THE GARDEN OF SPIRITUALITY - II

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THE GARDEN OF SPIRITUALITY - II

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MANEVİYAT BAHÇESi – II
THE GARDEN OF SPIRITUALITY(MANAWIYAT) – II


Hayvanlara merhamet et!..
Cenab-ı HAKK tarafından sana emânet edilmiş bir nimettir.
Emânete hiyanet Cenab-ı HAKK’a hiyanettir...

Show mercy to the animals!..
They are the “nimats”[] that are entrusted you by Janab-i Haqq.
Betraying what was entrusted to you is to betrayal of Janab-i Haqq...


[] Nimat: Favour, benefaction, blessing, boon and generosity of Allah to His creation.

Sakın kimseye hakaret gözü ile bakayım deme!..
Unutma ki ALLAH'ın dostları bin bir şekil, kıyafet ve edâ içinde gizlidirler.

Do not ever look at anyone with a scorning eye!..
Don’t forget that the friends of ALLAH are hidden in one thousand and one forms, clothes and lines of conduct.


HAKK’ın nimetlerinin şükrünü ifâ et!
Nîmet gelir, şükrü görmezse gider.
İlmi var, ameli yok. Ameli var, ihsanı yok...
ALLAH'ın dostlarının yüzünü görmek nimetine erişmiş de, onlara bağlanmasını bilmez!

Perform thanks (shukr) for the “nimats” of HAQQ!
“Nimat” comes and if it doesn’t see the gratitude (shukr []), it goes.
He has knowledge (ilm) but no acts (amal).
He has acts (amal) but no "ihsan"...
He has reached seeing the face of the friends of Allah but he doesn’t know how to get tied to them!..


[] Shukr: Dr.Munir Derman (k.s) defines this Arabic term as following: ‘Shukur’ is the expression of the thankfulness, gratitude and bashfullness towards the favour, boon and generosity of the Lord (nimat and ikram-i Rabbaniyya). In the expression of shukr, the wish of the repeating, continuity and increase of the favour is hidden.

Denizin dalgası bazan kabarır da sahile vururken:
“Ben varım!” diye mırıldanır.
Deniz de ona:
“Sen yoksun, ben varım!” der...

Aman gururlanma, gönül kırma, tepelenirsin!
Kıyamete kadar, HAKK’'ın bu misafirhanesinde, ALLAH'ın dostu eksik değildir, unutma!..

Sometimes the wave of the SEA rises and while it is hitting the shore:
it bables saying “ I EXIST( I AM) !”.
And the SEA says to him:“You don’t exist , I DO ! (You are not, I AM)”...
Please, do not ever flatter yourself (in vain), do not break heart, (or)you will get thrashed!
A friend of ALLAH(God) is never missing in this guest house of Haqq until the day of resurrection (qiyamat)...
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Re: THE GARDEN OF SPIRITUALITY - II

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Sadaka ALLAH namınadır.
Sadakada nefsin haz duymasın... Yuvarlanırsın aman dikkat et!...
“Ben şunu yaptırdım, câmi yaptırdım, köprü yaptırdım, çeşme yaptırdım... Şu kadar fakir besledim, şunu yapıyorum!” deme!..
Diyenler zâten küfre sapmışlardır.
İbadetleri de iyilikleri de boşunadır...

Alms (sadaqa) are in the name of ALLAH.
Don’t let your self (nafs) have any pleasure from (giving) alms...(Otherwise)You tumble, be careful!..
Don’t say “I got that done, I got the mosque built, I got the bridge built, I got the fountain built...I fed that many poor people, and I am doing this and that!”..
Those who are saying these have already fallen in “kufr”[].
Both their worships and favours are of no avail...


[] Kufr: Kufr is an Arabic term translated as disbelief in to English language, but it comes from the term kafara which means to cover. Kufr is to cover the Truth within the essence of a person by his bashariyyat or disbelief.

Bu âlemde ALLAH'ın muhatabı insandır.
Namaz ALLAH'a yaklaşmanın merdivenidir...
Merdivensiz, iki katlı evine bile çıkamazsın.
Bu merdiveni bırakma, boşlukta kalırsın...
O merdiven çıkıldıkça nûrlaşır.
Nûrlaştıkça temizlenir....

The one who is addresed in this world by ALLAH is the human being (insan).
Salah (namaz) is the staircase of getting close to ALLAH...
You can not even get to your 2 floor home without a staircase.
Do not ever leave this staircase, or you will remain in the space...
More that staircase is climbed up, more illuminated it becomes (it turns in to nur more).
More illuminated it becomes, cleaner it gets...
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Re: THE GARDEN OF SPIRITUALITY - II

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Billur gibi bir ruh, temiz kokulu bir cesed, hikmet dolu bir akıl ile ALLAH'a kavuşursun.
Ebedî hayatta nûr âlemi içinde haşrolunursun.

You reach to ALLAH by
a spirit (ruh) that is like “billur” [],
a body that smells clean, and
a mind that is full of wisdom (hiqmat).
You get resurrected within the world of light (alam-i nur) in eternal life.


[] Billur: In literature it means 1.Transparent 2.Very worthy like a diamond 3.Bright stone 4.Shining like a glass. 5.Crystalline 6.Crystal 6.Flint Glass

Kulların tealisini isteyen Cenâb-ı ALLAH bundan, dolayı namazı kat'î bir emr-i ilâhî ile farz kılmıştır.
Şekli de Ta’lim-i İlâhî ile farzdır…

Janab-i ALLAH, who wishes His slaves (abd) to be exalted, made the prayer (salah) “fardh”[] by a mandatory divine command because of this.
Its form is also “fardh” by divine teaching...


[] Fardh: Farḍ (Arabic: فرض‎) or farīḍah (فريضة) is an Islamic term which denotes a religious duty commanded by Allah (God). The word is also used in Persian, Turkish, and Urdu (spelled farz) in the same meaning.
Fard or its synonym wājib (واجب) is one of the five types of Ahkam into which Fiqh categorizes acts of every Muslim. The Hanafi Fiqh however makes a distinction between Wajib and Fard, the latter being obligatory and the former merely necessary.
Dr.Munir Derman (k.s) defines the Fardh in his writings as following: Fardh is the compliment of Allah to the creature who Allah loves and wishes to protect. Fardh is a necessity for coming to the state wished by Haqq (The Truth) and for getting close to the Haqq (The Truth).


Keyf yapmak istersen; helâl hududu keyfe kâfidir.
“Haram kapısını çalayım!” deme!
Bâzan bir saatlik zevkin, bir ömre bedel azabı olur.
Her musibetin altında, ne büyük nimetler gizlidir.
Musibetlere hakikat cephesinden bakılırsa, bir Rahmânî ihtar olduğu anlaşılır.

If you wish to please yourself then the limits of “halal” is enough for your pleasure.
Don’t say “let me knock on the door of Haram”!
Sometimes an hour of pleasure causes an “azab” which is worth a life.
How big “nimats (divine blessings and favours)” are hidden under every tribulation (musibat).
When the tribulations are looked (examined) through the side of the truth, they are understood to be a Divine (Rahmani) warning.


Sokakta elinden düşürdüğü şekerini yerden tekrar almasını babası çocuğa meneder.
Çocuk:
“Alacağım!” diye israr eder, babası eline vurur, çocuk şikâyet eder, ağlar, tepinir.
Hâlbuki babanın çocuğu himaye ettiği aşikârdır.

His father forbids the child from retaking the sweet from the floor , which the child had dropped on the street.
The child insists by saying: “I will take it!” then his father slaps his hand, and the child complains, cries, kicks and stamps.
Whereas it is apparent that the father is protecting the child.

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Re: THE GARDEN OF SPIRITUALITY - II

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Bu muvakkat hayat yolculuğunda, her insanın bir gayesi vardır.
Kimi maddî servet ve şöhrete, kimi manevî huzura kavuşmağa çabalar.
Kimisi beşerî perdeleri yıkıp ALLAH'a kavuşmağa uğraşır...

In this temporary journey of life, every human being has an aim. Some struggle to reach material possession and fame, and some try to reach spiritual (manawi) peace. Some make effort to reach ALLAH by destroying the “bashari”[] veils.

[] Bashari:
1. Pertaining to human being and his natural disposition.
2.of human being 3.Bodily


İnsan kendi meyline göre;
Ya nefsinin arzularına tabi’ olarak kötüye gider, alçalır...
Yahut ruhun ulviyetine tabi’ olup iyiyi ihtiyar eder, yükselir.
Yüksek ruha sahib insanlar vicdanlarında geniş bir tasfiye yaparak hidâyete erişmek yolunu tutmuş ve fanî hayatın hududlarını aşmak istemiştir.
Bu tekâmülü kendiliğinden sezmekle mümtaz bir insan olur.

In accordance with his own inclination, human being either goes toward evil by being subject to the desires of his self (nafs)and lowers himself or he chooses the good by being subject to the exaltedness of the spirit (ruh) and rises. People who, have exalted spirit, have begun to live in the way to reach the “hidayat”[] by doing a large clearance (purification) within their conscience and they have wished to pass the boundaries of the mortal life.
One becomes an eminent human being by sensing this advancement (tekamul: maturation) by himself.


[] Hidayat: Guidance. To be on the path which will make someone reach to ALLAH. Hidayat is the marrow in “Haq Deen” which will take someone to “Salamat”.
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Re: THE GARDEN OF SPIRITUALITY - II

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İnsanın binlerce arzu ve emellerle yüklü nefsiyle mücadele ederek, muhtelif temayüllerini, şehevî ihtiraslarını önleyip onu kötü ve mülevves olan her şeyden ayıklamak, çok güç, bununla beraber çok ulvî ve kudsî bir feragattir.
Bu sûretle elde edilen manevî varlık en yüksek bir mertebeyi ifâde eder.

It is a very difficult however a very exalted and holy relinquish for a human being to struggle against his self (nafs) that is loaded with thousands of urges and wishes (desires), and to purify it from every evil and contaminated dirty things by precluding his diversified proclivities (inclinations) and sensual (shahwani) desires. The spiritual (manawi) possession that is attained in this way expresses a rank that is the highest.

[]Proclivity: A proclivity is a tendency to behave in a particular way or to like a particular thing, often a bad way or thing. He was indulging his own sexual proclivities. a proclivity to daydream. proclivities a tendency to behave in a particular way, or to like a particular thing - used especially about something bad proclivity to/towards/for. Inclinations.
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Re: THE GARDEN OF SPIRITUALITY - II

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Mahsusa taallûk etmeyen bu gibi kıymetlerin tâyinini müsbet ilimlerden istemek imkânsızdır.
Zâten her kıymet, izâfî olarak akıllı yoldan idrâk edilecek bir vasfa mâlik değildir.

It is impossible to ask from the applied science the determination (identification) of these sorts of values which are not related to the evident.
After all, every value doesn’t possess a feature which will be comprehended relatively by means of mind (aql).


Nitekim, bazı kıymetler vardır ki olgunlaşmış ve bir nevi hidâyete erişmiş insanlar tarafından kabul edilir ve itikad olunabilir.
Fakat isbat edilemez.

As a matter of fact, there are some values that are acknowledged and can be believed in by some people who are (spiritually) mature and have reached to some sort of guidance (hidayat). But they can not be proved.

İnsanların akla uymayan şeylere karşı mukavemet edilmez bir temayülü bulunduğu da inkâr edilemez bir hakikattir.

It is also an undeniable truth that there is an irresistable inclination within the human being towards the things that are inconsistent with reason (aql).

Bazı insanlar bazı kıymetler için yaşar, hatta onun için hayatlarını fedâ eder, fakat uğrunda can fedâ edilen şeyin riyazî katiyetle isbatını kim verebilir?

Some people live for some values, and they can even sacrifice their lives for them, but who can give the proof with a mathematical (scientific or accountable) accuracy for the things, for the sake of which the lives can be sacrificed.

Namus için, Vatan için…
Ölümü göze alabiliriz.
Bunun bir Belâgat olduğunu iddia etmek tamamiyle kıymetten âridir.

We may take the risk of life.
For the sake of honor, for the sake of Nation...
Claiming that this is a “Balagat”[] is completely free of worth.


[]Belâgat: 1)Art of saying and expressing the words in most appropriate and true way. 2) Hidden meaning within something.


Bu kıymetler kudsî arzuların neticesidir.
Ruhî huzur ve sükûna ermek, ebedî ve sermedi hayata erişmek, için şahsî menfaate arka çevirmek çok büyük bir fazilet eseri ve çok büyük bir ruh başarısıdır.

These values are the result of holy (qudthi) wishes.
To turn back on self interest for the sake of attaining spiritual peace and stillness, and reaching to eternal and everlasting life, is a very big work of virtue and a very big success of spirit.
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Re: THE GARDEN OF SPIRITUALITY - II

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İşte çilelerle ömür geçiren evliya mertebesine çıkan mübârek insanlar, gönül deryasının hududsuz derinliklerine kendilerini atmış, gıbtanın üstünde bir gıbta ile aranılacak büyük ve kudsî şahsiyetlerdir.

Now, the blessed (mubaraq) people who, have reached to the spiritual rank of the friends of Allah (martaba-i awliya)by spending their lives in suffering, are great, esteemed and sacred (kudthi) personalities who have thrown themselves into the infinite depths of the ocean of the heart.

Bunlar Kur’ân âyetlerinde gördükleri ledünnî mânâ ve onun derin ve gizli mefhumlarına ermek hususundaki fikrî cehid kahramanlarıdır.

These are the “fikri jahid”[1] heroes in reaching to the deep and hidden concepts of the “ladunni ma’na”[2] that they saw in the verses of the Qur’an.

[1] fikri jahid (fikrî cehid): "Jahd" is to make effort in order to achieve a work by using all opportunities and potentials e.g. material and spiritual, body and mind. Physical “jahd” is by means of physical (bodily) power. “Fikri Jahd” is the firm intention for doing a work by facing up to all difficulties and using mind, imagination, notion, intelligence, understanding and inner potentials by perseverance and patience.

[2] Ladunni ma’na: (Ledünnî mânâ ): Term ‘Ladun’ is related to the first and beginning of the time and place. Term “Ladun” is used in the Qur’an in following verse:

“Fawajada AAabdan min AAibadina ataynahu rahmatan min AAindina waAAallamnahu min LADUNNA AAilman: So they found one of our servants, on whom we had bestowed mercy from ourselves and whom we had taught knowledge from our own”
[Qur’an- Al-Kahf 18/65]

Ma’Na MeaNs MeaNing. 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. It is the inner face of something. Inner hearings e.g. notion, thought. Ma’na is the reason (SaBab) for an action to occur.

Ladunni ma’na is the spiritual meaning or reality which is related to “Ladun”.
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Re: THE GARDEN OF SPIRITUALITY - II- DRAFT VERSION

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Müsbet ilim denilen kör ve tek gözle bakış mefhumu insanı beş duygunun kuru bir makinesi hâlinde görüyor ve insanın şahsiyetini hiçe sayarak onu terkib, tahlil ve tecrübe mezhebine âlet etmiş oluyor.

What is called Applied Science which, is the concept of a blind and one eye look, sees the human being as the dry machine of five senses, and makes him an instrument for the doctrine of the constitution, analysis and experiment by setting his personality at nought.

Bu zihniyet içinde;
Ey ziyâretçi!
İçinden geldiğin dünya ve insanlık; madde ve kuvvetin tesir ve hesabı karşısında, bilgisini, tecrübî usullerle bir asla ve bir kanuna bağlamak mecburiyetinde kalmış, tecrübe ve müşahedeye girmeyen metafizik hâdise ve kuvvetlerin karşısında, inkâra sapmıştır.

In this mentality;
Oh visitor!
The world and mankind that you are coming from, have remained to be forced to link their knowledge, in relation to the effect and account of matter and force, to a fact and a law by applied (experimental) methods, and have deviated to denial in relation to the metaphysical events and forces that can not be handled by experiment and observation.
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Re: THE GARDEN OF SPIRITUALITY - II

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Denial attempts of those who are confined in the middle of the frame of applied science by turning their backs to the world of faith insultingly, just because the eye that is an organ of matter, is not able to see the power of Divine (ilahi qudrat), is the expression of foolishness and the inability upon inability.

Müsbet ilim sancağı altında toplanan bu sınıf cali’ bir gurur ile münkir daha doğrusu yalnız maddeye bağlı bir dinsiz tipi çıkarmış ve bu nazariye insanı zaruri olarak ye'is ve ümitsizlik çukuruna sürüklemiştir.

This class who, have gathered themselves under the banner of applied science, caused the appearance of the irreligious type that are deniers with a slanderous pride and are most truely dependent upon matter only. This opinion has dragged mankind in to the pit of hopelessness unavoidably.

Onların nazarında;
Akıbet yok,
ALLAH yok,
Saâdet yok,
Mesüliyet yok...
Kalb ve ruh gözü ile kâinatı gören mübârek insanlar bunlara acıyor....

From their point of view;
There is
no fate (outcome),
no ALLAH,
no bliss (saadat) , and
no Responsibility...
Blessed (mubarak) people who see by the eyes of heart and spirit are feeling pity on these...
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Re: THE GARDEN OF SPIRITUALITY - II

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İnsanlık, tabiatın en korkunç taraf ve hadisesi olan karanlığı gidermek için çok büyük emekler sarfetti.
Çıra, mum, kandil ve nihâyet petrolü buldu...
En son, nûr hâlinde elektriğe kavuştu, fakat o kandiller, elektrikler ancak onun dışını aydınlattı.
Müsbet ilim gururlanıyor maddeyi aydınlattı, insanlığın iç âlemini tenvir edemedi, edemez, edemiyecektir de....

Mankind has made big efforts in order to dispel the darkness which is the most horrifying side and event of nature.
They have found out the resinous wood, candle, oillamp and at last found the oil...
In the end, they have discovered the electricity at the state of light (nur), but those oillamps and that electricity have illuminated their outter only.
Applied Science is getting proud by stating that it had illuminated matter. It could not enlighten the inner world of the mankind, it can not and it will not be able to do this either...
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Re: THE GARDEN OF SPIRITUALITY - II

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Ey ziyâretçi!
Canın sıkıldıysa geri dön!
Çünkü sen hâlâ:
“Bahçede ne var?” diye düşünüyorsun.
Daha çok lâflarımız var.
Seni temizliye temizliye en sonunda bahçeye sokacağız...
İnsanoğlunun HAKK'a vâsıl olması, Aşk-ı Rabbânî iledir.
Bu aşkın tedariki için, pota-yı Muhammediye'de erimek şarttır.
Bu pota'ya girebilmek için, îmandan feyz almak zarurîdir.
Tuz gölüne düşen en pis hayvanın her zerresi tuza inkılâbeder (dönüşür).
Memleha-yı Muhammediyye'ye düşen insanın her türlü şekaveti saadete, kesafeti letafete inkılâbeder.
Bundan dolayı dünyaya, imkân Âlemi demişlerdir.

Oh Visitor!
If you are bored, turn back!
Because you are still thinking
“what is in the garden?”
We have even more words.
We are going to put you in the garden by cleansing you bit by bit...
It is by Divine Love (Ahsk-i Rabbani) that human being can reach [1] to the TRUTH (HAQQ).
It is essential to melt in the melting pot of Muhammadiness to supply this love (ashk).
It is requisite to get “faydh” (emanation) [2] from faith to be able to get into this melting pot.
Every cell of the dirtiest animal falling in to the salt lake, turns in to salt.
For a human being falling in to the saltpan of Muhammadiness, every kind of his brigandage [3] transforms in to bliss, every kind of his intensity (kesafat) transforms in to transparency (letafet) [4].
Therefore, the world was called the world of opportunity (Alam-i imkan).



[1] Reaching to the TRUTH: Dr.Munir Derman uses a Turkish term “Vasıl “ here instead of “reach”. Vasıl (Wasl): This word is a special term hiding the term ASL:Essence-Reality within its self. Vasıl is derived from WaSaLa in Arabic and it means to reach, to attain, and to arrive at but it also hides the meaning e.g. Manifestation of the essence and reality of something. In some English translated Sufi texts, this term is translated to English as “union with God” however belief of unification with ALLAH is not accepted in Islam.

[2]Feyz (Faydh): The overflowing, outpouring, flux, effusion, emanation; al-feyz al-akdas: ‘the most holy outpouring’, i.e. principial manifestation.

[3] Brigandage (English term): Dr.Munir Derman (k.s) uses a term called “şekavet (shakawat)” which means thievery, in his original writing. Shakawat is the life and practice of a bandit or brigand. It is the act of following and committing evil and falsehood.

[4] Kesafet and Letafet: These two opposite words are used to define a purification/refining process. Dense and intense fluid which is contaminated by dirt may turn in to a transparent and fine consistency. This transformation or purification process in human being is mentioned here by Dr.M.Derman (k.s). The person falling in to saltpan of Muhammadiness will transform to a Muhammadi person.In his speech, in his acts (amals), in his morale (ahlaq) and in his spiritual states (hals) he will be Muhammadi who conforms to Muhammad (sallallahu alaihi wa sallam)
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Re: THE GARDEN OF SPIRITUALITY - II

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Hazret-i Resûl'ün nazar-ı akdesiyle iltifâta nâil olan mücrim derhâl muhterem olur.
İman- ı aşk, tedarik-i din ile olur.
Din; sadece namaz kılmak, oruç tutmak değildir.
Bu dinin umdeleridir.
Âlemde aslını, esasını bilmek aşkına din derler.

Perpetrator who, gains the compliment by Hadrat-i Rasul’s most sacred glance (nazar-i akdes) [1] becomes venerable immediately.
Love of faith (iman-i ashk) happens by the supply of “Deen (religion)”[2].
“Deen” is not only to do prayer (namaz) or to fast.
These are the principles of the “Deen”.
It is called “Deen” to know one’s essence origin and reality in the word (alam).


[1] NaZar-i aKDes: (Nadhar-i Akdas) Most Kudthi Look/Glance. This is the glance which is seeing the inner through “Habl al-warid”. Sallallahu alaihi wa sallam’s look of “nafs al kudthi” participates in this look.

[2] Deen: This Arabic term used in the Qur’an is translated to English as "religion" . However “Deen” is more comprehensive term than the term “religion”. When it is said “religion”, people perceive this term as only the set of principles or a doctrine including set of rules permitting and banning things for people or regulating human life by the authority of a God. Yes this is partially true. However this view will only see the outer of “Deen”. Dr.Munir Derman (k.s) is inviting us to contemplate about the real meaning of the term “Deen”. In one of his books he mentions about "deen" as following:

Religion (Deen) is the relation and a state between man and the endless life that man regards as his own part(juz). Methods and principles(kavaid) are learned for the life of this world through this. If a religion does not produce a relation and a state (position) between human being and the endless, It is not a true religion (deen). It is but ignorance. Religion is a relation between man and eternal life and ALLAH. This relation conforms to “ mind and judgement(reasoning)”, and “knowledge and science”.
This religion (deen) is one and only force which could impel the son of man to his prospective aim.

Spirit of humanbeing is the light (Nur) of the Divine Spirit (Ruh). Unless the light of Allah shines within his spirit, human being is nothing but a weak and miserable animal. But once this light is turned on, human being becomes the most powerful (qadir) creature of the world. There is already no other possibility to happen in another way. Because, after that light is turned on, the power working within his innermost heart (derun) is not his own power but the Power (quwwat) of ALLAH. Now this is the spirit (ruh) and meaning of the religion (deen). [Prof.Dr.Munir Derman(k.s), excerpted from his book "kanzu'l- haqiqat: Treasure of the Truth" page 8.]
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Re: THE GARDEN OF SPIRITUALITY - II

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Müsbet ilimler bu âleme nereden geldiğimizi söyleyemez.
Fen, hâdiseler arasındaki münasebeti araştırır.
Fen, nasıl:
“Din niçin?” sualine cevab verir.
Dünyadaki büyük dinlerde vahdaniyet yalnız islâmiyet'te vardır.
Bütün mevcudat onun azameti altında toplanmağa mahkûmdur.

Applied science can not tell us from where we have come to this world (alam).
Science investigates the relationship amongst the events.
Science gives answer to the question of “How?” while the Religion (Deen) gives answer to the question of “Why?”.
Wahdaniyyat [1] exists only in Islam amongst the big religions in the world. Whole existence (mawjudat) is obliged to be gathered under its magnificience (azamat).



[1] Wahdaniyyat:

Dinin muallimlerine enbiyâ derler.
Bunlar ALLAH'ı isbata değil, ilâhi kelimeleri ilâna gelmişlerdir.
ALLAH, muhtac-ı isbat değildir.

Masters (muallims) of the religion (deen) are called “aNBiya”.
These have come not to prove “ALLAH (God)” but to state the divine words.
ALLAH is not in need of proof.


[*] Muallim: This is an Arabic term meaning Master or Teacher who teaches knowledge. Term “MuALLiM” includes alif –lam- mim in it! “ILM” means knowledge.
“Ali’M” is the one who has knowledge. AL-ALI’MU is a Name of ALLAH. AL- ALI’MU (J.J) [Qur’an Ref: 22/59] (dhatī)( اَلْعَلِيمُ): the Absolute Knower of All
Muallim is the manifestation place for Allah’s divine name AL- ‘ALIMU (J.J) [Qur’an Ref: 59/22] (dhatī)( اَلْعَالِمُ) : the Knower of All who reveals His knowledge. We can see as much as He reveals to us.[/color]
[/b][/size]
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Re: THE GARDEN OF SPIRITUALITY - II

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Peygamberin tanıttığı gibi ALLAH'ı tanımayanların ALLAH'a îmanları doğru olamaz.
En kalpazan şöyle anlar:
“Ben içinizden biri gibiyim.”
Biraz akıllısı:
“Ben sizin heyet-i mecmuanız gibiyim, içinizden biriniz gibi değilim.”
Bu ne demektir?
Bu âleme gelen her ferdin diğer fert üzerine tercih olabilecek bir sıfat-ı âliyesi vardır.
Bu sıfat dolayısiyle bu âleme gelmesi iktiza-yı hikmet olmuştur.

Faith of those who do not know ALLAH as the Prophet (s.a.w.s) introduced Him, can not be true.
Most falsifier one understands like that:
“I am like one of you.”
A little more intelligent one:
“I am like your “heyet-i mecmua”, not one of you.”
What does this mean?
Every individual coming to this world has an exalted attribute (sifat-i a’liya) that can be prefered over another individual.
Because of this attribute, his coming to this world has been a necessity of wisdom (iktidha-i hiqmat).


Meselâ:
Ben sizden iyi görürüm.
Siz de benden iyi yazarsınız.
Fakat sizden daha iyi okurum.
Okuyuş sıfatım size tercihimi sağlıyan sıfattır.
O hâlde daha iyi anlıyanlar:
“Bilûmum sizdeki sıfât-ı kemâliye bende vardır!”

For instance:
I see better than you.
And you write better than me.
But I read better than you.
My attribute of reading is an attribute providing that I am preferred over you.
In this case, those who understand better:
“All the attributes of the spiritual maturity (sifat-i kamaliyya) within you , are within me!”
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Re: THE GARDEN OF SPIRITUALITY - II

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Resûl'ün:
“Siz dünyanızı benden iyi bilirsiniz.” demesi bir iltifâttır.
Dünyada ümmetine serbestî vermiştir.Yoksa bilmek değildir.
“Ben ahlâkı tamamlamaya geldim.” demeleri bunun delilidir.
Resûlullâh'ı biraz daha iyi anlıyanlar da:
“Yâ Muhammed! Onu sen atmadın biz attık!” âyetini anlıyanlardır.

Saying of the Rasul “You know your world better than me” is a compliment. He has given freedom to his people (ummah) in the world. Otherwise , it is not about “knowing”.
His saying “I’ve come to complete the ahlaq” is the evidence of this. Those who can understand Rasulullah (s.a.w.s) alittle more are the ones who understand the verse saying “ Oh Muhammad! You threw it not, we threw it!”.


O hâlde ALLAH'ı bulmanın yolu:
Bir ALLAH dostu bulmakla başlar.
Bu yola giriş Resûl'e hakikî bağlanışla başlar...
Ve bütün akıl çerçevesi içindeki hâl ve hâdiselerin bulunmadığı ve en mahrem yer olan zât-ı tecellî makamında son bulur.
Buranın ilmine vukuf, vahiy ile gelir, Melek vasıtasiyledir.
Peygamber'e mahsustur.

In this case, the way of finding ALLAH :
Starts by finding a friend of ALLAH.
Entering this path starts by getting truly connected to the Rasul...
And it comes to an end in the spiritual rank of the manifestation of “the Self-Essence-Reality-Quiddity of God” (maqam-i tajalli-i dhat) which, is the most “mahram” [] place where all states and events in the frame of mind do not exist. Cognition of the knowledge of this place, comes by “wahy”, by means of an Angel.
It pertains to the Prophet.
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Re: THE GARDEN OF SPIRITUALITY - II

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İlham ile gelen ilim, sıddîkıyet makamında başlar.
Bu makamda sarhoşluk yok gibidir.
Fakat burada da benlik akıl ve nefisle alâkasını kesmediği için asgarî hatâ mevcuddur.

Manevî saffet, benlik, ile başlar.
Tasavvuf, şeriatların mânevîyâtıdır.
O hâlde Nübüvvet ve Risâlet ile başlar diye kabul et...

The knowledge coming by Divine Inspiration (Ilham) starts at the “Maqam al-Siddiqiyyat [1]”.
But there is a minor fault here too because the “I-ness” has not cut its relationship with mind (“aql”) and self (“nafs”).

Spiritual (“Manawi”) “saffat (Pure ones)[2]” starts by “I-ness”.
"Tasawwuf" is the spirituality (manawiyat) of the "shariats (path ways to be followed)[3]".
In this case, accept (regard) this as “it starts by the Nubuwwat and Risalat [4 & 5]”...


[1] Maqam al-Siddiqiyyat: Maqam of Siddiq ones.
Maqâm: (A [derivation: QAMa, to stand up]; lit., "resting place," "dwelling place"; spelling in T, makam) in sufism, a term meaning a spiritual "station" which is considered enduring (in contrast to a "Hâl," or spiritual state). It usually means a spiritual awareness that is lasting and which continues until the sufi is more fully purified, more deeply surrendered to God's Will, and is led to another spiritual station. It is also a term in music, meaning primary, secondary, or mixed musical modes in Middle Eastern music.
Siddiq is the one who is sincere and loyal to ALLAH and Rasul on the path of Truth and Good. Dr.Munir Derman (k.s) uses the term Siddiq in the third volume of his book " A friend of ALLAH says that " while commenting on a verse in the Qur'an (Al-Anfal 08/02). 'Innamā Al-Mu'uminūna (They only are the (true) believers ):
He mentions that the true believers being mentioned in this verse are the siddiq ones who have reached to the spiritual maturity (kamal) in faith (iman).

[2] Saffat: Pureness, purity, cleanness. Pure ones. Refined ones.
[3]Shariats : Plural of "Sharia". Scholars describe the word sharia as an archaic Arabic word denoting "pathway to be followed",or "path to the water hole".The latter definition comes from the fact that the path to water is the whole way of life in an arid desert environment.

The etymology of sharia as a "path" or "way" comes from the Qur'anic verse[Quran 45:18]: "Then we put thee on the (right) Way of religion so follow thou that (Way), and follow not the desires of those who know not."Abdul Mannan Omar in his Dictionary of the Holy Quran, believes the "Way" in 45:18 (quoted above) derives from shara'a (as prf. 3rd. p.m. sing.), meaning "He ordained". Other forms also appear: shara'u[Quran 45:13] as (prf. 3rd. p.m. plu.), "they decreed (a law)"[Quran 42:21]; and shir'atun (n.) meaning "spiritual law"[Quran 5:48].[21]

[4] Nubuwwat: Prophethood. Being a NaBi (Prophet). NaBi is the Nur (Light) of "Bilelik". What is Bilelik? TAWHID is the reading of the EXIsTences and ”The BEcomings” at every moment in the external visible world. TAWHID is to understand that in this World, the Creator and the Creation are in very close relationship which is like the relation of bubble to the wave or the flesh of the finger to the nail. This indescribable relationship is defined as “BILElik” in Turkish. I can not find a term to describe this in English. In Turkish BILElik means:
B- ILE- Lik
B: Letter B (ب) in Arabic
ILE: “With” in English
Lik: “Ness” in English.
B-ILE-Lik in direct translation to English: ‘B’-With-Ness this means a state of BEing in relation with Secret of “B”. This takes us to the “B” of “B-ismillah- Ar Rahman - Ar Rahiym: By the Name of ALLAH-Most Beneficient-Most Merciful”. When this is translated to English. This letter “B” becomes “By”.
“BY” is another way of explaining this as letter “Y” is like “With” there. “B” means “ in ONENESS”.
Beautiful relationship between the Creator and the Creation in visible Universe is hidden within this term,“BY” in English, or “BiLE” in Turkish, or “With -B(ب)” in English. All of these express the same relationship to us.

[5] Risalat:
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Re: THE GARDEN OF SPIRITUALITY - II

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Dünya ve Âhiret diye söylenen sözlerde bir şey gizlidir.
O da insanda şeriatı gerçekleştirmektir.
Bu gerçekleşirse insanda ALLAH'ın rızâsı karar kılar.
İşte dünya ve âhirette kıymet bu rızâdadır.
Bu rızâ da şeriat ile elde edilebilir.
İnsan şeriata bağlandığı nisbette, nefsaniyetten uzaklaşır...

There is something hidden in the words world and hereafter (dunya and akhirat).
And that is to achieve the shariat within the human being.
If this is fulfilled, “ridha”[1] of ALLAH settles in the human being.
Now the worth in the world and hereafter is in this “ridha”.
And this “ridha” can be gained by shariat.
Human being gets away from the “nafsaniyyat” [2] in proportion to his connection with the shariat...


[1]Ridha: riZâ (A, riDâ; spelling in T, rIzâ): lit., "contentment." This term is often used in Islam to mean contentment with whatever the Will of God brings.

[2] Nafsaniyyat: Acting with the ego by being under the effect of the desires of one's soul.
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Re: THE GARDEN OF SPIRITUALITY - II

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Şeriata uygun olmayan ve sözde nefsin kırılmasını gaye edinen bâzı mücâhede ve riyâzatlar, nefsi kırmak yerine kuvvetlendirir.
Birçok Hintliler riyâzat ve mücâhedede hiç kusur yapmazlar, ancak nefislerini kuvvetlendirirler, başka bir şey elde edemezler.

Some so-called "mujahada" and "riyadhats" unbefitting the Shariah and aiming to break the nafs (self/soul), will strengthen the nafs (self/soul) instead of breaking(disciplining) it. Many Hindus don’t make any mistake in "riyadhat"[1] and "mujahada [2]", but they strengthen their nafs, and they can not gain anything else either.

[2] mujahada: Striving and struggling to break the ego and discipline one’s self/soul (nafs) on the path of ALLAH.
[1] riyadhat: Giving up on food and drink and many other things to discipline one’s self. It is to occuply one’s self with the beneficial and good activities in order to discipline one’s self.


Bâtın-ı irfana talib olan şeriata sıkı bağlanacaktır.
Aksi hakkında söz yürütmek abestir, beyhudedir.
Münakaşadan bir şey çıkmaz.
Burası münakaşa yeri değildir.
Bu iş akıl işi değildir, zevk işidir.
Onun için mevzu’umuzdaki sözlerimiz kitaplarda yoktur…

The one who puts him self for the Inner Wisdom (Batin-i Irfan) will be tied to shariah firmly.
There is no gain from the argument.
Here is not a place of argument.
This work is not a work of mind (aql) but a work of “zawk”.
That is why our words on our subject do not exist in books.
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Re: THE GARDEN OF SPIRITUALITY - II

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Bugünün gafil madde dünyasının sonu olmadığı; bin küsur senedir ortada bulunan Ruh İmparatorluğu’nun ebedîliğindeki mânâyı idrak edenlerin azalması, dimağlara bir fiske vurup kendilerini toplamağa sessiz bir ihtardır...

Today’s oblivious world of matter has no end (for obliviousness), and the decreasing of the ones who comprehend the spiritual meaning (ma’na) in the eternity of the empire of the spirit (Ruh) that has been present for one thousand odd years, is a silent warning flipping the minds to put themselves together ...

Bu yazıyı okumak arzusunu merak hissi ile değil, eksiklerini tamamlamak maksat ve hevesiyle okursan oku!..
Yoksa kendini yorma, çünkü insanı sıkar...
Sevmediğin bir filmi seyrederken duyduğun üzüntüyü duyarsın...
Bu da senin için hayırlı değildir.
Anlıyamıyorsan hakikati biz gösteririz.
Vazifemizdir.
Borcumuzdur...
Tâ ki sen anlayana kadar...
Her zaman müşkillerini sor...
İnanmadığını, kimya lâboratuvarından tüp içinde inanacağın şekilde anlatırız...

Read if you read the wish of reading this writing by the aim and enthusiasm of completing your shortcomings not by the feeling of curiosity!..
Do not tire your self otherwise, because it bores the human being...
You feel the sorrow that you feel while watching a movie that you don’t like.
And this too is not good for you.
If you don’t understand, we show (you) the truth.
It is our duty.
It is our debt.
Until you understand..
Ask your troubles every time.
We explain you what you don’t believe, in a way that you will believe in a test tube from a chemist laboratory.
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Re: THE GARDEN OF SPIRITUALITY - II

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“Ateş bilmem falanı yakmıyor, nasıl olurmuş?”
“Olur!”
Gel sana da göstereyim, hem de öğreteyim...
Yakmadığını gör, fakat aklın sarsılmasın...
Sen, bütün şüun’u; 300 sahifelik fizik, 400 sahifelik kimya,70 sahifelik mantık kitabının içinde mi zannediyorsun?
Kâinat orkestrasında aklın, ruhun tellerini akort edecek insanı bul! Akordunu yaptır da namütenahi ebedî konserin içinde gaşyol!..
Kâinatı anla!..
Peygamber'i bil, ALLAH'ını müşahede et!..

“The fire is not burning such and such (person), how does that happen?”
“It does!”
Come , I’ll show you too, and I’ll also teach you...
See that it is not burning, but let your mind not shake...
Do you think that the whole “Sha’N”[1] is within 300 hundred paged physics, 400 paged chemistry and 70 paged logics book?
Find the MAN (INSAN [2]) who will accord the wires of the mind and spirit (ruh) in the orchestra of the Universe!
Get your accord done and lose yourself within the infinite everlasting concert!..
Understand the universe!..
Know the Prophet (S.A.W) and witness (mushahada [3]) your ALLAH!




[1] Sha’N: This Arabic term is from the Qur’an and it needs to be understood by reading from the Qur’AN. Sha’N is mentioned in [Qur’an 55/29]:

يَسْأَلُهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ

“Yas’aluhu Man Fī As-Samāwāti Wa Al-’Arđi ۚ Kulla Yawmin Huwa Fī Sha’nin : Of Him seeks (its need) every creature in the heavens and on earth: every day in (new) Splendour doth He (shine)!”
‘Sha’nin‘ here is like a new manifestation (tajalli ), new Splendour at every moment. Allah creates new things at every moment and keeps creating. Every moment is a new Sha’N in Sunnatullah and everything is new at every moment of creation.

[2] INSAN: Term INSAN here, refers to "KAMIL INSAN".
[3] Mushahada: This is an Arabic term meaning “witnessing, observation”. It is for someone to be contended by observing or witnessing what is lived. Mushahada is done by seeing with insight or with the eye of the heart, and is therefore different from normal seeing.
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Re: THE GARDEN OF SPIRITUALITY - II

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Lâflarım edebiyat değil.
Zevkle okunsun da diye değil.
İhtiyar-ı zahmet et gel bul!
Hakikî yolcu isen dermanını bul!..
Bir nazarla bir yakaza içinde gör!.
Ondan sonra git madde âlemine haykır!..
Haykır o budalalara..
O zavallılara!..
Madde peşinden koşan, kudsî âlemi bilemez.
İnsan ruhu kandil gibidir, ilim onun aydınlığıdır, ilâhî hikmet, kudsî âlem onun zeytinyağıdır.

My words are not literature.
They are also not for reading for pleasure.
Take the trouble, come and find it!
If you are a real traveller, find your remedy (derman)!..
See it within a lucid state (yaqadha) by one look!..
Then after that, go and cry out to the world of matter!..
Cry out to those fools..
To those poor ones!..
The one who chases after the matter can not know the sacred world (kudthi alam).
Human spirit is like a candle, the knowledge (ilm) is its light, the divine wisdom (hikmat) and sacred world are its olive oil.
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Re: THE GARDEN OF SPIRITUALITY - II

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Ruh ve kalbin arzulariyle, bedenin hırçın isteklerine karşı koyup, sabretmeyi kendinde hakikîleştiren insana semâvîler hizmetçi olur.

Heavenly ones become servants for the human being who, withstands against the vicious demands of the body by means of the wishes of the spirit (ruh) and the heart (qalb), and makes the showing patience real within himself.

Madde ve dünya için o kadar zahmet çekiyorsun.
Biraz da HAKK için zahmet çek!..

You suffer so much trouble for matter and world. Suffer some trouble for the TRUTH (HAQQ) too!..

ALLAH buyuruyor:
“Benim nâmıma zahmet çeken kulun günahlarını izzetim hakkı için mahvederim!”

ALLAH is stating:
“I destroy the sins of the servant (abd) who suffers trouble in my name, for the sake of My Izzat [].”


[ ] İzz, izzat is an adjectival noun (sifat ism) meaning to be worthy and noble, strong and invincible in a degree that has no likeness or equal of it. “Azîz” is the opposite of the term zillat (weak and powerless), and this name “Al- Azîz” has been used with the term ‘Izzat’ in relation with ALLAHU DHU’L-JALAL in the verses of Qur’an. ALLAHU DHU’L-JALAL is “Aziz” , noble, powerful and always victorious and His power (qudrat) and force (quwwat) are eternal and continuous (daim).

Sevinci, feragatte ara!..
Başkalarının mâlik olduğu şeylere göz dikme!..
Kalb arzularının kapısını kapatırsan, insaniyetin en şiddetli şuûruna mâlik olursun...
O zaman bu hâdiseler, bu tecellîler anlaşılır.

Seek the joy within relinquishment!..
Don’t set your eye on the things that the others possess!..
If you close the door of wishes of the heart, you will possess the most intensive conscious of the humanness...
Then these events and the manifestations (tajalli) will be known.
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Re: THE GARDEN OF SPIRITUALITY - II

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HAKİKÎ KULLUK; ibâdet, mücâdele ehlinin işidir. İlme'l- yakîn ile başlar.

UBÜDİYYET; yakınlık ehli işidir ki ayne'l-yakîn ile başlar.
Resûlullah bile Mi'râc'a bu sıfat ile kabul buyurulmuştur.

UBÜDİYYET; müşahede ehlinin işidir. Hakka'l- yakîn ile baslar.
Bu mertebe başlamadan evvel insanda hayâ denilen bir sıfatın belirmesi lâzımdır.

Real servanthood (ubudiyyat) is the work of the people who struggle. It starts with 'Ilm al-Yaqin (knowledge of certainty).

Ubudiyyat is the work of the people of certainty and it starts with ayn’al-Yaqin. Even Rasulullah was accepted to the Miraj by this adjective (siffat).

Ubudiyyat is the work of the people of “mushahada”. It starts with Haqq al-Yaqin.
Before this martaba starts, an attribute called “haya” needs to appear within human being.


HAYÂ; hukuk-u İlâhiyeyi ve Rabbanî emirleri yerine getirmedikçe ALLAH'dan bir şey istememektir.
Bu sıfat, yâni hayâ, kulun kalbi ile ALLAH arasındaki perdenin azalmasından sonra husule gelir.
Bunları vehleten anlamak güçtür.

HAYA is not to ask for anything from ALLAH unless one accomplishes the Divine Laws and the Rabbani commands.
This adjective, “haya” originates after the reduction of the veil between the heart of the servant and ALLAH.
It is difficult to understand these in an instant.


Şunları evvelâ tefrik etmeğe çalış:
Sünnetu'llah nedir?
Âyetu'llah nedir?

SÜNNETU'LLAH; tabiî kanunlardır.
ÂYETULLAH; kâinatta hüküm süren kanunlardır.

Try to discern those first :
What is Sunnatu’llah?
What is Ayatu’llah?

SUNNATU’LLAH are the natural laws.
AYATU’LLAH are the laws prevailing in the universe.
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Gariban
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Kayıt: 25 Tem 2007, 02:00

Re: THE GARDEN OF SPIRITUALITY - II

Mesaj gönderen Gariban »

Bunlardan âyet-i ilâhiyeyi düşünmek farzdır.
“Siz sünnetu'llâhı öğrenebildiğiniz kadar bilirsiniz. O bildiğiniz miktarda değişiklik bulamazsınız...”
Ne tebdil ne de tahvil edildiğini göremezsiniz, fakat keyfettiğiniz sünnetin zâhir eserleri de zarurî değildir.
Kâinat ALLAH'ın ihtiyâr-ı ef'alinin eserlerinden ibarettir.
Bu eserlerin bizzat tegayyür etmesine imkân yoktur.
Akıl, ALLAH'ın varlığını bildirir.
ALLAH'ın varlığını bilmekle, ALLAH'ı bilmek arasında fark çok büyüktür.
ALLAH, akıl ile bilinse idi, bulunsa idi; kitaba, nebî'ye hacet kalmazdı.

It is "fardh" to think of “the divine verse :ayat-i ilahiyya” amongst these. “You know the sunnatullah as much as you could learn. And you can not find any change in that amount that you know...”
You can neither see that it is made “tabdil (altered)” nor you can see that it is made tahwil (transformed), but the outer (manifested) works of the sunnat that you enjoyed are not requisite either.The universe is made up of the works of the act of the will of ALLAH.
There is no possibility for these works to alter (Tagayyur) by themselves.
Difference between knowing the existence of ALLAH and knowing ALLAH is tremendous.If ALLAH was known and found by mind (aql), there would be no necessity for the book and the prophet (Nabi).


Tebdil (Tabdil) : Alteration. Exchange.To change. To change something to another state or something.

Tahvil (Tahwil) : To turn or bring something from a state to another state . Conversion. Transformation.

Tegayyur (Tagayyur) : To pass or change from state to state or from something to something. Altering. Deteriorating. To be opposite.
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Gariban
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Mesajlar: 2834
Kayıt: 25 Tem 2007, 02:00

Re: THE GARDEN OF SPIRITUALITY - II

Mesaj gönderen Gariban »

Dış âlem üzerinde elde edilen bilgi mahzun ve mükedder anlarda duyulan ahlâkî ve manevî boşluğu dolduramaz.
Fakat manevî ve ahlâkî bilgi dış âlem hakkındaki cehâleti daima teselli edecektir.
Ve böyle kalacaktır…

Knowledge attained about the outer world can not fill the ethical (ahlaqi) and spiritual space that is felt in the sad and mornful moments.
But the spiritual and ethical knowledge will always console the ignorance about the outer world.
And this will (always) stay like this...


Başınızı semâlara kaldırınız, durduğunuz yerden ötesini tasavvurdan muhayyileniz yorulacaktır, fakat tabiatın mu’cizeleri tükenmiyecektir.
Bunlar hep sünnet-i ilâhiyedir.

Lift your head up to the heavens, and your imagination will get tired of envisioning the beyond from where you are but the miracles of the nature will not be exhausted.
These are all divine sunnah (sunnat-i ilahiyya).
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