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  1. #21
    Müdakkik Üye Ali.ihsan - ait Kullanıcı Resmi (Avatar)
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    THE NINTH FLASH

    [Everyone should not read this Flash, for they will not see the subtle errors of the Unity of Existence, and are not in need of it.]

    In His Name!

    And there is nothing but it glorifies Him with praise.

    My Dear, Loyal, Sincere, Conscientious Brother!

    The reason I did not write a separate letter to my brother Abdülmecid, {[*]: Abdülmecid (Abdulmajid) was Bediuzzaman's younger brother. A teacher of the religious sciences, then a Mufti, he translated parts of the Risale-i Nur into Arabic, and Isharatu'l-I'jaz and Mesnevi-i Nuriye from Arabic into Turkish. He died in 1967. (Tr.)} was that I considered the letters I had written to you to be sufficient. After Hulûsî, {[*]: Hulûsi Yahyagil was one of the first students of the Risale-i Nur. From Elazig in eastern Turkey, he was at that time serving as a captain in the army. He first visited Bediuzzaman in 1929, and in Bediuzzaman's words, "his zeal and seriousness were the most important reason for the last of the Words (Sözler) and The Letters (Mektûbat) being written. (Tr.)} Abdülmecid is a valuable brother for me and a student. Every morning and evening he is present in name in my prayers together with Hulûsî, sometimes being mentioned first. First Sabri, {[*]: Sabri Arseven. Known as 'Santral Sabri', he was one of Bediuzzaman's most important students in Barla and was also imam of the neighbouring village of Bedre. He died 1954.(Tr.)} then Hakki Efendi {[*]: Hakki Tigli. He was from Egridir and was imprisoned together with Bediuzzaman in Eskishehir in 1935. He also acted as Bediuzzaman's lawyer. (Tr.)} profit from the letters I write you. I do not write them separate letters either. Almighty God made you a blessed elder brother to them. You correspond with Abdülmecid in my place; he should not worry, after Hulûsî, I think of him.

    Your First Question:

    You ask a confidential question about one of your forefathers signing himself, "al-Sayyid Muhammad." My brother, it is not possible for me give a scholarly answer to this or to research into it. However, I told my companions: "Hulûsû resembles neither the present-day Turks, nor the Kurds. I see other qualities in him." They agreed with this. We said in accordance with the saying, "Divine grace does not make ability a condition," the great nobility to be observed in Hulûsî is a Divine gift. You should also know definitely that the Most Noble Prophet (Upon whom be blessings and peace) has two Families. One are his descendants, and the other is his Family from the point of view of the luminous collective personality of his Prophethood. In addition to your certainly being included in this second Family, I have proofless conviction that in respect of his first Family, your forefather's signature was not without reason.

  2. #22
    Müdakkik Üye Ali.ihsan - ait Kullanıcı Resmi (Avatar)
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    My Dear Brother!

    A Summary of Your Second Question:

    Muhyiddin al-Arabi {[*]: Muhyiddin b. Arabi. Known as Ibn al-Arabi and al-Shaykh al-Akbar, he was born in Andalusia in 560H and died in Damascus in 638H. Among his best known works are Fususu'l-Hikam and al-Futuhatu'l-Makkiya.} said: "The createdness of the spirit consists of its unfolding." With this question you are compelling a powerless wretch like me to contest an awesome, brilliant scholar of reality and genius of the occult sciences like Muhyiddin al-Arabi. However, relying on the teachings of the Qur'an I can attempt the discussion; even if I am only a fly, I can fly higher than such an eagle.

    My brother! You should understand that Hadhrat Muhyiddin would not deceive, but he could be deceived. He is rightly-guided, but may not be the guide in all his works. What he saw was correct, but it was not reality. The reality of man's spirit, the subject of your question, is elucidated in the Twenty-Ninth Word, the discussion on the spirit.

    Yes, in respect of its nature, the spirit is a law proceeding from the Divine command. But it is a living law clothed in external existence and possessing external existence. Hadhrat Muhyiddin thought of it only from the point of view of its essential nature. The way of the Unity of Existence considers the existence of things to be imagination. Together with his wondrous illuminations and observations, since he had chosen an important and independent way, he was compelled to apply certain Qur'anic verses to his way and observations, artificially and with forced interpretations, thus marring the clarity of the verses. In others of his treatises he expounds the straight highway of the Qur'an and of the Sunnis. That holy one holds a position all his own, and he is among those who are acceptable. But he exceeded the limits in his unbalanced illuminations, and in many matters opposed the majority of the learned authorities.

    It is because of this that although he was such an elevated and wondrous spiritual pole, a unique one of ages, it is as though his particular way was very short, and restricted to Sadruddin al-Qunawi, {[*]: Sadruddin al-Qunawi. One of Ibn al-Arabi's foremost students, he wrote a number of works on Sufism, among which is an-Nusus fi Tahqiqi't-Tawri'l-Makhsus.} and that his works are only rarely benefited from by those on the straight path. Some of the authoritive scholars do not show any inclination to study those valuable works, and some of them even prevent it.

    Lengthy study and a very elevated and broad view is needed to show the fundamental differences together with their sources between the Hadhrat Muhyiddin's way and that of the exacting scholars. Yes, the differences are so fine and profound and the sources, so elevated and extensive that Hadhrat Muhyiddin has not been censured and has continued to be accepted. For if in regard to thought, scholarship, and illumination the difference and sources had become apparent, it would have been an extremely serious fall for him, and grievous error. Since the difference is so profound, we shall try to show it and the sources briefly by means of a comparison, and Hadhrat Muhyiddin's errors in the matter.

    For example, the sun appears in a mirror. The mirror both contains the sun, and is qualified by it. That is to say, in one respect the sun is present in the mirror, and in another respect it adorns the mirror, becoming a brilliant colour, attribute and quality of it. If the mirror had been a camera, it would have fixed the sun's image on photographic paper. In that case, the nature of the sun appearing on the photographic paper, and the sun which adorns the mirror-since it has become like a quality of the mirror, are other than the actual sun. They are not the sun, but the sun's manifestation which has taken on another existence. As for the existence of the sun which is visible in the mirror, even if it is not identical with the sun which is visible outside, since it is tied to it and points to it, it is supposed to have the same existence.

    As a consequence of this comparison, it may be said that "There is nothing apart from the actual sun in the mirror," meaning that the mirror contains it and intending the sun's external existence in the mirror. But if it is said that the sun's extended reflection, which has become like an attribute or quality of the mirror, and its image which has been transposed to the photographic paper is the sun, it is wrong; it is an error to say: "There is nothing in them other than the sun." For there is the reflection on the mirror's shining face and the image formed on its back, and these have their own separate existences. For sure those existences are from the sun's manifestation, but they are not the sun. Man's mind and imagination resemble this example of the mirror. It is as follows:

    The information in the mirror of man's thought also has two faces: in one respect it is knowledge, in another, it is known. If we suppose the mind to contain what is known, then the known thing becomes something known by the mind; its existence is something different to the mind. If we suppose the mind to be qualified by the thing, it becomes an attribute or quality of the mind; then the thing becomes knowledge and has an external existence. Even if the thing known has an existence, it has an accidental external existence.

    Thus, according to these two comparisons, the universe is a mirror. The true nature of all beings is also a mirror. They are subject to Divine creation through Pre-Eternal Power. In one respect, all beings are sorts of mirrors to one of the Names of the Pre-Eternal Sun, showing one of its embroideries. Those on the way of Hadhrat Muhyiddin unveiled them only in respect of being mirrors and containers, revealing the similitude of their existence in the mirror, from the point of view of denial; and supposing the reflection to be identical with the thing reflected, did not think of other levels. They said: "There is no existent but He," and were in error. They almost descended to the level of denying the fundamental rule: "The reality of beings is constant."

    As for the people of reality, they have seen through the mystery of the legacy of Prophethood and the definite statements of the Qur'an that the embroideries and inscriptions that come into being in the mirrors of beings through Divine power and will are His works. They are "all from Him;" they are not "all Him." {[*]: That is, everything is from Him; He creates it, not everything is Him so that it may be said "There is no existent save Him."} Things have an existence and their existence is constant to a degree. For sure their existence is weak compared to that of the Necessary Existence, like an illusion or imagining, but through the Pre-Eternal All-Powerful One's creation, will, and power, it is.

    In the comparison, the sun in the mirror has an existence through its similitude apart from its external existence. And its expanded reflection also, which gives colour to and adorns the mirror, has an accidental and separate external existence. And the sun's image which is depicted on the photographic paper on the back of the mirror also has a separate and accidental external existence.

    Similarly, the inscriptions of beings, which appear through the manifestations of the Sacred Divine Names-occurring through will, choice, and power-in the mirror of the universe and mirrors of the true natures of things, have a created existence separate from the Necessary Existence. And this existence has been given a permanence through Pre-Eternal Power.

    But if the connection was to be severed, all things would at once cease to be. For its continued existence everything is every instant in need of its Creator's preserving it. "The reality of things is constant," but it is constant and permanent only through His making it so.

    Thus, Hadhrat Muhyiddin's saying that "Spirit is not created; it is a reality proceeding from the world of the Divine command and attribute of Will," is contrary to many clear statements of the Qur'an and Hadith. So too, according to the investigation above, is confused, deceived, and had not seen the weak existences of things.

    The places of manifestation of Divine Names like Creator and Provider cannot be illusions or imaginings. Since the Names have a reality, their places of manifestation also have an external reality.

  3. #23
    Müdakkik Üye Ali.ihsan - ait Kullanıcı Resmi (Avatar)
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    Your Third Question:

    You want instruction in the science of jafr, which will form a key to it.

    The Answer:

    We are not carrying out this work and service at our own wish and through our own planning. A better will than ours governs in this work, over and above our wills. The science of jafr is an absorbing and pleasurable occupation, hence busying us and detaining us from our true duties. On many occasions, even, certain mysteries of the Qur'an were being revealed through that key, but when I addressed myself to them with complete enthusiasm and enjoyment, they became hidden. I discovered two instances of wisdom in this:

    The First:

    It is possible that it is discourteous towards the prohibition of "None knows the Unseen save God."

    The Second:

    The service of teaching the Islamic Community about the fundamental truths of belief and the certain proofs of the Qur'an has a value and merit far exceeding the occult sciences like that of jafr. The firm evidences and categorical proofs employed in that sacred duty allow no opportunity for exploitation. But in the occult sciences like jafr which are not tied to any firm rules, there is the possibility of abuse and charlatans taking advantage of them. In fact, whenever need for the service of reality arises, a little is bestowed according to need.

    Among the keys of jafr, the easiest, and perhaps the purest and finest, are the various sorts of 'coincidences,' which proceed from the Divine Name of Originator, have displayed their manifestation in the Name of Allah in the Qur'an, and adorn the works we have published. They have been shown to a small extent in several places of the wonder-working of al-Gawth al-A'zam. For instance, if the 'coincidences' show something in several aspects, it forms a sign of the strength of a proof. Sometimes with a number of deductions, a single 'coincidence' may be like a proof. However, that is enough for now. If there is serious need, it will be made known to you.

  4. #24
    Müdakkik Üye Ali.ihsan - ait Kullanıcı Resmi (Avatar)
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    Your Fourth Question:

    That is, not your question, but Imam Ömer Efendi's, which concerned a wretched doctor saying that Jesus (Upon whom be peace) had a father. {(*): The extraordinary achievements of an extraordinary human individual who is the leader of a quarter of mankind, transformed humankind into angels of a sort, and left this world to make the heavens his dwelling-these extraordinary achievements of his demand an extraordinary form of the law of reproduction. For his being included under that law in a dubious, unknown, unnatural, and even base way would in no way have been appropriate for him, nor was there any necessity for him to be included under it. Moreover, the explicit statements of the Qur'an do not sustain interpretation. How can the law of the angels' sexuality, which is outside reproduction and in no way can be broken for the sake of repairing the law of human reproduction-which has been broken in a hundred ways-how can this law-together with powerful laws like the law of the explicit verses of the Qur'an-be violated} With a lunatic interpretation, the doctor tried to show that a Qur'anic verse justifies him in saying this.

    At one time, the unfortunate man was trying to create something with the 'disjointed letters.' He was working feverishly at this. Then I understood that he had perceived from the atheists' attitude that they were going to attempt to abolish the Islamic script. The man was working pointlessly as though he was going to save the script in the face of that flood. Now in this matter, and in the Second Matter, he had realized the atheists' terrible attacks against the fundamentals of Islam, and I reckon that he wanted to find a way to conciliation through meaningless interpretations like that. According to definite verses like,

    The similitude of Jesus before God is as that of Adam, {[*]: Qur'an, 3:59.} Jesus (Upon whom be peace) had no father, thus no importance may be given to the words of those who attempt to change through idiotic, forced interpretations this firm and authentic truth, due to supposing to be impossible contravention of a law of human reproduction. For there is no law at all that has no exceptions and from which individuals are exempt. And there is no universal rule which has not been breached by extraordinary individuals.

    Since the time of Adam there has been no law to which there have been no individual exceptions. Firstly, the law of reproduction was violated in regard to origins by the origins of the two hundred thousand animal species, and brought to an end. That is, the two hundred thousand progenitors of the species, quite simply like Adam's, violated the law of reproduction. They were not born of a father and mother, and were given existence outside the law.

    Furthermore, the greater part-innumerable individuals-of the hundred thousand species we see with our eyes every spring are created outside that law, on the surface of leaves and on putrified matter. So you can see just how unreasonable is someone who cannot accept with his reason the exception of a single individual in one thousand nine hundred years to a law that was violated and breached at its origin and has been so even every year, and clings to forced interpretations of the definite statements of the Qur'an.

    The things those wretches call natural laws are the laws called 'adatullah' or Divine practices, which are a universal manifestation of the Divine command and dominical will, and which Almighty God changes for certain instances of wisdom. He shows that His will and choice govern in everything and in every law. Certain extraordinary individuals breach those 'practices.' This truth He points out through His decree,

    The similitude of Jesus before God is as that of Adam.

    Ömer Efendi's Second Question concerning the doctor:

    The doctor behaves extremely foolishly in this matter, so that to listen to what he says or give it importance is very demeaning. The unfortunate wants to be half way between belief and unbelief. I say the following, in reply not to his unimportant discussion, but to Ömer Efendi's questioning:

    The reason in the injunctions and prohibitions of the Shari'a are the Divine command and Divine prohibition. Advantages and instances of wisdom are to give them weight, and may be the reason for the command or prohibition from the point of view of the Divine Name of All-Wise.

    For example, someone on a journey, shortens the five daily prayers. There is a reason for and a purpose or instance of wisdom in shortening the prayers. The reason is the journey, while the purpose is the difficulty involved. If on a journey and there is no difficulty involved, the prayers are still shortened. If not on a journey, and the person suffers a hundred difficulties in his own house, he may not shorten the prayers. For the difficulty occurring on some journeys is sufficient as the purpose for shortening the prayers, and is again sufficient for making the journey the reason.

    Thus, in accordance with this rule of the Shari'a, the Shari'a's injunctions do not change in consequence of purposes or instances of wisdom; they look to the true reasons. Apart from the harm and illness caused by pork, as the doctor said, according to the saying, "One who eats pork becomes like a pig in some respects;" {(*): I wonder, does the fact that, despite all the wondrous progress and civilization of Europe and its advances in science and knowledge beneficial for humanity, its people eat pork not play some part in their becoming piggishly stuck in the darkness of materialism and naturalism, which are entirely the reverse of that progress, knowledge, and attainment? I ask you. Evidence that man's temperament is affected by the food he eats is the saying: "One who eats meat every day for forty days will suffer anxiety and sorrow in his heart," which has become proverbial.} the pig is not harmless like other domestic animals. In addition to its meat causing considerable harm rather than being beneficial, it has been established medically that the powerful fat in its meat is also harmful, even in the lands of Europe which are powerfully cold, and is thus in fact and in meaning extremely harmful.

    Thus, instances of wisdom like these are a purpose for the Divine prohibition and for its being forbidden. It is not necessary for the wisdom to be present in every instance and all the time. The reason does not change with the purpose and wisdom changing. If the reason does not change, the injunction does not change. And so, it may be seen through this rule how far from the spirit of the Shari'a the unfortunate man was when he spoke. No importance should be given to what he said regarding the Shari'a. The Creator has many animals in the form of unreasoning philosophers!

  5. #25
    Müdakkik Üye Ali.ihsan - ait Kullanıcı Resmi (Avatar)
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    AN ADDENDUM TO THE ANSWER TO YOUR QUESTION
    ABOUT MUHYIDDIN AL-ARABI

    Question:

    Muhyiddin al-Arabi considered the Unity of Existence to be of the highest level. Likewise, some of the great saints who took the path of love followed him. However, you say that this matter is not of the highest level, and is not real; that it is rather the way, to a degree, of those who become intoxicated and immersed in the Divine, and of the people of love and ecstasy. So what, briefly, is the high level of the affirmation of Divine Unity pointed out by the clear verses of the Qur'an, through the mystery of the legacy of prophethood? Can you explain it?

    The Answer:

    It is a hundred times beyond the ability of an utterly powerless unfortunate like myself to judge these elevated stations with his limited thought. I shall just explain one or two extremely brief points proceeding from the effulgence of the All-Wise Qur'an. Perhaps they will be useful in understanding the matter.

    FIRST POINT

    There are numerous reasons for the way of the Unity of Existence, and for becoming enmeshed in it; one or two of them shall be described:

    The First Reason:

    Because they could not squeeze into their brains the maximum degree of the creativity of dominicality, and could not entirely establish in their hearts that everything, through the mystery of Divine Oneness, is held directly in the grasp of dominicality and that all things have existence through Divine power, choice, and will, those who took that way were obliged to say that everything is either Him, or does not have existence, or is imaginary, or is His manifestation or emanation.

    The Second Reason:

    The mark of passionate love is to want never to be separated from the beloved and to flee desperately from such separation; to tremble at the thought of parting, to fear distance from the beloved as though fearing Hell, and to abominate transience; to love union with the love of one's own spirit and life, and to yearn for closeness to the beloved with the longing for Paradise. And so, through adhering to a manifestation of Divine immediacy in all things, those who took the way of the Unity of Existence disregarded separation and distance; supposing union and meeting to be permanent, they said: "There is no existent but He;" through the intoxication of love and as demanded by the ecstasy of permanence, meeting, and union, they imagined that in the Unity of Existence was a most pleasurable way of illumination whereby they could be saved from the dreadfulness of separation.

    That is to say, the source of the first reason was the hand of the intellect being unable to reach up to some of the truths of belief, which were extremely broad and elevated; its being unable to comprehend them, and not having developed completely in regard to belief. While the source of the second reason was the extraordinary unfolding of the heart from the point of view of love, and its wondrous expansion and breadth.

    However, the supreme level of Divine Unity the Purified Ones-who were the people of sobriety and great saints of the legacy of prophethood -saw through the explicit expositions of the Qur'an is both extremely elevated, and shows both the maximum level of dominicality and creativity, and that all the Divine Names are real. It preserves its bases and does not spoil the balance of the decrees of dominicality. For they say that together with the Oneness of His Essence and His being free of space, with His knowledge, Almighty God encompasses and determines directly all things together with all their attributes, and through His will He chooses and specifies them, and through His power He creates them. He creates and directs the whole universe as though it were a single being.

    He creates the huge spring with the same ease as creating a flower. Nothing can be an obstacle to anything else. There is no fragmentation in His regarding things; He is present everywhere at the same instant through the disposal of His knowledge and power. There is no division or distribution in His disposal. This mystery has been expounded and proved completely in the Sixteenth Word and in the Second Stopping-Place of the Thirty-Second Word. Since, according to the rule, "Comparisons are incontestible," attention is not paid to defects in comparison and allegory, I shall set forth a very faulty comparison so that the difference between the two ways may be understood to a degree.

  6. #26
    Müdakkik Üye Ali.ihsan - ait Kullanıcı Resmi (Avatar)
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    For example, let us imagine a huge, matchless, and wondrously adorned peacock which can fly from east to west in an instant, and opens and closes its wings, which stretch from north to south, are adorned with hundreds of thousands of fine patterns, and in every single feather of which are included brilliant arts. Now, there are two men observing it; they want to fly with the wings of the intellect and heart up to the elevated qualities of this bird; to its wondrous decorations. One looks at the peacock's state and form and the marvellous inscriptions of power on all its feathers; he loves it with extreme passion and ardour; he in part abandons his attentive reflective thought, and adheres to love. But then he sees that every day those lovable decorations change and are transformed. Those objects of his love, which he worships, disappear and are lost.

    While he should have said that through true Divine Unity, which he could not encompass with his mind, and absolute dominicality and the Oneness of the Divine Essence, they were the artistic decorations of an Inscriber possessing universal creativity, he said instead-in order to console himself-that the spirit of the peacock was so sublime that its Maker was within it, or that the peacock had become Him, and that since its spirit had become one with its being, and its being had combined with its outward appearance, its spirit's perfection and being's exaltedness displayed those manifestations, showing a different inscription and beauty every moment; it was not a true creation through its will, but rather a manifestation, an emanation.

    As for the other man, he said that those harmonious and well-ordered decorations so full of art definitely required will, choice, intention, and purpose. It was not possible for there to be a manifestation without will, an emanation without choice.

    Yes, the peacock had a beautiful and elevated nature, but it could not be the doer; it was passive. It could not become one with the active agent. Its spirit was fine and exalted, but it could not be the creator and disposer, only receptive and a means. For observedly in each of its feathers was an art performed with infinite wisdom and an inscription and decoration made through an infinite power. And these could not occur without will and choice. These arts showing perfect wisdom within perfect power, and perfect dominicality and mercy within perfect wisdom were not the work of some sort of manifestation. The scribe who had written that gilded notebook could not be inside it and be united with it. The notebook rather only had contact with the nib of the scribe's pen. In which case, the wondrous decorations of the similitude of the peacock known as the universe were a gilded missive of the peacock's Creator.

    Now, look at the peacock and read the missive. Say to its Scribe: "What wonders God has willed! Blessed be God! Glory be to God!" One who supposes the missive to be the scribe, or the scribe to be inside the letter, or fancies the missive to be imagination, has surely hidden his reason in the veils of love, and been unable to see the true form of reality.

    Among the varieties of passionate love, the one most giving rise to the way of the Unity of Existence, is love of this world. When it turns into true love, love of this world, which is metaphorical, is transformed into the Unity of Existence. A person loves a personal beloved with metaphorical love. Then, unable to situate his beloved's transience and ephemerality in his heart, he consoles himself saying that he is a mirror to the True Object of Love and Worship, and attaches himself to a reality, so acquiring permanence for him through true love.

    In the same way, when the strange love of one who takes the huge world and the universe in its totality as his beloved is transformed into true love through the constant blows of death and separation, he seeks refuge in the way of the Unity of Existence, in order to save that great beloved of his from death and separation. If he has extremely strong and elevated belief, it becomes a pleasurable, luminous, acceptable level, like with those resembling Muhyiddin al-Arabi. However, there is the possibility of falling into abysses, entering materiality, and becoming submerged in causes. As for the Unity of Witnessing, it is harmless; it is an exalted way of the people of sobriety.

    O God, show us what is indeed the truth, and make us follow it!

    Glory be unto You! We have no knowledge save that which You have taught us; indeed, You are All-Knowing, All-Wise.

  7. #27
    Müdakkik Üye Ali.ihsan - ait Kullanıcı Resmi (Avatar)
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    THE TENTH FLASH

    'Blows Dealt by Divine Compassion'

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

    On the Day when every soul will be confronted with all the good it has done, and all the evil it has done, it will wish there were a great distance between it and its evil. But God cautions you [to remember] Himself. And God is full of kindness to those who serve Him. {[*]: Qur'an, 3:30.}

    One meaning of the above verse is expounded by explaining 'the blows dealt by Divine compassion' that my comrades in the service of the Qur'an receive in consequence of the faults and mistakes they make as the result of human nature. A succession of extra-ordinary events proceeding from the service of the Qur'an and an instance of Gawth al-A'zam's {[*]: See Note 4, Page 38.} wonder-working will be explained, who supervises this sacred service with God's permission and assists it with his saintly influence and help-so that those who perform it may persevere earnestly in their service.

    There are three sorts of wonder-working associated with this sacred service:

    The First Sort is that aspect which prepares the service and urges those employed to perform it.

    The Second Sort removes obstacles and repulses the evil of those who oppose it and deals them blows. There are numerous instances of this Second Sort, and they are very lengthy, {(*): For example, those who oppose religion themselves suffered in this world a greater penalty than the torments, distress, and treachery they had inflicted on students of the Risale-i Nur; they received what they had given.} so postponing them to another time, we shall discuss the Third Sort, which are the lightest.

    The Third Sort is this:

    Whenever those who work sincerely in this service become lax, they receive a compassionate slap. So coming to their senses, they again start working. Incidents of this sort number more than a hundred. Of only twenty incidents, thirteen or fourteen received 'compassionate slaps,' while six or seven received 'restraining slaps.'

    THE FIRST

    This concerns this unfortunate Said: whenever I have flagged in my duties, and saying, "What is it to me?," have become preoccupied with my own private affairs, I have received a slap. So I have formed the opinion that I received the slap due to my neglect. Because whatever my purpose was that deceived me and spurred me on, I received a slap that was the reverse of it. And studying all the compassionate slaps that my other sincere friends have received, the slaps were the opposite of whatever their aim was-if they were neglectful-so that we have come to the conclusion that the incidents were wonders proceeding from service of the Qur'an.

    For example, so long as this unfortunate Said was busy teaching the truths of the Qur'an in Van at the time of the Shaykh Said {[*]: Shaykh Said of Palu was the Naqshbandi shaykh who led the famous uprising in eastern Turkey against the Ankara government in early 1925. He was captured and sentenced to death in Diyarbakir, 29th June 1925. (Tr.)} events, the suspicious government did not and could not interfere with me. Then when I said "What is it to me?," and thinking of myself withdrew into a ruined cave on Mount Erek in order to save my life in the Hereafter, they took me without cause and exiled me. And I was brought to Burdur.

    There, again so long as I was serving the Qur'an-at that time all the exiles were watched very closely, and although I was supposed to report to the police in person every evening, my sincere students and myself were exceptions. The Governor there complained to Fevzi Pasha {[*]: This refers to Marshal Fevzi Çakmak, Chief of General Staff of the Turkish army. (Tr.)} when he came. But Fevzi Pasha said: "Don't interfere with him; treat him with respect." What made him say that was the sacred nature of service to the Qur'an. But whenever I have been overcome by the idea of saving myself and thought only of my life in the Hereafter, and there has been a temporary slackening in my serving the Qur'an, I have received a slap contrary to my intentions. That is to say, I was sent from one place of exile to another. I was sent to Isparta.

    In Isparta I took up my duties once again. After twenty days, a number of cowardly people said by way of a warning: "Perhaps the government won't look favourably on this situation. It would be better if you go a bit cautiously." Again the idea of thinking only of myself took hold of me, and I said: "The people should not come!" And again I was taken from that place of exile and sent to a third, to Barla.

    And in Barla whenever a slackness has come over me and the idea of thinking of myself only has gained strength, one of these serpents and two-faced hypocrites from among 'the worldly' has been set to pester me. During this eight years eighty such incidents have befallen me; I am able to relate them, but am cutting them short so as not to bore people.

    My brothers! I have told of the compassionate slaps I have received, now if you will permit it and forgive me, I shall relate those that have befallen you. Do not be offended. If anyone is offended, I will not put his name.

  8. #28
    Müdakkik Üye Ali.ihsan - ait Kullanıcı Resmi (Avatar)
    Üyelik tarihi
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    912

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    THE SECOND

    My true brother, and first and most superior and self-sacrificing student, Abdülmecid, {[*]: See note 1, page 59. (Tr.)} had a fine house in Van. He was well-off, and he was a teacher. Following his own ideas, he did not join those who were attempting to send me to the border region against my wishes, which was a place more in need of Qur'anic service, and as though for my benefit, did not vote for it. As though, if I had gone to the border region, both service to the Qur'an would have been apolitical, not pure, and they would have expelled him from Van-so he did not take part. But he received a compassionate slap contrary to his intentions, for he left both Van, and his beautiful house, and his native region; he was compelled to go to Ergani.

    THE THIRD

    Hulûsi Bey {[*]: See note 2, page 59. (Tr.)} was a most important member serving the Qur'an. When he returned to his native region from Egridir, there were factors that would allow him complete enjoyment and worldly happiness, perhaps causing him to become slack in his service of the Qur'an, which pertains solely to the Hereafter. For he was reunited with his parents, whom he had not seen for a long time, and he was back home, and because he had returned there with rank and honour, the world was smiling on him and appeared good. Whereas for those employed in service of the Qur'an, either the world must be vexed with them, or they must be vexed at the world, so that they can perform that service sincerely and earnestly. Hulûsi's heart was certainly unshakeable, but since such a situation drove him to slackness, he received a slap from Divine compassion. For one or two years a number of dissemblers were set to pester him, who dispelled all his worldly pleasure. They made both the world vexed at him, and him vexed at the world. So in the true meaning of the word he embraced his duty earnestly.

  9. #29
    Müdakkik Üye Ali.ihsan - ait Kullanıcı Resmi (Avatar)
    Üyelik tarihi
    Feb 2019
    Mesajlar
    912

    Standart

    THE FOURTH

    This is Muhâjir Hâfiz Ahmed. {[*]: See note 4, page 26. (Tr.)} He himself said the following:

    "Yes, I confess that I made a mistake in my interpretation of the question of my life in the Hereafter in connection with my service of the Qur'an. I had a wish that would cause me to be lax in my service, and I received a blow that was compassionate, but also severe and was atonement. It was like this: my Master (Ustad) was not in favour of the new inventions. {(*): That is, innovations opposed to the marks of Islam, like the Turkish call to prayer.} My mosque was next to his house and the Three Months {[*]: al-Shuhur al-Thalatha: The three months of Rajab, Sha'ban, and Ramadan (Tr.).} were drawing close. If I had abandoned my mosque, both I would have forgone much reward, and the district would have grown accustomed to not praying. If I had not carried out the new practices, I would have been barred. So according to my interpretation I wanted my Master, whom I loved more than my life, to temporarily move to another village. I did not know that if he moved, or went to another region, it would cause a temporary lapse in my service of the Qur'an. Just at that juncture I received a blow. It was compassionate, but so awesome that three months later I still have not regained my senses. However, praise be to God, according to what my Master says, it was imparted to him that we may hope from Divine mercy that each minute of the calamity is equivalent to a day's worship. For the mistake was not due to enmity; the wish occurred to me only because I was thinking of my life in the Hereafter."

    THE FIFTH

    This is Hakki Efendi. {[*]: See note 4, page 59. (Tr.)} Since he is not here now, I am deputizing for him as I did for Hulûsi Bey, and say this: while Hakki Efendi was carrying out to the letter his duties as student, an immoral Kaymakam {[*]: The head official of a district (Tr.)} came to the district. So he hid what he had written so that harm should come neither to his Master, nor to himself. He temporarily gave up his service to the Risale-i Nur. Suddenly, a court case was opened against him, bearing the meaning of a slap dealt by Divine compassion, as a result of which he would have had to pay a fine of a thousand liras. He was subject to the threat for a year-until he came here and we met, and on his return he again took up his service of the Qur'an and the duties of being a Risale-i Nur student. Then the decree of the compassionate slap was lifted, and he was acquitted.

    Later a further duty commenced for the students, which concerned the writing out of the Qur'an in a new way. {(*): This refers to its being written so as to show the miracle of the 'coincidences.' (For 'coincidences', see note 1, page 57-Tr.)} A portion was given to Hakki Efendi. He embarked on the portion in the best way, and wrote out a thirtieth part of the Qur'an. But because of his straitened circumstances he felt compelled to secretly undertake the defence of someone in a court case. He suddenly received another compassionate slap. The finger he used to hold his pen was broken. It was as though warning him: "This finger won't both write out a lawyer's case and the Qur'an!" We were astonished at his finger because we did not know about his taking on the case. Then it was understood that the sacred, pure service of the Qur'an did not want to involve the fingers which were particular to it in other work. Anyway.... I know Hulûsi Bey like I know myself and spoke in his place, and Hakki Bey is just the same. If he does not like my acting as his proxy, he can write about his slap himself!

  10. #30
    Müdakkik Üye Ali.ihsan - ait Kullanıcı Resmi (Avatar)
    Üyelik tarihi
    Feb 2019
    Mesajlar
    912

    Standart

    THE SIXTH

    This is Bekir Efendi. {[*]: Bekir Dikmen 1898-1954. He was a merchant of Barla. (Tr.)} He is not here at present, so like I acted as proxy for my brother Abdülmecid, relying on his confidence and loyalty and what all my close friends like Samli Hafiz and Süleyman Efendi say and know, I say this: Bekir Efendi had the Tenth Word printed. And we sent him the Twenty-Fifth Word on the Miraculousness of the Qur'an to print before the new letters were introduced. {[*]: That is, the introduction of the Latin alphabet at the end of 1928. (Tr.)} We also wrote that we would send him the printing costs, as we sent him the costs of printing the Tenth Word. But thinking of my poverty and seeing that the printing costs would be around four hundred liras, Bekir Efendi thought to himself: "perhaps the Hoja won't be pleased if I pay it out of my own pocket," and his soul deceived him. It was not printed, and caused considerable harm to our service of the Qur'an. Two months later nine hundred liras of his were stolen, and he received a compassionate but severe blow. God willing, the lost nine hundred liras was like the giving of alms.

    THE SEVENTH

    This is Samli Hafiz Tevfik. {[*]: Tevfik Göksu, 1887-1965, was Bediuzzaman's student and scribe in Barla. He was imprisoned together with him in Eskishehir and Denizli. He saw Bediuzzaman in Damascus in 1911, where his father was serving in the army, hence his name 'S(h)amli'.} He himself says: "Yes, I confess that because of some things I did unknowingly and in error which would have caused harm to our service to the Qur'an, I received two compassionate slaps. I have no doubt that they were the result of that.

    "The First: All praise be to God, I was endowed with handwriting of the Arabic script which is to a degree appropriate for writing the Qur'an. My Master first of all assigned me three thirtieth parts of the Qur'an to write out, and divided the rest among the others. Desire to write out the Qur'an destroyed my wish to perform the service of writing out the rough and final drafts of the parts of the Risale-i Nur. I even had the conceited idea of wanting to surpass the others who did not know the proper writing of the Arabic script. I had even said arrogantly when my Master told me as a precaution about the writing that it was for him: "I know this. I don't need to learn it." And so in accordance with this mistake of mine, I received an extraordinary and unimaginable slap: what I wrote was not even as good as that of a brother (Husrev) who knew the least about writing the Arabic script. We were all astonished. And we have understood now that it was a slap.

    "The Second: I confess that two of my attitudes were damaging for the complete sincerity necessary for service to the Qur'an, which has to be purely for God's sake, and I received a severe blow. For I am like a stranger in this region, and foreign. Also-but I should not complain-since I did not observe frugality and contentment, important rules of my Master, I suffer from poverty. I am compelled to mix with selfish and arrogant people, and so, may God forgive it, I was forced to be generous in hypocritical and sycophantic manner. My Master frequently warned, reminded, and scolded me, but unfortunately I could not save myself. On the one hand satans from among jinn and men were profiting from this situation of mine which was opposed to the spirit of service of the All-Wise Qur'an, and on the other it caused a coldness and slackness in our service.

    "In the face of this fault of mine, I received a severe, but God willing compassionate, blow. I have no doubt that it happened as a consequence of that fault. The blow was this: although for eight years I have had both close relations with my Master and been his writer of rough drafts and final drafts, for around eight months, I had been unable to benefit from the Risale-i Nur. We were astonished at this situation. Both I and my Master sought the reason, wondering why it was thus. We now feel certain that those truths of the Qur'an are light and luminous, and cannot unite with the darkness of artificiality, flattery, and abasement. So the meaning of those truths' lights were drawing away from me, appearing foreign to me and as strangers. I beseech Almighty God that He will grant me sincerity worthy of such service, and save me from hypocrisy and artificiality towards 'the worldly.' I request of firstly my Master and all my brothers that they pray for me.

    "The most faulty,
    "Samli Hafiz Tevfik"


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