Yedinci Mektup/en: Revizyonlar arasındaki fark

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    ("I gather you told Şamlı Hafız1 to ask me two things:" içeriğiyle yeni sayfa oluşturdu)
    ("------ <center> The Sixth Letter ⇐ | The Letters | ⇒ The Eighth Letter </center> ------" içeriğiyle yeni sayfa oluşturdu)
     
    (Aynı kullanıcının aradaki diğer 8 değişikliği gösterilmiyor)
    7. satır: 7. satır:
    My Dear Brothers!
    My Dear Brothers!


    I gather you told Şamlı Hafız1  to ask me two things:
    I gather you told Şamlı Hafız(*<ref>*Tevfik Göksu; he was known as Şamlı since his father had been an army officer in Damascus for twenty years. See, Şahiner, Son Şahitler, i (new ed.), 288.</ref>)to ask me two things:


    '''THE FIRST'''
    '''THE FIRST'''
    “Like the dissemblers in early times, the misguided of modern times make the marriage  of God’s Messenger (Upon whom be blessings and peace) with Zaynab a pretext for criticism, considering it was intended to satisfy the lusts of the soul.”
    “Like the dissemblers in early times, the misguided of modern times make the marriage  of God’s Messenger (Upon whom be blessings and peace) with Zaynab a pretext for criticism, considering it was intended to satisfy the lusts of the soul.”


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Answer:''' God forbid, a hundred thousand times! Such vile doubts cannot be harboured  against that lofty one! The Messenger (UWBP)  was such that from the age of fifteen to forty when the blood is fiery and exuberant and the passions of the soul enflamed, with complete chastity and purity he sufficed and was content with a single older woman, Khadija the Great (May God be pleased with her) – as is agreed by friend and foe alike. His having numerous wives after the age of forty, that is, when bodily heat subsides and the passions are quietened, is decisive, self-evident proof for those who are even a little  fair-minded that such marriages were not to satisfy the carnal appetites, but were for other  important reasons and instances of wisdom.
    '''Elcevap:''' Yüz bin defa hâşâ ve kellâ! O dâmen-i muallâya şöyle pest şübehatın eli yetişmez. Evet, on beş yaşından kırk yaşına kadar, hararet-i gariziyenin galeyanı hengâmında ve hevesat-ı nefsaniyenin iltihabı zamanında, dost ve düşmanın ittifakıyla kemal-i iffet ve tamam-ı ismet ile Haticetü’l-Kübra (r.anha) gibi ihtiyarca bir tek kadın ile iktifa ve kanaat eden bir zatın kırktan sonra, yani hararet-i gariziye tevakkufu hengâmında ve hevesat-ı nefsaniyenin sükûneti zamanında kesret-i izdivaç ve tezevvücatı, bizzarure ve bilbedahe nefsanî olmadığını ve başka ehemmiyetli hikmetlere müstenid olduğunu, zerre kadar insafı olana ispat eder bir hüccettir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    One of those instances of wisdom is this: as with his words, the actions, states, conduct,  and deeds of God’s Messenger (UWBP) are the sources of religion and the Shari‘a, and provide authority for its injunctions. The Companions  transmitted  the  outward,  public  things, and  his  wives  were  the transmitters and narrators of the private matters of religion and injunctions of the Shari‘a  that  became  clear  from  his  private  conduct  in  the  personal  sphere;  they performed that  function. Perhaps  half of the  personal matters of religion and  the injunctions concerning  them come from them. That is to say, numerous wives of differing temperament were required to perform this necessary duty.
    O hikmetlerden birisi şudur ki: Zat-ı Risalet’in akvali gibi ef’al ve ahvali ve etvar ve harekâtı dahi menabi-i din ve şeriattır ve ahkâmın me’hazleridir. Şıkk-ı zâhirîsine sahabeler hamele oldukları gibi hususi dairesindeki mahfî ahvalâtından tezahür eden esrar-ı din ve ahkâm-ı şeriatın hameleleri ve râvileri de Ezvac-ı Tahirat’tır ve bilfiil o vazifeyi îfa etmişlerdir. Esrar ve ahkâm-ı dinin hemen yarısı, belki onlardan geliyor. Demek bu azîm vazifeye, birçok ve meşrepçe muhtelif Ezvac-ı Tahirat lâzımdır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Now let us consider his marriage with Zaynab.
    '''Gelelim Hazret-i Zeyneb’in tezevvücüne:'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In connection with the verse,Muhammad is not the father of any of your men, but [he is] the Messsenger of God and the Seal of the Prophets,(33:40)which is one of the examples given in the Third Ray of the First Light in the Twenty- Fifth Word, it is written that given their many aspects, single verses state meanings that address all classes of men, each with its own understanding.
    Yirmi Beşinci Söz’ün Birinci Şule’sinin Üçüncü Şuâ’ının misallerinden olan مَا كَانَ مُحَمَّدٌ اَبَٓا اَحَدٍ مِن۟ رِجَالِكُم۟ وَلٰكِن۟ رَسُولَ اللّٰهِ وَ خَاتَمَ النَّبِيّٖنَ âyetine dair şöyle yazılmış ki insanların tabakatına göre bir tek âyet, müteaddid vücuhlarla, her bir tabakanın fehmine göre bir mana ifade ediyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    One class’s share of understanding of the above verse is this: according to a sound  narration based on his own admission, Zayd, the Noble Messenger’s (UWBP) servant whom he addressed as “my son,” divorced his proud wife because he did not find himself equal to  her. That is to say, with his perceptiveness, Zayd realized that Zaynab had been created with an elevated character different to his and that it was in her nature to be a prophet’s wife. As a spouse he found himself unequal to her and this caused incompatibility, so he divorced her. At God’s command, His Messenger (Upon whom be blessings and peace) took her. That is, as indicated by the verse,We joined her in marriage to you,(33:37)which shows that it was a heavenly contract, the marriage was out of the ordinary, above external relations, and entered into purely on the orders of divine determining. Thus, the Noble Messenger (UWBP) submitted to the decree of divine determining and was compelled to do so; it was not at the behest of carnal desire.
    '''Bir tabakanın şu âyetten hisse-i fehmi şudur ki:''' Resul-i Ekrem aleyhissalâtü vesselâmın hizmetkârı veya “oğlum” hitabına mazhar olan Zeyd (ra) rivayet-i sahiha ile itirafına binaen, izzetli zevcesini kendine manen küfüv bulmadığı için tatlik etmiş. Yani Hazret-i Zeyneb, başka yüksek bir ahlâkta yaratılmış ve bir peygambere zevce olacak fıtratta olduğunu Zeyd, ferasetle hissetmiş ve kendisini ona zevc olacak fıtratta kendine küfüv bulmadığından, manevî imtizaçsızlığa sebebiyet verdiği için tatlik etmiştir. Allah’ın emriyle Resul-i Ekrem aleyhissalâtü vesselâm almış; yani زَوَّج۟نَاكَهَا nın işaretiyle, o nikâh bir akd-i semavî olduğuna delâletiyle, hârikulâde ve örf ve muamelat-ı zâhiriye fevkinde, sırf kaderin hükmüyledir ki Resul-i Ekrem aleyhissalâtü vesselâm, o hükm-ü kadere inkıyad göstermiştir ve mecbur olmuştur. Nefis arzusuyla değildir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The verse,In order that [in future] there may be no difficulty to the believers in [the matter of] marriage with the wives of their adopted sons(33:37)comprises an important injunction of the Shari‘a, a general instance of wisdom, and a comprehensive, general benefit pertaining to  this decree of divine determining; it indicates that adults calling the young “my son” is not forbidden so that it should be the cause of ordinances being changed –as though “zihar,” that is, a man saying to his wife “you are like my mother,” is forbidden. Also, great  personages  look to  their  followers  in  fatherly fashion and address them as such, and divine messengers do the same with their communities. But this is because of their positions as leaders and messengers; it is not in respect of their human personalities making it inappropriate for them to take wives from among them.
    Şu kader hükmünün de ehemmiyetli bir hükm-ü şer’î ve mühim bir hikmet-i âmmeyi ve şümullü bir maslahat-ı umumiyeyi tazammun eden لِكَى۟ لَا يَكُونَ عَلَى ال۟مُؤ۟مِنٖينَ حَرَجٌ فٖٓى اَز۟وَاجِ اَد۟عِيَٓائِهِم۟ âyet-i kerîmesinin işaretiyle, büyüklerin küçüklere “oğlum” demeleri, zıhar meseleleri gibi yani karısına “Anam gibisin.” dese haram olduğu gibi değildir ki ahkâm onunla değişsin. Hem büyüklerin raiyetlerine ve peygamberlerin ümmetlerine pederane nazar ve hitapları, vazife-i risalet itibarıyladır; şahsiyet-i insaniye itibarıyla değildir ki onlardan zevce almak uygun düşmesin!
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Another class’s share of understanding the verse is this: a great ruler looks on his subjects with paternal compassion. If he is a spiritual king holding both outward and inward rule, his compassion will be a hundred times greater than that of a father, and his subjects will look on him as their father as though they were his real sons. The paternal view is not easily transformed into that of a husband, nor a girl’s view into that of a wife. Since according to this the public find it inappropriate that a prophet should  take  the  believers’  daughters  in  marriage,  the  Qur’an  repels  such doubts, saying:
    '''İkinci bir tabakanın hisse-i fehmi şudur ki:''' Bir büyük âmir, raiyetine pederane bir şefkat ile bakar. Eğer o âmir, zâhirî ve bâtınî bir padişah-ı ruhanî olsa merhameti, pederin yüz defa şefkatinden ileri gittiği için raiyetinin efradı, onun hakiki evladı gibi ona peder nazarıyla bakarlar. Peder nazarı ise zevc nazarına inkılab edemediğinden ve kız nazarı da zevce nazarına kolayca değişmediğinden efkâr-ı âmmede, Peygamber’in mü’minlerin kızlarını alması şu sırra uygun gelmediği için Kur’an o vehmi def’ maksadıyla der:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    By virtue of divine mercy the Prophet (UWBP) is kindly towards you and he deals with you in fatherly fashion, and in the name of messengership you are like his children. But in regard to his human personality he is not your father so that it should be inappropriate for him to take a wife from among you. Even if he calls you “son,” according to the Shari‘a you can’t be his children!”
    Peygamber, rahmet-i İlahiye hesabıyla size şefkat eder, pederane muamele eder ve risalet namına siz onun evladı gibisiniz. Fakat şahsiyet-i insaniye itibarıyla pederiniz değildir ki sizden zevce alması münasip düşmesin ve sizlere “oğlum” dese ahkâm-ı şeriat itibarıyla siz onun evladı olamazsınız!
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    اَل۟بَاقٖى هُوَ ال۟بَاقٖى
    اَل۟بَاقٖى هُوَ ال۟بَاقٖى
    </div>


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


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    <center> [[Altıncı Mektup]] ⇐ | [[Mektubat]] | ⇒ [[Sekizinci Mektup]] </center>
    <center> [[Altıncı Mektup/en|The Sixth Letter]] ⇐ | [[Mektubat/en|The Letters]] | ⇒ [[Sekizinci Mektup/en|The Eighth Letter]] </center>
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    10.32, 15 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.(17:44)

    May peace be upon you and God’s mercy and blessings for ever and ever.

    My Dear Brothers!

    I gather you told Şamlı Hafız(*[1])to ask me two things:

    THE FIRST “Like the dissemblers in early times, the misguided of modern times make the marriage of God’s Messenger (Upon whom be blessings and peace) with Zaynab a pretext for criticism, considering it was intended to satisfy the lusts of the soul.”

    The Answer: God forbid, a hundred thousand times! Such vile doubts cannot be harboured against that lofty one! The Messenger (UWBP) was such that from the age of fifteen to forty when the blood is fiery and exuberant and the passions of the soul enflamed, with complete chastity and purity he sufficed and was content with a single older woman, Khadija the Great (May God be pleased with her) – as is agreed by friend and foe alike. His having numerous wives after the age of forty, that is, when bodily heat subsides and the passions are quietened, is decisive, self-evident proof for those who are even a little fair-minded that such marriages were not to satisfy the carnal appetites, but were for other important reasons and instances of wisdom.

    One of those instances of wisdom is this: as with his words, the actions, states, conduct, and deeds of God’s Messenger (UWBP) are the sources of religion and the Shari‘a, and provide authority for its injunctions. The Companions transmitted the outward, public things, and his wives were the transmitters and narrators of the private matters of religion and injunctions of the Shari‘a that became clear from his private conduct in the personal sphere; they performed that function. Perhaps half of the personal matters of religion and the injunctions concerning them come from them. That is to say, numerous wives of differing temperament were required to perform this necessary duty.

    Now let us consider his marriage with Zaynab.

    In connection with the verse,Muhammad is not the father of any of your men, but [he is] the Messsenger of God and the Seal of the Prophets,(33:40)which is one of the examples given in the Third Ray of the First Light in the Twenty- Fifth Word, it is written that given their many aspects, single verses state meanings that address all classes of men, each with its own understanding.

    One class’s share of understanding of the above verse is this: according to a sound narration based on his own admission, Zayd, the Noble Messenger’s (UWBP) servant whom he addressed as “my son,” divorced his proud wife because he did not find himself equal to her. That is to say, with his perceptiveness, Zayd realized that Zaynab had been created with an elevated character different to his and that it was in her nature to be a prophet’s wife. As a spouse he found himself unequal to her and this caused incompatibility, so he divorced her. At God’s command, His Messenger (Upon whom be blessings and peace) took her. That is, as indicated by the verse,We joined her in marriage to you,(33:37)which shows that it was a heavenly contract, the marriage was out of the ordinary, above external relations, and entered into purely on the orders of divine determining. Thus, the Noble Messenger (UWBP) submitted to the decree of divine determining and was compelled to do so; it was not at the behest of carnal desire.

    The verse,In order that [in future] there may be no difficulty to the believers in [the matter of] marriage with the wives of their adopted sons(33:37)comprises an important injunction of the Shari‘a, a general instance of wisdom, and a comprehensive, general benefit pertaining to this decree of divine determining; it indicates that adults calling the young “my son” is not forbidden so that it should be the cause of ordinances being changed –as though “zihar,” that is, a man saying to his wife “you are like my mother,” is forbidden. Also, great personages look to their followers in fatherly fashion and address them as such, and divine messengers do the same with their communities. But this is because of their positions as leaders and messengers; it is not in respect of their human personalities making it inappropriate for them to take wives from among them.

    Another class’s share of understanding the verse is this: a great ruler looks on his subjects with paternal compassion. If he is a spiritual king holding both outward and inward rule, his compassion will be a hundred times greater than that of a father, and his subjects will look on him as their father as though they were his real sons. The paternal view is not easily transformed into that of a husband, nor a girl’s view into that of a wife. Since according to this the public find it inappropriate that a prophet should take the believers’ daughters in marriage, the Qur’an repels such doubts, saying:

    By virtue of divine mercy the Prophet (UWBP) is kindly towards you and he deals with you in fatherly fashion, and in the name of messengership you are like his children. But in regard to his human personality he is not your father so that it should be inappropriate for him to take a wife from among you. Even if he calls you “son,” according to the Shari‘a you can’t be his children!”

    اَل۟بَاقٖى هُوَ ال۟بَاقٖى

    Said Nursî

    The Sixth Letter ⇐ | The Letters | ⇒ The Eighth Letter
    1. ↑ *Tevfik Göksu; he was known as Şamlı since his father had been an army officer in Damascus for twenty years. See, Şahiner, Son Şahitler, i (new ed.), 288.
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