love için arşiv

And rely upon Allah ; And sufficient is Allah as Disposer of affairs . . . & . . . Ve Allah’a tevekkül et ; Ve Allah, vekil olarak yeter. Al-Quran [33:3]

Posted in SEMRA'NIN DÜNYASI & SEMRA'S WORLD !, The articles in English & stories, İSLAM, İSTANBUL with tags , , , , , , , , , , , , , , , on 05/12/2018 by Semra Polat

When Einstein saw a person who was living only for pleasure and interested only in having a good time, he would say, “He has been given a large brain by mistake, since for him the spinal cord would fully suffice”.
If a person is given this large brain, his duty is not to merely satisfy his basic needs, but to create abstract ideas, philosophize, question life and existence. Our Creator speaks to us in the language of events. A person can understand this language merely by thinking, “What is our Creator’s message in this?”

There is an example of a town in France, which was flooding. Some people escaped to the roof of the church. The priest, however, stayed and said, “Let God come. Someone came to save him but the priest said, “God will save me.”He refused to get in, maintaining that God will save him. Then a boat came to rescue him. He refused to get in, maintaining that God will save him. Finally a helicopter came, but he sent that away too. When he passed over to the other world, the priest said, “Oh God, I prayed to you so much, but you did not save me.” Upon hearing this, God responded, “My foolish servant, I sent you a man and you didn’t come. I sent you a boat and you didn’t get in. I sent you a helicopter and you didn’t board. What more could I have done?

The language of events looks like this. We must look at every experience and try to find the meaning that was sent on that occasion…

We must look at every experience and try to find the meaning that was sent on that occasion. When we experience an event, we must think, “I wonder if this is a message from God. God communicates with people in this world through acts. Miracles are particular to prophets, but the Creator has countless ways in which to address us. God appears in the world under the name, al-Hakim (The All-Wise), and this name necessitates the existence of acts. If you do not abide these acts, it means that you misunderstand the attributes of God. God does not give without effort. We see that beautiful things are always begotten through tribulation. The laws of psychology have already been laid down, for these are in fact God’s laws. Acting in accordance with them does not hinder a person’s freewill, but it also does not absolve people from responsibility.

Einstein, sadece eğlenceyi merkeze alarak, “vur patlasın çal oynasın” diyerek yaşayan bir insanı gördüğünde “Bu insanda kocaman beyne ne gerek vardı, omurilik yeterdi” demiştir. Bu koca beyin insana verilmişse onun görevi sadece temel ihtiyaçları gidermek değil, soyut düşünce üretmek, felsefe yapmak, hayatı ve varoluşu sorgulamaktır..Yaratıcımız bizlerle olay diliyle konuşuyor. Bu dili de ancak “Yaratıcımızın buradaki mesajı nedir? diye düşünen insan anlayabilir.”

Bir örnek vardır. Fransa’da bir şehri sel basmış. İnsanlar kilisenin çatısına kaçmışlar. Papaz ise “Allah gelsin, beni kurtarsın” diyor. Birisi yardıma geliyor, papaz ona “Allah beni kurtaracak” diyor. Sonra onu kurtarmak için bir kayık gelir. İçine binmeyi reddeder. Papaz ona da “Allah beni kurtaracak” der. Ardından helikopter geliyor ama onu da kabul etmiyor. Papaz öbür dünyaya gittiğinde ise “Ey Allah’ım ben sana o kadar dua ettim, sen beni kurtarmadın” diyor. Bunun üzerine Allah “Ahmak kulum; ben sana adam gönderdim, gelmedin; kayık gönderdim, binmedin; helikopter gönderdim, binmedin. Daha ne yapayım?” diyor.
Olay dili buna benzerdir. Yaşadığımız her şeye dikkatle bakıp onun vesilesiyle gönderilen manayı bulmaya çalışmak…

Bir olay yaşadığımızda “ Acaba bu Allah ın bir mesajı mıdır?” diye düşünmemiz gerekir. Allah bu dünyada insanlarla sebebler vasıtasıyla iletişim kuruyor. Allah dünyada Hakim ismiyle tecelli ediyor ve bu isim sebeblerin varlığını gerektiriyor. Eğer sen sebeplere riayet etmiyorsan Allah in sıfatlarını yanlış biliyorsun demektir.  Allah çalışmadan vermiyor. Güzel şeylerin hep çileyle elde edildiğini görüyoruz. Koyulmuş psikoloji yasalari var; işte bunlar Allah’ın yasaları. Onlara uygun davranabilmek insanın özgür iradesini engellemiyor. İnsanın sorumluluğunu da ortadan kaldırmıyor.

Rumi Therapy – Prof. Dr. Nevzat TARHAN

Reklamlar

This, too, Shall Pass . . . Bu da Geçer . . .YA HU

Posted in SEMRA'NIN DÜNYASI & SEMRA'S WORLD !, İSTANBUL with tags , , , , on 18/10/2018 by Semra Polat

A dervish who had traveled long and hard through the desert finally came to civilization afer a long journey. The village was called Sandy Hills, and it was dry and hot. Except for the hay feed and some shrubs, not much greenery was to be found. Cattle were the main means of livelihood for the people of Sandy Hills, had the condition of the soil been different, they might have been able to engage in agriculture as well.

The dervish politely asked a passerby if there was someplace where he could find food and lodging for the night. “Well,” said the man, scratching his head, “we don’t have such a place in our village, but I am sure Shakir would be happy to provide for you tonight.” Then the man gave directions to the ranch owned by Shakir, whose name means “one who thanks the Lord constantly.”

On his way to the ranch, the dervish stopped by a small group of old men who were smoking pipes, to reconfirm his directions. From them, he found out that Shakir was the richest man in the area. One of the men said Shakir owned more than a thousand cattle – “And this is more than the wealth of Haddad, who lives in the neighboring village.”

A short while later, the dervish was standing in front of Shakir’s home, admiring it. As it turned out, Shakir was a very hospitable and kind person. He insisted that the dervish stay a couple of days in his house. Shakir’s wife and daughters were just as kind and considerate as he was and provided the dervish with the best. At the end of his stay, they even supplied him with plenty of food and water for his journey.

On his way back into the desert, the dervish could not help puzzling over Shakir’s last words at the time of farewell. The dervish had said, “Thank God that you are well off.”

“But, dervish,” Shakir had replied, “don’t be fooled by appearances, for this too shall pass.”

During his years on the Sufi path, the dervish had come to understand that anything he heard or saw during his journey ofered a lesson to be learned and thus was worthy of contemplation. In fact, that was the reason he had undertaken the journey in the first place – to learn more. The words of shakir occupied his thoughts and he was not sure if he fully understood their import.

As he sat under the shade of a single tree to pray and meditate, he recalled from his Sufi training that if he kept silent and did not rush to any conclusions, he would eventually find the answer. For he had been taught to be silent and not ask questions; when it was time for him to be enlightened, he would be. Therefore, he shut the door on his thoughts and drowned his soul in a deep meditative state.

And so he passed five more years of traveling to different lands, meeting new people, and learning from his experiences along the way. Every adventure offered a new lesson to be learned. Meanwhile, as Sufi custom required, he remained quiet, concentrating on the instructions of his heart.

One day, the dervish found himself returning to Sandy Hills, the same village at which he had stopped a few years before. He remembered his friend Shakir and asked after him. “He lives in the neighboring village, ten miles from here. He now works for Haddad,” a villager answered. The surprised dervish remembered that Haddad was another wealthy man in the region. Happy at the prospect of seeing Shakir again, he rushed toward the neightboring village.

At Haddad’s marvelous home, the dervish was welcomed by Shakir, who looked much older now and was dressed in rags. “What happened to you?” the dervish wanted to know. Shakir replied that a flood three years previously had left him with no cattle, and no house. So he and his family had become servants of Haddad, who had survived the flood and now enjoyed the status of the wealthiest man in that area. This turn of fortune, however, had not changed the kind and friendly manner of Shakir and his family. They graciously took care of the dervish in their cottage for a couple of days, and gave him food and water before he left.

As he was leaving, the dervish said, “I am so sorry for what has happened to you and your family. I know that God has a reason for what He does.”

“Oh, but remember, this too shall pass.”

Shakir’s voice kept echoing in the dervish’s ears. The man’s smiling face and calm spirit never left his mind. “What in the world does he mean by that statement this time?” The dervish now knew that Shakir’s final words on his previous visit had anticipated the changes that had occurred. But this time, he wondered what could justify such an optimistic remark. So, again, he let it pass, preferring to wait for the answer.

Months and years passed, and the dervish, who was getting on in years, kept traveling without any thought of retiring. Strangely enough, the pattern of his journeys always brought him back to the village where Shakir lived. This time, it took seven years before he got back to Sandy Hills, and by this time Shakir had become rich again. He now lived in the main building of Haddad’s compound instead of the small cottage. “Haddad died a couple of years ago,” Shakir explained, “and since he had no heir, he decided to leave me his wealth as a reward for my loyal services.”

As the visit drew to a close, the dervish prepared for his greatest journey: he would cross Saudi Arabia for the pilgrimage to Mecca on foot, a long-standing tradition among his colleagues. His farewell with his old friend was no different from the others. Shakir repeated his favorite saying, “This too shall pass.”

After the pilgrimage, the dervish traveled to India. Upon returning to his motherland, Persia, he decided to visit Shakir one more time to find out what had become of him. So once again he set out for the village of Sandy Hills. But instead of finding his friend Shakir there, he was shown a modest grave with the inscription “This too shall pass.” He was more suprised at this than he had been on any of the occasions when Shakir himself had spoken those words. “Riches come and riches go,” thought the dervish to himself, “but how can a tomb change?”

From that time on, the dervish made it a point to visit the tomb of his friend every year when he would spend a few hours meditating at Shakir’s abode, However, on one of his visits, he found the cemetery and grave gone, washed away by a flood. Now the old dervish had lost the only traces left of a man who had marked the experiences of his life so exceptionally. The dervish stayed at the ruins of the cemetery for hours, staring at the ground. Finally, he lifted his head to the sky and then, as if discovering a greater meaning, nodded his head as a sign of confirmation and said, “This too shall pass.”

When the dervish had finally become too old to travel, he decided to settle down and live the rest of his life in peace and quiet. Years passed by, and the old man spent his time helping those who came to him for advice and sharing his experiences with the young. People came from all over to have the benefit of his wisdom. Eventually his fame spread to the king’s great advisor, who happened to be looking for someone with great wisdom.

The fact was, the king desired a ring to be made for him. The ring was to be a special one: it was to carry an inscription such that if the king was sad, he could look at the ring and it would make him happy, and if he was happy, he could look at the ring and it would make him sad.

The best jewelers were hired, and many men and women came forward with suggestions for the ring, but the king liked none of them. So the advisor wrote to the dervish explaining the situation, asking for help, and inviting him to the palace. Without leaving home, the dervish sent back his reply.

A few days later, an emerald ring was made and presented to the king. The king, who had been depressed for days, reluctantly pout the ring on his finger and glanced at it with a disappointed sigh. Then he started to smile, and a few moments later, he was laughing loudly. On the ring were inscribed the words, “This too shall pass.”

– Tales from the Land of the Sufis: Fariduddin Attar’s version

Silence isn’t empty. It’s full of answers . . . Sessizlik boş değildir, cevaplarla doludur . . .

Posted in AŞK, Mevlana Celaleddin-i Rumi, SEMRA'NIN DÜNYASI & SEMRA'S WORLD ! with tags , , , , on 04/10/2018 by Semra Polat


Neither I am me, nor you are you, nor you are me.
Also, I am me, you are you and you are me.
We have become one in such a way,
That I am confused whether, I am you, or you are me.

Ne ben benim, ne sen sensin, ne sen ‘ben’sin
Hem ben benim hem sen sensin, hem sen ‘ben’sin.
Ben seninle o haldeyim ki -ey güzel sevgilim.
Ben sen miyim, yoksa sen ben misin bir türlü kestiremiyorum.

Ni men menem-ü ni tü tüi ni tü meni
Hem men menem-ü hem tü hem tü meni.
Men bat ü çunanem ey nigari huteni,
Kender galatam ki men tü em ya tü meni.

Rumi

O Lord! Always make your grace a guide for me. Don´t show me the road which doesn’t go to you! . . . Ya Rab! Lütfunu rehber kıl daima bana ve sakın sana ulaşmayan yolu bana gösterme! . . . Fuzuli

Posted in Allah (Jalla Jalaluhu), Mevlana Celaleddin-i Rumi, SEMRA'NIN DÜNYASI & SEMRA'S WORLD ! with tags , , , , , , , on 24/08/2018 by Semra Polat

 

 

I have lived on the lip of insanity, wanting to know reasons, knocking on a door. It opens. I’ve been knocking from the inside.

Rumi

Sebepleri öğrenmek isteyerek delirmenin eşiğinde, çaldım Allah’ın kapısını. Kapı açıldı ve gördüm ki, içerden çalmaktaymışım.

Mevlana

They say there is a doorway from heart to heart, but what is the use of a door when there are no walls? . . . Kalpten kalbe açılan bir kapı aralığı var derler. Oysa kapıya ne gerek var , duvarlar olmayınca . ― Rumi

Posted in AŞK, Mevlana Celaleddin-i Rumi, SEMRA'NIN DÜNYASI & SEMRA'S WORLD !, The articles in English & stories with tags , , , , , , on 09/07/2018 by Semra Polat

The world is neither real nor unreal; neither good nor bad, neither happy nor sad, neither conflicting nor peaceful. The world is what you expect it to be; that’s all.

Between birth and death there’s one thing you could do, Love…

Dünya ne gerçek, ne gerçekdışı , ne iyi ne kötü , ne mutlu ne mutsuz, ne çatismali ne de barışçıl . Dünya ne olmasini istiyorsan o, hepsi o kadar.

Doğumla ölüm arasında yapabileceğin tek birşey var, o da sevgidir…

My Lord, do not leave me alone . . . Rabbim, beni tek başıma bırakma . . . Surah Al-Anbya [21:89]

Posted in Allah (Jalla Jalaluhu), SEMRA'NIN DÜNYASI & SEMRA'S WORLD !, The articles in English & stories, İSLAM, İSTANBUL with tags , , , , , , , , , on 22/06/2018 by Semra Polat

Your life is nothing more than a love story. Between you and Allah. Nothing more. Every person, every experience, every gift, every loss, every pain is sent to your path for one reason and one reason only: to bring you back to him.

Hayatın, Allah’la arandaki bir aşk hikayesinden başka bir şey değil. Her insan, her deneyim, her nimet, her kayıp, her acı yoluna tek bir sebeple çıkıyor: Seni O’na geri döndürmek.

Yasmin Mogahed

Holding on to hope when everything is dark, is the greatest test of faith.

Her şey kapkaranlık olduğunda umuda tutunmak, en büyük iman sınavıdır.

Yasmin Mogahed

Everything comes to you in the right moment . Be patient , be grateful . . . Herşey sana doğru zamanda gelir. Sabret, Şükret.

Posted in AŞK, Mevlana Celaleddin-i Rumi, Şiirler & poetry with tags , , , , , on 01/05/2018 by Semra Polat

 

Come, come, let us appreciate each other, know the value of each other. Because you never know we might be suddenly separated. Now that our Prophet has said: ‘The believer is the mirror of the believer.’ why are we turning our face from the mirror?

RUMI

Gel, gel de birbirimizin kadrini, kıymetini bilelim, çünkü, belli olmaz, birbirimizden ansızın ayrılabiliriz. Mademki Peygamber Efendimiz; ‘Mümin müminin aynasıdır.’ diye buyurdu. Ne diye aynadan yüz çeviriyoruz?

MEVLANA

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