Fütûhât-ı Mekkiyye

Yazma cildi 20 · Sayfa 178

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Arapça

نعوت الجلال، لكن لا على جهة المنزلة الأخراوية عنده، ولا يعرف بعقله ما يسير إليه بعد الموت، ولا يدري هٰذا المدبر لبدنه ما هو، ولا أين يذهب من الميت إذا مات.

ولولا أن الأمر من آدم كان ابتداؤه بالنبوة، فأخبر بما هنالك، ففطنت العقول حيث أعلمت مآل هذه النفوس، فذٰلك الذي حرضها على البحث والنظر في ذٰلك: وحشر النفوس بعد الموت إلى أين يكون، وكيف يجمع، وصورة ما ينتقل به وإليه، وهل تنتقل مدبرة لمواد أخر أو تتجرد عن المادة، وهل كان لها وجود قبل تسوية البدن في التكوين أم حدثت بحدوث البدن؟

ووقفوا على حكم تأثيرات (ظاهرة) في العالم، فراقبوا الأفلاك وحركات الكواكب، ورأوا حدوث الآثار عند تلك الحركات عن تكرار، فعلموا أن ثم نسبة بين هٰذا الأثر وتلك الحركات.

وأما ما لم تدرك الأعمار تكراره، فذٰلك بإعلام النبي عليه السلام الذي كان في زمانهم، أتاهم بما أعلمه الله وأطلعه على ما اختزنه في تلك الحركات العلوية من الآثار العنصرية، وأعلمهم حكمها في الدنيا والآخرة. وليس مثل هٰذا كله من مدركات العقول من غير موقف.

فلولا التعريف الإلهي في هذه الدار والدار الآخرة،

İngilizce

majesty, but not with respect to his otherworldly rank with Him. Through his intellect he does not know where he goes after death, nor what this governor of his body is, nor where it goes from the dead person when he dies.

Were it not that the affair began from Adam with prophethood—he reported what was there, and the intellects became alert when informed of these selves’ outcome. This is what spurred them to inquiry and consideration: where selves are gathered after death, how they are brought together, the form through which and to which they pass, whether they pass on to govern other materials or become separate from matter, and whether they existed before the body’s shaping in bringing into being or originated with its origination.

They perceived the ruling of effects apparent in the world, so they watched the spheres and the stars’ movements. Seeing effects arise repeatedly at those movements, they knew there was a relation between this effect and those movements.

What lifespans did not encompass in its repetition came through the informing of the prophet, peace be upon him, who lived in their time. He brought them what God had taught him, acquainting them with the elemental effects He stored within those higher movements, and informing them of their ruling in this world and the Hereafter. All such things are not among intellects’ apprehensions without an instructor.

Without divine making known in this abode and the abode of the Hereafter,

Notlar

Translator’s note TN6106-1: Lawlā opens a counterfactual whose negative consequence remains unexpressed here, contextually “otherwise the intellects would not have become alert.” The supplied continuation is positively fa-faṭinat, “the intellects became alert.”

Yazma görüntüsüYazma cildi 20 · Sayfa 178

Arapça ve İngilizce aynı Konya sayfa kimliğiyle bağlanır. Sayfa eşleştirmesi yaklaşıktır; doğrulamak için yazma görüntüsüne bakın.

Kahire kaynak referansı

Ibn al-Arabi, The Meccan Revelations — Yazma cildi 20 · Sayfa 178 — https://www.futmak.com/turkce/konya/pages.php?id=6106&text=both