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Yirmi Beşinci Söz/en: Revizyonlar arasındaki fark

"And with the word lamp in, And set the sun as a lamp,(*<ref>*Qur’an, 71:16.</ref>) it opens a window onto the st yle like this: it makes one understand the Maker’s majesty and Creator’s bounty by recalling that the world is a palace and the things within it are adornments, food, and necessities prepared for man and living creatures and that the sun is a subservient candle, demonstrating that the sun is an evidence of God’s unity, and that the..." içeriğiyle yeni sayfa oluşturdu
("And for example, as is proven at the end of the Nineteenth Word, the words runs its course in, And the sun runs its course to a place appointed19 opens a window onto an elevated style, as follows: with the words runs its course, that is, ‘the sun revolves,’ it puts in mind the Maker’s tremendousness by recalling the orderly disposals of Divine power in the alternations of winter and summer and day and night, and directs one’s gaze to the mis..." içeriğiyle yeni sayfa oluşturdu)
("And with the word lamp in, And set the sun as a lamp,(*<ref>*Qur’an, 71:16.</ref>) it opens a window onto the st yle like this: it makes one understand the Maker’s majesty and Creator’s bounty by recalling that the world is a palace and the things within it are adornments, food, and necessities prepared for man and living creatures and that the sun is a subservient candle, demonstrating that the sun is an evidence of God’s unity, and that the..." içeriğiyle yeni sayfa oluşturdu)
287. satır: 287. satır:
And for example, as is proven at the end of the Nineteenth Word, the words runs its course in, And the sun runs its course to a place appointed19 opens a window onto an elevated style, as follows: with the words runs its course, that is, ‘the sun revolves,’ it puts in mind the Maker’s tremendousness by recalling  the  orderly disposals  of Divine  power in the  alternations of winter and summer and day and night, and directs one’s gaze to the missives of the Eternally Besought One inscribed by the pen of power on the pages of the seasons. It proclaims the wisdom of the All-Glorious Creator.
And for example, as is proven at the end of the Nineteenth Word, the words runs its course in, And the sun runs its course to a place appointed19 opens a window onto an elevated style, as follows: with the words runs its course, that is, ‘the sun revolves,’ it puts in mind the Maker’s tremendousness by recalling  the  orderly disposals  of Divine  power in the  alternations of winter and summer and day and night, and directs one’s gaze to the missives of the Eternally Besought One inscribed by the pen of power on the pages of the seasons. It proclaims the wisdom of the All-Glorious Creator.


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And with the word lamp in, And set the sun as a lamp,(*<ref>*Qur’an, 71:16.</ref>) it opens a window onto  the st yle  like this: it  makes one understand  the Maker’s majesty and Creator’s bounty by recalling that the world is a palace and the things within it are adornments, food, and necessities prepared for man and living creatures and that the sun is a subservient candle, demonstrating that the sun is an evidence of God’s unity, and that the idolators’ greatest, most brilliant object of worship is merely a subjugated lamp, an inanimate creature. That is to say, the word lamp calls to mind the Creator’s mercy within the grandeur  of His dominicality; it recalls His favours within the breadth of His mercy, and in so doing informs of His munificence within the  majesty  of  His  sovereignty,  thereby  proclaiming  Divine  unity,  and  saying indirectly: “An inanimate and subservient lamp is in no way fit to be worshipped.”
وَ جَعَلَ الشَّم۟سَ سِرَاجًا   
Yani, lamba tabiriyle şöyle bir üsluba pencere açar ki: Şu âlem bir saray ve içinde olan eşya ise insana ve zîhayata ihzar edilmiş müzeyyenat ve mat’umat ve levazımat olduğunu ve güneş dahi musahhar bir mumdar olduğunu ihtar ile Sâni’in haşmetini ve Hâlık’ın ihsanını ifham ederek tevhide bir delil gösterir ki müşriklerin en mühim, en parlak mabud zannettikleri güneş, musahhar bir lamba, camid bir mahluktur. Demek “sirac” tabirinde Hâlık’ın azamet-i rububiyetindeki rahmetini ihtar eder. Rahmetin vüs’atindeki ihsanını ifham eder. Ve o ifhamda saltanatının haşmetindeki keremini ihsas eder. Ve bu ihsasta vahdaniyeti i’lam eder ve manen der: “Camid bir sirac-ı musahhar, hiçbir cihette ibadete lâyık olamaz.”
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