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("That is to say, life is like a point of focus; various attributes enter one another, indeed, they become one and the same. It is as if in its entirety life is both knowledge, and at the same time power, and at the same time wisdom and mercy, and so on... Thus, with regard to this comprehensive essence, life is a mirror of the Eternally Besought One reflecting the essential dominical attributes." içeriğiyle yeni sayfa oluşturdu) |
("Come, now look carefully at a tree! See its delicate mouth within the orderly emergence of the leaves in spring, and the blossoms opening in a measured manner, and the fruits swelling with wisdom and mercy and dancing at the blowing of the breeze in the hands of the branches like innocent children. See the just balance within the wise order expressed through the tongue of the leaves becoming green at a generous hand, through that of the flowers s..." içeriğiyle yeni sayfa oluşturdu) |
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385. satır: | 385. satır: | ||
There is no God but He, everything will perish save His countenance, His is the command and to Him shall you return.(*<ref>*Qur’an, 28:88.</ref>) | There is no God but He, everything will perish save His countenance, His is the command and to Him shall you return.(*<ref>*Qur’an, 28:88.</ref>) | ||
< | Death is a proof of dominicality as much as life is a proof of it; it is a most powerful proof of Divine unity. As the verse, Who creates death and life(*<ref>*Qur’an, 67:2.</ref>) indicates, death is not non-existence, annihilation, non-being, an authorless extinction; rather, as is shown in the First Letter, it is a being discharged from service by an All- Wise Author, a change of residence, an exchange of bodies, a rest from duty, a being freed from the prison of the body; it is a wise and orderly work of wisdom. | ||
Indeed, just as the living face of the earth and the well-fashioned and living creatures upon it testify to the necessary existence and unity of an All-Wise Maker, so too with their deaths do those living beings bear witness to the eternity and unity of an Ever-Living and Self-Subsistent One. Since it is proved and elucidated in the Twenty-Second Word that death is an extremely powerful proof of Divine unity and eternity, we refer the discussion to that Word and here only explain one important point. It is as follows: | |||
Both with their existences do living beings point to the existence of a Necessarily Existent One, and with their deaths do those living beings testify to the eternity and unity of an Ever-Living Eternal One. For example, the face of the earth, which is a single living creature, points to its Maker with its order and circumstances; so too it points to Him when it dies. That is, when winter conceals the earth’s face with its white shroud, it turns the gazes of men away from itself –their gaze moves to the past behind the corpse of that departing spring– and it shows them a far wider scene. | |||
That is to say, all the past springs of the earth, which were all miracles of power, inform them that new living springtime creatures of the earth will come, and since they all testify to the existence of those future wonders of Divine power, each a living earth, they testify brilliantly and powerfully and on a vast scale to the necessary existence, unity, everlastingness, and eternity of an All- Glorious Maker, an All-Powerful One of Perfection, an Ever-Living Eternal One; they demonstrate such brilliant proofs that whether one wants to or not they make one declare: “I believe in God, the One, the Unique!” | |||
'''In Short:''' According to the meaning of the verse, | |||
''' | And gives life to the earth after its death,(*<ref>*Qur’an, 30:19.</ref>) just as this living earth testifies to the Maker with the spring, so with its death it turns man’s gaze to the miracles of Divine power lined up on the two wings of time, the past and the future; it alludes to thousands of miracles of power in place of one miracle. And each of those springs testifies more certainly than this present spring, for those which have departed towards the past have gone together with their apparent causes, and after them others like them have come in their places. | ||
This means that apparent causes are nothing: only that an All-Powerful One of Glory creates the springs, and tying them to causes with His wisdom shows that He has sent them. As for the faces of the earth lined up in future time, they testify still more brilliantly. For they will be made anew from nothing, from non-being, and sent; they will be put on the earth, made to do their duty, and then sent away. | |||
And so, O heedless one deviated into nature and drowning in its swamp! How can something which does not possess hands wise and powerful enough to reach all the past and all the future interfere in the life of the earth? Can your total nonentity of nature interfere in it? If you want to be saved, say: “At the very most, nature is a notebook of Divine power. And as for chance, it is a veil to hidden Divine wisdom which conceals our ignorance.” Approach the truth! | |||
< | <span id="Yirmi_Beşinci_Pencere"></span> | ||
== | ==Twenty-Fifth Window== | ||
Like one struck points to the striker, and a finely fashioned work of art necessitates the artist, and an offspring requires a parent, and an under surface demands a top surface, and so on... like all these qualities known as relative matters which are not absolute and cannot exist without each other, contingency, which is apparent in particulars in the universe as well as in it as a whole, points to necessity. And the state of being acted upon which is to be seen in all of them points to an act, and the createdness apparent in all of them points to creativity, and the multiplicity and composition to be seen in all demand unity. And necessity, an act, creativity, and unity clearly and necessarily require one who is not contingent, acted upon, numerous, compounded, and created, but bears the attributes of being necessary, an agent, one, and a creator. | |||
In which case, all contingency, states of being acted upon, createdness, multiplicity and composition testify to the Necessarily Existent One, the One Who acts as He wills, the Creator of All Things, the Single One of Unity. | |||
'''In Short:''' Just as necessity is apparent from contingency, the act from the state of being acted upon, and unity from multiplicity, and the existence of the former indicate the latter with certainty, in the same way, qualities like createdness and having all their needs provided for, which are to be seen in beings, clearly point to the existence of attributes like Making and Providing. In turn the existence of these attributes point necessarily and self-evidently to the existence of an All-Compassionate Maker Who is a Creator and a Provider. | |||
''' | |||
That is to say, with the tongues of the hundreds of attributes of this sort which they bear, every being testifies to hundreds of the Necessarily Existent One’s Most Beautiful Names. If this testimony is not admitted, it becomes necessary to deny all the attributes of this sort pertaining to beings... | |||
< | <span id="YİRMİ_ALTINCI_PENCERE"></span> | ||
== | ==Twenty-Sixth Window== | ||
(*<ref>*This window addresses those lovers of God who approach Him with the heart in particular, rather than people generally.</ref>) | |||
( | |||
The ever-renewed instances of beauty and fairness passing over the faces of the beings in the universe show that they are shadows of the manifestations of an Eternal Beauteous One. Yes, bubbles sparkling on the surface of a river and then disappearing, and other bubbles coming after them and sparkling like those that preceded them shows that they are mirrors to the rays of a perpetual sun. In the same way, the flashes of beauty which sparkle on the travelling beings in the river of flowing time point to an Eternal Beauteous One and are signs of Him. | |||
Also, the ardent love in the heart of the universe points to an Undying Beloved. As is indicated by the fact that something which is not found in the tree itself will not be present in authentic form in its fruit, the ardent love of God present in human kind, the responsive fruit of the tree of the universe, shows that a true love and passion is to be found in all the universe, but in other forms. In which case, this true love and passion in the heart of the universe points to a Pre-Eternal Beloved. | |||
Moreover, all the attractions and magnetic forces which appear in numerous different forms in the heart of the universe, show to aware hearts that they are thus through the attraction of a drawing truth. | |||
Also, according to the consensus of the saints and those who uncover the mysteries of creation, who are the most sensitive and luminous of creatures, relying on their illuminations and witnessing, they have received the manifestation of a Beauteous One of Glory and through their illuminations have perceived that All-Glorious One of Beauty making Himself known to them and loved by them. Their unanimously telling of this again testifies with certainty to a Necessarily Existent One, to the existence of a Beauteous One of Glory, and to His making Himself known to man. | |||
Also, the pen of beautifying and adorning which works on beings and on the face of the universe points clearly to the beauty of the Names of the pen’s Owner. | |||
Thus, the beauty on the face of the universe, and the love in its heart, and the attraction in its breast, and the uncovering and witnessing in its eye, and the beauty and adornment on it as a whole, open up a truly subtle and luminous window. It displays to aware minds and hearts a Beauteous One of Glory, an Undying Beloved, an Eternal Worshipped One all of Whose Names are beautiful. | |||
O heedless one who flounders amid suffocating doubts in the darkness of matter and obscurity of delusion! Come to your senses! Rise to a state worthy of humanity! Look through these four openings, see the beauty of unity, attain perfect belief, and become a true man!... | |||
< | <span id="Yirmi_Yedinci_Pencere"></span> | ||
== | ==Twenty-Seventh Window== | ||
< | God is the Creator of all things, and of all things He is the Guardian and Disposer.(*<ref>*Qur’an, 39:62.</ref>) | ||
</ | |||
We look at things which appear to be causes and effects in the universe and we see that the most elevated cause possesses insufficient power for the most ordinary effect. | |||
This means that causes are a veil, and something else makes the effects. To take only a small example out of innumerable creatures let us consider the faculty of memory, which is situated in man’s head in a space as tiny as a mustard seed: we see that it is like a book so comprehensive –indeed, like a library– that within it is written without confusion the entire story of a person’s life. | |||
What cause can be shown for this miracle of power? The grey matter of the brain? The simple unconscious particles of its cells? The winds of chance and coincidence? But that miracle of art can only be the work of an All-Wise Maker Who, in order to inform man that all the actions he has performed have been recorded and will be recalled at the time of accounting, writes out a small ledger from the great book of man’s deeds to be published at the resurrection, and gives it to the hand of his mind. | |||
Thus, since they are comparable to man’s faculty of memory, make an analogy with all eggs, seeds, and grains, and then compare other effects to these small and comprehensive miracles. Because whichever effect and work of art you look at, it contains such wonderful art that not only its common, simple cause, but if all causes were to gather, they would declare their impotence before it. For example, suppose the sun, which is imagined to be a large cause, to possess will and consciousness; if it is said to it: “Are you able to make a fly?”, of course it would reply: “Through my Creator’s bounty, there is plenty of light, heat, and colours in my shop, but such things in the fly’s being as eyes, ears, and life are neither in my shop, nor are they within my power.” | |||
< | Furthermore, the wonderful art and adornment in effects dismiss causes, and indicating the Necessarily Existent One, the Causer of Causes, in accordance with the verse, And to Him goes back every affair,(*<ref>*Qur’an, 11:123.</ref>) hand over matters to Him. In the same way, the results, purposes, and benefits attached to effects demonstrate self-evidently that they are the works of an All-Generous Sustainer, an All-Wise and Compassionate One, beyond the veil of causes. | ||
For unconscious causes certainly cannot think of some aim and work for it. And yet we see that each creature which comes into existence does so following not one, but many aims, benefits, and instances of wisdom. That means an All-Wise and Generous Sustainer makes those things and sends them. He makes those benefits the aim of their existence. | |||
For example, it is going to rain. It is obvious how distant the causes that apparently result in rain are from thinking of animals and having pity and compassion on them. That means it is sent to their assistance through the wisdom of a Compassionate Creator Who creates the animals and guarantees their sustenance. Rain is even called ‘mercy’. Because, since it comprises numerous works of mercy and benefits, it is as if mercy has become embodied as rain, has been formed into drops, and arrives in that way. | |||
Furthermore, all the finely adorned plants which smile at creatures and the embellishments and displays in animals self-evidently point to the necessary existence and unity of an All-Glorious One behind the veil of the Unseen; One Who wants to make Himself known and loved through these beautifully adorned fine arts. That is to say, this adornment in things and these displays and embellishment indicate of a certainty the attributes of making known and making loved. While the attributes of making known and making loved self-evidently testify to the necessary existence and unity of an All- Powerful Maker Who is Loving and Known. | |||
'''In Short:''' Since causes are extremely commonplace and impotent and the effects attributed to them are most valuable and full of art, this dismisses causes. The aims and benefits of effects also discharge ignorant and lifeless causes, and hand them over to an All-Wise Maker. Also, the adornment and skill on the face of effects indicates a Wise Maker Who wants to make His power known to conscious beings and desires to make Himself loved. | |||
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