The Fourth Flash
| The Fourth Flash | Dördüncü Lem’a |
| The title, The Highway of the Practices of the Prophet was considered appropriate for this treatise. | “Minhac-üs Sünne” bu risaleye lâyık görülmüştür. |
| [The Imamate question is a matter of secondary importance, | (“Mes’ele-i İmamet” bir mes’ele-i fer’iye olduğu halde, |
| but because of the excessive attention paid it, it was as though included among the matters of belief | ziyade ehemmiyet verildiğinden bir mesail-i imaniye sırasına girip, |
| and dealt with by the sciences of kalam and the principles of religion. {al-Iji, Kitab al-Mawaqif, iii, 331; Ahmad b. Muhammad, Kitab Usul al-Din, 269, 279} | İlm-i Kelâm’da ve usûl-üd dinde medar-ı nazar olduğu cihetle, |
| Here, it is discussed partly in this respect and partly in respect of its relevance to our basic duties towards the Qur’an and belief.] | Kur’ana ve imana ait hizmet-i esasiyemize münasebeti bulunduğundan cüz’î bahsedildi.) |
| In the Name of God, the Merciful, the Compassionate. Now has come a prophet from among yourselves; it heavily weighs upon him that you might suffer; full of concern is he for you, and full of compassion and mercy towards the believers. * But if they turn away, say: God is enough for me, there is no god but He. In Him have I placed my trust, for He is the Lord and Sustainer of the Mighty Throne.(9:128-9) * Say: I ask no recompense of you save love of close kin.(42:23) | بِسْمِ اللّهِ الرّحْمنِ الرّحِيمِ لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ اَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَؤُفٌ رَحِيمٌ فَاِنْ تَوَلَّوْا فَقُلْ حَسْبِىَ اللّهُ لاَ اِلهَ اِلاَّ هُوَ عَلَيْهِ تَوَكّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ قُلْ لاَ اَسْئَلُكُمْ عَلَيْهِ اَجْرًا اِلاَّ الْمَوَدَّةَ فِى الْقُرْبَى |
| We shall point out in two stations two of the many vast truths contained in these glorious verses. | Şu âyet-i azîmenin çok hakaik-i azîmesinden bir iki hakikatına “İki Makam” ile işaret edeceğiz. |
| First Station | Birinci Makam |
| The first station consists of four points. | “Dört Nükte”dir. |
| First Point | Birinci Nükte |
| This describes the perfect compassion and mercy of God’s Noble Messenger (Upon whom be blessings and peace) towards his community. | Resul-i Ekrem Aleyhissalâtü Vesselâm’ın ümmetine karşı kemal-i şefkat ve merhametini ifade ediyor. |
| According to sound narrations, when at the terror of the resurrection everyone including the prophets will cry out for themselves, | Evet rivayet-i sahiha ile mahşerin dehşetinden herkes hattâ enbiya dahi “nefsî, nefsî” dedikleri zaman, |
| God’s Messenger (UWBP) will demonstrate his pity and compassion (*) by calling out: “My community! My community!”(**) | Resul-i Ekrem Aleyhissalâtü Vesselâm “ümmetî, ümmetî” diye re’fet ve şefkatini göstereceği gibi, |
| *{See, Bukhari, Tawhid, 32; Muslim, Iman, 326.} **{Bukhari, Tawhid, 36; Tafsir Sura 17:5; Fitan, 1; Muslim, Iman, 326, 327; Tirmidhi, Qiyama, 10; Darimi, Muqaddima, 8.} | |
| As is affirmed by those who disclose the realities, when he was born, his mother heard the same words among his supplications. | yeni dünyaya geldiği zaman ehl-i keşfin tasdikiyle validesi onun münacatından “ümmetî, ümmetî” işitmiş. |
| *{See, Suyuti, al-Khasa’is al-Kubra, i, 80, 85, 91; al-Nabhani, Hujjat Allah ‘ala’l-’Alamin, 224, 227, 228.} | |
| Then the whole history of his life, as well as the benevolence he taught demonstrate his perfect compassion and clemency. | Hem bütün tarih-i hayatı ve neşrettiği şefkatkârane mekârim-i ahlâk, kemal-i şefkat ve re’fetini gösterdiği gibi; |
| Also, by evincing an infinite need for his community’s innumerable prayers,* | ümmetinin hadsiz salavatına hadsiz ihtiyaç göstermekle, |
| he showed a boundless compassion, for he showed that because of it he was concerned with the happiness of all of them. *{See, Tirmidhi, Qiyama, 24.} | ümmetinin bütün saadetleriyle kemal-i şefkatinden alâkadar olduğunu göstermekle hadsiz bir şefkatini göstermiş. |
| You can understand, therefore, how lacking in gratitude and conscience it is not to observe the practices of so kind and compassionate a leader. | İşte bu derece şefkatli ve merhametli bir rehberin sünnet-i seniyesine müraat etmemek, ne derece nankörlük ve vicdansızlık olduğunu kıyas eyle. |
| Second Point | İkinci Nükte |
| Among the universal, general duties of his prophethood, God’s Noble Messenger (Upon whom be blessings and peace) displayed great compassion in certain particular, minor matters. | Resul-i Ekrem Aleyhissalâtü Vesselâm, küllî ve umumî vazife-i nübüvvet içinde bazı hususî, cüz’î maddelere karşı azîm bir şefkat göstermiştir. |
| Superficially, his behaving so kindly in such matters seems unfitting for the supreme importance of the prophetic mission. | Zâhir hale göre o azîm şefkati, o hususî cüz’î maddelere sarfetmesi, vazife-i nübüvvetin fevkalâde ehemmiyetine uygun gelmiyor. |
| But in reality, such minor matters were the tips or samples of a chain that would be the means whereby a universal, general function of prophethood would be fulfilled. | Fakat hakikatta o cüz’î madde, küllî umumî bir vazife-i nübüvvetin medarı olabilecek bir silsilenin ucu ve mümessili olduğundan, |
| The greatest importance was therefore given to the sample for the sake of the mighty chain. | o silsile-i azîmenin hesabına onun mümessiline fevkalâde ehemmiyet verilmiş. |
| For example, the extraordinary gentleness God’s Messenger (UWBP) showed towards Hasan and Husayn in their childhood and the great importance he gave them* | Meselâ: Resul-i Ekrem Aleyhissalâtü Vesselâm Hazret-i Hasan ve Hüseyin’e karşı küçüklüklerinde gösterdikleri fevkalâde şefkat ve ehemmiyet-i azîme, |
| was not only out of love and natural kindness and family feeling, | yalnız cibillî şefkat ve hiss-i karabetten gelen bir muhabbet değil, |
| it was rather because they were each the tip of a luminous thread of the office of prophethood, | belki vazife-i nübüvvetin bir hayt-ı nuranîsinin bir ucu |
| and the source, sample, and index of a community of great consequence which would receive the legacy of prophethood. *{See, Bukhari, Fada’il al-Ashab, 22; Muslim, Fada’il al-S˘ahaba, 56, 60.} | ve veraset-i Nebeviyenin gayet ehemmiyetli bir cemaatinin menşei, mümessili, fihristesi cihetiyledir. |
| Indeed, the Messenger (UWBP) used to take Hasan (May God be pleased with him) tenderly into his arms and kiss his head (*1) | Evet Resul-i Ekrem Aleyhissalâtü Vesselâm, Hazret-i Hasan’ı (R.A.) kemal-i şefkatinden kucağına alarak başını öpmesiyle; |
| for the sake of the luminous, blessed, Mahdi-like descendants who would spring from him, such as Shah Geylani, the Ghawth al-A‘zam,(*2) who would be the inheritors of prophethood and would uphold the sacred Shari‘a of Muhammad. | Hazret-i Hasan’dan (R.A.) teselsül eden nuranî nesl-i mübarekinden Gavs-ı Azam olan Şah-ı Geylanî gibi çok mehdi-misal verese-i nübüvvet ve hamele-i şeriat-ı Ahmediye (A.S.M.) olan zâtların hesabına Hazret-i Hasan’ın (R.A.) başını öpmüş |
| He saw with the eye of prophethood the sacred services they would perform in the future, and applauded them.(*3) He kissed Hasan’s head as a sign of approval and encouragement. | ve o zâtların istikbalde edecekleri hizmet-i kudsiyelerini nazar-ı nübüvvetle görüp takdir ve istihsan etmiş ve takdir ve teşvike alâmet olarak Hazret-i Hasan’ın (R.A.) başını öpmüş. |
| {(*1)-See, Musnad, v, 47; al-Tabarani, al-Mu‘jam al-Kabir, iii, 32; xx, 274. (*2)-Shaykh ‘Abd al-Qadir Gilani, d. 561/1165-6. The eponymous founder of the Qadiri Order. (Tr.) (*3)-See, Ibn Maja, Muqaddima, 11; Musnad, iv, 172.} | |
| Also, he embraced Husayn (May God be pleased with him) and showed him importance and tenderness on account of the illustrious Imams like Zayn al-‘Abidin and Ja‘far al-Sadiq, and the numerous Mahdi-like luminous persons, the true inheritors of prophethood, who would spring from his effulgent line, and for the sake of the religion of Islam and office of prophethood. | Hem Hazret-i Hüseyin’e karşı gösterdikleri fevkalâde ehemmiyet ve şefkat, Hazret-i Hüseyin’in (R.A.) silsile-i nuraniyesinden gelen Zeynelâbidîn, Cafer-i Sadık gibi eimme-i âlîşan ve hakikî verese-i Nebeviye gibi pek çok mehdi-misal zevat-ı nuraniyenin namına ve Din-i İslâm ve vazife-i risalet hesabına boynunu öpmüş, kemal-i şefkat ve ehemmiyetini göstermiştir. |
| Since with his heart with its knowledge of the Unseen, the Prophet Muhammad’s (UWBP) luminous vision and future-penetrating eye observed from the Era of Bliss in this world the Assembly of the Resurrection on the side of post-eternity, and from the earth saw Paradise, and watched events which had occurred since the time of Adam and were concealed in the dark veils of the past, and even beheld the vision of the All- Glorious One, | Evet Zât-ı Ahmediyenin (A.S.M.) gayb-aşina kalbiyle, dünyada Asr-ı Saadetten ebed tarafında olan meydan-ı haşri temaşa eden ve yerden Cennet’i gören ve zeminden gökteki melaikeleri müşahede eden ve zaman-ı Âdem’den beri mazi zulümatının perdeleri içinde gizlenmiş hâdisatı gören, hattâ Zât-ı Zülcelal’in rü’yetine mazhar olan nazar-ı nuranîsi, çeşm-i istikbal-bînîsi, |
| he surely saw the spiritual poles and the Imams who were to be the inheritors of prophethood, and the Mahdis, who would follow on in the lines of Hasan and Husayn. | elbette Hazret-i Hasan ve Hüseyin’in arkalarında teselsül eden aktab ve eimme-i verese ve mehdileri görmüş ve onların umumu namına başlarını öpmüş. |
| And for sure he would kiss their heads in the name of all of them. Yes, Shah Geylani has a large part in his kissing Hasan’s head. | Evet Hazret-i Hasan’ın (R.A.) başını öpmesinden, Şah-ı Geylanî’nin hisse-i azîmesi var. |
| Third Point | Üçüncü Nükte |
| According to one interpretation, the verse: Say: I ask of you no recompense save love of close kin (42:23) has the meaning: | اِلاَّ الْمَوَدَّةَ فِى الْقُرْبَى âyetinin bir kavle göre manası: |
| “God’s Noble Messenger (UWBP) wants no reward for fulfilling the duties of messengership; he wants only love for his family.” | “Resul-i Ekrem Aleyhissalâtü Vesselâm, vazife-i risaletin icrasına mukabil ücret istemez, yalnız Âl-i Beytine meveddeti istiyor.” |
| If it is asked: According to this, it seems there is an advantage to be gained from a family relationship. | Eğer denilse: Bu manaya göre karabet-i nesliye cihetinden gelen bir faide gözetilmiş görünüyor. |
| Whereas, according to the meaning of: The most honoured of you in the sight of God is the most righteous of you,(49:13) | Halbuki, اِنَّ اَكْرَمَكُمْ عِنْدَ اللّهِ اَتْقَيكُمْ sırrına binaen |
| prophethood functions in respect of closeness to God, not of family relationships? | karabet-i nesliye değil, belki kurbiyet-i İlahiye noktasında vazife-i risalet cereyan ediyor? |
| The Answer: With his vision that penetrated the Unseen, God’s Most Noble Messenger (UWBP) saw that his family would become a light-giving tree in the world of Islam. | Elcevab: Resul-i Ekrem Aleyhissalâtü Vesselâm, gayb-aşina nazarıyla görmüş ki: Âl-i Beyti, Âlem-i İslâm içinde bir şecere-i nuraniye hükmüne geçecek. |
| It would be from his family that the overwhelming majority of those persons who would act as guides and preceptors instructing every level of the world of Islam in human attainment and perfection would emerge. | Âlem-i İslâmın bütün tabakatında kemalât-ı insaniye dersinde rehberlik ve mürşidlik vazifesini görecek zâtlar, ekseriyet-i mutlaka ile Âl-i Beytten çıkacak. |
| He divined that his community’s prayer for his family in the final section of the prescribed prayers: “O God, grant blessings to our master Muhammad and to the family of our master Muhammad, as You granted blessings to Abraham and to the family of Abraham; indeed, You are Worthy of Praise, Most Exalted”* would be accepted. *{Bukhari, Anbiya’, 10; Muslim, Salat, 65-6.} | Teşehhüddeki ümmetin “Âl” hakkındaki duası ki, اَللّهُمَّ صَلِّ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِ سَيِّدِنَا مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى اِبْرَاهِيمَ وَ عَلَى آلِ اِبْرَاهِيمَ اِنَّكَ حَمِيدٌ مَجِيدٌ dir. Makbul olacağını keşfetmiş, |
| That is to say, just as the vast majority of the luminous guides among the people of Abraham were prophets of Abraham’s family and line,* | yani nasıl ki millet-i İbrahimiye’de ekseriyet-i mutlaka ile nuranî rehberler Hazret-i İbrahim’in (A.S.) âlinden, neslinden olan enbiya olduğu gibi; |
| so he saw in his community the spiritual poles of his family performing the momentous duties of Islam, and in most of the paths and Sufi orders, like the prophets of Israel.** | ümmet-i Muhammediyede de (A.S.M.) vezaif-i azîme-i İslâmiyette ve ekser turuk ve mesalikinde Enbiya-i Benî-İsrail gibi, Aktab-ı Âl-i Beyt-i Muhammediyeyi (A.S.M.) görmüş. |
| Therefore, being commanded to say: “Say: I ask of you no recompense save love of close kin”, he wanted his community to love his family. | Onun için قُلْ لاَ اَسْئَلُكُمْ عَلَيْهِ اَجْرًا اِلاَّ الْمَوَدَّةَ فِى الْقُرْبَى demesiyle emrolunarak, Âl-i Beyte karşı ümmetin meveddetini istemiş. |
| *{See, Ibn al-Hajar, Fath al-Bari, xi, 162.} **{See, al-Munawi, Fayd al-Qadir, iv, 384; al-‘Ajluni, Kashf al-Khafa’, ii, 83.} | |
| There are numerous narrations corroborating this fact. He repeatedly decreed: | Bu hakikatı teyid eden diğer rivayetlerde ferman etmiş: |
| “I leave you two things. If you adhere to them, you will find salvation: one is God’s Book, the other is my Family.” {Tirmidhi, Manaqib, 31; Musnad, iii, 14, 17, 26.} | “Size iki şey bırakıyorum. Onlara temessük etseniz, necat bulursunuz. Biri: Kitabullah, biri: Âl-i Beytim.” |
| For members of his family were the source and guardians of his practices (Sunna) and were charged with complying with them in every respect. | Çünki Sünnet-i Seniyenin menbaı ve muhafızı ve her cihetle iltizam etmesiyle mükellef olan Âl-i Beyttir. |
| This is why what was intended by this Hadith was adherence to the Book and the Prophet’s practices. | İşte bu sırra binaendir ki; Kitab ve Sünnete ittiba ünvanıyla bu hakikat-ı hadîsiye bildirilmiştir. |
| That is to say, in respect of the office of messengership it was the Prophet’s (UWBP) practices that were sought from his family. | Demek Âl-i Beytten, vazife-i risaletçe muradı: Sünnet-i Seniyesidir. |
| So no one who abandoned his practices could truly be a member of his family, nor could such a person not be a true friend to them. {See, al-Tabarani, Mu‘jam al-Awsad, iii, 338; Abu Da’ud, Fitan, 2; Musnad, ii, 133.} | Sünnet-i Seniyeye ittibaı terkeden, hakikî Âl-i Beytten olmadığı gibi, Âl-i Beyte hakikî dost da olamaz. |
| Also, the reason he desired his community to gather round his family* was that, | Hem ümmetini Âl-i Beytin etrafında toplamak arzusunun sırrı şudur ki: |
| with God’s permission, he knew it was going to become very numerous in the course of time, and that Islam was going to become weak. *{See, al-Bazzar, al-Musnad, ix, 343; al-Tabarani, al-Mu‘jam al-Kabir, iii, 45-6; xii, 34} | Zaman geçtikçe Âl-i Beyt çok tekessür edeceğini izn-i İlahî ile bilmiş ve İslâmiyet za’fa düşeceğini anlamış. |
| An extremely strong and large mutually supportive group of people was therefore necessary to be the instrument through which the Islamic world would progress spiritually and morally, | O halde gayet kuvvetli ve kesretli bir cemaat-ı mütesanide lâzım ki, Âlem-i İslâmın terakkiyat-ı maneviyesinde medar ve merkez olabilsin. |
| with divine permission. He thought of this and desired that his community should gather round his family. | İzn-i İlahî ile düşünmüş ve ümmetini Âl-i Beyti etrafına toplamasını arzu etmiş. |
| Indeed, even if the members of the Prophet’s (UWBP) family were not greatly in advance of others in matters of belief and faith, | Evet Âl-i Beytin efradı ise, itikad ve iman hususunda sairlerden çok ileri olmasa da, |
| they were still far ahead of them in regard to submission, partiality, and partisanship. | yine teslim, iltizam ve tarafgirlikte çok ileridedirler. |
| For they were followers of Islam by nature, birth, and temperament. | Çünki İslâmiyete fıtraten, neslen ve cibilliyeten tarafdardırlar. |
| Even if natural partiality is weak and unworthy, or unjustifiable even, it cannot be given up. | Cibillî tarafdarlık zaîf ve şansız, hattâ haksız da olsa bırakılmaz. |
| So would it be possible for a person to give up his support for a truth to which all his forefathers – who were most strong, most constant and true, and most illustrious – had been bound, and through which they had won glory, and for which they had sacrificed their lives, a truth the person clearly felt to be so fundamental and natural? | Nerede kaldı ki, gayet kuvvetli, gayet hakikatlı, gayet şanlı, bütün silsile-i ecdadı bağlandığı ve şeref kazandığı ve canlarını feda ettikleri bir hakikata tarafdarlık, ne kadar esaslı ve fıtrî olduğunu bilbedahe hisseden bir zât, hiç tarafdarlığı bırakır mı? |
| Thus, due to this intense partiality and natural submission, the Prophet’s (UWBP) family accepted the least hint in favour of the religion of Islam as though it were a powerful proof. | Ehl-i Beyt, işte bu şiddet-i iltizam ve fıtrî İslâmiyet cihetiyle Din-i İslâm lehinde edna bir emareyi, kuvvetli bir bürhan gibi kabul eder. |
| For they were partial by nature. Others become partial only after some powerful proof. | Çünki fıtrî tarafdardır. Başkası ise, kuvvetli bir bürhan ile sonra iltizam eder. |
| Fourth Point | Dördüncü Nükte |
| In connection with the Third Point, we shall indicate briefly a matter that has been disputed by the Shi‘ites and the Sunnis and has been magnified to such an extent that it has been included in the books on doctrine, among the fundamentals of belief.{See, al-Taftazani, Sharh al-’Aqa’id (Turk. tr. Süleyman Uludağ), 321} | Üçüncü Nükte münasebetiyle Şîalarla Ehl-i Sünnet ve Cemaatin medar-ı nizaı, hattâ akaid-i imaniye kitablarına ve esasat-ı imaniye sırasına girecek derecede büyütülmüş bir mes’eleye kısaca bir işaret edeceğiz. Mes’ele şudur: |
| The Sunnis say: “‘Ali (May God be pleased with him) was the fourth of the Rightly-Guided Caliphs. | Ehl-i Sünnet Ve Cemaat der ki: “Hazret-i Ali (R.A.), Hülefa-i Erbaa’nın dördüncüsüdür. |
| Abu Bakr the Veracious (May God be pleased with him) was superior to him and was more deserving of the Caliphate, therefore it passed to him first.” {See, Ahmad b. Hanbal, al-‘Aqida, i, 123; Ibn Abi ‘Izz, Sharh ‘Aqida al-Tahawiyya, i, 545, 548.} | Hazret-i Sıddık (R.A.) daha efdaldir ve hilafete daha müstehak idi ki, en evvel o geçti.” |
| While the Shi‘ites say: “It was ‘Ali’s right. An injustice was done to him. ‘Ali was the most worthy of them all.” | Şîalar derler ki: “Hak, Hazret-i Ali’nin (R.A.) idi. Ona haksızlık edildi. Umumundan en efdal Hazret-i Ali’dir. (R.A.)” |
| A summary of the arguments for their claims is this: They say: “The Hadiths of the Prophet (UWBP) about ‘Ali, {Tirmidhi, Manaqib, 19; Ibn Maja, Muqaddima,} | Davalarına getirdikleri delillerin hülâsası: Derler ki: Hazret-i Ali (R.A.) hakkında varid ehadîs-i Nebeviye |
| and with his title of King of Sainthood his being the recognized authority of the vast majority of the saints and spiritual paths, | ve Hazret-i Ali’nin (R.A.) “Şah-ı Velayet” ünvanıyla ekseriyet-i mutlaka ile evliyanın ve tarîklerin mercii |
| and his extraordinary knowledge, courage, and worship, | ve ilim ve şecaat ve ibadette hârikulâde sıfatları |
| and the Prophet’s (Upon whom be blessings and peace) intense concern for him and towards his descendants all show that he was the most worthy. | ve Hazret-i Peygamber Aleyhissalâtü Vesselâm ona ve ondan teselsül eden Âl-i Beyte karşı şiddet-i alâkası gösteriyor ki; en efdal odur, |
| The Caliphate was always his right; it was seized from him.” | daima hilafet onun hakkı idi, ondan gasbedildi. |
| The Answer: The fact that ‘Ali (May God be pleased with him) followed the first three Caliphs, whom he repeatedly acknowledged,* and held the position of their Shaikh al-Islam, refutes these claims of the Shi‘ites. *{See, Bukhari, Fada’il Ashab, 5; Abu Da’ud, Sunna, 7; Musnad, i, 106.} | Elcevab: Hazret-i Ali (R.A.) mükerreren kendi ikrarı ve yirmi seneden ziyade o hülefa-i selâseye ittiba ederek onların şeyhülislâmlığı makamında bulunması, Şîaların bu davalarını cerhediyor. |
| Furthermore, the victories of Islam and the struggles against its enemies in the time of the first three Caliphs and the events in ‘Ali’s time, refute the Shi‘ites’ claims, | Hem hülefa-i selâsenin zaman-ı hilafetlerinde fütuhat-ı İslâmiye ve mücahede-i a’da hâdiseleri ve Hazret-i Ali’nin (R.A.) zamanındaki vakıalar, |
| again from the point of view of the Islamic Caliphate. That is to say the Sunnis’ claim is rightful. | yine hilafet-i İslâmiye noktasında Şîaların davalarını cerhediyor. Demek Ehl-i Sünnet Ve Cemaatın davası, haktır. |
| If it is said, there are two sorts of Shi‘ites, the Sainthood Shi‘a and the Caliphate Shi‘a. | Eğer denilse: Şîa ikidir. Biri; şîa-i velayettir, diğeri; şîa-i hilafettir. |
| Because they mixed hatred and politics the second group may have been unjust, | Haydi bu ikinci kısım garaz ve siyaset karıştırmasıyla haksız olsun. |
| but the first group were not concerned with partisan politics. | Fakat birinci kısımda garaz ve siyaset yok. |
| However, the Sainthood Shi‘a joined the Caliphate Shi‘a. | Halbuki şîa-i velayet, şîa-i hilafete iltihak etmiş, |
| That is, some of the saints of the Sufi orders looked on ‘Ali as superior | yani; ehl-i turuktaki evliyanın bir kısmı Hazret-i Ali’yi (R.A.) efdal görüyorlar. |
| and they endorsed the claims of the Caliphate Shi‘a. | Siyaset cihetinde olan şîa-i hilafetin davalarını tasdik ediyorlar. |
| The Answer: ‘Ali (May God be pleased with him) has to be considered in two respects. | Elcevab: Hazret-i Ali’ye (R.A.) iki cihetle bakılmak gerektir. |
| One is from the point of view of his personal perfections and rank, | Bir ciheti; şahsî kemalât ve mertebesi noktasından. |
| and the other is from the point of view of his representing the collective personality of the Prophet’s (UWBP) family. | İkinci cihet: Âl-i Beytin şahs-ı manevîsini temsil ettiği noktasındandır. |
| As for this collective personality, it displays an aspect of the Most Noble Messenger’s (UWBP) essential nature. | Âl-i Beytin şahs-ı manevîsi ise, Resul-i Ekrem Aleyhissalâtü Vesselâm’ın bir nevi mahiyetini gösteriyor. |
| Thus, in regard to the first point, foremost ‘Ali himself and all the people of truth gave precedence to Abu Bakr and ‘Umar.*{See, al-Ghazali, Qawa’id al-‘Aqa’id, i, 228; al-Kalabazi, al-Ta‘arruf li-Madhhab Ahl Tasawwuf, i, 57.} | İşte birinci nokta itibariyle Hazret-i Ali (R.A.) başta olarak bütün ehl-i hakikat, Hazret-i Ebubekir ve Hazret-i Ömer’i (R.A.) takdim ediyorlar. |
| They saw their ranks as higher in the service of Islam and closeness to God. | Hizmet-i İslâmiyette ve kurbiyet-i İlahiyede makamlarını daha yüksek görmüşler. |
| As for the second point, as the representative of the collective personality of the Prophet’s (UWBP) family, which represents an aspect of the Muhammadan Truth, ‘Ali has no equal. | İkinci nokta cihetinde Hazret-i Ali (R.A.) şahs-ı manevî-i Âl-i Beytin mümessili ve şahs-ı manevî-i Âl-i Beyt, bir hakikat-ı Muhammediyeyi (A.S.M.) temsil ettiği cihetle, müvazeneye gelmez. |
| The highly laudatory Hadiths about ‘Ali* look to this second point. *{Tirmidhi, Manaqib, 19; Ibn Maja, Muqaddima, 11; Musnad, i, 84, 118; iv, 281} | İşte Hazret-i Ali (R.A.) hakkında fevkalâde senakârane ehadîs-i Nebeviye, bu ikinci noktaya bakıyorlar. |
| There is a sound narration that corroborates this: the Noble Messenger (UWBP) decreed: “The descendants of each prophet are from himself. My descendants are those of ‘Ali.” *{Tabarani, al-Majma‘ al-Kabir, no: 2630; al-Haythami, Majma‘ al-Zawa’id, x, 333; al-Munawi, Fayd al-Qadir, 223, no: 1717.} | Bu hakikatı teyid eden bir rivayet-i sahiha var ki; Resul-i Ekrem Aleyhissalâtü Vesselâm ferman etmiş: “Her Nebinin nesli kendindendir. Benim neslim, Ali’nin (R.A.) neslidir.” |
| The reason the Hadiths praising ‘Ali more than the other three Caliphs have become so widespread is that | Hazret-i Ali’nin (R.A.) şahsı hakkında sair hülefadan ziyade senakârane ehadîsin kesretle intişarının sırrı şudur ki: |
| the people of truth, that is, the Sunnis, spread many narrations about him in response to the Umayyads and Kharijites attacking and disparaging him unjustly. | Emevîler ile Haricîler, ona haksız hücum ve tenkis ettiklerine mukabil Ehl-i Sünnet Ve Cemaat olan ehl-i hak, onun hakkında rivayatı çok neşrettiler. |
| The other Rightly-Guided Caliphs were not subject to such criticism and detraction, so no need was felt to spread Hadiths about them. | Sair Hülefa-i Raşidîn ise, öyle tenkid ve tenkise çok maruz kalmadıkları için, onlar hakkındaki ehadîsin intişarına ihtiyaç görülmedi. |
| Furthermore, the Prophet (UWBP) saw with the eye of prophethood the grievous events and internal strife to which ‘Ali would be exposed in the future, | Hem istikbalde Hazret-i Ali (R.A.) elîm hâdisata ve dâhilî fitnelere maruz kalacağını nazar-ı nübüvvetle görmüş, |
| and in order to save him from despair and his community from thinking unfavourably of him, he consoled him and guided his community with significant Hadiths like “Whosever master I am, ‘Ali too is his master”. | Hazret-i Ali’yi (R.A.) me’yusiyetten ve ümmetini onun hakkında sû’-i zandan kurtarmak için مَنْ كُنْتُ مَوْلاَهُ فَعَلِىٌّ مَوْلاَهُ gibi mühim hadîslerle Ali’yi (R.A.) teselli ve ümmeti irşad etmiştir. |
| *Tirmidhi, Manaqib, 19; Ibn Maja, Muqaddima, 11; Musnad, i, 84, 118, 119, 152, 331; iv, 281, 368, 370, 383; v, 347, 366, 419; al-Kattani, Nazm al-Mutanathir fi’l-Ahadith al-Mutawatir, 24; al- Munawi, Fayd al-Qadir, vi, 218; Ibn Hibban, Sahih, ix, 42; al-Hakim, al-Mustadrak, ii, 130; iii, 134.} | |
| The excessive love of the Sainthood Shi‘a towards ‘Ali (May God be pleased with him) and – influenced by the Sufi Orders – their deeming him superior, does not make them answerable to the degree of the Caliphate Shi‘a. | Hazret-i Ali’ye (R.A.) karşı şîa-i velayetin ifratkârane muhabbetleri ve tarîkat cihetinden gelen tafdilleri, kendilerini şîa-i hilafet derecesinde mes’ul etmez. |