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On Birinci Şuâ/en: Revizyonlar arasındaki fark

On Birinci Şuâ/en (kaynağı gör)

16.11, 3 Ekim 2024 tarihindeki hâli

360 bayt eklendi ,  3 Ekim
"I told it by way of an answer:“You cannot be like an animal, for animals have no past and future. They feel neither sorrows or regrets at the past, nor anxiety and fear at the future. It receives perfect pleasure; it sleeps and rises and thanks its Creator. An animal held down to be slaughtered, even, does not feel anything. It wants to feel it as the knife cuts, but that feeling disappears as well, and it is saved from the pain. This means that a gr..." içeriğiyle yeni sayfa oluşturdu
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("Suddenly their condition fifty years hence appeared to me, as though on a cinema screen. I saw that of those fifty to sixty girl students, forty to fifty had become earth in their graves, and were suffering torments. While ten were ugly seventy to eighty-year-olds who were despised where they might have expected love because they did not preserve their chastity when young. This I observed with complete certainty and I wept at their piteable states. So..." içeriğiyle yeni sayfa oluşturdu)
("I told it by way of an answer:“You cannot be like an animal, for animals have no past and future. They feel neither sorrows or regrets at the past, nor anxiety and fear at the future. It receives perfect pleasure; it sleeps and rises and thanks its Creator. An animal held down to be slaughtered, even, does not feel anything. It wants to feel it as the knife cuts, but that feeling disappears as well, and it is saved from the pain. This means that a gr..." içeriğiyle yeni sayfa oluşturdu)
Etiketler: Mobil değişiklik Mobil ağ değişikliği
81. satır: 81. satır:
I told the collective personality this, and in its stubbornness, it said: “At least we can live like animals, passing our lives in pleasure and enjoyment, and by indulging in amusement and dissipation not thinking about these difficult matters.”
I told the collective personality this, and in its stubbornness, it said: “At least we can live like animals, passing our lives in pleasure and enjoyment, and by indulging in amusement and dissipation not thinking about these difficult matters.”


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I told it by way of an answer:“You cannot be like an animal, for animals have no past and future. They feel
'''Cevaben dedim:''' “Hayvan gibi olamazsın. Çünkü hayvanın mazi ve müstakbeli yok. Ne geçmişten elemler ve teessüfler alır ve ne de gelecekten endişeler ve korkular gelir. Lezzetini tam alır. Rahatla yaşar, yatar. Hâlık’ına şükreder. Hattâ kesilmek için yatırılan bir hayvan, bir şey hissetmez. Yalnız bıçak kestiği vakit hissetmek ister fakat o his dahi gider. O elemden de kurtulur. Demek, en büyük bir rahmet, bir şefkat-i İlahiye, gaybı bildirmemektedir ve başa gelen şeyleri setretmektedir. Hususan masum hayvanlar hakkında daha mükemmeldir. Fakat ey insan, senin mazi ve müstakbelin akıl cihetiyle bir derece gaybîlikten çıkmasıyla setr-i gaybdan hayvana gelen istirahatten tamamen mahrumsun. Geçmişten çıkan teessüfler, elîm firaklar ve gelecekten gelen korkular ve endişeler; senin cüz’î lezzetini hiçe indirir. Lezzet cihetinde yüz derece hayvandan aşağı düşürür. Madem hakikat budur. Ya aklını çıkar, at; hayvan ol, kurtul veya aklını imanla başına al, Kur’an’ı dinle. Yüz derece hayvandan ziyade bu fâni dünyada dahi safi lezzetleri kazan!” diyerek onu ilzam ettim.
neither sorrows or regrets at the past, nor anxiety and fear at the future. It receives perfect pleasure; it sleeps and rises and thanks its Creator. An animal held down to be slaughtered, even, does not feel anything. It wants to feel it as the knife cuts, but that feeling  disappears as well, and it is saved from the pain. This means that a great instance of Divine mercy and compassion is not making known the Unseen, and veiling the things that will befall one. It is more complete for innocent animals. But, O man, your past and future emerge from the Unseen to an extent because of your reason, so you are entirely deprived of the unconcern of the animals due to the Unseen being concealed from them. The regrets and painful separations coming from the past, and the anxieties coming from the future reduce to nothing your insignificant pleasure; they make it a hundred times less than that which the animals receive. Since the reality is this, either throw away your intellect, become an animal and be saved, or come to your senses through belief; listen to the Qur’an, and receive pure pleasure a hundred times greater than that of the animals in this transitory world too.” Saying this, I silenced it.
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Yet, that obdurate collective personality still turned to me and said: “At least we can live like those Westerners who are without religion.”
'''Yine o mütemerrid şahıs döndü dedi:''' “Hiç olmazsa ecnebi dinsizleri gibi yaşarız.”
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I replied: “You cannot be like the irreligious people of Europe, either. For even if they  deny  one  prophet, they can believe in the others. If they do not know  the prophets, they may believe in God. And even if they do not know God, they may possess certain personal qualities through which they find fulfilment. But if a Muslim denies the Prophet of the End of Time (Peace and blessings be upon him), who was the final and greatest of the prophets and whose religion and cause are universal, and if he abandons his religion, he will accept no other prophet and perhaps not even God. For he knows all the prophets and God and all perfections through the Prophet of the End of Time (Peace and blessings be upon him); they can have no place in his heart without him. It is for this reason that since early times people have entered Islam from all other religions, but no Muslim has become a true Jew, Magian, or Christian. Muslims who abandon their religion rather become irreligious, their characters are corrupted, and they become harmful for the country and nation.” I proved this, and the obstinate  collective personality could find no  further straw to clutch at, so it vanished and went to Hell.
'''Cevaben dedim:''' “Ecnebi dinsizleri gibi de olamazsın. Çünkü onlar bir peygamberi inkâr etse diğerlerine inanabilirler. Peygamberleri bilmese de Allah’a inanabilir. Bunu da bilmezse kemalâta medar bazı seciyeleri bulunabilir. Fakat bir Müslüman, en âhir ve en büyük ve dini ve daveti umumî olan Âhir Zaman Peygamberi aleyhissalâtü vesselâmı inkâr etse ve zincirinden çıksa daha hiçbir peygamberi, hattâ Allah’ı kabul etmez. Çünkü bütün peygamberleri ve Allah’ı ve kemalâtı onunla bilmiş. Onlar onsuz kalbinde kalmaz. Bunun içindir ki eskiden beri her dinden İslâmiyet’e giriyorlar. Ve hiçbir Müslüman, hakiki Yahudi veya Mecusi veya Nasrani olmaz. Belki dinsiz olur, seciyeleri bozulur; vatana, millete muzır bir halete girer.” ispat ettim. O muannid ve mütemerrid şahsın daha tutunacak bir yeri kalmadı. Kayboldu, cehenneme gitti.
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