Birinci Mektup/en: Revizyonlar arasındaki fark

    Risale-i Nur Tercümeleri sitesinden
    GörselVikimetin
    ("The Fourth Level of Life is that of the martyrs. According to the Qur’an, the martyrs are at a level of life higher than that of the other dead in their graves. Since they sacrificed their worldly lives in the way of truth, in His perfect munificence Almighty God bestows on them in the Intermediate Realm a life resembling earthly life, but without its sorrows and hardships. They do not know themselves to be dead and suppose only that they have gone..." içeriğiyle yeni sayfa oluşturdu)
    ("------ <center>The Letters | ⇒ The Second Letter</center> -----" içeriğiyle yeni sayfa oluşturdu)
     
    (Aynı kullanıcının aradaki diğer 32 değişikliği gösterilmiyor)
    31. satır: 31. satır:
    For sure the spirits of the dead are immortal, but they know they are dead. The happiness and pleasure they experience in the Intermediate World are not equal to the martyrs’ happiness. Like if two men in their dreams enter a beautiful palace resembling Paradise: one knows that he is dreaming and the pleasure and enjoyment he receives are deficient. He thinks: “If I wake up, all this enjoyment will disappear.” While the other man is unaware that he is dreaming, and he experiences true pleasure and delight.
    For sure the spirits of the dead are immortal, but they know they are dead. The happiness and pleasure they experience in the Intermediate World are not equal to the martyrs’ happiness. Like if two men in their dreams enter a beautiful palace resembling Paradise: one knows that he is dreaming and the pleasure and enjoyment he receives are deficient. He thinks: “If I wake up, all this enjoyment will disappear.” While the other man is unaware that he is dreaming, and he experiences true pleasure and delight.


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, the martyrs partake of life in the Intermediate Realm differently to the other dead. It has been definitely established by innumerable incidents and narrations that they manifest life in the way described above and suppose themselves to be alive.
    İşte âlem-i berzahtaki emvat ve şühedanın hayat-ı berzahiyeden istifadeleri, öyle farklıdır. Hadsiz vakıatla ve rivayatla şühedanın bu tarz-ı hayata mazhariyetleri ve kendilerini sağ bildikleri sabit ve kat’îdir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Indeed, their level of life has been illuminated and proved on numerous occasions by such occurrences as Hamza (May God be pleased with him) – the lord of the martyrs–  protecting  those  who  have  recourse  to  him, and  his  performing  and  making performed tasks in this world.
    Hattâ Seyyidü’ş-şüheda olan Hazret-i Hamza radıyallahu anh, mükerrer vakıatla kendine iltica eden adamları muhafaza etmesi ve dünyevî işlerini görmesi ve gördürmesi gibi çok vakıatla, bu tabaka-i hayat tenvir ve ispat edilmiş.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    I myself, even, had a nephew and student called Ubeyd. He was  killed at my side and in my place and became a martyr. Then, when I was being held as a prisoner-of-war at a place three months’ distance away, I entered his grave in a true dream, which was a sort of dwelling-place under the earth, although I did not know where he was  buried. I saw him living the martyrs’ level of life. He evidently thought that I was dead and  said that he had grieved over me greatly. He thought he was alive, but having retreated  before the Russian invasion, had made himself  a  good  home  under  the  ground.  Thus, owing  to  such  indications,  my unimportant dream convinced me about the  above-mentioned truth as certainly as having witnessed it.
    Hattâ –ben kendim– Ubeyd isminde bir yeğenim ve talebem vardı. Benim yanımda ve benim yerime şehit olduktan sonra, üç aylık mesafede esarette bulunduğum zaman, mahall-i defnini bilmediğim halde, bence bir rüya-yı sadıkada, tahte’l-arz bir menzil suretindeki kabrine girmişim. Onu şüheda tabaka-i hayatında gördüm. O, beni ölmüş biliyormuş. Benim için çok ağladığını söyledi. Kendisini hayatta biliyor fakat Rus’un istilasından çekindiği için yer altında kendine güzel bir menzil yapmış. İşte bu cüz’î rüya, bazı şerait ve emaratla, geçen hakikate, bana şuhud derecesinde bir kanaat vermiştir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Fifth Level of Life''' is that of the spirits of the dead in their graves. Yes, death is a change of residence, the liberation of the spirit, a discharge from duties; it is not annihilation, non-existence, and a going to nothingness. Many evidences illuminate and prove this level of life, such as the innumerable occasions the spirits of saints have assumed forms and  appeared to those who unveil the realities, and the other dead have communicated with us while awake or sleeping and have told us of things that are conformable with reality. In fact, the Twenty-Ninth Word, which is about the immortality of man’s spirit, demonstrates this level of life with incontrovertible proofs.
    '''Beşinci Tabaka-i Hayat:''' Ehl-i kuburun hayat-ı ruhanîleridir. Evet mevt; tebdil-i mekândır, ıtlak-ı ruhtur, vazifeden terhistir. İdam ve adem ve fena değildir. Hadsiz vakıatla ervah-ı evliyanın temessülleri ve ehl-i keşfe tezahürleri ve sair ehl-i kuburun yakazaten ve menamen bizlerle münasebetleri ve vakıa mutabık olarak bizlere ihbaratları gibi çok delail, o tabaka-i hayatı tenvir ve ispat eder. Zaten beka-i ruha dair “Yirmi Dokuzuncu Söz” bu tabaka-i hayatı delail-i kat’iye ile ispat etmiştir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''SECOND QUESTION'''
    == İkinci Sual ==
    Who creates death and life that He may try you, which of you is the best in conduct.(67:2)Verses like this in the All-Wise Qur’an, the Criterion of Truth and Falsehood, make it understood that death is created like life; it too is a bounty. But on the face of it, death is dissolution, non-existence, decay, the extinction of life, the annihilator of pleasures; so how can it be created and a bounty?
    Furkan-ı Hakîm’de اَلَّذٖى خَلَقَ ال۟مَو۟تَ وَال۟حَيٰوةَ لِيَب۟لُوَكُم۟ اَيُّكُم۟ اَح۟سَنُ عَمَلًا gibi âyetlerde “Mevt dahi hayat gibi mahluktur hem bir nimettir.” diye ifham ediliyor. Halbuki zâhiren mevt; inhilaldir, ademdir, tefessühtür, hayatın sönmesidir, hēdimü’l-lezzattır. Nasıl mahluk ve nimet olabilir?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Answer:'''As was stated at the end of the answer to the first question, death is a discharge from the duties of life; it is a rest, a change of residence, a transformation of existence; it is an invitation to  eternal life, a beginning, the introduction to an immortal life. Just as life comes into the world through an act of creation and is appointed and determined, so departure from the world is created and determined, and is planned wisely and purposively. The ways plants die, plant life being the simplest level of life, show their death to be a more orderly work of art than life.
    '''Elcevap:''' Birinci Sual’in cevabının âhirinde denildiği gibi mevt, vazife-i hayattan bir terhistir bir paydostur bir tebdil-i mekândır bir tahvil-i vücuddur, hayat-ı bâkiyeye bir davettir bir mebdedir bir hayat-ı bâkiyenin mukaddimesidir. Nasıl ki hayatın dünyaya gelmesi bir halk ve takdir iledir, öyle de dünyadan gitmesi de bir halk ve takdir ile bir hikmet ve tedbir iledir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For although the death of fruits, seeds, and grains appears to occur through their decay and dissolution, it is in fact a sort of kneading that comprises exceedingly well- ordered chemical reactions and a balanced combining of elements and wise formation of particles; their unseen, orderly and wise deaths appear through the life of the new shoots. That is to say, the death of the seed is the onset of the shoot’s life.  Indeed, since its death is like life itself, it is created and regular the same as life is.
    Çünkü en basit tabaka-i hayat olan hayat-ı nebatiyenin mevti, hayattan daha muntazam bir eser-i sanat olduğunu gösteriyor. Zira meyvelerin, çekirdeklerin, tohumların mevti; tefessüh ile çürümek ve dağılmakla göründüğü halde, gayet muntazam bir muamele-i kimyeviye ve mizanlı bir imtizacat-ı unsuriye ve hikmetli bir teşekkülat-ı zerreviyeden ibaret olan bir yoğurmaktır ki bu görünmeyen intizamlı ve hikmetli ölümü, sümbülün hayatıyla tezahür ediyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Moreover, the death of living fruits or animals  in the human stomach is the beginning of their rising to the level of human life;
    Demek çekirdeğin mevti, sümbülün mebde-i hayatıdır; belki ayn-ı hayatı hükmünde olduğu için şu ölüm dahi hayat kadar mahluk ve muntazamdır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    it may therefore be said that being thus, their death is more orderly and created than is their life.
    Hem zîhayat meyvelerin yahut hayvanların mide-i insaniyede ölümleri, hayat-ı insaniyeye çıkmalarına menşe olduğundan “O mevt, onların hayatından daha muntazam ve mahluk.” denilir.
    If the death of plant life, the lowest level of life, is created, wise, and ordered in that way, the death that befalls human life, the highest level of life, must be the same.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Similarly, as a seed sown in the ground becomes a tree in the world of the air, so a man who is laid in the earth will surely produce the shoots of an everlasting life in the Intermediate Realm.
    İşte en edna tabaka-i hayat olan hayat-ı nebatiyenin mevti; böyle mahluk, hikmetli ve intizamlı olsa tabaka-i hayatın en ulvisi olan hayat-ı insaniyenin başına gelen mevt, elbette yer altına girmiş bir çekirdeğin hava âleminde bir ağaç olması gibi; yer altına giren bir insan da âlem-i berzahta elbette bir hayat-ı bâkiye sümbülü verecektir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Now for the aspects of death that are bounties; we shall point out four of them.
    Amma mevt, nimet olduğunun ciheti ise çok vücuhundan '''dört vechi'''ne işaret ederiz:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The First:''' Death is a great bounty because it means one is freed from the duties and  obligations of life, which become burdensome. It is also a door through which one passes in  order to join and be united with one’s friends, ninety-nine out of a hundred of whom are already in the Intermediate Realm.
    '''Birincisi:''' Ağırlaşmış olan vazife-i hayattan ve tekâlif-i hayatiyeden âzad edip yüzde doksan dokuz ahbabına kavuşmak için âlem-i berzahta bir visal kapısı olduğundan, en büyük bir nimettir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Second:''' It is to be released from the narrow, irksome, turbulent prison of this world, and to receive an expansive, joyful, troublefree immortal life, and to enter the sphere of the Eternally Beloved One’s mercy.
    '''İkincisi:''' Dar, sıkıntılı, dağdağalı, zelzeleli dünya zindanından çıkarıp; vüs’atli, sürurlu, ızdırapsız, bâki bir hayata mazhariyetle Mahbub-u Bâki’nin daire-i rahmetine girmektir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Third:''' There are numerous factors like old age which make life arduous and show  death to  be a far superior bounty.
    '''Üçüncüsü:''' İhtiyarlık gibi şerait-i hayatiyeyi ağırlaştıran birçok esbab vardır ki mevti, hayatın pek fevkinde nimet olarak gösterir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For example, if together with  your very elderly  parents who cause you much distress you beheld before you your grandfather’s grandfathers in all their  pitiful state, you would understand what a calamity life is, and what a bounty, death.
    Mesela, sana ızdırap veren pek ihtiyar olmuş peder ve validen ile beraber, ceddin cedleri, sefalet-i halleriyle senin önünde şimdi bulunsaydı hayat ne kadar nıkmet, mevt ne kadar nimet olduğunu bilecektin.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Another example: one can imagine how difficult life is in the harsh conditions of winter for the beautiful flying insects, the lovers of the beautiful flowers, and what a mercy death is for them.
    Hem mesela, güzel çiçeklerin âşıkları olan güzel sineklerin kışın şedaidi içinde hayatları ne kadar zahmet ve ölümleri ne kadar rahmet olduğu anlaşılır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Fourth:''' Just as sleep is a comfort, a mercy, a rest, particularly for those afflicted by disaster and the wounded and the sick, so too is death, the elder brother of sleep, a  pure  bounty  and  mercy  for  the  disaster-struck  and  those  who  suffer tribulations that drive them to suicide.
    '''Dördüncüsü:''' Nevm nasıl ki bir rahat bir rahmet bir istirahattir; hususan musibetzedeler, yaralılar, hastalar için… Öyle de nevmin büyük kardeşi olan mevt dahi musibetzedelere ve intihara sevk eden belalarla müptela olanlar için ayn-ı nimet ve rahmettir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    However, as is proved decisively in many of the Words, for the people of misguidance, death is pure torment the same as life, and pure affliction, but that is outside the discussion here.
    Amma ehl-i dalalet için müteaddid Sözlerde kat’î ispat edildiği gibi; mevt dahi hayat gibi nıkmet içinde nıkmet, azap içinde azaptır. O, bahisten hariçtir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    ==THIRD QUESTION==
    == Üçüncü Sual ==
    Where is Hell?
    Cehennem nerededir?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Answer:'''
    '''Elcevap:'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Say: the knowledge is with God alone.(67:26) * None knows the Unseen save God.(27:65)
    قُل۟ اِنَّمَا ال۟عِل۟مُ عِن۟دَ اللّٰهِ ۝ لَا يَع۟لَمُ ال۟غَي۟بَ اِلَّا اللّٰهُ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    According to some narrations, Hell is beneath the earth. (*<ref>*al-‘Ajluni, Kashf al-Khafa’, i, 281; al-Hakim, al-Mustadrak, iv, 568.</ref>)As we have explained in other  places, in its annual orbit the globe traces a circle around an area that in the future will accommodate the Great Gathering and Last Judgement. It means that Hell is beneath the area of its orbit. It is invisible and imperceptible because it consists of veiled, lightless fire. Within  the vast stretch of space travelled by the earth many creatures are found that are invisible because they are without light. Just as the moon loses its existence when its light recedes, so we are unable to see numerous lightless globes and creatures, although they are before our eyes.
    Cehennemin yeri, bazı rivayatla “tahte’l-arz” denilmiştir. Başka yerlerde beyan ettiğimiz gibi küre-i arz, hareket-i seneviyesiyle ileride mecma-ı haşir olacak bir meydanın etrafında bir daire çiziyor. Cehennem ise arzın o medar-ı senevîsi altındadır, demektir. Görünmemeleri ve hissedilmemeleri, perdeli ve nursuz ateş olduğu içindir. Küre-i arzın seyahat ettiği mesafe-i azîmede pek çok mahlukat var ki nursuz oldukları için görünmezler. Kamer, nuru çekildikçe vücudunu kaybettiği gibi nursuz çok küreler, mahluklar gözümüzün önünde olup göremiyoruz.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    There are two Hells, the Lesser and the Greater. In the future, the Lesser will be transformed into the Greater and is like its seed; in the future it will become one of its habitations. The Lesser Hell is under the earth, that is, at the earth’s centre. It is the inside and  centre of the globe.
    Cehennem ikidir: Biri suğra, biri kübradır. İleride suğra, kübraya inkılab edeceği ve çekirdeği hükmünde olduğu gibi ileride ondan bir menzil olur. Cehennem-i suğra yerin altında, yani merkezindedir. Kürenin altı, merkezidir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Geology informs us that in digging downwards, the heat for the most part increases one degree every thirty-three metres. That means that since half the diameter of the earth is around six thousand kilometres, the fire at the centre  is at  a temperature of  around  two  hundred  thousand  degrees, that  is, two hundred times hotter than fire at the circumference;
    İlm-i tabakatü’l-arzca malûmdur ki: Ekseriya her otuz üç metre hafriyatta, bir derece-i hararet tezayüd eder. Demek, merkeze kadar nısf-ı kutr-u arz, altı bin küsur kilometre olduğundan iki yüz bin derece-i harareti câmi’, yani iki yüz defa ateş-i dünyevîden şedit ve rivayet-i hadîse muvafık bir ateş bulunuyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    this is in agreement with what is stated in Hadiths. (*<ref>*See, Bukhari, Bad’ al-Khalq, 10; Muslim, Janna, 30; Tirmidhi, Jahannam, 7; Musnad, ii, 313.</ref>)The Lesser Hell performs many of the Greater Hell’s functions in this world and Intermediate Realm, and this is indicated in Hadiths. Just as in the world of the hereafter, the earth will pour its inhabitants into the arena of the resurrection within its annual orbit; so at the divine command it will hand over the Lesser Hell within it to the Greater Hell. Some of the Mu‘tazilite authorities said that Hell will be created later, but such an idea is mistaken and foolish, and arises from Hell not having completely opened up at the present time and developed into a form entirely appropriate for its inhabitants.
    Şu cehennem-i suğra, cehennem-i kübraya ait çok vezaifi, dünyada ve âlem-i berzahta görmüş ve ehadîslerle işaret edilmiştir. Âlem-i âhirette, küre-i arz nasıl ki sekenesini medar-ı senevîsindeki meydan-ı haşre döker; öyle de içindeki cehennem-i suğrayı dahi cehennem-i kübraya emr-i İlahî ile teslim eder. Ehl-i İtizal’in bazı imamları “Cehennem sonradan halk edilecektir.” demeleri, hal-i hazırda tamamıyla inbisat etmediğinden ve sekenelerine tam münasip bir tarzda inkişaf etmediğinden galattır ve gabavettir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In order to see with our worldly eyes the dwelling places of the next world within the veil of the Unseen and to  demonstrate their existence, either the universe has to be shrunk to the size of two provinces,  or our eyes have to be enlarged to the size of stars, so that we can see and specify their places. God knows best, the dwelling-places of the hereafter  are  not  visible  to  our worldly eyes, but as indicated  by certain narrations, the Hell of the hereafter is connected with our world. A Hadith says about
    Hem perde-i gayb içindeki âlem-i âhirete ait menzilleri dünya gözümüzle görmek ve göstermek için ya kâinatı küçültüp iki vilayet derecesine getirmeli veyahut gözümüzü büyütüp yıldızlar gibi gözlerimiz olmalı ki yerlerini görüp tayin edelim. وَال۟عِل۟مُ عِن۟دَ اللّٰهِ âhiret âlemine ait menziller, bu dünyevî gözümüzle görülmez. Fakat bazı rivayatın işaratıyla âhiretteki cehennem, bu dünyamızla münasebettardır. Yazın şiddet-i hararetine مِن۟ فَي۟حِ جَهَنَّمَ denilmiştir. Demek bu dünyevî, küçücük ve sönük akıl gözüyle o büyük cehennem görülmez. Fakat ism-i Hakîm’in nuruyla bakabiliriz. Şöyle ki:
    the intense heat of summer: “It gives an inkling of Hell.” (*<ref>*Bukhari, Mawaqit, 9, 10; Adhan 18; Bad’l-Khalq, 10; Muslim, Masajid, 180, 181, 183, 184, 186; Abu Da’ud, Salat, 4; Tirmidhi, Mawaqit, 5; Nasa’i, Mawaqit, 5; Ibn Maja, Salat, 4; Tibb, 19; Darimi, Salat, 14; Muwatta’, Waqut, 27, 28, 29; Musnad, ii, 229, 238, 256, 266, 285, 318, 324, 393, 394, 462, 501,
    </div>
    507; iii, 9, 53, 59; iv, 250, 662; v, 155, 162, 176, 368.</ref>)That is to say, the Greater Hell is not visible to the tiny, dim eyes of this world’s minds. However, we may look with the light of the divine name of All-Wise, as follows:


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The Greater Hell beneath the earth’s annual orbit has as though made the Lesser Hell at the earth’s centre its deputy and made it perform some of its functions. The possessions of the All-Powerful One of Glory are truly extensive; He situated the Greater Hell wherever divine wisdom required.
    Arzın medar-ı senevîsi altında bulunan cehennem-i kübra, yerin merkezindeki cehennem-i suğrayı güya tevkil ederek bazı vezaifini gördürmüş. Kadîr-i Zülcelal’in mülkü pek çok geniştir. Hikmet-i İlahiye nereyi göstermiş ise cehennem-i kübra oraya yerleşir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Yes, the All-Powerful One of Glory, the All-Wise One of Perfection, who issues the command of “‘Be!’ and it is,”(36:82) has tied the moon to the earth before our very eyes with perfect wisdom and order, and with vast power and perfect order tied the earth to the sun, and has made the sun travel together with its planets at a speed  close to that of the annual rotation of the earth, and with His majestic dominicality, according to one possibility, made it travel towards the sun of suns, and like a fleet decked out with electric lights has made the stars luminous witnesses to His sovereign dominicality. It is not far from the perfect wisdom, tremendous power, and sovereign dominicality of one thus All-Glorious to make the Greater Hell like the boiler of an electric-light factory and with it set fire to the stars of the heavens that look to the hereafter, and give them heat and power. That is, give light to the stars from Paradise, the world of light, and send them fire and heat from Hell, and at the same time, make part of that Hell a habitation and place of imprisonment for those who are to be tormented.
    Evet, bir Kadîr-i Zülcelal ve “Emr-i kün feyekûn”e mâlik bir Hakîm-i Zülkemal, gözümüzün önünde kemal-i hikmet ve intizam ile kameri arza bağlamış; azamet-i kudret ve intizam ile arzı güneşe rabtetmiş ve güneşi seyyaratıyla beraber arzın sürat-i seneviyesine yakın bir sürat ile ve haşmet-i rububiyetiyle, bir ihtimale göre Şemsü’ş-şümus tarafına bir hareket vermiş ve donanma elektrik lambaları gibi yıldızları, saltanat-ı rububiyetine nurani şahitler yapmış; onunla saltanat-ı rububiyetini ve azamet-i kudretini göstermiş bir Zat-ı Zülcelal’in kemal-i hikmetinden ve azamet-i kudretinden ve saltanat-ı rububiyetinden uzak değildir ki cehennem-i kübrayı elektrik lambalarının fabrikasının kazanı hükmüne getirip âhirete bakan semanın yıldızlarını onunla iş’al etsin; hararet ve kuvvet versin. Yani, âlem-i nur olan cennetten yıldızlara nur verip cehennemden nâr ve hararet göndersin. Aynı halde o cehennemin bir kısmını ehl-i azaba mesken ve mahbes yapsın.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Furthermore, He is an All-Wise Creator who conceals a tree as large as a mountain  in a seed the size of a finger-nail. It is surely not far then from the power and wisdom of  such an All-Glorious One to conceal the Greater Hell in the seed of the Lesser Hell in the heart of the globe of the earth.
    Hem bir Fâtır-ı Hakîm ki dağ gibi koca bir ağacı, tırnak gibi bir çekirdekte saklar. Elbette o Zat-ı Zülcelal’in kudret ve hikmetinden uzak değildir ki küre-i arzın kalbindeki cehennem-i suğra çekirdeğinde cehennem-i kübrayı saklasın.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''In Short:''' Paradise and Hell are the two fruits of a branch of the tree of creation, which stretches out towards eternity. The fruits’ place is at the branch’s tip. And they are the two results of the chain of the universe; and the places of the results are the two sides of the chain.
    '''Elhasıl:''' Cennet ve cehennem, şecere-i hilkatten ebed tarafına uzanıp eğilerek giden bir dalın iki meyvesidir. Meyvenin yeri ise dalın müntehasındadır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The base and heavy are on its lower side, the luminous and elevated on its upper side. They are also the two stores of the flood of events and the immaterial produce of the earth. The store-places vary according to the produce, the bad beneath, the good above.
    Hem şu silsile-i kâinatın iki neticesidir. Neticelerin mahalleri, silsilenin iki tarafındadır. Süflîsi, sakîli aşağı tarafında; nuranisi, ulvisi yukarı tarafındadır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    They are also the two pools of the flood of beings, which flows in waves towards eternity. As for the pool’s place, it is where the flood stops and gathers. That is, the obscene and filthy below, the good and the pure above.
    Hem şu seyl-i şuunatın ve mahsulat-ı maneviye-i arziyenin iki mahzenidir. Mahzenin mekânı ise mahsulatın nevine göre fenası altında, iyisi üstündedir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    They are also the two places of manifestation, the one of beneficence and mercy, the other of wrath and  grandeur.
    Hem ebede karşı cereyan eden ve dalgalanan mevcudat-ı seyyalenin iki havuzudur. Havuzun yeri ise seylin durduğu ve tecemmu ettiği yerdedir. Yani habîsatı ve muzahrefatı esfelde, tayyibatı ve safiyatı a’lâdadır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Places of manifestation may be  anywhere;  the  All- Merciful One of Beauty, the All-Compelling One of Glory, situates His places of manifestation where He wishes.
    Hem lütuf ve kahrın, rahmet ve azametin iki tecelligâhıdır. Tecelligâhın yeri ise her yerde olabilir. Rahman-ı Zülcemal ve Kahhar-ı Zülcelal nerede isterse tecelligâhını açar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    As for the existence of Paradise and Hell, they have been proved conclusively in the  Tenth, Twenty-Eighth, and Twenty-Ninth Words. Here, we only say this: the existence of the fruit is as definite and certain as the existence of the branch; the result is as definite as the  chain; the store as the produce; the pool as the river; and the places of manifestation are as  definite and certain as the existence of mercy and wrath.
    Amma cennet ve cehennemin vücudları ise Onuncu ve Yirmi Sekizinci ve Yirmi Dokuzuncu Sözler’de gayet kat’î bir surette ispat edilmiştir. Şurada yalnız bu kadar deriz ki: Meyvenin vücudu dal kadar ve neticenin silsile kadar ve mahzenin mahsulat kadar ve havuzun ırmak kadar ve tecelligâhın, rahmet ve kahrın vücudları kadar kat’î ve yakîndir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    ==FOURTH QUESTION?==
    == Dördüncü Sual ==
    Passing (mecazî) love for things can be transformed into true love, so can the passing love most people have for this world also be transformed into true love?
    Mahbublara olan aşk-ı mecazî aşk-ı hakikiye inkılab ettiği gibi acaba ekser nâsda bulunan dünyaya karşı olan aşk-ı mecazî dahi bir aşk-ı hakikiye inkılab edebilir mi?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Answer:''' Yes, if a person who loves with passing love the transitory face of the world sees the ugliness of the decline and transience on that face and turns away from it; if he searches for an immortal beloved and is successful in seeing the world’s other two, beautiful, faces, of being a mirror to the divine names and the tillage of the hereafter, his illicit passing love then starts to be transformed into true love. But on the one condition that  he does not confuse with the outside world his inner fleeting, unstable world, which is bound to his life.
    '''Elcevap:''' Evet. Dünyanın fâni yüzüne karşı olan aşk-ı mecazî; eğer o âşık, o yüzün üstündeki zeval ve fena çirkinliğini görüp ondan yüzünü çevirse bâki bir mahbub arasa dünyanın pek güzel ve âyine-i esma-i İlahiye ve mezraa-i âhiret olan iki diğer yüzüne bakmaya muvaffak olursa o gayr-ı meşru mecazî aşk, o vakit aşk-ı hakikiye inkılaba yüz tutar. Fakat bir şart ile ki kendinin zâil ve hayatıyla bağlı kararsız dünyasını, haricî dünyaya iltibas etmemektir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If like the people of misguidance and heedlessness he forgets himself, plunges into the outside world, and supposing the general world to be his private world comes to love it, he will fall into the swamp of nature and drown. Unless, extraordinarily, a hand of favour  saves  him. Consider the  following comparison which will illuminate this truth.
    Eğer ehl-i dalalet ve gaflet gibi kendini unutup âfaka dalıp umumî dünyayı hususi dünyası zannedip ona âşık olsa tabiat bataklığına düşer, boğulur. Meğerki hârika olarak bir dest-i inayet onu kurtarsın. Şu hakikati tenvir için şu temsile bak. Mesela:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For example, if on the four walls of this finely decorated room are four full- length mirrors belonging to the four of us, then there would be five rooms. One would be actual and general, and four, similitudes and personal. Each of us would be able to change the shape, form, and colour of his personal room by means of his mirror. If we were to paint it red, it would appear red, if we were to paint it green, it would appear green. Likewise, we could alter it by adjusting the mirror; we could make it ugly, or beautiful, or give it different forms. But we  could not easily adjust and change the outer, general room. While in reality the general and personal rooms are the same, in practice they are different. You could destroy your own room with one finger, but you could not make one stone of the other stir.
    Şu güzel ziynetli odanın dört duvarında, dördümüze ait dört endam âyinesi bulunsa o vakit beş oda olur. Biri hakiki ve umumî, dördü misalî ve hususi… Her birimiz kendi âyinemiz vasıtasıyla, hususi odamızın şeklini, heyetini, rengini değiştirebiliriz. Kırmızı boya vursak kırmızı, yeşil boyasak yeşil gösterir ve hâkeza… Âyinede tasarrufla çok vaziyetler verebiliriz; çirkinleştirir, güzelleştirir, çok şekillere koyabiliriz. Fakat haricî ve umumî odayı ise kolaylıkla tasarruf ve tağyir edemeyiz. Hususi oda ile umumî oda hakikatte birbirinin aynı iken ahkâmda ayrıdırlar. Sen bir parmak ile odanı harap edebilirsin, ötekinin bir taşını bile kımıldatamazsın.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus, this world is a decorated house. The life of each of us is a full-length mirror. Each of us has a world from this world, but its support, centre, and door is our life. Indeed, that personal world of ours is a page and our life is a pen; many things that are written with it pass to the page of our actions.
    İşte dünya süslü bir menzildir. Her birimizin hayatı, bir endam âyinesidir. Şu dünyadan her birimize birer dünya var, birer âlemimiz var. Fakat direği, merkezi, kapısı, hayatımızdır. Belki o hususi dünyamız ve âlemimiz, bir sahifedir. Hayatımız bir kalem, onunla sahife-i a’malimize geçecek çok şeyler yazılıyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    We love our world, but later see that since it is constructed on our life, like it it is fleeting, transitory, and unstable. We perceive and  understand  this, and our love for it is redirected to the beautiful impresses of the divine names to which our personal world is the mirror and which it reflects; it switches from our world to the manifestations of the names.
    Eğer dünyamızı sevdikse sonra gördük ki dünyamız hayatımız üstünde bina edildiği için hayatımız gibi zâil, fâni, kararsızdır, hissedip bildik. Ona ait muhabbetimiz, o hususi dünyamız âyine olduğu ve temsil ettiği güzel nukuş-u esma-i İlahiyeye döner; ondan, cilve-i esmaya intikal eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Moreover, if we are aware that that personal world of ours is a temporary seed-bed of the hereafter and Paradise, and if we direct our feelings for it like intense desire, love, and greed, towards the benefits of the hereafter, which are its results, fruits, and shoots, then that passing love is transformed into true love.
    Hem o hususi dünyamız, âhiret ve cennetin muvakkat bir fidanlığı olduğunu derk edip ona karşı şedit hırs ve talep ve muhabbet gibi hissiyatımızı onun neticesi ve semeresi ve sümbülü olan uhrevî fevaidine çevirsek o vakit o mecazî aşk, hakiki aşka inkılab eder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Otherwise, manifesting the meaning of the verse,Those who forget God; and he made them forget their own souls. Such are the rebellious transgressors,(59:19)
    Yoksa نَسُوا اللّٰهَ فَاَن۟سٰيهُم۟ اَن۟فُسَهُم۟ اُولٰٓئِكَ هُمُ ال۟فَاسِقُونَ sırrına mazhar olup nefsini unutup hayatın zevalini düşünmeyerek hususi kararsız dünyasını, aynı umumî dünya gibi sabit bilip kendini lâyemut farz ederek dünyaya saplansa, şedit hissiyat ile ona sarılsa onda boğulur, gider. O muhabbet onun için hadsiz bela ve azaptır. Çünkü o muhabbetten yetimane bir şefkat, meyusane bir rikkat tevellüd eder. Bütün zîhayatlara acır, hattâ güzel ve zevale maruz bütün mahlukata bir rikkat ve bir firkat hisseder; elinden bir şey gelmez, yeis-i mutlak içinde elem çeker.
    a person will forget himself, not think of life’s fleeting nature, suppose his personal, unstable world  to be constant like the general world, and imagine  himself to  be undying; he will fix himself on the world and embrace it with intense emotions; he will drown in it and depart. Such love will be boundless torment and tribulation for him.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For an orphan-like compassion, a despairing softness of heart will be born of that love. He will pity all living beings. Indeed, he will feel sympathy for all beautiful creatures which suffer decline, and the pain of separation, but he will be able to do nothing, he will suffer in absolute despair.However, the first man, who is saved from  heedlessness, finds an elevated
    Fakat gafletten kurtulan evvelki adam, o şedit şefkatin elemine karşı ulvi bir tiryak bulur ki acıdığı bütün zîhayatların mevt ve zevalinde bir Zat-ı Bâki’nin bâki esmasının daimî cilvelerini temsil eden âyine-i ervahları bâki görür; şefkati, bir sürura inkılab eder.
    antidote for the pain of that intense compassion.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For in the death and decline of all the living beings he pities, he sees that the mirrors of their spirits are immortal, for in them are depicted the perpetual manifestations of the enduring names of an Ever- Enduring One; his compassion is transformed into  joy. He also sees behind all beautiful creatures, which are subject to death and transience, an impress, a making beautiful, an art, adornment, bestowal, and illuminating that are permanent and that make perceived a transcendent beauty, a sacred  loveliness. He sees the death and transience to be renewal, the purpose of which is to increase the beauty, refresh the pleasure, and exhibit the art, and this augments his pleasure, his ardour, his wonder.
    Hem zeval ve fenaya maruz bütün güzel mahlukatın arkasında bir cemal-i münezzeh ve hüsn-ü mukaddesi ihsas eden bir nakış ve tahsin ve sanat ve tezyin ve ihsan ve tenvir-i daimîyi görür. O zeval ve fenayı tezyid-i hüsün ve tecdid-i lezzet ve teşhir-i sanat için bir tazelendirmek şeklinde görüp lezzetini ve şevkini ve hayretini ziyadeleştirir.
    </div>


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


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Said Nursî'''
    '''Said Nursî'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    ------
    ------
    <center> [[Mektubat]] | ⇒ [[İkinci Mektup]] </center>
    <center>[[Mektubat/en|The Letters]] | ⇒ [[İkinci Mektup/en|The Second Letter]]</center>
    ------
    -----
    </div>

    13.39, 14 Ekim 2024 itibarı ile sayfanın şu anki hâli

    Diğer diller:

    In His Name, be He glorified!

    And there is nothing but it glorifies Him with praise. (*[1])

    The First Letter

    In His Name, be He glorified!

    [This consists of the brief answers to four questions.]

    FIRST QUESTION

    Is Khidr alive? If he is alive, why do some leading religious scholars not accept it?

    The Answer:He is alive, but there are five levels of life. He is at the second. It is because of this that some religious scholars have been doubtful about it.

    The First Level of Life is that of our life, which is very restricted.

    The Second Level of Life is that of Khidr and Ilyas (May God grant them peace), which is free to an extent. That is to say, they can be present in numerous places at the same time. They are not permanently restricted by the requirements of humanity like we are. They can eat and drink like us when they want to, but are not compelled to like we are. Saints who attain to direct vision and knowledge of reality have reported virtually unanimously their adventures with Khidr and these elucidate and prove this level of life. One of the degrees of sainthood, even, is called the degree of Khidr. A saint who reaches it receives instruction from Khidr and meets with him. But it sometimes happens that such a person is mistakenly thought to be Khidr himself.

    The Third Level of Life is that of Idris and Jesus (May God grant them peace), which is removed from the requirements of humanity, and is an angelic level of life and acquires a luminous fineness. Quite simply, Idris and Jesus are present in the heavens with their earthly bodies, which have the subtlety of bodies from the World of Similitudes and the luminosit y of astral bodies.

    There is a Hadith that states that at the end of time, Jesus (Upon whom be peace) will come and will act in accordance with the Shari‘a of Muhammad (UWBP). (*[2])This indicates that at the end times the religion of Christianity will be purified and divest itself of superstition in the face of the current of unbelief and atheism born of naturalist philosophy, and will be transformed into Islam. At that point, on the one hand the collective personality of Christianity will kill the fearsome collective personality of irreligion with the sword of heavenly revelation; and on the other, representing the collective personality of Christianity, Jesus (Upon whom be peace) will kill the Dajjal, who represents the collective personality of irreligion; that is, he will kill atheistic thought.

    The Fourth Level of Life is that of the martyrs. According to the Qur’an, the martyrs are at a level of life higher than that of the other dead in their graves. Since they sacrificed their worldly lives in the way of truth, in His perfect munificence Almighty God bestows on them in the Intermediate Realm a life resembling earthly life, but without its sorrows and hardships. They do not know themselves to be dead and suppose only that they have gone to a better world. Enjoying themselves in perfect happiness, they do not suffer the pains of separation that accompany death. (*[3])

    For sure the spirits of the dead are immortal, but they know they are dead. The happiness and pleasure they experience in the Intermediate World are not equal to the martyrs’ happiness. Like if two men in their dreams enter a beautiful palace resembling Paradise: one knows that he is dreaming and the pleasure and enjoyment he receives are deficient. He thinks: “If I wake up, all this enjoyment will disappear.” While the other man is unaware that he is dreaming, and he experiences true pleasure and delight.

    Thus, the martyrs partake of life in the Intermediate Realm differently to the other dead. It has been definitely established by innumerable incidents and narrations that they manifest life in the way described above and suppose themselves to be alive.

    Indeed, their level of life has been illuminated and proved on numerous occasions by such occurrences as Hamza (May God be pleased with him) – the lord of the martyrs– protecting those who have recourse to him, and his performing and making performed tasks in this world.

    I myself, even, had a nephew and student called Ubeyd. He was killed at my side and in my place and became a martyr. Then, when I was being held as a prisoner-of-war at a place three months’ distance away, I entered his grave in a true dream, which was a sort of dwelling-place under the earth, although I did not know where he was buried. I saw him living the martyrs’ level of life. He evidently thought that I was dead and said that he had grieved over me greatly. He thought he was alive, but having retreated before the Russian invasion, had made himself a good home under the ground. Thus, owing to such indications, my unimportant dream convinced me about the above-mentioned truth as certainly as having witnessed it.

    The Fifth Level of Life is that of the spirits of the dead in their graves. Yes, death is a change of residence, the liberation of the spirit, a discharge from duties; it is not annihilation, non-existence, and a going to nothingness. Many evidences illuminate and prove this level of life, such as the innumerable occasions the spirits of saints have assumed forms and appeared to those who unveil the realities, and the other dead have communicated with us while awake or sleeping and have told us of things that are conformable with reality. In fact, the Twenty-Ninth Word, which is about the immortality of man’s spirit, demonstrates this level of life with incontrovertible proofs.

    SECOND QUESTION Who creates death and life that He may try you, which of you is the best in conduct.(67:2)Verses like this in the All-Wise Qur’an, the Criterion of Truth and Falsehood, make it understood that death is created like life; it too is a bounty. But on the face of it, death is dissolution, non-existence, decay, the extinction of life, the annihilator of pleasures; so how can it be created and a bounty?

    The Answer:As was stated at the end of the answer to the first question, death is a discharge from the duties of life; it is a rest, a change of residence, a transformation of existence; it is an invitation to eternal life, a beginning, the introduction to an immortal life. Just as life comes into the world through an act of creation and is appointed and determined, so departure from the world is created and determined, and is planned wisely and purposively. The ways plants die, plant life being the simplest level of life, show their death to be a more orderly work of art than life.

    For although the death of fruits, seeds, and grains appears to occur through their decay and dissolution, it is in fact a sort of kneading that comprises exceedingly well- ordered chemical reactions and a balanced combining of elements and wise formation of particles; their unseen, orderly and wise deaths appear through the life of the new shoots. That is to say, the death of the seed is the onset of the shoot’s life. Indeed, since its death is like life itself, it is created and regular the same as life is.

    Moreover, the death of living fruits or animals in the human stomach is the beginning of their rising to the level of human life;

    it may therefore be said that being thus, their death is more orderly and created than is their life. If the death of plant life, the lowest level of life, is created, wise, and ordered in that way, the death that befalls human life, the highest level of life, must be the same.

    Similarly, as a seed sown in the ground becomes a tree in the world of the air, so a man who is laid in the earth will surely produce the shoots of an everlasting life in the Intermediate Realm.

    Now for the aspects of death that are bounties; we shall point out four of them.

    The First: Death is a great bounty because it means one is freed from the duties and obligations of life, which become burdensome. It is also a door through which one passes in order to join and be united with one’s friends, ninety-nine out of a hundred of whom are already in the Intermediate Realm.

    The Second: It is to be released from the narrow, irksome, turbulent prison of this world, and to receive an expansive, joyful, troublefree immortal life, and to enter the sphere of the Eternally Beloved One’s mercy.

    The Third: There are numerous factors like old age which make life arduous and show death to be a far superior bounty.

    For example, if together with your very elderly parents who cause you much distress you beheld before you your grandfather’s grandfathers in all their pitiful state, you would understand what a calamity life is, and what a bounty, death.

    Another example: one can imagine how difficult life is in the harsh conditions of winter for the beautiful flying insects, the lovers of the beautiful flowers, and what a mercy death is for them.

    The Fourth: Just as sleep is a comfort, a mercy, a rest, particularly for those afflicted by disaster and the wounded and the sick, so too is death, the elder brother of sleep, a pure bounty and mercy for the disaster-struck and those who suffer tribulations that drive them to suicide.

    However, as is proved decisively in many of the Words, for the people of misguidance, death is pure torment the same as life, and pure affliction, but that is outside the discussion here.

    THIRD QUESTION

    Where is Hell?

    The Answer:

    Say: the knowledge is with God alone.(67:26) * None knows the Unseen save God.(27:65)

    According to some narrations, Hell is beneath the earth. (*[4])As we have explained in other places, in its annual orbit the globe traces a circle around an area that in the future will accommodate the Great Gathering and Last Judgement. It means that Hell is beneath the area of its orbit. It is invisible and imperceptible because it consists of veiled, lightless fire. Within the vast stretch of space travelled by the earth many creatures are found that are invisible because they are without light. Just as the moon loses its existence when its light recedes, so we are unable to see numerous lightless globes and creatures, although they are before our eyes.

    There are two Hells, the Lesser and the Greater. In the future, the Lesser will be transformed into the Greater and is like its seed; in the future it will become one of its habitations. The Lesser Hell is under the earth, that is, at the earth’s centre. It is the inside and centre of the globe.

    Geology informs us that in digging downwards, the heat for the most part increases one degree every thirty-three metres. That means that since half the diameter of the earth is around six thousand kilometres, the fire at the centre is at a temperature of around two hundred thousand degrees, that is, two hundred times hotter than fire at the circumference;

    this is in agreement with what is stated in Hadiths. (*[5])The Lesser Hell performs many of the Greater Hell’s functions in this world and Intermediate Realm, and this is indicated in Hadiths. Just as in the world of the hereafter, the earth will pour its inhabitants into the arena of the resurrection within its annual orbit; so at the divine command it will hand over the Lesser Hell within it to the Greater Hell. Some of the Mu‘tazilite authorities said that Hell will be created later, but such an idea is mistaken and foolish, and arises from Hell not having completely opened up at the present time and developed into a form entirely appropriate for its inhabitants.

    In order to see with our worldly eyes the dwelling places of the next world within the veil of the Unseen and to demonstrate their existence, either the universe has to be shrunk to the size of two provinces, or our eyes have to be enlarged to the size of stars, so that we can see and specify their places. God knows best, the dwelling-places of the hereafter are not visible to our worldly eyes, but as indicated by certain narrations, the Hell of the hereafter is connected with our world. A Hadith says about the intense heat of summer: “It gives an inkling of Hell.” (*[6])That is to say, the Greater Hell is not visible to the tiny, dim eyes of this world’s minds. However, we may look with the light of the divine name of All-Wise, as follows:

    The Greater Hell beneath the earth’s annual orbit has as though made the Lesser Hell at the earth’s centre its deputy and made it perform some of its functions. The possessions of the All-Powerful One of Glory are truly extensive; He situated the Greater Hell wherever divine wisdom required.

    Yes, the All-Powerful One of Glory, the All-Wise One of Perfection, who issues the command of “‘Be!’ and it is,”(36:82) has tied the moon to the earth before our very eyes with perfect wisdom and order, and with vast power and perfect order tied the earth to the sun, and has made the sun travel together with its planets at a speed close to that of the annual rotation of the earth, and with His majestic dominicality, according to one possibility, made it travel towards the sun of suns, and like a fleet decked out with electric lights has made the stars luminous witnesses to His sovereign dominicality. It is not far from the perfect wisdom, tremendous power, and sovereign dominicality of one thus All-Glorious to make the Greater Hell like the boiler of an electric-light factory and with it set fire to the stars of the heavens that look to the hereafter, and give them heat and power. That is, give light to the stars from Paradise, the world of light, and send them fire and heat from Hell, and at the same time, make part of that Hell a habitation and place of imprisonment for those who are to be tormented.

    Furthermore, He is an All-Wise Creator who conceals a tree as large as a mountain in a seed the size of a finger-nail. It is surely not far then from the power and wisdom of such an All-Glorious One to conceal the Greater Hell in the seed of the Lesser Hell in the heart of the globe of the earth.

    In Short: Paradise and Hell are the two fruits of a branch of the tree of creation, which stretches out towards eternity. The fruits’ place is at the branch’s tip. And they are the two results of the chain of the universe; and the places of the results are the two sides of the chain.

    The base and heavy are on its lower side, the luminous and elevated on its upper side. They are also the two stores of the flood of events and the immaterial produce of the earth. The store-places vary according to the produce, the bad beneath, the good above.

    They are also the two pools of the flood of beings, which flows in waves towards eternity. As for the pool’s place, it is where the flood stops and gathers. That is, the obscene and filthy below, the good and the pure above.

    They are also the two places of manifestation, the one of beneficence and mercy, the other of wrath and grandeur.

    Places of manifestation may be anywhere; the All- Merciful One of Beauty, the All-Compelling One of Glory, situates His places of manifestation where He wishes.

    As for the existence of Paradise and Hell, they have been proved conclusively in the Tenth, Twenty-Eighth, and Twenty-Ninth Words. Here, we only say this: the existence of the fruit is as definite and certain as the existence of the branch; the result is as definite as the chain; the store as the produce; the pool as the river; and the places of manifestation are as definite and certain as the existence of mercy and wrath.

    FOURTH QUESTION?

    Passing (mecazî) love for things can be transformed into true love, so can the passing love most people have for this world also be transformed into true love?

    The Answer: Yes, if a person who loves with passing love the transitory face of the world sees the ugliness of the decline and transience on that face and turns away from it; if he searches for an immortal beloved and is successful in seeing the world’s other two, beautiful, faces, of being a mirror to the divine names and the tillage of the hereafter, his illicit passing love then starts to be transformed into true love. But on the one condition that he does not confuse with the outside world his inner fleeting, unstable world, which is bound to his life.

    If like the people of misguidance and heedlessness he forgets himself, plunges into the outside world, and supposing the general world to be his private world comes to love it, he will fall into the swamp of nature and drown. Unless, extraordinarily, a hand of favour saves him. Consider the following comparison which will illuminate this truth.

    For example, if on the four walls of this finely decorated room are four full- length mirrors belonging to the four of us, then there would be five rooms. One would be actual and general, and four, similitudes and personal. Each of us would be able to change the shape, form, and colour of his personal room by means of his mirror. If we were to paint it red, it would appear red, if we were to paint it green, it would appear green. Likewise, we could alter it by adjusting the mirror; we could make it ugly, or beautiful, or give it different forms. But we could not easily adjust and change the outer, general room. While in reality the general and personal rooms are the same, in practice they are different. You could destroy your own room with one finger, but you could not make one stone of the other stir.

    Thus, this world is a decorated house. The life of each of us is a full-length mirror. Each of us has a world from this world, but its support, centre, and door is our life. Indeed, that personal world of ours is a page and our life is a pen; many things that are written with it pass to the page of our actions.

    We love our world, but later see that since it is constructed on our life, like it it is fleeting, transitory, and unstable. We perceive and understand this, and our love for it is redirected to the beautiful impresses of the divine names to which our personal world is the mirror and which it reflects; it switches from our world to the manifestations of the names.

    Moreover, if we are aware that that personal world of ours is a temporary seed-bed of the hereafter and Paradise, and if we direct our feelings for it like intense desire, love, and greed, towards the benefits of the hereafter, which are its results, fruits, and shoots, then that passing love is transformed into true love.

    Otherwise, manifesting the meaning of the verse,Those who forget God; and he made them forget their own souls. Such are the rebellious transgressors,(59:19) a person will forget himself, not think of life’s fleeting nature, suppose his personal, unstable world to be constant like the general world, and imagine himself to be undying; he will fix himself on the world and embrace it with intense emotions; he will drown in it and depart. Such love will be boundless torment and tribulation for him.

    For an orphan-like compassion, a despairing softness of heart will be born of that love. He will pity all living beings. Indeed, he will feel sympathy for all beautiful creatures which suffer decline, and the pain of separation, but he will be able to do nothing, he will suffer in absolute despair.However, the first man, who is saved from heedlessness, finds an elevated antidote for the pain of that intense compassion.

    For in the death and decline of all the living beings he pities, he sees that the mirrors of their spirits are immortal, for in them are depicted the perpetual manifestations of the enduring names of an Ever- Enduring One; his compassion is transformed into joy. He also sees behind all beautiful creatures, which are subject to death and transience, an impress, a making beautiful, an art, adornment, bestowal, and illuminating that are permanent and that make perceived a transcendent beauty, a sacred loveliness. He sees the death and transience to be renewal, the purpose of which is to increase the beauty, refresh the pleasure, and exhibit the art, and this augments his pleasure, his ardour, his wonder.

    The Eternal One, He is the Eternal One

    Said Nursî

    The Letters | ⇒ The Second Letter
    1. ↑ *Bediuzzaman explained as follows his reasons for heading his letters with this verse (17:44): “This was the first door opened to me from the sacred treasuries of the All-Wise Qur’an. Of the divine truths of the Qur’an, it was the truth of this verse that first became clear to me and it is this truth that pervades most parts of the Risale-i Nur. Another reason is that the masters in whom I have confidence used it at the head of their letters.” (See, Barla Lahikası, 335.) (Tr.)
    2. ↑ *Bukhari, Mazalim, 31: Buyu’, 102; Muslim, Iman, 242, 343; Ibn Maja, Fitan, 33.
    3. ↑ *See, Tirmidhi, Jihad, 6; Nasa’i, Jihad, 35; Ibn Maja, Jihad, 16: Darimi, Jihad, 7.
    4. ↑ *al-‘Ajluni, Kashf al-Khafa’, i, 281; al-Hakim, al-Mustadrak, iv, 568.
    5. ↑ *See, Bukhari, Bad’ al-Khalq, 10; Muslim, Janna, 30; Tirmidhi, Jahannam, 7; Musnad, ii, 313.
    6. ↑ *Bukhari, Mawaqit, 9, 10; Adhan 18; Bad’l-Khalq, 10; Muslim, Masajid, 180, 181, 183, 184, 186; Abu Da’ud, Salat, 4; Tirmidhi, Mawaqit, 5; Nasa’i, Mawaqit, 5; Ibn Maja, Salat, 4; Tibb, 19; Darimi, Salat, 14; Muwatta’, Waqut, 27, 28, 29; Musnad, ii, 229, 238, 256, 266, 285, 318, 324, 393, 394, 462, 501, 507; iii, 9, 53, 59; iv, 250, 662; v, 155, 162, 176, 368.
    "https://risale.site/index.php?title=Birinci_Mektup/en&oldid=167147" sayfasından alınmıştır