DIWAN-I-SUNULLAH GHAYBI BABA (k.s)

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DIWAN-I-SUNULLAH GHAYBI BABA (k.s)

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All things (ashya) are one “wujud” [1]
The “Ayn” [2] of the things (ashya) is HUDÂ [3]
What is seen is always "Huwiyyat (manifested/outer identity of 'HU')"
There is nothing other than HUDÂ

[Diwan-i-Sunullah Ghaybi Baba (k.s), 17th Century, Couplet No: 1]

Bir vücuddur cümle eşyâ ayn-ı eşyâdır HUDÂ
Hep hüviyyetdir görünen yok HUDÂdan mâ-adâ


GLOSSARY:


[1] Wujud: Obligatory Real Existence. Self-Existent Essential Being.
[2] Ayn: 1. Eye 2. Source, Fountain, Spring
[3] HUDÂ: 1. Rabb 2. The Owner 3. The Creator


COMMENTARY:

All things appearing as Mawjud (existent) [4] are one Wujud in reality.
Essence-Reality (ASL) and Source/Origin of all things (Ashya) is HUDÂ jalla jalaluhu. What the human being sees is nothing other than HUDÂ jalla jalaluhu.


[4] 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”. The letter “mim=M” in Arabic is added to wujud, and the term “wujud” becomes “mawjud”. In the English language, the term “existence” is coming from the verb “to exist”. If you look at the “ex”, these 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”, ”came forth”. Now lets come to another point here, Mawjud was manifested from Wujud. But we are still perceiving mawjud by our senses and mind.

That is why, all of the things appearing in different and separate identities and personalities,
they are all from “Wajib-ul-Wujud (Obligatory Real Existence), Janab-i Haqq’s attribute of Existence in respect to their essence, quiddity (mahiyyat), who they are, their root, their reality and what they are.

Ghaybi Baba is reminding us the word of “Lâ Huwa illâ Huwa- There is no ‘HU’ other than ‘HU’ ” in Tasawwuf.

In Our Qur’an-i-Kareem, ALLAHu Dhul JALAL:

وَللّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَكَانَ اللّهُ بِكُلِّ شَيْءٍ مُّحِيطًا
"Wa Lillahi Mā Fī As-Samāwāti Wa Mā Fī Al-'Arđi ۚ Wa Kāna Al-Lahu Bikulli Shay'in Muĥīţāan : But to Allah belong all things in the heavens and on earth: and he it is that encompasseth all things. " [ Qur’an, An-Nisa, (4/126)]

And again Qur’an is saying to us that the heavens and earth where creation is from His Divine Light (Nur):

…اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ
”Al-Lahu Nūru As-Samāwāti Wa Al-'Arđi : Allah is the Light of the heavens and the earth.: " [ Qur’an, An-Nur, (24/35)]

However, it is “Kufr” to think that the Creator who is the Lord of the worlds, Rabbu’l-Alamiyn, and His creations are the SAME. We must not confuse the PAINTER with the PAINT…
Therefore: “Neither SAME nor SEPARATE!” we say.
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Re: DIWAN-I-SUNULLAH GHAYBI BABA (k.s)

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However, that “wujud” has “Inner (batin)” and “Outer (zahir)”
So, by this committee (Hey’et), He (“Hu”) becomes the First (Awwal) and the Last (Akhir)”


Lîk vardır ol vücûdun zâhiri vu bâtını
Pes bu hey'etle olur ol evvel u âhır ana


GLOSSARY:


Hey’et (T): Turkish word meaning 1. Form. Appearance. Surat. 2. Assembly of the members constituting a Union. 3. Astronomy 4. Position, nature, natural disposition (fitrat) of something.

Batin –Zahir-Awwal-Akhir : These attributes are related to the qualities/attributes of God amongst His Divine Names in Arabic:
AL- BATINU (J.J) [Qur’an Ref: 57/3] (dhatī)( اَلْبَاطِنُ) : the Hidden One.
AZ- Z‘AHIRU (J.J) [Qur’an Ref: 57/3] (dhatī)( اَلظَّاخِرُ) : the Manifest One
AL- AWWALU (J.J) [Qur’an Ref: 57/3] (dhatī)( اَلأَوَّلُ) : the First
AL- AKHIRU (J.J) [Qur’an Ref: 57/3] (dhatī)( اَلآخِرُ) : the Last


COMMENTARY:

However, that WUJUD mentioned in first couplet has both “Zahir” and “Batin”. In that case, For Him (Hu) to be “the first (Awwal)” and “the Last (Akhir)” is by the things (mawjudat) constituting that Union.

In our Noble Qur’an, ALLAHU DHU’L-JALAL by being the OWNER of the real attributes (siffat):


هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ

" Huwa Al-'Awwalu Wa Al-'Ākhiru Wa Až-Žāhiru Wa Al-Bāţinu ۖ Wa Huwa Bikulli Shay'in `Alīmun :
He is the First and the Last, the Evident and the Immanent: and He has full knowledge of all things." [Qur’an, Al-Hadid, (57/3)]

However, the Servant (ABD) uses the attributes, “Zahir (Evident. Manifested. Outward)” and “Batin (Immanent. Inner)” temporarily and relatively amongst the attributes of God mentioned in above verse.
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Re: DIWAN-I-SUNULLAH GHAYBI BABA (k.s)

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Suppositional it is to call the “wujud”, “first (awwal)” and “the last (akhir)”
“The Source (Ayn)” is such an “AHAD” that He is the beginning and the end...


İtibarîdir vücûda evvel u âhir demek
Bir AHADdır ol ayın kim ibtida-vu-intiha


COMMENTARY:

The beings of what appear to be as “Mawjud (Existence)” are relative and suppositional. They can only be known when their beings are compared or equated to other things, and they are based on causal reasons (“illat”
[*][/color]). Therefore, “Awwal: beginning” and “Akhir: end” of the entity/existence (Mawjudat) is temporal like itself.

However, the source (Ayn) of the Beings that are being created at every moment in the Universe is ONE in respect to their Beginning and End. In short, the existence of the relative MAWJUD (existent) –creatures EXISTs only in real WAJIBu’l-WUJUD.

[/b]

[*] ILLAT:[/color] Illat in Arabic is Illness but at the same time the root of this word “ill” can be related to the term,“cause (SaBaB)”. Everything is within the cause and effect mechanism in the life so the servant is also within this chain of ‘cause and effect’ mechanism which is called ‘illiyat’. However Allah is the beginning cause for everything and He is independent from ‘illiyat’, as ALLAH is the creator of the ‘cause and effect’. [/size]
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Re: DIWAN-I-SUNULLAH GHAYBI BABA (k.s)

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"Awwal (First)" and "akhir (Last)" are like that if you deem,
Don’t think that this secret has no beginning or end my Shah!


Evvel âhir farz edersen böyledir bu yoksa ki
İlbtidâsız intihâsız böyledir bu sır şehâ
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Re: DIWAN-I-SUNULLAH GHAYBI BABA (k.s)

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Saying “Awwal (first)” and “Akhir (Last)” in what is “AYN” is not possible
Words and expressions in the Word of HAQQ (the Truth) is enough as a witness.


Ayn olan şeyde ne mümkin evvel u âhir demek
Şâhid-i kâfi kelâm-ı HAKKdaki lafz u edâ


COMMENTARY:

Is it possible to say “Awwal (first)” and “Akhir (Last)” in What is Source (AYN)- Essence (ASL) – Base? If you are looking for a witness, the word of the Truth (Haqq), Noble Qur’an is enough as a witness with its wise, truthful, and mysterious secret expressions and words.
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Re: DIWAN-I-SUNULLAH GHAYBI BABA (k.s)

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That eternal spirit of the TRUTH (HAQQ) is the “Batin (inner/unmanifest)” of any being (mawjud)
All emergent (hadis) things in Outer (Zahir) are the manifestation of HUDÂ.


GLOSSARY:


Hadis: Things that are created at every moment and are emerging, coming in to being and changing.
HUDÂ: 1. Rabb 2. The Owner 3. The Creator


Bir vücûdun bâtınıdır ol kadîm-î rûh-u HAKK
Hep tecellî-i HUDÂdır hâdis olan zâhirâ


COMMENTARY:

The “Batin (inner/unmanifest)” of any THING (SHAY)” that has a transitory/temporary being in existence (Mawjudat) is the Eternal Spirit (RUH) of HAQQ TA’ALA.

Any THING (SHAY) that appears to be in Outer (Zahir) and to be emergent (Hadis) , and changing is the manifestation of the Creator (HUDÂ). This is the emergence of the Divine Power (Ilahi Qudrat) as “THING (SHAY)”.
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Re: DIWAN-I-SUNULLAH GHAYBI BABA (k.s)

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"Batin-i âlam (the Inner of the world)" wills to exhale into "Zahir (Exoteric/Outer)"
So that the truths which are hidden can be the known.


Bâtın-ı âlem teneffüs etmek ister zâhirâ
Müstetir olan hakâyık tâ ki ola âşinâ


COMMENTARY:
"Batin (Inner/Esoteric/Unmanifested)" of the âlam (world) keeps opening Secrets to "Zahir (Outer/Manifested)" as if exhaling so that the hidden and covered truths within the "Batin" will manifest (make tajalli) and be known.
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Re: DIWAN-I-SUNULLAH GHAYBI BABA (k.s)

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For the sake of His own Divine Love, a “taqaza” broke loose in the soul/life (JaN) of the world,
And (He) wore, in Most Perfect Form in order to watch His Beauty


Cân-ı âlemden takaza kopdu zâtı aşkına
Ekmel-i sûretde geydi hüsnünü seyr ede tâ


COMMENTARY:

For His Divine Love (ASHQ), HAQQ Taâlâ (The Truth) raised the apocalypse in the Soul/Life of the World, in human MIND (AQL) like a payee squeezing a debtor (taqaza). And while (God) is closer to man than his jugular vein, it is as if He wore the INSan (MAN)-Mind on the soul (JaN) in its most perfect form, and also on the RABB who is closer than close as a MATTER (JISM), so that (He) can watch His own Divine beauty..

Taqaza: Taqaza means to obligate and squeeze the debtor-servant (abd)-liable one by creating him and making him live to call him into account and ask His Right (Haq) from him. In public language “taqaza” means “to rub it in”.
Right is the right of the Dhat (Essence-Self-Reality and Quiddity of God). Because it is He who creates the Cause (Sabab).

The will of Allah (Muradullah), the aim of the creating is for “AYN” who He ordered the Oneness (Tawhid) and Choice to, and He wished it to live this Oneness by witnessing (shahadat) and returning (ruju) to its Essence-Reality (ASL).
He informed the MIND (AQL) by means of Qur’an and the Universe, by showing the system and making it live.
Sunnatullah – Systemullah (System of ALLAH).
Inside: “Dhât, NuN”..
Outside: Nur-u DHÂTullah (Light of the Self-Essence-Reality of God), Masiwa (Anything other than God), or Nur-u-Mim (Light of Mim)
In short , my Sunullah BaBa is saying that It is Rabb in Essence , and Abd in the Face.. It is As if He has worn it.

وَلَقَدْ خَلَقْنَا الْإِنسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ

“" Wa Laqad Khalaqnā Al-'Insāna Wa Na`lamu Mā Tuwaswisu Bihi Nafsuhu ۖ Wa Naĥnu 'Aqrabu 'Ilayhi Min Ĥabli Al-Warīdi: It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein. “ [Al-Qaf, (50/16)]
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Re: DIWAN-I-SUNULLAH GHAYBI BABA (k.s)

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Undoubtedly, a journey has been necessary to complete what is necessary,
So that the Hidden Treasure (Kanz-i Makhfi) is conquered and secret of “ÂM” is discovered


Lâ-cerem düşdü sefer bu iktizâ olan tamâm
(Kenz-i Mahfi) feth olup mekşuf ola sırr-ı âmâ


COMMENTARY:

Undoubtedly, Evidently and Certainly, it is obligatory that what is necessary in the journey of the test of servanthood is to conquer (make fath) the secret of the “Kanz-i Mahfi: Hidden Treasure”. By doing that Secret of “ÂM”, which is the MOTHER of the "NAQL (transmitted, Divine Knowledge)" for the AQL (Mind) in the limit end, will be disclosed, discovered, evident and complete.

It is said in a well known Hadith-i Kudthi, “Kuntu kanzan makhfi”: I was a hidden treasure, so I loved to be known [ Ajluni, Kashfu’l-hafâ, II, 132, hadith no: 2016]

It was asked to Rasulullah sallallahu alaihi wa sallam:
Where was Our Lord (Rabb) before He created the heavens and the earth?
Rasulullah sallallahu alaihi wa sallam:
(He) was in “ÂMÂ (عَمَاء): Obscurity” with no air below Him and no air above Him.
[Ibni Maja, Muqaddima 13]

It was also reported by Ahmad ibn Hanbal in his Musnad (vol. 4/ 11):

عن أبي رزين قال قلت يا رسول الله أين كان ربنا عز وجل قبل أن يخلق خلقه
قال : كان في عماء . ما تحته هواء وما فوقه هواء . ثم خلق عرشه على الماء

[Reported] From Abī Razīn, `I enquired, `O Messenger of God [Muhammad], where was our Lord (exalted and glorified) before He created His creation?'. He [Muhammad] replied, `He was in the Cloud (al-`amā'), no Air beneath Him and no Air above Him. Then He created His Throne upon the [primordial] Water(s) [trans. Lambden].

And Imam-i Ali (karamullahi wajha)says: It is “AL-ÂN: Now, Right at this moment”, still like that!..

And “ÂM” is blindness…
It is obscurity. Not being able to see anything in endless and pitch-black darkness and not being able to know any subject related to there.

Now the term “AHAD (اَحَدٌ): The ONE” in 112th Chapter of the Qur’an, is the name of this darkness of obscurity and being unknowable which belongs to ALLAHu DHU’L- JALAL…
As it is compared to the pitch-black darkness, “ignorance” is also called “UMMI” metaphorically.

And Even, those who have no allotted share (nasib) from the secret knowledge (Ilm-i Ladun), have considered the title of “Nabiyyu’l-UMMI: UMMI Prophet” stated in the Qur’an for Rasulullah sallallahu alaihi wa sallam, as the “illiterate/uneducated” who has not learned how to read and write. He was thought to be remained like he was born from his mother. That kind of understanding and expressing this issue is foolish.

In Arabic, term “UMM” means Mother. The reason for this is she is like a safe home in the pitch-black darkness for her baby in her womb. In this way, she is similar to the darkness of obscurity and being unknowable for her baby.

And The reason that Rasulullah sallallahu alaihi wa sallam is called “Nabiyyil Ummi” in the Qur’an is:
Nabi: the one who brings news,
“Nabiyyil Ummi” means the one who brings news from the darkness of obscurity (ÂMÂ). The one who is the manifestation of the “azali habba (from Habibiyyat)”, the seed of eternity.

Arabic is a pure-free and noble language. It was said to be the language of the ‘Jannat: Garden’ by Rasulullah S.A.W.S. It is not a language structured by a few Bedouin who came together in the desert and made it up.

It is a “mukammal” and “mukarram” language by which the Creator of the System revealed the “Qur’an-i Kareem”.
We need to know here that AHADIYYAT (ONENESS) is
the unique-singleness and oneness behind the pitch-black darkness and veil of obscurity, who we are veiled from, Who is named by Him self in the Qur’an as “AL-AHAD (The ONE)”, the real personification and self (dhatness) of Allahu Dhu’l-Jalal, who can not be comprehended, understood and carried by the capacity of the human mind. It is this sort of uniqueness, singleness and oneness that has no match nor equivalent.
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Re: DIWAN-I-SUNULLAH GHAYBI BABA (k.s)

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Now , If we come to “The inner of the Universe (batin-i âlam) is the self of the Truth (Zat-i Haqq)."
Watch and see how it is opening the “Hidden Treasure: Kanz-i Makhfi
[*][/color]

Geldik imdi zât-ı HAKK kim bâtın-ı âlemdurur
(Kenz-i Mahfi) sini seyret gör nice eyler küşâ


[*][/color] It is said in a well known Hadith-i Kudthi, “Kuntu kanzan makhfi”: I was a hidden treasure, so I loved to be known [Ajluni, Kashfu’l-hafâ, II, 132, hadith no: 2016] [/b][/size]
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Re: DIWAN-I-SUNULLAH GHAYBI BABA (k.s)

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11

The Secret (Sirr) of the Truth (Haqq) had been hidden in the form-appearance of the Universe (Surat-i Âlam)
Love of the Self-Essence-Reality of God (Hubb-u Dhati) has manifested from the Truth (Haqq), so that the hidden (khafâ) will rise (be exalted).


Sûret-i Âlemde mestûr olmuş idi sırr-ı Hak
Hubb-u zâtî kopdu Hakdan mürtefi ola hafâ


COMMENTARY:

The Secret of the Truth (Haqq) was hidden and covered in the ‘surats-forms of that visible Universe’.
"Muhabbat"
[*], which is peculiar to Self-Essence-Reality of the TRUTH (Haqq), has come off of the Truth (Haqq). It has manifested from the Truth, and the Truth (Haqq) willed that the hidden-secrecy roaming in the creation will rise to Himself (dhat).

[*] 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.[/color][/b][/size]


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That is such a force/strength (quwwat) that it is the essence of that breath (nafas),
And it has come off of the Universe (âlam) to rise until it finds the convergence.


Yani bir kuvvet ki ol ayn-ı nefesdir mânide
Kopdu âlemden urûc ede bulunca tâ lika


COMMENTARY:

That “MUHABBAT” is such a force-strength that it is the essence of that breath in “mâ’nâ”. It rose to the heavens by coming off this Universe (âlam) until it reaches to its essence–reality (ASL).
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Re: DIWAN-I-SUNULLAH GHAYBI BABA (k.s)

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By making “sayr (journeying)” from “the lowest (Asfal) to the high (Âlâ)”, by rising to higher degrees and gathering all, may the knowledge of sufficiency/adequacy arise (from this)

Esfel ü Âlâyı seyr edip merâtib kat' ile
Cümleyi cami' olup hâsıl ola ilm u gına


COMMENTARY:

By journeying and passing through all the levels, degrees, ranks and steps from the “Asfal: the Lowest, downmost, most coarse-crude-ordinary” which is the rank (maqam) of safilin, the rank of servanthood (abdiyyat), to the honourable-glorious rank (maqam) of the servanthood of “Illiyin”, which is high in terms of rank,
By gathering within himself the features, qualities and beauties of all, may the sufficient and necessary knowledge (ILM) and the KAMÂL of adequacy emerge and arise..


لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ
“"Laqad Khalaqnā Al-'Insāna Fī 'Aĥsani Taqwīmin :
Surely We created man of the best stature" [ Qur’an, At-Tîn, (95/4) ]

ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ
“"Thumma Radadnāhu 'Asfala Sāfilīna : Then do We abase him (to be) the lowest of the low." [ Qur’an, At-Tîn, (95/5) ]

كَلَّا إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ
“"Kallā 'Inna Kitāba Al-'Abrāri Lafī `Illīyīna: Nay, but the record of the righteous (abrar) is in 'Illiyin." [ Qur’an, Al-Muţaffifīn, (83/18) ]
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Re: DIWAN-I-SUNULLAH GHAYBI BABA (k.s)

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He took the "Arsh", which is a lofty “world (Âlam) ”, as a landing place (mansion)
And couldn’t reach to his will (murad) to do “zawk-u safâ” within it,


Âlem-i ulvi ki Arşdır anı menzil eyledi
Bulmadı anda murâdın eyleye zevk u safâ


COMMENTARY:

He took the Arsh whose Spiritual worth is very lofty and high, as a landing place, as a mansion on this journey and reached there. However, He couldn’t reach to his will by which he would be satisfied and do “zawk u safâ” there.
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Re: DIWAN-I-SUNULLAH GHAYBI BABA (k.s)

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He passed through the Arsh and mounted the throne (Qursi) by saying it is a halting place (menzil)
Even there, he couldn’t find himself and He searched (for himself) from place to place


Geçdi Arşdan çıkdı kürsiye bu kez menzil diyu
Anda dahi bulmadı kendin aradı câ-be-câ


COMMENTARY:
He mounted the throne (Qursi) by passing through “Arsh”, in case it was the target place to arrive.
However, he couldn’t find a place, a MaKâN and a position there..Qursi is like his aql (mind) there. Arsh is like the transmitted (Naql). Man always seeks in his mind (aql).


He came up to the world (âlam) of seven heavens, and moved and watched around it too.
He couldn’t even find himself there, how could he have a contentment


Geldi heft eflâke çıkdı anı dahi seyr edip
Anda hiç bulmadı kendin nice olsun dilküşâ


COMMENTARY:
Continuing, he came up to the world of seven heavens and moved and watched around it as well. (He understood what that world is.)
He couldn’t find any comfort/contentment in his heart there too.


He came and faced the (world of) elements this time,
And even there that Heart Stealing Beautiful has not even shown Her face


Unsuriyyâta bu kez geldi yüzünü tutdu ol
Anda dahi yüzünü göstermedi ol dilrübâ


COMMENTARY:

He faced the world of elements, Anâsır (four elements) which become a reason for something to come to existence. He came to the land of the quadruple of “Earth-fire-water and air”. Even there, that Heart Stealing Beauty has not shown Her face.
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Gariban
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Kayıt: 25 Tem 2007, 02:00

Re: DIWAN-I-SUNULLAH GHAYBI BABA (k.s)

Mesaj gönderen Gariban »

He even passed through it to take the MINE [*][/color] as a halting place (stopping place) (menzil).
Although he pleaded much, he did not find his essence in it.


Kodu anı dahi gecdi madene menzil diyu
Bulmadı anda özün kim gerçi etdi çok recâ


GLOSSARY:
[*][/color] MINE : Term “Ma’den” is used in original Turkish. Ma’den means:
1. “The place of origin (asl-i mekân)” and “source origin (me’haz)" of any thing.
2. A supply or source of a trait or feature or character.
3. Mine. A deposit of ore or minerals in the earth or on its surface.
4. States of the iron mixed with matter e.g. earth, stone, sand.


COMMENTARY:

He passed through the four elements (Anâsır-ı Arbaa) too and stopped over the MINE (MA’DEN). No matter how much he pleaded and made supplications, he couldn’t find his ESSENCE in it either.[/b][/size]
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