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    ("There are numerous instances of wisdom in the names of Most Merciful and Compassionate being included in “In the Name of God, the Merciful, the Compassionate” and at the start of all good things. Postponing the explanation of these to another time, I shall for now recount a feeling of mine:" içeriğiyle yeni sayfa oluşturdu)
    ("------ <center> The Seventh Letter ⇐ | The Letters | ⇒ The Ninth Letter </center> ------" içeriğiyle yeni sayfa oluşturdu)
     
    (Aynı kullanıcının aradaki diğer 9 değişikliği gösterilmiyor)
    5. satır: 5. satır:
    There are numerous instances of wisdom in the names of Most Merciful and Compassionate  being  included  in  “In the Name of God, the Merciful, the Compassionate” and at the start of all good things. Postponing the explanation of these to another time, I shall for now recount a feeling of mine:
    There are numerous instances of wisdom in the names of Most Merciful and Compassionate  being  included  in  “In the Name of God, the Merciful, the Compassionate” and at the start of all good things. Postponing the explanation of these to another time, I shall for now recount a feeling of mine:


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    My brother, to me the names of Merciful and Compassionate appear as a light so vast it embraces the whole universe and satisfies all the eternal needs of all spirits, and so luminous and powerful it secures a person against all his innumerable enemies. The most important means I have found for attaining to these names, these two vast lights,  are  poverty and  thanks,  impotence  and  compassion. That  is,  worship  and realizing one’s neediness.
    Kardeşim, ben اَلرَّح۟مٰنِ الرَّحٖيمِ isimlerini öyle bir nur-u a’zam görüyorum ki bütün kâinatı ihata eder ve her ruhun bütün hâcat-ı ebediyesini tatmin edecek ve hadsiz düşmanlarından emin edecek, nurlu ve kuvvetli görünüyorlar. '''Bu iki nur-u a’zam olan isimlere yetişmek için en mühim bulduğum vesile; fakr ile şükür, acz ile şefkattir. Yani ubudiyet ve iftikardır.'''
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    What comes to mind in this connection and I say contrary to the great mystics and religious scholars, and even to Imam-i Rabbani, one of my masters, is this:
    Şu mesele münasebetiyle hatıra gelen ve muhakkikîne, hattâ bir üstadım olan İmam-ı Rabbanî’ye muhalif olarak diyorum ki:
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    the intense and brilliant emotion the Prophet Jacob (Upon whom be peace)  felt  for  Joseph  (Upon  whom  be  peace)  was  not  love  or  passion, but compassion. For  compassion is  much more  acute and  brilliant  and  elevated  than passionate love, and purer and more worthy of the rank of prophethood. Intense love and  passion  for  worldly  (mecazî)  beloveds  and  creatures  are  not  fitting  for  the elevated  rank  of  prophethood. This  means  Jacob’s  feelings, which  the  All-Wise Qur’an describes with brilliant eloquence, and were a way of attaining to the name of All-Compassionate, were a high degree of compassion.
    Hazret-i Yakub aleyhisselâmın Yusuf aleyhisselâma karşı şedit ve parlak hissiyatı, muhabbet ve aşk değildir belki şefkattir. Çünkü şefkat, aşk ve muhabbetten çok keskin ve parlak ve ulvi ve nezihtir ve makam-ı nübüvvete lâyıktır. Fakat muhabbet ve aşk, mecazî mahbublara ve mahluklara karşı derece-i şiddette olsa o makam-ı muallâ-yı nübüvvete lâyık düşmüyor. Demek, Kur’an-ı Hakîm’in parlak bir i’caz ile parlak bir surette gösterdiği ve ism-i Rahîm’in vusulüne vesile olan hissiyat-ı Yakubiye, yüksek bir derece-i şefkattir.
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    As for passionate love, which is a way of attaining to the name of All-Loving, it is more like Zulaikha’s love for Joseph (Upon whom be peace). That is to say, however much higher the Qur’an of Miraculous Exposition  shows Jacob’s (Upon whom be peace) emotions to be than Zulaikha’s, compassion is higher than passionate love to the same degree.
    İsm-i Vedud’a vesile-i vusul olan aşk ise Züleyha’nın Yusuf aleyhisselâma karşı olan muhabbet meselesindedir. Demek Kur’an-ı Mu’cizü’l-Beyan, Hazret-i Yakub aleyhisselâmın hissiyatını, ne derece Züleyha’nın hissiyatından yüksek göstermişse şefkat dahi o derece aşktan daha yüksek görünüyor.
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    My master, Imam-i Rabbani, did not consider worldly love to be altogether  fitting for the rank of prophethood and therefore said: “Joseph’s virtues pertained  to the hereafter, so love for him was not of a worldly kind that it should have been defective.”(*<ref>*Imam Rabbani, al-Maktubat, iii, 134 (no: 100).</ref>)
    Üstadım İmam-ı Rabbanî aşk-ı mecazîyi makam-ı nübüvvete pek münasip görmediği için demiş ki: “Mehasin-i Yusufiye, mehasin-i uhreviye nevinden olduğundan ona muhabbet ise mecazî muhabbetler nevinden değildir ki kusur olsun.”
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    But I say: “Master! That is an artificial interpretation, the truth of the matter must be this: Jacob’s was not love but a degree of compassion a hundred times more brilliant, more  extensive, and more elevated than love.”
    Ben de derim: “Ey Üstad! O, tekellüflü bir tevildir; hakikat şu olmak gerektir ki: O, muhabbet değil belki yüz defa muhabbetten daha parlak daha geniş daha yüksek bir mertebe-i şefkattir.”
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    Yes, in all its varieties, compassion is subtle and pure, while many sorts of love and passion may not be condescended to.
    Evet, şefkat bütün envaıyla latîf ve nezihtir. Aşk ve muhabbet ise çok envaına tenezzül edilmiyor.
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    Furthermore,  compassion  is  extremely  broad. Because  of the  compassion a person feels for his child, he may well feel a kindness towards all young and all living beings  even, and  act  as  a  sort  of  mirror  to  the  comprehensive  name  of  All- Compassionate. Whereas passionate love restricts its gaze to its beloved and sacrifices everything for it. Or else while elevating and praising its beloved, it denigrates others and in effect insults them and abuses their honour. For example, someone said: “The sun espied my beloved’s beauty and was embarrassed. Not to see it, it veiled itself in cloud.” Lover, fine sir! What right do you have to impute shame to the sun, which is a light-filled page of eight Greatest Names?
    Hem şefkat pek geniştir. Bir zat, şefkat ettiği evladı münasebetiyle bütün yavrulara, hattâ zîruhlara şefkatini ihata eder ve Rahîm isminin ihatasına bir nevi âyinedarlık gösterir. Halbuki aşk, mahbubuna hasr-ı nazar edip her şeyi mahbubuna feda eder; yahut mahbubunu i’lâ ve sena etmek için başkalarını tenzil ve manen zemmeder ve hürmetlerini kırar. Mesela, biri demiş: “Güneş mahbubumun hüsnünü görüp utanıyor, görmemek için bulut perdesini başına çekiyor.” Hey âşık efendi! Ne hakkın var, sekiz ism-i a’zamın bir sahife-i nuranisi olan güneşi böyle utandırıyorsun?
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    Moreover, compassion is sincere and wants nothing in return; it is pure and seeks no  recompense. The self-sacrificing, unselfish tenderness of animals towards their young is  evidence for  this at the lowest  level. Passionate  love, however, desires remuneration  and seeks return. The weepings of passionate  love  are a sort of demanding, a desiring remuneration.
    Hem şefkat hâlistir, mukabele istemiyor; safi ve ivazsızdır. Hattâ en âdi mertebede olan hayvanatın yavrularına karşı fedakârane ivazsız şefkatleri buna delildir. Halbuki aşk ücret ister ve mukabele talep eder. Aşkın ağlamaları, bir nevi taleptir, bir ücret istemektir.
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    Thus, Jacob’s (Upon whom be peace) compassion, the most brilliant light of Sura Yusuf – the most brilliant of the Qur’an’s Suras – points to the names of Merciful and Compassionate. It informs us that the way of compassion is the way of mercy. And as a salve for the pain of compassion, it induces a person to utter:
    Demek, suver-i Kur’aniyenin en parlağı olan Sure-i Yusuf’un en parlak nuru olan Hazret-i Yakub’un (as) şefkati, ism-i Rahman ve Rahîm’i gösterir ve şefkat yolu, rahmet yolu olduğunu bildirir ve o elem-i şefkate deva olarak da فَاللّٰهُ خَي۟رٌ حَافِظًا وَهُوَ اَر۟حَمُ الرَّاحِمٖينَ dedirir.
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    اَل۟بَاقٖى هُوَ ال۟بَاقٖى
    اَل۟بَاقٖى هُوَ ال۟بَاقٖى
    <br>
    '''Said Nursî'''
    '''Said Nursî'''
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    <center> [[Yedinci Mektup]] ⇐ | [[Mektubat]] | ⇒ [[Dokuzuncu Mektup]] </center>
    <center> [[Yedinci Mektup/en|The Seventh Letter]] ⇐ | [[Mektubat/en|The Letters]] | ⇒ [[Dokuzuncu Mektup/en|The Ninth Letter]] </center>
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    10.51, 15 Ekim 2024 itibarı ile sayfanın şu anki hâli

    Diğer diller:

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

    There are numerous instances of wisdom in the names of Most Merciful and Compassionate being included in “In the Name of God, the Merciful, the Compassionate” and at the start of all good things. Postponing the explanation of these to another time, I shall for now recount a feeling of mine:

    My brother, to me the names of Merciful and Compassionate appear as a light so vast it embraces the whole universe and satisfies all the eternal needs of all spirits, and so luminous and powerful it secures a person against all his innumerable enemies. The most important means I have found for attaining to these names, these two vast lights, are poverty and thanks, impotence and compassion. That is, worship and realizing one’s neediness.

    What comes to mind in this connection and I say contrary to the great mystics and religious scholars, and even to Imam-i Rabbani, one of my masters, is this:

    the intense and brilliant emotion the Prophet Jacob (Upon whom be peace) felt for Joseph (Upon whom be peace) was not love or passion, but compassion. For compassion is much more acute and brilliant and elevated than passionate love, and purer and more worthy of the rank of prophethood. Intense love and passion for worldly (mecazî) beloveds and creatures are not fitting for the elevated rank of prophethood. This means Jacob’s feelings, which the All-Wise Qur’an describes with brilliant eloquence, and were a way of attaining to the name of All-Compassionate, were a high degree of compassion.

    As for passionate love, which is a way of attaining to the name of All-Loving, it is more like Zulaikha’s love for Joseph (Upon whom be peace). That is to say, however much higher the Qur’an of Miraculous Exposition shows Jacob’s (Upon whom be peace) emotions to be than Zulaikha’s, compassion is higher than passionate love to the same degree.

    My master, Imam-i Rabbani, did not consider worldly love to be altogether fitting for the rank of prophethood and therefore said: “Joseph’s virtues pertained to the hereafter, so love for him was not of a worldly kind that it should have been defective.”(*[1])

    But I say: “Master! That is an artificial interpretation, the truth of the matter must be this: Jacob’s was not love but a degree of compassion a hundred times more brilliant, more extensive, and more elevated than love.”

    Yes, in all its varieties, compassion is subtle and pure, while many sorts of love and passion may not be condescended to.

    Furthermore, compassion is extremely broad. Because of the compassion a person feels for his child, he may well feel a kindness towards all young and all living beings even, and act as a sort of mirror to the comprehensive name of All- Compassionate. Whereas passionate love restricts its gaze to its beloved and sacrifices everything for it. Or else while elevating and praising its beloved, it denigrates others and in effect insults them and abuses their honour. For example, someone said: “The sun espied my beloved’s beauty and was embarrassed. Not to see it, it veiled itself in cloud.” Lover, fine sir! What right do you have to impute shame to the sun, which is a light-filled page of eight Greatest Names?

    Moreover, compassion is sincere and wants nothing in return; it is pure and seeks no recompense. The self-sacrificing, unselfish tenderness of animals towards their young is evidence for this at the lowest level. Passionate love, however, desires remuneration and seeks return. The weepings of passionate love are a sort of demanding, a desiring remuneration.

    Thus, Jacob’s (Upon whom be peace) compassion, the most brilliant light of Sura Yusuf – the most brilliant of the Qur’an’s Suras – points to the names of Merciful and Compassionate. It informs us that the way of compassion is the way of mercy. And as a salve for the pain of compassion, it induces a person to utter:

    اَل۟بَاقٖى هُوَ ال۟بَاقٖى Said Nursî

    The Seventh Letter ⇐ | The Letters | ⇒ The Ninth Letter
    1. ↑ *Imam Rabbani, al-Maktubat, iii, 134 (no: 100).
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