Eğitim ve öğretime, bilgi ve bilime farklı bir bakış; MÂNÂ-YI İSMÎ yerine MÂNÂ-YI HARFİ ile bakış. Açık kaynak bir eğitim sitesi. A different perspective on education and teaching, knowledge and science; glance with the LETTER MEANING instead of the NAME MEANING. Open source education site.
Now generosity requires liberality; compassion cannot dispense with beneficence; and awesomeness and honour make it imperative that the discourteous be chastised. But not even a thousandth part of what that generosity and awesomeness require is to be seen in this realm. The oppressor retains his power, and the oppressed, his humiliation, as they both depart and migrate from this realm. Their affairs are, then, left to the same Supreme Tribunal of which we speak. – Readings from the Tenth Word “Resurrection and the Hereafter” – 2
SHORTS
The Tenth Word
Resurrection and the Hereafter
…
•Second Aspect:
Look at the organization and administration of this kingdom! See how everyone, including the poorest and the weakest, is provided with perfect and ornate sustenance. The best care is taken of the sick. Royal and delicious foods, dishes, jewel encrusted decorations, embroidered garments, splendid feasts — all are to be found here. See how everyone pays due attention to his duties, with the exception of empty-headed people such as yourself. No one transgresses his bounds by as much as an inch. The greatest of all men is engaged in modest and obedient service, with an attitude of fear and awe. The ruler of this kingdom must possess, then, great generosity and all-embracing compassion, as well as, at the same time, great dignity, exalted awesomeness and honour. Now generosity requires liberality; compassion cannot dispense with beneficence; and awesomeness and honour make it imperative that the discourteous be chastised. But not even a thousandth part of what that generosity and awesomeness require is to be seen in this realm. The oppressor retains his power, and the oppressed, his humiliation, as they both depart and migrate from this realm. Their affairs are, then, left to the same Supreme Tribunal of which we speak.
• Third Aspect:
See with what lofty wisdom and ordering affairs are managed, and with what true justice and balance transactions are effected! Now a wise polity requires that those who seek refuge under the protecting wing of the state should receive favour, and justice demands that the rights of subjects be preserved, so that the splendour of the state should not suffer. But here in this land, not a thousandth part of the requirements of such wisdom and justice is fulfilled; for example, empty-headed people such as yourself usually leave this realm unpunished. So again we say, matters are postponed for the consideration of a Supreme Tribunal.
• Fourth Aspect:
Look at these innumerable and peerless jewels that are displayed here, these unparalleled dishes laid out like a banquet! They demonstrate that the ruler of these lands is possessed of infinite generosity and an inexhaustible treasury. Now such generosity and such a treasury deserve and require a bounteous display that should be eternal and include all possible objects of desire. They further require that all who come as guests to partake of that display should be there eternally and not suffer the pain of death and separation. For just as the cessation of pain is pleasurable, so too is the cessation of pleasure painful! Look at these displays and the announcements concerning them! And listen to these heralds proclaiming the fine and delicate arts of a miracle-working monarch, and demonstrating his perfections! They are declaring his peerless and invisible beauty, and speaking of the subtle manifestations of his hidden beauteousness; he must be possessed, then, of a great and astounding invisible beauty and perfection. This flawless hidden perfection requires one who will appreciate and admire it, who will gaze on it exclaiming, Ma’shallah!, thus displaying it and making it known.
As for concealed and peerless beauty, it too requires to see and be seen, or rather to behold itself in two ways. The first consists of contemplating itself in different mirrors, and the second of contemplating itself by means of the contemplation of enraptured spectators and astounded admirers. Hidden beauty wishes, then, to see and be seen, to contemplate itself eternally and be contemplated without cease. It desires also permanent existence for those who gaze upon it in awe and rapture. For eternal beauty can never be content with a transient admirer; moreover, an admirer destined to perish without hope of return will find his love turning to enmity whenever he imagines his death, and his admiration and respect will yield to contempt. It is in man’s nature to hate the unknown and the unaccustomed. Now everyone leaves the hospice of this realm very quickly and vanishes, having seen only a light or a shadow of the perfection and beauty for no more than a moment, without in any way being satiated. Hence, it is necessary that he should go towards an eternal realm where he will contemplate the Divine beauty and perfection.
“Every village must have its headman; every needle must have its manufacturer and craftsman. And, as you know, every letter must be written by someone. How, then, can it be that so extremely well-ordered a kingdom should have no ruler – Readings from the Tenth Word Resurrection and the Hereafter – 1
SHORTS
The Tenth Word
Resurrection and the Hereafter
NOTE
The reasons for my writing these treatises in the form of metaphors, comparisons and stories are to facilitate comprehension and to show how rational, appropriate, well-founded and coherent are the truths of Islam. The meaning of the stories is contained in the truths that conclude them; each story is like an allusion pointing to its concluding truth. Therefore, they are not mere fictitious tales, but veritable truths.
In the Name of God, the Compassionate, the Merciful.
Look, then, to the signs of God’s mercy —how He restores life to the earth after its death— verily He it is Who quickens the dead, for He is powerful over all things. 1
“1. Qur’an, 30:50. NOTE: The main part of this translation of the Tenth Word is by Hamid Algar, Prof. of Middle East Studies in the Univ. of Califıornia, Berkeley, USA, and was first published in 1980. It has been slightly amended to fit the present work.”
Brother, if you wish for a discussion of resurrection and the hereafter in simple and common language, in a straightforward style, then listen to the following comparison, together with my own soul.
Once two men were travelling through a land as beautiful as Paradise (by that land, we intend the world). Looking around them, they saw that everyone had left open the door of his home and his shop and was not paying attention to guarding it. Money and property were readily accessible, without anyone to claim them. One of the two travellers grasped hold of all that he fancied, stealing it and usurping it. Following his inclinations, he committed every kind of injustice and abomination. None of the people of that land moved to stop him. But his friend said to him:
“What are you doing? You will be punished, and I will be dragged into misfortune along with you. All this property belongs to the state. The people of this land, including even the children, are all soldiers or government servants. It is because they are at present civilians that they are not interfering with you. But the laws here are strict. The king has installed telephones everywhere and his agents are everywhere. Go quickly, and try to settle the matter.”
But the empty-headed man said in his obstinacy: “No, it is not state property; it belongs instead to some endowment, and has no clear or obvious owner. Everyone can make use of it as he sees fit. I see no reason to deny myself the use of these fine things. I will not believe they belong to anyone unless I see him with my own eyes.” He continued to speak in this way, with much philosophical sophistry, and an earnest discussion took place between them.
First the empty-headed man said: “Who is the king here? I can’t see him,” and then his friend replied:
“Every village must have its headman; every needle must have its manufacturer and craftsman. And, as you know, every letter must be written by someone. How, then, can it be that so extremely well-ordered a kingdom should have no ruler? And how can so much wealth have no owner, when every hour a train1 (1- Indicates the cycle of a year. Indeed, every spring is a carload of provisions coming from the realm of the unseen.) arrives filled with precious and artful gifts, as if coming from the realm of the unseen? And all the announcements and proclamations, all the seals and stamps, found on all those goods, all the coins and the flags waving in every corner of the kingdom — can they be without an owner? It seems you have studied foreign languages a little, and are unable to read this Islamic script. In addition, you refuse to ask those who are able to read it. Come now, let me read to you the king’s supreme decree.”
The empty-headed man then retorted: “Well, let us suppose there is a king; what harm can he suffer from the minute use I am making of all his wealth? Will his treasury decrease on account of it? In any event, I can see nothing here resembling prison or punishment.”
His friend replied: “This land that you see is a manoeuvering ground. It is, in addition, an exhibition of his wonderful royal arts. Then again it may be regarded as a temporary hospice, one devoid of foundations. Do you not see that every day one caravan arrives as another departs and vanishes? It is being constantly emptied and filled. Soon the whole land will be changed; its inhabitants will depart for another and more lasting realm. There everyone will be either rewarded or punished in accordance with his services.”
That treacherous empty-headed one retorted rebelliously: “I don’t believe it. Is it at all possible that a whole land should perish, and be transferred to another realm?”
His faithful friend then replied: “Since you are so obstinate and rebellious, come, let me demonstrate to you, with twelve out of the innumerable proofs available, that there is a Supreme Tribunal, a realm of reward and generosity and a realm of punishment and incarceration, and that just as this world is partially emptied every day, so too a day shall come when it will be totally emptied and destroyed.
• First Aspect: Is it at all possible that in any kingdom, and particularly so splendid a kingdom as this, there should be no reward for those who serve obediently and no punishment for those who rebel? Reward and punishment are virtually non-existent here; there must therefore be a Supreme Tribunal somewhere else.
This English – Swedish language study is about “Resurrection and the Hereafter”. Its author is Bediuzzaman Said Nursi. This page is just an introduction to this topic. Some pages are shared each time.
Den här engelska – svenska språkstudien handlar om UPPSTÅNDELSEN OCH LIVET EFTER DETTA. Författaren är Bediüzzaman Said Nursi. Den här sida är bara en inledning om det. Varje gång delas en del av sidor.
ENGLISH – SWEDISH LANGUAGE STUDY / ENGELSKA – SVENSKA SPRÅK STUDIE / The Tenth Word 1 – Det tionde ordet 1 – Resurrection and the Hereafter 1 – UPPSTÅNDELSEN OCH LIVET EFTER DETTA 1
ENGLISH – SWEDISH LANGUAGE STUDY / ENGELSKA – SVENSKA SPRÅK STUDIE
The Tenth Word 1
Det tionde ordet 1
Resurrection and the Hereafter 1
UPPSTÅNDELSEN OCH LIVET EFTER DETTA 1
NOTE
The reasons for my writing these treatises in the form of metaphors, comparisons and stories are to facilitate comprehension and to show how rational, appropriate, well-founded and coherent are the truths of Islam.
NOTERA
Anledningen till att jag skriver dessa metaforer och jämförelser i form av berättelser är att underlätta förståelsen och visa hur rationell, lämplig, välgrundad och sammanhängande islams sanning är.
The meaning of the stories is contained in the truths that conclude them; each story is like an allusion pointing to its concluding truth. Therefore, they are not mere fictitious tales, but veritable truths.
Berättelsernas betydelse återfinns i de sanningar som avslutar dem, där varje berättelse är en anspelning på den avslutande sanningen. Därför är de inte fiktiva berättelser utan verkliga sanningar.
In the Name of God, the Compassionate, the Merciful.
Look, then, to the signs of God’s mercy —how He restores life to the earth after its death— verily He it is Who quickens the dead, for He is powerful over all things. (Quran 30:50)
“I Guds den Nåderikes, den Barmhärtiges namn!”
“Se där tecknen på Guds nåd – hur Han ger nytt liv åt jorden som varit död! Nytt liv skall Han [också] ge åt de döda! Han har allt i Sin makt.” Koranen, 30:50.
Brother, if you wish for a discussion of resurrection and the hereafter in simple and common language, in a straightforward style, then listen to the following comparison, together with my own soul.
Broder, om du önskar en förklaring om uppståndelsen och livet efter detta på ett enkelt och lättförståeligt språk som är tydligt, lyssna då på följande jämförelse tillsammans med min själ.
Once two men were travelling through a land as beautiful as Paradise (by that land, we intend the world).
En gång reste två män till ett land så vackert som paradiset (med detta land avser vi världen).
Looking around them, they saw that everyone had left open the door of his home and his shop and was not paying attention to guarding it.
Runt om sig såg de att alla hade lämnat dörren öppen till sina hem och butiker, de brydde sig inte om att vakta dem.
Money and property were readily accessible, without anyone to claim them.
Pengar och egendom var lättåtkomliga utan att någon gjorde anspråk på dem.
One of the two travellers grasped hold of all that he fancied, stealing it and usurping it.
En av de två resenärerna började roffa åt sig av allt han ville ha genom att stjäla och tillskanska sig.
Following his inclinations, he committed every kind of injustice and abomination.
Han följde sin lust och gjorde all grymhet och liderlighet.
None of the people of that land moved to stop him. But his friend said to him:
Ingen av landets invånare försökte stoppa honom. Hans vän sade till honom:
“What are you doing? You will be punished, and I will be dragged into misfortune along with you. All this property belongs to the state.
“Vad gör du? Du kommer att straffas och jag kommer att dras in i trubbel tillsammans med dig. All denna egendom tillhör staten.
The people of this land, including even the children, are all soldiers or government servants.
Folket i detta land, även barn, är alla soldater eller statliga tjänstemän.
It is because they are at present civilians that they are not interfering with you.
Anledningen till att de inte ingriper mot dig är att de för närvarande är civila.
But the laws here are strict. The king has installed telephones everywhere and his agents are everywhere. Go quickly, and try to settle the matter.”
Men lagarna är strikta. Kungen har försett alla med en telefon och hans agenter finns överallt. Gå nu snabbt och försök ordna upp saken.”
But the empty-headed man said in his obstinacy: “No, it is not state property; it belongs instead to some endowment, and has no clear or obvious owner.
Men den enfaldiga mannen sade i sin envishet: “Nej, det är inte statlig egendom utan tillhör allmänheten och har ingen uppenbar ägare.
Everyone can make use of it as he sees fit. I see no reason to deny myself the use of these fine things.
Alla kan utnyttja det som man finner lämpligt. Jag ser ingen anledning till att jag ska förnekas utnyttja dessa fina saker.
I will not believe they belong to anyone unless I see him with my own eyes.”
Jag kommer inte att tro att detta tillhör någon förrän jag ser ägaren med mina egna ögon.”
He continued to speak in this way, with much philosophical sophistry, and an earnest discussion took place between them.
På detta sätt fortsatta han att genom filosofiska spetsfundigheter tala och de diskuterade alvarligt frågan.
First the empty-headed man said: “Who is the king here? I can’t see him,” and then his friend replied:
Den enfaldiga mannen sade först: “Vem är kung här? Jag känner inte honom”, och hans vän svarade:
“Every village must have its headman; every needle must have its manufacturer and craftsman. And, as you know, every letter must be written by someone. How, then, can it be that so extremely well-ordered a kingdom should have no ruler?
“Varje by måste ha sin ledare, liksom varje nål måste ha sin hantverkare och ägare. Och varje bokstav skrivas av någon. Hur kan det då komma sig att ett så extremt välordnat kungarike inte kan ha någon härskare?
And how can so much wealth have no owner, when every hour a train1 arrives filled with precious and artful gifts, as if coming from the realm of the unseen?
—————————
¹ Indicates the cycle of a year. Indeed, every spring is a carload of provisions coming from the realm of the unseen.
Och hur kan så mycket rikedom inte ha en ägare, när det varje timme anländer ett tåg¹ fyllt med värdefulla och konstnärliga gåvor som om de kom från ett osynligt rike?
————————–
¹ Indikerar en årscykel. I sanning, är varje vår en vagnlast fylld med proviant kommande från det osynliga riket.
And all the announcements and proclamations, all the seals and stamps, found on all those goods, all the coins and the flags waving in every corner of the kingdom — can they be without an owner?
Och alla tillkännagivanden och kungörelser, alla sigiller och stämplar som finns på alla dessa varor, alla mynt och flaggor som viftar i varje hörn av riket – kan de vara utan ägare?
It seems you have studied foreign languages a little, and are unable to read this Islamic script.
Det verkar som om du har studerat en aning utländska språk men är oförmögen att läsa denna islamiska skrift.
In addition, you refuse to ask those who are able to read it. Come now, let me read to you the king’s supreme decree.”
Dessutom vägrar du fråga dem som har kunskapen att läsa den. Kom nu. Låt mig läsa för dig kungens högsta dekret.”
The empty-headed man then retorted: “Well, let us suppose there is a king; what harm can he suffer from the minute use I am making of all his wealth?
Den enfaldiga mannen svarade då: “Nå, låt oss anta att det finns en kung, vilken skada gör det om jag använder en liten del av all hans rikedom?
Will his treasury decrease on account of it? In any event, I can see nothing here resembling prison or punishment.”
Kommer hans skatt att minska på grund av det? Hur som helst kan jag inte se något som liknar ett fängelse eller en bestraffning.”
His friend replied: “This land that you see is a manoeuvering ground. It is, in addition, an exhibition of his wonderful royal arts.
Hans vän svarade: “Detta land som du ser är en prövningsplats.. Det är dessutom en utställning i underbar kunglig konst.
Then again it may be regarded as a temporary hospice, one devoid of foundations. Do you not see that every day one caravan arrives as another departs and vanishes?
Det kan betraktas som ett tillfälligt härberge, som saknar grund. Ser du inte att det varje dag anländer en karavan samtidigt som en annan avgår och försvinner.
It is being constantly emptied and filled. Soon the whole land will be changed; its inhabitants will depart for another and more lasting realm.
Snart kommer hela landet att ha förändrats, dess invånare kommer att lämna till ett annat och mer varaktigt rike.
There everyone will be either rewarded or punished in accordance with his services.”
Där kommer man antingen att belönas eller bestraffas i enlighet med vad man förtjänar.”
That treacherous empty-headed one retorted rebelliously: “I don’t believe it. Is it at all possible that a whole land should perish, and be transferred to another realm?”
Denna förrädiska enfaldiga man invände envist: “Det tror jag inte alls på. Är det alls möjligt att det här landet skulle kunna försvinna och förflyttas till ett annat rike?”
His faithful friend then replied: “Since you are so obstinate and rebellious, come, let me demonstrate to you, with twelve out of the innumerable proofs available, that there is a Supreme Tribunal, a realm of reward and generosity and a realm of punishment and incarceration, and that just as this world is partially emptied every day, so too a day shall come when it will be totally emptied and destroyed.
Hans trogna vän svarade då: “Eftersom du är så envis och enveten, kom, låt mig visa dig med tolv av de otaliga bevis som finns att det finns en Högsta Instans, en värld av belöning och godhet ochen värld av straff och fängslande. Precis som denna värld delvis töms varje dag skall även en dag komma då den helt kommer att tömmas och förstöras.
• First Aspect:
Is it at all possible that in any kingdom, and particularly so splendid a kingdom as this, there should be no reward for those who serve obediently and no punishment for those who rebel?
Reward and punishment are virtually non-existent here; there must therefore be a Supreme Tribunal somewhere else.
o Första aspekten
Är det alls möjligt att det i varje rike, och särskilt ett sådant fantastiskt rike som detta, inte skulle finnas någon belöning för de som lydigt tjänar och inget straff för de som gör uppror?
Belöning och straff är praktiskt taget obefintliga här och därför måste det någon annanstans finnas en Högsta Instans.
(To be continued)
(Fortsättning följer)
Resources
Källor
Uppståndelsen och livet efter detta, Bediüzzaman Said Nursi, buken ursprungliga namn Haşir Rısalesi (İsveççe), redigering Erdoğan Nil, översättning Thomas Keresturi, redaktör Hülya Altınkaya, ansvarig vid bokförlag Rejhan Publication, tryckort Irmak Ofset, augusti 2013.
