HİKEMİ ATAİYYE VE AÇIKLAMASI

8/3/2019 HKEM ATAYYE VE AIKLAMASI

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EL-HKEML ATYYE

(Hikmetli Nasihatler)NAMAZDA KURN-I KERMDEN BAKA BR KTAP OKUMAK CZ OLSAYDI EL-

HKEM OKUNURDU.

BN- ATULLH EL SKENDER Kaddesellh srrahul azz

Ebl-Abbs (Ebl-Fazl) Tcddn b. Muhammed b. Abdilkerm b. Atillh ezel el-skender (hyt. 709/1309). skenderiyede dodu. Msrn fethinden sonra burayayerleen Ben Czm kablesine mensptur. Dedesi Abdlkerm skenderiyede

tannm bir Mlik fakhi olup bn Atullhn Letifl-Minendeki ifadelerindenanlaldna gre iddetli bir tasavvuf muhalifi idi. bn Ferhun, onunZemahernin el- Mufassal ve et-Tehzb adl eserlerini ihtisar ettiini, ikinci esereyedi ciltlik bir erh yazdn syler. bn Atullah, Nsiruddin bnl-Mneyyirden fkh, Muhyiddn el- Mazuniden nahiv, erefddn Abdlmmined-Dimytden hads ve Muhammed b. Mahmd el-sfehniden felsefe, mantkkelm tahsil etti. Fkh limi olarak tannd bu yllarda tasavvufa kar ikenzelyye tarkatnn piri Ebl-Hasan e-zelnin hlfesi Ebl-Abbs el-Mrsile tant ve onun sohbetlerine devm etmeye balad. Muhtemelen eyhinin izniyle

vaaz ve ird iin gittii Khireye yerleti. Burada evresinde Tabaktu-fiiyye mellifi Sbknin babasnn da katld geni bir cemaat olutu. Aynyllarda Msrda bulunan bn Teymiyye ile bn Atullh ve mrdleri arasndakan youn tartmalar bn Teymiyyenin hapse atlmasna yol at. bn Atullhmridi Ebl-Abbs el-Mrs vefat ettii zamn (686/1287) Khiredebulunuyordu. Haytnn bundan sonraki dnemini Kahirede geiren bn Atullh13 Cemziyelevvel 709da (19 Ekim 1309) Medrese-i Mansriyyede Hakkayrd ve Karefe mezarlnda srland. [1]

bn Atullh el-skender, zelyye tarkatnn Ebl-Hasan e-zel ve hlfesi Ebl-

Abbs el-Mrsden sonra nc byk hlfesidir. Letifl-Minen adleserindeki ifdelerden babasnn Ebl-Hasan e-zel kaddesellh srrahulazz ile grt anlalmaktadr. [2]

Eserleri:

1. Letifl-Minen:

2. et-Tenvr fi isktit-tedbr

3. Mifthul-felh ve mibhul-ervh.4. Tcl-ars el-hv li tehzbin-nfs.

5. el-Kastul- mcerred fi marifetil- ismil mfred .
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6. Unvnt-tevfik fi dbit-tark.

7. el-Mnctl-Atiyye.

8. el-Vasiyye ilel-ihvn bil-skenderiyye.

9. el-Hikeml-Atiyye:

bn Atullhn tasavvufun hemen hemen btn temel konular ile ilgili grleriniyanstan ve yaklak 300 kadar hikmetli sznden meydana gelen eserin ok saydaerhi ve tercmesi bulunmaktadr.

ark ve Garp slam leminde byk bir alaka toplayan bu eser hicri yedinci asrda enrevnakl an yaayan zel tarkat ocann ahlk ve irfn muhti iindeyetien Tcddn Atullhn adn tasavvuf tarihinde ebedletirmi, birok limve mutasavvf tarafndan erh ve izahlar yaplmtr.

bn Atullhn mridi Ebl-Abbs Mrsiye takdim ettii eserde tasavvuf hayat vedncenin en tartmal konular ok dikkatli bir slpla zl bir ekildeanlatlmtr.

Taleb n deildir, asl n iyi edeple rzklanmandr.

Seni vehim kadar yneten bir ey yoktur.

Balangc parlak olann sonu da parlaktr. gibi baz hikmetler birer cmleden ibretolduu hlde bir ka cmle veya birka satrla anlatlan konular da vardr. Havf-rec, kabz-bast, heybet-ns, cem-fark gibi tasavvuf hllerin tantld eserdenamazla melmetin, zhdle marifetin, vahdet-i vctla vahdet-i uhdun,kermetle istikmetin, ubdiyyetle rubbiyyetin . anlamlar ve ilikilerizerinde de durulmutur. ()

bdet ve tat gibi konularn zl ve etkili bir ekilde anlatlmas eserin tasavvufievrelerin dnda da ilgi grmesini salamtr.

Eserde kulluk ve dervilik psikolojisinin son derece gl bir slupla zetlenmesisebebiyle daha sonraki yzyllarda sfler arasnda Namazda Kurndan baka

bir kitp okumak ciz olsayd el-Hikem okunurdu.[3] sz yaygnlk kazanmtr.El-Hikeml-Atiyyede mellifin yapt ey, nceki sflerin gelitirdii yorum ve

tefekkr Arapann btn imknlarn kullanarak iirle nesir arasnda birslpla zl cmleler hlinde ortaya koymaktan ibarettir, gr de vardr.

Eserde yer alan hadislerin byk ounluu sahh hadis kitaplarnda bulunmaktadr.Mellifin ayrca tasavvuf klasiklerinden de istifade ettii kesin olmakla birliktebunlarn hibirinin adndan sz etmemitir. Hikmetlerden birini okurken aklagelebilecek sorular daha sonraki hikmetle cevaplandrlm, bylece esere bir

btnlk kazandrlmtr.[4]Menkabe
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Hanefi ulemasndan mehur Kemalleddin ibn Hmam, ibn Ataullahn kabrini ziyaretederken Hud Suresini okur.

O geldii gn Allahn izni olmadan hi kimsekonuamaz. Onlardan kimi bedbahttr, kimi mutlu. [5] ayetine gelince kabirdenkendisine doru yksek sesle:

Ey Kemal biz de aki yoktur; sesini duyar. Bunun zerine ibn Hmam vasiyetinde vefatedince orada bn Atullahn yannda defn edilmesini yazar.[6]

[ ]7

eyh, Muhakkik[8] mam Ebul Fazl Ahmet b. Muhammed b. Abdulkerim b. Atullahel- skenderiyye buyurdu ki;

Hatalardan dolay Allah Telnn rahmetinden midinin azalmas, amele itimat vegvenin iaretidir.

Allah Tel seni sebeplerle halk ettii halde onlardan uzak durmanda nefsinin gizli birehveti vardr.

Allah Telnn murat ettii baz sebeplerden uzak durmay istemen senin ycehimmetten iniin demektir.[9]

Ne kadar tesir eden himmete kavuulsa da, kaderlerin surlarn aamazlar.[10]

Nefsini tedbirden rahat tut. Senden bakasnn Allah Tel sana yapacan sen kendineyapamazsn.[11]

.

Sana verilecei kesin olunanda (rzk) gayret etmen,[12] senden istenilende (kullukta) isegeveklik gstermen kalp gznn kr olmasna delildir.[13]

. .
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Israrla talepte bulunduun halde dunn kabulnn gecikmesinden tr bana icabetedilmedi diye umutsuzlua karamsarla dme.[14] nk Allah Telvereceine kefil olmutur. Ancak senin kendine setiini deil sana uygun olandilemitir. Ve senin istediin zamanda deil, kendi istedii zamanda sanaverir.[15]

Zaman belirlenmi bile olsa verilen szn vaki olmamas seni pheye drmesin.[16]nk phe kalp gzn zedeler ve srrnn nurunu sndrr.

.

Sana marifet kaps alm ise amelinin azlna aldrma.[17] nk Allah Tel sana okapy ancak kendisini tantmak iin amtr. Bilmez misinki marifet sebeplerinisana gnderen Odur.[18] Amelleri ise ona gnderen sensin. Senin ona

gnderdiin ibadet nerede, Onun sana gnderdikleri nerede![19]

Allah Teldan gelen ilahi varidat hallerinin eitlilii sebebiyle amellerin cinsleri dedeiir [20]

Ameller ayaktaki suretler (heykeller) dir. O heykellerin ruhlar ise ihls srrnnbulunmasyladr. [21]

.

Vcudunu topraa defin et.[22] nk topraa gmlmeyen bir tohumun yeerdiigrlmemitir.[23] (Hem toprak ol, hem de toprakta srlan demektir.)

Halktan uzak tefekkr meydanna dalmak kadar kalbe faydal bir ey yoktur.[24]

. . . .

Nefis ve dnya arzular bir kalbin aynasnda izleyip takip ettiyse, o kalp nasl aydnlkverebilir? Nefsin ehvetlerine arzularna bal kimse Allah Telya doru naslyolculuk yapabilir? Gafletin cenabetinden ykanmayan kimse Allah Telnnhuzuruna nasl kabilir? Gnahlarndan tvbe etmeyen kimse ince srlar naslrenebilir?

. .

.
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5/67

Varlklarn hepsi karanlk (yokluk) iinde idi. Onu aydnlatan (var eden) Hakkn zuhuru(tecellisi) dir.[25] Kim ki varlklar grp iinde veya yannda veya ondan evvelveya ondan sonra Allah Tely grmedi ise o kimse ilahi nurlar karmtr.Marifetin gnei ile arasna varlklarn bulutu girmitir.[26]

Allah Telnn kahhar sfatnn bir delilide odur ki; beraberinde olmayan bir eyleseni perdelemesidir. [27]

Her eyi aikre ortaya karan Allah Tel iken bir eyin onu perdelemesi nasltasavvur edebilir.[28]

Her eyin aikre ortaya kmas Allah Tel ile olurken bir eyin onu perdelemesi nasl

tasavvur edebilir.

Her eyden Allah Tel zuhur ederken hangi eyin onu perdelemesi nasl tasavvuredebilir.[29]

Her eye en yakn Allah Tel iken bakasnn ona perde olmas tasavvur edilebilir

mi?[30]

Her ey onun bilinmesi iin zuhur ederken bakasnn ona perde olmas tasavvuredilebilir mi?[31]

Tek ve ei olmayan Allah Telaya herhangi bir varln hicap olmas tasavvur edilebilirmi?

Her ey iin zahir iken, herhangi bir eyin onu perdelemesi nasl dnlebilir.

.

Eer kinat yaratmasa idi, hibir eyin var olma imkn olmayacakt. Yokluk zelliiolann varln kendisi olana hicap olmas tasavvur edilebilir mi? [32]

.

Allah Tel ksmet ettii eyin yannda baka bir ey aramas kiinin, cahillikten hibirey terk etmemesi demektir.[33]
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6/67

.

Amelleri varl olmayan fn eylere havale etmek, nefsin sersemliindendir. [34]

. .

Seni bir halden karp baka bir hale koymasn Ondan isteme. nk o dilerse senkmak istemesen de senin halini deitirebilir.[35]

.

Salikin himmeti kefi olan makamda durmak istediinde hakikat arclar istediinilerdedir, devam et derler. Varlklarn zahirleri gzne ho grndnde iseonlarn hakikati bizler ancak birer fitneyiz, inkr etme derler.[36]

. . . .

Ondan istemen onu sulamandr. Onu istemen ondan gaip olmandr. Ondan bakasntalep etmen ona olan haynn azlndandr. Ondan bakasndan istemen ondanuzak olduun iindir. [37]

Alp verdiin her nefesin yoktur ki o nefeste Allah Telnn sende gerekletirdii birkaderi olmasn.

.

Dnyadan kurtulmay gzetleme. nk bu, bulunduun mevkide Allah Telymurakabe etmeni engeller. [38]

. . .

Bu dnyada olduun mddete keder ve dertlerinin olmasn garipseme. nkdnyaya layk olan sfat ve zellik onlardr, bakas olamaz. [39]

. .

Allah Telnn yardm ile istemi olduun bir maksuda zorlanamazsn. Nefsinle talepettiin bir murada eriemezsin.[40]

. .

Sonunda baarmann alameti, balangta Allah Telya rcu etmekdir. [41]

.

Balangc parlak olann sonucu da parlak olur.

. .

eriye emanet edilmi gizli srlar, dardakiler ile aa karlar. [42]

.
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7/67

Hakla istidlal ile Hakka istidlal arasnda ok byk fark vardr. Onun ile delil getirenhakikati ehlinden- renir ve ii kknden halleder. Ona delil getirmek ise onadaha ulamadndandr. Yoksa O, ne zaman kaybolmu ki bulunsun ve ne zamanuzak kalmtr ki eserler ona ulatrlsn.

.

Zengin olan zenginliinden infak etsin[43] ayeti vuslat sahibi olanlar iindir. Kiminrzk az ise sz ise salik olan kimseler iindir.

.

Ona gidenler, tevecch nurlaryla hidayet bulurlar. Ulaanlarn ise muvacehe nurlarvardr. Birinciler nurlara muhtatr. Ulaanlar ise; nurlar onlar iindir. nkonlar Allah Teldan baka hibir eye muhta deildir. Allah de ge. Sonraonlar daldklar eyde brak. [44]

.

Tm gayretin iindeki ayp ve kusurlar izale etmek iin olmaldr. Bu gayplar renipsr sahibi olmaya gayret gstermekten daha hayrldr.

.

Allah Tel perdelenmi deildir. Perdelenmi olan senin nazarndr. Eer perdelenmiolsayd, onu perdeleyen eyin rtmesi gerekirdi. rten ey onu kuatm demektir.

Bir eyi kuatan ise o eye stndr. Oysa Kullar zerinde stn olan Odur[45]

Allah Telnn ubudiyetine muhalif beeri sfatlarndan k ki, arsna cevap veren(insn- Kmil) ve onun huzuruna yakn olan bir kimse olabilesin.

. .

Btn gnahlarn, gafletin ve ehvetin temeli nefsinin rzasna uygun hareket etmektir.Btn iyiliklerin uyankln ve iffetin temeli de nefsine muhalefet etmektir.

Nefsini beenmeyen bir cahilin arkadal, nefsini beenen bir limin arkadalndandaha hayrldr. Nefsini beenen limin ilmi yoktur, nefsini beenmeyen cahilincahillii yoktur.[46]

. . .
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Akln nuru, Allah Telnn sana yakn olduuna ahadet eder.lmin nuru, Onun varolduunu seni ise yok olduuna ehadet eder. Hakkn nuru Onun var olduunusenin ise ne var, nede yok olduuna ahadet eder. Hibir ey yok iken O vardr. Oimdi eskiden olduu gibidir.[47]

Himmetini (isteklerini) Allah Teldan bakasna yneltme. nk hakiki cmerttenarzular geri dnmez.

. . .

Allah Teldan bakasna ihtiyacn arz etme. nk ihtiyac yaratan ve zen Odurve kendi ihtiyacn zemeyene nasl ihtiyacn gtrrsn. Eer onun gc olmuolsayd nce kendi ihtiyacn giderirdi.

.

Onun gzel sfatlarndan dolay Onun hakknda hsn zan edemiyorsan, bari sanaverdii gzelliklerden dolay hsn- zan et. nk O, hep sana gzellikler vermive sana birok nimetler ulatrmtr.

.

Kendisinden kopmaya mmkn olmayandan kaan ve onunla kalc olmayann peindekoann durumu ne ilgintir? [48]

. .

Bir olutan dierine sefer etme. Yoksa gittii yer, az nce geldii yer olan dolap beygirigibi olursun. Yolculuk yaratlandan yaratana doru olsun ki, yolculuk sonucavarsn. Ve phesiz en son var Rabbinedir.[49]

Kim ki Allah ve Resul iin g ederse hicreti onun iindir. Eer bir dnyay elde etmekveya bir kadnla evlenmek niyeti iin hicret etmi ise, yine hicreti onun iindir.[50] Eer akll biriysen Raslllah sallallh aleyhi ve sellemin bu szn iyicednp ve iyice tefekkr etmen gerekir.

.

Durumu seni gafletten uyandrmayan, sz ile de seni Allah Telya doru teviketmeyen kiinin sohbetinde bulunma.[51]

Hali senden kt olan kii ile arkadalk etmen, kt olmana ramen kendini iyi sanma

vesilesi olur.
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Zahidin kalbinden kan amel az olmaz, dnya talebinde olan kimsenin kalbinden kanamel ok olmaz.

Gzel ameller gzel hallerin neticesidir. Gzel haller ise kalplere inen makamlarn

gereklemesindendir. .

Zikrin huzuru kalp iinde deil diye zikri tamamen terk etme. nk hi zikirsiz olarakgafil olmak, zikrin iinde gafil olmaktan daha ktdr. mit edilir ki Allah Tel,seni gafletle zikir ede ede o gaflet zikrinden uyank bir zikre, uyank zikirdenhuzurlu zikre ve ondan da masivadan gayb makamna ykseltebilir. Bu Allah

Tel iin hi zor deildir.[52] .

Kalbin lm olmasnn alameti odur ki; Allah Telnn emirlerini yerine getirmediiniin kalbin mahzun, men ettii eyleri de yaptna piman olmamandr. [53]

.

Allah Telnn rahmet ve efkatini unutturacak kadar gnah bytme. Zira rabbinin

keremini tanyan kimse bilir ki, gnahlar onun keremi karsnda kk kalr. .

Eer sana kar adalet sfat icra edilirse kk gnahn yok, eer sana ltuf sfat icraedilirse byk gnahn yoktur.[54]

Kalblere en yakn amel odur ki, o amelin varln unutmak ve kendisi yannda deersizgrmektir.

. .

Allah Tel, sana, kalbinin almas ve nurlanmas, hakk hak grmen batl batlgrmen iin ilahi bir hediye olarak varidat (irfan nuru) vermitir. bakalarnnelinden kurtulup, eserlerin kulluundan hrriyete kavuasn. Yine sanavaridatlar gnderiyor ki, beeri sfatlarnn hapishanesinden hudun fezasnaulaasn.

Nurlar kalp ve srlarn bineidir.

.
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Nur kalbin askeri olup, karanlk ise nefsin askeridir. Allah Tel kuluna yardm etmeyimurat ederse imdadna nurun askerini gnderir. Karanln askerinden uzaktutar.

. .

Keif nura, hkm basirete, ynelme ve yz evirme ise kalbe aittir.

.

Taat ve ibadetine senden kaynakland iin sevinme. Ancak Allah Telnn ltuf vehediyesi olarak senden sudur ettii iin sevin,[55] de ki bu Allah Telnn fazlve rahmeti sebebiyledir. te bununla sevinsinler [56]

.

Ona doru seyredenlerle ve ona vuslat edenler amellerini grmekten, hallerini

kefetmekten vazgemilerdir. nk seyredenler kendilerini Ona kar samimigrmezler. Vuslat edenler ise onun huzurunda kendilerini kaybetmilerdir.

Tamah tohumu ekmedike zillet dallar uzamaz.

Hibir ey vehim kadar senin yularn ekmez.[57]

.

nemsemediin bir eye kar hr, tamah ettiin eye de klesin.

hsan ve nimetleriyle Allah Telya ynelmeyen, imtihan zinciriyle ona doruekilir.[58]

Nimetin krn eda etmeyen o nimetin zevaline sebebiyet vermitir. Nimetlerekreden ise onlar salam balarla balamtr.[59]

Allah Telnn hep sana ihsanda bulunup seninde ona mtemadiyen isyan edip srekliartmasndan kork.

Farknda olmadan nimetimi alacam [60]

. . . .
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Mridin cehaletindendir adapszlk edip ve herhangi bir cezaya arplmadndan diyorki; Eer adapszlk olsayd imdatlar kesilip uzaklaacakt. Hlbuki bazen farkndaolmadan imdatlar kesiliyor. Bazen farknda olmadan imdatlar kesiliyor, uzakla-yor ve haberi bile olmuyor. Seni isteinle ba baa brakmas bile uzaklk olarakyeter. [61]

.

. .Devaml olarak virtleri eken ve Allah Telnn devaml olarak yardmn nasip ettii

birini grrsen, yznde arif simas yok veya klarn neesi yok diye Mevlsnnihsan buyurduu ltf kk grme. nk varit olmazsa vird de olmazd.[62]

. .

Bir kavim var ki Allah Tel hizmeti iin semi, bir kavim de var ki onlar muhabbetiiin tahsis etmitir.[63] Onlarn ve bunlarn her birine Rabbinin nimetlerinden

bolca ulatrrz. Rabbinin nimeti (kimseden) men edilmi deildir [64] .

ou kez varidatlar anszn gelmektedirler. T ki kullar o feyizleri kabiliyetlerinebalamasnlar. [65]

. .

Her sorulana cevap veren, her tattna tabir veren ve her bildiini dile getiren birinigrrsen, o kimsenin cahilliinin delili olarak kabul et. [66]

.

Dnyada ilenen sevabn mkfat ancak ahiret gnnde mkfat verilir. nk dnyao yce mkfatn verilmesine yer olarak elverili deildir. Zira fani olanda bakiolan mkfat mmkn olmaz.

.

Kim ki amelin tadn dnyada tatt ise bu gelecekte (ahirette) amelinin kabulnndelilidir.

Eer Allah Tel indinde yerini renmek istersen, onun seni nereye oturttuuna bak.Hayrda m serde mi? Hangisi ise yerin odur. [67]

.

Ne zamanki Allah Tel seni itaatle ve ona bal kalmakla rzklandrm ise bil ki O,sana zahiri ve Btni tm nimetlerini tamamlam demektir.

Allah Teldan isteyecein en hayrl ey onun senden istediidir.[68]
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Taat kard iin zlrken onu gelecekte toparlamaya gayret gstermemek marurolmann alametidir.

.

Arif, Hakka bir iarette bulunduunda Onu kendine iaretinden daha yakn bulan

deildir. Bilakis arif; Onun vcudunda fani ve uhudunda ermi olmas sebebiyleiareti dahi olmayan kiidir.[69]

.

mit, beraberinde amel olan istektir. Ameli olmayan bir mit bo bir temennidir. [70]

.

Arifin Allah Teldan istei kullukta sadakat ve yaratcnn hukukuna bal

kalmaktr.. . .

Seni kabz haliyle tutmamak iin bast eyledi. Bast haline brakmamak iinde kabz eyledi.Soma Ondan baka bir eye ait olmayasn diye seni her iki halden de kard.[71]

.

Arifler bast (genilik) halinden kabz (sknt) halindekinden daha fazla korkarlar.nk bast zamannda edep hududu iinde ok az arif durabilmitir.

Bast halinde, ferahlk bulmakla nefis hazzn alr. Ama kabz halinde nefsin hounagidecek bir haz yoktur.[72]

ou kere sana verirde mahrum brakr. ou kere de seni mahrum brakr da verir.[73]

Mahrum braklmak senin iin bir anlay kaps ayorsa, bu mahrumiyet, ihsann takendisidir.[74]

. .

Dnyann zahiri kandrc, batini ise ibret vericidir. Nefis, dna bakar kandrlr, kalpiine bakar ok ibret alr.[75]

Sonsuz bir izzete (onur) sahip olmak istiyorsan, fani bir izzet olan dnya ile azizlemekisteme.
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.

Hakiki tayy (bir anda uzun bir mesafeyi kat etmek) ahireti sana senden daha yakngrnceye dek, sana dnya mesafesinin ksalmasdr.

.

Halkn vergisi ihsan mahrumiyet, Hakkn mahrum brakmas ise ihsandr.

.

Rabbimiz Allah Tel kulunun pein amelini veresiye mkfatlandrmaktanycedir.[76]

.

Seni taate ehil klmas, taatna mkfat olarak yeter.[77]

. .

Allah Telnn amillerin kalplerine ibadet annda am olduu huu ve nsiyetmkfat olarak onlar iin yeter. [78]

. .

Kim cennet arzusu veya dier nimetler iin veya azap ve afetlerden korunmak iin AllahTelya itaat ederse yce sfatlarnn hakkn eda etmemitir.[79]

. . .

Sana verdii zaman iyilik sfatn gsterir, men ettii zamanda kahr sfatn gsterir. Oher iki durumda da senden tannmasn ister ve sana ltfnn varlngsterir.[80]

.

Senden bir eyi men etmesine zlmen onu hakkyla anlayamadndandr.[81]

.

Baz kere taatin kapsn sana am kabuln amam. Baz kerede gnah ilemeyitakdir etmi ama o gnah kavumasna vesile etmitir. [82]

.

Zillet ve yalvarmaya gtren bir gnah, izzet ve kibre gtren taatten dahahayrldr.[83]

. . .

ki nimet vardr ki; hibir varlk bunlarn dnda deildir ve bunlar her varlk tagrlr. Var olma nimeti ve imdat nimeti. nce seni imanl olarak yarattndantr ltufta bulunmu, sonra arka arkaya kfr ve gnahlardan korunman iinimdatlar yaratmtr.
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. . .

Yoksulluk sende zati bir sfattr. Sebeplerin ak sendeki gizli olan yoksulluu hatrlatr.Sonradan gelen nimetler zat yokluu ortadan kaldramaz. Vakitlerin en iyisiyoksulluuna ahit olduun ve sendeki yoklua geri evrildiin vakittir.

.

Ne zaman seni mahlkatlardan uzaklatrrsa bil ki, sana kendisi ile nsiyet kapsnamtr.[84]

.

Ne zaman dilin taleple ald ise bil ki; O sana vermeyi istemitir.[85]

.

Arifin Allah Telya olan evki zail olmaz ve ondan bakas ile karar klmaz. .

Zahirleri eserlerinin nuru ile srlar da sfatlarnn nuru ile aydnlatmtr.[86]Bundandr ki zahirlerin nuru batar, kalp ve srlarn nuru batmaz.

Gndzn gnei gece ile batar, kalbin gnei asla batmaz. .

Belay verenin Allah Tel olduunu bilmen, sana belann acsn hafifletsin. Zirakaderde ki belalar sana gnderen, seni bol bol nimetlere altran Allah Telnnkendisidir. [87]

.

Basireti noksan olan Allah Telnn ltfunu kaderinden ayr olduunu dnr. .

badet yollarnn birbirine karmas seni korkutmasn. Heva-i nefsin galebesi senikorkutsun.[88]

.

Beeri vasflarn zuhuru ile hususiyetin srrn gizleyen ve kulluu izhar ederek,rububiyyetin azametini ortaya karan Allah Tely tespih ederim.[89]

.

stein geciktiinde Rabbini sulama. Bilakis edebin gerisinde kald iin nefsinisula.[90]


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. . .

Seni zahirde emrine uyan kld, batnda ise kahrna teslimiyet ile rzklandrdnda,sana byk bir ihsanda bulunmu demektir. Her ne kadar baz kimselerehususiyetler sabit olmu ise de nefsin btn afetlerinden bu kimseler kurtulmudemek deildir. [91]

. . . .

Virdi ancak cahil kimse kk grr. Rabbani marifetler ahiret gnnde bulunur. Virdise bu dnyann fenasyla o da fani olur gider. O zaman dnyada bu ilerde telafisiolmayana zenmek daha ayandr. Hem de vird, onun senden isteidir. Varid isesen ondan istemektesin. Onun senden istedii nerde senin ondan istediin nerde?[92]

. . .

Yardmlarn gelmesi, hazrlkl olmasna gre, nurlarn parlamas da srlarn paklnagredir. Gafil kimse sabahleyin ne yapacan dnr. Akll kimse ise AllahTelnn ne yaptracan dnr.[93]

.

bidler ve zhidler her eyde Allah Tely grmedikleri iin onlardan sklmlardr.ayet her eyde Onu grselerdi hibir eyden sklmazlard.

.

Allah Tel bu dnyada mahlkatna bakman emretmitir. Zati kemalini sana ahiretgnnde gsterecektir. Senin sabr edemeyeceini bildii iin, sana kendisindenzuhur eden eyleri gstermitir.[94]

Allah Tel insann ftratnda usan olduunu bildii iin ibadetleri eitlendirdi.Ftratnda ki hudutlar amay da bildii iin her zaman ibadet etmeyi deil, bazzamanlarda ibadeti emretti. Ta ki niyetin tek namaz klmak deil namaz ikameolsun. Zira her namaz klan namaz ikame etmi deildir.[95]

.

Namaz kalbi gnah kirlerinden temizler ve gaybn kapsn aar (mam Gazalikaddesellh srrahul azz) [96]

Namaz Allah Tel ile mnacat yeridir
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Namaz kirleri temizleme kaynadr

.

Namaz srlarn meydanlarn geniletir ve nurlar parlakln artrr.[97]

.

Allah Tel sendeki zayfl bildii iin namazn saysn azaltt. Onun ltfunaihtiyacn bildii iinde yardmn oaltt.

.

badete mkfat istediin zaman bil ki, O da sadakatle ifa edilmesini talep eder. Sadakatolmad zaman o ibadete karlk azap verilmezse senin iin yeterlidir.

. .

Yapamadn amele mkfat bekleme. Senden onu kabul etmesi mkfat olarak yeter.Sana iyilii diledii zaman, sana gzel ameli yaratr. Ve o ameli sana nispet eder.

.

Allah Tel seni nefsine teslim ederse, senin ktlklerinin sonu gelmez. Eer iyiliinisana gsterirse senin iyiliklerinin sonu olmaz.

. . .

Onun rububiyyet sfatlarna balan. Kendi kulluk sfatlarn da iyi bil! Baka birmahlka ait bir eyi iddia etmeni bile yasaklamken, -Rabbul lemin- olduuhalde Onun bir vasfn iddia etmeni sana caiz klar m?[98]

.

indeki kt huylar bertaraf etmeden nasl olurda kerametlerin peine dmolursun. [99]

.Talepte bulunmak deerli bir ey deildir. En gzel ey edeple rzklanmaktr. [100]

Kendinde hibir kuvvet ve irade grmemek kadar deerli bir talep, zillet ve muhtaolmay bildirmek kadarda ihsann sratle insana ulamas gibi hibir amelyoktur.

. .
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Eer sen illa da nefsin kusurlarn silmekle ve onlar ibadet, taat ve zikirle yok edipAllah Telya vuslat etmeyi dnyor isen yanlmsn. Asla kavuamazsn.Lakin O seni kendine ulatrmak istediinde, senin vasfn ve natn kendi vasfve natyla rter. Senin ona verdiinle deil Onun sana verdii ile kendine ulat-rr. [101]

Onun gzel rts olmasayd hibir amel kabule ayan olmazd.[102].

syan ettiinden ziyade, itaat ettiinde Onun hilmine muhtasn.[103]

rtme iki ksmdr; Gnahtan rtnme, gnahn iinden rtnmedir.Avam olanlar,

halkn gznden mertebelerinin dmesinden korkarak Allah Teldan gnahtartnmeyi isterler.

Havas ise Hakkn nazarndan dmekten korkarak Ondan gnahtan rtnmeyi talepederler. [104]

.

Sana ikram eden (kii), senin ahsnda grnen o gzellik hakikatte Allah Telnnrtmesiyle olmutur. O halde hamd sena iyilik ve ikram edene deil, seni r-

tenedir. [105].

Asl arkadan, senin aybn bildii halde seninle arkadalk edendir. Ki, Oda keremsahibi Mevladan bakas deildir.

Arkadan hayrls (Allah Tel) dr. Senden ona dnecek bir ey beklemeden seniisteyendir. [106]

Eer sana yakinin (phesizlik) nuru salm ise greceksin ki, ahirete yolculuk etmedende daha yakndr ve dnya lezzetlerini de kaim bir fanilik bulutu kaplamtr.[107]

.

Herhangi bir varln Allah Tel ile beraber olmas gibi seni Ondan perdelememitir.

nk Onunla beraber herhangi bir varlk mevcut deildir. Seni asl perdeleyenOndan baka bir varl zannetmendir.


18/67

Varlklarda zuhur etmeseydi, gzler onlar grmezdi. ayet sfatlar dorudangrlseydi, varlklar silinirdi (hi grlmezdi).[108]

Batn olunca her eyi ortaya kt. Zahir olunca her eyi lml kld.

.

. .

Varlklarda olana (Allah Telnn cemali) bakman emretti. Varlklarn zatnataklmana da izin vermedi. Gklerde ve yerde olanlara baknz [109]emriylesana anlay kapsn at. Cisimlerin varln Ona hicap olmasn diye gklerebakn demedi.

.

Varlklar Onun sabit klmasyla var, Onun zatnn birlii karsnda yok

olur.[110].

nsanlar seni iyi zannettikleri iin methederler. Sende nefsini en iyi bildiin iin onuktle.

.

Mmin meth edildii zaman kendine layk grmedii ve nefsinde bulunmayan bir

vasftan Allah Teldan hay eder. .

nsanlarn en cahili, insandaki bir zan sebebiyle kendindeki bir gerei terkedendir.[111]

.

Layk olmadn halde sana vgler gnderiyorsa, sende meth senaya layk olan AllahTely v.

Zahidler vldkleri zaman, halktan grd iin kabz (daralma) olurlar. Arifler isevldklerinde, onu Haktan grd iin bast (genileme) olurlar.[112]

.

Sana bir ihsanda bulunduu zaman seviniyor, bir eyden men edildiinde sklyorsan, bil

ki asalak bir kiilie sahip olduunun ve kullukta da sadk olmadnn delilidir. .
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Sende gnah vuku bulunduunda, Rabbinin seni istikametten karm olduu yeisinegirmeyesin. Olabilir ki bu, takdir olunan en son gnahn olabilir. [113]

. .

Sana mit kapsnn almasn istiyorsan Ondan sana gelene bak. Korku kapsnn al-masn istiyorsan senden Ona gidene yani kulluuna bak.

.

ou kez genilik aydnlnda elde edemediin fayday, sana skntlar karanlndaverir. Hangisinin fayda bakmndan size daha yakn olduunu bilemezsiniz

Nurlarn doduklar yerler kalpler ve srlardr. [114]

.

Kalbe emanet edilmi bir nur vardr ki; kayna gayp hazinelerinden akp gelir. Bir nurvardr ki; Onunla sana kinatn haline baktrr. Bir nur vardr ki; Allah Telyce sfatlarn onunla sana kefettirir.[115]

.

Nefisler nasl ki ayarlarn younluuyla perdeleniyorsa, kalplerde bazen nurlara taklpkalr.[116]

.

Srlarn nurlarn zahiri rtlerle gizledi. Ta ki o srlarn ycelii aikre olmakla, oycelii noksan olmasn ve hret diliyle de onlara arlmasn.

.

Evliyasna ulamay kendisine ulamaya vesile klan ve ancak kendisine ulatrmakistedii kimseyi evliyasna ulatran Allah Tely tespih ederim. [117]

.

Bazen seni ruh lemine ait srlara muttali edip fakat kulunun srlarn sana gizlitutmutur. [118]

Allah Tel kullarnn srlarna kimi ulatrm ise ve o kimse ilahi rahmetleahlaklanmam ise, bu ulama onun iin fitne ve vebale girme vesilesi olur. [119]

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Nefsin gnahtaki pay ak ve belirgindir. Taatlerde ki hazz ise gizli ve belirsizdir.Nefsin gizli olan hazznn tedavisi daha zordur. [120]
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