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IBTIDANAMA of SULTAN WALAD (K.S)

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BY THE NAME OF ALLAH (God), THE MOST GRACIOUS, MOST MERCIFUL,
WE ASK FOR HELP FROM ONLY HIM


Haqq (The Truth) [1] Almighty is more evident than all the creatures, and all the beings, and the most hidden because it is extremely evident. He is hidden because of manifesting so much. Because whether it is a human being or another creature, it is possible for it to be known by its attributes/qualities. For instance, when you see the face of a man, if they ask you who that is, you say I don’t know him, but if you speak with him, go with him, after you saw his works and heard his words, having known his morals (akhlaq) and witnessed his skills, “I know him very well” you say. But the things which you have seen from him and accepted as a reason of this knowing, are not his forms in reality, but his featureless spiritual meaning (ma’na: see number [7] below). Now, a man’s morals (akhlaq) that belong to his spiritual meaning (ma’na), have appeared a little, then how come while the whole of creation are the acts (af’al), states (ahwal) and signs/works (asar) of the Truth (Haqq), He (God) remains hidden?

[1] AL- HAQQU (J.J) [Qur’an Ref: 22/62] (dhatī) ( اَلْحَقُّ) : the Truth. His Existence and Divinity is right, real, true, necessary and most appropriate. The One whose existence is unchanging, is worthy of being worshipped, and is the owner of every truth. His existence is obligatory and real. The Absolute TRUTH (HAQQ) who is the source of all truths.

That is why he says:

“Haqq (The Truth) is more evident than the Sun,
When something is seen evidently, the one who asks for it to be declared is really in loss,

Whomever seeks for evidence to the existence of the Truth (Haqq),
He is fallen in loss, blind and low.”


You haven’t seen the spiritual meaning (mânâ) of the human being but you know him from his works and words, and while you are able to say that all of these things are coming from him, why then don’t you say to your self “Allah is such a 'Dhat (Essence-Reality-Quddity of God)' that, whatever I’ve seen and I will see is his doing (inshaa) and his creation?” In this case, you need to see Allah (God) more evidently than anything. Don’t say “I am not seeing”. If you know and see anything other than Him, this is similar to this:

Where someone is in the garden, he says : "I can see the leaf but not the garden."

Wouldn’t that person be laughable?

I am starting by the name of ALLAH originating the world of nothingness and existence.
He is such a “mabud (the one who is worshipped )” that there is neither an opposite of Him, nor an equal unto Him, nor has He a partner in both worlds.
Neither is He born from someone, nor is anyone born of Him,
Everybody passes away, but He remains alive,
His attribute is “lam yalid wa lam yulad: He begetteth not, nor was He begotten” and No one can be equal unto His "Dhat (Essence-Reality-Quddity of God)".
He exists such that He is always evident (zahir: manifested), and also hidden (batin: unmanifested),
He makes “cilve” [2] to both small ones and big ones,


[2] Cilve (Jilwa): Turkish word coming from Arabic term, “Tajalli”. It means the manifestation of the Divine Names of God. What is mentioned by small ones and big ones here can be commented as the minds of the people. Divine Names manifest in accordance with the capacity of the mind. “Cilve” also means the acts and behaviours e.g. “sunnat” from which one takes pleasure (hazz).

“Arsh” [3] is ornamented because of Him, and “farsh (earth) [4]” is too.
Earth is filled up because of Him, and heaven is too.
Earth is alive because of Him, and seven heavens, human beings, fairies, devils (shaiytan) and angels are too. He is the light (Nur) of the eye and also the light of the mind (aql) and spirit (ruh).
There is nothing in the world (alam) that has not found “faydh ( abundance/generosity/physical and spiritual source)” from Him,
He is like the soul/life (JaN) within the body in all living beings,
His light keeps reflecting (manifests) from the soul (JaN) to the body,


[3] Arsh: Divine Throne. Term throne is not sufficient to describe this. This term is one of the most difficult terms in the Qur’an. “Arsh” is also defined as Highest floor of the heaven. Exalted station. Manifestation place for Allah’s Power (Qudrat), Exaltedness and Sovereignty (Saltanat). Arsh encompasses the Universe, and Allah’s power, and knowledge (ilm) encompasses everything.

[4] Farsh: It is an Arabic term meaning 1. earth 2. Spread or furnished thing. 3. Little camels.

His Dhat (Essence-Reality-Quiddity of God) is neither inside nor outside.
Both the inside and outside are luminous by His Divine Light (Nur),
Infinite good –evil things are His craft.
Walk through the numbers of His craft and arrive in God who is the One/Single.
Do not hundreds of thousands of separate attributes appear from one person?
Peace or war, crying or laughing, some are in order, some are scattered,
Separate from every work division, certain,
Some are totally disdainful (naz), some are humbled and “niyaz” (supplication),
And you choose one of the various and parti coloured works, and take it in your heart by your life/soul, then you say in every breath to it: “You are the only person. Put all other friends aside, you are enough for me”.
That thing which you liked (chose) by your soul (JaN) is neither a form (surat), nor an embroider, know that.
In that case, don’t say “what seems is a form”, because your heart has seen the spiritual meaning (ma’na) from the form.
Know the God like this, see Him in every breath and from every face.

Because people (Halq) are the manifestation place (mazhar) for the Creator.
Look at the One who is illuminating the morning in every morning, and see Him.
Do not see anyone other than God in whatever is in both heaven and the earth.
Do not get stuck at the outer (zahir).
Since the Haqq is stating both the good and the evil; it is bad and wrong to see someone else other than Him. See the One who is bringing all of this creation into existence whether it is wet or dry, good or evil.
When the look comes to that state,you see at that state,
You see both what is becoming and what will become.
When you see Him without (associating) a partner, you see hundreds of worlds in every breath.
You fly in the heaven of the spirit without arms and wings.
You gain hundreds of futuhats [5] without palms and hands.
You arrive in such a land that there is no “quality-quantity” [6],
The form (surat) of “quality-quantity” is something inferior/lowly in comparison to it,
It is a pure/absolute meaning (ma’na) [7], but those forms are the deposition.
People of "Ma’na" (Ahl-i ma’na) acquire the soul/life (JaN) from the forms and embroidery.
They find place (Mekân) in the land of Safety (Aman),
They all go sprightly to the One who gives “nimats (boon/favor)”.


[5] Futuhat (Arabic word): Opening, conquering, victories.
[6] quality-quantity (Nelik-Niteliksiz): Sultan Walad is defining the land of spirit (Manawi ALAM), as this world or land of spirit is pure and naked. This means it is pure from forms. Bare or naked! Not quantifiable. What does naked mean? It means no attributes/qualities are seen. For instance, you can not say this is “a green”, “a big”, or “a small”. It is attribute-less. He says “nitelik-siz”. “Nitelik”: attribute, “-siz”: -less. “attribute-less” means it is free from quality. Therefore there is no “quality”. That place is attribute-less he says. There is no place for the question of “What ”. Because when you ask the question "What" it brings an attributable answer, e.g. it is a green vase. It brings “qualities”. Descriptions come from forms. When it is pure and absolute meaning or spirit, land of souls, land of spirit, there is no place for the question,”What” anymore. He says Neliksiz (Ne: What, liksiz: less) meaning “What-less”, or “attribute- less”. “Neliği - niteliği yoktur:”: There is no what-ness nor attribute. He says it is free of “What-ness”. In short we defined this in English as being free from “quality-quantity”…

[7] Mana (Ma’Na’): Mana: Ma’na’ MeaNs spiritual MeaNing. The spiritual glimpse. lit. "meaning," "significance"; spelling in Turkish, manâ, ma'na. in sufism, it means spiritual meaning, spiritual reality. This word is in the title of Mawlânâ's mathnawî: Mathnawî-yé Ma`nawî (rhymed couplets of spiritual meaning).It is the inner face of something. Inner hearings e.g. notion, thought. Ma’na is the reason/cause(SaBab) for an action to occur. "Ahl-i Ma'na": Friends of God who live the spiritual reality or the world of ma'na.

That land is neither below nor above,
That is why its “tapı ( presence / door of God)” does not appear to the people
Heaven and earth are its stable (tavla [8]),
If you got on your horse, ride your horse towards the stable
This world is a transitory land, a desolated house,
However that world is where the mansions of our souls are


[8] Tavla: In Turkish, Tavla is a horse stable where they train and feed the tired horses to make them stronger so that they can become health enough to be used for various works.

[Above section is from line 1 to line 33 in "Ibtidaname". Translated from Abdulbaki Golpinarli's Turkish Translation.]

Translation: Barbaros Sert
www.muhammedinur.com

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SULTAN VELED'İN ESERİ

İBTİDANAME


RAHMAN VE RAHİM ALLAH ADIYLA VE O'NDAN YARDIM DİLERİZ

Yüce Hak, bütün yaratıklardan, bütün var olanlardan daha da açık olarak meydandadır ve son derecede meydanda olması yüzünden de gizlidir, Pek fazla zuhuru dolayisiyle gizlidir; çünkü insan olsun, başka yaratık olsun, vasıflariyle tanınması mümkündür, Sözgelişi, bir insanın yüzünü gördün mü, senden, kimdir bu diye sorarlarsa, onu tanımıyorum dersin; ama onunla konuşur, düşer-kalkarsan, onun işlerini görüp sözlerini duyduktan, ahlâkını anlayıp hünerlerini müşahede ettikten sonra, onu iyice tanıdım dersin, Fakat bu tanışa sebeb olarak ondan gördüğün şeyler, gerçekte suret değil, niteliksiz olan mânâsıdır onun, Şimdi bir insanın, mânâsına ait olan ahlâkı, işleri sence birazcık belirdi ya, bütün mahlûkat, yüce Hakk'ın ef'âli, ahvâli ve asarı iken nasıl olur da o, gizli kalır ? Bu yüzden buyurur ki : "Hak, güneşten de açık olarak meydandadır; birşey açıkça görüldükten sonra onun bildirilmesini dileyen, gerçekten de ziyandadır,

Kim hakk'ın varlığına delil ararsa
O, ziyana düşmüştür: kördür, aşağılıktır,

İnsanın mânâsını gözle görmedin, işlerinden, sözlerinden tanıdın da onda, bir cevher var diyorsun ama bütün bunlar, ondan meydana geliyor; ne diye kendi kendine, Allah öyle bir zattır ki ne gördüysem, ne göreceksem hepsi de onun yapısıdır, onun yarattığıdır demiyorsun? Şu hâlde daima Allah'ı, herşeyden daha fazla apaçık görmen gerek, Görmüyorum deme; ondan başka birşey biliyor, görüyorsan bu, şuna benzer : Hani birisi bahçedeyken der ki: Yaprağı görüyorum ama bahçeyi göremiyorum; bu kişi gülünç olmaz mı?

Yokluk ve varlık âlemini icâd eden Allah'ın adıyla başlıyorum,
Öyle bir mabuttur ki ne zıddı vardır, ne eşi; ne de iki âlemde ortağı vardır onun,
Ne kimseden doğmuştur, ne kimse ondan doğmuş, Herkes ölür - gider, oysa diri kalır,
Sıfatı, "Doğamaz, doğurmaz,, dır; zâtına "Hiçbir kimse eşit olamaz,,,
Öyle bir vardır ki hem dâima apaçık ortadadır, hem gizli, Küçüklere de cilve eder, büyüklere de,
Arş da onun yüzünden bezenmiştir, ferş de, yer de onun yüzünden dopdoludur, gökde,
Yeryüzü de onun yüzünden diridir, yedi gök de; insan da, peri de, şeytan da, melek de,
Gözün de nurudur gönlün de, aklın da, ruhun da, Hiçbir şey yoktur âlemde ki ondan feyzalmamış olsun,Bütün canlılarda, bedendeki cana benzer, ışığı candan bedene vurur durur,

10, Zâtı ne dışardadır, ne içerde; içerisi de onun ışığıyla aydındır, dışarısı da,
Sonsuz iyi - kötü şeyler, onun sun'udur; sun'unun sayılarından yürü de bir Tanrı'ya var,
Bir kişiden yüzbinlerce ayrı ayrı sıfatlar, işler belirmez mi?
Barış, yahut savaş, ağlamak, yahut gülmek, kimi sıralıdır, kimi darmadağın,
Herbir iş bölümünden ayrı, belirli; biri tümden naz, Öbürüyse alçalış, niyaz,
Sense o çeşitli, renk - renk işlerden birini seçer, canla - gönülle onu gönlüne alırsın,
Ona, her solukta, tek kişisin sen dersin; bütün dostlar bir yana, sen yetersin bana,
Candan beğendiğin, seçtiğin o şey, ne surettir, ne nakış; bunu bil,
Şu halde, görünen surettir deme; çünkü gönlün, suretten mânâyı görmüştür,
Tanrıyı da böyle bil; her solukta, her yüzden onu gör,

20, Çünkü halk, Hâlık'ın mazharıdır; her sabah, sabahı aydınlatana bak, onu gör,
Gökte, yerde ne varsa, ikisinde de bulunanlardan Tanrıdan başkasını görme; zahirde kalma,
Değil mi ki iyiyi de, kötüyü de Hak belirtmede; ondan başkasını görmek kötüdür, yanlıştır,
Yaşta da, kuruda da, serde de, hayırda da, bütün bu yaratılışı meydana getireni gör,
Bakış bu hâle geldi mi, görürsün artık; olanı da görürsün, olacağı da,
Onu şeriksiz olarak seçtin mi, her solukta yüzlerce âlem görürsün,
Kolsuz - kanatsız ruh göğünde uçarsın; avuçsuz - elsiz yüzlerce fütuhat elde edersin,
Öylesine bir yurda varırsın ki neliği - niteliği yoktur; nelik - nitelik sureti, ona karşı aşağılık bir şeydir,
O salt mânâdır, bu sûretlerse tortu; mânâ ehli nakıştan - suretten canı elde eder,
Onlar, aman yurdunda mekân tutarlar: hepsi de neşeli bir surette nimetle verene giderler,

30, O yurt, ne aşağıdadır, ne yukarda; onun için de tapısı halka görünmez,
Gökle yer, onun tavlasıdır; ata binmişsen, tavlaya doğru at sür,
Bu cihan eğreti bir yurttur, ıssız bir ev; o cihansa, canlarımızın köşklerini bulunduğu yer,

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