Hakikat Çekirdekleri/en

[This consists of aphorisms taken from a collection published thirty-five years ago called Hakikat Çekirdekleri.]

In the Name of God, the Merciful, the Compassionate

All praise be to God, the Sustainer of All the Worlds, and blessings and peace be upon our master Muhammad, and on all his Family and Companions.

1. The prescription for a sick age, an ailing nation, an ill member, is to follow the Qur’an.

2. The prescription for a glorious though unfortunate continent, an illustrious though hapless state, a noble though ownerless people, is Islamic Unity.

3. Someone who lacks the strength to raise and turn the earth and all the stars and suns as though they were the beads of a tesbih cannot lay claim to creating anything in the universe. For everything is tied to everything else.

4. The raising to life of all animate beings at the resurrection of the dead can be no more difficult for divine power than restoring to life a fly in the spring, heavy with the death-stained sleep of winter. For pre-eternal power is essential; it does not change; impotence cannot penetrate it; obstacles cannot intervene in it; there can be no degrees in it; everything is the same in relation to it.

5. Whoever created the mosquito’s eye, created the sun.

6. Whoever ordered the flea’s stomach, ordered the solar system.

7. There is such miraculousness in the universe’s compilation that if to suppose the impossible all natural causes possessed will and the power to act, they would still prostrate in utter impotence before such miraculousness, exclaiming: “Glory be unto You! We have no power; indeed You are the Mighty, the Wise!”

8. An actual effect has not been given to causes, for divine unity and glory require it to be thus. Only, in the outer aspect of things, causes are a veil to the hand of power; and this, divine dignity and grandeur require, so that in the superficial view the hand of power should not be seen to be directly in contact with lowly things.

9. The inner dimensions of things, where divine power has its connection, are transparent and pure.

10. The Manifest World is a lace veil strewn over the Worlds of the Unseen.

11. An infinite power sufficient to create all the universe is necessary to create a single point and set it in its place. For every letter of this mighty book of the universe, and particularly all its living letters, has a face looking to all the sentences and an eye that beholds them.

12. It is well-known: they all looked for the crescent moon of the ‘Id, but no one could see it. An elderly man swore he had seen it. But what he had seen was not the crescent moon; it was a curved white eyelash. What is an eyelash compared with the moon? What is the motion of minute particles compared with the one who fashions all beings?

13. Nature resembles a printing-press, not the printer. It is an embroidery, not the Embroiderer. It is passive, not active. It is a pattern, not a source. It is an order, and not the Orderer. It is a law, not a power. It is a code of laws proceeding from a will, not an external reality.

14. The lure and attraction in the conscience, which is the essential nature of conscious beings, is felt through the appeal of a drawing truth.

15. The essential nature of beings does not lie. The inclination to grow in a seed declares: “I shall sprout and produce fruit!” It speaks the truth. An egg displays the desire for life; it says: “I shall be a hen!,” and this comes about, with divine permission. It speaks the truth. Owing to the inclination to freeze, a handful of water says: “I shall take up more space!,” and unyielding iron cannot give it the lie; the rightness of its words splits the iron. These inclinations are the manifestations of the creative commands proceeding from divine will.

16. Pre-eternal power, which does not leave ants without a prince or bees without a queen, certainly does not leave mankind without prophets. As the Splitting of the Moon was a miracle of Muhammad (UWBP) for men in the Manifest World, so his Ascension was a supreme miracle before the angels and spirit beings in the World of the Inner Dimensions of Things. Through this clear wonder, the sainthood of his prophethood was proved, and like lightning or the moon, that shining Being scattered light through those inner worlds.

17. The two phrases of the confession of faith testify to each other. The first is the proof of cause to effect of the second, while the second is the proof of effect to cause of the first.

18. Life is a sort of manifestation of unity within multiplicity, and therefore leads to unity. Life makes one thing the owner of everything.

19. Spirit is a law possessing external existence, a conscious law. Like the stable and enduring laws of creation, spirit comes from the World of the Divine Command and the attribute of will. Divine power clothes it an existence decked out with senses. He makes a subtle, flowing being the shell to that jewel. Existent spirit is the brother of the conceivable law. They are both enduring and come from the World of the Divine Command. If pre- eternal power had clothed the laws governing in the species of beings in external existence, they would have been spirits. And if the spirit banishes consciousness, it still would be an undying law.

20. Beings are visible through light, and their existence is known through life. Both are revealers.

21. Christianity will either erupt, or being purified will lay down its arms before Islam. It was split apart several times and Protestantism emerged. Then Protestantism was rent and approached the true affirmation of divine unity. It is preparing to be rent again. It will either erupt and be extinguished, or it will see before it the truths of Islam, which encompass the basis of true Christianity, and it will lay down its arms.

The Prophet Muhammad (Upon whom be blessings and peace) alluded to this great mystery when he said: “Jesus will come having descended from the skies; he will be of my community and will act in accordance with my Shari‘a.”(*)

22. It is the sacredness of the authority more than proof that drives the mass of the people to comply with it.

23. The essentials and incontestable matters of religion, which form ninety-nine per cent, are each diamond pillars, while the controversial matters which are open to interpretation form only ten per cent. Ninety diamond pillars may not be put under the protection of ten gold pillars.

Books and interpretations should be telescopes for observing the Qur’an; they should be mirrors; not shadows or deputies!

24. Anyone who is capable may make interpretations of the law for his own self; but he cannot make the law.

25. Calling others to accept an idea is dependent on acceptance by the ‘ulama; otherwise it is innovation, and should be rejected.

26. Since by nature man is noble, he seeks the truth. Sometimes he encounters the false, but supposing it to be the truth preserves it in his heart. Then, when delving into realit y, without his willing it misguidance strikes him on the head; supposing it to be reality, he plunges his head into it.

27. Divine power has many mirrors, each more subtle and transparent than the last; they vary from water to air, and air to ether, and ether to the World of Similitudes; from the World of Similitudes to the World of Spirits, and even to time, and to thought. A single word in the mirror of the air becomes millions of words. The Pen of Power writes this mystery of reproduction in truly wondrous manner. The reflection contains either its identity or its identity together with its nature. The images of dense beings are moving but dead. While the images of a luminous spirit in their own mirrors are living and linked with it; even if they are not identical, they are not other than it.

28. Since the sun shakes itself in its axial rotation, its fruits do not fall; whereas if it did not shake itself, the planets would fall and be scattered.

29. If the light of thought is not illuminated with the light of the heart and blended with it, it is darkness and breeds tyranny. If the white of the eye, which resembles day, were not together with its black pupil, which resembles night, the eye would not be the eye; it would be unseeing. Similarly, if the black core of the heart is not present in white thought, it lacks insight.

30. If knowledge lacks the insight of the heart, it is ignorance. Taking the part of something is one thing, belief is something else.

31. Embroidering meaningless things is for misleading simple minds.

32. A learned guide should be a sheep, not a bird. A sheep gives its lamb milk, while a bird gives its chick regurgitated food.

33. The existence of something is dependent on the existence of all its parts. As for non-existence, since it occurs though non-existence of one part, a weak man supports destruction in order to demonstrate his power; he acts negatively instead of positively.

34. If the laws of government are not combined with the principles of wisdom, and the bonds of force not combined with the laws of truth, they will not be fruitful among the mass of the people.

35. Tyranny has donned the hat of justice; treachery has clothed itself in the garment of patriotism; jihad has been given the name of rebellion; captivity has been called freedom! Opposites have exchanged forms!

36. Politics which revolves around benefit is savagery.

37. To show friendliness towards a hungry beast excites not its compassion but its hunger. Both its fangs and its claws will want their rent!

38. Time has shown that Paradise is not cheap, and neither is Hell unnecessary.

39. While the qualities of those known by the world as the upper classes should be the cause of modesty and humility, they have led to oppression and arrogance. And while the poverty and powerlessness of the poor and common people should be the cause of compassion and bounty, they have resulted in servitude and enthralment.

40. So long as honour and good things are to be obtained from something, they offer it to the upper classes, but if it is something bad, they divide it among the ordinary people.

41. If a person lacks an imagined goal, or if he forgets it or pretends to forget it, his thoughts will perpetually revolve around his ‘I’.

42. The origin of all revolutions and corruption, and the spur and source of all bad morals are just two sayings:

The First Saying:“So long as I’m full, what is it to me if others die of hunger?”

The Second Saying:“You suffer hardship so that I can live in ease; you work so that I can eat.”

There is only one remedy for extirpating the first saying, and that is the obligatory payment of zakat.

While the remedy for the second is the prohibition of usury and interest.

Qur’anic justice stands at the door of the world and says to usury and interest: “No entry! It is forbidden! You don’t have the right to enter here!” Mankind did not heed the command, and received a severe blow. So it must heed it before it receives one even more severe!

43. War between nations and states is relinquishing its place to war between the classes of mankind. For just as man does not want to be a slave, so he does not want to be a labourer.

44. The person who pursues his goal by illicit means is usually punished by receiving the opposite of what he intended. The recompense for illicit love, like love for Europe, is the beloved’s cruel enmity.

45. The past and calamities should be considered in the light of Divine Determining (kader), while the future and sins from the point of view of responsibility before God. The Jabriyya and Mu‘tazila are reconciled on this point.

46. Impotence should not be resorted to when a solution may be found, and when there is no solution, punishment should not be resorted to.

47. Life’s wounds may be healed, but Islamic pride and honour, and national pride, their wounds are extremely deep.

48. It sometimes happens that a single word causes an army to perish, and one bullet leads to the annihilation of thirty million.(*)Some conditions are such that a small act raises man to the highest of the high, while in others a small action relegates him to the lowest of the low.

49. One grain of truth consumes a stack of lies.

One grain of reality is superior to a stack of illusions.

Everything you say should be true, but it is not right to say everything true.

50. A person who sees the good in things has good thoughts. And he who has good thoughts receives pleasure from life.

51. What gives life to people is hope; what kills them is despair.

52. Since early days, this Islamic state took on itself the upholding of the Word of God, the maintenance of independence, and jihad for Islam, an obligation which if undertaken by part of the community, released the rest; it considered itself to be charged with sacrificing itself for Islam, which was united, and carrying the banner of the Caliphate. The misfortune it now suffers will therefore be made up for by the future prosperity and freedom of the Islamic World. For this calamity has speeded up in wondrous fashion the growth of Islamic brotherhood, the leaven of our lives.

53. To attribute to Christianity the virtues of civilization, which are not its property, and to show retrogression, the enemy of Islam, to be its friend, is to suggest that the firmament is revolving in the opposite direction.

54. A tarnished, matchless diamond is always superior to a piece of glistening glass.

55. Those who seek everything in materiality know only what their eyes see, and such eyes are blind in spiritual matters.

56. If metaphors fall from the hands of learning into those of ignorance, they are transformed into their literal meanings, opening the door to superstition.

57. Favour greater than divine favour is not favour. Everything has to be described as it is.

58. Fame ascribes to man what is not his.

59. Hadiths are the source of life and inspirer of reality.

60. The revival of religion is the revival of the nation. The life of religion is the light of life.

61. The Qur’an, which is a mercy for mankind, only accepts a civilization that allows for the happiness of all, or at least of the majority. Modern civilization has been founded on five negative principles:

Its point of support is force, the mark of which is aggression.

Its point of support is force, the mark of which is aggression.

Its principle in life is conflict, the mark of which is strife.

The bond between the masses is racialism and negative nationalism, which are nourished through devouring others; their mark is collision.

Its enticing service is inciting lust and passion and gratifying the desires. But lust transforms man into a beast.

As for the civilization the Shari‘a of Muhammad (UWBP) comprises and commands, it is as follows:

Its point of support is truth instead of force, the mark of which is justice and harmony.

Its point of support is truth instead of force, the mark of which is justice and harmony.

Its means of unity are the ties of religion, country, and class, in place of racialism and nationalism, and the mark of these is sincere brotherhood, peace, and only defence against external aggression.

In life its principle is mutual assistance instead of conflict, the mark of which is accord and solidarity.

And it offers guidance instead of lust, the mark of which is human progress and spiritual advancement.

Do not loosen your hands from Islam, the preserver of our existence; cling onto it with all your strength or you shall be lost!

62. A general disaster results from the error of the majority. Disaster is the result of crime and the introduction to reward.

63. A martyr supposes himself to be alive. He did not suffer the pangs of death, so he thinks the life he sacrificed is perpetual and has not been severed. But he finds it purer.

64. The pure justice of the Qur’an does not spill the life-blood of an innocent, even for the whole of humanity. The two are equal in the view of both divine power, and justice. Self-interest, however, makes man such that he will destroy anything that impedes his ambition, even the world if he can, and mankind.

65. Fear and weakness invite outside influences.

66. Definite benefits should not be sacrificed for imaginary harms.

67. Istanbul politics at the present time are as sick as Spanish ’flu.

68. Tell a bad man, “You are good, you are good,” and it is not unheard of that he will become good. And tell a good man “You are bad, you are bad,” and it is not rare for him to become bad.

69. So long as the enemy of an enemy remains his enemy, he is a friend; and so long as the friend of an enemy remains his friend, he is an enemy.

70. Obduracy is this: if Satan assists someone, he calls him an angel and calls down blessings on him. But if among his opponents he encounters an angel, he calls him a satan in other clothes and curses him.

71. The remedy for one ill may be poison for another. An excessive dose is the cause of ills.

72. Solidarity in a society results in harmony in all its activites, while mutual envy causes all its activities to come to a standstill.

73. If the community is not one and a whole, undivided number, addition makes smaller, like multiplying fractions.(*)

74. Non-acceptance is confused with the acceptance of non-being. The evidence for non-acceptance is the absence of established proof. The acceptance of non-being requires proof of non-being. One is doubt while the other is denial.

75. If doubt in the questions of belief destroys one, or even a hundred, evidences, it does not harm what is posited; for there are hundreds of evidences.

76- Sevad-ı a’zama ittiba edilmeli. Ekseriyete ve sevad-ı a’zama dayandığı zaman, lâkayt Emevîlik, en nihayet Ehl-i Sünnet cemaatine girdi. Adetçe ekalliyette kalan salabetli Alevîlik, en nihayet az bir kısmı Râfızîliğe dayandı.

77- Hakta ittifak, ehakta ihtilaf olduğundan bazen hak, ehaktan ehaktır; hasen, ahsenden ahsendir. Herkes kendi mesleğine “Hüve hak” demeli “Hüve’l-hak” dememeli. Veyahut “Hüve hasen” demeli “Hüve’l-hasen” dememeli.

78- Cennet olmazsa cehennem tazip etmez.

79- Zaman ihtiyarlandıkça Kur’an gençleşiyor, rumuzu tavazzuh ediyor. Nur, nâr göründüğü gibi; bazen şiddet-i belâgat dahi mübalağa görünür.

80- Hararetteki meratib, bürûdetin tahallülü iledir; hüsündeki derecat, kubhun tedahülü iledir. Kudret-i ezeliye zatiyedir, lâzımedir, zaruriyedir; acz tahallül edemez, meratib olamaz, her şey ona nisbeten müsavidir.

81- Şemsin feyz-i tecellisi olan timsali, denizin sathında ve denizin katresinde aynı hüviyeti gösteriyor.

82- Hayat, cilve-i tevhiddendir, müntehası da vahdet kesbediyor.

83- İnsanlarda veli, cumada dakika-i icabe, ramazanda Leyle-i Kadir, esma-i hüsnada ism-i a’zam, ömürde ecel meçhul kaldıkça; sair efrad dahi kıymettar kalır, ehemmiyet verilir. Yirmi sene mübhem bir ömür, nihayeti muayyen bin sene ömre müreccahtır.

84- Dünyada masiyetin âkıbeti, ikab-ı uhrevîye delildir.

85- Rızık, hayat kadar kudret nazarında ehemmiyetlidir. Kudret çıkarıyor, kader giydiriyor, inayet besliyor. Hayat; muhassal-ı mazbuttur, görünür. Rızık; gayr-ı muhassal, tedricî münteşirdir, düşündürür. Açlıktan ölmek yoktur. Zira bedende şahm vesaire suretinde iddihar olunan gıda bitmeden evvel ölüyor. Demek, terk-i âdetten neş’et eden maraz öldürür; rızıksızlık değil.

86- Âkilü’l-lahm vahşilerin helâl rızıkları, hayvanatın hadsiz cenazeleridir hem rûy-i zemini temizliyorlar hem rızıklarını buluyorlar.

87- Bir lokma kırk paraya, diğer bir lokma on kuruşa. Ağza girmeden ve boğazdan geçtikten sonra birdirler. Yalnız, birkaç saniye ağızda bir fark var. Müfettiş ve kapıcı olan kuvve-i zaikayı taltif ve memnun etmek için birden ona gitmek, israfın en sefihidir.

88- Lezaiz çağırdıkça sanki yedim demeli. Sanki yedimi düstur yapan “Sanki Yedim” namındaki bir mescidi yiyebilirdi, yemedi.

89- Eskiden ekser İslâm aç değildi, tereffühe ihtiyar vardı. Şimdi açtır, telezzüze ihtiyar yoktur.

90- Muvakkat lezzetten ziyade, muvakkat eleme tebessüm etmeli; hoş geldin demeli. Geçmiş lezaiz, “Âh vâh!” dedirtir. “Âh!” müstetir bir elemin tercümanıdır. Geçmiş âlâm “Oh!” dedirtir. O “Oh!” muzmer bir lezzet ve nimetin muhbiridir.

91- Nisyan dahi bir nimettir. Yalnız her günün âlâmını çektirir, müterakimi unutturur.

92- Derece-i hararet gibi her musibette bir derece-i nimet vardır. Daha büyüğünü düşünüp, küçükteki derece-i nimeti görüp Allah’a şükretmeli. Yoksa isti’zam ile üflense şişer, merak edilse ikileşir; kalpteki misali, hayali, hakikate inkılab eder; o da kalbi döver.

93- Her adam için heyet-i içtimaiyede görmek ve görünmek için mertebe denilen bir penceresi vardır. O pencere kamet-i kıymetinden yüksek ise tekebbür ile tetavül edecek; eğer kamet-i kıymetinden aşağı ise tevazu ile takavvüs edecek ve eğilecek, tâ o seviyede görsün ve görünsün.

İnsanda büyüklüğün mikyası; küçüklüktür, yani tevazudur. Küçüklüğün mizanı; büyüklüktür, yani tekebbürdür.

94- Zayıfın kavîye karşı izzet-i nefsi, kavîde tekebbür olur; kavînin zayıfa karşı tevazuu, zayıfta tezellül olur. Bir ulü’l-emrin makamındaki ciddiyeti, vakardır; mahviyeti, zillettir. Hanesindeki ciddiyeti, kibirdir; mahviyeti tevazudur.

Fert mütekellim-i vahde olsa müsamahası ve fedakârlığı amel-i salihtir; mütekellim-i maalgayr olsa hıyanettir, amel-i talihtir. Bir şahıs, kendi namına hazm-ı nefis eder, tefahur edemez; millet namına tefahur eder, hazm-ı nefis edemez.

95- Tertib-i mukaddimatta “tefviz” tembelliktir, terettüb-ü neticede tevekküldür. Semere-i sa’yine ve kısmetine rıza; kanaattir, meyl-i sa’yi kuvvetlendirir. Mevcuda iktifa, dûn-himmetliktir.

96- Evamir-i şer’iyeye karşı itaat ve isyan olduğu gibi evamir-i tekviniyeye karşı da itaat ve isyan vardır. Birincisinde mükâfat ve mücazatın ekseri âhirette; ikincisinde, ağlebi dünyada olur.

Mesela, sabrın mükâfatı zaferdir, ataletin mücazatı sefalettir, sa’yin sevabı servettir, sebatın mükâfatı galebedir. Müsavatsız adalet, adalet değildir.

97- Temasül tezadın sebebidir. Tenasüp tesanüdün esasıdır. Sıgar-ı nefis tekebbürün menbaıdır. Zaaf gururun madenidir. Acz muhalefetin menşeidir. Merak ilmin hocasıdır.

98- Kudret-i Fâtıra, ihtiyaç ile hususan açlık ihtiyacıyla; başta insan bütün hayvanatı gemlendirip nizama sokmuş. Hem âlemi herc ü mercden halâs edip hem ihtiyacı medeniyete üstad ederek, terakkiyatı temin etmiştir.

99- Sıkıntı, sefahetin muallimidir. Yeis, dalalet-i fikrin; zulmet-i kalp, ruh sıkıntısının menbaıdır.

100- اِذَا تَاَنَّثَ الرِّجَالُ بِالتَّهَوُّسِ تَرَجَّلَ النِّسَاءُ بِالتَّوَقُّحِ

Bir meclis-i ihvana güzel bir karı girdikçe riya, rekabet, hased damarı intibah eder. Demek inkişaf-ı nisvandan, medeni beşerde ahlâk-ı seyyie inkişaf eder.

101- Beşerin şimdiki seyyiat-âlûd hırçın ruhunda, mütebessim küçük cenazeler olan suretlerin rolü ehemmiyetlidir.

102- Memnû heykel, ya bir zulm-ü mütehaccir ya bir heves-i mütecessim veya bir riya-yı mütecessiddir.

103- İslâmiyet’in müsellematını tamamen imtisal ettiği cihetle bihakkın daire-i dâhiline girmiş zatta; meylü’t-tevsi, meylü’t-tekemmüldür. Lâkaytlık ile hariçte sayılan zatta meylü’t-tevsi, meylü’t-tahriptir. Fırtına ve zelzele zamanında; değil içtihad kapısını açmak, belki pencerelerini de kapatmak maslahattır.

Lâübaliler ruhsatlarla okşanılmaz; azîmetlerle, şiddetle ikaz edilir.

104- Bîçare hakikatler, kıymetsiz ellerde kıymetsiz olur.

105- Küremiz hayvana benziyor, âsâr-ı hayat gösteriyor. Acaba yumurta kadar küçülse bir nevi hayvan olmayacak mıdır? Veya bir mikrop küremiz kadar büyüse ona benzemeyecek midir? Hayatı varsa ruhu da vardır. Âlem, insan kadar küçülse yıldızları zerrat ve cevahir-i ferdiye hükmüne geçse; o da bir hayvan-ı zîşuur olmayacak mıdır? Allah’ın böyle çok hayvanları var.

106- Şeriat ikidir:

Birincisi: Âlem-i asgar olan insanın ef’al ve ahvalini tanzim eden ve sıfat-ı kelâmdan gelen bildiğimiz şeriattır.

İkincisi: İnsan-ı ekber olan âlemin harekât ve sekenatını tanzim eden, sıfat-ı iradeden gelen şeriat-ı kübra-yı fıtriyedir ki bazen yanlış olarak tabiat tesmiye edilir. Melâike bir ümmet-i azîmedir ki sıfat-ı iradeden gelen ve şeriat-ı fıtriye denilen evamir-i tekviniyesinin hamelesi ve mümessili ve mütemessilleridirler.

107- اِذَا وَازَن۟تَ بَي۟نَ حَوَاسِّ حُوَي۟نَةٍ خُر۟دَبٖينِيَّةٍ وَحَوَاسِّ ال۟اِن۟سَانِ تَرٰى سِرًّا عَجٖيبًا اِنَّ ال۟اِن۟سَانَ كَصُورَةِ يٰسٓ كُتِبَ فٖيهَا سُورَةُ يٰسٓ

108- Maddiyyunluk manevî taundur ki beşere şu müthiş sıtmayı tutturdu, gazab-ı İlahîye çarptırdı. Telkin ve tenkit kabiliyeti tevessü ettikçe o taun da tevessü eder.

109- En bedbaht en muzdarip en sıkıntılı, işsiz adamdır. Zira atalet, ademin biraderzadesidir; sa’y, vücudun hayatı ve hayatın yakazasıdır.

110- Ribanın kap ve kapıları olan bankaların nef’i, beşerin fenası olan gâvurlara ve onların en zalimlerine ve bunların en sefihlerinedir. Âlem-i İslâm’a zarar-ı mutlaktır, mutlak beşerin refahı nazara alınmaz. Zira gâvur, harbî ve mütecaviz ise hürmetsiz ve ismetsizdir.

111- Cumada hutbe; zaruriyat ve müsellematı tezkirdir, nazariyatı talim değildir. İbare-i Arabiye daha ulvi ihtar eder. Hadîs ile âyet muvazene edilse görünür ki beşerin en beliği dahi âyetin belâgatına yetişemez, ona benzemez.

Said Nursî

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