Yirmi İkinci Mektup/en: Revizyonlar arasındaki fark

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    ("The Twenty-Second Letter" içeriğiyle yeni sayfa oluşturdu)
     
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    In His Name!And there is nothing but it glorifies Him with praise.(17:44)
    بِاس۟مِهٖ وَ اِن۟ مِن۟ شَى۟ءٍ اِلَّا يُسَبِّحُ بِحَم۟دِهٖ
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    [This  letter  consists  of  two  topics;  the  first  summons  believers  to brotherhood and love.]
    '''Şu Mektup, iki mebhastır. Birinci Mebhas,''' '''ehl-i imanı uhuvvete ve muhabbete davet eder.'''
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    <span id="BİRİNCİ_MEBHAS"></span>
    == BİRİNCİ MEBHAS ==
    ==First Topic==
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    In the Name of God, the Merciful, the Compassionate.
    بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّح۪يمِ
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    Verily the believers are brethren; so reconcile then your brothers.(49:10) * Repel  evil  with  what is better  than  it;  then  the one between  whom and yourself enmity prevails will become like your friend and intimate.(41:34) * Those who suppress their anger and forgive people – verily God loves those who do good.(3:134)
    اِنَّمَا ال۟مُؤ۟مِنُونَ اِخ۟وَةٌ فَاَص۟لِحُوا بَي۟نَ اَخَوَي۟كُم۟ ۝ اِد۟فَع۟ بِالَّتٖى هِىَ اَح۟سَنُ فَاِذَا الَّذٖى بَي۟نَكَ وَبَي۟نَهُ عَدَاوَةٌ كَاَنَّهُ وَلِىٌّ حَمٖيمٌ ۝ وَال۟كَاظِمٖينَ ال۟غَي۟ظَ وَال۟عَافٖينَ عَنِ النَّاسِ وَاللّٰهُ يُحِبُّ ال۟مُح۟سِنٖينَ
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    Dispute and discord among the believers, and partisanship, obstinacy and envy, leading to rancour and enmity among them, are repugnant and vile, are harmful and sinful, by the combined testimony of wisdom and the supreme humanity that is Islam, for personal, social, and spiritual life. They are in short, poison for the life of man. We will set forth six of the extremely numerous aspects of this truth.
    Mü’minlerde nifak ve şikak, kin ve adâvete sebebiyet veren tarafgirlik ve inat ve hased; hakikatçe ve hikmetçe ve insaniyet-i kübra olan İslâmiyetçe ve hayat-ı şahsiyece ve hayat-ı içtimaiyece ve hayat-ı maneviyece çirkin ve merduddur, muzır ve zulümdür ve hayat-ı beşeriye için zehirdir. Şu hakikatin gayet çok vücuhundan '''altı vechini''' beyan ederiz:
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    <span id="BİRİNCİ_VECİH"></span>
    === BİRİNCİ VECİH ===
    ===First Aspect===
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    They are sinful in the view of truth.
    '''Hakikat nazarında zulümdür.'''
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    O  unjust  man  nurturing  rancour  and  enmity  against  a  believer! Let  us suppose that you were on a ship, or in a house, with nine innocent people and one criminal. If someone were to try to make the ship sink, or to set the house on fire, because of that criminal, you know how great a sinner he would be. You would cry out to the heavens  against  his sinfulness. Even if there were one innocent man and nine criminals aboard the ship, it would be against all rules of justice to sink it.
    Ey mü’mine kin ve adâvet besleyen insafsız adam! Nasıl ki sen bir gemide veya bir hanede bulunsan, seninle beraber dokuz masum ile bir cani var. O gemiyi gark ve o haneyi ihrak etmeye çalışan bir adamın ne derece zulmettiğini bilirsin. Ve zalimliğini, semavata işittirecek derecede bağıracaksın. Hattâ bir tek masum, dokuz cani olsa yine o gemi hiçbir kanun-u adaletle batırılmaz.
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    So  too, if there are in the person of a believer, who  may be compared to a dominical dwelling, a divine ship, not nine, but as many as twenty innocent attributes such as belief, Islam, and neighbourliness; and if you then nurture rancour and enmit y against  him  on  account  of one  criminal  attribute  that  harms  and  displeases  you, attempting or desiring the sinking of his being, the burning of his house, then you too will be a criminal guilty of a great atrocity.
    Aynen öyle de sen, bir hane-i Rabbaniye ve bir sefine-i İlahiye olan bir mü’minin vücudunda iman ve İslâmiyet ve komşuluk gibi dokuz değil belki yirmi sıfât-ı masume varken; sana muzır olan ve hoşuna gitmeyen bir cani sıfatı yüzünden ona kin ve adâvet bağlamakla, o hane-i maneviye-i vücudun manen gark ve ihrakına, tahrip ve batmasına teşebbüs veya arzu etmen, onun gibi şenî ve gaddar bir zulümdür.
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    <span id="İKİNCİ_VECİH"></span>
    === İKİNCİ VECİH ===
    ===Second Aspect===
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    They are also sinful in the view of wisdom,
    '''Hem hikmet nazarında dahi zulümdür.'''
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    for it is obvious that enmity and love are opposites, just like light and darkness; while maintaining their respective essences, they cannot be combined.
    Zira malûmdur ki adâvet ve muhabbet, nur ve zulmet gibi zıttırlar. İkisi, mana-yı hakikisinde olarak beraber cem’olamazlar.
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    If love is truly found in a heart, by virtue of the predomination of the causes that produce it, then enmity in that heart can only be metaphorical, and takes on the form of compassion. The believer loves and should love his brother, and is pained by any evil he sees in him. He attempts to reform him not with harshness but gently. It is for this reason that the  Hadith of  the Prophet (UWBP) says, “No believer should be angered with another and cease speaking to him for more than three days.”(*<ref>*Bukhari, Adab, 57, 62; Isti’dhan, 9; Muslim, Birr, 23, 25, 26; Abu Da’ud, Adab, 47; Tirmidhi, Birr,21, 24; Ibn Maja, Muqaddima, 7; Musnad, i, 176, 183; iii, 110, 165, 199, 209, 225; iv, 20, 327, 328; v,416, 421, 422.</ref>)
    Eğer muhabbet, kendi esbabının rüçhaniyetine göre bir kalpte hakiki bulunsa o vakit adâvet mecazî olur; acımak suretine inkılab eder. Evet mü’min, kardeşini sever ve sevmeli. Fakat fenalığı için yalnız acır. Tahakkümle değil belki lütufla ıslahına çalışır. Onun için nass-ı hadîs ile: “Üç günden fazla mü’min, mü’mine küsüp kat’-ı mükâleme etmeyecek.”
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    If the causes that produce enmity predominate, and true enmity takes up its seat in a heart, then the love in that heart will become metaphorical, and take on the form of artifice and flattery.
    Eğer esbab-ı adâvet galebe çalıp adâvet hakikatiyle bir kalpte bulunsa o vakit muhabbet mecazî olur, tasannu ve temelluk suretine girer.
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    O unjust man! See now what a great sin is rancour and enmity toward a brother believer!  If you were to say that ordinary small stones are more valuable than the Ka‘ba and greater  than Mount Uhud, it would be an ugly absurdity. So too, belief which has the value of the Ka‘ba, and Islam which has the splendour of Mount Uhud, as well as other Islamic attributes,  demand love and concord; but if you prefer to belief and Islam certain shortcomings which arouse hostility, but in reality are like the small stones you too will be engaging in great injustice, foolishness, and sin!
    Ey insafsız adam! Şimdi bak ki mü’min kardeşine kin ve adâvet ne kadar zulümdür. Çünkü nasıl ki sen âdi küçük taşları, Kâbe’den daha ehemmiyetli ve Cebel-i Uhud’dan daha büyük desen çirkin bir akılsızlık edersin. Aynen öyle de Kâbe hürmetinde olan iman ve Cebel-i Uhud azametinde olan İslâmiyet gibi çok evsaf-ı İslâmiye; muhabbeti ve ittifakı istediği halde, mü’mine karşı adâvete sebebiyet veren ve âdi taşlar hükmünde olan bazı kusuratı, iman ve İslâmiyet’e tercih etmek, o derece insafsızlık ve akılsızlık ve pek büyük bir zulüm olduğunu aklın varsa anlarsın!
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    The unity of belief necessitates also the unity of hearts, and the oneness of our creed demands the oneness of our society. You cannot deny that if you find yourself in the same  regiment as someone, you will form a friendly attachment to  him; a brotherly relation will come into being as a result of your both being submitted to the orders of  a  single  commander.  You  will  similarly experience  a  fraternal  relation through living in the same town with someone. Now there are ties of unity, bonds of union, and relations of fraternity as numeous as the divine names that are shown and demonstrated to you by the light and consciousness of belief.
    Evet tevhid-i imanî, elbette tevhid-i kulûbü ister. Ve vahdet-i itikad dahi vahdet-i içtimaiyeyi iktiza eder. Evet, inkâr edemezsin ki sen bir adamla beraber bir taburda bulunmakla, o adama karşı dostane bir rabıta anlarsın ve bir kumandanın emri altında beraber bulunduğunuzdan arkadaşane bir alâka telakki edersin. Ve bir memlekette beraber bulunmakla uhuvvetkârane bir münasebet hissedersin. Halbuki imanın verdiği nur ve şuur ile ve sana gösterdiği ve bildirdiği esma-i İlahiye adedince vahdet alâkaları ve ittifak rabıtaları ve uhuvvet münasebetleri var.
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    Your Creator, Owner, Object of Worship, and Provider is one and the same for both of you; thousands of things are and the same for you. Your Prophet (UWBP), your religion, your  qibla are one and the same; hundreds of things are one and the same for you. Then too your village is one, your state is one, your country is one; tens of things are one and the same  for you.
    Mesela, her ikinizin Hâlık’ınız bir, Mâlik’iniz bir, Mabud’unuz bir, Râzık’ınız bir, bir bir bine kadar bir bir... Hem Peygamberiniz bir, dininiz bir, kıbleniz bir, bir bir yüze kadar bir bir... Sonra köyünüz bir, devletiniz bir, memleketiniz bir, ona kadar bir bir...
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    All of these things held in common dictate oneness and unity, union and concord, love and brotherhood, and indeed the cosmos and the planets are similarly interlinked by unseen chains. If, despite all this, you prefer things worthless and transient as a spider’s web  that give rise to dispute and discord, to rancour and enmity, and engage in true enmity towards a believer, then you will understand – unless your heart is dead and your intelligence extinguished – how great is your disrespect for that bond of unity, your slight to that relation of love, your transgression against that tie of brotherhood!
    Bu kadar bir birler vahdet ve tevhidi, vifak ve ittifakı, muhabbet ve uhuvveti iktiza ettiği ve kâinatı ve küreleri birbirine bağlayacak manevî zincirler bulundukları halde; şikak ve nifaka, kin ve adâvete sebebiyet veren örümcek ağı gibi ehemmiyetsiz ve sebatsız şeyleri tercih edip mü’mine karşı hakiki adâvet etmek ve kin bağlamak; ne kadar o rabıta-i vahdete bir hürmetsizlik ve o esbab-ı muhabbete karşı bir istihfaf ve o münasebat-ı uhuvvete karşı ne derece bir zulüm ve i’tisaf olduğunu; kalbin ölmemiş ise aklın sönmemiş ise anlarsın!
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    <span id="ÜÇÜNCÜ_VECİH"></span>
    === ÜÇÜNCÜ VECİH ===
    ===Third Aspect===
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    In accordance with the meaning of the verse:No bearer of burdens can bear the burden of another,(6:164)which expresses pure justice, to nurture rancour and enmit y towards a believer is like condemning all the  innocent  attributes found  in  him  on account  of one criminal attribute, and is hence an act of great injustice. If you go further and include in your enmity all the relatives of a believer on account of a single evil attribute of his, then, in  accordance  with  the  following  verse  in  which  the  active  participle  is  in  the intensive form,Verily man is much given to wrongdoing,(14:34)you will have committed a still greater sin and transgression, against which truth, the Shari‘a and the wisdom of Islam combine to warn you. How then can you imagine yourself to be right, and say: “I am in the right”?
    Adalet-i mahzayı ifade eden وَلَا تَزِرُ وَازِرَةٌ وِز۟رَ اُخ۟رٰى sırrına göre; bir mü’minde bulunan cani bir sıfat yüzünden sair masum sıfatlarını mahkûm etmek hükmünde olan adâvet ve kin bağlamak, ne derece hadsiz bir zulüm olduğunu ve bâhusus bir mü’minin fena bir sıfatından darılıp, küsüp o mü’minin akrabasına adâvetini teşmil etmek اِنَّ ال۟اِن۟سَانَ لَظَلُومٌ sîga-i mübalağa ile gayet azîm bir zulmettiğini, hakikat ve şeriat ve hikmet-i İslâmiye sana ihtar ettiği halde; nasıl kendini haklı bulursun “Benim hakkım var.” dersin?
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    In the view of truth, the cause for enmity and all forms of evil is in itself evil and is dense like clay: it cannot infect or pass on to others. If someone learns from it and commits evil, that is another question. Good qualities that arouse love are luminous like love; it is part of their function to be transmitted and produce effects. It is for  this reason that the proverb has come into being, “The friend of a friend is a friend,”(*<ref>*‘Ali b. Abi Talib, Nahj al-Balagha, 748-9.</ref>)and also that it is said, “Many eyes are beloved on account of one eye.”
    Hakikat nazarında sebeb-i adâvet ve şer olan fenalıklar, şer ve toprak gibi kesiftir; başkasına sirayet ve in’ikas etmemek gerektir. Başkası ondan ders alıp şer işlese o başka meseledir. Muhabbetin esbabı olan iyilikler, muhabbet gibi nurdur; sirayet ve in’ikas etmek, şe’nidir. Ve ondandır ki “Dostun dostu dosttur.” sözü, durub-u emsal sırasına geçmiştir. Hem onun içindir ki “Bir göz hatırı için çok gözler sevilir.” sözü umumun lisanında gezer.
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    So O unjust man! If such be the view of truth, you will understand now, if you have the capacity for seeing the truth, how great an offence it is to cherish enmity for the likeable and innocent brothers and relatives of a man you dislike.
    İşte ey insafsız adam! Hakikat böyle gördüğü halde, sevmediğin bir adamın sevimli, masum bir kardeşine ve taallukatına adâvet etmek; ne kadar hilaf-ı hakikat olduğunu hakikatbîn isen anlarsın.
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    === DÖRDÜNCÜ VECİH ===
    ===Fourth Aspect===
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    It is a sin from the point of view of personal life.
    '''Hayat-ı şahsiye nazarında dahi zulümdür.'''
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    Listen to the following four principles which are the base of this Fourth Aspect.
    Şu dördüncü vechin esası olarak birkaç düsturu dinle:
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    <span id="Birincisi:"></span>
    ==== Birincisi: ====
    ====First Principle:====
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    When you know your way and opinions to be true, you have the right to say, “My way is right and the best.”
    Sen, mesleğini ve efkârını hak bildiğin vakit “Mesleğim haktır veya daha güzeldir.” demeye hakkın var. Fakat “Yalnız hak benim mesleğimdir.” demeye hakkın yoktur.
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    But you do not have the right to say, “Only my way is right.”
    وَعَي۟نُ الرِّضَا عَن۟ كُلِّ عَي۟بٍ كَلٖيلَةٌ
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    According to the sense of “The eye of contentment is too dim to perceive faults; It is the eye of anger that exhibits all vice;”(*<ref>*‘Ali Mawardi, Adab al-Dunya wa’l-Din, 10; Diwan al-Shafi’i, 91.</ref>)
    وَلٰكِنَّ عَي۟نَ السُّخ۟طِ تُب۟دِى ال۟مَسَاوِيَا
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    your unjust view and distorted opinion cannot be the all-decisive judge and cannot condemn the belief of
    sırrınca, insafsız nazarın ve düşkün fikrin hakem olamaz. Başkasının mesleğini butlan ile mahkûm edemez.
    another as invalid.
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    <span id="İkinci_Düstur:"></span>
    ==== İkinci Düstur: ====
    ====Second Principle:====
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    It is your right that all that you say should be true, but not that you  should say all that is true. For one of insincere intention may sometimes take unkindly to advice, and react against it unfavourably.
    Senin üzerine haktır ki: Her söylediğin hak olsun. Fakat her hakkı söylemeye senin hakkın yoktur. Her dediğin doğru olmalı. Fakat her doğruyu demek doğru değildir. Zira senin gibi niyeti hâlis olmayan bir adam, nasihati bazen damara dokundurur, aksü’l-amel yapar.
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    <span id="Üçüncü_Düstur:"></span>
    ==== Üçüncü Düstur: ====
    ====Third Principle:====
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    If you wish to nourish enmity, then direct it against the enmity in your heart, and attempt to rid yourself of it. Be an enemy to your evil-commanding soul and its caprice and attempt to reform it, for it inflicts more harm on you than all else. Do not engage  in enmity against other believers on account of that injurious soul. Again, if you wish to cherish enmity, there are unbelievers and atheists in great abundance; be hostile to them. In  the  same way that the attribute of love is fit to receive  love as its response, so too enmity  will receive enmity as its own fitting response.
    Adâvet etmek istersen kalbindeki adâvete adâvet et, onun ref’ine çalış. Hem en ziyade sana zarar veren nefs-i emmarene ve heva-i nefsine adâvet et, ıslahına çalış. O muzır nefsin hatırı için mü’minlere adâvet etme. Eğer düşmanlık etmek istersen kâfirler, zındıklar çoktur; onlara adâvet et. Evet, nasıl ki muhabbet sıfatı, muhabbete lâyıktır; öyle de adâvet hasleti, her şeyden evvel kendisi adâvete lâyıktır.
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    If you wish to defeat your enemy, then respond to his evil with good. For if you respond with evil, enmit y will increase, and even though he will be outwardly defeated, he will  nurture hatred  in his heart and hostility will  persist.
    Eğer hasmını mağlup etmek istersen fenalığına karşı iyilikle mukabele et. Çünkü eğer fenalıkla mukabele edersen husumet tezayüd eder. Zâhiren mağlup bile olsa kalben kin bağlar, adâveti idame eder.
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    But if you respond to him with good, he will repent and become your friend.
    Eğer iyilikle mukabele etsen nedamet eder, sana dost olur.
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    The meaning of the lines: “If you treat the noble nobly, he will be yours; And if you treat the vile nobly,he will revolt,”(*<ref>*Mutanabi. See, al-‘Urf al-Tayyib fi Sharh Diwan al-Tayyib, ii, 710.</ref>)is that it is the mark of the believer to  be noble, and he will become submitted to you by noble treatment. And even if someone is apparently ignoble, he is noble with respect to his belief.
    اِذَا اَن۟تَ اَك۟رَم۟تَ ال۟كَرٖيمَ مَلَك۟تَهُ وَ اِن۟ اَن۟تَ اَك۟رَم۟تَ اللَّئٖيمَ تَمَرَّدًا hükmünce mü’minin şe’ni, kerîm olmaktır. Senin ikramınla sana musahhar olur. Zâhiren leîm bile olsa iman cihetinde kerîmdir.
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    It often happens that if you tell an evil man, “You are good, you are good,” he will become good; and if you tell a good man, “You are bad, you are bad,” he will become  bad. Hearken,  therefore,  to  these  sacred  principles  of  the  Qur’an,  for happiness and safety are to be found in them:If they pass by futility, they pass by it in honourable disdain.(25:72) * If you forgive, pardon, and relent, verily God is All-Relenting, Merciful.(64:14)
    Evet, fena bir adama “İyisin iyisin.” desen iyileşmesi ve iyi adama “Fenasın fenasın.” desen fenalaşması çok vuku bulur. Öyle ise وَاِذَا مَرُّوا بِاللَّغ۟وِ مَرُّوا كِرَامًا ۝ وَاِن۟ تَع۟فُوا وَتَص۟فَحُوا وَتَغ۟فِرُوا فَاِنَّ اللّٰهَ غَفُورٌ رَحٖيمٌ gibi desatir-i kudsiye-i Kur’aniyeye kulak ver, saadet ve selâmet ondadır.
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    <span id="Dördüncü_Düstur:"></span>
    ==== Dördüncü Düstur: ====
    ====Fourth Principle:====
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    Those who cherish rancour and enmity transgress against their own souls, their brother believer, and divine mercy. For such a person condemns his soul to painful torment with his rancour and enmity. He imposes torment on his soul whenever his enemy receives some bounty, and pain from fear of him. If his enmit y arises from envy, then it is the most severe form of torment. For envy in the first place consumes and destroys the envier, and its harm for the one envied is either slight or nonexistent.
    Ehl-i kin ve adâvet hem nefsine hem mü’min kardeşine hem rahmet-i İlahiyeye zulmeder, tecavüz eder. Çünkü kin ve adâvet ile nefsini bir azab-ı elîmde bırakır. Hasmına gelen nimetlerden azabı ve korkusundan gelen elemi nefsine çektirir, nefsine zulmeder. Eğer adâvet hasedden gelse o bütün bütün azaptır. Çünkü hased evvela hâsidi ezer, mahveder, yandırır. Mahsud hakkında zararı ya azdır veya yoktur.
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    The cure for envy: Let the envious reflect on the ultimate fate of those things that arouse his enmity. Then he will understand that the beauty, strength, rank, and wealth possessed by his rival are transient and temporary. Their benefit is slight, and the anxiety they cause is great. If it is a question of personal qualities that will gain him reward in the hereafter, they cannot be an object of envy. But if one does envy another on account of them, then he is either himself a hypocrite, wishing to destroy the goods of the hereafter while yet  in this world, or he imagines the one whom he envies to be a hypocrite, thus being unjust towards him.
    '''Hasedin çaresi:''' Hâsid adam, hased ettiği şeylerin âkıbetini düşünsün. Tâ anlasın ki rakibinde olan dünyevî hüsün ve kuvvet ve mertebe ve servet; fânidir, muvakkattır. Faydası az, zahmeti çoktur. Eğer uhrevî meziyetler ise zaten onlarda hased olamaz. Eğer onlarda dahi hased yapsa ya kendisi riyakârdır, âhiret malını dünyada mahvetmek ister veyahut mahsudu riyakâr zanneder, haksızlık eder, zulmeder.
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    If he rejoices at the misfortunes he suffers and is grieved by the bounties he receives,  it is as if he is offended by the kindness shown towards him by divine determining (kader) and divine mercy, as if he were criticizing and objecting to them. Whoever criticizes divine determining is striking his head against an anvil on which it will break, and whoever objects to divine mercy will himself be deprived of it.
    Hem ona gelen musibetlerden memnun ve nimetlerden mahzun olup kader ve rahmet-i İlahiyeye, onun hakkında ettiği iyiliklerden küsüyor. Âdeta kaderi tenkit ve rahmete itiraz ediyor. Kaderi tenkit eden başını örse vurur, kırar. Rahmete itiraz eden, rahmetten mahrum kalır.
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    How might justice and sound conscience accept that the response to something worth not even a day’s hostility should be a year’s rancour and hostility? You cannot condemn a brother believer for some evil you experience at his hand for the following reasons:
    Acaba, bir gün adâvete değmeyen bir şeye, bir sene kin ve adâvetle mukabele etmeyi hangi insaf kabul eder, bozulmamış hangi vicdana sığar? Halbuki mü’min kardeşinden sana gelen bir fenalığı, bütün bütün ona verip onu mahkûm edemezsin.
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    Firstly, divine determining has a certain share of responsibility. It is necessary to deduct that share from the total and respond to it with contentment and satisfaction.
    Çünkü evvela, kaderin onda bir hissesi var. Onu çıkarıp o kader ve kaza hissesine karşı rıza ile mukabele etmek gerektir.
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    Secondly, the share of the soul and Satan should also be deducted, and one should pity the man for having been overcome by his soul and await his repentance instead of becoming his enemy.
    Sâniyen, nefis ve şeytanın hissesini de ayırıp o adama adâvet değil belki nefsine mağlup olduğundan acımak ve nedamet edeceğini beklemek.
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    Thirdly, look at the defect in your own soul that you do not see or do not wish to see; deduct a share for that too.
    Sâlisen, sen kendi nefsinde görmediğin veya görmek istemediğin kusurunu gör; bir hisse de ona ver.
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    As for the small share which then remains, if you respond with forgiveness, pardon, and magnanimity, in such a way as to conquer your enemy swiftly and  safely, then you will have escaped all sin and harm.
    Sonra bâki kalan küçük bir hisseye karşı en selâmetli ve en çabuk hasmını mağlup edecek af ve safh ile ve ulüvv-ü cenablıkla mukabele etsen, zulümden ve zarardan kurtulursun.
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    But if, like some drunken and crazed person who buys up fragments of glass and ice as if they were  diamonds, you  respond  to  worthless, transient, temporary,  and  insignificant happenings  of  this  world  with  violent  enmity,  permanent  rancour,  and  perpetual hostility, as if you were going to remain in the world with your enemy for all eternity, it would be extreme transgression, sinfulness, drunkenness, and lunacy.
    Yoksa sarhoş ve divane olan ve şişeleri ve buz parçalarını elmas fiyatıyla alan cevherci bir Yahudi gibi beş paraya değmeyen fâni, zâil, muvakkat, ehemmiyetsiz umûr-u dünyeviyeye; güya ebedî dünyada durup ebedî beraber kalacak gibi şedit bir hırs ile ve daimî bir kin ile mütemadiyen bir adâvetle mukabele etmek, sîga-i mübalağa ile bir zalûmiyettir veya bir sarhoşluktur ve bir nevi divaneliktir.
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    If then you  love yourself, do  not permit this harmful hostility and desire for revenge, so harmful for personal life, to enter your heart. If it has entered your heart, do not listen to what it says. Hear what truth-seeing Hafiz of Shiraz says:
    İşte hayat-ı şahsiyece bu derece muzır olan adâvete ve fikr-i intikama –eğer şahsını seversen– yol verme ki kalbine girsin. Eğer kalbine girmiş ise onun sözünü dinleme. Bak, hakikatbîn olan Hâfız-ı Şirazî’yi dinle:
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    دُن۟يَا نَه مَتَاعٖيس۟تٖى كِه اَر۟زَد۟ بَنِزَاعٖى
    دُن۟يَا نَه مَتَاعٖيس۟تٖى كِه اَر۟زَد۟ بَنِزَاعٖى
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    “The world is not a commodity  worth arguing over.” It  is  worthless since it is transient and passing. If this is true of the world, then it is clear how worthless and insignficant are the petty affairs of the world!
    Yani “Dünya öyle bir meta değil ki bir nizâya değsin.” Çünkü fâni ve geçici olduğundan kıymetsizdir. Koca dünya böyle ise dünyanın cüz’î işleri ne kadar ehemmiyetsiz olduğunu anlarsın!
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    Hafiz also said:
    Hem demiş:
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    اٰسَايِشِ دُو گٖيتٖى تَف۟سٖيرِ اٖين۟ دُو حَر۟فَس۟ت۟
    اٰسَايِشِ دُو گٖيتٖى تَف۟سٖيرِ اٖين۟ دُو حَر۟فَس۟ت۟
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    بَادُوسِتَان۟ مُرُوَّت۟ بَادُش۟مَنَان۟ مُدَارَا
    بَادُوسِتَان۟ مُرُوَّت۟ بَادُش۟مَنَان۟ مُدَارَا
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    “The tranquillity of both worlds lies in the  understanding of these  two  words: generosit y  towards  friends, forbearance towards enemies.”(*<ref>*Diwan-i Hafiz, 14 (Ghazal no: 5).</ref>)
    Yani “İki cihanın rahat ve selâmetini iki harf tefsir eder, kazandırır: Dostlarına karşı mürüvvetkârane muaşeret ve düşmanlarına sulhkârane muamele etmektir.”
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    '''If you say:'''“I have no choice, there is enmity within my disposition. I cannot overlook those who antagonize me.”
    '''Eğer dersen:''' “İhtiyar benim elimde değil, fıtratımda adâvet var. Hem damarıma dokundurmuşlar, vazgeçemiyorum.”
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    '''The Answer:'''If evil character and bad disposition do not exhibit any trace, and you  do not act with ill intention, there is no harm. If you have no choice in the matter, then you are unable to abandon your enmity. If you recognize your defect and understand that you are wrong to have that attribute, it will be a form of repentance and seeking of forgiveness for you, thus delivering you from its evil effects. In fact, we have written this Topic of the Letter in order to make possible such a seeking of forgiveness,  to  distinguish  right  from  wrong, and  to  prevent  enmity  from  being displayed as rightful.
    '''Elcevap:''' Sû-i hulk ve fena haslet eseri gösterilmezse ve gıybet gibi şeylerle ve muktezasıyla amel edilmezse, kusurunu da anlasa zarar vermez. Madem ihtiyar senin elinde değil, vazgeçemiyorsun. Senin manevî bir nedamet, gizli bir tövbe ve zımnî bir istiğfar hükmünde olan kusurunu bilmen ve o haslette haksız olduğunu anlaman, onun şerrinden seni kurtarır. '''Zaten bu mektubun bu mebhasını yazdık tâ bu manevî istiğfarı temin etsin; haksızlığı hak bilmesin, haklı hasmını haksızlıkla teşhir etmesin.'''
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    A case worthy of notice:
    '''Cây-ı dikkat bir hâdise:'''
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    I once saw, as a result of biased partisanship, a pious scholar  of religion going so far in his condemnation of another scholar with whose political opinions he disagreed as to imply that he was an unbeliever. He also praised with respect a dissembler who shared his
    Bir zaman, bu garazkârane tarafgirlik neticesi olarak gördüm ki: Mütedeyyin bir ehl-i ilim, fikr-i siyasîsine muhalif bir âlim-i salihi, tekfir derecesinde tezyif etti. Ve kendi fikrinde olan bir münafığı, hürmetkârane medhetti. İşte siyasetin bu fena neticelerinden ürktüm اَعُوذُ بِاللّٰهِ مِنَ الشَّي۟طَانِ وَ السِّيَاسَةِ dedim, o zamandan beri hayat-ı siyasiyeden çekildim.
    own opinions. I was appalled at these evil results of political involvement. I said: “I take refuge with God from Satan and politics,” and from that time on withdrew from politics.
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    <span id="BEŞİNCİ_VECİH"></span>
    === BEŞİNCİ VECİH ===
    ===Fifth Aspect===
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    Obstinacy and partisanship are extremely harmful in social life.
    '''Hayat-ı içtimaiyece, inat ve tarafgirlik, gayet muzır olduğunu beyan eder.'''
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    '''If it is said:'''There is a Hadith which says: “Difference among my people is an instance of divine mercy,”(*<ref>*al-‘Ajluni, Kashf al-Khafa’, i, 64; al-Manawi, Fayd al-Qadir, i, 210-12.</ref>)and difference requires partisanship.The sickness of partisanship also delivers the oppressed common people from the oppressor elite, for if the elite of a town or village join together, they will destroy the oppressed  common people. If there is partisanship, the oppressed may seek refuge with one of the parties and thus save himself. It is also from the confrontation of opinions and the contradiction of views that truth becomes apparent in its full measure.
    '''Eğer denilse:''' Hadîste اِخ۟تِلَافُ اُمَّتٖى رَح۟مَةٌ denilmiş. İhtilaf ise tarafgirliği iktiza ediyor. Hem tarafgirlik marazı; mazlum avamı, zalim havassın şerrinden kurtarıyor. Çünkü bir kasabanın ve bir köyün havassı ittifak etseler mazlum avamı ezerler. Tarafgirlik olsa mazlum bir tarafa iltica eder, kendisini kurtarır. Hem tesadüm-ü efkârdan ve tehalüf-ü ukûlden hakikat tamamıyla tezahür eder.
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    '''The Answer:'''
    '''Elcevap:'''
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    '''To the first part of the question, we say:''' The difference intended in the Hadith is a  positive difference. That is, each party strives to promote and diffuse its own belief; it does  not seek to  tear down and destroy that  of the other, but rather to improve and reform it. Negative difference is rejected by the Hadith, for it aims in partisan and hostile fashion at mutual destruction, and those who are at each other’s throats cannot act positively.
    '''Birinci suale deriz ki:''' Hadîsteki ihtilaf ise müsbet ihtilaftır. Yani her biri kendi mesleğinin tamir ve revacına sa’y eder. Başkasının tahrip ve iptaline değil belki tekmil ve ıslahına çalışır. Amma menfî ihtilaf ise ki: Garazkârane, adâvetkârane birbirinin tahribine çalışmaktır; hadîsin nazarında merduddur. Çünkü birbiriyle boğuşanlar, müsbet hareket edemezler.
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    '''To the second part of the question, we say:'''If partisanship is in the name of truth, it can become a refuge for those seeking their rights. But as for the partisanship obtaining now, biased and self-centred, it can only be a refuge for the unjust and a point  of  support  for  them. For  if  a  devil  comes  to  a  man  engaged  in  biased partisanship, encourages him in his ideas and takes his side, that man will call down God’s blessings on the Devil. But if the opposing side is joined by a man of angelic nature, then he will – may God protect us! – go so far as to invoke curses upon him.
    '''İkinci suale deriz ki:''' Tarafgirlik eğer hak namına olsa haklılara melce olabilir. Fakat şimdiki gibi garazkârane, nefis hesabına olan tarafgirlik, haksızlara melcedir ki onlara nokta-i istinad teşkil eder. Çünkü garazkârane tarafgirlik eden bir adama şeytan gelse onun fikrine yardım edip taraftarlık gösterse o adam o şeytana rahmet okuyacak. Eğer mukabil tarafa melek gibi bir adam gelse ona –hâşâ– lanet okuyacak derecede bir haksızlık gösterecek.
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    To the third part of the question, we say: If the confrontation of views takes place in the name of justice and for the sake of truth, then the difference concerns only means; there is unity with respect to aim and basic purpose. Such a difference makes  manifest  every aspect  of the  truth and  serves  justice  and  truth. But  what emerges from a confrontation of views that is partisan and biased, and takes place for the sake of a tyrannical,  evil-commanding soul, that is based on egotism and fame- seeking – what emerges from this is not the flash of truth, but the fire of dissension.Unity of aim is necessary, but opposing views of this kind can never find a point of convergence anywhere on earth. Since they do not differ for the sake of the truth, they multiply ad infinitum, and give rise to divergences that can never be reconciled.
    '''Üçüncü suale deriz ki:''' Hak namına, hakikat hesabına olan tesadüm-ü efkâr ise maksatta ve esasta ittifak ile beraber, vesailde ihtilaf eder. Hakikatin her köşesini izhar edip hakka ve hakikate hizmet eder. Fakat tarafgirane ve garazkârane, firavunlaşmış nefs-i emmare hesabına hodfüruşluk, şöhret-perverane bir tarzdaki tesadüm-ü efkârdan bârika-i hakikat değil belki fitne ateşleri çıkıyor. Çünkü maksatta ittifak lâzım gelirken, öylelerin efkârının küre-i arzda dahi nokta-i telakisi bulunmaz. Hak namına olmadığı için nihayetsiz müfritane gider. Kabil-i iltiyam olmayan inşikaklara sebebiyet verir. Hal-i âlem buna şahittir.
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    '''In Short:'''
    '''Elhasıl:'''
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    If one does not make of the exalted rules, “Love for the sake of God,(*<ref>*Qur’an, 40:12; 28:70; 6:57.              </ref>)*  Dislike for the sake of God, judgement for the sake of God”(*<ref>*Bukhari, Iman. 1; Abu Da’ud, Sunna, 2; Musnad, v, 146.</ref>)the guiding principles of  one’s  conduct, dispute  and discord  will result.  If one  does  not say, “dislike for the sake of God, judgement for the sake of God” and take due account of those principles, one’s attempts to do justice will result in injustice.
    اَل۟حُبُّ لِلّٰهِ ۝ وَال۟بُغ۟ضُ فِى اللّٰهِ ۝ وَال۟حُك۟مُ لِلّٰهِ olan desatir-i âliye düstur-u harekât olmazsa nifak ve şikak meydan alır. Evet اَل۟بُغ۟ضُ فِى اللّٰهِ ۝ وَال۟حُك۟مُ لِلّٰهِ demezse, o düsturları nazara almazsa adalet etmek isterken zulmeder.
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    '''An event with an important lesson:'''
    '''Cây-ı ibret bir hâdise:'''
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    Imam ‘Ali (May God be pleased with him) once  threw  an unbeliever  to  the  ground. As  he  drew  his  sword  to  kill him, the unbeliever spat in his face. He released him without killing him. The unbeliever said: “Why did you not kill me?” He replied: “I was going to kill you for the sake of God. But when  you  spat at me, I  became angered and the purity of my intention was clouded by the inclinations of my soul. It is for this reason that I did not kill you.” The
    Bir vakit, İmam-ı Ali radıyallahu anh, bir kâfiri yere atmış. Kılıncını çekip keseceği zaman, o kâfir ona tükürmüş. O kâfiri bırakmış, kesmemiş. O kâfir, ona demiş ki: “Neden beni kesmedin?” Dedi: “Seni Allah için kesecektim. Fakat bana tükürdün, hiddete geldim. Nefsimin hissesi karıştığı için ihlasım zedelendi. Onun için seni kesmedim.” O kâfir ona dedi: “Beni çabuk kesmen için seni hiddete getirmekti. Madem dininiz bu derece safi ve hâlistir, o din haktır.” dedi.
    unbeliever replied: “If your religion is so pure and disinterested, it must be the truth.”(*<ref>*Shemseddin Sivasi, Manaqib-i Chahar Yar-i Guzin, 294.</ref>)
    </div>


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    '''An occurrence worthy of note:'''
    '''Hem medar-ı dikkat bir vakıa:'''
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    When once a judge showed signs of anger while cutting off the hand of a thief, the just ruler who chanced to observe him dismissed him from his  post. For if he had cut the hand in the name of the Shari‘a, his soul would have felt pity for the victim; he should have cut it off in a manner devoid of both anger and mercy. Since the  inclinations of his soul had had some share in his deed, he did not perform the act with justice.
    Bir zaman bir hâkim, bir hırsızın elini kestiği vakit eser-i hiddet gösterdiği için ona dikkat eden âdil âmiri onu o vazifeden azletmiş. Çünkü şeriat namına, kanun-u İlahî hesabına kesse idi, nefsi ona acıyacak idi. Ve kalbi hiddet etmeyip fakat merhamet de etmeyecek bir tarzda kesecekti. Demek nefsine o hükümden bir hisse çıkardığı için adaletle iş görmemiştir.
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    A regrettable  social  condition  and  an  awesome  disease  affecting  the  life  of society,  fit to be wept over by the heart of Islam:
    '''Cây-ı teessüf bir halet-i içtimaiye ve kalb-i İslâm’ı ağlatacak müthiş bir maraz-ı hayat-ı içtimaî:'''
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    To forget and abandon internal enmities when  foreign enemies  appear  and  attack  is  a  demand  of social  welfare recognized and enacted even by the most primitive peoples. What then ails those who claim to be serving the Islamic community that at a time when numberless enemies are taking up positions to attack, one  after the other, they fail to forget their petty enmities, and instead prepare the ground for the  enemies’ attacks? It is disgraceful savagery, and treason committed against the social life of Islam.
    “Haricî düşmanların zuhur ve tehacümünde dâhilî adâvetleri unutmak ve bırakmak” olan bir maslahat-ı içtimaiyeyi en bedevî kavimler dahi takdir edip yaptıkları halde, şu cemaat-i İslâmiyeye hizmet dava edenlere ne olmuş ki birbiri arkasında tehacüm vaziyetini alan hadsiz düşmanlar varken, cüz’î adâvetleri unutmayıp düşmanların hücumuna zemin hazır ediyorlar. Şu hal bir sukuttur, bir vahşettir. Hayat-ı içtimaiye-i İslâmiyeye bir hıyanettir.
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    '''A story to be pondered over:'''
    '''Medar-ı ibret bir hikâye:'''
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    There were two groups of the Hasanan, a tribe of
    Bedevî aşiretlerinden Hasenan aşiretinin birbirine düşman iki kabilesi varmış. Birbirinden belki elli adamdan fazla öldürdükleri halde, Sipkan veya Hayderan aşireti gibi bir kabile karşılarına çıktığı vakit; o iki düşman taife, eski adâveti unutup, omuz omuza verip o haricî aşireti def’edinceye kadar, dâhilî adâveti hatırlarına getirmezlerdi.
    nomads, hostile to each other. Although more than maybe fifty people  had  been  killed  on  each  side,  when  another  tribe  such as  the  Sibgan  or Haydaran came out against them, those two hostile groups would forget their enmit y and fight together, shoulder to shoulder, until the opposing tribe had been repelled, without ever once recalling their internal dissensions.
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    O Believers! Do you know how many tribes of enemies have taken up position to attack the tribe of the people of belief? There are more than a hundred of them, like a series of concentric circles. The believers are obliged to take up defensive positions, each supporting the other and giving him a helping hand. Is it then at all fitting for the people of belief that with  their biased partisanship and hostile rancour they should facilitate the attack of the enemy and fling open the doors for him to penetrate the fold of Islam?
    İşte ey mü’minler! Ehl-i iman aşiretine karşı tecavüz vaziyetini almış ne kadar aşiret hükmünde düşmanlar olduğunu bilir misiniz? Birbiri içindeki daireler gibi yüz daireden fazla vardır. Her birisine karşı tesanüd ederek, el ele verip müdafaa vaziyeti almaya mecbur iken onların hücumunu teshil etmek, onların harîm-i İslâm’a girmeleri için kapıları açmak hükmünde olan garazkârane tarafgirlik ve adâvetkârane inat; hiçbir cihetle ehl-i imana yakışır mı?
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    There are maybe seventy circles of enemies, including the misguided, the atheist, and the unbeliever, each of them as harmful  to  you as all the terrors and afflictions of this world, and each of them regarding you with greed, anger and hatred. Your  firm weapon,  shield  and  citadel against  all of them  is  none  other than the brotherhood of Islam. So realize just how contrary to conscience and to the interests of Islam it is to shake the citadel of Islam on account of petty hostilities and other pretexts! Know this, and come to your senses!
    O düşman daireler ehl-i dalalet ve ilhaddan tut tâ ehl-i küfrün âlemine, tâ dünyanın ehval ve mesaibine kadar birbiri içinde size karşı zararlı bir vaziyet alan, birbiri arkasında size hiddet ve hırs ile bakan, belki yetmiş nevi düşmanlar var. Bütün bunlara karşı kuvvetli silahın ve siperin ve kalen uhuvvet-i İslâmiyedir. Bu kale-i İslâmiyeyi, küçük adâvetlerle ve bahanelerle sarsmak; ne kadar hilaf-ı vicdan ve ne kadar hilaf-ı maslahat-ı İslâmiye olduğunu bil, ayıl!
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    According to  a  noble Hadith of the Prophet (UWBP), noxious and awesome persons like Sufyan and the Dajjal will come to rule over the godless at the end of time, and exploiting the greed, discord and hatred amongst the Muslims and mankind, they will need only a small force to reduce humanity to anarchy and the vast world of Islam to slavery.(*<ref>*al-Hakim, al-Mustadrak, iv, 529-30; Ibn Hibban, Sahih, viii, 286.</ref>)
    Ehadîs-i şerifede gelmiş ki: Âhir zamanın Süfyan ve Deccal gibi nifak ve zındıka başına geçecek eşhas-ı müthişe-i muzırraları, İslâm’ın ve beşerin hırs ve şikakından istifade ederek az bir kuvvetle nev-i beşeri herc ü merc eder ve koca âlem-i İslâm’ı esaret altına alır.
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    O people of faith! If you do not wish to enter a humiliating condition of slavery, come to your senses and enter and take refuge in the citadel of:Indeed the believers are brothers,(49:10)to defend yourselves against those oppressors who would exploit your differences! Otherwise you will be able neither to protect your lives nor to defend your rights. It is evident that if two  champions are wrestling with each other, even a child can beat them. If two mountains are balanced in the scales, even a small stone can disturb their equilibrium and cause one to rise and the other to fall.
    Ey ehl-i iman! Zillet içinde esaret altına girmemek isterseniz aklınızı başınıza alınız! İhtilafınızdan istifade eden zalimlere karşı اِنَّمَا ال۟مُؤ۟مِنُونَ اِخ۟وَةٌ kale-i kudsiyesi içine giriniz; tahassun ediniz. Yoksa ne hayatınızı muhafaza ve ne de hukukunuzu müdafaa edebilirsiniz. Malûmdur ki iki kahraman birbiriyle boğuşurken bir çocuk, ikisini de dövebilir. Bir mizanda iki dağ birbirine karşı muvazenede bulunsa bir küçük taş, muvazenelerini bozup onlarla oynayabilir; birini yukarı, birini aşağı indirir.
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    So O people of belief! Your strength is reduced to nothing as a result of  your passions and biased partisanships, and you can be defeated by the slightest forces. If you have any interest in your social solidarity, then make of the exalted principle of “The believers are together like a well-founded building, one part of which supports the other”(*<ref>*Bukhari, Salat, 88; Adab 36; Mazalim, 5; Muslim, Birr, 65; Tirmidhi, Birr, 18; Nasa’i, Zakat, 67;Musnad, vi, 405, 409.</ref>)your guiding principle  in life! Then  you  will be delivered  from humiliation  in this  world  and wretchedness in the hereafter.
    İşte ey ehl-i iman! İhtiraslarınızdan ve husumetkârane tarafgirliklerinizden kuvvetiniz hiçe iner, az bir kuvvetle ezilebilirsiniz. Hayat-ı içtimaiyenizle alâkanız varsa اَل۟مُؤ۟مِنُ لِل۟مُؤ۟مِنِ كَال۟بُن۟يَانِ ال۟مَر۟صُوصِ يَشُدُّ بَع۟ضُهُ بَع۟ضًا düstur-u âliyeyi düstur-u hayat yapınız, sefalet-i dünyeviyeden ve şakavet-i uhreviyeden kurtulunuz!
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    <span id="ALTINCI_VECİH"></span>
    === ALTINCI VECİH ===
    ===Sixth Aspect===
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    Spiritual life and correctness of worship will suffer as a result of enmity and rancour, since the purity of intention that is the means of salvation will be damaged. For a biased person will desire superiority over his enemy in the good deeds that he performs and will be unable to act purely for the sake of God. He will also prefer, in his judgement and dealings, the one who takes his side; he will be unable to be just. Thus the purity of intention and the  justice that are the bases of all good acts and deeds will be lost on account of enmity and hostility.The Sixth Aspect is extremely complex, but we will cut it short here since this is not the place to enlarge on it.
    Hayat-ı maneviye ve sıhhat-i ubudiyet, adâvet ve inat ile sarsılır. Çünkü vasıta-i halâs ve vesile-i necat olan “ihlas” zayi olur. Zira tarafgir bir muannid, kendi a’mal-i hayriyesinde hasmına tefevvuk ister. Hâlisen livechillah amele pek de muvaffak olamaz. Hem hüküm ve muamelatında tarafgirini tercih eder, adalet edemez. İşte ef’al ve a’mal-i hayriyenin esasları olan “ihlas” ve “adalet” husumet ve adâvetle kaybolur. Şu Altıncı Vecih çok uzundur. Fakat kabiliyet-i makam kısa olduğundan kısa kesiyoruz.
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    <span id="İKİNCİ_MEBHAS"></span>
    == İKİNCİ MEBHAS ==
    ==Second Topic==
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    In the Name of God, the Merciful, the Compassionate.
    بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّح۪يمِ
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    Verily God it is Who gives all sustenance, Lord of  Power and Steadfast.(51:58) * How many are the creatures that carry not their own sustenance? It is God who provides for them and for you; He is All-Hearing, All-Knowing.(29:60)
    اِنَّ اللّٰهَ هُوَ الرَّزَّاقُ ذُو ال۟قُوَّةِ ال۟مَتٖينُ ۝ وَكَاَيِّن۟ مِن۟ دَٓابَّةٍ لَا تَح۟مِلُ رِز۟قَهَا اَللّٰهُ يَر۟زُقُهَا وَاِيَّاكُم۟ وَ هُوَ السَّمٖيعُ ال۟عَلٖيمُ
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    O people of belief! You will have understood by now how harmful is enmity. Understand too that greed is another awesome disease, as harmful for the life of Islam as enmity. Greed brings about disappointment, deficiency, and humiliation; it is the cause of deprivation and abjection. The humiliation and abjection of people who have leaped greedily upon the world, is a decisive proof of this truth.
    Ey ehl-i iman! Sâbıkan, adâvet ne kadar zararlı olduğunu anladın. Hem anla ki adâvet kadar hayat-ı İslâmiyeye en müthiş bir maraz-ı muzır dahi '''hırstır.''' Hırs, sebeb-i haybettir ve illet ve zillettir ve mahrumiyet ve sefaleti getirir. Evet, her milletten ziyade hırs ile dünyaya saldıran Yahudi milletinin zillet ve sefaleti, bu hükme bir şahid-i kātı’dır.
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    Greed demonstrates its evil effects throughout the animate world, from the most universal of species to the most particular of individuals. To seek out one’s sustenance while placing one’s trust in God will, by constrast, bring about  tranquillity and demonstrate everywhere its beneficient effects.
    Evet hırs, zîhayat âleminde en geniş bir daireden tut, tâ en cüz’î bir ferde kadar sû-i tesirini gösterir. Tevekkülvari taleb-i rızık ise bilakis medar-ı rahattır ve her yerde hüsn-ü tesirini gösterir.
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    Thus, fruit trees and plants, which are a species of animate being insofar as they require sustenance, remain contentedly rooted where they are, placing their trust in God and  not evincing any greed; it is for this reason that their sustenance hastens toward them. They breed too far more offspring than do the animals. The animals, by contrast, pursue their sustenance greedily, and for this reason are able to attain it only imperfectly and at the cost of great effort.
    İşte bir nevi zîhayat ve rızka muhtaç olan meyvedar ağaçlar ve nebatlar, tevekkülvari, kanaatkârane yerlerinde durup hırs göstermediklerinden rızıkları onlara koşup geliyor. Hayvanlardan pek fazla evlat besliyorlar. Hayvanat ise hırs ile rızıkları peşinde koştukları için pek çok zahmet ve noksaniyet ile rızıklarını elde edebiliyorlar.
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    Within the animal kingdom it is only the young who, as it were, evince their trust in God by proclaiming their weakness and impotence; hence it is that they receive in  full measure their rightful and delicate sustenance from the treasury of divine mercy. But savage beasts that pounce greedily on  their  sustenance  can  hope  only  for  an  illicit  and  coarse  sustenance,  attained through the expenditure of great effort. These two examples show  that greed is the cause of deprivation, while trust in God and contentment are the  means to God’s mercy.
    Hem hayvanat dairesi içinde zaaf ve acz lisan-ı haliyle tevekkül eden yavruların meşru ve mükemmel ve latîf rızıkları hazine-i rahmetten verilmesi ve hırs ile rızıklarına saldıran canavarların gayr-ı meşru ve pek çok zahmet ile kazandıkları nâhoş rızıkları gösteriyor ki: Hırs, sebeb-i mahrumiyettir; tevekkül ve kanaat ise vesile-i rahmettir.
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    In the human kingdom, some peoples have clung to the world more greedily and have  loved its life with more passion than any others, but the usurious wealth they have  gained  with great efforts is merely illicit property over which they exercise temporary stewardship, and it benefits them little. It earns them, on the contrary, the blows of abjection and humiliation,of death and insult, that are rained down on them by all peoples. This shows that greed is a source of humiliation and loss.
    Hem daire-i insaniye içinde her milletten ziyade hırs ile dünyaya yapışan ve aşk ile hayat-ı dünyeviyeye bağlanan Yahudi milleti pek çok zahmet ile kazandığı, kendine faydası az, yalnız hazinedarlık ettiği gayr-ı meşru bir servet-i ribaî ile bütün milletlerden yedikleri sille-i zillet ve sefalet, katl ve ihanet gösteriyor ki: Hırs, maden-i zillet ve hasarettir.
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    There are in addition so many instances of a greedy person being exposed to loss that “the greedy is subject to disappointment and loss” has become a universally accepted truth. This being the case, if you love wealth, seek it not with greed but with contentment, so that you may have it in abundance.
    Hem harîs bir insan, her vakit hasarete düştüğüne dair o kadar vakıalar var ki اَل۟حَرٖيصُ خَائِبٌ خَاسِرٌ darb-ı mesel hükmüne geçmiş, umumun nazarında bir hakikat-i âmme olarak kabul edilmiştir. Madem öyledir, '''eğer malı çok seversen hırs ile değil belki kanaat ile malı talep et, tâ çok gelsin.'''
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    The content and the greedy are like two men who enter the audience-hall of a great personage. One of them says to himself: “It is enough that he should admit me so that I can escape from the cold outside. Even if he motions me to sit in the lowest position, I will count it as a kindness.”The  second  man  says  arrogantly,  as  if  he  had  some right  in the  matter  and
    Ehl-i kanaat ile ehl-i hırs, iki şahsa benzer ki büyük bir zatın divanhanesine giriyorlar. Birisi kalbinden der: “Beni yalnız kabul etsin, dışarıdaki soğuktan kurtulsam bana kâfidir. En aşağıdaki iskemleyi de bana verseler lütuftur.” İkinci adam güya bir hakkı varmış gibi ve herkes ona hürmet etmeye mecbur imiş gibi mağrurane der ki: “Bana en yukarı iskemleyi vermeli.” O hırs ile girer, gözünü yukarı mevkilere diker, onlara gitmek ister. Fakat divanhane sahibi onu geri döndürüp aşağı oturtur. Ona teşekkür lâzımken, teşekküre bedel kalbinden kızıyor. Teşekkür değil, bilakis hane sahibini tenkit ediyor. Hane sahibi de ondan istiskal ediyor. Birinci adam mütevaziane giriyor, en aşağıdaki iskemleye oturmak istiyor. Onun o kanaati, divanhane sahibinin hoşuna gidiyor. “Daha yukarı iskemleye buyurun.” der. O da gittikçe teşekküratını ziyadeleştirir, memnuniyeti tezayüd eder.
    everyone were obliged to respect him: “I should be assigned the highest position.” He enters  with greed and fixes his gaze on the highest positions, wishing to  advance toward them. But the master of the audience-hall turns him back and seats him in a lower position. Instead of thanking him as he should, he is angered against him in his heart and criticizes him. The lord of the palace will be offended by him.The first man enters most humbly and wishes to sit in the lowest position. His modesty pleases the lord of the audience-hall, and he invites him to sit in a higher position. His gratitude increases, and his thankfulness is augmented.
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    Now this world is like an audience-hall of the Most Merciful One. The surface of the globe is like a banqueting spread laid out by His mercy. The differing degrees of sustenance and grades of bounty correspond to the seating positions in the audience- hall.
    İşte dünya bir divanhane-i Rahman’dır. Zemin yüzü, bir sofra-yı rahmettir. Derecat-ı erzak ve meratib-i nimet dahi iskemleler hükmündedir.
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    Furthermore, even in the minutest of affairs everyone can experience the evil effects  of  greed.
    Hem en cüz’î işlerde de herkes hırsın sû-i tesirini hissedebilir.
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    For example, everyone knows in his heart that when two beggars request something, he will be offended by the one who greedily importunes him, and refuse his request; whereas he will take pity on the peaceable one and give him what he asks.
    Mesela, iki dilenci bir şey istedikleri vakit, hırs ile ilhah eden dilenciden istiskal edip vermemek; diğer sakin dilenciye merhamet edip vermek, herkes kalbinde hisseder.
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    Or to give another example, if you are unable to fall asleep at night and wish to do so, you may succeed if you remain detached. But if you desire sleep greedily, and say: “Let me sleep, let me sleep,” then sleep will quit you entirely.
    Hem mesela, gecede uykun kaçmış, sen yatmak istesen, lâkayt kalsan uykun gelebilir. Eğer hırs ile uyku istesen: “Aman yatayım, aman yatayım.” dersen, bütün bütün uykunu kaçırırsın.
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    Yet another example is this, that if you greedily await the arrival of someone for some important purpose and continually say: “He still hasn’t come,” ultimately you will lose patience and get up and leave. But one minute later the person will come, and your purpose will be frustrated.
    Hem mesela, mühim bir netice için birisini hırs ile beklersin “Aman gelmedi, aman gelmedi.” deyip en nihayet hırs senin sabrını tüketip kalkar gidersin, bir dakika sonra o adam gelir fakat beklediğin o mühim netice bozulur.
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    The reason for all this is as follows. The production of a loaf of bread requires a field to be cultivated and harvested, the grain to be taken to a mill, and the loaf to be baked in an oven. So too in the arrangement of all things there is a certain slow deliberation decreed by God’s wisdom. If on account of greed one fails to act with slow deliberation, one will fail to notice the steps one must mount in the arrangement of all things; he will either fall or be unable to traverse the steps, and in either event will not reach his goal.
    Şu hâdisatın sırrı şudur ki: Nasıl ki bir ekmeğin vücudu; tarla, harman, değirmen, fırına terettüp eder. Öyle de tertib-i eşyada bir teenni-i hikmet vardır. Hırs sebebiyle teenni ile hareket etmediği için o tertipli eşyadaki manevî basamakları müraat etmez; ya atlar düşer veyahut bir basamağı noksan bırakır, maksada çıkamaz.
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    O brothers giddied by preoccupation with your livelihood, and drunk on your greed for this world! Greed is harmful and pernicious; how is it then that you commit all kinds of abject deed for the sake of your greed; accept all kinds of wealth, without concern for licit or illicit;  and sacrifice much of the hereafter? On account of your greed you even abandon one of the most important pillars of Islam, the payment of zakat, although  zakat  is  for  everyone  a  means  of attracting  plenty  and  repelling misfortune. The one who does not pay zakat is bound to lose the amount of money he would otherwise have paid: either he will spend it on some useless object, or it will be taken from him by some misfortune.
    İşte ey derd-i maişetle sersem olmuş ve hırs-ı dünya ile sarhoş olmuş kardeşler! Hırs bu kadar muzır ve belalı bir şey olduğu halde, nasıl hırs yolunda her zilleti irtikâb ve haram helâl demeyip her malı kabul ve hayat-ı uhreviyeye lâzım çok şeyleri feda ediyorsunuz? Hattâ erkân-ı İslâmiyenin mühim bir rüknü olan zekâtı, hırs yolunda terk ediyorsunuz? Halbuki zekât, her şahıs için sebeb-i bereket ve dâfi-i beliyyattır. Zekâtı vermeyenin herhalde elinden zekât kadar bir mal çıkacak, ya lüzumsuz yerlere verecektir ya bir musibet gelip alacaktır.
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    In a veracious dream that came to me during the fifth year of the First World War, the following question was put to me:
    Hakikatli bir rüya-yı hayaliyede, Birinci Harb-i Umumî’nin beşinci senesinde, bir acib rüyada benden soruldu:
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    “What is the reason for this hunger, financial loss, and physical trial that now afflicts the Muslims?”
    “Müslümanlara gelen bu açlık, bu zayiat-ı maliye ve meşakkat-i bedeniye nedendir?”
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    I replied in the dream:
    Rüyada demiştim:
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    “From the wealth He bestows upon us, God Almighty required from us either a tenth or a fortieth(*<ref>*A tenth, that is, of wealth like corn that every year yields a new crop; and a fortieth of whatever yielded a commercial profit in the course of the year.</ref>)so that we may benefit from the grateful prayers of the poor, and rancour and envy may be prevented. But in our greed and covetousness we refused to give zakat, and God Almighty has taken from us a thirtieth where a fortieth was owed, and an eighth where a tenth was owed.
    “Cenab-ı Hak, bir kısım maldan onda bir '''(Hâşiye<ref>'''Hâşiye:''' Yani her sene taze verdiği buğday gibi mallardan onda bir.</ref>)''' veya bir kısım maldan kırkta bir '''(Hâşiye<ref>'''Hâşiye:''' Yani eskiden verdiği kırktan ki her senede galiben ve lâekall ribh-i ticarî ve nesl-i hayvanî cihetiyle o kırktan taze olarak on adet verir.</ref>)''' kendi verdiği malından birisini bizden istedi; tâ bize fukaraların dualarını kazandırsın ve kin ve hasedlerini men’etsin. Biz hırsımız için tama’kârlık edip vermedik. Cenab-ı Hak, müterakim zekâtını kırkta otuz, onda sekizini aldı.
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    “He required of us to undergo, for no more than one month each year, a hunger with seventy beneficial purposes. But we took pity on our instinctual souls, and did not undergo  that temporary pleasurable hunger. God Almighty then punished us by compelling us to fast  for five years, with a hunger replete with seventy kinds of misfortune.
    Hem her senede yalnız bir ayda yetmiş hikmetli bir açlık bizden istedi. Biz nefsimize acıdık, muvakkat ve lezzetli bir açlığı çekmedik. Cenab-ı Hak ceza olarak yetmiş cihetle belalı bir nevi orucu beş sene cebren bize tutturdu.
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    “He also required of us, out of each period of twenty-four hours, one hour to be spent in a form of divine drill, pleasing and sublime, luminous and beneficial. But in our laziness we neglected the duty of prayer. That single hour was joined to the other hours and wasted. As penance, God Almighty then caused us to undergo a form of drill and physical exertion that took the place of prayer.”I then awoke, and upon reflection realized that an extremely important truth was contained  in that dream.
    Hem yirmi dört saatte bir tek saati, hoş ve ulvi, nurani ve faydalı bir nevi talimat-ı Rabbaniyeyi bizden istedi. Biz tembellik edip o namazı ve niyazı yerine getirmedik. O tek saati diğer saatlere katarak zayi ettik. Cenab-ı Hak onun keffareti olarak beş sene talim ve talimat ve koşturmakla bize bir nevi namaz kıldırdı.” demiştim. Sonra ayıldım, düşündüm, anladım ki o rüya-yı hayaliyede pek mühim bir hakikat vardır.
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    As proven and explained in the Twenty-Fifth Word, when comparing modern civilization with the principles of the Qur’an, all immorality and instability in the social life of man proceeds from two sources:
    Yirmi Beşinci Söz’de, medeniyetle hükm-ü Kur’an’ı muvazene bahsinde ispat ve beyan edildiği üzere; beşerin hayat-ı içtimaîsinde bütün ahlâksızlığın ve bütün ihtilalatın menşei iki kelimedir:
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    The First: “Once my stomach is full, what do I care if others die of hunger?”
    '''Birisi:''' “Ben tok olduktan sonra, başkası açlıktan ölse bana ne?”
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The Second: “You work, and I’ll eat.”
    '''İkincisi:''' “Sen çalış, ben yiyeyim.”
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    That which perpetuates these two is the prevalence of usury and interest on the one hand, and the abandonment of zakat on the other.
    Bu iki kelimeyi de idame eden, cereyan-ı riba ve terk-i zekâttır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The only remedy able to cure these two awesome social diseases lies in implementing zakat as a universal principle and in forbidding usury.
    Bu iki müthiş maraz-ı içtimaîyi tedavi edecek tek çare, zekâtın bir düstur-u umumî suretinde icrasıyla vücub-u zekât ve hurmet-i ribadır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Zakat is a most essential support of happiness not merely for individuals and particular societies, but for all of humanity. There are two classes of men: the upper classes and the  common people. It is only zakat that will induce compassion and  generosity in the upper  classes  toward  the common people, and respect and obedience in the common people toward the upper classes. In the absence of zakat, the upper classes will descend on the common  people with cruelty and oppression, and the common people will rise up against the upper classes in rancour and rebellion. There will be a constant struggle, a persistent opposition between the two classes of men. It will finally result in the confrontation of capital and labour, as happened in Russia.
    Hem değil yalnız eşhasta ve hususi cemaatlerde, belki umum nev-i beşerin saadet-i hayatı için en mühim bir rükün belki devam-ı hayat-ı insaniye için en mühim bir direk, zekâttır. Çünkü beşerde, havas ve avam iki tabaka var. Havastan avama merhamet ve ihsan ve avamdan havassa karşı hürmet ve itaati temin edecek, zekâttır. Yoksa yukarıdan avamın başına zulüm ve tahakküm iner, avamdan zenginlere karşı kin ve isyan çıkar. İki tabaka-i beşer daimî bir mücadele-i maneviyede, bir keşmekeş-i ihtilafta bulunur. Gele gele tâ Rusya’da olduğu gibi sa’y ve sermaye mücadelesi suretinde boğuşmaya başlar.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O people of nobility and good conscience! O people of generosity and liberality!
    Ey ehl-i kerem ve vicdan ve ey ehl-i sehavet ve ihsan!
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If acts of generosity are not performed in the name of zakat, there are three harmful results. The act may have no effect, for if you do not give in the name of God, you are in effect imposing an obligation, and imprisoning some wretched pauper with a sense of obligation. Then you will be deprived of his prayer, a prayer which would be most acceptable in the sight of God. In reality you are nothing but an official entrusted with the distribution of God Almighty’s bounties among His servants; but if you imagine yourself to be the owner of wealth, this is an act of ingratitude for the bounties you have received.
    İhsanlar, zekât namına olmazsa üç zararı var. Bazen de faydasız gider. Çünkü Allah namına vermediğin için manen minnet ediyorsun, bîçare fakiri minnet esareti altında bırakıyorsun. Hem makbul olan duasından mahrum kalıyorsun. Hem hakikaten Cenab-ı Hakk’ın malını ibadına vermek için bir tevziat memuru olduğun halde, kendini sahib-i mal zannedip bir küfran-ı nimet ediyorsun.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If, on the contrary, you give in the name of zakat, you will be rewarded for having given in the name of God Almighty;  you will have  offered thanks for bounties received. The needy person too will not be compelled to fawn and cringe in front of you; his self-respect will not be injured, and his prayer on your behalf will be accepted.
    Eğer zekât namına versen Cenab-ı Hak namına verdiğin için bir sevap kazanıyorsun, bir şükran-ı nimet gösteriyorsun. O muhtaç adam dahi sana tabasbus etmeye mecbur olmadığı için izzet-i nefsi kırılmaz ve duası senin hakkında makbul olur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    See how great is the difference between, on the one hand, giving as much as one  would in zakat, but earning nothing but the harm of hypocrisy, fame, and the imposition of obligation; and, on the other hand, performing the same good deeds in the name of zakat, and thereby fulfilling a duty, and gaining a reward, the virtue of sincerity, and the prayers of those whom you have benefited?
    Evet, zekât kadar belki daha ziyade nâfile ve ihsan, yahut sair suretlerde verip riya ve şöhret gibi minnet ve tezlil gibi zararları kazanmak nerede? Zekât namına o iyilikleri yapıp hem farzı eda etmek hem sevabı hem ihlası hem makbul bir duayı kazanmak nerede?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Glory be unto You; we have no knowledge save that which you have taught us; indeed, you are All-Knowing, All-Wise.(2:32)
    سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    O God, grant blessings and peace to our master Muhammad, who said: “The believer is with respect to the believer like a firm building, of which one part supports the other,”(*<ref>*Bukhari, Salat, 88; Adab, 36; Mazalim, 5; Muslim, Birr, 65; Tirmidhi, Birr, 18; Nasa’i, Zakat, 67;Musnad, vi, 405, 409.</ref>)and who said too that “Contentment is a treasure that never perishes,”(*<ref>*al-Suyuti, al-Fath al-Kabir, ii, 309.</ref>)and to his Family and his Companions.
    اَللّٰهُمَّ صَلِّ وَ سَلِّم۟ عَلٰى سَيِّدِنَا مُحَمَّدٍ نِ الَّذٖى قَالَ «اَل۟مُؤ۟مِنُ لِل۟مُؤ۟مِنِ كَال۟بُن۟يَانِ ال۟مَر۟صُوصِ يَشُدُّ بَع۟ضُهُ بَع۟ضًا» وَ قَالَ «اَل۟قَنَاعَةُ كَن۟زٌ لَا يَف۟نٰى»
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    And praise be to God, the Sustainer of All the Worlds.
    وَعَلٰى اٰلِهٖ وَصَح۟بِهٖ اَج۟مَعٖينَ اٰمٖينَ وَال۟حَم۟دُ لِلّٰهِ رَبِّ ال۟عَالَمٖينَ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    <span id="HÂTİME"></span>
    == HÂTİME ==
    ==Conclusion==
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Concerning  Backbiting
    '''Gıybet hakkındadır'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In his Name, be He glorified!
    بِاس۟مِهٖ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    And there is nothing but it glorifies Him with praise.(17:44)
    وَ اِن۟ مِن۟ شَى۟ءٍ اِلَّا يُسَبِّحُ بِحَم۟دِهٖ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In the Fifth Point of the First Ray of the First Light of the Twenty-Fifth Word, a single Qur’anic verse having the effect of discouraging and restraining was shown to induce  repugnance  at  backbiting  in  six miraculous  ways.  It  was  shown too  how abominable a thing is backbiting in the view of the Qur’an, and that there is therefore no need for any further explanation of the subject. Indeed, after the Qur’an has made its declaration, there is neither the possibility nor the need for anything further.
    Yirmi Beşinci Söz’ün Birinci Şule’sinin Birinci Şuâ’ının Beşinci Noktası’nın makam-ı zem ve zecrin misallerinden olan bir tek âyetin, mu’cizane altı tarzda gıybetten tenfir etmesi; Kur’an’ın nazarında gıybet ne kadar şenî bir şey olduğunu tamamıyla gösterdiğinden, başka beyana ihtiyaç bırakmamış. Evet, Kur’an’ın beyanından sonra beyan olamaz, ihtiyaç da yoktur.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The Qur’an reproaches the backbiter with six reproaches in the verse:Would any among you like to eat the flesh of his dead brother?(49:12)and forbids him to commit this sin with six degrees of severity. When the verse is directed to those persons actually engaged in backbiting, its meaning is the following.
    İşte اَيُحِبُّ اَحَدُكُم۟ اَن۟ يَا۟كُلَ لَح۟مَ اَخٖيهِ مَي۟تًا âyetinde altı derece zemmi, zemmeder. Gıybetten altı mertebe şiddetle zecreder. Şu âyet bilfiil gıybet edenlere müteveccih olduğu vakit, manası gelecek tarzda oluyor. Şöyle ki:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    As is well-known, the “hamza” at the beginning of the verse has an interrogative sense. This interrogative sense penetrates all the words of the verse like water, so that each word acquires an additional meaning.
    Malûmdur: Âyetin başındaki hemze, sormak (âyâ) manasındadır. O sormak manası, su gibi âyetin bütün kelimelerine girer. Her kelimede bir hükm-ü zımnî var.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Thus the first word asks, with its “hamza:” “Is it that  you  have  no  intelligence capable of discrimination, so that you  fail to perceive the ugliness of this thing?”
    '''İşte birincisi,''' hemze ile der: Âyâ, sual ve cevap mahalli olan aklınız yok mu ki bu derece çirkin bir şeyi anlamıyor?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The second word  “like” asks: “Is your heart, the seat of love and hatred, so corrupted that it loves the most repugnant of things?”
    '''İkincisi''' يُحِبُّ lafzıyla der: Âyâ, sevmek ve nefret etmek mahalli olan kalbiniz bozulmuş mu ki en menfur bir işi sever?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The third word “any among you” asks: “What befell your sense of social and civilized  responsibility that  you  are able to  accept something poisonous to  social life?”
    '''Üçüncüsü''' اَحَدُكُم۟ kelimesiyle der: Cemaatten hayatını alan hayat-ı içtimaiye ve medeniyetiniz ne olmuş ki böyle hayatınızı zehirleyen bir ameli kabul eder?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The fourth word “to  eat  the  flesh”  asks: “What  has befallen  your  sense  of humanity that you are tearing your friend apart with your fangs like a wild animal?”
    '''Dördüncüsü''' اَن۟ يَا۟كُلَ لَح۟مَ kelâmıyla der: İnsaniyetiniz ne olmuş ki böyle canavarcasına arkadaşınızı diş ile parçalamayı yapıyorsunuz?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The fifth word “of his brother” asks: “Do you have no fellow-feeling, no sense of kinship, that you are able to sink your teeth into some wretch who is tied to you by numerous links of brotherhood? Do you have no intelligence that you are able to bite into your own limbs with your own teeth, in such lunatic fashion?”
    '''Beşincisi''' اَخٖيهِ kelimesiyle der: Hiç rikkat-i cinsiyeniz, hiç sıla-i rahminiz yok mu ki böyle çok cihetlerle kardeşiniz olan bir mazlumun şahs-ı manevîsini insafsızca dişliyorsunuz? Ve hiç aklınız yok mu ki kendi azanızı kendi dişinizle divane gibi ısırıyorsunuz?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    The sixth word “dead” asks: “Where is your conscience? Is your nature so corrupt that you abandon all respect and act so repugnantly as to consume your brother’s flesh?”
    '''Altıncısı مَي۟'''تًا kelâmıyla der: Vicdanınız nerede? Fıtratınız bozulmuş mu ki en muhterem bir halde bir kardeşinize karşı, etini yemek gibi en müstekreh bir işi yapıyorsunuz?
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    According then to the total sense of the verse, as well as the indications of each of its  words,  slander and backbiting are repugnant to the intelligence and the heart, to humanity and conscience, to nature and social consciousness.You see then that the verse condemns backbiting in six miraculous degrees and restrains  men from it in six miraculous ways.
    Demek şu âyetin ifadesiyle ve kelimelerin ayrı ayrı delâletiyle zem ve gıybet, aklen ve kalben ve insaniyeten ve vicdanen ve fıtraten ve milliyeten mezmumdur. İşte bak nasıl şu âyet, îcazkârane altı mertebe zemmi zemmetmekle, i’cazkârane altı derece o cürümden zecreder.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Backbiting is the vile weapon most commonly used by the people of enmity, envy, and obstinacy, and the self-respecting will never stoop to  employing so unclean a weapon. Some celebrated person once said:
    Gıybet, ehl-i adâvet ve hased ve inadın en çok istimal ettikleri alçak bir silahtır. İzzet-i nefis sahibi, bu pis silaha tenezzül edip istimal etmez. Nasıl meşhur bir zat demiş:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    اُكَبِّرُ نَف۟سٖى عَن۟ جَزَاءٍ بِغِي۟بَةٍ فَكُلُّ اِغ۟تِيَابٍ جَه۟دُ مَن۟ لَا لَهُ جَه۟دٌ
    اُكَبِّرُ نَف۟سٖى عَن۟ جَزَاءٍ بِغِي۟بَةٍ فَكُلُّ اِغ۟تِيَابٍ جَه۟دُ مَن۟ لَا لَهُ جَه۟دٌ
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    “I  never  stoop  to  vexing  my  enemy with  backbiting,  for  backbiting  is  the weapon of the weak, the low, and the vile.”
    Yani “Düşmanıma gıybetle ceza vermekten nefsimi yüksek tutuyorum ve tenezzül etmiyorum. Çünkü gıybet, zayıf ve zelil ve aşağıların silahıdır.”
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Backbiting consists of saying that which would be a cause of dislike and vexation to the person in question if he were to be present and hear it. Even if what is said is true, it is  still backbiting. If it is a lie, then it is both backbiting and slander and a doubly loathsome sin.
    '''Gıybet odur ki:''' Gıybet edilen adam hazır olsa idi ve işitse idi, kerahet edip darılacaktı. Eğer doğru dese zaten gıybettir. Eğer yalan dese hem gıybet hem iftiradır. İki katlı çirkin bir günahtır.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    Backbiting can be permissible in a few special instances:
    Gıybet, mahsus birkaç maddede caiz olabilir:
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''First:''' If a complaint be presented to some official, so that with his help evil be removed and justice restored.
    '''Birisi:''' Şekva suretinde bir vazifedar adama der, tâ yardım edip o münkeri, o kabahati ondan izale etsin ve hakkını ondan alsın.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Second:'''If a person contemplating co-operation with another comes to seek your advice,  and you say to him, purely for the sake of his benefit and to advise him correctly, without any self-interest: “Do not co-operate with him; it will be to your disadvantage.”
    '''Birisi de:''' Bir adam onunla teşrik-i mesai etmek ister. Senin ile meşveret eder. Sen de sırf maslahat için garazsız olarak, meşveretin hakkını eda etmek için desen: “Onun ile teşrik-i mesai etme. Çünkü zarar göreceksin.”
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Third:'''If the purpose is not to expose someone to disgrace and notoriety, but simply  to  make people aware, and one says: “That foolish, confused man went to such-and-such a place.”
    '''Birisi de:''' Maksadı, tahkir ve teşhir değil; belki maksadı, tarif ve tanıttırmak için dese: “O topal ve serseri adam filan yere gitti.”
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    '''Fourth:'''If the subject of backbiting is an open and unashamed sinner; is not troubled by evil, but on the contrary takes pride in the sins he commits; finds pleasure in his wrongdoing; and unhesitatingly sins in the most evident fashion.
    '''Birisi de:''' O gıybet edilen adam fâsık-ı mütecahirdir. Yani fenalıktan sıkılmıyor, belki işlediği seyyiatla iftihar ediyor; zulmü ile telezzüz ediyor, sıkılmayarak aşikâre bir surette işliyor.
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    In these particular cases, backbiting may be permissible, if it be done without self-interest and purely for the sake of truth and communal welfare. But apart from them, it is like a fire that consumes good deeds like a flame eating up wood.
    İşte bu mahsus maddelerde garazsız ve sırf hak ve maslahat için gıybet caiz olabilir. '''Yoksa gıybet, nasıl ateş odunu yer bitirir; gıybet dahi a’mal-i salihayı yer bitirir.'''
    </div>


    <div lang="tr" dir="ltr" class="mw-content-ltr">
    If one has engaged in backbiting, or willingly listened to it, one should say: “O God, forgive me and him concerning whom I spoke ill,” and say to the subject of backbiting, whenever one meets him: “Forgive me.”
    Eğer gıybet etti veyahut isteyerek dinledi; o vakit اَللّٰهُمَّ اغ۟فِر۟لَنَا وَ لِمَنِ اغ۟تَب۟نَاهُ demeli, sonra gıybet edilen adama ne vakit rast gelse “Beni helâl et.” demeli.
    </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">
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    <center> [[Yirmi Birinci Mektup]] ⇐ | [[Mektubat]] | ⇒ [[Yirmi Üçüncü Mektup]] </center>
    <center> [[Yirmi Birinci Mektup/en|The Twenty-First Letter]] ⇐ | [[Mektubat/en|The Letters]] | ⇒ [[Yirmi Üçüncü Mektup/en|The Twenty-Third Letter]] </center>
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    </div>

    11.48, 28 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)

    [This letter consists of two topics; the first summons believers to brotherhood and love.]

    First Topic

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

    Verily the believers are brethren; so reconcile then your brothers.(49:10) * Repel evil with what is better than it; then the one between whom and yourself enmity prevails will become like your friend and intimate.(41:34) * Those who suppress their anger and forgive people – verily God loves those who do good.(3:134)

    Dispute and discord among the believers, and partisanship, obstinacy and envy, leading to rancour and enmity among them, are repugnant and vile, are harmful and sinful, by the combined testimony of wisdom and the supreme humanity that is Islam, for personal, social, and spiritual life. They are in short, poison for the life of man. We will set forth six of the extremely numerous aspects of this truth.

    First Aspect

    They are sinful in the view of truth.

    O unjust man nurturing rancour and enmity against a believer! Let us suppose that you were on a ship, or in a house, with nine innocent people and one criminal. If someone were to try to make the ship sink, or to set the house on fire, because of that criminal, you know how great a sinner he would be. You would cry out to the heavens against his sinfulness. Even if there were one innocent man and nine criminals aboard the ship, it would be against all rules of justice to sink it.

    So too, if there are in the person of a believer, who may be compared to a dominical dwelling, a divine ship, not nine, but as many as twenty innocent attributes such as belief, Islam, and neighbourliness; and if you then nurture rancour and enmit y against him on account of one criminal attribute that harms and displeases you, attempting or desiring the sinking of his being, the burning of his house, then you too will be a criminal guilty of a great atrocity.

    Second Aspect

    They are also sinful in the view of wisdom,

    for it is obvious that enmity and love are opposites, just like light and darkness; while maintaining their respective essences, they cannot be combined.

    If love is truly found in a heart, by virtue of the predomination of the causes that produce it, then enmity in that heart can only be metaphorical, and takes on the form of compassion. The believer loves and should love his brother, and is pained by any evil he sees in him. He attempts to reform him not with harshness but gently. It is for this reason that the Hadith of the Prophet (UWBP) says, “No believer should be angered with another and cease speaking to him for more than three days.”(*[1])

    If the causes that produce enmity predominate, and true enmity takes up its seat in a heart, then the love in that heart will become metaphorical, and take on the form of artifice and flattery.

    O unjust man! See now what a great sin is rancour and enmity toward a brother believer! If you were to say that ordinary small stones are more valuable than the Ka‘ba and greater than Mount Uhud, it would be an ugly absurdity. So too, belief which has the value of the Ka‘ba, and Islam which has the splendour of Mount Uhud, as well as other Islamic attributes, demand love and concord; but if you prefer to belief and Islam certain shortcomings which arouse hostility, but in reality are like the small stones you too will be engaging in great injustice, foolishness, and sin!

    The unity of belief necessitates also the unity of hearts, and the oneness of our creed demands the oneness of our society. You cannot deny that if you find yourself in the same regiment as someone, you will form a friendly attachment to him; a brotherly relation will come into being as a result of your both being submitted to the orders of a single commander. You will similarly experience a fraternal relation through living in the same town with someone. Now there are ties of unity, bonds of union, and relations of fraternity as numeous as the divine names that are shown and demonstrated to you by the light and consciousness of belief.

    Your Creator, Owner, Object of Worship, and Provider is one and the same for both of you; thousands of things are and the same for you. Your Prophet (UWBP), your religion, your qibla are one and the same; hundreds of things are one and the same for you. Then too your village is one, your state is one, your country is one; tens of things are one and the same for you.

    All of these things held in common dictate oneness and unity, union and concord, love and brotherhood, and indeed the cosmos and the planets are similarly interlinked by unseen chains. If, despite all this, you prefer things worthless and transient as a spider’s web that give rise to dispute and discord, to rancour and enmity, and engage in true enmity towards a believer, then you will understand – unless your heart is dead and your intelligence extinguished – how great is your disrespect for that bond of unity, your slight to that relation of love, your transgression against that tie of brotherhood!

    Third Aspect

    In accordance with the meaning of the verse:No bearer of burdens can bear the burden of another,(6:164)which expresses pure justice, to nurture rancour and enmit y towards a believer is like condemning all the innocent attributes found in him on account of one criminal attribute, and is hence an act of great injustice. If you go further and include in your enmity all the relatives of a believer on account of a single evil attribute of his, then, in accordance with the following verse in which the active participle is in the intensive form,Verily man is much given to wrongdoing,(14:34)you will have committed a still greater sin and transgression, against which truth, the Shari‘a and the wisdom of Islam combine to warn you. How then can you imagine yourself to be right, and say: “I am in the right”?

    In the view of truth, the cause for enmity and all forms of evil is in itself evil and is dense like clay: it cannot infect or pass on to others. If someone learns from it and commits evil, that is another question. Good qualities that arouse love are luminous like love; it is part of their function to be transmitted and produce effects. It is for this reason that the proverb has come into being, “The friend of a friend is a friend,”(*[2])and also that it is said, “Many eyes are beloved on account of one eye.”

    So O unjust man! If such be the view of truth, you will understand now, if you have the capacity for seeing the truth, how great an offence it is to cherish enmity for the likeable and innocent brothers and relatives of a man you dislike.

    Fourth Aspect

    It is a sin from the point of view of personal life.

    Listen to the following four principles which are the base of this Fourth Aspect.

    First Principle:

    When you know your way and opinions to be true, you have the right to say, “My way is right and the best.”

    But you do not have the right to say, “Only my way is right.”

    According to the sense of “The eye of contentment is too dim to perceive faults; It is the eye of anger that exhibits all vice;”(*[3])

    your unjust view and distorted opinion cannot be the all-decisive judge and cannot condemn the belief of another as invalid.

    Second Principle:

    It is your right that all that you say should be true, but not that you should say all that is true. For one of insincere intention may sometimes take unkindly to advice, and react against it unfavourably.

    Third Principle:

    If you wish to nourish enmity, then direct it against the enmity in your heart, and attempt to rid yourself of it. Be an enemy to your evil-commanding soul and its caprice and attempt to reform it, for it inflicts more harm on you than all else. Do not engage in enmity against other believers on account of that injurious soul. Again, if you wish to cherish enmity, there are unbelievers and atheists in great abundance; be hostile to them. In the same way that the attribute of love is fit to receive love as its response, so too enmity will receive enmity as its own fitting response.

    If you wish to defeat your enemy, then respond to his evil with good. For if you respond with evil, enmit y will increase, and even though he will be outwardly defeated, he will nurture hatred in his heart and hostility will persist.

    But if you respond to him with good, he will repent and become your friend.

    The meaning of the lines: “If you treat the noble nobly, he will be yours; And if you treat the vile nobly,he will revolt,”(*[4])is that it is the mark of the believer to be noble, and he will become submitted to you by noble treatment. And even if someone is apparently ignoble, he is noble with respect to his belief.

    It often happens that if you tell an evil man, “You are good, you are good,” he will become good; and if you tell a good man, “You are bad, you are bad,” he will become bad. Hearken, therefore, to these sacred principles of the Qur’an, for happiness and safety are to be found in them:If they pass by futility, they pass by it in honourable disdain.(25:72) * If you forgive, pardon, and relent, verily God is All-Relenting, Merciful.(64:14)

    Fourth Principle:

    Those who cherish rancour and enmity transgress against their own souls, their brother believer, and divine mercy. For such a person condemns his soul to painful torment with his rancour and enmity. He imposes torment on his soul whenever his enemy receives some bounty, and pain from fear of him. If his enmit y arises from envy, then it is the most severe form of torment. For envy in the first place consumes and destroys the envier, and its harm for the one envied is either slight or nonexistent.

    The cure for envy: Let the envious reflect on the ultimate fate of those things that arouse his enmity. Then he will understand that the beauty, strength, rank, and wealth possessed by his rival are transient and temporary. Their benefit is slight, and the anxiety they cause is great. If it is a question of personal qualities that will gain him reward in the hereafter, they cannot be an object of envy. But if one does envy another on account of them, then he is either himself a hypocrite, wishing to destroy the goods of the hereafter while yet in this world, or he imagines the one whom he envies to be a hypocrite, thus being unjust towards him.

    If he rejoices at the misfortunes he suffers and is grieved by the bounties he receives, it is as if he is offended by the kindness shown towards him by divine determining (kader) and divine mercy, as if he were criticizing and objecting to them. Whoever criticizes divine determining is striking his head against an anvil on which it will break, and whoever objects to divine mercy will himself be deprived of it.

    How might justice and sound conscience accept that the response to something worth not even a day’s hostility should be a year’s rancour and hostility? You cannot condemn a brother believer for some evil you experience at his hand for the following reasons:

    Firstly, divine determining has a certain share of responsibility. It is necessary to deduct that share from the total and respond to it with contentment and satisfaction.

    Secondly, the share of the soul and Satan should also be deducted, and one should pity the man for having been overcome by his soul and await his repentance instead of becoming his enemy.

    Thirdly, look at the defect in your own soul that you do not see or do not wish to see; deduct a share for that too.

    As for the small share which then remains, if you respond with forgiveness, pardon, and magnanimity, in such a way as to conquer your enemy swiftly and safely, then you will have escaped all sin and harm.

    But if, like some drunken and crazed person who buys up fragments of glass and ice as if they were diamonds, you respond to worthless, transient, temporary, and insignificant happenings of this world with violent enmity, permanent rancour, and perpetual hostility, as if you were going to remain in the world with your enemy for all eternity, it would be extreme transgression, sinfulness, drunkenness, and lunacy.

    If then you love yourself, do not permit this harmful hostility and desire for revenge, so harmful for personal life, to enter your heart. If it has entered your heart, do not listen to what it says. Hear what truth-seeing Hafiz of Shiraz says:

    دُن۟يَا نَه مَتَاعٖيس۟تٖى كِه اَر۟زَد۟ بَنِزَاعٖى

    “The world is not a commodity worth arguing over.” It is worthless since it is transient and passing. If this is true of the world, then it is clear how worthless and insignficant are the petty affairs of the world!

    Hafiz also said:

    اٰسَايِشِ دُو گٖيتٖى تَف۟سٖيرِ اٖين۟ دُو حَر۟فَس۟ت۟

    بَادُوسِتَان۟ مُرُوَّت۟ بَادُش۟مَنَان۟ مُدَارَا

    “The tranquillity of both worlds lies in the understanding of these two words: generosit y towards friends, forbearance towards enemies.”(*[5])

    If you say:“I have no choice, there is enmity within my disposition. I cannot overlook those who antagonize me.”

    The Answer:If evil character and bad disposition do not exhibit any trace, and you do not act with ill intention, there is no harm. If you have no choice in the matter, then you are unable to abandon your enmity. If you recognize your defect and understand that you are wrong to have that attribute, it will be a form of repentance and seeking of forgiveness for you, thus delivering you from its evil effects. In fact, we have written this Topic of the Letter in order to make possible such a seeking of forgiveness, to distinguish right from wrong, and to prevent enmity from being displayed as rightful.

    A case worthy of notice:

    I once saw, as a result of biased partisanship, a pious scholar of religion going so far in his condemnation of another scholar with whose political opinions he disagreed as to imply that he was an unbeliever. He also praised with respect a dissembler who shared his own opinions. I was appalled at these evil results of political involvement. I said: “I take refuge with God from Satan and politics,” and from that time on withdrew from politics.

    Fifth Aspect

    Obstinacy and partisanship are extremely harmful in social life.

    If it is said:There is a Hadith which says: “Difference among my people is an instance of divine mercy,”(*[6])and difference requires partisanship.The sickness of partisanship also delivers the oppressed common people from the oppressor elite, for if the elite of a town or village join together, they will destroy the oppressed common people. If there is partisanship, the oppressed may seek refuge with one of the parties and thus save himself. It is also from the confrontation of opinions and the contradiction of views that truth becomes apparent in its full measure.

    The Answer:

    To the first part of the question, we say: The difference intended in the Hadith is a positive difference. That is, each party strives to promote and diffuse its own belief; it does not seek to tear down and destroy that of the other, but rather to improve and reform it. Negative difference is rejected by the Hadith, for it aims in partisan and hostile fashion at mutual destruction, and those who are at each other’s throats cannot act positively.

    To the second part of the question, we say:If partisanship is in the name of truth, it can become a refuge for those seeking their rights. But as for the partisanship obtaining now, biased and self-centred, it can only be a refuge for the unjust and a point of support for them. For if a devil comes to a man engaged in biased partisanship, encourages him in his ideas and takes his side, that man will call down God’s blessings on the Devil. But if the opposing side is joined by a man of angelic nature, then he will – may God protect us! – go so far as to invoke curses upon him.

    To the third part of the question, we say: If the confrontation of views takes place in the name of justice and for the sake of truth, then the difference concerns only means; there is unity with respect to aim and basic purpose. Such a difference makes manifest every aspect of the truth and serves justice and truth. But what emerges from a confrontation of views that is partisan and biased, and takes place for the sake of a tyrannical, evil-commanding soul, that is based on egotism and fame- seeking – what emerges from this is not the flash of truth, but the fire of dissension.Unity of aim is necessary, but opposing views of this kind can never find a point of convergence anywhere on earth. Since they do not differ for the sake of the truth, they multiply ad infinitum, and give rise to divergences that can never be reconciled.

    In Short:

    If one does not make of the exalted rules, “Love for the sake of God,(*[7])* Dislike for the sake of God, judgement for the sake of God”(*[8])the guiding principles of one’s conduct, dispute and discord will result. If one does not say, “dislike for the sake of God, judgement for the sake of God” and take due account of those principles, one’s attempts to do justice will result in injustice.

    An event with an important lesson:

    Imam ‘Ali (May God be pleased with him) once threw an unbeliever to the ground. As he drew his sword to kill him, the unbeliever spat in his face. He released him without killing him. The unbeliever said: “Why did you not kill me?” He replied: “I was going to kill you for the sake of God. But when you spat at me, I became angered and the purity of my intention was clouded by the inclinations of my soul. It is for this reason that I did not kill you.” The unbeliever replied: “If your religion is so pure and disinterested, it must be the truth.”(*[9])

    An occurrence worthy of note:

    When once a judge showed signs of anger while cutting off the hand of a thief, the just ruler who chanced to observe him dismissed him from his post. For if he had cut the hand in the name of the Shari‘a, his soul would have felt pity for the victim; he should have cut it off in a manner devoid of both anger and mercy. Since the inclinations of his soul had had some share in his deed, he did not perform the act with justice.

    A regrettable social condition and an awesome disease affecting the life of society, fit to be wept over by the heart of Islam:

    To forget and abandon internal enmities when foreign enemies appear and attack is a demand of social welfare recognized and enacted even by the most primitive peoples. What then ails those who claim to be serving the Islamic community that at a time when numberless enemies are taking up positions to attack, one after the other, they fail to forget their petty enmities, and instead prepare the ground for the enemies’ attacks? It is disgraceful savagery, and treason committed against the social life of Islam.

    A story to be pondered over:

    There were two groups of the Hasanan, a tribe of nomads, hostile to each other. Although more than maybe fifty people had been killed on each side, when another tribe such as the Sibgan or Haydaran came out against them, those two hostile groups would forget their enmit y and fight together, shoulder to shoulder, until the opposing tribe had been repelled, without ever once recalling their internal dissensions.

    O Believers! Do you know how many tribes of enemies have taken up position to attack the tribe of the people of belief? There are more than a hundred of them, like a series of concentric circles. The believers are obliged to take up defensive positions, each supporting the other and giving him a helping hand. Is it then at all fitting for the people of belief that with their biased partisanship and hostile rancour they should facilitate the attack of the enemy and fling open the doors for him to penetrate the fold of Islam?

    There are maybe seventy circles of enemies, including the misguided, the atheist, and the unbeliever, each of them as harmful to you as all the terrors and afflictions of this world, and each of them regarding you with greed, anger and hatred. Your firm weapon, shield and citadel against all of them is none other than the brotherhood of Islam. So realize just how contrary to conscience and to the interests of Islam it is to shake the citadel of Islam on account of petty hostilities and other pretexts! Know this, and come to your senses!

    According to a noble Hadith of the Prophet (UWBP), noxious and awesome persons like Sufyan and the Dajjal will come to rule over the godless at the end of time, and exploiting the greed, discord and hatred amongst the Muslims and mankind, they will need only a small force to reduce humanity to anarchy and the vast world of Islam to slavery.(*[10])

    O people of faith! If you do not wish to enter a humiliating condition of slavery, come to your senses and enter and take refuge in the citadel of:Indeed the believers are brothers,(49:10)to defend yourselves against those oppressors who would exploit your differences! Otherwise you will be able neither to protect your lives nor to defend your rights. It is evident that if two champions are wrestling with each other, even a child can beat them. If two mountains are balanced in the scales, even a small stone can disturb their equilibrium and cause one to rise and the other to fall.

    So O people of belief! Your strength is reduced to nothing as a result of your passions and biased partisanships, and you can be defeated by the slightest forces. If you have any interest in your social solidarity, then make of the exalted principle of “The believers are together like a well-founded building, one part of which supports the other”(*[11])your guiding principle in life! Then you will be delivered from humiliation in this world and wretchedness in the hereafter.

    Sixth Aspect

    Spiritual life and correctness of worship will suffer as a result of enmity and rancour, since the purity of intention that is the means of salvation will be damaged. For a biased person will desire superiority over his enemy in the good deeds that he performs and will be unable to act purely for the sake of God. He will also prefer, in his judgement and dealings, the one who takes his side; he will be unable to be just. Thus the purity of intention and the justice that are the bases of all good acts and deeds will be lost on account of enmity and hostility.The Sixth Aspect is extremely complex, but we will cut it short here since this is not the place to enlarge on it.


    Second Topic

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

    Verily God it is Who gives all sustenance, Lord of Power and Steadfast.(51:58) * How many are the creatures that carry not their own sustenance? It is God who provides for them and for you; He is All-Hearing, All-Knowing.(29:60)

    O people of belief! You will have understood by now how harmful is enmity. Understand too that greed is another awesome disease, as harmful for the life of Islam as enmity. Greed brings about disappointment, deficiency, and humiliation; it is the cause of deprivation and abjection. The humiliation and abjection of people who have leaped greedily upon the world, is a decisive proof of this truth.

    Greed demonstrates its evil effects throughout the animate world, from the most universal of species to the most particular of individuals. To seek out one’s sustenance while placing one’s trust in God will, by constrast, bring about tranquillity and demonstrate everywhere its beneficient effects.

    Thus, fruit trees and plants, which are a species of animate being insofar as they require sustenance, remain contentedly rooted where they are, placing their trust in God and not evincing any greed; it is for this reason that their sustenance hastens toward them. They breed too far more offspring than do the animals. The animals, by contrast, pursue their sustenance greedily, and for this reason are able to attain it only imperfectly and at the cost of great effort.

    Within the animal kingdom it is only the young who, as it were, evince their trust in God by proclaiming their weakness and impotence; hence it is that they receive in full measure their rightful and delicate sustenance from the treasury of divine mercy. But savage beasts that pounce greedily on their sustenance can hope only for an illicit and coarse sustenance, attained through the expenditure of great effort. These two examples show that greed is the cause of deprivation, while trust in God and contentment are the means to God’s mercy.

    In the human kingdom, some peoples have clung to the world more greedily and have loved its life with more passion than any others, but the usurious wealth they have gained with great efforts is merely illicit property over which they exercise temporary stewardship, and it benefits them little. It earns them, on the contrary, the blows of abjection and humiliation,of death and insult, that are rained down on them by all peoples. This shows that greed is a source of humiliation and loss.

    There are in addition so many instances of a greedy person being exposed to loss that “the greedy is subject to disappointment and loss” has become a universally accepted truth. This being the case, if you love wealth, seek it not with greed but with contentment, so that you may have it in abundance.

    The content and the greedy are like two men who enter the audience-hall of a great personage. One of them says to himself: “It is enough that he should admit me so that I can escape from the cold outside. Even if he motions me to sit in the lowest position, I will count it as a kindness.”The second man says arrogantly, as if he had some right in the matter and everyone were obliged to respect him: “I should be assigned the highest position.” He enters with greed and fixes his gaze on the highest positions, wishing to advance toward them. But the master of the audience-hall turns him back and seats him in a lower position. Instead of thanking him as he should, he is angered against him in his heart and criticizes him. The lord of the palace will be offended by him.The first man enters most humbly and wishes to sit in the lowest position. His modesty pleases the lord of the audience-hall, and he invites him to sit in a higher position. His gratitude increases, and his thankfulness is augmented.

    Now this world is like an audience-hall of the Most Merciful One. The surface of the globe is like a banqueting spread laid out by His mercy. The differing degrees of sustenance and grades of bounty correspond to the seating positions in the audience- hall.

    Furthermore, even in the minutest of affairs everyone can experience the evil effects of greed.

    For example, everyone knows in his heart that when two beggars request something, he will be offended by the one who greedily importunes him, and refuse his request; whereas he will take pity on the peaceable one and give him what he asks.

    Or to give another example, if you are unable to fall asleep at night and wish to do so, you may succeed if you remain detached. But if you desire sleep greedily, and say: “Let me sleep, let me sleep,” then sleep will quit you entirely.

    Yet another example is this, that if you greedily await the arrival of someone for some important purpose and continually say: “He still hasn’t come,” ultimately you will lose patience and get up and leave. But one minute later the person will come, and your purpose will be frustrated.

    The reason for all this is as follows. The production of a loaf of bread requires a field to be cultivated and harvested, the grain to be taken to a mill, and the loaf to be baked in an oven. So too in the arrangement of all things there is a certain slow deliberation decreed by God’s wisdom. If on account of greed one fails to act with slow deliberation, one will fail to notice the steps one must mount in the arrangement of all things; he will either fall or be unable to traverse the steps, and in either event will not reach his goal.

    O brothers giddied by preoccupation with your livelihood, and drunk on your greed for this world! Greed is harmful and pernicious; how is it then that you commit all kinds of abject deed for the sake of your greed; accept all kinds of wealth, without concern for licit or illicit; and sacrifice much of the hereafter? On account of your greed you even abandon one of the most important pillars of Islam, the payment of zakat, although zakat is for everyone a means of attracting plenty and repelling misfortune. The one who does not pay zakat is bound to lose the amount of money he would otherwise have paid: either he will spend it on some useless object, or it will be taken from him by some misfortune.

    In a veracious dream that came to me during the fifth year of the First World War, the following question was put to me:

    “What is the reason for this hunger, financial loss, and physical trial that now afflicts the Muslims?”

    I replied in the dream:

    “From the wealth He bestows upon us, God Almighty required from us either a tenth or a fortieth(*[12])so that we may benefit from the grateful prayers of the poor, and rancour and envy may be prevented. But in our greed and covetousness we refused to give zakat, and God Almighty has taken from us a thirtieth where a fortieth was owed, and an eighth where a tenth was owed.

    “He required of us to undergo, for no more than one month each year, a hunger with seventy beneficial purposes. But we took pity on our instinctual souls, and did not undergo that temporary pleasurable hunger. God Almighty then punished us by compelling us to fast for five years, with a hunger replete with seventy kinds of misfortune.

    “He also required of us, out of each period of twenty-four hours, one hour to be spent in a form of divine drill, pleasing and sublime, luminous and beneficial. But in our laziness we neglected the duty of prayer. That single hour was joined to the other hours and wasted. As penance, God Almighty then caused us to undergo a form of drill and physical exertion that took the place of prayer.”I then awoke, and upon reflection realized that an extremely important truth was contained in that dream.

    As proven and explained in the Twenty-Fifth Word, when comparing modern civilization with the principles of the Qur’an, all immorality and instability in the social life of man proceeds from two sources:

    The First: “Once my stomach is full, what do I care if others die of hunger?”

    The Second: “You work, and I’ll eat.”

    That which perpetuates these two is the prevalence of usury and interest on the one hand, and the abandonment of zakat on the other.

    The only remedy able to cure these two awesome social diseases lies in implementing zakat as a universal principle and in forbidding usury.

    Zakat is a most essential support of happiness not merely for individuals and particular societies, but for all of humanity. There are two classes of men: the upper classes and the common people. It is only zakat that will induce compassion and generosity in the upper classes toward the common people, and respect and obedience in the common people toward the upper classes. In the absence of zakat, the upper classes will descend on the common people with cruelty and oppression, and the common people will rise up against the upper classes in rancour and rebellion. There will be a constant struggle, a persistent opposition between the two classes of men. It will finally result in the confrontation of capital and labour, as happened in Russia.

    O people of nobility and good conscience! O people of generosity and liberality!

    If acts of generosity are not performed in the name of zakat, there are three harmful results. The act may have no effect, for if you do not give in the name of God, you are in effect imposing an obligation, and imprisoning some wretched pauper with a sense of obligation. Then you will be deprived of his prayer, a prayer which would be most acceptable in the sight of God. In reality you are nothing but an official entrusted with the distribution of God Almighty’s bounties among His servants; but if you imagine yourself to be the owner of wealth, this is an act of ingratitude for the bounties you have received.

    If, on the contrary, you give in the name of zakat, you will be rewarded for having given in the name of God Almighty; you will have offered thanks for bounties received. The needy person too will not be compelled to fawn and cringe in front of you; his self-respect will not be injured, and his prayer on your behalf will be accepted.

    See how great is the difference between, on the one hand, giving as much as one would in zakat, but earning nothing but the harm of hypocrisy, fame, and the imposition of obligation; and, on the other hand, performing the same good deeds in the name of zakat, and thereby fulfilling a duty, and gaining a reward, the virtue of sincerity, and the prayers of those whom you have benefited?

    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 God, grant blessings and peace to our master Muhammad, who said: “The believer is with respect to the believer like a firm building, of which one part supports the other,”(*[13])and who said too that “Contentment is a treasure that never perishes,”(*[14])and to his Family and his Companions.

    And praise be to God, the Sustainer of All the Worlds.

    Conclusion

    Concerning Backbiting

    In his Name, be He glorified!

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

    In the Fifth Point of the First Ray of the First Light of the Twenty-Fifth Word, a single Qur’anic verse having the effect of discouraging and restraining was shown to induce repugnance at backbiting in six miraculous ways. It was shown too how abominable a thing is backbiting in the view of the Qur’an, and that there is therefore no need for any further explanation of the subject. Indeed, after the Qur’an has made its declaration, there is neither the possibility nor the need for anything further.

    The Qur’an reproaches the backbiter with six reproaches in the verse:Would any among you like to eat the flesh of his dead brother?(49:12)and forbids him to commit this sin with six degrees of severity. When the verse is directed to those persons actually engaged in backbiting, its meaning is the following.

    As is well-known, the “hamza” at the beginning of the verse has an interrogative sense. This interrogative sense penetrates all the words of the verse like water, so that each word acquires an additional meaning.

    Thus the first word asks, with its “hamza:” “Is it that you have no intelligence capable of discrimination, so that you fail to perceive the ugliness of this thing?”

    The second word “like” asks: “Is your heart, the seat of love and hatred, so corrupted that it loves the most repugnant of things?”

    The third word “any among you” asks: “What befell your sense of social and civilized responsibility that you are able to accept something poisonous to social life?”

    The fourth word “to eat the flesh” asks: “What has befallen your sense of humanity that you are tearing your friend apart with your fangs like a wild animal?”

    The fifth word “of his brother” asks: “Do you have no fellow-feeling, no sense of kinship, that you are able to sink your teeth into some wretch who is tied to you by numerous links of brotherhood? Do you have no intelligence that you are able to bite into your own limbs with your own teeth, in such lunatic fashion?”

    The sixth word “dead” asks: “Where is your conscience? Is your nature so corrupt that you abandon all respect and act so repugnantly as to consume your brother’s flesh?”

    According then to the total sense of the verse, as well as the indications of each of its words, slander and backbiting are repugnant to the intelligence and the heart, to humanity and conscience, to nature and social consciousness.You see then that the verse condemns backbiting in six miraculous degrees and restrains men from it in six miraculous ways.

    Backbiting is the vile weapon most commonly used by the people of enmity, envy, and obstinacy, and the self-respecting will never stoop to employing so unclean a weapon. Some celebrated person once said:

    اُكَبِّرُ نَف۟سٖى عَن۟ جَزَاءٍ بِغِي۟بَةٍ فَكُلُّ اِغ۟تِيَابٍ جَه۟دُ مَن۟ لَا لَهُ جَه۟دٌ

    “I never stoop to vexing my enemy with backbiting, for backbiting is the weapon of the weak, the low, and the vile.”

    Backbiting consists of saying that which would be a cause of dislike and vexation to the person in question if he were to be present and hear it. Even if what is said is true, it is still backbiting. If it is a lie, then it is both backbiting and slander and a doubly loathsome sin.

    Backbiting can be permissible in a few special instances:

    First: If a complaint be presented to some official, so that with his help evil be removed and justice restored.

    Second:If a person contemplating co-operation with another comes to seek your advice, and you say to him, purely for the sake of his benefit and to advise him correctly, without any self-interest: “Do not co-operate with him; it will be to your disadvantage.”

    Third:If the purpose is not to expose someone to disgrace and notoriety, but simply to make people aware, and one says: “That foolish, confused man went to such-and-such a place.”

    Fourth:If the subject of backbiting is an open and unashamed sinner; is not troubled by evil, but on the contrary takes pride in the sins he commits; finds pleasure in his wrongdoing; and unhesitatingly sins in the most evident fashion.

    In these particular cases, backbiting may be permissible, if it be done without self-interest and purely for the sake of truth and communal welfare. But apart from them, it is like a fire that consumes good deeds like a flame eating up wood.

    If one has engaged in backbiting, or willingly listened to it, one should say: “O God, forgive me and him concerning whom I spoke ill,” and say to the subject of backbiting, whenever one meets him: “Forgive me.”

    The Eternal One, He is the Eternal One!

    Said Nursî

    The Twenty-First Letter ⇐ | The Letters | ⇒ The Twenty-Third Letter
    1. ↑ *Bukhari, Adab, 57, 62; Isti’dhan, 9; Muslim, Birr, 23, 25, 26; Abu Da’ud, Adab, 47; Tirmidhi, Birr,21, 24; Ibn Maja, Muqaddima, 7; Musnad, i, 176, 183; iii, 110, 165, 199, 209, 225; iv, 20, 327, 328; v,416, 421, 422.
    2. ↑ *‘Ali b. Abi Talib, Nahj al-Balagha, 748-9.
    3. ↑ *‘Ali Mawardi, Adab al-Dunya wa’l-Din, 10; Diwan al-Shafi’i, 91.
    4. ↑ *Mutanabi. See, al-‘Urf al-Tayyib fi Sharh Diwan al-Tayyib, ii, 710.
    5. ↑ *Diwan-i Hafiz, 14 (Ghazal no: 5).
    6. ↑ *al-‘Ajluni, Kashf al-Khafa’, i, 64; al-Manawi, Fayd al-Qadir, i, 210-12.
    7. ↑ *Qur’an, 40:12; 28:70; 6:57.
    8. ↑ *Bukhari, Iman. 1; Abu Da’ud, Sunna, 2; Musnad, v, 146.
    9. ↑ *Shemseddin Sivasi, Manaqib-i Chahar Yar-i Guzin, 294.
    10. ↑ *al-Hakim, al-Mustadrak, iv, 529-30; Ibn Hibban, Sahih, viii, 286.
    11. ↑ *Bukhari, Salat, 88; Adab 36; Mazalim, 5; Muslim, Birr, 65; Tirmidhi, Birr, 18; Nasa’i, Zakat, 67;Musnad, vi, 405, 409.
    12. ↑ *A tenth, that is, of wealth like corn that every year yields a new crop; and a fortieth of whatever yielded a commercial profit in the course of the year.
    13. ↑ *Bukhari, Salat, 88; Adab, 36; Mazalim, 5; Muslim, Birr, 65; Tirmidhi, Birr, 18; Nasa’i, Zakat, 67;Musnad, vi, 405, 409.
    14. ↑ *al-Suyuti, al-Fath al-Kabir, ii, 309.
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