On Sekizinci Mektup/en: Revizyonlar arasındaki fark

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    ("This means the physical and spiritual worlds have to be distinguished from one another. If they are combined, assertions about them appear wrong.For example, you have a small room the four walls of which have been covered with four large mirrors. When you enter it, you see the small room to be as broad as a large arena. If you say, “My room appears to be as large as a broad arena,” what you say is correct. But if you assert, “My room is as large as..." içeriğiyle yeni sayfa oluşturdu)
    ("so too, in a suitable way and form appropriate to His essential self-sufficiency and absolute riches and in a manner fitting for His absolute perfection, the Necessarily Existent One has boundless sacred compassion and infinite holy love." içeriğiyle yeni sayfa oluşturdu)
     
    (Aynı kullanıcının aradaki diğer 27 değişikliği gösterilmiyor)
    24. satır: 24. satır:
    This means the physical and spiritual worlds have to be distinguished from one another. If they are combined, assertions about them appear wrong.For example, you have a small room the four walls of which have been covered with four large mirrors. When you enter it, you see the small room to be as broad as a large arena. If you say, “My room appears to be as large as a broad arena,” what you say is correct. But if you assert, “My room is as large as a broad  arena,” you would be wrong, for you are confusing the World of Similitudes with the actual world.
    This means the physical and spiritual worlds have to be distinguished from one another. If they are combined, assertions about them appear wrong.For example, you have a small room the four walls of which have been covered with four large mirrors. When you enter it, you see the small room to be as broad as a large arena. If you say, “My room appears to be as large as a broad arena,” what you say is correct. But if you assert, “My room is as large as a broad  arena,” you would be wrong, for you are confusing the World of Similitudes with the actual world.


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    Thus, having failed to weigh them on the balances of the Book and Sunna, the descriptions of the seven levels of the globe made by certain people of unveiling do not refer only to its physical state from the point of view of geography. For instance, they said that one of the earth’s levels is that inhabited by the jinns and demons, and that it has a breadth of thousands of years. But those strange levels are not found on our globe, which makes its circuit every one or two years. However, if we suppose the globe to be like a pine-seed in the World  of Meaning, the World of Similitudes, the Intermediate Realm, and the World of Spirits, the similitude of the tree formed from it would be like a huge pine-tree in relation to the seed.  Thus, in the course of their spiritual journeyings, some of the people of direct vision have observed that some of the earth’s levels in the World of Similitudes are extremely extensive and that they stretch over a distance of thousands of years.
    İşte küre-i arzın tabakat-ı seb’asına dair bazı ehl-i keşfin, Kitap ve Sünnetin mizanıyla tartmadan beyan ettiği tasvirat, yalnız coğrafya nokta-i nazarındaki maddî vaziyetten ibaret değildir. Mesela demişler: “Bir tabaka-i arz, cin ve ifritlerindir. Binler sene genişliği var.” Halbuki bir iki senede devredilen küremizde, o acib tabakalar yerleşemez. Fakat âlem-i mana ve âlem-i misalde ve âlem-i berzah ve ervahta, küremizi bir çamın çekirdeği hükmünde farz etsek, ondan temessül ve teşekkül eden misalî şeceresi, o çekirdeğe nisbeten koca bir çam ağacı kadar olduğundan bir kısım ehl-i şuhud, seyr-i ruhanîlerinde, arzın tabakalarından bazılarını âlem-i misalde pek çok geniş görüyorlar; binler sene bir mesafe tuttuklarını görüyorlar.
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    What they saw was right, but because superficially the World of Similitudes resembles the physical world, they saw the two worlds blended together, and interpreted them thus. When they returned to the world of  sobriety, since they lacked  balance, and since they  wrote exactly what they witnessed, it has been thought to be contrary to reality.Like the similitudes of a large palace and large garden may be found in a small mirror, so similitudes and non-material realities as extensive as thousands of years may be situated in a single year’s distance in the physical world.
    Gördükleri doğrudur fakat âlem-i misal, sureten âlem-i maddîye benzediği için iki âlemi memzuç görüyorlar; öyle tabir ediyorlar. Âlem-i sahveye döndükleri vakit, mizansız olduğu için meşhudatlarını aynen yazdıklarından hilaf-ı hakikat telakki ediliyor. Nasıl küçük bir âyinede büyük bir saray ile büyük bir bahçenin vücud-u misaliyeleri onda yerleşir. Öyle de âlem-i maddînin bir senelik mesafesinde, binler sene vüs’atinde vücud-u misalî ve hakaik-i maneviye yerleşir.
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    '''Conclusion:''' It is understood from this matter that the degree of direct vision is far  inferior to that of belief  in the Unseen. That is to say, the uncomprehending disclosures of  some of the saints relying only on direct vision do not attain to the statements about the truths of faith made by the purified and exact scholars, who are the people of the legacy of prophethood and who rely on the Qur’an and Revelation, not  on  direct  vision  –  their  statements  that  are  about  the  Unseen  but  are  lucid, comprehensive, and  right.
    '''Hâtime:''' Şu meseleden anlaşılıyor ki '''derece-i şuhud, derece-i iman-ı bilgaybdan çok aşağıdır.''' Yani yalnız şuhuduna istinad eden bir kısım ehl-i velayetin ihatasız keşfiyatı, veraset-i nübüvvet ehli olan asfiya ve muhakkikînin şuhuda değil, Kur’an’a ve vahye, gaybî fakat safi, ihatalı, doğru hakaik-i imaniyelerine dair ahkâmlarına yetişmez.
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    That  is to  say, the balance of all illuminations, mental states, visions, and unveilings are the Book and Sunna, and their touchstone are the sacred principles of the Book and Sunna, and the conjectural laws of the purified and exacting scholars.
    '''Demek, bütün ahval ve keşfiyatın ve ezvak ve müşahedatın mizanı, Kitap ve Sünnettir. Ve mihenkleri, Kitap ve Sünnetin desatir-i kudsiyeleri ve asfiya-i muhakkikînin kavanin-i hadsiyeleridir.'''
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    <span id="İKİNCİ_MESELE-İ_MÜHİMME"></span>
    == İKİNCİ MESELE-İ MÜHİMME ==
    ==SECOND IMPORTANT MATTER==
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    '''Question:'''The Unity of Existence is considered by many people to be the most elevated station, but there was no explicit sign of it among the Companions and foremost the four Rightly-Guided Caliphs, who were at the level of the greatest sainthood, or among the Imams of the Prophet’s Family and foremost  the five People of the Cloak, or the great interpreters of the law and the generation following the Companions and foremost the founders of the four schools of law. So did those who lived later advance further than them? Did they find a better highway on which to proceed?
    '''Sual:''' Vahdetü’l-vücud meselesi, çoklar tarafından en yüksek makam telakki ediliyor. Halbuki velayet-i kübrada bulunan başta Hulefa-yı Erbaa olmak üzere sahabeler ve hem başta Hamse-i Âl-i Abâ olarak Eimme-i Ehl-i Beyt ve hem başta Eimme-i Erbaa olarak müçtehidîn ve tabiînden bu çeşit vahdetü’l-vücud meşrebi sarîhan görülmemiş. Acaba onlardan sonra çıkanlar daha ileri mi gitmişler, daha mükemmel bir cadde-i kübra mı bulmuşlar?
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    '''The Answer:''' God forbid! Nobody at all has the ability to advance further than those purified ones  who were the stars and heirs closest to the Sun of Prophethood; the highway is indeed theirs.
    '''Elcevap:''' Hâşâ! Şems-i Risalet’in en yakın yıldızları ve en karib vereseleri bulunan o asfiyadan hiç kimsenin haddi değil, daha ileri gidebilsin. Belki cadde-i kübra onlarındır.
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    As for the Unity of Existence, it is a way and a state, but it is deficient. However, because it is illuminating and pleasurable, most of those who have reached that degree on their spiritual journeyings have not wanted to leave it; they have remained there and supposed it to be the ultimate degree.
    Vahdetü’l-vücud ise bir meşrep ve bir hal ve bir nâkıs mertebedir. Fakat zevkli, neşeli olduğundan seyr ü sülûkta o mertebeye girdikleri vakit çoğu çıkmak istemiyorlar, orada kalıyorlar; en münteha mertebe zannediyorlar.
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    If the spirit  of the person who  takes  this  way is divested  of materiality and intermediaries and  he  has rent the  veil of causes, and  is  immersed  in a  state of witnessing, then an experiential – not pertaining to knowledge – unity of existence that arises  not from the Unity of Existence but from the Unity of Witnessing, may obtain for him a certain attainment, a spiritual station. He may even reach the degree of  denying  the  universe  for  God’s  sake.
    İşte şu meşrep sahibi, eğer maddiyattan ve vesaitten tecerrüd etmiş ve esbab perdesini yırtmış bir ruh ise istiğrakkârane bir şuhuda mazhar ise vahdetü’l-vücuddan değil belki vahdetü’ş-şuhuddan neş’et eden, ilmî değil, hâlî bir vahdet-i vücud onun için bir kemal, bir makam temin edebilir. Hattâ Allah hesabına kâinatı inkâr etmek derecesine gidebilir. Yoksa esbab içinde dalmış ise, maddiyata mütevaggil ise vahdetü’l-vücud demesi, kâinat hesabına Allah’ı inkâr etmeye kadar çıkar.
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    But  if  he  is  submerged  in  causes  and preoccupied with materiality, for him, the Unity of Existence may mean going so far as denying God on account of the universe.
    Evet cadde-i kübra, sahabe ve tabiîn ve asfiyanın caddesidir.
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    Yes,the great  highway is  the  highway  of  the  Companions, and those that followed them, and the Purified Ones. Their universal rule was, “the reality of things is  constant.”(*<ref>*Umar al-Nasafi, al-Aqa’id, 1.</ref>)In  accordance  with  the  sense  of  “There is nothing  that  resembles Him,”(42:11) Almighty God has absolutely nothing that resembles Him. He is utterly beyond being  comprehended  in place or class and being  divided into  parts. His relation with beings is creativity. Beings are not imaginings or fancies as those who followed the way  of the Unity of Existence said. Visible things too are Almight y God’s works. Everything is not “Him,” everything is “from Him.” For events cannot be pre-eternal. We shall make this matter easier to understand with two comparisons:
    حَقَائِقُ ال۟اَش۟يَاءِ ثَابِتَةٌ cümlesi, onların kaide-i külliyeleridir. Ve Cenab-ı Hakk’ın لَي۟سَ كَمِث۟لِهٖ شَى۟ءٌ mazmunu üzere, hiçbir şey ile müşabeheti yok. Tahayyüz ve tecezziden münezzehtir. Mevcudatla alâkası, hâlıkıyettir. Ehl-i vahdetü’l-vücudun dedikleri gibi mevcudat, evham ve hayalat değil. Görünen eşya dahi Cenab-ı Hakk’ın âsârıdır. “Heme ost” değil “Heme ezost”tur. Yani her şey o değil belki her şey ondandır. Çünkü hâdisat, ayn-ı Kadîm olamaz. Şu meseleyi '''iki temsil''' ile fehme takrib edeceğiz:
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    '''The First:''' For example, there is a king. Through his name of Just Judge he has a Ministry of Justice which shows the manifestation of that name. Another of his names is  Khalifa, and the Shaikh al-Islam’s Office and learned institution are the manifestations of that name. He has also the name of Commander-in-Chief, through which all the offices of the army perform their actions; the army is the manifestation of that name.
    '''Birincisi:''' Mesela, bir padişah var. O padişahın hâkim-i âdil ismiyle bir adliye dairesi var ki o ismin cilvesini gösteriyor. Bir ismi de halifedir. Bir meşihat ve bir ilmiye dairesi, o ismin mazharıdır. Bir de kumandan-ı a’zam ismi var. O isim ile devair-i askeriyede faaliyet gösterir. Ordu, o ismin mazharıdır.
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    Now, if someone were to appear and say: “The king is only the Just Judge, he has no office or ministry  other than that of justice,” then the attributes and states of the religious scholars in the Shaykh al-Islam’s Office would have to be applied – not actually but theoretically – to the  officials of the Ministry of Justice; a secondary and shadowy Shaykh  al-Islam’s  Office  would  have  an  imaginary  existence  within  the  actual Ministry of Justice. Again in hypothetical fashion, the dealings and states of the Army Office would be ascribed to the  officials of the Judiciary, an unreal Army Office would be imagined there, and so on. In this situation, the king’s true name is the name of Just Judge and his true sovereignty is his sovereignty in the Ministry of Justice. His names like Khalifa, Commander-in-Chief, and Sultan are not actual but hypothetical. However, the nature of kingship and reality of sovereignt y demand all the names in actuality. And actual names require and necessitate actual offices.
    Şimdi biri çıksa dese ki: “O padişah, yalnız hâkim-i âdildir; devair-i adliyeden başka daire yok.” O vakit bilmecburiye, adliye memurları içinde, hakiki değil itibarî bir surette, meşihat dairesindeki ulemanın evsafını ve ahvalini onlara tatbik edip zıllî ve hayalî bir tarzda, hakiki adliye içinde tebeî ve zıllî bir meşihat dairesi tasavvur edilir. Hem daire-i askeriyeye ait ahval ve muamelatını yine farazî bir tarzda, o memurîn-i adliye içinde itibar edip gayr-ı hakiki bir daire-i askeriye itibar edilir ve hâkeza… İşte şu halde, padişahın hakiki ismi ve hakiki hâkimiyeti, hâkim-i âdil ismidir ve adliyedeki hâkimiyettir. Halife, kumandan-ı a’zam, sultan gibi isimleri hakiki değiller, itibarîdirler. Halbuki padişahlık mahiyeti ve saltanat hakikati, bütün isimleri hakiki olarak iktiza eder. Hakiki isimler ise hakiki daireleri istiyor ve iktiza ediyorlar.
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    Thus, the sovereignty of divinity necessitates in actuality numerous sacred names like All-Merciful, Provider, Bestower, Creator, Doer, Munificent, and Compassionate. And those true and actual names require actual mirrors. Now, since the followers of the Unity of Existence say: “There is no existent but He,” they downgrade the reality of beings to the level of imagination. Almighty God’s names of Necessary Existent, Existent, One, and Single have  true manifestations and spheres of application. For sure, if their mirrors and spheres of application were not real and were imaginary and non-existent,  it  would  not  harm  them. And  perhaps  if  there  were  no  colour  of existence in the mirror of true existence, they would be purer and more brilliant, but the manifestations of such names as Merciful, Provider, Subduer, Compeller, and Creator would not be real, they would be hypothetical. However, those names are realities like the name of Existent, they cannot be shadows; they  are essential, not secondary.
    İşte saltanat-ı uluhiyet Rahman, Rezzak, Vehhab, Hallak, Faal, Kerîm, Rahîm gibi pek çok esma-i mukaddeseyi hakiki olarak iktiza ediyor. O hakiki esma dahi hakiki âyineleri iktiza ediyorlar. Şimdi ehl-i vahdetü’l-vücud madem لَا مَو۟جُودَ اِلَّا هُوَ der, hakaik-i eşyayı hayal derecesine indirir. Cenab-ı Hakk’ın Vâcibü’l-vücud ve Mevcud ve Vâhid ve Ehad isimlerinin hakiki cilveleri ve daireleri var. Belki âyineleri, daireleri hakiki olmazsa; hayalî, ademî dahi olsa onlara zarar etmez. Belki vücud-u hakikinin âyinesinde vücud rengi olmazsa daha ziyade safi ve parlak olur. Fakat Rahman, Rezzak, Kahhar, Cebbar, Hallak gibi isimleri ise tecellileri hakiki olmuyor, itibarî oluyor. Halbuki o esmalar, Mevcud ismi gibi hakikattirler, gölge olamazlar; aslîdirler, tebeî olamazlar.
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    Thus, the Companions and great interpreters of the law and Imams of the Family of  the  Prophet  said:  “The  reality  of things is constant;”  Almighty  God  has  a manifestation  through all His names in actuality. Through His creativity, all things have  an  accidental  existence. For  sure, in  relation  to  the  Necessarily Existent’s existence their existence is  an  extremely weak and unstable shadow, but it is not imagination, it  is not fancy. Almighty  God  gives existence  through His  name of Creator and He continues that existence.
    İşte sahabe ve asfiya-i müçtehidîn ve Eimme-i Ehl-i Beyt حَقَائِقُ ال۟اَش۟يَاءِ ثَابِتَةٌ derler ki '''Cenab-ı Hakk’ın bütün esmasıyla hakiki bir surette tecelliyatı var. Bütün eşyanın onun icadıyla bir vücud-u ârızîsi vardır. Ve o vücud çendan Vâcibü’l-vücud’un vücuduna nisbeten gayet zayıf ve kararsız bir zıll, bir gölgedir fakat hayal değil, vehim değildir. Cenab-ı Hak, Hallak ismiyle vücud veriyor ve o vücudu idame ediyor.'''
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    '''Second Comparison:''' For example, on the four walls of this house are four full-length mirrors. However much the house is depicted together with the other three mirrors in all the mirrors, each holds the things in itself in accordance with its own make-up and colour; it reflects a similitude of the house that is particular to itself.
    '''İkinci Temsil:''' Mesela, şu menzilin dört duvarında dört tane endam âyinesi bulunsa her bir âyine içinde her ne kadar o menzil öteki üç âyine ile beraber irtisam ediyor. Fakat her bir âyine, kendinin heyetine ve rengine göre eşyayı kendi içinde ihtiva eyler; kendine mahsus misalî bir menzil hükmündedir.
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    Now, two men enter the house. One of them looks at one of the mirrors and says: “Everything is within it.” When he hears of the other mirrors and the images in them, he applies what he hears to a tiny corner of the one mirror  whose contents are shadows twice over, and whose reality has shrunk and has changed. He also says: “I see it thus, in which case reality is thus.”
    İşte şimdi iki adam o menzile girse; birisi bir tek âyineye bakar, der ki: “Her şey bunun içindedir.” Başka âyineleri ve âyinelerin içlerindeki suretleri işittiği vakit, mesmuatını o tek âyinedeki iki derece gölge olmuş, hakikati küçülmüş, tagayyür etmiş o âyinenin küçük bir köşesinde tatbik eder. Hem der: “Ben öyle görüyorum, öyle ise hakikat böyledir.”
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    The other man says to him, “Yes, you see it like that and what you see is true. But in actuality and reality the true form of reality is not like that. There are other mirrors besides the one you looked at; they are not the shadow of shadows and as tiny as you saw.”
    Diğer adam ona der ki: “Evet, sen görüyorsun, gördüğün haktır fakat vakide ve nefsü’l-emirde hakikatin hakiki sureti öyle değil. Senin dikkat ettiğin âyine gibi daha başka âyineler var; gördüğün kadar küçücük, gölgenin gölgesi değiller.”
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    Thus, each of the divine names requires a different mirror. And, since Merciful and Provider, for example, are real and fundamental, they require beings worthy of them who are needy for sustenance and compassion. Just as All-Merciful requires real beings with spirits  needy for sustenance in a real world, so too, All-Compassionate requires a paradise which is thus real. To maintain that only the names of Existent, Necessarily Existent, and Single One of Unity are real and that the other names are mere shadows within them, is a sort of injustice towards those other names.
    İşte esma-i İlahiyenin her biri, ayrı ayrı birer âyine ister. Hem mesela Rahman, Rezzak hakikatli, asıl oldukları için kendilerine lâyık, rızka ve merhamete muhtaç mevcudatı ister. Rahman nasıl hakiki bir dünyada rızka muhtaç hakikatli zîruhları ister; Rahîm de öyle hakiki bir cenneti ister. Eğer yalnız Mevcud ve Vâcibü’l-vücud ve Vâhid-i Ehad isimleri hakiki tutulup öteki isimler onların içine gölge olmak haysiyetiyle alınsa o esmaya karşı bir haksızlık hükmüne geçer.
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    It is due to this mystery that the great highway is surely the highway of the Companions, the Purified Ones, the Imams of the Prophet’s Family, and the great interpreters of the law and founders of the four schools of law, who possessed greater sainthood and were directly the first class of the Qur’an’s students.
    İşte şu sırdandır ki cadde-i kübra, elbette velayet-i kübra sahipleri olan sahabe ve asfiya ve tabiîn ve Eimme-i Ehl-i Beyt ve eimme-i müçtehidînin caddesidir ki doğrudan doğruya Kur’an’ın birinci tabaka şakirdleridir.
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    Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.(2:32)
    سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ
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    O our Sustainer! Do not cause our hearts to  swerve now that You have guided  us, and bestow mercy on us from You; for You are the Bestower of Gifts.(3:8)
    رَبَّنَا لَا تُزِغ۟ قُلُوبَنَا بَع۟دَ اِذ۟ هَدَي۟تَنَا وَهَب۟ لَنَا مِن۟ لَدُن۟كَ رَح۟مَةً اِنَّكَ اَن۟تَ ال۟وَهَّابُ
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    O God! Grant blessings to the one whom You sent as a Mercy to all the worlds, and to all his Family and Companions.
    اَللّٰهُمَّ صَلِّ وَ سَلِّم۟ عَلٰى مَن۟ اَر۟سَل۟تَهُ رَح۟مَةً لِل۟عَالَمٖينَ وَ عَلٰى اٰلِهٖ وَ صَح۟بِهٖ اَج۟مَعٖينَ
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    <span id="ÜÇÜNCÜ_MESELE"></span>
    == ÜÇÜNCÜ MESELE ==
    ==THIRD MATTER==
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    An important matter that has not been solved by philosophy and reason.
    '''Hikmet ve akıl ile halledilmeyen bir mesele-i mühimme.'''
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    Every day in [new] splendour does He [shine]!(55:29) *Indeed, your Sustainer is Doer of what He will.(11:107; 85:16)
    كُلَّ يَو۟مٍ هُوَ فٖى شَا۟نٍ ۝ فَعَّالٌ لِمَا يُرٖيدُ
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    '''Question:'''What is the reason for the astonishing unceasing activity in the universe? What is the wisdom in it? Why do these fleeting beings not stop, but are continuously changed and renewed?
    '''Sual:''' Kâinattaki mütemadiyen şu hayret-engiz faaliyetin sırrı ve hikmeti nedir? Neden şu durmayanlar durmuyorlar, daima dönüp tazeleniyorlar?
    </div>


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    '''The Answer:'''To explain the wisdom in this would require a thousand pages. So we shall leave aside a full explanation and condense in two pages an extremely brief summary of it.
    '''Elcevap:''' Şu hikmetin izahı bin sahife ister. Öyle ise izahını bırakıp gayet muhtasar bir icmalini iki sahifeye sığıştıracağız.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If a person performs a natural function or social duty enthusiastically, anyone who  observes him carefully will certainly understand that there are two things that make him act in this way:
    İşte nasıl ki bir şahıs, bir vazife-i fıtriyeyi veyahut bir vazife-i içtimaiyeyi yapsa ve o vazife için hararetli bir surette çalışsa; elbette ona dikkat eden anlar ki o vazifeyi ona gördüren iki şeydir:
    </div>


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    '''The First''' are the benefits, fruits, and advantages resulting from the duty, which are called the ultimate cause.
    '''Birisi:''' Vazifeye terettüp eden maslahatlar, semereler, faydalardır ki ona '''ille-i gaiye''' denilir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Second:''' Such things as love, desire, and pleasure cause him to perform the duty enthusiastically, and these are called the necessitating cause and reason.
    '''İkincisi:''' Bir muhabbet, bir iştiyak, bir lezzet vardır ki hararetle o vazifeyi yaptırıyor ki ona '''dâî ve muktezî''' tabir edilir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    For example, eating food; the pleasurable longing arising from appetite drive a person to eat, and  afterwards, the result of eating is nourishing the  body  and perpetuating life.
    Mesela yemek yemek, iştihadan gelen bir lezzet, bir iştiyaktır ki onu yemeye sevk eder. Sonra da yemeğin neticesi vücudu beslemektir, hayatı idame etmektir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In the same way, “And God’s is the  highest similitude,”(16:60) based on two sorts of divine names, the awesome and astonishing endless activity in the universe occurs for two vast instances of wisdom, each of which is also infinite:
    Öyle de وَلِلّٰهِ ال۟مَثَلُ ال۟اَع۟لٰى şu kâinattaki dehşet-engiz ve hayret-nüma hadsiz faaliyet, iki kısım esma-i İlahiyeye istinad ederek '''iki hikmet-i vâsia''' içindir ki her bir hikmeti de nihayetsizdir:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The First:'''Almighty God’s Most Beautiful Names have incalculable sorts of manifestations. The variety in creatures arises from the variety of the manifestations. The names require to be manifested in a permanent fashion; that is, they want to display their embroideries; that is, they want to see and display the manifestations of their beauties in the mirrors of their embroideries; that is, they want every instant to renew the book of the universe and missives of beings; that is, they necessitate the continuous mean ingful writing, and to display each missive to the attentive gaze of the Most Pure and Holy Essence, the One signified, as well as to all conscious beings; they require to make each of the missives read.
    '''Birincisi:''' Cenab-ı Hakk’ın esma-i hüsnasının hadd ü hesaba gelmez enva-ı tecelliyatı var. Mahlukatın tenevvüleri, o tecelliyatın tenevvüünden geliyor. O esma ise daimî bir surette tezahür isterler. Yani nakışlarını göstermek isterler. Yani nakışlarının âyinelerinde cilve-i cemallerini görmek ve göstermek isterler. Yani kâinat kitabını ve mevcudat mektubatını ânen fe-ânen tazelendirmek isterler. Yani yeniden yeniye manidar yazmak ve her bir mektubu, Zat-ı Mukaddes ve Müsemma-yı Akdes ile beraber, bütün zîşuurların nazar-ı mütalaasına göstermek ve okutturmak iktiza ederler.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''The Second Reason and Instance of Wisdom:''' Just as the activity of creatures arises  from  appetite, desire, and  pleasure,  and  there  is  a  definite  pleasure  in  all activity; indeed, all activity is a sort of pleasure;
    '''İkinci sebep ve hikmet:''' Nasıl ki mahlukattaki faaliyet bir iştiha, bir iştiyak, bir lezzetten geliyor. Ve hattâ her bir faaliyette kat’iyen lezzet vardır; belki her bir faaliyet, bir nevi lezzettir.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    so too, in a suitable way and form appropriate to  His  essential self-sufficiency and  absolute riches and  in a  manner fitting for His absolute perfection, the Necessarily Existent One has boundless sacred compassion and infinite holy love.
    Öyle de Vâcibü’l-vücud’a lâyık bir tarzda ve istiğna-i zatîsine ve gına-i mutlakına muvafık bir surette ve kemal-i mutlakına münasip bir şekilde hadsiz bir şefkat-i mukaddese ve hadsiz bir muhabbet-i mukaddese var.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    And He feels a boundless sacred ardour arising from that sacred compassion and holy love, and an endless holy joy arising from that sacred ardour, and, if one may say so, an  infinite sacred pleasure arising from the sacred joy.
    Ve o şefkat-i mukaddese ve o muhabbet-i mukaddeseden gelen hadsiz bir şevk-i mukaddes var.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    And pertaining to that Merciful and Compassionate One, is, if the term is permissible,
    Ve o şevk-i mukaddesten gelen hadsiz bir sürur-u mukaddes var.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    a boundless sacred gratification and infinite  holy pride arising from the boundless  feeling  of  compassion  that  springs  from  the  sacred  pleasure,
    Ve o sürur-u mukaddesten gelen –tabir caiz ise– hadsiz bir lezzet-i mukaddese var.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    sacred gratification and pride which arise from the gratitude and perfections of  creatures which result from their abilities emerging from the potential to the actual and their developing within the activity of power. It is these which necessitate in boundless fashion, an endless activity.
    Hem o lezzet-i mukaddeseden gelen hadsiz terahhumdan, mahlukatın faaliyet-i kudret içinde ve istidatları kuvveden fiile çıkmasından ve tekemmül etmesinden neş’et eden memnuniyetlerinden ve kemallerinden gelen ve Zat-ı Rahman-ı Rahîm’e ait –tabir caiz ise– hadsiz memnuniyet-i mukaddese ve hadsiz iftihar-ı mukaddes vardır ki hadsiz bir surette, hadsiz bir faaliyeti iktiza ediyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Because philosophy, science, and natural philosophy do  not know this subtle instance of wisdom, they have confused unconscious nature, blind chance, and lifeless causes in this utterly knowing, wise, percipient activity, and falling into the darkness of misguidance, have been unable to find the light of reality.
    İşte şu hikmet-i dakikayı, felsefe ve fen ve hikmet bilmediği içindir ki şuursuz tabiatı ve kör tesadüfü ve camid esbabı; şu gayet derecede alîmane, hakîmane, basîrane faaliyete karıştırmışlar, dalalet zulümatına düşüp nur-u hakikati bulamamışlar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Say, “God [sent it down];” then leave them to plunge in vain discourse and trifling.(6:91)
    قُلِ اللّٰهُ ثُمَّ ذَر۟هُم۟ فٖى خَو۟ضِهِم۟ يَل۟عَبُونَ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O our Sustainer! Do not cause our hearts to  swerve now that You have guided  us, and bestow mercy upon us from Yourself; indeed, You are the Bestower of Gifts.(3:8)
    رَبَّنَا لَا تُزِغ۟ قُلُوبَنَا بَع۟دَ اِذ۟ هَدَي۟تَنَا وَهَب۟ لَنَا مِن۟ لَدُن۟كَ رَح۟مَةً اِنَّكَ اَن۟تَ ال۟وَهَّابُ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O God! Grant blessings and peace to the Solver of the talisman of Your universe  to  the  number  of  atoms  of  beings,  and  to  his  Family  and Companions, so long as the earth and the heavens persist.
    اَللّٰهُمَّ صَلِّ وَ سَلِّم۟ عَلٰى كَاشِفِ طِل۟سِمِ كَائِنَاتِكَ بِعَدَدِ ذَرَّاتِ ال۟مَو۟جُودَاتِ وَ عَلٰى اٰلِهٖ وَ صَح۟بِهٖ مَا دَامَ ال۟اَر۟ضُ وَ السَّمٰوَاتُ
    </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>


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    <center> [[On Yedinci Mektup]] ⇐ | [[Mektubat]] | ⇒ [[On Dokuzuncu Mektup]] </center>
    <center> [[On Yedinci Mektup/en|The Seventeenth Letter]] ⇐ | [[Mektubat/en|The Letters]] | ⇒ [[On Dokuzuncu Mektup/en|The Nineteenth Letter]] </center>
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    </div>

    10.34, 17 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)

    [This letter consists of three important matters.]

    FIRST IMPORTANT MATTER

    Famous saints like Muhyi’l-Din al-‘Arabi (May his mystery be sanctified), the author of al-Futuhat al-Makkiya, and Sayyid ‘Abd al-Karim (May his mystery be sanctified), the author of a well-known book entitled al-Insan al-Kamil,(*[1])speak of the seven levels of the globe of the earth and the white earth beyond the Kaf mountain, and strange things which in Futuhat are called “mashmashiya.” Are these true? But these places do not exist on the earth. Furthermore, the things that they say are not accepted by geography and science. And if they are not true, how can they be saints? How can people who say things contrary to reality and the truth in this way be people of reality?

    The Answer:They were the people of truth and reality. They were also saints and experienced direct vision of the realities. They saw correctly what they saw, but since they were not correct in declarations they made while in the state of illumination and witnessing, which is without comprehension, and in their interpretations of their visions, which were like dreams, they were partially incorrect. People of unveiling and direct vision of that sort cannot interpret their own visions while in such a state, just as a person cannot interpret his own dream while dreaming it. Those who can interpret them are the exact scholars of the legacy of prophethood, called “the purified ones.” For sure, when they rise to the rank of the purified ones, the people of direct vision belonging to that group understand their errors through the guidance of the Qur’an and the Prophet’s (UWBP) practices, and they correct them; and they did correct them.

    Listen to this story which is the form of a comparison and will illustrate this truth. It is like this:

    One time, there were two shepherds who were from among those who approach reality with their hearts. They milked their sheep into a wooden pail and put the pail beside them. They laid their shepherd’s pipe on the pail, then one of them stretched out, overcome by sleep. He slept for a while. The other shepherd was watching him carefully when he saw something like a fly emerge from the sleeping man’s nose, look at the pail of milk, enter the pipe at one end, emerge from the other, then disappear into a hole under a bush. Some while later the thing emerged again, passed down the shepherd’s pipe, entered the sleeping man’s nose, whereupon he awoke. He exclaimed: “I had an extraordinary dream!” His friend replied: “May God make good come of it. What was it?” The other man said: “I saw a sea of milk stretching over which was a strange bridge. The upper part of the bridge was closed and contained windows. I passed through the bridge. I saw a grove of oaks, the tops of which were all pointed. Beneath them was a cave; I entered it, and I saw some treasure full of gold. How can this be interpreted, I wonder?”

    His alert friend said to him: “The sea of milk you saw was this wooden pail, and the bridge, our shepherd’s pipe. The pointed oak trees were this bush, while the cave was this small hole. Get the pickaxe and I’ll show you the treasure.” He brought the pick and they dug under the bush, and there they found gold enough to make them both prosperous in this world.

    Thus, what the sleeping man dreamt was right, and what he saw, correct, but because he had no comprehension while dreaming and no right to interpret the dream, he could not distinguish between the physical world and the non-material world and his assertions were partially wrong; he said: “I saw an actual physical sea.” But since the man who was awake could distinguish between the physical world and the World of Similitudes, he had the right to interpret the dream; he said: “What you saw in the dream was right, but it wasn’t an actual sea; our milk pail appeared to your imagination as a sea, and our pipe as a bridge, and so on.”

    This means the physical and spiritual worlds have to be distinguished from one another. If they are combined, assertions about them appear wrong.For example, you have a small room the four walls of which have been covered with four large mirrors. When you enter it, you see the small room to be as broad as a large arena. If you say, “My room appears to be as large as a broad arena,” what you say is correct. But if you assert, “My room is as large as a broad arena,” you would be wrong, for you are confusing the World of Similitudes with the actual world.

    Thus, having failed to weigh them on the balances of the Book and Sunna, the descriptions of the seven levels of the globe made by certain people of unveiling do not refer only to its physical state from the point of view of geography. For instance, they said that one of the earth’s levels is that inhabited by the jinns and demons, and that it has a breadth of thousands of years. But those strange levels are not found on our globe, which makes its circuit every one or two years. However, if we suppose the globe to be like a pine-seed in the World of Meaning, the World of Similitudes, the Intermediate Realm, and the World of Spirits, the similitude of the tree formed from it would be like a huge pine-tree in relation to the seed. Thus, in the course of their spiritual journeyings, some of the people of direct vision have observed that some of the earth’s levels in the World of Similitudes are extremely extensive and that they stretch over a distance of thousands of years.

    What they saw was right, but because superficially the World of Similitudes resembles the physical world, they saw the two worlds blended together, and interpreted them thus. When they returned to the world of sobriety, since they lacked balance, and since they wrote exactly what they witnessed, it has been thought to be contrary to reality.Like the similitudes of a large palace and large garden may be found in a small mirror, so similitudes and non-material realities as extensive as thousands of years may be situated in a single year’s distance in the physical world.

    Conclusion: It is understood from this matter that the degree of direct vision is far inferior to that of belief in the Unseen. That is to say, the uncomprehending disclosures of some of the saints relying only on direct vision do not attain to the statements about the truths of faith made by the purified and exact scholars, who are the people of the legacy of prophethood and who rely on the Qur’an and Revelation, not on direct vision – their statements that are about the Unseen but are lucid, comprehensive, and right.

    That is to say, the balance of all illuminations, mental states, visions, and unveilings are the Book and Sunna, and their touchstone are the sacred principles of the Book and Sunna, and the conjectural laws of the purified and exacting scholars.

    SECOND IMPORTANT MATTER

    Question:The Unity of Existence is considered by many people to be the most elevated station, but there was no explicit sign of it among the Companions and foremost the four Rightly-Guided Caliphs, who were at the level of the greatest sainthood, or among the Imams of the Prophet’s Family and foremost the five People of the Cloak, or the great interpreters of the law and the generation following the Companions and foremost the founders of the four schools of law. So did those who lived later advance further than them? Did they find a better highway on which to proceed?

    The Answer: God forbid! Nobody at all has the ability to advance further than those purified ones who were the stars and heirs closest to the Sun of Prophethood; the highway is indeed theirs.

    As for the Unity of Existence, it is a way and a state, but it is deficient. However, because it is illuminating and pleasurable, most of those who have reached that degree on their spiritual journeyings have not wanted to leave it; they have remained there and supposed it to be the ultimate degree.

    If the spirit of the person who takes this way is divested of materiality and intermediaries and he has rent the veil of causes, and is immersed in a state of witnessing, then an experiential – not pertaining to knowledge – unity of existence that arises not from the Unity of Existence but from the Unity of Witnessing, may obtain for him a certain attainment, a spiritual station. He may even reach the degree of denying the universe for God’s sake.

    But if he is submerged in causes and preoccupied with materiality, for him, the Unity of Existence may mean going so far as denying God on account of the universe.

    Yes,the great highway is the highway of the Companions, and those that followed them, and the Purified Ones. Their universal rule was, “the reality of things is constant.”(*[2])In accordance with the sense of “There is nothing that resembles Him,”(42:11) Almighty God has absolutely nothing that resembles Him. He is utterly beyond being comprehended in place or class and being divided into parts. His relation with beings is creativity. Beings are not imaginings or fancies as those who followed the way of the Unity of Existence said. Visible things too are Almight y God’s works. Everything is not “Him,” everything is “from Him.” For events cannot be pre-eternal. We shall make this matter easier to understand with two comparisons:

    The First: For example, there is a king. Through his name of Just Judge he has a Ministry of Justice which shows the manifestation of that name. Another of his names is Khalifa, and the Shaikh al-Islam’s Office and learned institution are the manifestations of that name. He has also the name of Commander-in-Chief, through which all the offices of the army perform their actions; the army is the manifestation of that name.

    Now, if someone were to appear and say: “The king is only the Just Judge, he has no office or ministry other than that of justice,” then the attributes and states of the religious scholars in the Shaykh al-Islam’s Office would have to be applied – not actually but theoretically – to the officials of the Ministry of Justice; a secondary and shadowy Shaykh al-Islam’s Office would have an imaginary existence within the actual Ministry of Justice. Again in hypothetical fashion, the dealings and states of the Army Office would be ascribed to the officials of the Judiciary, an unreal Army Office would be imagined there, and so on. In this situation, the king’s true name is the name of Just Judge and his true sovereignty is his sovereignty in the Ministry of Justice. His names like Khalifa, Commander-in-Chief, and Sultan are not actual but hypothetical. However, the nature of kingship and reality of sovereignt y demand all the names in actuality. And actual names require and necessitate actual offices.

    Thus, the sovereignty of divinity necessitates in actuality numerous sacred names like All-Merciful, Provider, Bestower, Creator, Doer, Munificent, and Compassionate. And those true and actual names require actual mirrors. Now, since the followers of the Unity of Existence say: “There is no existent but He,” they downgrade the reality of beings to the level of imagination. Almighty God’s names of Necessary Existent, Existent, One, and Single have true manifestations and spheres of application. For sure, if their mirrors and spheres of application were not real and were imaginary and non-existent, it would not harm them. And perhaps if there were no colour of existence in the mirror of true existence, they would be purer and more brilliant, but the manifestations of such names as Merciful, Provider, Subduer, Compeller, and Creator would not be real, they would be hypothetical. However, those names are realities like the name of Existent, they cannot be shadows; they are essential, not secondary.

    Thus, the Companions and great interpreters of the law and Imams of the Family of the Prophet said: “The reality of things is constant;” Almighty God has a manifestation through all His names in actuality. Through His creativity, all things have an accidental existence. For sure, in relation to the Necessarily Existent’s existence their existence is an extremely weak and unstable shadow, but it is not imagination, it is not fancy. Almighty God gives existence through His name of Creator and He continues that existence.

    Second Comparison: For example, on the four walls of this house are four full-length mirrors. However much the house is depicted together with the other three mirrors in all the mirrors, each holds the things in itself in accordance with its own make-up and colour; it reflects a similitude of the house that is particular to itself.

    Now, two men enter the house. One of them looks at one of the mirrors and says: “Everything is within it.” When he hears of the other mirrors and the images in them, he applies what he hears to a tiny corner of the one mirror whose contents are shadows twice over, and whose reality has shrunk and has changed. He also says: “I see it thus, in which case reality is thus.”

    The other man says to him, “Yes, you see it like that and what you see is true. But in actuality and reality the true form of reality is not like that. There are other mirrors besides the one you looked at; they are not the shadow of shadows and as tiny as you saw.”

    Thus, each of the divine names requires a different mirror. And, since Merciful and Provider, for example, are real and fundamental, they require beings worthy of them who are needy for sustenance and compassion. Just as All-Merciful requires real beings with spirits needy for sustenance in a real world, so too, All-Compassionate requires a paradise which is thus real. To maintain that only the names of Existent, Necessarily Existent, and Single One of Unity are real and that the other names are mere shadows within them, is a sort of injustice towards those other names.

    It is due to this mystery that the great highway is surely the highway of the Companions, the Purified Ones, the Imams of the Prophet’s Family, and the great interpreters of the law and founders of the four schools of law, who possessed greater sainthood and were directly the first class of the Qur’an’s students.

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

    O our Sustainer! Do not cause our hearts to swerve now that You have guided us, and bestow mercy on us from You; for You are the Bestower of Gifts.(3:8)

    O God! Grant blessings to the one whom You sent as a Mercy to all the worlds, and to all his Family and Companions.

    THIRD MATTER

    An important matter that has not been solved by philosophy and reason.

    Every day in [new] splendour does He [shine]!(55:29) *Indeed, your Sustainer is Doer of what He will.(11:107; 85:16)

    Question:What is the reason for the astonishing unceasing activity in the universe? What is the wisdom in it? Why do these fleeting beings not stop, but are continuously changed and renewed?

    The Answer:To explain the wisdom in this would require a thousand pages. So we shall leave aside a full explanation and condense in two pages an extremely brief summary of it.

    If a person performs a natural function or social duty enthusiastically, anyone who observes him carefully will certainly understand that there are two things that make him act in this way:

    The First are the benefits, fruits, and advantages resulting from the duty, which are called the ultimate cause.

    The Second: Such things as love, desire, and pleasure cause him to perform the duty enthusiastically, and these are called the necessitating cause and reason.

    For example, eating food; the pleasurable longing arising from appetite drive a person to eat, and afterwards, the result of eating is nourishing the body and perpetuating life.

    In the same way, “And God’s is the highest similitude,”(16:60) based on two sorts of divine names, the awesome and astonishing endless activity in the universe occurs for two vast instances of wisdom, each of which is also infinite:

    The First:Almighty God’s Most Beautiful Names have incalculable sorts of manifestations. The variety in creatures arises from the variety of the manifestations. The names require to be manifested in a permanent fashion; that is, they want to display their embroideries; that is, they want to see and display the manifestations of their beauties in the mirrors of their embroideries; that is, they want every instant to renew the book of the universe and missives of beings; that is, they necessitate the continuous mean ingful writing, and to display each missive to the attentive gaze of the Most Pure and Holy Essence, the One signified, as well as to all conscious beings; they require to make each of the missives read.

    The Second Reason and Instance of Wisdom: Just as the activity of creatures arises from appetite, desire, and pleasure, and there is a definite pleasure in all activity; indeed, all activity is a sort of pleasure;

    so too, in a suitable way and form appropriate to His essential self-sufficiency and absolute riches and in a manner fitting for His absolute perfection, the Necessarily Existent One has boundless sacred compassion and infinite holy love.

    And He feels a boundless sacred ardour arising from that sacred compassion and holy love, and an endless holy joy arising from that sacred ardour, and, if one may say so, an infinite sacred pleasure arising from the sacred joy.

    And pertaining to that Merciful and Compassionate One, is, if the term is permissible,

    a boundless sacred gratification and infinite holy pride arising from the boundless feeling of compassion that springs from the sacred pleasure,

    sacred gratification and pride which arise from the gratitude and perfections of creatures which result from their abilities emerging from the potential to the actual and their developing within the activity of power. It is these which necessitate in boundless fashion, an endless activity.

    Because philosophy, science, and natural philosophy do not know this subtle instance of wisdom, they have confused unconscious nature, blind chance, and lifeless causes in this utterly knowing, wise, percipient activity, and falling into the darkness of misguidance, have been unable to find the light of reality.

    Say, “God [sent it down];” then leave them to plunge in vain discourse and trifling.(6:91)

    O our Sustainer! Do not cause our hearts to swerve now that You have guided us, and bestow mercy upon us from Yourself; indeed, You are the Bestower of Gifts.(3:8)

    O God! Grant blessings and peace to the Solver of the talisman of Your universe to the number of atoms of beings, and to his Family and Companions, so long as the earth and the heavens persist.

    The Eternal One, He is the Eternal One!

    Said Nursî

    The Seventeenth Letter ⇐ | The Letters | ⇒ The Nineteenth Letter
    1. ↑ *Abd al-Karim al-Jili 767/1365-6–832/1428, al-Insan al-Kamil fi Ma’rifat al-Awakhir wa’l-Awa’il.
    2. ↑ *Umar al-Nasafi, al-Aqa’id, 1.
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