbir cihetle kâinata ve mevcudata ihtiyacı olmayan bir Ganiyy-i Ale’l-ıtlak’tır. Ve bütün kâinat taht-ı emir ve idaresinde ve heybet ve azameti altında nihayet itaatte, celaline karşı tezellüldedir.
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    That is divine mercy for you, O man! It raises you to the presence of the One who lacks all need, the Eternal Sovereign, and makes you His friend, addressee, and well-loved servant. But just as you cannot reach the sun and are far from it although it fills your mirror with its light, reflection, and manifestation, and  you  can in no  way draw near to  it; in the same way you  are infinitely distant from the Most Pure and Holy One, the Sun of Pre-Eternity and Post- Eternity, and cannot draw near to Him, but the light of His mercy brings Him nearer to us.
    İşte rahmet seni ey insan! O Müstağni-i Ale’l-ıtlak’ın ve Sultan-ı Sermedî’nin huzuruna çıkarır ve ona dost yapar ve ona muhatap eder ve sevgili bir abd vaziyetini verir. Fakat nasıl sen güneşe yetişemiyorsun, çok uzaksın, hiçbir cihetle yanaşamıyorsun. Fakat güneşin ziyası, güneşin aksini, cilvesini senin âyinen vasıtasıyla senin eline verir. Öyle de o Zat-ı Akdes’e ve o Şems-i ezel ve ebed’e biz çendan nihayetsiz uzağız, yanaşamayız. Fakat onun ziya-yı rahmeti, onu bize yakın ediyor.
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    O man! Anyone who finds this mercy finds an eternally unfailing treasury of light. And the way to find  it  is by following the practices of the Most  Noble Messenger (Upon whom be blessings and peace), who was the  most brilliant exemplar and representative of mercy, its most eloquent tongue and herald, and was described in the Qur’an as a “Mercy to All the Worlds.”
    İşte ey insan! Bu rahmeti bulan, ebedî tükenmez bir hazine-i nur buluyor. O hazineyi bulmasının çaresi: Rahmetin en parlak bir misali ve mümessili ve o rahmetin en beliğ bir lisanı ve dellâlı olan ve Rahmeten li’l-âlemîn unvanıyla Kur’an’da tesmiye edilen Resul-i Ekrem aleyhissalâtü vesselâmın sünnetidir ve tebaiyetidir. Ve bu Rahmeten li’l-âlemîn olan rahmet-i mücessemeye vesile ise salavattır. Evet, salavatın manası, rahmettir. Ve o zîhayat mücessem rahmete, rahmet duası olan salavat ise o Rahmeten li’l-âlemîn’in vusulüne vesiledir. Öyle ise sen salavatı kendine, o Rahmeten li’l-âlemîn’e ulaşmak için vesile yap ve o zatı da rahmet-i Rahman’a vesile ittihaz et. Umum ümmetin Rahmeten li’l-âlemîn olan Aleyhissalâtü vesselâm hakkında hadsiz bir kesretle rahmet manasıyla salavat getirmeleri, rahmet ne kadar kıymettar bir hediye-i İlahiye ve ne kadar geniş bir dairesi olduğunu parlak bir surette ispat eder.
    The way to attain to this embodiment of mercy who is a mercy to all the worlds is to utter the prayer calling down God’s blessings upon him. Indeed, the meaning of this  prayer  is mercy. As a prayer of mercy for that  living embodiment of divine mercy, it is a means of reaching the Mercy to All the Worlds (UWBP).(*<ref>*See, Muslim, Salat, 11, 70; Tirmidhi, Witr, 21; Abu Da’ud, Salat, 36, 210; Witr, 26; Nasa’i, Jum’a, 5; Adhan, 37; Sahw, 55; Ibn Maja, Iqama al-Salat, 79; Darimi, Salat, 206; Riqaq, 58; Musnad, ii, 168, 375, 485; iii, 102, 445: iv, 8.</ref>)So, make this prayer the means to  the mercy to all the worlds for yourself, and at the same time make him the means of reaching the mercy of the Most Merciful One.The whole Muslim community in all its vastness uttering this prayer which is synonymous with mercy for the Mercy to All the Worlds (UWBP) proves in brilliant fashion what a precious gift is divine mercy, and how broad is its sphere.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    To Conclude: Just as the most precious jewel in the treasury of mercy is the Prophet Muhammad (Upon  whom  be blessings and peace), its doorkeeper, so is its first key “In the Name of God, the Merciful, the Compassionate,” and its most easy key the prayer for the Prophet (UWBP).
    '''Elhasıl:''' Hazine-i rahmetin en kıymettar pırlantası ve kapıcısı Zat-ı Ahmediye aleyhissalâtü vesselâm olduğu gibi en birinci anahtarı dahi Bismillahirrahmanirrahîm’dir. Ve en kolay bir anahtarı da salavattır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O God! Through the truth of “In the Name of God, the  Merciful, the Compassionate” grant blessings and peace to the one whom You sent as a mercy to all the worlds as befits Your mercy, and in veneration of him, and to all his Family and Companions. And grant us mercy so as to make us free of want  for  the  mercy  of  any other  than  You  from  among  Your  creatures. AMEN.
    اَللّٰهُمَّ بِحَقِّ اَس۟رَارِ بِس۟مِ اللّٰهِ الرَّح۟مٰنِ الرَّحٖيمِ صَلِّ وَ سَلِّم۟ عَلٰى مَن۟ اَر۟سَل۟تَهُ رَح۟مَةً لِل۟عَالَمٖينَ كَمَا يَلٖيقُ بِرَح۟مَتِكَ وَ بِحُر۟مَتِهٖ وَ عَلٰى اٰلِهٖ وَ اَص۟حَابِهٖ اَج۟مَعٖينَ وَ ار۟حَم۟نَا رَح۟مَةً تُغ۟نٖينَا بِهَا عَن۟ رَح۟مَةِ مَن۟ سِوَاكَ مِن۟ خَل۟قِكَ اٰمٖينَ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Glory be unto You! We have no knowledge save that which You have taught us. Indeed, You are All-Knowing, All-Wise.(2:32)
    سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ
    </div>






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    <center> [[On Üçüncü Lem'a]] ⇐ [[Lem'alar]] | ⇒ [[On Beşinci Lem'a]] </center>
    <center> [[On Üçüncü Lem'a/en|The Thirteenth Flash]] ⇐ | [[Lem'alar/en|The Flashes]] | ⇒ [[On Beşinci Lem'a/en|The Fifteenth Flash]] </center>
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    11.34, 13 Eylül 2024 itibarı ile sayfanın şu anki hâli

    Diğer diller:

    This consists of two stations.

    First Station

    The first consists of the answer to two questions.

    In His Name be He glorified! And there is nothing but it glorifies Him with praise.(17:44)

    Peace be upon you, and God’s mercy and blessings!

    My Dear and Loyal Brother, Re’fet Bey!

    The answer to the question you ask about the Bull and the Fish is to be found in several parts of the Risale-i Nur. The Third Branch of the Twent y-Fourth Word contains an explanation of that sort of question, in the light of twelve important rules called twelve principles. Those rules all offer criteria for understanding the various interpretations of the Prophet’s (UWBP) Hadiths, and comprise important principles for dispelling doubts that may arise about them. Unfortunately at the moment a number of circumstances prevent my becoming occupied with scholarly matters that are not inspiration. I therefore cannot reply to your question as you asked it. I have to be busy with the inspiration when it comes to my heart, I am compelled to be busy with it. I answer some questions because they coincide with the inspirations, so don’t be offended. I cannot answer all questions as they deserve. But this time let me reply briefly to your question.

    This time you ask in your question:

    “The hojas say that the earth rests on a bull and a fish, but geography sees it hanging in space and travelling like a star. There is neither bull nor fish?”

    The Answer: There is a sound narration attributed to people like Ibn ‘Abbas (May God be pleased with him) which says that the Noble Messenger (Upon whom be blessings and peace) was asked: “What does the world rest on?”

    He replied: “On the Bull and the Fish.”(*[1]) 

    In one narration, he said, “On the Bull,” and on another occasion he said, “On the Fish.”

    Some Hadith scholars applied this Hadith to superstitions and stories taken from isra’iliyat, related since early times. Scholars of the Children of Israel who became Muslims especially applied it to stories about the Bull and the Fish they had seen in the former scriptures, altering it to mean something strange.

    For now I shall explain three ‘principles’ and three ‘aspects’ in connection with your question.

    FIRST PRINCIPLE

    When some of the Israelite scholars became Muslims, their former knowledge became Muslim along with them and was ascribed to Islam. However, what they knew contained errors which were certainly their errors and not Islam’s.

    SECOND PRINCIPLE

    On comparisons and metaphors passing from the elite to the common people, that is, on their falling from the hands of learning to those of ignorance, with the passage of time they are imagined to be literally true.

    For example, when I was a child an eclipse of the moon occurred. I asked my mother: “Why has the moon gone like that?” She replied: “A snake has swallowed it.” “It can still be seen,” I said. She replied: “The snakes up there are like glass; they show the things inside them!” For a long time I recalled this childhood memory. Pondering over it, I would say: “How could such a false superstition come to be repeated by serious people like my mother?” Then when I studied astronomy I realized that people like her who repeated it supposed a metaphor to be reality.

    For when the vast circle called the zodiac, which is the circle denoting the degrees of the sun, and the circle of the declination of the moon, which is the circle depicting its mansions, pass over one another, it gives each of the two circles the form of an arc. Using a subtle metaphor the astronomers called the two arcs “the two great serpents.”

    They called the points of intersection of the two circles “the head” and “the tail.” When the moon comes to the head and the sun to the tail, in the terminology of astronomy, an interposition of the earth occurs. That is, the globe of the earth passes right between the two of them and the moon is eclipsed. According to the above metaphor, “the moon has entered the serpent’s mouth.”

    Thus, when this elevated and scholarly metaphor entered the language of the common people, in the course of time it took on the shape of a huge snake swallowing the moon.

    Thus, with a sacred and subtle metaphor and meaningful allusion, two great angels were called the Bull (T. Sevr; Ar. Thawr) and the Fish (T. Hût; A. Hut), but on entering the common language from the elevated tongue of the prophethood, the metaphor was transformed and given a literal meaning, and they took on the form of a truly enormous bull and awesome fish.

    THIRD PRINCIPLE

    Just as the Qur’an contains allegories and comparisons, and with them teaches profound matters to the ordinary people; so do Hadiths contain comparisons and allegories; they express profound truths by means of familiar comparisons.

    For example, as we have described in two other places, one time in the presence of the Prophet (UWBP) a deep rumbling was heard. He said: “It is the sound of a rock which has been rolling downhill for seventy years and has now hit the bottom of Hell.”(*[2]) A few minutes later someone arrived and reported that a famous seventy-year-old dissembler had died, thus proclaiming the true meaning of the Noble Messenger’s (Upon whom be blessings and peace) highly eloquent comparison.

    For now, three ‘aspects’ will be explained in reply to your question:

    The First:

    Almighty God appointed four angels – called the Eagle (Nasr – Aquila) and the Bull (Thawr – Taurus)(*[3])– as bearers of the divine throne and the heavens, to supervise His dominical sovereignty. He also appointed two angels as supervisors and bearers of the earth, which is the small brother of the heavens and companion of the planets. One of them was called the Bull and the other, the Fish. The reason for His giving these names is this:

    There are two parts to the earth, one is water and the other is land. Fish inhabit the part that is water, while agriculture, the support of human life, is practised with bulls and oxen, which inhabit the part of the earth that is land; agriculture rests on the shoulders of oxen. Since the two angels appointed to the earth are both commanders and supervisors, they surely have some sort of relationship with the bovine and piscine species. Indeed, “And the knowledge is with God,” the angels are represented in the Worlds of the Inner Dimensions of Things and of Similitudes in the forms of a bull and a fish.

    (*[4])

    Thus, alluding to their relationship and supervision and those two important species of the earth, with his miraculous manner of expression the Prophet (UWBP) said: “The earth is on the Bull and the Fish,” thus stating in one fine, concise sentence a page of profound truths.

    Second Aspect:

    If it is said: “What does the government and its rule rest on?,” it will be said in reply: “On the sword and the pen.” That is, it rests on the valour of the soldier’s sword and the perspicacity and justice of the official’s pen.

    In the same way, since the earth is the dwelling-place of animate beings and the commander of animate beings is man, and fish are the means of livelihood of the majority of men who live by the sea, and the majority of those who do not live by the sea live by means of agriculture, which rests on the shoulders of bulls and oxen, and fish are also an important means of trade, just as the state rests on the sword and the pen, so it may also be said that the earth rests on the ox and the fish. For man cannot survive if the ox does not work or fish do not produce millions of eggs; life would cease and the All-Wise Creator would destroy the earth.

    Thus, replying in a most miraculous, elevated, and wise way, God’s Noble Messenger (UWBP) said: “The earth rests on the bull and the fish.” He taught an extensive truth with two words and showed how closely linked man’s life is to the life of the animal species.

    Third Aspect:

    In the view of ancient cosmology the sun travelled and a constellation was defined every thirty degrees of its journey. If hypothetical lines were drawn connecting the stars in the constellations with one another, some take on the shape of a lion, others the shape of scales, others the shape of a bull, and yet others the shape of a fish. Names were given to the constellations in consequence of those relationships.

    But in the view of astronomy this age, the sun does not travel. The constellations remain idle and without work, for the earth travels instead of the sun. They assume shapes on a small scale within the annual orbit of the earth on the ground, instead of those lofty idle constellations above. Thus, the heavenly constellations are represented out of earth’s annual orbit, and each month the earth is in the shadow and likeness of one of the constellations. It is as if they are represented in the mirror-like annual orbit of the earth.

    For this reason, as we mentioned above, on one occasion the Noble Messenger (Upon whom be blessings and peace) said: “On the Bull,” and on another he said: “On the Fish.” Yes, he indicated a truly profound truth that would be understood only many centuries later, and said in the miraculous prophetic tongue: “On the Bull,” because at that time the earth was in the likeness of the constellation Taurus. And on being asked a month later, he replied: “On the Fish,” for then the earth was in the shadow of the constellation of Pisces.

    Yes, he said: “On the Bull and the Fish” and alluded to an elevated truth that would be understood in the future, and hinted at the earth’s duty of motion and journeying, and the heavenly constellations being idle and without guests in regard to the sun, and that the constellations which truly work are in the earth’s annual orbit and that it is the earth which journeys and performs duties in the constellations. And God knows best what is right.

    The extraordinary and unreasonable stories in some Islamic books are either isra’iliyat, or they are allegories, or they are the interpretations of the Hadith scholars, which careless people have supposed to be Hadiths and have attributed them to God’s Noble Messenger (Upon whom be blessings and peace).

    O our Sustainer! Do not take us to task if we forget or do wrong.(2:282)

    Glory be unto You! We have no knowledge save that which You have taught us; indeed You are All-Knowing, All-Wise.(2:32)

    THE SECOND QUESTION

    is about the People of the Cloak.

    My brother! Regarding your question about the People of the Cloak, only one of the many instances of wisdom concerning it will be explained, as follows: Many mysteries and instances of wisdom are found in God’s Noble Messenger (Upon whom be blessings and peace) covering ‘Ali (May God be pleased with him) and Fatima (May God be pleased with her) and Hasan and Husayn (May God be pleased with them) with the blessed cloak he wore, and his praying for them with the verse, [And God only wishes] to remove all abomination from you, members of the Family, and to make you pure and spotless.(33:33)(*[5])I shall not discuss the mysteries, but one instance of wisdom connected with the function of messengership is this:

    God’s Noble Messenger (UWBP) saw with the eye of prophethood, which penetrated the Unseen and beheld the future, that thirty or forty years later serious strife would erupt among the Companions and the generation that succeeded them, and that blood would be spilt. He witnessed that three of the people under his cloak would be the most distinguished of them. So he enfolded them in his cloak, giving the four, plus himself, the title of the Five People of the Cloak.(*[6])In this way he wanted to acquit and exonerate ‘Ali (May God be pleased with him) in the view of the Islamic community; to console and offer condolences to Husayn (May God be pleased with him); to congratulate Hasan and proclaim the honour he would acquire by removing through reconciliation serious discord, and his supreme value for the Islamic community; and to show that Fatima’s descendants would be pure and honoured.

    For sure ‘Ali was the rightful Caliph, but since the blood that would be spilt held great importance and since in the view of the community his acquittal and exoneration were important on account of the function of messengership, the Noble Messenger (UWBP) in this way absolved him. He invited the Kharijites and the aggressive supporters of the Umayyads to be silent, for they criticized him and accused him of error and misguidance. Yes, the excesses perpetrated against ‘Ali (May God be pleased with him) by the extreme supporters of the Kharijites and Umayyads and their accusations of misguidance, and the truly tragic, distressing events in Husayn’s (May God be pleased with him) time together with the excesses and innovations of the Shi‘a and the absolving of the two Shaykhs, have all been most damaging for the people of Islam.

    Thus, with his cloak and prayer, the Noble Messenger (Upon whom be blessings and peace) absolved Husayn of responsibility, and cleared him of the accusations and bad opinion of the Islamic community. So too he congratulated Hasan for the good he was to do for the community by bringing about the reconciliation. And he announced that being known as the Prophet’s Family, the blessed progeny of Fatima would be highly honoured, like those of Mary’s mother,(*[7])who said:

    I commend her and her offspring to your protection from the Evil One, the Rejected.(3:36) O God! Grant blessings to our master Muhammad, and to his righteous, pure, and pious Family, and to his Companions, noble and select strivers in God’s way. Amen.

    Second Station

    This consists of six of the thousands of mysteries contained in “In the Name of God, the Merciful, the Compassionate”

    NOTE: A bright light from “In the Name of God, the Merciful, the Compassionate” concerning divine mercy appeared to my dull mind from afar. I wanted to record it for myself in the form of notes, to hunt it down and capture it, and circumscribe the light with twenty to thirty mysteries. But unfortunately I was not able to do this at the present time and the twenty or thirty mysteries were reduced to five or six. When I say:

    “O man!”, I mean myself. Although this lesson addresses my own soul in particular, I refer it as the Second Station of the Fourteenth Flash for the approval of my meticulous brothers in the hope that it may benefit those with whom I am connected spiritually and whose souls are more discerning than mine. This lesson looks to the heart more than the reason, and to spiritual pleasure and perception rather than rational proofs.

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

    [The Queen] said: “Ye chiefs! Here is – delivered to me – a letter worthy of respect. It is from Solomon, and is [as follows]: In the Name of God, the Merciful, the Compassionate.”(27:29-30)

    A number of mysteries will be mentioned in this station.

    FIRST MYSTERY

    I saw one manifestation of “In the Name of God, the Merciful, the Compassionate” as follows: On the face of the universe, the face of the earth, and the face of man are three stamps of dominicality one within the other and each showing samples of the others.

    The First is the great stamp of Godhead, which is manifested through the mutual assistance, co-operation, and embracing and corresponding to one another of beings in the totality of the universe. This looks to “In the Name of God.”

    The Second is the great stamp of divine mercifulness, which is manifested through the mutual resemblance and proportion, order, harmony, favour and compassion in the disposal, raising, and administration of plants and animals on the face of the earth. This looks to “In the Name of God, the Merciful.”

    Then is the exalted stamp of divine compassionateness, which is manifested through the subtleties of divine beneficence, fine points of divine clemency, and rays of divine compassion on the face of man’s comprehensive nature. This looks to “the Compassionate” in “In the Name of God, the Merciful, the Compassionate.”

    That is to say, “In the Name of God, the Merciful, the Compassionate” is the sacred title of three stamps of divine oneness, which form a luminous line on the page of the world, and a strong cord, and shining filament. That is, by being revealed from above, the tip of “In the Name of God, the Merciful, the Compassionate” rests on man, the fruit of the universe and miniature copy of the world; it binds the lower world to the divine throne; it is a way for man to ascend to the human throne.

    SECOND MYSTERY

    In order not to overwhelm minds by divine unity, which is apparent in the boundless multiplicity of creatures, the Qur’an of Miraculous Exposition constantly points out the manifestation of divine oneness within divine unity. For example, the sun encompasses numberless things with its light. A truly extensive conceptual ability and comprehensive view is necessary to behold the sun itself in the totality of its light. So, lest the sun be forgotten, it is displayed in every shining object by means of its reflection. And in accordance with their capacities, all lustrous objects reflect the sun’s attributes, such as its light and heat and the seven colours in its light, together with the manifestation of its essence. So too, the sun’s attributes encompass all the things facing it.

    In exactly the same way, “And God’s is the highest similitude”(16:60) – but let there be no mistake in the comparison – just as divine oneness and eternal besoughtedness have a manifestation together with all the divine names in everything, in animate creatures in particular, and especially in man’s mirror-like essence; so too through divine unity each of the divine names connected to beings encompasses all things.

    Thus, lest minds become overwhelmed by divine unity and hearts forget the Most Pure and Holy Essence, the Qur’an constantly draws attention to the stamp of divine oneness within divine unity. And that stamp, with its three salient points, is “In the Name of God, the Merciful, the Compassionate.”

    THIRD MYSTERY

    What makes this boundless universe rejoice is clearly divine mercy. What illuminates these dark beings is self-evidently divine mercy. What fosters and raises creatures struggling with their endless needs is self-evidently again divine mercy. What causes the whole universe to be turned towards man, like a tree together with all its parts is turned towards its fruit, and causes it to look to him and run to his assistance is clearly divine mercy. What fills and illuminates boundless space and the empty, vacant world and makes it rejoice is self-evidently divine mercy. And what designates ephemeral man for eternity and makes him the addressee and beloved of the Pre-Eternal and Post-Eternal One is self-evidently divine mercy.

    O man! Since divine mercy is such a powerful, inviting, sweet, assisting lovable truth, say: “In the Name of God, the Merciful, the Compassionate,” adhere to this truth and be saved from absolute desolation and the pains of unending needs! Draw close to the throne of the Pre-Eternal and Post-Eternal Monarch, and availing yourself of the compassionate and rays of divine mercy, become His addressee, friend, and beloved.

    All the realms of beings in the universe are purposively gathered around man and are made to hasten to meet all his needs with the utmost order and wisdom, which clearly arises from one of two situations.

    Either each realm of beings knows man, obeys him, and runs to help him, which just as it is completely irrational is also impossible in many respects; or an absolutely impotent being like man has to possess the power of the mightiest absolute sovereign; or this assistance occurs through the knowledge of an Absolutely Powerful One behind the veil of the universe. That is to say, it is not that the different beings in the universe know man, but that they are the evidences of a Knowing, Compassionate One who is acquainted with him and knows him.

    O man! Come to your senses! Is it at all possible that the All-Glorious One, who causes all the varieties of creatures to turn towards you and stretch out their hands to assist you, and to say: “Here we are!” in the face of your needs – is it possible that He does not know you, is not acquainted with you, does not see you? Since He does know you, He informs you that He knows you through His mercy. So you should know Him too, and with respect let Him know that you know Him, and understand with certainty that what subjugates the vast universe to an absolutely weak, absolutely impotent, absolutely needy, ephemeral, insignificant creature like you, and despatches it to assist you, is the truth of divine mercy, which comprises wisdom, favour, knowledge, and power.Most certainly, a mercy such as this requires universal and sincere thanks, and earnest and genuine respect. Therefore, say: “In the Name of God, the Merciful, the Compassionate,” which is the interpreter and expression of such sincere thanks and genuine respect. Make it the means of attaining to the mercy, and an intercessor at the court of the All-Merciful One.

    The existence and realit y of divine mercy are as clear as the sun. For just as a woven tapestry centred on one point is formed by the order and situation of the threads of its warp and weft coming from all directions, so too the luminous threads extending from the manifestation of a thousand and one divine names in the vast sphere of the universe weave such a seal of compassionateness, tapestry of clemency, and seal of benevolence within a stamp of mercy that it demonstrates itself to minds more brilliantly than the sun.

    The Beauteous All-Merciful One, who orders the sun and moon, the elements and minerals, and plants and animals like the warp and weft of a vast woven tapestry through the rays of His thousand and one names, and causes them to serve life; and demonstrates His compassion through the exceedingly sweet and self-sacrificing compassion of mothers, plant and animal; and subjugates animate creatures to human life, and from this demonstrates man’s importance and a most lovely large tapestry of divine dominicality, and manifests His brilliant mercy; – that Most Merciful One has, in the face of His own absolute lack of need, made His mercy an acceptable intercessor for animate creatures and man.

    O man! If you are truly a human being, say: “In the Name of God, the Merciful, the Compassionate.” Find that intercessor!

    For sure,it is clearly, self-evidently, divine mercy which, without forgetting or confusing any of them, raises, nurtures, and administers the innumerable plant and animal species on the earth at precisely the right time and with perfect order, wisdom, and beneficence, and stamps the seal of divine oneness on the face of the globe of the earth. The existence of divine mercy is as certain as the existence of the beings on the face of the earth, so do the beings offer evidences of its reality to their own number.

    Just as there is this seal of mercy and stamp of divine oneness on the face of the earth, so on the face of man’s nature is a stamp of divine mercy that is not inferior to the stamp of compassion and vast stamp of mercy on the face of the universe. Simply, man has so comprehensive a nature he is as though the point of focus of a thousand and one divine names.

    O man! Is it at all possible that the One who gives you this face, and places such a stamp of mercy and seal of oneness on it would leave you to your own devices, attach no importance to you, pay no attention to your actions, make the whole universe, which is turned towards you, futile and pointless, and make the tree of creation rotten and insignificant with decayed fruit? Would He cause His mercy to be denied, although it is as obvious as the sun, as well as His wisdom, which is as clear as daylight, and neither of which can in any way be doubted, nor are in any way deficient? God forbid!

    O man! Understand that there is a way to ascend to the throne of divine mercy, and that is, “In the Name of God, the Merciful, the Compassionate.” If you want to understand the importance of this ascent, look at the beginning of the one hundred and fourteen Suras of the Qur’an of Miraculous Exposition, and at the beginnings of all estimable books, and at the start of all good works. A clear proof of the God- determined grandeur of “In the Name of God” is that Imam Shafi‘i (May God be pleased with him), one of the very foremost Islamic scholars, said: “In the Name of God, the Merciful, the Compassionate is only one verse, yet it was revealed one hundred and fourteen times in the Qur’an.”(*[8])

    FOURTH MYSTERY

    In the face of the manifestation of divine unity within boundless multiplicity, declaring: “You alone do we worship”(1:5) is not sufficient for everyone; the mind wanders. One’s heart would have to be as broad as the globe to observe the Single One behind the unity in the totality of beings, and to say: “You alone do we worship, and from You alone do we seek help!”(1:5) In consequence, so that the seal of divine oneness should be apparent on all species and realms of beings just as it is shown clearly on individual objects, and that they should call to mind the Single One, it is shown within the stamp of divine mercy. Thus everyone at every level may turn to the Most Pure and Holy One, and saying: “You alone do we worship, and from You alone do we seek help,” address Him directly.

    It is in order to express this mighty mystery and clearly point out the seal of divine oneness that the All-Wise Qur’an suddenly mentions the smallest sphere and most particular matter when describing the vastest sphere of the universe, for example, the creation of the heavens and the earth. That is, so that the mind does not wander, nor the heart drown, and the spirit may find its True Object of Worship directly, while mentioning the creation of the heavens and earth it opens a discussion of man’s creation and voice, and the subtle details of the bounties and wisdom in his features, for example. This truth is demonstrated in miraculous fashion by the verse, And among His signs is the creation of the heavens and the earth, and the variations in your languages and in your colours.”(30:22)

    Within innumerable creatures and infinite multiplicity, there are stamps of unit y like concentric circles of many sorts and degrees from the greatest stamp to the smallest. But however clear the unity is, it is still unity within multiplicity; it does not truly address observers. Hence, there has to be the stamp of divine oneness behind unity so that unity does not call to mind multiplicity and before the Most Pure and Holy One a way may be opened up to the heart directly.

    Furthermore, a truly captivating design, shining light, agreeable sweetness, pleasing beauty, and powerful truth – which is the stamp of divine mercy and seal of divine compassion – has been placed on the stamp of divine oneness in order to direct gazes towards it and attract hearts. Yes, it is the strength of that mercy that attracts the gazes of conscious beings, draws them to it, and causes them to reach the seal of oneness and to observe the Single One, and from that to truly manifest the address of “You alone do we worship, and from You alone do we seek help.”

    It is because “In the Name of God, the Merciful the Compassionate” is the index of Sura al-Fatiha and a concise summary of the Qur’an that it is the sign and interpreter of this mighty mystery. The person who clasps it may travel through the levels of divine mercy. And the person who causes this interpreter to speak may learn about the mysteries of divine mercy and behold the lights of divine compassion and pity.

    FIFTH MYSTERY

    There is a Hadith which goes something like this:

    “God created man in the form of the Most Merciful.”(*[9])

    It has been interpreted by some Sufis in an extraordinary way, unfitting for the tenets of belief. Some of them who were ecstatics even considered man’s spiritual nature to be in the form of the All-Merciful. Since ecstatics are mostly immersed in contemplation and confused, they are perhaps to be excused in holding views contrary to reality. But on consideration, people in their right senses cannot accept ideas of theirs that are contrary to the fundamentals of belief. If they do, they are in error.

    Indeed, the Most Pure and Holy Deity, who administers with order the whole universe as though it were a palace or house, and spins the stars as though they were particles and causes them to travel through space with wisdom and ease, and employs minute particles as though they were orderly officials, has no partner, match, opposite, or equal. So too, according to the meaning of the verse: There is nothing whatever like unto Him, and He hears and sees [all things],(42:11)

    He has no form, like, or peer, and there is nothing resembling Him or similar to Him. However, according to the meaning of the following verse and its parabolic comparison, And His is the highest similitude in the heavens and the earth, and He is Exalted in Might, Full of Wisdom,(30:27) His actions, attributes, and names may be considered. That is to say, allegory and comparison may be used in connection with His actions. One of the many things intended by the above-mentioned Hadith is: “Man is in a form that displays the divine name of All-Merciful in its entirety.” Yes, as we explained before, the divine name of All-Merciful is manifested through the rays of a thousand and one names on the face of the universe, and is apparent through the innumerable manifestations of God’s absolute dominicality on the face of the earth. Similarly, its complete manifestation is apparent in a small measure in man’s comprehensive form, the same as on the faces of the earth and universe.

    The Hadith suggests also that the evidences of the Necessarily Existent One offered by such proofs, mirrors, and manifestations of the Most Merciful as animate creatures and man are so certain, clear, and obvious that just as it may be said of a shining mirror which reflects the image of the sun: “That mirror is the sun,” indicating the clarity of its brilliance and evidence, so it has been said and may be said: “Man is in the form of the All-Merciful One,” indicating the clarity of his evidence and completeness of his relation. It is in consequence of this mystery that the more moderate of those who believed in the Unity of Existence said: “There is no existent but He,” as a way of expressing the clarity of this evidence and perfection of the relation.

    O God! O Most Merciful One! Most Compassionate One! For the sake of “In the Name of God, the Merciful, the Compassionate” have mercy on us as befits Your Compassionateness, and allow us to understand the mysteries of “In the Name of God, the Merciful, the Compassionate” as befits Your Mercifulness. AMEN.

    SIXTH MYSTERY

    O unhappy man afflicted by boundless impotence and endless wants! See from the following how valuable and acceptable an intercessor is divine mercy. For it is a way to know the All-Glorious Sovereign in whose army both the stars and minute particles serve together in perfect order and obedience – the Glorious Monarch of Pre- Eternity and Post-Eternity, who is self-sufficient and utterly without need. He is rich without limit and in no way in need of the universe and its beings. The whole cosmos is under His command and direction, utterly obedient beneath His majesty and grandeur, submissive before His sublimity.

    That is divine mercy for you, O man! It raises you to the presence of the One who lacks all need, the Eternal Sovereign, and makes you His friend, addressee, and well-loved servant. But just as you cannot reach the sun and are far from it although it fills your mirror with its light, reflection, and manifestation, and you can in no way draw near to it; in the same way you are infinitely distant from the Most Pure and Holy One, the Sun of Pre-Eternity and Post- Eternity, and cannot draw near to Him, but the light of His mercy brings Him nearer to us.

    O man! Anyone who finds this mercy finds an eternally unfailing treasury of light. And the way to find it is by following the practices of the Most Noble Messenger (Upon whom be blessings and peace), who was the most brilliant exemplar and representative of mercy, its most eloquent tongue and herald, and was described in the Qur’an as a “Mercy to All the Worlds.” The way to attain to this embodiment of mercy who is a mercy to all the worlds is to utter the prayer calling down God’s blessings upon him. Indeed, the meaning of this prayer is mercy. As a prayer of mercy for that living embodiment of divine mercy, it is a means of reaching the Mercy to All the Worlds (UWBP).(*[10])So, make this prayer the means to the mercy to all the worlds for yourself, and at the same time make him the means of reaching the mercy of the Most Merciful One.The whole Muslim community in all its vastness uttering this prayer which is synonymous with mercy for the Mercy to All the Worlds (UWBP) proves in brilliant fashion what a precious gift is divine mercy, and how broad is its sphere.

    To Conclude: Just as the most precious jewel in the treasury of mercy is the Prophet Muhammad (Upon whom be blessings and peace), its doorkeeper, so is its first key “In the Name of God, the Merciful, the Compassionate,” and its most easy key the prayer for the Prophet (UWBP).

    O God! Through the truth of “In the Name of God, the Merciful, the Compassionate” grant blessings and peace to the one whom You sent as a mercy to all the worlds as befits Your mercy, and in veneration of him, and to all his Family and Companions. And grant us mercy so as to make us free of want for the mercy of any other than You from among Your creatures. AMEN.

    Glory be unto You! We have no knowledge save that which You have taught us. Indeed, You are All-Knowing, All-Wise.(2:32)


    The Thirteenth Flash ⇐ | The Flashes | ⇒ The Fifteenth Flash
    1. ↑ *See, Hakim, al-Mustadrak, iv, 636; al-Mundhiri, al-Targhib wa’l-Tarhib, iv, 257; al-Haythami, Majmu‘ al-Zawa’id, viii, 131; Ibn al-Jawzi, al-Muntazam, i, 172.
    2. ↑ *See, Muslim, Janna, 12; Musnad, iii, 315, 341, 346.
    3. ↑ *Bayhaqi, Shu‘ab al-Iman, 433; Dhahabi, Mizan al-I‘tidal, iv, 352; al-Suyuti, al-Durr al- Manthur, i, 329.
    4. ↑ *The globe of the earth is a dominical ship ploughing through the oceans of space, and according to a Hadith, is the tillage of the hereafter, that is, an arable field and nursery. How fitting, then, are the name of Fish for the angel who commands that huge lifeless and unconscious ship and makes it swim through those seas at the divine command in regular, purposeful fashion, and the name of Bull for the angel who with divine permission supervises that arable field.
    5. ↑ *This narration has various lines of transmission, see, Muslim, Fada’il al-Sahaba, 61; Tirmidhi, Manaqib, 60; Musnad, i, 330; iv, 107; vi, 292, 296, 298, 304; al-Hakim, al-Mustadrak, ii, 416; iii, 147; al-Haythami, Majma‘ al-Zawa’id, ix, 166, 169; al-Suyuti, al-Durr al-Manthur, v, 197; Kandahlawi, Hayat al-Sahaba, iv, 105.
    6. ↑ *See, Muslim, Fada’il al-Sahaba, 61; Ibn Abi Shayba, al-Musannaf, vi, 370.
    7. ↑ *She was called Hanna bint Fakuz; see, al-Hakim, al-Mustadrak, ii, 648, 651; al-Tabari, Jami‘ al- Bayan, iii, 235, 237, 241, 244, 294.
    8. ↑ *See, al-Shafi’i, al-Umm, i, 208; al-Jassas, Ahkam al-Qur’an, i, 8; al-Ghazzali, al-Mustafa, i, 82; Ibn al-Jawzi, al-Tahqiq fi Ahadith al-Khilaf, i, 345-7; al-Zayla’i, Nasb al-Raya, i, 327.
    9. ↑ *See, Bukhari, Isti’dhan, 1; Muslim, Birr, 115; Janna, 28; Musnad, ii, 244, 251, 315, 323, 434, 463, 519.
    10. ↑ *See, Muslim, Salat, 11, 70; Tirmidhi, Witr, 21; Abu Da’ud, Salat, 36, 210; Witr, 26; Nasa’i, Jum’a, 5; Adhan, 37; Sahw, 55; Ibn Maja, Iqama al-Salat, 79; Darimi, Salat, 206; Riqaq, 58; Musnad, ii, 168, 375, 485; iii, 102, 445: iv, 8.
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