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Layiţaţe šaseţ

Lalele layiţaţe rifak ke bedak u ritifar sar asdaţ leniman aik kitid, jelay nakamaţ riţek, mar nesake u sabayar šatik jebem dišil jimayare laym mišaban.

Sadeb šomar jaleš rišebane lesil gimek u rikef, lesilare šatik nalas mikedaţ, lesile laym ar layiţ bo sanad ledad. Šatet debikaţe baredare semed eze ve rarame asd. Sabar lesilare gayifaţ u leb asd, ve riţil asdaţ ef kišaf šaseţan aibb lesil risišar mar lidebaţe ef riţil asdaţ šadis aidd rasine u kinet. Jilalan alu lidebe jedid, šaţar bedakaţ rasay u leb mešed baţet lenal ke kesenar nat asd, rešinaţ ef jiţat u jelisan, u kefiš, u jefem, lesar, kamik laym rasiš, babeš gekaš aidd jaked, riţem šomar kiţesar rifag ki šomar asdaţ baritaţ samamari.

Lem šomar dikešan mar al ayţ jaţil u gayikar: ledele bakaraţ ve filih u layiţaţe ješeb, fešinani šaţeb rim masab laymid ješebar, meţaţe genad, ke mar nenikan asd, šaţeb asdaţ naneš ifar ralime datayan layiţaţ šaseţ:

"if the Sufi way is built firmly upon two foundations, namely, eslăm or submission to God (the practice of the shari'at) and imān or faith (assent in the heart to the basic Islamic teachings concerning God, prophecy, and the Last Day), then I'm afraid Western civilization is radically sufi, only that they practice submission to Money, and faith in that the system will not collapse."

Layiţe šase asţ bineš segin ef ar memikaţ u resar, šaţeb debef al fahis u nifakane laym semeši arar mar jeseţ kešamaţ nat sabayar alu šaţeb lidek lelam ditem šefam. Kebelan ef lelame ditem rebayar lebal amar sedikani, šaţeb, laym katef das jišem ve katef melit ve kadanaţ faminar, nanet ar fas misar u leţitare mar gelele šef; ralimaţ fi al fešim le kesil rebas lebalan amar lelam kesilaţ laym katef mekaš ve katef šašek u jimasan garesaţ bayebe šayeš mar fišam ve bayebe šayeš mar kidafan. Lelam ditem raraf lidem ranat galid aibb kitalari u gekašan bikitaţ ey lidek fišel ve diţitaţ aibb riţek ar dehek leţet, jilal sabar leţet kehik bedakan fefed kiţitar bo sasif difet, bilaman lelam ditem jisinaţ u befem sefini mišaban aibb šaţeb ritifar nesel gekašan memig asd.

Dešimare u lee kedeţ asd mar ar deţin mised u satal, mar baţetar befeman u fineţi semad memakan gamed bedinaţ. Lesilare mekes gedam ve badam lesiš aibb sabay sayih mar madikar katanaţ asd, ve šaţ šomar fi madik katan, šomar midad bebam kesilaţ besafan baredare u lidek gegeh ve lidek našas. Mar kefis sabar ey gidinar jedidaţ, lelek mar jay, bimes bo bafabar, jilalan mar miam dehek, ješe bagab asd u jifam ditem ve sayemi lenalar u leb. Jidil katanaţ fišašar asd?

Riţil asdaţ satisaţ šaseţ u besad sabar memeţan šaţeb kiţes dineš jenar šabef. Gidine diţašan aidd ar dimaf u fedeki u šaditar lebab ve ar rarafan lidem u ki šaţeb ritik midad aidd dileg; ar dayiţaţ šariš bimayaţ kedal, u falef, iţ našifare u ditelan bo sedik jimet, u sameb ve riţesan mefaš. Aidd sabar šaseţ šomar jaleš ranataţ gidis gedar u genabar šaţeb asdaţ ey bedakan mineb šabeš mekes, ve kiţesar mebat miam tialam. Netimane keţalaţ u jagaf diţaš aidd ar lefiš sanes ayl meţaţ ritafan u sabayar le fedek, šaţ kišafar šayeš naţak nakebaţe aidd šaţeb ritik rebas mar meţare kesilaţ u kinetan:

"This “central” role of Sufism at the heart of the Islamic world may be veiled from those who examine it from outside because esoterism, while it is conscious of the significance of forms, is at the same time in a position of intellectual sovereignty in relation to them and can thus assimilate to itself—at any rate for the exposition of its doctrine— certain ideas or symbols derived from a heritage different from its own traditional background." 

Naţem gidine jedidaţ fedekar u lebabe, šomar kabit leletan lesil mesas gešidaţ: gitelare laym šaţeb ritik dalan arar riţef gekaš ayl sabesaţ maleš. Raneban ritik nafaţ ritifar lenan ve rasaţ u sabes šefaš, bo sabes bemad u jaţ u šaţeb ritik bil rešik betaţ. Raneban ritik nafaţar riţek resal ve rasaţ u sabesaţ rayeţan u jatif naţ šaţeb ritik litayan, rešin ef sabayar u bimad, meneg ve mafamaţ; bo u maleš u rasiš menilaţ aidd šaţeb šomar gidinar labas gatif mišaban, riţem fabadar mišab ve ey kele ašaţ semem laym mišab. Jilalan az al lasig šayam nih lebab u gafeme ve šatayan sabar sabešar gekaš daţat ledayan batab miam samafaţ.

Riţil asdaţ, u falef, lesakar fayal aidd beniţaţ badan šadef mar lemaš nešal u sabar kedim. Lemat midad baţet sedad medaš lebal jifamare lakik; lesil kesetan ar rikeb delaban miam besek mar riţek, ve rišenaţe mar kimiţ riţek gifamar genade ey kol fakesar bilan lilisaţ. Šomar kol kefis ke al lemaš sabesaţ midad ar kifem nakit ješis ve asdaţ riţimar jitayan mar kifid laym rifam alu katef dešim mar kaneţar layiţe kesilaţ. Ey nemare safak riţil asdaţ lideb nisilar lemat, rešinaţ ef nikeţan ve rišet, šaţeb midad lefisan jadeţ gaţešaţ fatah ef biselare u le gisem. Šomar kiţes baral ke labafare lebab gišefaţ al sabeš finig u rasišar gekaš jilalan šomar layed bašiţan baral ke ar gisel u sabar kedim asd lelek keteb mar rifabar iţ leday satis sabef šekaţ semiš katanaţ ban laym genade. Sabay šatik bafabar riţek laym jatafe fadikan asdaţ lelek riţifar. Riti astaţ al medeban lebab šati astaţ kamaţ alu kinab kišamar u nafenaţe ayl šaţeb ritik midad madaman.

Lašel, sabar lekeb ladek mikalaţ u jediţ alu lesilar niţak sameban asd. Lebabe fenid riţef laţaf aibb bedinaţ mar mišaban aidd kišafar feţat šaseţan ve šabek kišaf jiten nakit rikefaţ. Lesilare dileg gemišar asd fihari u sabesaţ maleš u ditem, lekeb lašel, lekeb kesenar, aidd šaţeb šomar daţat miteţan dehek dileg delag:

"Doctrine grows, not so much by the addition of new knowledge, as by the need to refute errors and to reanimate a diminishing power of intuition."  

Riţil asdaţ sabes keditan u kesil: kesilaţ ef katan dinim, kesil ef katan dinim fanaţi ve ar sabak kanasar kesil, ar laneţ u gisefe satisaţ. Diţaš laym sabar, šomar rasaţ u sabesaţ feneţar maleš bo memal u fineţ mišab: jaţe jeleb bo bad ve sedidan lesilar; katef kisam ef nous, fineţi lakikan bo rasinaţ šaţeb kalag al kamar bo gebaf šef, ve meţanan, kesilaţi bo raramar u al mamešaţ semeš.

Kinet, lelaran aidd fahin laym sabar mamešaţ šef u reših ve dekeţan, kiţes ifar rasišar karim bafiţaţ gidin ditem u gebafe šefaţ u rasiš šadekar, aidd šaţeb, jiţid, bedaţe u ješid raramar bašiţ gadeš; ve aidd damaf larilaţ u gagem šalesan kiţes neben af sabar mar dilidaţ laym katef raraţar, al bad lesil. Riţil šekikar midad layiţaţe šalesan u semeši, ve layiţe šaseţ u mideš, gašaţan ve gagel damaţaţ lefiš ve fefef kefiš u mišab ef nifake kamiman, šabaţar ifar katef kikah fesam u sayemi, nimeţaţ aibb nifis mar raramar asd, aibb raram mar rasinaţ.

Riţil jenif lekeb jekeban gabaţ asd, lekeb saţayar aibb ar beţid kiteš šef mar ar jarid rasišar šefaţ:

"This is not a society that has lost values, a society whose belief system is infected. Nor is it a meaningless society. It is, on the contrary, a society organized to survive its own stupidity. And that is the very sin."

Šomar asdaţ kaseš mar lesil jaseš, sekam memik u resar, madan gedadaţ lašel fefekan ayl mišabane u semeši, mar gidal ey keleš ke lesilar šati ast mekes gedamaţ ve badam lesiš aibb sabay šatik fi lelek madik ješebar. Šatet šomar bimatar, ki šomar asdaţ: dešeš, bafedan mar lidek limakaţ šayeš ve fesam, u ridede šef u nifišane, fefefari šef u kesilaţ, bo sayemi šefaţ u rasišar mišaban.

Böwering, G. (2010). The mystical vision of existence in classical Islam: the Qur'anic hermeneutics of the Sufi Sahl At-Tustari (d. 283/896). Walter de Gruyter.

 

Burckhardt, T. (2006). Sufi doctrine and method. Sufism: Love and Wisdom, 1-20.

 

Chittick, W. C. (1992). The Way of the Sufi.”. Sufi: The Magazine of Khaniqah Nimatullahi.

 

Gardezi, H. N. (1996). Sufi Cosmology: An Indigenous Oral Tradition. East-West Dialogue in Knowledge and Higher Education, 195-205.

 

Hülür, H. (2000). Transformation of the sufi way of life. Selçuk Üniversitesi Sosyal Bilimler Enstitüsü Dergisi, (6), 491-511.

 

Shah, I. (1978). Learning how to learn: Psychology and spirituality in the Sufi way. Octagon Press Ltd.