WORDS FROM THE GARDEN OF THE WALIYULLAHS

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"Ey Efendi! Sende maddî güzelliğin gamı, yüksek mevkinin özlemi var. Sen bağlara, bahçelere, çayırlık ve harman yerlerine sahip olmak istiyorsun. Bizler ise tevhid âleminin yanıklarıyız. Bizde Lâ ilâhe illallah (Allah’tan başka ilâh yoktur) daki sır vardır."

[Hz.Rumi (k.s), Divan-ı Kebir’den Seçmeler, Şefik Can Efendi, Söz 314. Cilt IV.]

Oh Efendi
[*]! There is the sorrow of the corporeal beauty and the longing of the high positions (statuses) within you. You would like to own the vineyards, gardens and the lands of the meadow and harvest. However, we are the inflamed ones with the world of Oneness (Tawhid). We have the secret within the “La ilaha illa ALLAH (There is no god but ALLAH)”.[/color]

[Jalaladdin-i Rumi (k.s), Selections from the Divan-i Kebir by Şefik Can, Word 314,Volume IV]

[*]Efendi (T; derived from Greek, aphentês, "master”)[/color][/size][/b]

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Ey gönül! Anlamayanlar seni üzerler, rahatsız ederler. Hatta seni deli, divâne ederler, ayağını bağlarlar. Sen içi tatlı, özlü bir yemişe benzersin. Bu yüzden seni hep kırarlar.

[Hz.Rumi (k.s), Divan-ı Kebir’den Seçmeler, Şefik Can Efendi, Söz 316. Cilt IV.]

Oh the heart! Those who don’t understand you, upset and disturb you. They even turn you mad, and tie your feet. You are like a nut that has a sweet kernel inside. That is why they keep breaking you.

[Jalaladdin-i Rumi (k.s), Selections from the Divan-i Kebir by Şefik Can, Word 316,Volume IV]


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ResimLâ İlâhe İLLâ ALLAH

Ey Hak yolunun yolcusu! Eğer sende bu yolun sevdası varsa, senin başında bu kapının, bu dergâhın sevgisi bulunmuyorsa Hakk ehlinin açtığı iman ve sevgi kapılarının anahtarı nedir? Biliyor musun? O, “Lâ ilahe illallah (Allah’tan başka ilâh yoktur) kelimesini çokça, hoşça söylemektir.
[Hz.Rumi (k.s), Divan-ı Kebir’den Seçmeler, Şefik Can Efendi, Söz 317. Cilt IV.]

Oh the traveller of the path of Truth (Haq)! If you have the passionate love of this path, and if there is no love of this door and dargâh
[*] in your head, do you know what the key of the love and faith doors that the people of the Truth (Haqq) open? That is to say the word, “La ilaha illa ALLAH (There is no god but ALLAH)”, abundantly and pleasantly.
[/color]

[Jalaladdin-i Rumi (k.s), Selections from the Divan-i Kebir by Şefik Can, Word 317,Volume IV]

[*]Dargâh: (P, also spelled dargah [lit., "door-place," "gate-place"]; spelling in T, dergâh, dergeh: This word originally referred to the king's court. In sufism, it means the sufi teacher's "court," a place where dervishes would meet and do prayer-chanting [Zikr] and to receive spiritual instruction from the teacher. These were usually humble buildings, though some which were well-funded were large enough to contain separate cells for the dervishes to live in, a kitchen, and an attached mosque [/color][/size][/b]

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Bu görünen ben, ben değilim. Şu halde, “ben, ben” dediğim kimdir; söyle! Söyleyen, ben değilim. Peki benim dilim ile söyleyen kimdir; söyle! Aslında, ben baştan ayağa kadar bir gömlekten fazla bir şey değilim. Benim gömleği olduğum varlık kimdir; söyle!

[Hz.Rumi (k.s), Divan-ı Kebir’den Seçmeler, Şefik Can Efendi, Söz 318. Cilt IV.]

That apparent “me (i)”, is not “Me (I)”. In this case, tell me Who is What I call “I (me), I (me)”! The one who is saying is not me (I). Well then tell me who says it with my tounge! In fact, I am nothing more than a shirt from head to toe. Then tell me who the Being is to who I became a shirt!


[Jalaladdin-i Rumi (k.s), Selections from the Divan-i Kebir by Şefik Can, Word 318,Volume IV]


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Herhangi bir kimsede gizli bir aşk derdi yoksa, o yaşıyormuş gibi görünse de, onun gönlü ve canı yoktur. O âdeta gezen, dolaşan bir ölüdür. Eğer aklın varsa git de Hakk’dan dert iste! Çünkü dertsiz olmak, aşk derdine düşmemek, tedavisi imkânsız bir hastalıktır.

[Hz.Rumi (k.s), Divan-ı Kebir’den Seçmeler, Şefik Can Efendi, Söz 326. Cilt IV.]

If there is no hidden pain (dard [1]) of love in anyone, even if he/she seems to be living, that person has no heart and soul (djann) . He/She is almost a walking and roaming dead. If you are wise, go and ask for sorrow from the Haqq (Truth)! Because having no pain and not falling in to the pain of love (ashk), is an illness that is impossible to treat.

GLOSSARY

[1] Dard: “Dard” here is translated as "pain". “Dard” means the pain of longing love for God. “Dard” is the deep sorrow, heart ache and affliction that comes from the longing love for God.


[Jalaladdin-i Rumi (k.s), Selections from the Divan-i Kebir by Şefik Can, Word 326,Volume IV]

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O öyle bir sevgilidir ki, onun aşkının getirdiği gam, her hastanın devâsıdır. Her kim onu sevmiş, ona yâr olmuşsa, o da onu sevmiş, ona yâr olmuştur. Bana diyorlar ki: “Boş durma! Dâimâ bir İŞle uğraş!” Ben işsizim, bir işle meşgul değilim, ama herkesin uğraştığı şu dünya işlerinden uzak durmak da aslında büyük bir iştir!.

[Hz.Rumî (k.s), Divan-ı Kebir’den Seçmeler, Şefik Can Efendi, Söz 327. Cilt IV.]

“HU [1]” is such a beloved one that the heart ache (sorrow) that is brought by his love is the remedy for every patient.Whomever loves him, whomever has been beloved to him, “HU” loved him and has become beloved to him too [2]. They are telling me : “Don’t be idle! Always be occupied with a work!” I am out –of-work, I am not occupied with a work, but keeping away from those wordly works that everyone is occupied with , is in fact a big work.

[Jalaladdin-i Rumi (k.s), Selections from the Divan-i Kebir by Şefik Can, Word 327,Volume IV]

GLOSSARY

[1] Hû: (A; lit., "He") a Qur'ânic term [as in, "There is no divinity but He ("lâ ilâha illâ huwa," (Qur'ân 2:163)], interpreted by sufis to refer to the Essence [huwiyya] of God (and therefore far transcending human concepts of male or female). In this way, it is also viewed as the greatest Name of God [A: ismu 'l-a`Zam].

[2] This sentence reminds a verse in the Qur’an [Al-Maidah (5/54)] : "O you who believe! Whoever from among you turns back from his religion , Allah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the way of Allah, and never afraid of the blame of the blamers. That is the Grace of Allah which He bestows on whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower.''


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Can incisi (rûhumuz) şu dört unsurdan ibaret olan bedenin içine düşünce, birbirine zıt olan bu fesâd unsurlar (su, toprak, hava, ateş), o can incise ile komşu oldular, bu tende beraber yaşamaya başladılar. Fakat, nasıl kötü üzümden iyi üzüm renk alırsa, onun rengine boyanırsa, can incise de dört unsurun rengine boyandı. Rabbim kimseye kötü komşu vermesin!

[Hz.Rumi (k.s), Divan-ı Kebir’den Seçmeler, Şefik Can Efendi, Söz 341. Cilt IV.]

When the pearl of the life (djann) fell in to that body that is made of four elements, these corrupted elements (water, earth, air, fire) that are in contrast with each other, have been the neighbour with that pearl of life. They started to live in this body together. But no matter how the good grapes take their colour from the bad grapes, and get painted with their colour, this pearl of life got painted with the colour of the four elements. May my Lord (Rabb) not give evil neighbour to anyone!.

[Jalaladdin-i Rumi (k.s), Selections from the Divan-i Kebir by Şefik Can, Word 341,Volume IV]


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Âşıkların gönüllerinin yanışlarında kıvılcımlar vardır. Gönüllerini, sevgiliye vermiş olanların gönüllerindeki derdin belirtileri vardır. Sen, hiç duymadın mı? Yanıp yakılanların gönüllerinden çıkan, ateşli bir “ah” tâ Allah’ın rahmet huzuruna geçer, gider.

[Hz.Rumi (k.s), Divan-ı Kebir’den Seçmeler, Şefik Can Efendi, Söz 371. Cilt IV.]

There are sparks within the burnings of the hearts of the Lovers. There are signs of the pain (dard
[*]) in the hearts of those who gave their hearts to the beloved. Have you never heard ? A flaming “Ah” that comes out of the hearts of the ones who are inflamed with love, arrives in the presence of the mercy (rahmat) of Allah (God) and goes.[/color]

[Jalaladdin-i Rumi (k.s), Selections from the Divan-i Kebir by Şefik Can, Word 371,Volume IV]

GLOSSARY

[1] Dard: “Dard” here is translated as "pain". “Dard” means the pain of longing love for God. “Dard” is the deep sorrow, heart ache and affliction that comes from the longing love for God.[/size][/b]

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Eğer haksızlık edip onu bunu incitirsen, sitemlerde, cefalarda bulunursan,Hakk’a karşı ta’ahhüdünün, iyi insan olarak yaşamak andının ne kıymeti kalır? Zehir verdikten sonra bal sunarsan ne işe yarar? Halk için çalışıp çabalamak güzel, hayırlı bir iştir. Fakat kendin için, kendi menfaatin için çalışmanın ne değeri olabilir?

[Hz.Rumi (k.s), Divan-ı Kebir’den Seçmeler, Şefik Can Efendi, Söz 372. Cilt IV.]

If you keep hurting this person and that person by doing unjustice and tormenting (people), what would be the worth of swearing an oath to live as a good human being , and your pledge to Haqq (the Truth)? What is the benefit of offering honey just after giving the poision? It is nice and a good work to strive for the public good. But what would be the worth of working for your own self, and for your own interest ?

[Jalaladdin-i Rumi (k.s), Selections from the Divan-i Kebir by Şefik Can, Word 372,Volume IV]


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Balçıktan yaratılmış bir sevgilisi olan, bir gün ona kavuşur, sükûn bulur, rahatlar. O kimse ne acâyip, ne şaşılacak nâdir bir kimsedir ki, şu balçık bedeninden dışarı çıkar, kendi kirli maddî varlığından kurtulur da, senin gibi eşsiz bir sevgilinin muhabbetine düşer, nâdir bir sultanın sevgisini kazanır.

[Hz.Rumi (k.s), Divan-ı Kebir’den Seçmeler, Şefik Can Efendi, Söz 381. Cilt IV.]

(When) The one who, has a beloved that is created from clay, reunites with her, (then) finds tranquillity (sukun) and relaxes. That person is such a strange and amazingly rare person that he gets out of his clay body, gets trid of his own dirty material existence and then he falls in to the “muhabbat (love)
[*]” of a unique Beloved one like you, and gains the love of a rare Sultan (like you).[/color]

[Jalaladdin-i Rumi (k.s), Selections from the Divan-i Kebir by Şefik Can, Word 381,Volume IV]

GLOSSARY

[*] Muhabbat: It comes from the word الحب in Arabic pronounced as „Al-Habb“ meaning „Love“. The Truth of Muhabbat in Tasawwuf is to give your everything to the Beloved and not to leave anything within you for yourself.
People of Muhabbat fall in three groups:
1-Muhabbat of Amme:
This is a love because Allah bestows upon them. Rasulullah PBUH says : “Hearts have characteristic of loving the ONE bestowing upon them.”
2-State of Sifati-Ashk(Love): This is due to heart looking at ALLAH’s glory(jalal), magnificience (azamat), power(qudrat) and knowledge(ilm). This sort of Muhabbat is experienced by the elite(Hawas), loyal(sadiq) and Men of Divine Knowledge(ahl-i tahqiq). Husain an-Nuri says that: “Muhabbat is the revelation of the secrets when the veils are torn.”
3-The State of Dhati Muhabbat. This is to love ALLAH without any reason. This is born from understanding and knowing that loving ALLAH is causeless and beginingless.This sort of love is the love of loyals(siddiq) and Arifs.
Muhabbat also includes another root term “HABBA” . Habba means “seed” in Arabic and this is the seed of Love. When you put a seed in the soil , one day this will grow to tree and it will blossom flowers and give the fruit. The aim of this seed is to have this fruit. [/color]

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"Oğul! İnsanlar vardır, şafak vaktinde doğar, akşam ezanında ölürler”
[ Şeyh Edebali (k.s)’den Osman Gazi’ye]

Oh Son! There are people who, are born at the time (VaKT) of day break and die at the call of evening prayer (Adhanu’l-maghrib )”
[From Sheikh Edebali (k.s) to Osman Ghazi who is the founder of the Ottoman Empire]
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Vasl-ı Hak olmağa eylersen heves
Aşka ulaş gayriden gönlünü kes..[Niyazi Mısri (k.s)]


If you have a desire to reach the TRUTH (HAQQ) , cut the ties of your heart off anything other than ALLAH , and reach to LOVE (ASHK)... [Niyazi Mısrî (k.s)]
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"Vücud yalnız zat-ı Hakk'ın vücud-ı Vacib'i olup hareket-i HuBBiYYe ile makam-ı ahadiyyetten tenezzül ederek müte'addid (türlü türlü çeşitli) mezahirde (eşyanın göründüğü mazharlarda) zuhur etmiş ve esma ve sıfatıyla tecelli eylemiştir. Ve bundan dolayı kesret (Çokluk) vaki' OLmuştur." [Hüseyin Bey, Gülşen-i Raz Şerhi]

“Wujud (ESSENTIAL BEING) is the solely essential (wajib) wujud of the Self Essence Reality of the TRUTH (HAQQ), and manifested from the station of Ahadiyyat (single, unique oneness of God) with the motion (harakat) of HuBBiyya (seed of love) and appeared in the various manifestation places by His Names and Attributes. Because of this the multiplicity/manyness (Kasrat) have emerged.” [Huseyin Bey, from the Commentary of Secret Rose Garden of Shabustari (k.s)]


Wujud and Mawjud: “Jud” means generosity or the offer(iqram; karam ) . There is a difference between the terms “Wujud” and “Mawjud” which takes important in reading documents interpreted from Arabic to English. Both wujud and mawjud are translated as being or existence. Wujud is the essential (wujub)being of Jawwad(very generous one who bestows and grants). Noorullah(Light of ALLAH) being an adjective from that Wujud(essential being) manifests through the manifestation point of “Light of Mim”, then this wujud (essential being) finds a temporary grace (rahmad) and manifests/discloses/reveals Himself as mawjud “existence”. Letter “mim=M” in Arabic is added to wujud and the term “wujud” becomes “mawjud”. In English language, the term “existence”is coming from the verb “to exist”. If you look at the “ex” , this two letters are from Latin and “ex” means “-forth”. That is why there is a meaning of coming forth in the terms e.g “Exit”, “Exhaust”. This means the term “existence” in English is like “manifested”,”revealed” ,“disclosed”,”comed forth”. Now lets come to another point here, Mawjud was manifested from Wujud. But we are still perceiving mawjud by our senses and mind. (Explanation of the term wujud and mawjud is by Kul Ihvani)
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In fact, we are all in the soul sea. If it wasn’t like that, would the waves come from the sea of heart one after the other ? (Otherwise) Could we have these spiritual tastes ? [ Sheikh Hamid Al-Wali of Aksaray, Somuncu Baba (k.s)]

Aslında biz hepimiz can denizinin içindeyiz Böyle olmasa gönül denizinden birbiri ardınca dalgalar gelir miydi? Biz bu manevi zevkleri duyabilir miydik? [Şeyh Hamidi Veli Aksarayi, Somuncu Baba (k.s)]
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"Akla göre imkansız olduğunu söylediğimiz bir şey, bazen ilahi bir nispet bakımından imkansız olmayabileceği gibi akıl açısından mümkün herhangi bir şey de bazen ilahi nispet yönünden imkansız olabilir..."

"As something that we call impossible in accordance with reason, may not be impossible in comparison with the Divine, any other thing that is possible rationally, may sometimes be impossible in accordance with the Divine..."

[Muhyiddin İbn-i Arabi (k.s), Futuhat-ı Mekkiye , Vasıl, s.104, 1.Cilt]
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"CÂNÂN'dan başka birşeyle diri olan ÂDEM'de olsa beş para etmez!. " [Kuş Dili, Ferudiddin Attar (k.s)]

The one who is alive with anything other than the BELOVED is not worth a penny even if he is ADAM..."
[Expelling of Adam out of Paradise, Conference of the Birds, Farududdeen -i -Attar (k.s)]
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"Ey gönül bir derde düş kim ande derman gizlidir,
Gel iriş bir katraya, kim anda, umman gizlidir
Terk edüp name nişani gey Melâmet hırkasın.
Bu Melâmet hırkasında nice Sultan gizlidir,
Deme bir hari Hakda hor deyu kılma nazar
Kalbinin bir köşeslnde Arş u Umman gizlidir…"

[İsmail Maşuki (k.s)]

"Oh the heart, fall into a hearthache, and therein a remedy is hidden,
Come and reach to a drop, and therein an ocean is hidden,
Wear the khirqa ([1] darwish cloak) of Malamat by leaving the name and fame behind,
In this khirqa of Malamat, many Sultans are hidden.
Don't look down on it by saying "It is a thorn in the rose of the Truth (HaQQ)",
In a corner of your heart, therein a throne (Arsh [2]) of ocean is hidden"
[Shaikh İsmail Mashuki (k.s)]

[1] khirqa : In today’s use , the term means cardigan but it is a special word in Islamic Tasawwuf. khirqa (Arabic [derived from KHaRaQa, to tear]; lit., "rag," " tattered piece of cloth"]; spelling in Turkish, hIrka [pronounced, "hurka," an approximation of the Turkish "undotted i"): a type of `abâ, or dervish's cloak. In the Mevlevi Whirling Prayer Ceremony, it is a long blackcloak with very long sleeves and no collar or buttons. The semazens keep their arms out of the sleeves (except when doing the Islamic ritual prayer [namâz, Salât]). During the Whirling Prayer Ceremony, the Shaykh (here caled pôstneshîn) keeps his arms in the sleeves. In addition to the ceremonial khirqa, Mevlevis wore khirqas for use outdoors, which were always worn together with their sikkas. Traditionally, the patched frock of the dervishes. In early sufism, the khirqa was bestowed upon a disciple by a sufi master, as part of initiation, as recognition of the attainment of a certain spiritual station [maqâm], at the completion of the master's sufi training, or as proof of being selected as the successor after the master's death.

[2] Al-Arsh: The Throne of God is the reigning centre of God in the Abrahamic religions: primarily Judaism, Christianity, and Islam. The throne is said by various holy books to reside beyond the Seventh Heaven and is called Araboth in Judaism,[1] and al-'Arsh in Islam. Many in the Christian religion consider the ceremonial chair as symbolic or allegorical.
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Even if there are sins that would be enouh to fill the hundreds of worlds, Know this well that they will be winnowed (driven away) by a breath of repentance (tawba)... [Fariduddin Attar (k.s), Conference of the Birds]

Yüzlerce âlemi dolduracak günah olsa da bir tevbenin nefesiyle savrulup yok olacağını iyi bil...[Feriduddin-i Attar (k.s), Mantıkut Tayr]
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"Sins of the slaves of the TRUTH is nothing but a drop of water seeping through the cloud compared to His sea of benevolence (ihsan) and blessings that HaQQ (The Truth) does not refrain from any of His creatures that He (HU) created…"
[ Symphony of the Birds, Mantik ut Tayr , Feriduddeen-i Attar (K.S)]

"Hakkın yarattığı hiçbir mahlukatından sakınmadığı ihsan ve lütuf deryasının karşısında kullarının günahları buluttan süzülen bir damladan ibarettir..." [Mantıkut Tayr , Feriduddin-i Attar (k.s)]
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Re: WORDS FROM THE GARDEN OF THE WALIYULLAHS

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There is an earthen jug and God Almighty shows this as full of water to some people and quenches them with this water and they quaff. (God almighty) also shows this as empty to some other people and their lips don’t even get wet. Why would the one who does not drink water from the jug, give thanks ? The person who sees the jug as full, gives thanks.

God Almighty, Allah, kneaded Adam’s clay for forty days and prepared him in an order with His judgement and the cursed demon (iblis) had descended on earth. He run into Adam’s form, entered into that form, circulated in his veins, fully watched it, and saw its veins with full of blood, its nerves and hılt (blood, saliva, bile and spleen) then said that :
I had seen on the foot of the arch (throne) and it was written that a demon would be created. My God, if this is not the demon I’d be surprised, at best this would surely be it .

[Rumi (k.s), Fihi Ma Fih, Part 6]

Bir testi var, Ulu Tanrı onu bâzı kimselere suyla dolu gösterir, onları bu suyla suvarır, kanakana içerler. Bâzı kimselereyse boş gösterir, dudakları bile ıslanmaz. Testiden su içemeyen ne diye şükretsin? Bu testiyi dolu gören kişi şükreder.
Ulu Tanrı, "Allah Âdem'in balçığını kırk gün yoğurdu" hükmünce onu düzdü-koştu, bunca zaman yeryüzünde kala-kaldı. Lânet olasıca İblis, yere inmişti. Âdem'in kalıbına rastladı. O kalıba girdi, damarlarında döndü-dolaşti; iyice seyretti; kanla dolu olan damarlarını, sinirlerini, hıltlarını gördü. Dedi ki: Arş ayağında görmüştüm, bir İblis yaratılacak diye yazılıydı. Eyvahlar olsun, şaşarım doğrusu İblis bu değilse; olsa-olsa budur mutlaka.
[Hz.Rumi (k.s), Fihi Ma Fih, 6.Bölüm)]
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Re: WORDS FROM THE GARDEN OF THE WALIYULLAHS

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“Akıllı kişi dünyayı sınadığında, dost kisvesinde bir düşman olarak kendisine açılır”
[Bir Şair, Muhyiddin İbn Arabi (k.s), Futuhat –I Mekkiye, C.1]

“When the wise person examines the world (dunya),
It is revealed to him as an enemy in disguise of friend…”

[Word of a poet, Ibn Arabi (k.s), Futhuat al Makkiye, Volume 1.]
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Re: WORDS FROM THE GARDEN OF THE WALIYULLAHS

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"Eğer sana, doğru bir yol lâzımsa, padişahların yolu
ümit ve korku yoludur. Bir insanda iyilik ümidi, kötü­
lük korkusu olunca akıllılık ona tabiat olur... "


[Kisra'nın Oğlu Hürmüze Nasihatı, Bostan ve Gülistan, Sa'di Şirazi (k.s) ]

"If you need a right path, the path of kings is the path of hope and fear. In human being, If the good is his hope, and the evil is his fear, the wisdom becomes a nature for him..."

[Kisra's advice to his son, Hurmuz, Gulistan of Sa'di Shirazi (k.s) ]
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Re: WORDS FROM THE GARDEN OF THE WALIYULLAHS

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"Akıllı isen, herşeyin mânâsına meylet. Çünkü suret kalmaz; lâkin mânâ kalır. Kimde ki ilim, cömertlik, Allah korkusu yoksa, o kimse mânâsız, kuru bir surettir. "

[Bostan ve Gülistan, Sa'di Şirazi (k.s) ]

"If you are wise, incline towards the meaning of everything. Because the form does not remain;but the meaning remains. Whomever has no knowledge, generosity and the fear of God (ALLAH), that person is a meaningless dry form."

[Gulistan of Sa'di Shirazi (k.s) ]
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