Altıncı Şuâ/en: Revizyonlar arasındaki fark

    Risale-i Nur Tercümeleri sitesinden
    GörselVikimetin
    ("[This consists of only two Points]" içeriğiyle yeni sayfa oluşturdu)
     
    ("Yes, just as opponents like the people of Noah, the Thamud and the ‘Ad, Pharaoh and Nimrod have all received blows from the Unseen that tell of Divine wrath and chastisement; so the sacred heroes of the mighty caravan, like Noah (Peace be upon him), Abraham (Peace be upon him), Moses (Peace be upon him), and Muhammad (Peace and blessings be upon him), have wondrously and extraordinarily manifested miracles and received dominical bounties from the Un..." içeriğiyle yeni sayfa oluşturdu)
     
    (Aynı kullanıcının aradaki diğer 4 değişikliği gösterilmiyor)
    3. satır: 3. satır:
    [This consists of only two Points]
    [This consists of only two Points]


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In the Name of God, the Merciful, the Compassionate.
    بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    [This Sixth Ray consists of two answers to two questions about two points concerning the formulas in the ‘tashahhud’ section of the ritual prayers (salat) which begin “Salutations, blessings, benedictions and supplications, and good words—all are God’s.”(*<ref>*“al-tahiyyat al-mubarakat al-salawat al-tayyibat lillah.” Bukhari, Adhan, 148, 150; al-Amal fi’l-salat, 4; Istidhan, 3, 28; Da’wat, 16; Tawhid, 5; Muslim, Salat, 56, 60, 62. Etc.</ref>)Postponing to another time an explanation of the other truths of the ‘tashahhud,’ here we shall explain only two points out of hundreds.]
    Namazdaki teşehhüdde bulunan اَلتَّحِيَّاتُ اَل۟مُبَارَكَاتُ اَلصَّلَوَاتُ اَلطَّيِّبَاتُ لِلّٰهِ ... اِلٰى اٰخِره nin iki noktasına gelen iki suale iki cevaptır. Teşehhüdün sair hakikatlerinin beyanı başka vakte ta’lik edilerek bu Altıncı Şuâ’da yüzer nüktesinden yalnız '''iki nükte'''si muhtasar bir surette beyan edilecek.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''First Question:''' The blessed phrases of the tashahhud were spoken by Almighty God and His Messenger (Peace and blessings be upon him) on the night of his Ascension, so what is the reason for their being recited in the ritual prayers?
    '''BİRİNCİ SUAL:''' Teşehhüdün mübarek kelimatı, Mi’rac Gecesinde Cenab-ı Hak ile Resul’ünün bir mükâlemeleri olduğu halde, namazda okunmasının hikmeti nedir?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Answer:''' For all believers, the five  daily prayers are a sort of Ascension. The words of the tashahhud, which were fitting for the Divine presence, were  spoken during the Supreme Ascension of Muhammad (Peace and blessings be upon him), and by reciting them, believers recall that sacred conversation. Through the recollection, the meanings of those blessed words cease being particular and become universal;  their sacred, comprehensive meanings are, or may be, conceived of.Through such a conception, their value and light are enhanced and expanded.
    '''Elcevap:''' Her mü’minin namazı, onun bir nevi mi’racı hükmündedir. Ve o huzura lâyık olan kelimeler ise mi’rac-ı ekber-i Muhammed aleyhissalâtü vesselâmda söylenen sözlerdir. Onları zikretmekle o kudsî sohbet tahattur edilir. O tahatturla o mübarek kelimelerin manaları cüz’iyetten külliyete çıkar ve o kudsî ve ihatalı manalar tasavvur edilir veya edilebilir. Ve o tasavvur ile kıymeti ve nuru teali edip genişlenir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For example, instead of giving the greeting of “peace” that  night  to Almighty God, the Noble Messenger (Peace and blessings be upon him) said: “Salutations to God” (al-tahiyyatu lillah). That is, “O my Sustainer! All the vital glorifications living beings display through their lives and the gifts they present to their Maker through the manner of their creation are Yours alone. By visualizing them and through my belief, I too offer them to You.”
    Mesela Resul-i Ekrem aleyhissalâtü vesselâm, o gecede Cenab-ı Hakk’a karşı selâm yerinde اَلتَّحِيَّاتُ لِلّٰهِ demiş. Yani “Bütün zîhayatların hayatlarıyla gösterdikleri tesbihat-ı hayatiye ve Sâni’lerine takdim ettikleri fıtrî hediyeler, ey Rabb’im sana mahsustur. Ben dahi bütün onları tasavvurumla ve imanımla sana takdim ediyorum.”
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Yes, with the word “salutations,” God’s Most Noble  Messenger (PBUH) intentionally offered to God all the worship living creatures perform through the mode of their creation. Similarly, through the word “blessings,” (al-mubarakat) which is the summary of  “salutations,” he was representing the natural blessedness, plenty, and worship of creatures, especially seeds, grains, and eggs, which are the  means of blessings and abundance, and cause one to exclaim: “How great are God’s blessings!” For they are the essence of life and living beings. He said it with this broad meaning.
    Evet, nasıl ki Resul-i Ekrem aleyhissalâtü vesselâm اَلتَّحِيَّاتُ kelimesiyle, bütün zîhayatın ibadat-ı fıtriyelerini niyet edip takdim ediyor. Öyle de tahiyyatın hülâsası olan اَل۟مُبَارَكَاتُ kelimesiyle de bütün medar-ı bereket ve tebrik ve bârekellah dediren ve “mübarek” denilen ve hayatın ve zîhayatın hülâsası olan mahluklar, hususan tohumların ve çekirdeklerin, danelerin, yumurtaların fıtrî mübarekiyetlerini ve bereketlerini ve ubudiyetlerini temsil ederek, o geniş mana ile söylüyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Through the word “benedictions” (al-salawat), which  is a summary of “blessings,” he was visualizing all the particular forms of worship performed by beings with spirits, who are the essence of living beings, and offering it to the Divine Court with that comprehensive meaning.
    Ve mübarekâtın hülâsası olan اَلصَّلَوَاتُ kelimesiyle de zîhayatın hülâsası olan bütün zîruhun ibadat-ı mahsusalarını tasavvur edip dergâh-ı İlahîye o ihatalı manasıyla arz ediyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    With the word “good things,” (wa’l-tayyibat) the summary of “benedictions,” he intended the luminous, elevated worship of perfected human beings and the cherubim, who  are  the  summaries  of  beings  with  spirits, and  offered  this  to  the  One  he worshipped.
    Ve اَلطَّيِّبَاتُ kelimesiyle de zîruhun hülâsaları olan kâmil insanların ve melâike-i mukarrebînin, salavatın hülâsası olan tayyibat ile nurani ve yüksek ibadetlerini irade ederek Mabud’una tahsis ve takdim eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Almighty God saying that night: “Peace be upon you, O Prophet!”, was  an indication and indirect command that in the future, hundreds of millions of people would say  at least ten times daily: “Peace be upon you, O Prophet!” The Divine greeting afforded the words an extensive light and lofty meaning.
    Hem nasıl ki o gecede Cenab-ı Hak tarafından اَلسَّلَامُ عَلَي۟كَ يَا اَيُّهَا النَّبِىُّ demesi, istikbalde yüzer milyon insanların her biri, her gün, hiç olmazsa on defa اَلسَّلَامُ عَلَي۟كَ يَا اَيُّهَا النَّبِىُّ demelerini âmirane iş’ar eder. Ve o selâm-ı İlahî, o kelimeye geniş bir nur ve yüksek bir mana verir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Similarly, the Noble Messenger (Peace and blessings be upon him) replying to the greeting  by  saying:  “Peace  be  upon  us  and  upon  all  God’s  righteous  servants” expressed  that he was requesting his Creator hopefully and beseechingly that in the future his vast community and the righteous members of it would reflect Islam, which represents the Divine  greeting, and that all his community would greet each other: “Peace  be  upon  you!” “And  peace  be upon you!,” which,  between  believers,  is a universal mark of Islam.
    Öyle de Resul-i Ekrem aleyhissalâtü vesselâmın, o selâma mukabil اَلسَّلَامُ عَلَي۟نَا وَعَلٰى عِبَادِ اللّٰهِ الصَّالِحٖينَ demesi, istikbalde muazzam ümmeti ve ümmetinin salihleri, selâm-ı İlahîyi temsil eden İslâmiyet’e mazhar olmasını ve İslâmiyet’in umumî bir şiarı olan mü’minler ortasındaki اَلسَّلَامُ عَلَي۟كَ وَ عَلَي۟كَ السَّلَامُ umum ümmet demesini raciyane, daiyane Hâlık’ından istediğini ifade ve ihtar eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Gabriel (Peace be upon him), who took part in the conversation, said that night at the  Divine  command:  “I  testify  that  there  is  no  god  but  God,  and  I  testify that Muhammad  is  God’s Messenger,” giving the happy news that all the Umma would testify in that way until the Last Day.
    Ve o sohbette hissedar olan Hazret-i Cebrail aleyhisselâm, emr-i İlahî ile o gece اَش۟هَدُ اَن۟ لَٓا اِلٰهَ اِلَّا اللّٰهُ وَ اَش۟هَدُ اَنَّ مُحَمَّدًا رَسُولُ اللّٰهِ demesi, bütün ümmet kıyamete kadar böyle şehadet edeceğini ve böyle diyeceklerini mübeşşirane haber verir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Recalling  this  sacred  exchange, the  meanings  of the  words  gain  in  brilliance  and comprehensiveness.
    Ve bu mükâleme-i kudsiyeyi tahattur ile kelimelerin manaları parlar, genişlenir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''A strange state of mind that assisted in the unfolding of the above truth'''
    Bu mezkûr hakikatin inkişafında bana yardım eden garib bir halet-i ruhiyedir:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    One time while in a dark exile, on a dark night, and in a dark state of heedlessness, the mighty universe of the present appeared to my imagination as a lifeless, spiritless, dead, empty, desolate, ghastly corpse. The past, too, appeared to be dead, empty, deceased, and dreadful; that boundless space and limitless time took on the form of a dark wilderness. I had recourse to the prayers in order to be saved from my state of mind. When I said: “Salutations” in the tashahhud, the universe suddenly sprang to life. It was resurrected taking on a living, luminous form, and became a shining mirror of the Ever-Living and Self-Subsistent One. I saw that with all its living parts, it was continuously offering the salutations of their lives and their vital  gifts to the Ever- Living and Self-Subsistent One; I understood this with ‘the knowledge of certainty,’ even with ‘absolute certainty.’
    Bir zaman karanlıklı bir gurbette, karanlık bir gecede, zulmetli bir gaflet içinde, hal-i hazırda olan bu koca kâinat; hayalime camid, ruhsuz, meyyit, boş, hâlî, müthiş bir cenaze göründü. Geçmiş zaman dahi bütün bütün ölü, boş, meyyit, müthiş tahayyül edildi. O hadsiz mekân ve o hudutsuz zaman, karanlıklı bir vahşetgâh suretini aldı. Ben o haletten kurtulmak için namaza iltica ettim. Teşehhüdde اَلتَّحِيَّاتُ dediğim zaman birden kâinat canlandı; hayattar, nurani bir şekil aldı, dirildi. Hayy-ı Kayyum’un parlak bir âyinesi oldu. Bütün hayattar eczasıyla beraber, hayatlarının tahiyyelerini ve hedâyâ-yı hayatiyelerini daimî bir surette Zat-ı Hayy-ı Kayyum’a takdim ettiklerini ilmelyakîn, belki hakkalyakîn ile bildim ve gördüm.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Then, when I declared: “Peace be upon you, O Prophet!,” that limitless vacant time was  transformed under the leadership of God’s Noble Messenger (Peace and blessings be upon  him) from being a  desolate  wilderness into a familiar place of recreation filled with living spirits.
    Sonra اَلسَّلَامُ عَلَي۟كَ يَا اَيُّهَا النَّبِىُّ dediğim vakit o hudutsuz ve hâlî zaman; birden Resul-i Ekrem aleyhissalâtü vesselâmın riyaseti altında, zîhayat ruhlar ile vahşetzar suretinden ünsiyetli bir seyrangâh suretine inkılab etti.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Second Question:''' The comparison at the end of the tashahhud: “O God! Grant blessings to Muhammad and to the Family of Muhammad, as You granted blessings to Abraham and to the Family of Abraham,”(*<ref>*Bukhari, Anbiya’, 10.</ref>)appears to be contrary to the rules of comparisons, for Muhammad (Peace and blessings be upon him) was greater than Abraham (Peace be upon him),
    '''İKİNCİ SUAL:''' Teşehhüd âhirinde اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَعَلٰى اٰلِ مُحَمَّدٍ كَمَا صَلَّي۟تَ عَلٰى اِب۟رَاهٖيمَ وَعَلٰى اٰلِ اِب۟رَاهٖيمَ deki teşbih, teşbihlerin kaidesine uygun gelmiyor. Çünkü Muhammed aleyhissalâtü vesselâm, İbrahim aleyhisselâmdan daha ziyade rahmete mazhardır ve daha büyüktür. Bunun sırrı nedir?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    and the recipient of greater mercy; so what is the reason for it?
    Hem bu tarzdaki salavatın teşehhüdde tahsisinin hikmeti nedir?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Since early times the same supplication has been repeated in all the ritual prayers; whereas if a prayer is  accepted once, that is enough. If those for whom millions of prayers have been accepted are persistently prayed for, and especially if the thing sought has been promised by God... For example, Almighty God has promised: Soon will your Sustainer raise you to a station of praise and glory!,(*<ref>*Qur’an, 17:79.</ref>)
    Aynı dua, eski zamandan beri bütün ümmet her namazda tekrar etmeleri… Halbuki bir dua bir defa kabule mazhar olsa yeter. Milyonlarca duaları makbul olan zatlar musırrane dua etmesi ve bilhassa o şey vaad-i İlahîye iktiran etmiş ise… Mesela عَسٰى اَن۟ يَب۟عَثَكَ رَبُّكَ مَقَامًا مَح۟مُودًا
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    yet always after the call to prayer and iqama the narrated prayer: “And raise him up to the station of praise and glory that You have promised him”(*<ref>*‘Station of Praise and Glory’ — al-Maqam al-Mahmud: Bukhari, Adhan, 8, 17; Tirmidhi, Mawaqit, 43; Salat, 42; Abu Da’ud, Salat, 37; Nasa’i, Adhan, 38; Ibn Maja, Adhan, 4; Iqama, 25; Musnad, iii, 354.</ref>)
    Cenab-ı Hak vaad ettiği halde, her ezan ve kametten sonra edilen mervî duada وَاب۟عَث۟هُ مَقَامًا مَح۟مُودًا <sub>نِ</sub> الَّذٖى وَعَد۟تَهُ deniliyor, bütün ümmet o vaadi ifa etmek için dua ederler. Bunun sırr-ı hikmeti nedir?
    is repeated; the whole Umma pray for that promise to be fulfilled. What is the reason for this too?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Answer:''' There are three aspects and three questions within this question.
    '''Elcevap:''' Bu sualde üç cihet ve üç sual var.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    First Aspect: For  sure  Abraham  (Peace  be  upon  him) was  not equal  to Muhammad (Peace and blessings be upon him), but his family or descendants were prophets. Muhammad’s (Peace and blessings be upon him) family were saints, and saints cannot reach the level of the prophets. Evidence that this prayer for his family has been accepted in shining fashion is this:
    '''Birinci Cihet:''' Hazret-i İbrahim aleyhisselâm, gerçi Hazret-i Muhammed aleyhissalâtü vesselâma yetişmiyor. Fakat onun âli, enbiyadırlar. Muhammed aleyhissalâtü vesselâmın âli, evliyadırlar. Evliya ise enbiyaya yetişemezler. Âl hakkında olan bu duanın parlak bir surette kabul olduğuna delil şudur ki:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The fact that the saints who, among three hundred and fifty million, emerged from the progeny of only two of the Family of Muhammad (PBUH), that is, Hasan (May God be  pleased with him) and Husayn (May God be pleased with him), were in the great majority of cases the spiritual guides and leaders of the sufi paths of reality, was because they received the effulgence of the Hadith: “The learned of my community are like the prophets of the Children of Israel.”(*<ref>*al-‘Ajluni, Kashf al-Khafa, ii, 64; Tecrid-i Sarîh Tercemesi (Turk. trans.) Diyanet Isleri, i,107</ref>)Those who guided the greater part of the Umma to the way of truth and reality of Islam —foremost Ja‘far al-Sadiq (May God be pleased with him), Gawth al-A‘zam (May God be pleased with him), and Shah Naqshband (May God be pleased with him)— were the fruits of the acceptance of this prayer for Muhammad’s (Peace and blessings be upon him) Family.
    Üç yüz elli milyon içinde Âl-i Muhammed aleyhissalâtü vesselâmdan yalnız iki zatın; yani Hasan (ra) ve Hüseyin’in (ra) neslinden gelen evliya –ekser-i mutlak– hakikat mesleklerinin ve tarîkatlarının pîrleri ve mürşidleri onlar olmaları عُلَمَاءُ اُمَّتٖى كَاَن۟بِيَاءِ بَنٖى اِس۟رَائٖيلَ hadîsinin mazharları olduklarıdır. Başta Cafer-i Sadık (ra) ve Gavs-ı A’zam (ra) ve Şah-ı Nakşibend (ra) olarak her biri, ümmetin bir kısm-ı a’zamını tarîk-i hakikate ve hakikat-i İslâmiyet’e irşad edenler, bu âl hakkındaki duanın makbuliyetinin meyveleridirler.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Second Aspect: The reason for benedictions of this sort being restricted to the ritual prayers is that they recall to one that he is on the way opened up and taken by the great caravan of the prophets and saints, who are the most luminous, perfect, and righteous of mankind and its eminent members. He has joined that vast congregation, which acquires strength through its hundredfold consensus and cannot confuse its way, and is accompanying it on the straight path. By recalling this, he is saved from satanic doubts and delusions.
    '''İkinci Cihet:''' Bu tarzdaki salavatın namaza tahsisi hikmeti ise meşahir-i insaniyenin en nurani en mükemmeli en müstakimi olan enbiya ve evliyanın kafile-i kübrasının gittikleri ve açtıkları yolda, kendisi dahi o yüzer icma ve yüzer tevatür kuvvetinde bulunan ve şaşırmaları mümkün olmayan o cemaat-i uzmaya, o sırat-ı müstakimde iltihak ve refakat ettiğini tahattur etmektir. Ve o tahattur ile şübehat-ı şeytaniyeden ve evham-ı seyyieden kurtulmaktır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Evidence that the members of this caravan are the friends and acceptable creatures of the universe’s  Owner, and its opponents and enemies are rejected, is that from the time of Adam, succour has always arrived from the Unseen for the caravan, while its opponents have always been visited by heavenly calamities.
    Ve bu kafile, bu kâinat sahibinin dostları ve makbul masnuları ve onların muarızları, onun düşmanları ve merdud mahlukları olduğuna delil ise: Zaman-ı Âdem’den beri o kafileye daima muavenet-i gaybiye gelmesi ve muarızlarına her vakit musibet-i semaviye inmesidir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Yes, just as opponents like the people of Noah, the Thamud and the ‘Ad, Pharaoh and  Nimrod have all received blows from the Unseen that tell of Divine wrath and chastisement; so the sacred heroes of the mighty caravan, like Noah (Peace be upon him), Abraham (Peace  be upon him), Moses (Peace be upon him), and Muhammad (Peace and blessings be upon  him), have wondrously and extraordinarily manifested miracles and received dominical bounties from the Unseen.
    Evet, kavm-i Nuh ve Semud ve Âd ve Firavun ve Nemrut gibi bütün muarızlar gazab-ı İlahîyi ve azabını ihsas edecek bir tarzda gaybî tokatlar yedikleri gibi; kafile-i kübranın Nuh aleyhisselâm, İbrahim aleyhisselâm, Musa aleyhisselâm, Muhammed aleyhissalâtü vesselâm gibi bütün kudsî kahramanları dahi hârika ve mu’cizane ve gaybî bir surette mu’cizelere ve ihsanat-ı Rabbaniyeye mazhar olmuşlar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    A single blow demonstrates anger, and a single bestowal, love, so thousands of blows being visited on opponents and thousands of favours and  instances of assistance arriving for the caravan testify and prove self- evidently, as clearly as daylight, the rightfulness of the caravan and that it is on the straight path. The verse: The path of those whom You have blessed in Sura al-Fatiha looks to  the  caravan, while  the  verses:  Not those on whom Your anger has been visited, nor those who have gone astray(*<ref>*Qur’an, 1:7.</ref>)looks to their opponents. The point we have explained here is clearer in the discussion about the end of Sura al-Fatiha.
    Bir tek tokat, hiddeti; bir tek ikram, muhabbeti gösterdiği halde, binler tokat muarızlara ve binler ikram ve muavenet kafileye gelmesi, bedahet derecesinde ve gündüz gibi zâhir bir tarzda o kafilenin hakkaniyetine ve sırat-ı müstakimde gittiğine şehadet ve delâlet eder. Fatiha’da صِرَاطَ الَّذٖينَ اَن۟عَم۟تَ عَلَي۟هِم۟ o kafileye ve غَي۟رِ ال۟مَغ۟ضُوبِ عَلَي۟هِم۟ وَ لَا الضَّالّٖينَ muarızlarına bakıyor. Burada beyan ettiğimiz nükte ise Fatiha’nın âhirinde daha zâhirdir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Third Aspect:'''The reason for repeatedly asking  for something which shall certainly be given is this: the thing sought, for instance the ‘Station of Praise and Glory’ is the tip of something.
    '''Üçüncü Cihet:''' Bu kadar tekrar ile kat’î verilecek olan bir şeyin vermesini istemesinin sırr-ı hikmeti şudur:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    It is a branch of a vast truth that comprises lofty and significant truths like thousands of Stations of Praise and Glory. It is a fruit of the most important result of the universe’s creation. To seek through prayer the tip, branch, and fruit is to seek indirectly the realization of that vast and general truth, and its finding existence, and the coming and realization of the eternal realm, the largest branch of the tree of creation, and the resurrection of the dead and Last Judgement and the opening up of the Abode of Bliss, which are the supreme results of the universe.
    İstenilen şey mesela, Makam-ı Mahmud bir uçtur. Pek büyük ve binler Makam-ı Mahmud gibi mühim hakikatleri ihtiva eden bir hakikat-i a’zamın bir dalıdır. Ve hilkat-i kâinatın en büyük neticesinin bir meyvesidir. Ve ucu ve dalı ve o meyveyi dua ile istemek ise dolayısıyla o hakikat-i umumiye-i uzmanın tahakkukunu ve vücud bulmasını ve o şecere-i hilkatin en büyük dalı olan âlem-i bâkinin gelmesini ve tahakkukunu ve kâinatın en büyük neticesi olan haşir ve kıyametin tahakkukunu ve dâr-ı saadetin açılmasını istemektir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    By asking for these, one participates in the worship and prayers of all humanity, the most important causes of the existence of Paradise and the Abode of Bliss. These innumerable prayers are indeed few for an aim so unutterably vast.
    Ve o istemekle, dâr-ı saadetin ve cennetin en mühim bir sebeb-i vücudu olan ubudiyet-i beşeriyeye ve daavat-ı insaniyeye kendisi dahi iştirak etmektir. Ve bu kadar hadsiz derecede azîm bir maksat için bu hadsiz dualar dahi azdır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Moreover, Muhammad (Peace and blessings be upon him) being awarded the Station of Praise and Glory points to  his supreme intercession for all his community. He is concerned also with the happiness of all his  community. It is therefore  pure wisdom to  seek  endless benedictions and prayers for mercy for him from all his community.
    Hem Hazret-i Muhammed aleyhissalâtü vesselâma Makam-ı Mahmud verilmesi, umum ümmete şefaat-i kübrasına işarettir. Hem o, bütün ümmetinin saadetiyle alâkadardır. Onun için hadsiz salavat ve rahmet dualarını bütün ümmetten istemesi ayn-ı hikmettir.
    </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.(*<ref>*Qur’an, 2:32.</ref>)
    سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    ------
    ------
    <center> [[Dördüncü Şuâ]] ⇐ | [[Şualar]] | ⇒ [[Yedinci Şuâ]] </center>
    <center> [[Dördüncü Şuâ/en|The Fourth Ray]] ⇐ | [[Şualar/en|The Rays]] | ⇒ [[Yedinci Şuâ/en|The Seventh Ray]] </center>
    ------
    ------
    </div>

    13.17, 30 Eylül 2024 itibarı ile sayfanın şu anki hâli

    Diğer diller:

    [This consists of only two Points]

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

    [This Sixth Ray consists of two answers to two questions about two points concerning the formulas in the ‘tashahhud’ section of the ritual prayers (salat) which begin “Salutations, blessings, benedictions and supplications, and good words—all are God’s.”(*[1])Postponing to another time an explanation of the other truths of the ‘tashahhud,’ here we shall explain only two points out of hundreds.]

    First Question: The blessed phrases of the tashahhud were spoken by Almighty God and His Messenger (Peace and blessings be upon him) on the night of his Ascension, so what is the reason for their being recited in the ritual prayers?

    The Answer: For all believers, the five daily prayers are a sort of Ascension. The words of the tashahhud, which were fitting for the Divine presence, were spoken during the Supreme Ascension of Muhammad (Peace and blessings be upon him), and by reciting them, believers recall that sacred conversation. Through the recollection, the meanings of those blessed words cease being particular and become universal; their sacred, comprehensive meanings are, or may be, conceived of.Through such a conception, their value and light are enhanced and expanded.

    For example, instead of giving the greeting of “peace” that night to Almighty God, the Noble Messenger (Peace and blessings be upon him) said: “Salutations to God” (al-tahiyyatu lillah). That is, “O my Sustainer! All the vital glorifications living beings display through their lives and the gifts they present to their Maker through the manner of their creation are Yours alone. By visualizing them and through my belief, I too offer them to You.”

    Yes, with the word “salutations,” God’s Most Noble Messenger (PBUH) intentionally offered to God all the worship living creatures perform through the mode of their creation. Similarly, through the word “blessings,” (al-mubarakat) which is the summary of “salutations,” he was representing the natural blessedness, plenty, and worship of creatures, especially seeds, grains, and eggs, which are the means of blessings and abundance, and cause one to exclaim: “How great are God’s blessings!” For they are the essence of life and living beings. He said it with this broad meaning.

    Through the word “benedictions” (al-salawat), which is a summary of “blessings,” he was visualizing all the particular forms of worship performed by beings with spirits, who are the essence of living beings, and offering it to the Divine Court with that comprehensive meaning.

    With the word “good things,” (wa’l-tayyibat) the summary of “benedictions,” he intended the luminous, elevated worship of perfected human beings and the cherubim, who are the summaries of beings with spirits, and offered this to the One he worshipped.

    Almighty God saying that night: “Peace be upon you, O Prophet!”, was an indication and indirect command that in the future, hundreds of millions of people would say at least ten times daily: “Peace be upon you, O Prophet!” The Divine greeting afforded the words an extensive light and lofty meaning.

    Similarly, the Noble Messenger (Peace and blessings be upon him) replying to the greeting by saying: “Peace be upon us and upon all God’s righteous servants” expressed that he was requesting his Creator hopefully and beseechingly that in the future his vast community and the righteous members of it would reflect Islam, which represents the Divine greeting, and that all his community would greet each other: “Peace be upon you!” “And peace be upon you!,” which, between believers, is a universal mark of Islam.

    Gabriel (Peace be upon him), who took part in the conversation, said that night at the Divine command: “I testify that there is no god but God, and I testify that Muhammad is God’s Messenger,” giving the happy news that all the Umma would testify in that way until the Last Day.

    Recalling this sacred exchange, the meanings of the words gain in brilliance and comprehensiveness.

    A strange state of mind that assisted in the unfolding of the above truth

    One time while in a dark exile, on a dark night, and in a dark state of heedlessness, the mighty universe of the present appeared to my imagination as a lifeless, spiritless, dead, empty, desolate, ghastly corpse. The past, too, appeared to be dead, empty, deceased, and dreadful; that boundless space and limitless time took on the form of a dark wilderness. I had recourse to the prayers in order to be saved from my state of mind. When I said: “Salutations” in the tashahhud, the universe suddenly sprang to life. It was resurrected taking on a living, luminous form, and became a shining mirror of the Ever-Living and Self-Subsistent One. I saw that with all its living parts, it was continuously offering the salutations of their lives and their vital gifts to the Ever- Living and Self-Subsistent One; I understood this with ‘the knowledge of certainty,’ even with ‘absolute certainty.’

    Then, when I declared: “Peace be upon you, O Prophet!,” that limitless vacant time was transformed under the leadership of God’s Noble Messenger (Peace and blessings be upon him) from being a desolate wilderness into a familiar place of recreation filled with living spirits.

    Second Question: The comparison at the end of the tashahhud: “O God! Grant blessings to Muhammad and to the Family of Muhammad, as You granted blessings to Abraham and to the Family of Abraham,”(*[2])appears to be contrary to the rules of comparisons, for Muhammad (Peace and blessings be upon him) was greater than Abraham (Peace be upon him),

    and the recipient of greater mercy; so what is the reason for it?

    Since early times the same supplication has been repeated in all the ritual prayers; whereas if a prayer is accepted once, that is enough. If those for whom millions of prayers have been accepted are persistently prayed for, and especially if the thing sought has been promised by God... For example, Almighty God has promised: Soon will your Sustainer raise you to a station of praise and glory!,(*[3])

    yet always after the call to prayer and iqama the narrated prayer: “And raise him up to the station of praise and glory that You have promised him”(*[4]) is repeated; the whole Umma pray for that promise to be fulfilled. What is the reason for this too?

    The Answer: There are three aspects and three questions within this question.

    First Aspect: For sure Abraham (Peace be upon him) was not equal to Muhammad (Peace and blessings be upon him), but his family or descendants were prophets. Muhammad’s (Peace and blessings be upon him) family were saints, and saints cannot reach the level of the prophets. Evidence that this prayer for his family has been accepted in shining fashion is this:

    The fact that the saints who, among three hundred and fifty million, emerged from the progeny of only two of the Family of Muhammad (PBUH), that is, Hasan (May God be pleased with him) and Husayn (May God be pleased with him), were in the great majority of cases the spiritual guides and leaders of the sufi paths of reality, was because they received the effulgence of the Hadith: “The learned of my community are like the prophets of the Children of Israel.”(*[5])Those who guided the greater part of the Umma to the way of truth and reality of Islam —foremost Ja‘far al-Sadiq (May God be pleased with him), Gawth al-A‘zam (May God be pleased with him), and Shah Naqshband (May God be pleased with him)— were the fruits of the acceptance of this prayer for Muhammad’s (Peace and blessings be upon him) Family.

    Second Aspect: The reason for benedictions of this sort being restricted to the ritual prayers is that they recall to one that he is on the way opened up and taken by the great caravan of the prophets and saints, who are the most luminous, perfect, and righteous of mankind and its eminent members. He has joined that vast congregation, which acquires strength through its hundredfold consensus and cannot confuse its way, and is accompanying it on the straight path. By recalling this, he is saved from satanic doubts and delusions.

    Evidence that the members of this caravan are the friends and acceptable creatures of the universe’s Owner, and its opponents and enemies are rejected, is that from the time of Adam, succour has always arrived from the Unseen for the caravan, while its opponents have always been visited by heavenly calamities.

    Yes, just as opponents like the people of Noah, the Thamud and the ‘Ad, Pharaoh and Nimrod have all received blows from the Unseen that tell of Divine wrath and chastisement; so the sacred heroes of the mighty caravan, like Noah (Peace be upon him), Abraham (Peace be upon him), Moses (Peace be upon him), and Muhammad (Peace and blessings be upon him), have wondrously and extraordinarily manifested miracles and received dominical bounties from the Unseen.

    A single blow demonstrates anger, and a single bestowal, love, so thousands of blows being visited on opponents and thousands of favours and instances of assistance arriving for the caravan testify and prove self- evidently, as clearly as daylight, the rightfulness of the caravan and that it is on the straight path. The verse: The path of those whom You have blessed in Sura al-Fatiha looks to the caravan, while the verses: Not those on whom Your anger has been visited, nor those who have gone astray(*[6])looks to their opponents. The point we have explained here is clearer in the discussion about the end of Sura al-Fatiha.

    Third Aspect:The reason for repeatedly asking for something which shall certainly be given is this: the thing sought, for instance the ‘Station of Praise and Glory’ is the tip of something.

    It is a branch of a vast truth that comprises lofty and significant truths like thousands of Stations of Praise and Glory. It is a fruit of the most important result of the universe’s creation. To seek through prayer the tip, branch, and fruit is to seek indirectly the realization of that vast and general truth, and its finding existence, and the coming and realization of the eternal realm, the largest branch of the tree of creation, and the resurrection of the dead and Last Judgement and the opening up of the Abode of Bliss, which are the supreme results of the universe.

    By asking for these, one participates in the worship and prayers of all humanity, the most important causes of the existence of Paradise and the Abode of Bliss. These innumerable prayers are indeed few for an aim so unutterably vast.

    Moreover, Muhammad (Peace and blessings be upon him) being awarded the Station of Praise and Glory points to his supreme intercession for all his community. He is concerned also with the happiness of all his community. It is therefore pure wisdom to seek endless benedictions and prayers for mercy for him from all his community.

    Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.(*[7])

    The Fourth Ray ⇐ | The Rays | ⇒ The Seventh Ray
    1. ↑ *“al-tahiyyat al-mubarakat al-salawat al-tayyibat lillah.” Bukhari, Adhan, 148, 150; al-Amal fi’l-salat, 4; Istidhan, 3, 28; Da’wat, 16; Tawhid, 5; Muslim, Salat, 56, 60, 62. Etc.
    2. ↑ *Bukhari, Anbiya’, 10.
    3. ↑ *Qur’an, 17:79.
    4. ↑ *‘Station of Praise and Glory’ — al-Maqam al-Mahmud: Bukhari, Adhan, 8, 17; Tirmidhi, Mawaqit, 43; Salat, 42; Abu Da’ud, Salat, 37; Nasa’i, Adhan, 38; Ibn Maja, Adhan, 4; Iqama, 25; Musnad, iii, 354.
    5. ↑ *al-‘Ajluni, Kashf al-Khafa, ii, 64; Tecrid-i Sarîh Tercemesi (Turk. trans.) Diyanet Isleri, i,107
    6. ↑ *Qur’an, 1:7.
    7. ↑ *Qur’an, 2:32.
    "https://risale.site/index.php?title=Altıncı_Şuâ/en&oldid=160961" sayfasından alınmıştır