Zeyd

Third point: As you will hear below, there is no resistance or dispute in the use. Just as Zayd can say, "Shams is my lamp, the world is my house," Omar can also say the same, and there will be no dispute between them. Yes, if Zayd is considered alone in the world, his use is the same as when he is among all people—neither more nor less. Only the part belonging to the "gâireyn" is an exception. For in food, drink, and other things, there is a dispute. Fourth point: For the world, there is not one face or aspect, but many general and varied aspects. And with the multiplicity of benefits, there are general and interconnected, that is, overlapping aspects. And there are also various ways of using them. For example, you have a beautiful garden. That garden is assigned to your use in one aspect, and in another aspect, it benefits the people. For example, everyone who looks at the beauty and beauty of your garden enjoys a pleasure and a sense of relief; there is no obstacle to this. Similarly, a person has ten senses and feelings, five external and five internal. A person can benefit from every part of the world with these feelings, as well as with his body, spirit, and heart; there is no obstacle. Fifth point: It is understood from this verse and other verses that this great world was created for man. And in its creation, the use of man was necessarily considered as the ultimate purpose. Whereas Saturn, which is much larger than the earth, benefits mankind only in its ornamentation and weak light. How can man be the ultimate purpose for such a partial benefit? The answer: A person who follows a benefit dedicates all his thoughts and imagination to that benefit and does not look beyond it. And he considers everything from his own perspective, without considering anyone else. Indeed, he considers himself the ultimate purpose. Therefore, there is no exaggeration in such statements made in the position of refutation against such a person. Yes, although Saturn, which was created for thousands of wisdoms, has in each of its wisdoms thousands of aspects and in each of its aspects thousands of people who benefit from it, the benefit of that man is the ultimate purpose.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

Just as you can say many judgments about Zayd by taking hold of him, such as "Zayd is a scholar," "Zayd is pious," "Zayd is beautiful," so too, the pronoun "هم" (they) following "أولئك" (those) brings about many judgments and sentences appropriate to their descriptions, such as "They are saved from fire," "They enter Paradise," "They are honored," and similar expressions. Fourth: The "ال" (alif) in the word "المفلحون" (the successful ones) points to the reality of the description. It seems as if it is saying in its own language: "If you wish to see the reality of the successful ones, look at the archetype of 'أولئك,' and it will reveal itself to you." Or it points to their designation and distinction. It seems as if it is saying: "If you wish to recognize the people of felicity, look at 'أولئك,' they are among them." Or it indicates that the judgment is evident and clear. Fifth: The generality and abstraction in the word "المفلحون" (the successful ones), which does not specify the paths of felicity and success, is for the sake of the people of the Book. For example: The addressees of the Qur'an are many layers of people with different needs and desires, some of whom seek salvation from fire, some seek to enter Paradise, and some seek honor. And these layers have many different wishes. The Noble Qur'an has left the word "المفلحون" (the successful ones) general and absolute so that everyone may pursue what they desire.

İşaratü'l-İ'caz ·Bakara Suresi ·machine translation (qwen3-32b-sre)

Second example: For instance, "Muhammad was not the father of any of your men." 1 The first group interprets this as follows: Zayd, the servant of the Noble Messenger of Allah (peace and blessings be upon him) and one who was addressed as "my son," 2 had divorced his honorable wife because he could not find a suitable match for her; the Noble Messenger of Allah (peace and blessings be upon him) had taken her in accordance with the command of Allah. 3 The verse says: "If the Prophet were to say to you, 'My sons,' it would be in the context of his prophethood. He is not your father in a personal sense, so that the women you take as wives would be inappropriate for him." The second group interprets it as follows: A great leader looks after his people with paternal care. If that leader is a manifest and hidden spiritual monarch, then his mercy surpasses the compassion of a father a hundredfold, and thus the individuals of his people regard him as their true father. Since the fatherly gaze cannot transform into the gaze of a husband, and the daughterly gaze cannot easily transform into the gaze of a wife, the common people's perception of the Prophet (peace and blessings be upon him) taking the daughters of the believers did not align with this secret. Therefore, the Qur'an says: "The Prophet (peace and blessings be upon him) shows you compassion with the gaze of Divine Mercy and treats you with paternal care. In the name of prophethood, you are his children. But in terms of his human identity, he is not your father, so that it would be inappropriate for him to take you as wives." The third group understands it as follows: It means that you should not commit sins or make mistakes by relying on your connection to the Prophet (peace and blessings be upon him) and his perfections, and by trusting in his paternal care. Indeed, there are many who trust in their elders and guides and become lazy. Indeed, some even say, "My prayer has been performed" (like some Alevis).

Sözler ·Yirmi Besinci Soz ·machine translation (qwen3-32b-sre)

Indeed, the lesson is one, not separate. Therefore, there must be layers within the same lesson. According to the degree, each one receives a share of the lesson from one of the veils of the Qur'an. We have mentioned many examples of this truth; one can refer to them. Here, we only point out a few parts, and also only a few layers of understanding. For example, "He begets not, nor was He begotten, and there is none equal to Him." The share of understanding for the common people, the lowest layer, is this: The Majesty of God is distinct from fatherhood, sonhood, kinship, and partnership. A more moderate layer understands this: To deny the divinity of Jesus (peace be upon him), the angels, and things that are subject to emanation. Because denying something impossible may seem useless on the surface, but in eloquence, it is intended to achieve a beneficial conclusion. Thus, the intent in denying fatherhood and sonship, which are specific to materialism, is to deny the divinity of those who have a father and son, and to show that they are not worthy of worship. This is the secret why the Surah Ikhlas is beneficial for everyone at all times. The share of understanding for a slightly higher layer is this: The Majesty of God is distinct from all relationships of fatherhood and emanation. He is free from partnership, similarity, and kinship. Perhaps His relationship to existence is that of the Creator. He creates with the command "Be," through His eternal will and choice. He is distinct from all relationships of necessity, contingency, and non-voluntary occurrences. The share of understanding for a higher layer is this: The Majesty of God is eternal, everlasting, the First and the Last. In no way, whether in His essence, attributes, or actions, does He have a counterpart, equal, similar, or comparable. Only in His actions and affairs, where metaphorical expressions are used, are examples present. "And to God belongs the highest example." This layer can be compared to the layer of the knowers of God, the people of love, and the layer of the sincere.

Sözler ·Yirmi Besinci Soz ·machine translation (qwen3-32b-sre)

One of these wisdoms is that, just as the sayings and actions, the states and movements of the Prophet, are the sources of religion and the Sharīʿah and the basis of rulings, so too are the narrators and transmitters of the esoteric states and hidden conditions of the Prophet, and the secrets and rulings of the Sharīʿah, in their own specific circles, pure and chaste individuals, and they have indeed fulfilled that duty. Half of the secrets and rulings of religion, perhaps more, come from them. Therefore, for this great duty, many and various pure and chaste individuals are necessary. Coming to the example of the marriage of Sayyida Zaynab: from the third light of the first pillar of the twenty-fifth saying: "And Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets." It is written that this single verse, with its multiple aspects, conveys a meaning appropriate to the understanding of each stratum of people. One stratum's share of understanding from this verse is as follows: Zayd (r.a.), who was a servant of the Noble Messenger of Allah (peace and blessings be upon him) and was addressed as "My son," according to a verified narration, divorced his honorable wife because he could not find her equal in status. That is, Sayyida Zaynab, who was created with a high moral character and had the nature to be the wife of a prophet, was sensed by Zayd with his insight. Because he could not find her equal in status, and because this caused him spiritual deprivation, he divorced her. The Noble Messenger of Allah (peace and blessings be upon him) accepted this by the command of Allah. That is, with the indication of "We have married her to you," and because this marriage is a celestial contract, it is a miraculous and extraordinary matter, beyond the norms and outward customs, solely by the decree of destiny. The Noble Messenger of Allah (peace and blessings be upon him) obeyed that decree and was compelled to do so—not out of desire for his own soul.

Mektubat ·Yedinci Mektup ·machine translation (qwen3-32b-sre)