On Birinci Lem'a/en: Revizyonlar arasındaki fark

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    ("At that time I observed that like qibla-directing compasses showing the course to be followed in ships, each of the matters of the practices, even small points of conduct, were like electric switches among innumerable hazardous, dark ways." içeriğiyle yeni sayfa oluşturdu)
    ("==SEVENTH POINT==" içeriğiyle yeni sayfa oluşturdu)
    Etiketler: Mobil değişiklik Mobil ağ değişikliği
    89. satır: 89. satır:
    ==SIXTH POINT==
    ==SIXTH POINT==


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    The  Noble  Messenger  (Upon  whom  be  blessings  and  peace)  said:
    Resul-i Ekrem aleyhissalâtü vesselâm ferman etmiş:
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    “All innovations are misguidance, and  all misguidance leads to  Hell.”(*<ref>*Muslim, Jum‘a, 43; Abu Da’ud, Sunna, 5; Nasa’i, ‘Idayn, 22; Ibn Maja, Muqaddima, 6, 7; Darimi, Muqaddima, 16, 23; Musnad, iii, 310, 371; iv, 126, 127.</ref>)
    كُلُّ بِد۟عَةٍ ضَلَالَةٌ وَكُلُّ ضَلَالَةٍ فِى النَّارِ
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    That is to say, according to the verse,This day have I perfected for you your religion,(5:3)not to care for the rules of the Illustrious Shari‘a and principles of the Prophet’s (UWBP) practices after they have been completed and perfected and to adopt new creations, or God  forbid, create innovations, which infers considering them to be deficient, is misguidance and leads to Hell-fire.
    Yani اَل۟يَو۟مَ اَك۟مَل۟تُ لَكُم۟ دٖينَكُم۟ sırrı ile kavaid-i şeriat-ı garra ve desatir-i sünnet-i seniye, tamam ve kemalini bulduktan sonra, yeni icadlarla o düsturları beğenmemek veyahut hâşâ ve kellâ, nâkıs görmek hissini veren bid’aları icad etmek dalalettir, ateştir.
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    There are degrees in the practices:(*<ref>*See, Darimi, Muqaddima, 49; al-Tabarani, al-Mu‘jam al-Awsat, iv, 215; al-Daylami, al-Musnad, ii, 345.</ref>) some are compulsory; these may not be given up. This sort are described in detail in the Illustrious Shari‘a. They are incontestable and can in no way be changed. Another sort are voluntary, and these are of two sorts: One sort includes those practices related to worship. They too are described in the books of  the Shari‘a and to change them is innovation. The other sort is known as “conduct” (adab);  these  practices  are  mentioned  in  the  books of the  Prophet’s (UWBP) biography. Opposition  to  them cannot  be  called  innovation, but it is opposition of a sort to the Prophet’s (UWBP) conduct and means not benefiting from its light and true courtesy. Following this sort entails emulating him in customary, natural acts and dealings, which are known through unanimous reports.
    Sünnet-i seniyenin meratibi var. Bir kısmı vâcibdir, terk edilmez. O kısım, şeriat-ı garrada tafsilatıyla beyan edilmiş. Onlar muhkemattır, hiçbir cihette tebeddül etmez. Bir kısmı da nevafil nevindendir. Nevafil kısmı da iki kısımdır. Bir kısım, ibadete tabi sünnet-i seniye kısımlarıdır. Onlar dahi şeriat kitaplarında beyan edilmiş. Onların tağyiri bid’attır. Diğer kısmı “âdab” tabir ediliyor ki siyer-i seniye kitaplarında zikredilmiş. Onlara muhalefete, bid’a denilmez. Fakat âdab-ı Nebevîye bir nevi muhalefettir ve onların nurundan ve o hakiki edepten istifade etmemektir. Bu kısım ise örf ve âdât ve muamelat-ı fıtriyede Resul-i Ekrem aleyhissalâtü vesselâmın tevatürle malûm olan harekâtına ittiba etmektir.
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    For example, there are numerous practices showing the  conduct of speaking, and explaining the principles of eating, drinking, and sleeping, and social relations. Practices of this sort are called “conduct.” The person who practises them transforms his habitual actions into worship  and receives  significant effulgence. Practising  the smallest aspect of such conduct recalls God’s Messenger (Upon whom be blessings and  peace), which imparts a light to his heart.
    Mesela, söylemek âdabını gösteren ve yemek ve içmek ve yatmak gibi hâlâtın âdabının düsturlarını beyan eden ve muaşerete taalluk eden çok sünnet-i seniyeler var. Bu nevi sünnetlere “âdab” tabir edilir. Fakat o âdaba ittiba eden, âdâtını ibadete çevirir, o âdabdan mühim bir feyz alır. En küçük bir âdabın müraatı, Resul-i Ekrem aleyhissalâtü vesselâmı tahattur ettiriyor, kalbe bir nur veriyor.
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    The most important among the practices are those that symbolize Islam and are connected with its ‘marks.’ The marks of Islam are worship, concern the community, and quite simply are general rights of a sort. Just as the whole community benefits from one person  doing them, so too if he gives them up, the whole community is answerable. There can be no hypocrisy in the performance of marks of this sort, and they should be proclaimed openly. Even if they are of the voluntary sort, they are still more important than personal obligatory acts.
    Sünnet-i seniyenin içinde en mühimmi, İslâmiyet alâmetleri olan ve şeaire de taalluk eden sünnetlerdir. Şeair, âdeta hukuk-u umumiye nevinden cemiyete ait bir ubudiyettir. Birisinin yapmasıyla o cemiyet umumen istifade ettiği gibi onun terkiyle de umum cemaat mes’ul olur. Bu nevi şeaire riya giremez ve ilan edilir. Nâfile nevinden de olsa şahsî farzlardan daha ehemmiyetlidir.
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    <span id="Yedinci_Nükte"></span>
    == Yedinci Nükte ==
    ==SEVENTH POINT==
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    The Practices of the Prophet (UWBP) are courtesy. There is no matter among them  beneath which a light,  and  courtesy,  is  not found. God’s  Noble Messenger (Upon whom be blessings and peace) said: “My Sustainer taught me good conduct, and  how  well  he  taught  me.”(*<ref>*al-Munawi, Fayd al-Qadir, i, 224; Ibn Taymiyya, Majmu’ Fatawa, xviii, 375; al-‘Ajluni, Kashf al-Khafa’, i, 70.</ref>) Yes, anyone who studies his biography  and  is acquainted with his practices will certainly understand that Almighty God brought together in His Beloved every sort of courtesy and good conduct. So if anyone gives up the practices, he abandons courtesy. He exemplifies the rule, “The ill-mannered person is deprived of  divine  favour,” and is discourteous in a way that causes him loss.
    '''Sünnet-i seniye, edeptir. Hiçbir meselesi yoktur ki altında bir nur, bir edep bulunmasın!''' Resul-i Ekrem aleyhissalâtü vesselâm ferman etmiş: اَدَّبَنٖى رَبّٖى فَاَح۟سَنَ تَا۟دٖيبٖى Yani “Rabb’im bana edebi, güzel bir surette ihsan etmiş, edeplendirmiş.” Evet, siyer-i Nebeviyeye dikkat eden ve sünnet-i seniyeyi bilen, kat’iyen anlar ki: Edebin envaını, Cenab-ı Hak habibinde cem’etmiştir. Onun sünnet-i seniyesini terk eden, edebi terk eder. بٖى اَدَب۟ مَح۟رُوم۟ بَاشَد۟ اَز۟ لُط۟فِ رَب۟ kaidesine mâsadak olur, hasaretli bir edepsizliğe düşer.
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    '''Question:''' How can there be courtesy in the face of the Knower of All Things, who sees and knows everything and from whom nothing can be hidden? Situations which cause shame or embarrasment cannot be concealed from Him. One sort of courtesy is covering the necessary members and veiling distasteful situations. But nothing can be hidden from the sight of the Knower of All Things.
    '''Sual:''' Her şeyi bilen ve gören ve hiçbir şey ondan gizlenemeyen Allâmü’l-guyub’a karşı edep nasıl olur? Sebeb-i hacalet olan haletler, ondan gizlenemez. Edebin bir nev’i tesettürdür, mûcib-i istikrah hâlâtı setretmektir. Allâmü’l-guyub’a karşı tesettür olamaz?
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    '''The Answer:'''
    '''Elcevap:'''
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    '''Firstly:''' Giving it the greatest importance, the Glorious Creator wants to show that His art is beautiful; He veils detestable things; He attracts attention to His bounties by decorating them. So too, He wants to show to conscious beings that His creatures and servants are beautiful. Their appearing in ugly situations is a sort of rebellion against His names of Beauteous, Adorner, Subtle, and Wise, and is contrary to courtesy.
    '''Evvela:''' Sâni’-i Zülcelal nasıl ki kemal-i ehemmiyetle sanatını güzel göstermek istiyor ve müstekreh şeyleri perdeler altına alıyor ve nimetlerine, o nimetleri süslendirmek cihetiyle nazar-ı dikkati celbediyor. Öyle de mahlukatını ve ibadını sair zîşuurlara güzel göstermek istiyor. Çirkin vaziyetlerde görünmeleri, Cemil ve Müzeyyin ve Latîf ve Hakîm gibi isimlerine karşı bir nevi isyan ve hilaf-ı edep oluyor.
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    Thus, the courtesy of the Prophet’s (UWBP) practices means assuming a stance of pure courtesy within the bounds of the Glorious Maker’s names.
    İşte sünnet-i seniyedeki edep, o Sâni’-i Zülcelal’in esmalarının hudutları içinde bir mahz-ı edep vaziyetini takınmaktır.
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    '''Secondly:''' Professionally, a doctor may examine the private member of someone who is canonically a stranger to him, and if necessary it may be shown to him and this cannot be said to be discourteous. Indeed, it may be said that the conduct of medicine requires it. But the same  doctor may not examine the member as a man, or as a preacher or teacher, and courtesy cannot issue a fatwa permitting it to be shown. To do so would be shameless.
    '''Sâniyen:''' Nasıl ki bir tabip, doktorluk noktasında bir nâmahremin en nâmahrem uzvuna bakar ve zaruret olduğu vakit ona gösterilir. Hilaf-ı edep denilmez. Belki edeb-i tıp öyle iktiza eder, denilir. Fakat o tabip, recüliyet unvanıyla yahut vaiz ismiyle yahut hoca sıfatıyla o nâmahremlere bakamaz. Ona gösterilmesini edep fetva veremez. Ve o cihette ona göstermek, hayâsızlıktır.
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    In just the same way, the Glorious Maker has numerous names and each has a different manifestation. For example, just as the name of Oft-Forgiving requires the existence of sins and Veiler, the existence of faults, so the name of Beauteous does not wish to see ugliness. Names pertaining to divine beauty and perfection like Subtle, Munificent, All-Wise, and All-Compassionate  require that  beings be in the  most beautiful form and best possible situations. Such names want to display their beauties in the view of angels, spirit beings, jinn and man through the beautiful states and fine conduct of beings.
    Öyle de Sâni’-i Zülcelal’in çok esması var. Her bir ismin ayrı bir cilvesi var. Mesela “Gaffar” ismi, günahların vücudunu ve “Settar” ismi, kusuratın bulunmasını iktiza ettikleri gibi “Cemil” ismi de çirkinliği görmek istemez. “Latîf, Kerîm, Hakîm, Rahîm” gibi esma-i cemaliye ve kemaliye, mevcudatın güzel bir surette ve mümkün vaziyetlerin en iyisinde bulunmalarını iktiza ederler. Ve o esma-i cemaliye ve kemaliye ise melâike ve ruhanî ve cin ve insin nazarında güzelliklerini, mevcudatın güzel vaziyetleriyle ve hüsn-ü edepleriyle göstermek isterler.
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    Thus, the conduct of the practices are the signs of this elevated conduct, and its principles and samples.
    İşte sünnet-i seniyedeki âdab, bu ulvi âdabın işaretidir ve düsturlarıdır ve numuneleridir.
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    == Sekizinci Nükte ==
    ==EIGHTH POINT==
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    Coming after the verse, “Now has come to you a Messenger [to the end of the verse],”(9:128) which shows the Noble Messenger’s (Upon whom be blessings and peace) perfect kindness and compassion towards his community, the verse, “But if they turn away, say: ‘God suffices me...’”(9:129) says: O mankind! And O Muslims! You should understand how lacking in conscience and unreasonable it is to turn away from the practices and the decrees that the Noble Prophet (UWBP) conveys as though casting aspersions on his self-evident compassion,
    فَاِن۟ تَوَلَّو۟ا فَقُل۟ حَس۟بِىَ اللّٰهُ dan evvelki olan لَقَد۟ جَٓاءَكُم۟ رَسُولٌ ... اِلٰى اٰخِرِ âyeti, Resul-i Ekrem aleyhissalâtü vesselâmın ümmetine karşı kemal-i şefkat ve nihayet re’fetini gösterdikten sonra, şu فَاِن۟ تَوَلَّو۟ا âyetiyle der ki: “Ey insanlar! Ey Müslümanlar! Böyle hadsiz bir şefkatiyle sizi irşad eden ve sizin menfaatiniz için bütün kuvvetini sarf eden ve manevî yaralarınız için kemal-i şefkatle getirdiği ahkâm ve sünnet-i seniyesiyle tedavi edip merhem vuran şefkat-perver bir zatın bedihî şefkatini inkâr etmek ve göz ile görünen re’fetini ittiham etmek derecesinde onun sünnetinden ve tebliğ ettiği ahkâmdan yüzlerinizi çevirmek, ne kadar vicdansızlık, ne kadar akılsızlık olduğunu biliniz!”
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    for he guides you with infinite kindness, expending all his strength for your good, and curing with his practices your spiritual wounds. O compassionate Prophet and clement Messenger! If they do not recognize this vast  compassion of yours and out of their foolishness turn their backs and do not listen, don’t  be  anxious. Sufficient for you is the All-Glorious One, under whose command are the  cohorts of the heavens and earth, and the sovereignty of whose dominicality rules over the sublime all-encompassing throne. He will muster around you His true, obedient troops and make them heed you and accept your decrees!
    “Ve ey şefkatli Resul ve ey re’fetli Nebi! Eğer senin bu azîm şefkatini ve büyük re’fetini tanımayıp akılsızlıklarından sana arka verip dinlemeseler merak etme! Semavat ve arzın cünudu taht-ı emrinde olan, arş-ı azîm-i muhitin tahtında saltanat-ı rububiyeti hükmeden Zat-ı Zülcelal sana kâfidir. Hakiki mutî taifeleri, senin etrafına toplattırır, seni onlara dinlettirir, senin ahkâmını onlara kabul ettirir!”
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    Yes, there is no matter of the Shari‘a of Muhammad (UWBP) and his practices which does not contain numerous instances of wisdom. This wretched one claims and is ready to prove it, despite all his faults and powerlessness. Furthermore, the sevent y to eighty parts of the  Risale-i Nur so far written are like seventy to eighty truthful witnesses testifying to how full of wisdom and truth are the matters of Muhammad’s (UWBP) practices and his Shari‘a. If I were capable of it and they had been written, seven thousand treatises on this subject could not completely describe those instances of wisdom, let alone seventy.
    Evet, şeriat-ı Muhammediye ve sünnet-i Ahmediyede hiçbir mesele yoktur ki müteaddid hikmetleri bulunmasın. Bu fakir, bütün kusur ve aczimle beraber bunu iddia ediyorum ve bu davanın ispatına da hazırım. Hem şimdiye kadar yazılan yetmiş seksen Risale-i Nuriye, sünnet-i Ahmediyenin ve şeriat-ı Muhammediyenin (asm) meseleleri, ne kadar hikmetli ve hakikatli olduğuna yetmiş seksen şahid-i sadık hükmüne geçmiştir. Eğer bu mevzuya dair iktidar olsa, yazılsa yetmiş değil belki yedi bin risale o hikmetleri bitiremeyecek.
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    Moreover, I have observed and experienced perhaps a thousand times in my own self  that  the  principles  and  matters  of  the  Shari‘a  and  practices  of  the  Prophet (UWBP) are all  highly beneficial remedies for sicknesses of the spirit, mind, and heart, and  particularly  for  social  sicknesses, and  that  matters  put  forward  by philosophy cannot take their place, and to an extent I have made known to others in the Risale-i Nur what I have experienced. If  anyone doubts this claim of mine, let them refer to the parts of the Risale-i Nur and see for themselves.
    Hem ben şahsımda bilmüşahede ve zevken, belki bin tecrübatım var ki mesail-i şeriatla sünnet-i seniye düsturları, emraz-ı ruhaniyede ve akliyede ve kalbiyede, hususan emraz-ı içtimaiyede gayet nâfi’ birer devadır bildiğimi ve onların yerini başka felsefî ve hikmetli meseleler tutamadığını, bilmüşahede kendim hissettiğimi ve başkalarına da bir derece risalelerde ihsas ettiğimi ilan ediyorum. Bu davamda tereddüt edenler, Risale-i Nur eczalarına müracaat edip baksınlar.
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    It may be seen from this just how profitable it is to try to follow as far as is possible  the practices of such a person, and how advantageous for eternal life, and how beneficial for worldly life.
    İşte böyle bir zatın sünnet-i seniyesine elden geldiği kadar ittibaa çalışmak, ne kadar kârlı ve hayat-ı ebediye için ne kadar saadetli ve hayat-ı dünyeviye için ne kadar menfaatli olduğu kıyas edilsin.
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    == Dokuzuncu Nükte ==
    ==NINTH POINT==
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    Actually following to the letter every aspect of the Prophet’s (UWBP) practices is only  bestowed on the  highest of the elite. If it  is  not possible to follow them in practice, everyone can seek to do so by intention, purpose, and by supporting them and being biased towards them. In any event one is compelled to follow the obligatory and compulsory sorts. And even if there is no sin involved in giving up the practices which are ‘recommended’, it results  in considerable loss of merit. And if they are changed, it is a great error. When the practices are followed in habitual actions and dealings, such acts become worship. While if they are  not  followed, it is not to be reproved,  but  the  benefit  from  the  light  of  the  daily conduct  of  God’s  Beloved (UWBP) is less.
    Sünnet-i seniyenin her bir nevine tamamen bilfiil ittiba etmek, ehass-ı havassa dahi ancak müyesser olur. Ona bilfiil olmasa da bi’n-niyet, bi’l-kasd taraftarane ve iltizamkârane talip olmak, herkesin elinden gelir. Farz ve vâcib kısımlara zaten ittibaa mecburiyet var. Ve ubudiyetteki müstehab olan sünnet-i seniyenin terkinde günah olmasa dahi büyük sevabın zayiatı var. Tağyirinde ise büyük hata vardır. Âdât ve muamelattaki sünnet-i seniye ise ittiba ettikçe o âdât, ibadet olur. Etmese itab yok. Fakat Habibullah’ın âdab-ı hayatiyesinin nurundan istifadesi azalır.
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    New creations in the ordinances concerning worship are innovation, and since innovations are opposed to the verse, This day have I completed for you your religion,(5:3) they are to be rejected.(*<ref>*See, Bukhari, I’tisam, 5; Buyu’, 60; Sulh, 5; Muslim, ‘Aqdiyya, 18; Abu Da’ud, Sunna, 6.</ref>) However, the recitations and invocations of the Sufi way are not innovations, on condition they originate in the Book and Sunna, and even if they differ in form  and manner, their basis and principles do not oppose the Prophet’s (UWBP) practices or change them,they are not innovations. Certainly some scholars classed a number of these as innovations, but called them “commendable innovations.”(*<ref>*See, al-Iji, Kitab al-Mawaqif, i, 159; al-Ghazali, Ihya ‘Ulum al-Din, ii, 256; Ibn Rajab, Jami‘ al-‘Ulum wa’l-Hikam, i, 267; Ibn ‘Abidin, Hashiyya, i, 390.</ref>)
    Ahkâm-ı ubudiyette yeni icadlar bid’attır. Bid’atlar ise اَل۟يَو۟مَ اَك۟مَل۟تُ لَكُم۟ دٖينَكُم۟ sırrına münafî olduğu için merduddur. Fakat tarîkatta evrad ve ezkâr ve meşrepler nevinden olsa ve asılları Kitap ve Sünnetten ahzedilmek şartıyla ayrı ayrı tarzda, ayrı ayrı surette olmakla beraber, mukarrer olan usûl ve esasat-ı sünnet-i seniyeye muhalefet ve tağyir etmemek şartıyla, bid’a değillerdir. Lâkin bir kısım ehl-i ilim, bunlardan bir kısmını bid’aya dâhil edip fakat “bid’a-i hasene” namını vermiş.
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    Imam-i Rabbani, the Regenerator of the Second Millennium, (May God be pleased with him) said:
    İmam-ı Rabbanî Müceddid-i Elf-i Sânî (ra) diyor ki: “Ben seyr ü sülûk-u ruhanîde görüyordum ki Resul-i Ekrem aleyhissalâtü vesselâmdan mervî olan kelimat nurludur, sünnet-i seniye şuâı ile parlıyor. Ondan mervî olmayan parlak ve kuvvetli virdleri ve halleri gördüğüm vakit, üstünde o nur yoktu. Bu kısmın en parlağı, evvelkinin en azına mukabil gelmiyordu. Bundan anladım ki '''sünnet-i seniyenin şuâı, bir iksirdir.''' Hem o sünnet, nur isteyenlere kâfidir, hariçte nur aramaya ihtiyaç yoktur.”
    “On  my  spiritual  journeying,  I  saw  that  words  narrated  from  the Noble Messenger (Upon whom be blessings and peace) were luminous, shining with the rays of his practices. But when I saw invocations and states not narrated from him, there was no light on them, even if they were brilliant and powerful. The most brilliant of them was not equal to the least of the first sort. I understood from this that the rays of the  Prophet’s (UWBP)  practices  are  an elixir. Also, for  those  seeking  light, the practices are sufficient; there is no need to seek light outside them.”
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    This statement of such a hero of realit y and the Shari‘a shows that the Prophet’s (UWBP)  practices are the foundation stone of the happiness of both worlds and the source and spring of all attainment and perfection.
    İşte böyle hakikat ve şeriatın bir kahramanı olan bir zatın bu hükmü gösteriyor ki: '''Sünnet-i seniye, saadet-i dâreynin temel taşıdır ve kemalâtın madeni ve menbaıdır.'''
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    O God! Bestow upon us the ability to follow the Illustrious Practices of the Prophet (UWBP).
    اَللّٰهُمَّ ار۟زُق۟نَا اتِّبَاعَ السُّنَّةِ السَّنِيَّةِ
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    O our Sustainer! We believe in what You have revealed to Your Prophet;mthen write us down among those who bear witness.(3:53)
    رَبَّنَٓا اٰمَنَّا بِمَٓا اَن۟زَل۟تَ وَاتَّبَع۟نَا الرَّسُولَ فَاك۟تُب۟نَا مَعَ الشَّاهِدٖينَ
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    == Onuncu Nükte ==
    ==TENTH POINT==
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    09.09, 11 Eylül 2024 tarihindeki hâli

    Diğer diller:

    The Stairway of the Practices of the Prophet (UWBP) and Antidote for the Sickness of Innovations

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

    Now has come to you a Messenger from among yourselves; it grieves him that you should perish; ardently anxious is he over you; to the believers is he most kind and merciful.(9:128)

    [The first station of this verse is the Highway of the Prophet’s (UWBP) Practices,(*[1]) and its second station, the Stairway of the Prophet’s (UWBP) Practices.]

    But if they turn away, say: “God suffices me, there is no god but He; in Him do I place my trust – He the Sustainer of the Throne [of Glory] Supreme!”(9:129) * Say: “If you do love God, follow me: God will love you and forgive you your sins; for God is Oft-Forgiving, Most Merciful.”(3:31)

    Eleven of the hundreds of points concerning these two sublime verses will be explained concisely.

    FIRST POINT

    God’s Noble Messenger (Upon whom be blessings and peace) said:

    “Whoever adheres to my practices (Sunna) when my community is corrupted shall receive the reward of a hundred martyrs.”(*[2])

    “Whoever adheres to my practices (Sunna) when my community is corrupted shall receive the reward of a hundred martyrs.”

    Yes, to adhere to the Prophet’s (UWBP) practices is certainly highly commendable and worthwhile, and is even more so when innovations are rife. To comply with them in even a small matter of behaviour, particularly when the Prophet’s (UWBP) community is corrupted, signifies a powerful belief and fear of God. And to follow the practices recalls the Noble Messenger (Upon whom be blessings and peace) directly, and such recollection is transformed into recollection of the divine presence.

    The moment they are observed in even the least significant dealings, in the conduct of eating,(*[3])drinking,(*[4])or sleeping,(*[5]) such habitual, natural acts become meritorious acts of worship in compliance with the Shari‘a. For the person thinks of following God’s Messenger (UWBP) and conceives of his actions as conduct of the Shari‘a. Then he recalls that the Messenger (UWBP) brought the Shari‘a, and then his heart turns to Almighty God, the True Lawgiver, and he gains a sort of awareness of the divine presence and a sense of worship.

    By virtue of this mystery, the person who makes it his habit to follow the Prophet’s (UWBP) practices transforms all his acts into worship, and may make his whole life fruitful and yielding of reward.

    SECOND POINT

    Imam-i Rabbani, Ahmad Faruqi (May God be pleased with him) said: “I saw while traversing the degrees in my spiritual journeying that the ranks of the saints that were most brilliant, splendid, subtle, and sound were those who made following the Prophet’s (UWBP) practices the basis of their way. Even ordinary saints of those ranks appeared more splendid than the highest saints of the other.(*[6]) Yes, Imam-i Rabbani, the Regenerator of the Second Millennium (May God be pleased with him) speaks the truth.

    One who takes the Prophet’s (UWBP) practices as his guiding principles rises to the station of being beloved of God under the shadow of God’s Beloved (UWBP).

    THIRD POINT

    At a time this poor Said was struggling to emerge from the Old Said, his intellect and heart were floundering among truths in a terrible spiritual storm resulting from lack of a guide and the pride of his evil-commanding soul. They were being tossed around, rising and falling, sometimes from the Pleiades to the ground, sometimes from the ground to the Pleiades.

    At that time I observed that like qibla-directing compasses showing the course to be followed in ships, each of the matters of the practices, even small points of conduct, were like electric switches among innumerable hazardous, dark ways.

    Whenever in the course of that spiritual journeying I saw myself under awesome pressure overwhelmed by truly burdensome loads, I followed the matters of the practices touching on the situation, I experienced a lightness as though all my burdens were being lifted from me. By submitting to them, I was saved from doubts and scruples, that is, from such anxieties as: “Is this course of action right, is it beneficial?”

    But if I gave them up, I looked and saw that the pressure was intense; there were numerous ways and it could not be known where they led. The load was heavy, and I was utterly powerless. My view was short, and the way, dark. But whenever I adhered to the Prophet’s (UWBP) practices, the way was lit up and seen to be safe. I felt as though the load was being lightened and the pressure lifted. At those times I confirmed through my own observations what Imam-i Rabbani had said.

    FOURTH POINT

    At one time, I saw myself in a strange world that arose from a state of mind produced by contemplating death and affirming the proposition “Death is a reality,”(*[7]) and from the transience and passing of the world. I saw myself as a corpse standing at the head of three huge corpses.

    One: I was like a tombstone at the head of the immaterial corpse of all living creatures, with which I was connected through my life and which had entered the grave of the past.

    The Second: In the graveyard of the globe on the face this century, which was the tombstone at the head of the vast corpse buried in the grave of the past of all the species of living creatures, with which mankind is connected through its life, I was a mere point that would be swiftly erased, an ant that would quickly die.

    The Third: Since the universe is certain to die on Doomsday, that is how I saw it. In addition to seeing myself in terror at the death agonies of that vast corpse, in wonder and astonishment at its death, my own death too, which is certain to occur in the future, appeared to be happening at that time. In accordance with “And if they turn away (to the end of the verse),”(9:129) on my death all beings, all my beloveds, turned their backs on me, abandoning me and leaving me alone. My spirit was being driven towards the future on the side of post-eternity, which resembles a boundless ocean. Whether it wanted or not, it would be cast into the ocean.

    While in that truly strange and sorrowful state of mind, help reached me from belief and from the Qur’an; the verse, “But if they turn away, say: ‘God suffices me, there is no god but He; in Him do I place my trust – He the Sustainer of the Throne [of Glory] Supreme!’” came to my assistance, like a safe and trusty boat. My spirit boarded the verse with complete confidence and joy. I understood that besides its explicit meaning, an allusive meaning had consoled me so that I had found tranquillity and serenity.

    Yes, its explicit meaning says to God’s Noble Messenger (Upon whom be blessings and peace): “If the people of misguidance turn away, shun your Shari‘a and practices and do not heed the Qur’an, do not worry. Say: Almighty God is enough for me. I place my trust in Him. He will raise up others in their place who will follow me. The throne of His rule encompasses everything; the rebellious cannot escape outside its bounds, nor do those who seek assistance remain unaided.”

    While its allusive meaning says this: “O man! And O leader and guide of mankind! If all beings leave you and depart for non-existence on the path of transience; if living beings part from you and hasten down the road of death; if people abandon you and enter the graveyard; if the people of neglect and misguidance do not heed you and fall into darkness; do not be anxious. Say: Almighty God suffices me. Since He exists, everything exists. Those who have departed have not gone to non-existence; they have departed for another of His realms. Out of His infinite generosity and from among His innumerable soldiers, that Owner of the Sublime Throne sends others in their place. Those who have entered the graveyard have not been annihilated; they have departed for another world. He will send other officials in their place. And He can send obedient servants who follow the true path in place of those who fall into misguidance. Since it is thus, He takes the place of everything. Nothing can take the place of His favours, His regard.”

    This allusive meaning caused the three awesome corpses which had filled me with terror to take on another form. They became a wisdom-displaying passage, an instructive excursion, a journeying for the performance of duties, a demobilization and a charging with duties, whereby the universe is shaken up, and comes and goes.

    FIFTH POINT

    The sublime verse, Say: “If you do love God, follow me: God will love you”(3:31) proclaims in definite fashion just how necessary and important it is to follow the Prophet’s (UWBP) practices. Yes, among the syllogisms of logic, this verse is the most powerful and certain of the sort called hypothetical or conditional syllogisms. It is as follows:

    To exemplify a hypothetical syllogism it is said in logic: “If the sun comes out, it will be daytime.” For a positive result it is said: “The sun has come out. One may therefore conclude that it is daytime.” For a negative result, it is said: “It is not daytime. One therefore draws the conclusion that the sun has not come out.” According to logic, these two conclusions, negative and positive, are definite.

    In just the same way, the above verse says: “If you love God, you will follow God’s Beloved (UWBP). If you do not follow him, it points to the conclusion that you do not love God.” If a person loves God, it entails following the practices of God’s Beloved (UWBP).

    Yes, the person who believes in Almighty God will certainly obey Him. And the most acceptable, the most direct, and the shortest among the ways of obeying Him is without doubt the way God’s Beloved (UWBP) showed and followed.

    Yes, it is necessary and self-evident that the All-Generous One of Beauty who fills the universe with so many bounties should want thanks from conscious creatures in return.

    And clearly that All-Wise One of Glory who adorns the universe with so many miracles of art will make the most excellent of conscious creatures His addressee and interpreter, and the herald and leader of His servants.

    And certainly and self-evidently that All-Beauteous One of Perfection, who makes the universe reflect the innumerable manifestations of His beauty and perfections, will give the most perfect worshipful stance to the person who is the most comprehensive, perfect measure and means of displaying His beauty, perfection, names, and art, which He clearly loves and wants to display; He will make his conduct a fine example to others and encourage them to follow him so that his fine conduct may appear in others too.

    In Short: Love of God necessitates and results in following the Prophet’s (UWBP) practices. How fortunate the person who follows them to a large extent! And woe on the person who does not appreciate the practices and adopts innovations!

    SIXTH POINT

    The Noble Messenger (Upon whom be blessings and peace) said:

    “All innovations are misguidance, and all misguidance leads to Hell.”(*[8])

    That is to say, according to the verse,This day have I perfected for you your religion,(5:3)not to care for the rules of the Illustrious Shari‘a and principles of the Prophet’s (UWBP) practices after they have been completed and perfected and to adopt new creations, or God forbid, create innovations, which infers considering them to be deficient, is misguidance and leads to Hell-fire.

    There are degrees in the practices:(*[9]) some are compulsory; these may not be given up. This sort are described in detail in the Illustrious Shari‘a. They are incontestable and can in no way be changed. Another sort are voluntary, and these are of two sorts: One sort includes those practices related to worship. They too are described in the books of the Shari‘a and to change them is innovation. The other sort is known as “conduct” (adab); these practices are mentioned in the books of the Prophet’s (UWBP) biography. Opposition to them cannot be called innovation, but it is opposition of a sort to the Prophet’s (UWBP) conduct and means not benefiting from its light and true courtesy. Following this sort entails emulating him in customary, natural acts and dealings, which are known through unanimous reports.

    For example, there are numerous practices showing the conduct of speaking, and explaining the principles of eating, drinking, and sleeping, and social relations. Practices of this sort are called “conduct.” The person who practises them transforms his habitual actions into worship and receives significant effulgence. Practising the smallest aspect of such conduct recalls God’s Messenger (Upon whom be blessings and peace), which imparts a light to his heart.

    The most important among the practices are those that symbolize Islam and are connected with its ‘marks.’ The marks of Islam are worship, concern the community, and quite simply are general rights of a sort. Just as the whole community benefits from one person doing them, so too if he gives them up, the whole community is answerable. There can be no hypocrisy in the performance of marks of this sort, and they should be proclaimed openly. Even if they are of the voluntary sort, they are still more important than personal obligatory acts.

    SEVENTH POINT

    The Practices of the Prophet (UWBP) are courtesy. There is no matter among them beneath which a light, and courtesy, is not found. God’s Noble Messenger (Upon whom be blessings and peace) said: “My Sustainer taught me good conduct, and how well he taught me.”(*[10]) Yes, anyone who studies his biography and is acquainted with his practices will certainly understand that Almighty God brought together in His Beloved every sort of courtesy and good conduct. So if anyone gives up the practices, he abandons courtesy. He exemplifies the rule, “The ill-mannered person is deprived of divine favour,” and is discourteous in a way that causes him loss.

    Question: How can there be courtesy in the face of the Knower of All Things, who sees and knows everything and from whom nothing can be hidden? Situations which cause shame or embarrasment cannot be concealed from Him. One sort of courtesy is covering the necessary members and veiling distasteful situations. But nothing can be hidden from the sight of the Knower of All Things.

    The Answer:

    Firstly: Giving it the greatest importance, the Glorious Creator wants to show that His art is beautiful; He veils detestable things; He attracts attention to His bounties by decorating them. So too, He wants to show to conscious beings that His creatures and servants are beautiful. Their appearing in ugly situations is a sort of rebellion against His names of Beauteous, Adorner, Subtle, and Wise, and is contrary to courtesy.

    Thus, the courtesy of the Prophet’s (UWBP) practices means assuming a stance of pure courtesy within the bounds of the Glorious Maker’s names.

    Secondly: Professionally, a doctor may examine the private member of someone who is canonically a stranger to him, and if necessary it may be shown to him and this cannot be said to be discourteous. Indeed, it may be said that the conduct of medicine requires it. But the same doctor may not examine the member as a man, or as a preacher or teacher, and courtesy cannot issue a fatwa permitting it to be shown. To do so would be shameless.

    In just the same way, the Glorious Maker has numerous names and each has a different manifestation. For example, just as the name of Oft-Forgiving requires the existence of sins and Veiler, the existence of faults, so the name of Beauteous does not wish to see ugliness. Names pertaining to divine beauty and perfection like Subtle, Munificent, All-Wise, and All-Compassionate require that beings be in the most beautiful form and best possible situations. Such names want to display their beauties in the view of angels, spirit beings, jinn and man through the beautiful states and fine conduct of beings.

    Thus, the conduct of the practices are the signs of this elevated conduct, and its principles and samples.

    EIGHTH POINT

    Coming after the verse, “Now has come to you a Messenger [to the end of the verse],”(9:128) which shows the Noble Messenger’s (Upon whom be blessings and peace) perfect kindness and compassion towards his community, the verse, “But if they turn away, say: ‘God suffices me...’”(9:129) says: O mankind! And O Muslims! You should understand how lacking in conscience and unreasonable it is to turn away from the practices and the decrees that the Noble Prophet (UWBP) conveys as though casting aspersions on his self-evident compassion,

    for he guides you with infinite kindness, expending all his strength for your good, and curing with his practices your spiritual wounds. O compassionate Prophet and clement Messenger! If they do not recognize this vast compassion of yours and out of their foolishness turn their backs and do not listen, don’t be anxious. Sufficient for you is the All-Glorious One, under whose command are the cohorts of the heavens and earth, and the sovereignty of whose dominicality rules over the sublime all-encompassing throne. He will muster around you His true, obedient troops and make them heed you and accept your decrees!

    Yes, there is no matter of the Shari‘a of Muhammad (UWBP) and his practices which does not contain numerous instances of wisdom. This wretched one claims and is ready to prove it, despite all his faults and powerlessness. Furthermore, the sevent y to eighty parts of the Risale-i Nur so far written are like seventy to eighty truthful witnesses testifying to how full of wisdom and truth are the matters of Muhammad’s (UWBP) practices and his Shari‘a. If I were capable of it and they had been written, seven thousand treatises on this subject could not completely describe those instances of wisdom, let alone seventy.

    Moreover, I have observed and experienced perhaps a thousand times in my own self that the principles and matters of the Shari‘a and practices of the Prophet (UWBP) are all highly beneficial remedies for sicknesses of the spirit, mind, and heart, and particularly for social sicknesses, and that matters put forward by philosophy cannot take their place, and to an extent I have made known to others in the Risale-i Nur what I have experienced. If anyone doubts this claim of mine, let them refer to the parts of the Risale-i Nur and see for themselves.

    It may be seen from this just how profitable it is to try to follow as far as is possible the practices of such a person, and how advantageous for eternal life, and how beneficial for worldly life.

    NINTH POINT

    Actually following to the letter every aspect of the Prophet’s (UWBP) practices is only bestowed on the highest of the elite. If it is not possible to follow them in practice, everyone can seek to do so by intention, purpose, and by supporting them and being biased towards them. In any event one is compelled to follow the obligatory and compulsory sorts. And even if there is no sin involved in giving up the practices which are ‘recommended’, it results in considerable loss of merit. And if they are changed, it is a great error. When the practices are followed in habitual actions and dealings, such acts become worship. While if they are not followed, it is not to be reproved, but the benefit from the light of the daily conduct of God’s Beloved (UWBP) is less.

    New creations in the ordinances concerning worship are innovation, and since innovations are opposed to the verse, This day have I completed for you your religion,(5:3) they are to be rejected.(*[11]) However, the recitations and invocations of the Sufi way are not innovations, on condition they originate in the Book and Sunna, and even if they differ in form and manner, their basis and principles do not oppose the Prophet’s (UWBP) practices or change them,they are not innovations. Certainly some scholars classed a number of these as innovations, but called them “commendable innovations.”(*[12])

    Imam-i Rabbani, the Regenerator of the Second Millennium, (May God be pleased with him) said: “On my spiritual journeying, I saw that words narrated from the Noble Messenger (Upon whom be blessings and peace) were luminous, shining with the rays of his practices. But when I saw invocations and states not narrated from him, there was no light on them, even if they were brilliant and powerful. The most brilliant of them was not equal to the least of the first sort. I understood from this that the rays of the Prophet’s (UWBP) practices are an elixir. Also, for those seeking light, the practices are sufficient; there is no need to seek light outside them.”

    This statement of such a hero of realit y and the Shari‘a shows that the Prophet’s (UWBP) practices are the foundation stone of the happiness of both worlds and the source and spring of all attainment and perfection.

    O God! Bestow upon us the ability to follow the Illustrious Practices of the Prophet (UWBP).

    O our Sustainer! We believe in what You have revealed to Your Prophet;mthen write us down among those who bear witness.(3:53)

    TENTH POINT

    قُل۟ اِن۟ كُن۟تُم۟ تُحِبُّونَ اللّٰهَ فَاتَّبِعُونٖى يُح۟بِب۟كُمُ اللّٰهُ âyetinde i’cazlı bir îcaz vardır. Çünkü çok cümleler, bu üç cümlenin içinde dercedilmiştir. Şöyle ki şu âyet diyor ki “Allah’a (Celle Celalühü) imanınız varsa elbette Allah’ı seveceksiniz. Madem Allah’ı seversiniz, Allah’ın sevdiği tarzı yapacaksınız. Ve o sevdiği tarz ise Allah’ın sevdiği zata benzemelisiniz. Ona benzemek ise ona ittiba etmektir. Ne vakit ona ittiba etseniz Allah da sizi sevecek. Zaten siz Allah’ı seversiniz tâ ki Allah da sizi sevsin.”

    İşte bütün bu cümleler, şu âyetin yalnız mücmel ve kısa bir mealidir. Demek oluyor ki insan için en mühim âlî maksat, Cenab-ı Hakk’ın muhabbetine mazhar olmasıdır. Bu âyetin nassıyla gösteriyor ki o matlab-ı a’lânın yolu, Habibullah’a ittibadır ve sünnet-i seniyesine iktidadır. Bu makamda üç nokta ispat edilse, mezkûr hakikat tamamıyla tezahür eder.

    Birinci Nokta:

    Beşer, fıtraten şu kâinatın Hâlık’ına karşı hadsiz bir muhabbet üzerine yaratılmıştır. Çünkü fıtrat-ı beşeriyede cemale karşı bir muhabbet ve kemale karşı perestiş etmek ve ihsana karşı sevmek vardır. Cemal ve kemal ve ihsan derecatına göre, o muhabbet tezayüd eder. Aşkın en münteha derecesine kadar gider. Hem bu küçük insanın küçücük kalbinde, kâinat kadar bir aşk yerleşir. Evet, kalbin mercimek kadar bir sandukçası olan kuvve-i hâfıza, bir kütüphane hükmünde binler kitap kadar yazı, içinde yazılması gösteriyor ki kalb-i insan, kâinatı içine alabilir ve o kadar muhabbet taşıyabilir.

    Madem fıtrat-ı beşeriyede ihsan ve cemal ve kemale karşı böyle hadsiz bir istidad-ı muhabbet vardır. Ve madem bu kâinatın Hâlık’ı, kâinatta tezahür eden âsârıyla, bilbedahe tahakkuku sabit olan hadsiz cemal-i mukaddesi; bu mevcudatta tezahür eden nukuş-u sanatıyla bizzarure sübutu tahakkuk eden hadsiz kemal-i kudsîsi ve bütün zîhayatlarda tezahür eden hadsiz enva-ı ihsan ve in’amatıyla bi’l-yakîn ve belki bilmüşahede vücudu tahakkuk eden hadsiz ihsanatı vardır. Elbette zîşuurların en câmii ve en muhtacı ve en mütefekkiri ve en müştakı olan beşerden, hadsiz bir muhabbeti iktiza ediyor.

    Evet her bir insan, o Hâlık-ı Zülcelal’e karşı hadsiz bir muhabbete müstaid olduğu gibi o Hâlık dahi herkesten ziyade cemal ve kemal ve ihsanına karşı hadsiz bir mahbubiyete müstahaktır. Hattâ insan-ı mü’minde hayatına ve bekasına ve vücuduna ve dünyasına ve nefsine ve mevcudata karşı türlü türlü muhabbetleri ve şedit alâkaları, o istidad-ı muhabbet-i İlahiyenin tereşşuhatıdır. Hattâ insanın mütenevvi hissiyat-ı şedidesi, o istidad-ı muhabbetin istihaleleridir ve başka şekillere girmiş reşhalarıdır.

    Malûmdur ki insan kendi saadetiyle mütelezziz olduğu gibi alâkadar olduğu zatların saadetleriyle dahi mütelezziz oluyor. Ve kendini beladan kurtaranı sevdiği gibi sevdiklerini de kurtaranı öyle sever.

    İşte bu halet-i ruhiyeye binaen insan, eğer her insana ait enva-ı ihsanat-ı İlahiyeden yalnız bunu düşünse ki benim Hâlık’ım, beni zulümat-ı ebediye olan ademden kurtarıp bu dünyada bir güzel dünyayı bana verdiği gibi; ecelim geldiği zaman beni idam-ı ebedî olan ademden ve mahvdan yine kurtarıp bâki bir âlemde ebedî ve çok şaşaalı bir âlemi bana ihsan ve o âlemin umum enva-ı lezaiz ve mehasininden istifade edecek ve cevelan edip tenezzüh edecek zâhirî ve bâtınî hâsseleri, duyguları bana in’am ettiği gibi çok sevdiğim ve çok alâkadar olduğum bütün akarib ve ahbap ve ebna-yı cinsimi dahi öyle hadsiz ihsanlara mazhar ediyor ve o ihsanlar bir cihette bana ait oluyor. Zira onların saadetleriyle mesud ve mütelezziz oluyorum.

    Madem اَل۟اِن۟سَانُ عَبٖيدُ ال۟اِح۟سَانِ sırrıyla, herkeste ihsana karşı perestiş var. Elbette böyle hadsiz ebedî ihsanata karşı, kâinat kadar bir kalbim olsa o ihsana karşı muhabbetle dolmak iktiza eder ve doldurmak isterim. Ben bilfiil o muhabbeti etmezsem de bi’l-istidat, bi’l-iman, bi’n-niyye, bi’l-kabul, bi’t-takdir, bi’l-iştiyak, bi’l-iltizam, bi’l-irade suretinde ediyorum, diyecek ve hâkeza… Cemal ve kemale karşı insanın göstereceği muhabbet ise icmalen işaret ettiğimiz ihsana karşı muhabbete kıyas edilsin. Kâfir ise küfür cihetiyle hadsiz bir adâvet eder. Hattâ kâinata ve mevcudata karşı zalimane ve tahkirkârane bir adâvet taşıyor.

    İkinci Nokta:

    Muhabbetullah, ittiba-ı sünnet-i Muhammediye aleyhissalâtü vesselâmı istilzam eder. Çünkü Allah’ı sevmek, onun marziyatını yapmaktır. Marziyatı ise en mükemmel bir surette Zat-ı Muhammediye’de (asm) tezahür ediyor. Zat-ı Ahmediye’ye (asm) harekât ve ef’alde benzemek, iki cihetledir:

    Birisi: Cenab-ı Hakk’ı sevmek cihetinde emrine itaat ve marziyatı dairesinde hareket etmek, o ittibaı iktiza ediyor. Çünkü bu işte en mükemmel imam, Zat-ı Muhammediye’dir (asm).

    İkincisi: Madem Zat-ı Ahmediye (asm), insanlara olan hadsiz ihsanat-ı İlahiyenin en mühim bir vesilesidir. Elbette Cenab-ı Hak hesabına, hadsiz bir muhabbete lâyıktır. İnsan, sevdiği zata eğer benzemek kabil ise fıtraten benzemek ister. İşte Habibullah’ı sevenlerin, sünnet-i seniyesine ittiba ile ona benzemeye çalışmaları, kat’iyen iktiza eder.

    Üçüncü Nokta:

    Cenab-ı Hakk’ın hadsiz merhameti olduğu gibi hadsiz bir muhabbeti de vardır. Bütün kâinattaki masnuatın mehasini ile ve süslendirmesiyle kendini hadsiz bir surette sevdirdiği gibi masnuatını, hususan sevdirmesine sevmek ile mukabele eden zîşuur mahlukatı sever. Cennetin bütün letaif ve mehasini ve lezaizi ve niamatı, bir cilve-i rahmeti olan bir zatın nazar-ı muhabbetini kendine celbe çalışmak, ne kadar mühim ve âlî bir maksat olduğu bilbedahe anlaşılır.

    Madem nass-ı kelâmıyla; onun muhabbetine, yalnız ittiba-ı sünnet-i Ahmediye (asm) ile mazhar olunur. Elbette ittiba-ı sünnet-i Ahmediye (asm), en büyük bir maksad-ı insanî ve en mühim bir vazife-i beşeriye olduğu tahakkuk eder.

    On Birinci Nükte

    Üç meseledir.

    Birinci Mesele:

    Resul-i Ekrem aleyhissalâtü vesselâmın sünnet-i seniyesinin menbaı üçtür: Akvali, ef’ali, ahvalidir. Bu üç kısım dahi üç kısımdır: Feraiz, nevafil, âdât-ı hasenesidir.

    Farz ve vâcib kısmında ittibaa mecburiyet var; terkinde, azap ve ikab vardır. Herkes ona ittibaa mükelleftir.

    Nevafil kısmında, emr-i istihbabî ile yine ehl-i iman mükelleftir. Fakat terkinde azap ve ikab yoktur. Fiilinde ve ittibaında azîm sevaplar var ve tağyir ve tebdili bid’a ve dalalettir ve büyük hatadır.

    Âdât-ı seniyesi ve harekât-ı müstahsenesi ise hikmeten, maslahaten, hayat-ı şahsiye ve neviye ve içtimaiye itibarıyla onu taklit ve ittiba etmek, gayet müstahsendir. Çünkü her bir hareket-i âdiyesinde, çok menfaat-i hayatiye bulunduğu gibi mutabaat etmekle o âdab ve âdetler, ibadet hükmüne geçer.

    Evet, madem dost ve düşmanın ittifakıyla, Zat-ı Ahmediye (asm) mehasin-i ahlâkın en yüksek mertebelerine mazhardır. Ve madem bi’l-ittifak nev-i beşer içinde en meşhur ve mümtaz bir şahsiyettir. Ve madem binler mu’cizatın delâletiyle ve teşkil ettiği âlem-i İslâmiyet’in ve kemalâtının şehadetiyle ve mübelliğ ve tercüman olduğu Kur’an-ı Hakîm’in hakaikinin tasdikiyle, en mükemmel bir insan-ı kâmil ve bir mürşid-i ekmeldir. Ve madem semere-i ittibaıyla milyonlar ehl-i kemal, meratib-i kemalâtta terakki edip saadet-i dâreyne vâsıl olmuşlardır. Elbette o zatın sünneti, harekâtı, iktida edilecek en güzel numunelerdir ve takip edilecek en sağlam rehberlerdir ve düstur ittihaz edilecek en muhkem kanunlardır. Bahtiyar odur ki bu ittiba-ı sünnette hissesi ziyade ola.

    Sünnete ittiba etmeyen, tembellik eder ise hasaret-i azîme; ehemmiyetsiz görür ise cinayet-i azîme; tekzibini işmam eden tenkit ise dalalet-i azîmedir.

    İkinci Mesele:

    Cenab-ı Hak Kur’an-ı Hakîm’de:

    وَاِنَّكَ لَعَلٰى خُلُقٍ عَظٖيمٍ ferman eder. Rivayat-ı sahiha ile Hazret-i Âişe-i Sıddıka (r.anha) gibi sahabe-i güzin, Hazret-i Peygamber aleyhissalâtü vesselâmı tarif ettikleri zaman “Hulukuhu’l-Kur’an” diye tarif ediyorlardı. Yani Kur’an’ın beyan ettiği mehasin-i ahlâkın misali, Muhammed aleyhissalâtü vesselâmdır. Ve o mehasini en ziyade imtisal eden ve fıtraten o mehasin üstünde yaratılan odur.

    İşte böyle bir zatın ef’al, ahval, akval ve harekâtının her birisi, nev-i beşere birer model hükmüne geçmeye lâyık iken, ona iman eden ve ümmetinden olan gafillerin (sünnetine ehemmiyet vermeyen veyahut tağyir etmek isteyen), ne kadar bedbaht olduğunu divaneler de anlar.

    Üçüncü Mesele:

    Resul-i Ekrem aleyhissalâtü vesselâm, hilkaten en mutedil bir vaziyette ve en mükemmel bir surette halk edildiğinden, harekât ve sekenatı, itidal ve istikamet üzerine gitmiştir. Siyer-i seniyesi, kat’î bir surette gösterir ki her hareketinde istikamet ve itidal üzere gitmiş, ifrat ve tefritten içtinab etmiştir. Evet, Resul-i Ekrem aleyhissalâtü vesselâm فَاس۟تَقِم۟ كَمَٓا اُمِر۟تَ emrini tamamıyla imtisal ettiği için bütün ef’al ve akval ve ahvalinde istikamet, kat’î bir surette görünüyor.

    Mesela, kuvve-i akliyenin fesat ve zulmeti hükmündeki ifrat ve tefriti olan gabavet ve cerbezeden müberra olarak, hadd-i vasat ve medar-ı istikamet olan hikmet noktasında kuvve-i akliyesi daima hareket ettiği gibi…

    Kuvve-i gazabiyenin fesadı ve ifrat ve tefriti olan korkaklık ve tehevvürden münezzeh olarak, kuvve-i gazabiyenin medar-ı istikameti ve hadd-i vasatı olan şecaat-i kudsiye ile kuvve-i gazabiyesi hareket etmekle beraber…

    Kuvve-i şeheviyenin fesadı ve ifrat ve tefriti olan humud ve fücurdan musaffâ olarak, o kuvvenin medar-ı istikameti olan iffette, kuvve-i şeheviyesi daima iffeti, a’zamî masumiyet derecesinde rehber ittihaz etmiştir. Ve hâkeza…

    Bütün sünen-i seniyesinde, ahval-i fıtriyesinde ve ahkâm-ı şer’iyesinde, hadd-i istikameti ihtiyar edip zulüm ve zulümat olan ifrat ve tefritten, israf ve tebzirden içtinab etmiştir. Hattâ tekellümünde ve ekl ve şürbünde, iktisadı rehber ve israftan kat’iyen içtinab etmiştir. Bu hakikatin tafsilatına dair binler cilt kitap telif edilmiştir. اَل۟عَارِفُ تَك۟فٖيهِ ال۟اِشَارَةُ sırrınca, bu denizden bu katre ile iktifa edip kıssayı kısa keseriz.

    اَللّٰهُمَّ صَلِّ عَلٰى جَامِعِ مَكَارِمِ ال۟اَخ۟لَاقِ وَ مَظ۟هَرِ سِرِّ «وَ اِنَّكَ لَعَلٰى خُلُقٍ عَظٖيمٍ» اَلَّذٖى قَالَ

    مَن۟ تَمَسَّكَ بِسُنَّتٖى عِن۟دَ فَسَادِ اُمَّتٖى فَلَهُ اَج۟رُ مِاَةِ شَهٖيدٍ

    اَل۟حَم۟دُ لِلّٰهِ الَّذٖى هَدٰينَا لِهٰذَا وَ مَا كُنَّا لِنَه۟تَدِىَ لَو۟ لَٓا اَن۟ هَدٰينَا اللّٰهُ لَقَد۟ جَٓائَت۟ رُسُلُ رَبِّنَا بِال۟حَقِّ

    سُب۟حَانَكَ لَا عِل۟مَ لَنَٓا اِلَّا مَا عَلَّم۟تَنَٓا اِنَّكَ اَن۟تَ ال۟عَلٖيمُ ال۟حَكٖيمُ


    Onuncu Lem'a ⇐ Lem'alar | ⇒ On İkinci Lem'a
    1. ↑ *That is, the Fourth Flash. (Tr.)
    2. ↑ *Ibn ‘Adiyy, al-Kamil fi’l-Du‘afa’, ii, 739; al-Mundhiri, al-Targhib wa’l-Tarhib, i, 41; Tabarani, al-Majma‘ al-Kabir, 1394; ‘Ali ibn Husam al-Din, Muntakhabat Kanz al-‘Ummal, i, 100; al-Haythami, Majma‘ al-Zawa’id, viii, 132.
    3. ↑ *See, Tirmidhi, At’ima, 47; Abu Da’ud, Ashriba, 15; Ibn Maja, At‘ima, 7; Musnad, vi, 143, 207,265
    4. ↑ *See, Bukhari, Ashriba, 26; Muslim, Ashriba, 122-3; Tirmidhi, Ashriba, 14.
    5. ↑ *See, Bukhari, Da‘wat, 8; Tirmidhi, Da‘wat, 29; Abu Da’ud, Adab, 177.
    6. ↑ *Imam Rabbani, al-Maktubat, i, 240 (No: 260).
    7. ↑ *See, Ahmad ibn Muhammad, Kitab Usul al-Din, i, 213; al-Qinnawji, Qatf al-Thamar fi Bayan‘Aqida Ahl al-Athar, i, 121.
    8. ↑ *Muslim, Jum‘a, 43; Abu Da’ud, Sunna, 5; Nasa’i, ‘Idayn, 22; Ibn Maja, Muqaddima, 6, 7; Darimi, Muqaddima, 16, 23; Musnad, iii, 310, 371; iv, 126, 127.
    9. ↑ *See, Darimi, Muqaddima, 49; al-Tabarani, al-Mu‘jam al-Awsat, iv, 215; al-Daylami, al-Musnad, ii, 345.
    10. ↑ *al-Munawi, Fayd al-Qadir, i, 224; Ibn Taymiyya, Majmu’ Fatawa, xviii, 375; al-‘Ajluni, Kashf al-Khafa’, i, 70.
    11. ↑ *See, Bukhari, I’tisam, 5; Buyu’, 60; Sulh, 5; Muslim, ‘Aqdiyya, 18; Abu Da’ud, Sunna, 6.
    12. ↑ *See, al-Iji, Kitab al-Mawaqif, i, 159; al-Ghazali, Ihya ‘Ulum al-Din, ii, 256; Ibn Rajab, Jami‘ al-‘Ulum wa’l-Hikam, i, 267; Ibn ‘Abidin, Hashiyya, i, 390.
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