Kalplerin Azığı Kutul Kulub 4 Cilt SET SEMERKAND

Kitap              Kalplerin Azığı - Kutul Kulub
Yazar             Ebu Talip El Mekki
Tercüme         Prof. Dr. Yakup Çiçek - Dr. Dilaver Selvi
Yayınevi         Semerkand  Yayınevi
Kağıt - Cilt      2. Hamur kağıt  -  4 Cilt
Sayfa - Ebat   2.319 sayfa - 17x24 cm
 

 

Tercümede, Dâru Sâdır tarafından iki cilt hâlinde basılan nüsha esas alındı. Ancak, tercüme esnasında elimize geçen ve Mektebetü Dâru't-Tü-râs tarafından üç cilt hâlinde yayınlanan Kahire-2001 tarihli tahkikîi baskı­dan istifade ettik; yer yer bu nüshadan alıntılar yaptık.
 
Tercümede, kelime ve cümle tercümesi yerine, mana ve muhteva ter­cümesini esas aldık. Asıl metne sadık kalmak ve onun asıl manasını ko­rumak şartıyla, mananın daha net anlaşılması için yer yer tamamlayıcı ek­lemelerimiz olmuştur. Bu, Arapça'daki bazı ifadelerin Türkçe'de tam kar­şılığını bulmaktaki zorluktan ileri gelmektedir. Bir de kitapta işlenen bazı konular kâmil insanların maneviyat halleriyle ilgili yüksek, derin, ince, ka­palı, sırlı halleri konu etmektedir. Bu halleri ifade etmekten bazen müter­cimler zorlanmakta, bazen de onları ifade etmekte kullandığımız dil yeter­siz kalmaktadır. Bunun İçin mütercimler bir derece mazur görülmelidir.
 
Bu büyük ilim hizmetinde emeği geçen bütün kıymetli hocalarımıza ve eseri yayına hazırlayan kardeşlerimize teşekkür ediyoruz. Ayrıca bu hizmeti bütün insanlığa sunan Semerkand Yayıncılığa da hayırlı hizmetler diliyoruz.
 
Bizler, bu tercümenin hatasız olduğunu iddia etmiyoruz. Bir alimin be­lirttiği gibi; hiç hatası olmayan tek kitap Yüce Allah'ın kitabı Kur'an'ı Kerim'dir. Biz, Allah için kusurlarımızı gösteren ve onları düzeltmeye vesile olan bütün müminlerden Allah razı olsun diyoruz.
Hamd olsun alemlerin Rabbi Yüce Allah'a.
 
Dr. Dilaver Selvi
 

           TASAVVUFUN KAYNAĞI ?
 
Tasavvuf kelimesinin nereden geldiği hakkında çeşitli görüşler ileri sürülmüştür. Oysa tasavvufun, sistemi ve muhtevası itibarıyla Kur'an ve Sünnet'e dayandığı göz önünde tutulursa, mesele kolayca çözülür. Keli­meler üzerinde tartışmaya girmenin bir faydası yoktur. Bu konuda tedirgin olmak da gerekmez. Çünkü elimizde Kitap ve Sünnet gibi iki yanılmaz öl­çümüz mevcuttur.. Dinle ilgili her sorunu onlarla çözebiliriz. Üzerinde pek çok söz söylenen tasavvuf ilminin de dindeki yerini ve bağlayıcılık değeri­ni Kur'an ve sünnetten öğrenebiliriz. Önce tasavvuf kelimesinin tarihî sü­reç içerisinde geçirdiği devreleri ve kazandığı manaları hatırlatalım.
 
Sufiler niçin farklı isimlerle anılmıştır? Sorusunun cevabı gayet kolay­dır. Bazı sufi büyükleri, ilâhî huzura erebilmek için hükümdarlığa varana kadar bütün maddî imkanlarını ve dünyalıklarını rahatlıkla feda edebiliyor­lardı. Bunu görenler onlara fukara (fakirler) diyorlardı.
 
Tasavvufta fakir, elinde hiç malı olmayan değil, gönlünde mal sevgisi bulunmayan, geçim endişesi çekmeyen, gelecek kaygısı taşımayan, kalbi Yüce Allah ile zengin olan ve Allah sevgisinden başka hiçbir şeref arama­yan kimse demektir. Bu kimsenin eline dünya dolusu mal geçse, onda kendisinin kadar, diğer müminlerin de hak sahibi olduğunu kabul eder. Ki­min ihtiyacı varsa ona sarf eder.
 
-Yine Hak aşıkları zevkine erdikleri manevi alemin coşkusuyla dünya­dan kopuyor, dağ, şehir ve yollara düşerek irşat ve tebliğle uğraşıyorlardı. Bu hallerini görenler onlara seyyahîn diyorlardı.
 
Ayrıca Allah dostları, seyrine daldıkları ahiret güzellikleri yanında, her şeyi ile solmaya mahkum dünyayı garipler diyarı olarak görüyorlardı. Bu onları, fani dünyada garip olmaya çağırıyordu. Zaten Allah Rasülü (s.a.v) Efendimiz:
 
"Dünyada garip gibi ol, yahut hemen hareket edecek yolcu gibi dav­ran ve kendini ölüler arasında say."^: Buyurmuştu. Allah adamlarına kala­balıklar bir fayda vermiyordu. Bunun için yalnızlığı seçmişlerdi. Bu yüzden onlara gurâbâ (garibler) de deniyordu. Onlara verilen isimler bunlarla sı­nırlı değildir. Abid, zahid, nüssak, derviş, sufi, mutasavvıf, veli gibi isimler en yaygın olanlarıdır. Gönül ehlinin ulaştığı ve yaşadığı her farklı duruma göre kendilerine değişik isimler verilmiştir. Bunlar aslında sıfattır, isim ola­rak kullanılmaktadır.
 
Tasavvuf kelimesinin hangi kök ve kelimeden türetildiği hakkındaki görüşleri ise şu şekilde özetleyebiliriz:

1-Ashab-ı Suffe: Sayılarının en çok dört yüz kadar olduğu rivayet edi­len ve Mescid-i Nebevî'ye bitişik sofada yaşayan, sadece ilim ve ibadetle uğraşan sahabilere Ashâb-ı Suffe denir.
 
Tasavvuf kelimesinin aslının suffe kelimesi olduğunu ileri süren bu görüş, mana ve muhteva yönünden doğru olsa da, lisan bakımından iza­hı zordur. Sufilerin bir çok yönden Ashab-ı Suffeye benzediği doğrudur. Ancak bu benzerlik hal, ahlak, yaşantı ve sıfatlardadır. Sufi ve tasavvuf isimlerini suffeden türetmek zordur.
 
2-Saff-ı Evvel: Yüce Allah'ın hoşnutluğuna uygun davranışlarından dolayı, ilahî huzurda ön safta bulunanlara "ilk safta olanlar" denir. Tasav­vufun saff kelimesinden gelmiş olabileceğini ileri sürenler vardır. Ancak gramer açısından bu dq geçerli değildir.
 
3-Benu's-Sûfe: Bu bir kabile ismidir. Onlar, İslam gelmezden önce Kabe'ye hizmet eden Mudar kabilesinden bir topluluktur. Sufiler, Hakka ibadeti ve halka hizmeti ön planda tuttuklarından kendilerine, bu kabileye nispetle sufi denmiştir. İbnu'l-Cevzî de bu görüşü benimseyenlerdendir. Ancak bu görüşe, İslam'ın geldiği yıllarda bu adla anılan bir kabilenin bu­lunmadığını öne sürüp itiraz edenler olmuştur.
 
4-Safevî: Tasavvufun saf ve duru soydan gelenler anlamına gelen sa-fevî kökünden geldiğini ileri sürenler de vardır. Çünkü, tasavvuf, daha çok bir kalb tasfiyesi işidir. Ancak tasavvuf kelimesinin aslının safa olduğunu izah etmek zordur.
 
¹   Buhari, Rikak, 3; Tirmizi, Zühd, 25; ibnu Mace, Zütıd, 3; İbnu Hıbban, Sahih, No: 698.
 
5-Savf: Tasavvufun aslının yüz çevirmek anlamında olan savf keli­mesinden türediğini söyleyenler de bulunmaktadır. Çünkü sufiler de masi-vadan yani Allah'tan gayri her şeyden yüz çevirirler.
 
6-Sophia: Tasavvufun Yunancada hikmet, bilgelik anlamına gelen sophia kelimesinden geldiğini ileri sürenlerde vardır. Bîrûnî (443/1051) ve bazı müsteşrikler bu görüştedir. Bu görüş doğru değildir. Çünkü sufi keli­mesi yunanca felsefî eserlerin Arapçaya tercümesinden önce kullanılmış­tır. Ayrıca İslam filozoflarına hakim ve feylesof gibi isimler veriliyordu.
 
7-Sûf: Sufi'nin ve tasavvufun, yün anlamına gelen sûf kelimesinden türediği görüşü dil, tarih ve mana bakımından daha isabetli görülmektedir. Sufî, sûf (genelde yünden mamul elbise) giyen kimse demektir. Bu görüş mana, muhteva ve dil açısından en tutarlı olan görüştür. Yün elbise giy­mekle ilgili şu rivayetler, konunun temelini oluşturmaktadır.
 
a-Peygamberimiz (s.a.v) saf yün elbise giyerlerdi.²
b-Hz. Musa (a.s.) Allah ile kelam ettiğinde üzerinde yün elbise vardı.³
c-Peygamberimiz (s.a.v) şöyle buyurmuştur:
 
"Yünden elbise giyiniz ki kalbinizde imanın tadını fadasınız.*
"Yünden elbise giyen, mümin fakirlerle oturup kalkan, merkebe binen ve çömelip süt hayvanını sağan kimse, kibirden kurtulmuştur."⁵
 
d)   Yünden mamul elbise giymek, Ashab tarafından da zühd ve teva­zu alameti olarak kabul edilmişti.
e)   Tabiin de yünden yapılan elbiseyi bir zühd ve takva alâmeti olarak benimsemişti.⁶
 
f)Ayrıca sufi kelimesinin bir çöl bitkisi olan sufan ve sufane kelimelerin­den alınmış olduğunu söyleyenler de vardır. Çünkü sufiler, nebati yiyecek­leri tercih ederlerdi.
Şunu kabul etmeliyiz ki tasavvuf, kültür ve medeniyetler gibi hakkın­da çok ve farklı tanımlar olan bir kavramdır.
 
 
²İbnu Sa'd. Tabakat, II, 453; Tirmizi, Cenaiz, 32; îbnu Kesir, el-Bidaye, VI, 10
³Tirmizi, libas, 10; Hakim, Müstedrek, I, 28.
⁴Beyhaki, Şuabu'l-İman, V, No: 6151.
⁵Beyhaki, Şuabu'l-İman, V, No: 6161.
^sBkz: Kûtu'l-Kulûb, II, 47.
 
 
Tasavvuf, tarihte geniş bir çevrede yayılmıştır. Çok uzun süre gün­demde kalmış, değişik kitleler içinde yaşama alanı bulmuş ve bu terbiye sistemi farklı tezahürleri ile asırlar boyu devam etmiştir. Onun için onu farklı bölgelerdeki değişik görünüşüyle tam olarak tarif etmek pek zordur.
Tasavvuf yolunun üstatlarından Abdulkerim Kuşeyrî (465/1072), sufi ve tasavvuf kelimelerinin hangi kelime ve kökten geldiği ile uğraşrnayı yer­siz ve gereksiz görerek son noktayı şöyle koymuştur:
 
"Bu isim, halleri ve yollan meşhur İslam topluluğuna verilmiş bir lakap­tır."⁷
Kısaca dinde Sahabe yolunu izleyen, Allah'ı devamlı olarak zikreden, kalb temizliğini her şeyin üstünde tutan, kendilerini gaflet ve dünya haya­tının kötü etkilerinden koruyan, manevi iç kuvvetlerini ve ruhî kabiliyetleri­ni geliştirmeye çalışan mü'minlerin geliştirdiği terbiye yoluna tasavvuf den­miştir.
Tasavvuf, marifetullah denilen Yüce Allah'ı tanıma, kalbi tezkiye ve nefsi terbiye etmek için gerekli olan bilgi, tecrübe ve eğitimi veren İslamî bir ilimdir.
Yine tasavvuf, insanın Yüce Allah tarafından sevilmesi ve buna bağlı olarak da Yüce Mevla'yı sevmesi için gerekli olan edep ve ahlakları konu eder. İnsana ilâhi terbiyeyi kazandırır.
Şunu da bilmek lazım ki, ruhanî ve ilâhî aleme ait binlerce İlim, hâl ve hikmeti konu eden tasavvuf, özü itibariyle dile getirilmekten uzaktır. Bu ko­nuda söylenecek sözler, ona bir yönüyle işaretten ibarettir. Bunu şu misal­le düşünelim:
 
Bir çok ressamdan bir bahçeyi fırça ile anlatmaları istendiğinde, her biri aynı bahçeyi başka başka tablolarla resmedeceklerdir. Çünkü bahçe fırçadan dökülmeden önce onların şahsî dünyalarından geçecek ve gizli dünyalarından başka başka renkler alacaktır. Artık tablodaki bahçe, sade­ce o bahçe değildir.
 
Ayrıca tasavvufun tarifleri, mutasavvıfların durumlarına göre de yapıl­dığından bu tanımlar, onun mertebesinden, mizaç ve meşrebinden, sos­yal durumundan ve tasavvufî hayata girmeden önceki yaşayışından etkilenir. Yine bu farklılık, bazen tasavvufu öğrenmek isteyenlerin durumları­na göre cevap vermekten kaynaklanır.
 
⁷  Kuşeyri, Risale, II, 355-36. (Beyrut, 1998. I: Baskı)
 
 
Örnek olarak bir kaç tarif verebiliriz:
 
Cüneyd Bağdadî (298/910): "Tasavvuf" Allah'ın senin nefsinde bula­nan kötü sıfatları öldürüp, kendisinin hoşnut olduğu güzel sıfatlarla kalbi­ni manevi diriliğe kavuşturmasıdır."
Maruf Kerhî (298/815): "Tasavvuf, hakikatlere sarılmak ve halkın elin­de bulunan şeylerden ümidi kesmektir."
Ebu Süleyman Dârânî (215/830): "Tasavvuf, kulun bütün fiillerini Hakk'tan bilmesi ve daima Hakk ile olmasıdır."
İsmail b. Nüceyd (366/876): "Tasavvuf, Allah'tan gayri şeylerden gön­lü tamamen çekmek, bilinmemeyi tercih etmek ve hayırlı olmayan şeyler­den sakınmaktır.⁸
El-Kettanî (322/933): "Tasavvuf, baştan sona güzel ahlaktan ibarettir. Ahlakça senden güzel olan kimse, tasavvuf yolunda da senden ileridedir.'⁵
İmam Rabbanî (1034/1625): "Tarikat ve hakikat diye bahsedilen ilim­ler, şeriatın üçüncü merhalesi olan ihlası elde etmek İçindir. Bu ilimlerin hedef ve hizmeti budur. "¹⁰
Diğer taraftan tasavvufun özü itibariyle, Peygamberimizin ve ashabı­nın yaşayış tarzında görmekteyiz.
Hz. Peygamberimiz, çok sade ve tevazu içinde yaşardı. O, çağında güçlü bir devlet kurmuş olduğu halde dünyaya iltifat etmemiş, ma! ve şöh­ret ile değil,' sadece Yüce Allah'a kulluğuyla iftihar etmiştir.
Allah Rasülü (s.a.v) çok cömert idi. Daima sadaka verir, fakir olurum diye endişe etmezdi. Ashabına, dünyaya kapılmamayı söyler, nafile na­maz kılmakla, sabır ve tevekkülle, helal kazançla, çokça zikirle Allah'a yaklaşmayı tavsiye ederdi. Kalp temizliğine çok önem verirdi. Gece nama­zına çok ehemmiyet verirdi. Öyle ki farz namazdan sonra en üstün namaz olarak gece namazını görürdü.^11
 
8Bk?: Kuşeyri, Risale, II, 355-360. (Babu't-Tasavvuf)
⁹Sühreverdî, Avarifü'l-Mearif, 56.
¹⁰imam Rabbani, Mektubat, 36. Mektup.
¹¹Müslim, Salâtu'l-Müsafirin, 139; Ebu Davud, Salât, 317
 
Nefis tezkiyesine imân ve İslâm'ın üstünde bir yer vermiş, bunu ihsan sözüyle ifade etmiştir. "İhsan, Allah'a, Onu görüyormuş gibi ibadet etmen­dir. Çünkü sen O'nu görmüyorsan da O seni görüyor." ™ buyurmuştur.
 
Efendimiz (s.a.v) ayrıca müslümanları zikre teşvik etmiş ve "Allah'ı zikredenle etmeyenin farkı, diri ile ölünün farkı gibidir.¹³ buyurmuştur. As-hab-ı Kiram da kendisi gibi zühd ve takva yolunda idiler. İşte tasavvuf, git­tikçe gelişen bu zühd ve takva hareketinin bir sonucudur.
 
Kısaca ifade etmek gerekirse, Sahabe ve Tabiin devrinde ruhlara ha­kim olan Allah korkusu ve zühd hareketi, daha sonra tasavvuf ismiyle bir terbiye sistemi haline dönüşmüştür.

Fıkıh, kelam ve hadis ilmi, birinci ve ikinci hicrî asırlarda tedvin edil­meye başlanmıştı. Öteki ilimler gibi tasavvuf ilmi de, bu asırlarda şekillen­meye ve toplanmaya başlandı. Fıkıh, ibadetlerin zahir kısmını inceliyor, tasavvuf da, ibadetin gayesi olan huşu' huzur gibi bâtınî kısmını incele­me konusu yapıyordu. Bunun için tasavvufa bâtınî fıkıh da denir.

İslam mezheplerinin oluştuğu hicrî II ve III. asırlarda, bu fırkalar Kur'an ayetlerini ve hadisleri, belirledikleri usuller çerçevesinde tefsir et­meye, ayet ve hadislerden hükümler çıkarmaya başladılar. Tasavvufî ve­ya İşâri tefsir de aynı şekilde, kendisine has usul, metod ve hedef daire­sinde tedvin edilmeye başlanmıştır.

Tabiûn devrinden itibaren, İslam devletinin sınırlarının genişlemesi ve çeşitli ırk, din, dil ve kültüre sahip insanların İslam toplumu içine girmiş ol­maları sebebiyle, tabii olarak fikrî hareketlerde de bir canlanma olmuştur. Özellikle bu dönemde çeşitli bilimlerle meşgul olunmaya başlanmıştır. Bu ilmî faaliyet içinde bulunanlara, uğraştıkları bilim dalına uygun isimler ve­rilmiştir. Meselâ tefsir ilmiyle meşgul olanlara müfessir, hadisle iştigal edenlere muhaddis, kelam ilmi sahasında çalışanlara mütekellim, çalış­malarını fıkıh alanına teksif edenlere fakîh denildiğ gibi; dünyadan yüz çe­virip Allah'a yönelen, riyazet ve ibadetle ruhî kabiliyetlerini geliştirmeye çalışan.mütedeyyin müslümanlara da sufi, mutasavvıf ismi verilmiştir.
 
¹²Buhari, iman, 37; Müslim, İman, 1; Ebu Davud, Sünnet, 16; Tirmizi, İman, 4.
¹³Buharî, Daavat, 6.


            TASAVVUFÎ TEFSİRLERİN MEYDANA GELMESİ
 
Başlangıçta sahabe ve tabiûn açıklamalarından oluşan Nakli Tefsir'e, daha sonra Akli=Rey Tefsiri de eklenmiş oldu. Böylece farklı fırkaların gö­rüşlerini yansıtan tefsir ekolleri doğdu. Bu arada mutasavvıflar da, kendi kanaatlerine uygun düşen görüşleri, bilgileri bir araya toplamaya başladı­lar. Özellikle yaşadıkları manevi zevk ve vecd haline göre ayetlerden bir takım ince manalar çıkarıyorlardı. Bu çeşit tefsire, ilk anda akla gelmeyen fakat ayetin işaretinden tefekkürle kalbe doğan mana anlamında İşârî Tef­sir adını verdiler. Böylece diğer tefsir ekolleri yanında, mutasavvıfların gö­rüşlerini aksettiren Tasavvufî=İşârî Tefsir Okulu da doğmuş oldu.

Kehf suresinde anlatıldığı üzere, öğrenme ile elde edilen bilgiden ay­rı olarak, Allah tarafından lütfedilen Ledünnî bir ilim de vardır. Hz. Hızır'a (a.s) da verilen ve işin iç yüzünü gösteren bu ilmi, gizli karakterlerinden dolayı ilk anda anlamak kolay değildir. Bilhassa riyazet ve fazla ibadet sa­yesinde ulaşılan bu gizli bilgiyi herkesin hazmedemeyeceği, böylece in­sanları yanlış bir anlayışa götürebileceği sufiler tarafından dikkate alına­rak, kalblerine doğan bu bilgileri kapalı bir üslûpla, rumuz ve işaret yoluy­la ifade etmeyi tercih etmişlerdir. Nitekim yaptıkları tefsirlere sadece tefsir değil, işaret adını vermişlerdir. İşte bunun için tasavvuf? tefsire İşârî Tefsir denmiştir.

Tasavvufî bilgiler, nazarî ve amelî olmak üzere iki kısma ayrılır. Buna parelel olarak da, her kısmın görüşlerine uygun iki çeşit tefsir meydana gelmiştir.
 
a-İşârî Sufi Tefsir; Bu tefsir, yalnız seyr ü sülük erbabına açılan ve za­hir mana ile bağdaştırılması mümkün olan birtakım gizli manalara ve işa­retlere göre tefsir etmekten oluşur. Esas itibariyle sufinin bulunduğu ma­kama göre kalbine doğan ilham ve işaretlere dayanır.
 
 b-Nazarî Sufi Tefsir: Kur'an ayetlerini bir takım nazariyelere, felsefî görüşlere uygun düşecek biçimde anlamaktır. Bunlar genelde Allah'ın ke­lamını, kendi görüşlerine uyacak şekilde asıl mecrasından saptırarak te'vil ederler. Bundan dolayı, Kur'an'ı bu çeşit tefsircilerin kendi görüşlerine uy­durmaya çalışan nazarî sufi tefsirlere, ilmî manada itibar edilmez .
 
İşârî tefsirci, tefsir ettiği ayetin, verdiği mananın dışında başka bir ma­nasının olmadığını iddia etmez. Aksine kendi tefsirini onun manalarından biri olarak kabul eder. Riyazet ve ibadetle ruhu aydınlanan mutasavvıf, kutsal işaretleri alacak dereceye ulaşır ve orada ayetlerin'taşıdığı iç mana kalbine doğar. Fakat nazarî müfessir, ayet üzerindeki yorumunu özellikle felsefî fikirlerine ve görüşlerine dayandırdığından emniyetli değildir. Kur'an'da gizli ilimler, sırlar, hikmetler ve işaretler mevcuttur. Kur'an'ın incelikleri bitmez. Alimler ona doymaz. Her akıl onu aynı seviyede anla­maz. Takva nuru olmadan Yüce Allah'ın gerçek muradı anlaşılamaz. Çün­kü Yüce Allah bu kitabın ancak muttakiler için bir hidayet kitabı olduğunu, kalbi perdeli olanların onu anlamayacağını haber vermiştir. Şimdi Kuran'ı anlamada ariflere verilen özel ilimlerin ne olduğunu ayet ve hadislerden öğrenelim:

 

          İLHAM ve VEHBÎ İLMİN DELİLLERİ
 
Yüce Allah'tan gelen bir ilham yoluyla ayetleri anlamanın ve işârî tef­sir yapmanın caiz olduğuna dair Kur'an'da ve hadis-i şeriflerde işaretler bulmaktayız. Bu konuya ışık tutacak bazı ayetler şunlardır:

"Allah kimi hidayete erdirmek isterse onun göğsünü İslam'a açar.**

Sahabe-i Kiram, Rasulullah'a (s.a.v): "Allah, insanın göğsünü nasıl açar? diye sorduklarında, Efendimiz:

"Göğsüne bir nur atar; onunla göğsü açılır." Buyurdu. Bunu gösteren bir belirti var mı? diye sordular. Şu cevabı verdi: "Aldatıcı dünya hayatın­dan gönlünü çeker, ebedi ahiret yurduna yönelir, ölüm gelmeden önce ha­zırlık yapara⁵
 
Allah, kimin kalbine nurunu koyarsa bu işleri o kimseye kolaylaştırır. Bunun için kalbin nuru kabul etmesi ve ona teslim olması için, kalbi o ta­rafa yöneltir ve genişletir. Ona hak yolunu tanıtır ve onu imanda muvaffak kılar. Kalbin İslam'a açılması ve genişlemesi, kinaye yollu bir anlatımdır. Bununla, kalbin hakkı kabul edecek bir duruma getirilmesi ve haktan ge­lenleri kabul etmeye hazır bulunması anlatılmaktadır. Kalp nurla genişle­yince, İçinde Hakka engel olan ve ona ters düşen her şeyden tasfiye edil­miş, temizlenmiş olur.
 
¹⁴En'am, 125.
¹⁵Hakim, Müstedrek, IV, 311; Beyhaki, Zühd, No: 974; Suyutî, ed-Dürrü'l-Mensûr, VII, 219.

 

Böylece kalp, Allah tarafından ikram edilen bir sekînet ve rûh ile hak­kı kabul etmeye açılır.¹⁶
İlim iki kısımdır. Biri muamele ilmi, diğeri de mükaşefe ilmidir. Önce­lik hakkı olan muamele ilmi, Allah'ın rızasına yaklaştıran veya ondan uzaklaştıran sebepleri açıklayan ilimdir. Mükaşefe ilmi ise, tasfiye edilmiş kalbe doğan ve kendisiyle gayb alemi müşahede edilen bir nurdur.
ibn Abbas(r.a), kalp temizliğini kalbin tevhîd ve imana açılmasıdır, şeklinde anlamıştır. Kalbin açılması, onun marifet ve iman etmeye sevk edilmesi, hikmet için bir kab durumuna gelmesi ve boş düşüncelerden te­mizlenmiş olmasıdır.¹⁷
Bir diğer ayette: "Bu topluluğa ne oluyor ki, nerde ise söz anlayama­yacaklar.^⁸ Buyuru I ur.
Ayetin uyarısı şudur: Onlar, kendilerine öğüt veren Kur'an'ı anlamı­yorlar. Oysa onu anlasa ve manasını düşünseler, her şeyin Allah tarafın­dan olduğunu anlarlardı. Bu halleriyle onlar, sanki anlayışı olmayan yara­tıklar gibidir.
Bu ayette konu edilen Yahudi ve münafıklardır. Ayet, kendilerini kını­yor ve soruyor: Ne olmuş ki, hiç bir söz anlayamıyorlar?
Bilindiği gibi anlamak fıkıhla ifade edilir. Fıkıh, elde mevcut bir bilgi ile, ince bir takım bilgilere ulaşmak demektir. Buna da nurlu bir aklın yanında, temiz bir kalp ve İyi bir niyetle ulaşılır.
Ayette bahsedilenler nefisleriyle perdelenmiş kimselerdir. Bundan do­layı onların, hakkı işitme ve hıfzetmenin merkezi olan kalp kulakları tıkan­mış olduğundan söz anlayamıyorlar.
Görüldüğü gibi bu ayet, ilâhî mesajı herkesin anlamadığını, bu nurdan mahrum insanların bulunduğunu ifade etmektedir.
"Kur'an'ı düşünüyorlar mı?... O Allah katından olmasaydı onda birçok çelişki bulurlardı.^B|9
 
16Bursevi, Rûhu'l-Beyan, III, 100.
¹⁷Taberî, Tefsir, Cüz; XXX, shf: 150.
¹⁸Nisa 4/78.
¹⁹Nisa 4/82.
 
Büyük Müfessir İsmail Hakkı (rah), bu ayetteki işarete şöyle dikkat çe­ker:
"İnsanlık, Kur'an'ın mucizelerini, hidayet nurlarını, ayetlerindeki naz­mı, fesahat ve belagatını, manasındaki dengeyi, sırlarını, hakikatlerini, işaretlerindeki inceliklerini, günahın ortaya çıkardığı manevî kalp hastalık­larını naşı! tedavi ettiğini gereği gibi düşünüp anlayabilselerdi, şüphesiz o ilâhî kelamda her hastalığın ilacını, mutluluğa götüren her prensibi, her konudaki hayrı yakalarlar ve onu, acayiplikleri bitmeyen bir deniz, hayret veren şeyleri son bulmayan bir umman bulurlardı.²⁰
Bu ayet de gösteriyor ki insanlar, Kur'an'ı anlamda farklı derecelerde bulunmaktadır.
"Allah, size zahir ve batın nimetlerini bol bol verdi.™ ayeti de manevi ilimlere işaret etmektedir.
Müşahede edilebilen yani gözle görünebilen nimetlere zahirî nimetler denir. Ancak bir delil yardımıyla bilinebilen nimetlere de batını nimet de­nir. Meleklerin Allah'ın izniyle yardım etmesi batınî nimettir. Marifet, akıl, kalb anlayışı da batınî nimetlerdendir.²²
"Kur'an üzerinde düşünmüyorlar mı? Yoksa kalblerinde kilit mi var?"²³
ayetinde, kalbi kilitli, yani gaflet ile kapalı olan kimselerin ilahi kelamı an­layamayacağı belirtilmektedir.
İdrak ve anlayışın merkezi kalptir. Kalp, ilahi nur ile aydınlanmaz ise, Yüce Allah'ın muradını anlamaz, ilahi aşkı tadamaz, marifetten nasibi ol­maz.
Aslında gaybî ilmilerin kalbe açılması, Yüce Allah'ın bir ihsanıdır. Herkes için Yüce Allah'a vuslat, şuhud, kabul ve kurb makamları müyes­ser değildir. Kur'an'ı iyice düşünüp anlayamamak, bir mahrumiyet belirti­sidir. Burada anlayışı engelleyen mâniler, kilit diye ifade edilmiştir.
"Onlar, Allah'tan fazla sizden korkarlar. Çünkü onlar anlamayan bir topluluktur.™
 
²⁰İsmail, Hakkı, Rûhu'l-Beyan, II, 245.
²¹Lokman 31/20,
²²Beydavî, Envaru't-Tenzil, II, 23
²³Muhammed 47/24.
^a Haşr, 13.
 
 
Ayette şu durum anlatılıyor: Onlar Allah'ı tanımıyorlar. Onun azamet ve kudretini bilmiyorlar. İlahi marifetten mahrumlar. Bu yüzden kalpleri perdelidir. Ondan dolayı münafıklar Allah'tan çok sizden korkarlar. Bunla­rın Allah'tan çok az korkmaları ve O'na karşı tazim, hürmet ve saygı nedir bilmeyişleri, kalplerindeki anlayışlarının azlığından dolayıdır. İman nuru zayıf olan kimsenin, ilahi hükümleri ve Allah'ın muradını anlama idraki de o derece zayıftır.

Hz. Ali (r.a): "Yüce Allah'ın senin yanındaki azameti, mahlukatı gö­zünde küçültür."demiştir. Şu halde kalpleri kapalı olanlar, idrak ve anla­yışlarının eksikliğinden dolayı, Yüce Allah'ın tazim edilmeye ve korkmaya layık tek ilah olduğunu anlayamıyorlar.²⁵
Bu ve benzeri ayetlerde olduğu gibi, hadislerde de işarî tefsirin varlı­ğını gösteren bilgilere rastlıyoruz. Nitekim bazı hadis-i şeriflerde, ilâhî ilha­ma mazhar bazı insanlardan bahsedilmektedir. Herkesin anlayabileceği zahirî ilimden başka, bir de ancak seçkin kimselere verilen batınî bir ilmin bulunduğu belirtilmektedir.
 
Şimdi bu hadislerden bir kaç tanesini kaydedelim:
Ebu Hureyre'nin naklettiğine göre, Nebî (s.a) şöyle buyurmuştur.
 
"Sizden önce yaşamış İsrail oğulları arasında öyle kimseler vardı ki, onlar Peygamber olmadıkları halde, Allah tarafından kendilerine ilham edilen haberleri konuşurlardı. Eğer ümmetimden de bunlardan bir kimse bulunursa (ki şüphesiz bulunacaktır), o da muhakkak Ömerdir."²⁶
 
Çünkü İslam Ümmeti, ümmetlerin en faziletlisi olduğundan, öbürlerin­de bulunan ilham ile desteklenen kimselerin, islam Ümmeti içinde de bu­lunması kesindir. Peygamber olmadıkları halde, Allah tarafından haber alan ve kendi­lerine çeşitli ilimler ilham olunan kimselere muhaddesûn denilir. Bu ilme mazhar olan kimseler, olayları önceden keşfedebilirler, diğer insanlara ka­palı olan durumlar ve ilimler onlara açılır.
 
²⁵Beydavî, Envaru't-Tenzil, II, 467.
²⁶Buhâri, Fedailü's-Sahabe, 6; Müslim, Fedailü's-Sahabe, 23; Tirmizi, Menakıb, 17
 
 
Hz. Ömer (r.a), İranlı Ebu Lü'lü tarafından, zehirli bir hançerle yara­landığında yanına gelen ibn Abbas'a: "Benim şu andaki ızdırap ve endi­şem senin içindir. Senin en yakın, en sadık dostların içindir." demiştir.
Gerçekten Hz. Ömer'in, onlar hakkında endişe etmesi, kendinden sonra kopacak bir fitne ve ihtilali sezmesinden dolayı idi. Nitekim Hz. Os­man (r.a) zamanında o fitne başladı ve devam etti.
Bilindiği gibi, gayb ilmi, Allah'a mahsus olmakla birlikte, bazı gaybî bil­gileri, dilediği bir kuluna mucize veya keramet olarak, ya vahiy veya ilham yoluyla bildirebilir.
Hadislerde, her ayetin bir zahiri, bir de batını olduğu ifade edilmiştir. Bu hadislerde zahir ile batınının anlaşılmasında insanların farklı olduğuna dikkat çekilmektedir.
Abdullah b. Mes'ud'un rivayet ettiği bir hadiste Rasulullah (s.a.v) şöy­le buyurmuşlardır:

"Kur'an'ın bir zahiri, bir batını, bir haddi ve bir matla'ı vardır."*⁷
Hz. Ali (r.a) de, göğsüne işaret ederek: "Âh, şurada toplanmış ilimleri benden alacak birilerini bulabilseydim!" demiştir.
Allah Rasalü (s.a.v): "Biz nebiler topluluğu, insanlara akıllarına göre konuşmakla emrolunduk."buyurmuştur.²⁸ Hz. Aîşe (rah) validemiz: "Rasu­lullah (s.a.v) bizlere insanların konum, durum ve derecelerine göre konuş­mamızı emretti." Demiştir.²⁹
Ebu Hureyre'nin rivayetine göre Rasulullah şöyle buyurmuştur:
"İlimler arasında sedef içerisindeki inci gibi bir ilim vardır ki, onu Allah'ı bilen alimlerden başkası bilemez. Onlar bu ilmi söyledikleri zaman, Al­lah'tan gafil ve cahil olanlardan başkası onu inkar etmez.™
Diğer bir hadislerinde de Rasulullah (s.a.v): "İlim ikidir: biri kalpte giz­lidir ki faydalı olan budur" buyurmuştur.^31
 
 
27ibnu Hıbban, Sahih, I, 276; Beğavi, Şerhu's-Sünne, i, 262; Heysemi, Mecmau'z-Zevaid, VII, 152.
²⁸Gazali, ihya, I, 82
²⁹Ebu Ya'la, Müsned, No: 4826; Ebu Davud, Edeb, 20.
³⁰Deylemi, Rrdevsü'l-Ahbar, I, 258; Münziri, et-Terğıb, I, 103; Zebidi, İthafu's-Sade, I, 260.
³¹ibnu Abdilber, Beyani'l-ilm, I, 190; Darimi, Mukaddime, 34;
 
 
"Benim bildiğimi bilseydiniz, çok ağlar az gülerdiniz. Hanımlarınızla yatakta keyfedemezdiniz, dağlara çıkar Allah'a yalvarırdınız.¹²²
 
Serrac (378/988) der ki, Peygamberimizin işaret ettiği bu ilim, herke­sin bileceği hak arasında bilinen ilimlerden olsaydı benim bildiğimi bilsey­diniz dediği zaman, dinleyenler senin bildiğini biliyoruz, derlerdi. Onun ri-saletinin hakikati ve Allah'ın ona verdiği özel ilim, dağlar üzerine konsay­dı, dağlar erirdi. Bunun için Efendimiz (s.a.v) ashabına ancak anlayabile­cekleri şeyleri söylerdi.³³

Görüldüğü gibi, zikrettiğimiz bu hadis-i şeriflerde; herkesin anlayabi­leceği zahiri ilimden başka bir de seçkin kimselere verilen özel batını bir ilmin varlığından haber verilmektedir. İlham ile manen desteklenen bazı insanların bulunduğu bildirilmektedir. Ayetlerin zahir ve batın manaların­dan bahsedilmektedir. Sedef içinde saklı inci gibi gizli bir ilmin var olduğu ve bunları ancak Allah'ı bilen alimlerin bilebileceği zikredilmektedir.
Ayetin zahiri lafzı; batını da tevilidir, diyenler olmuştur. Kur'an'm geç­miş milletlerden verdiği haberler ayetlerin zahiri; o haberler vasıtasıyla in­sanlara verdiği öğüt ve uyarı da batınıdır, diyenler vardır.³⁴

Bazı alimlere göre ayetin zahiri, onun okunan lafızlardır. Batını, ayet­lerin içindeki saklı mana ve murad-ı ilahidir. Ayetlerin haddi, helal ve ha­ramı bildiren hükümleridir. Matiaı ise müjde ve tehdit içeren haberlerdir.³⁵ Kul.ayetlerin zahirini ve batınını bilerek, hükümlerini yaşayarak, gösterdi­ği hedefleri görüp gözeterek kâmil bir insan olur.
Diğer bir yaklaşıma göre ayetin zahiri, zahir ilim erbabına açılan ma­nalarıdır. Batını ise, Allah'ın hakikat erbabına verdiği gizli ilim ve sırlı ma­nalardır.
Abdulvahhab eş-Şa'ranî şöyle der: "Şeriatın ahkamıyla ihlaslı olarak ibadet eden sufi, zahir alimlerin bilemeyeceği öyle ilimlere vakıf olur ki, ta­rifi mümkün değildir. Bu arif zatlar, Kur'an ve sünnetin zahirinden hüküm çıkarmaya muktedir olduğu gibi, zahir ulemasının anlayamayacağı manalara da aşina olurlar. O halde her sufi aynı zamanda bir fakihtir; fakat her fakih sufi değildir."^36
 
 
31 Tirmizi, Zühd, 9; İbnu Mace, Zühd, 19. Hadisin ilk kısmı için bkz: Bufıarî, Kusuf,
³³Serrac, Lum'a, 159.
³⁴Zerkarıi, Msnahil, I, 547.
³⁵Suyuti, itkan, II, 185.
 
Burada sufi deyince, manevi terbiyeye yeni adım atmış ve hak arasın­da sufi diye anılan kimseler değildir. Gerçek sufi, dini hakkıyla bilen, yaşa­yan ve takvaya eren kamil müminlerdir. Onlar, Kur'an'da mukarrebun sı­fatıyla anlatılan ilahi yakınlığa ulaşmış salihlerdir.
 
Genel olarak bütün alimler de batın manayı kabul etmektedir. Nitekim et-Taftazanî, Nesefî'nin akaid kitabını şerh ederken şöyle demiştir: "Nass-lar zahir manaları üzerinedir. Onları delilsiz ve münasebetsiz olarak baş­ka manalara çekmek, dini tahrif edenlerin işidir. Batınîlere batınî denme­sinin sebebi, ayet ve hadislerin zahir manalarını kabul etmemeleridir. On­lar böylece Şeriatı=dini bütünüyle bozup ortadan kaldırmayı düşünürler. Bazı muhakkik alimler demiştir ki: Nasslar (ayet ve hadisler) zahirleri üze­re yorumlanır. Bununla beraber onlarda, tasavvuf ve sülük erbabına açı­lan bir takım ince manalar, gizli işaretler vardır ki, bunlarla zahir mana ça­tışmaz. Ancak iki ilim arasındaki irtibatı ehil olan anlar..³⁷
Ehl-i tasavvufun bahsettiği bâtın ilmi ile, bozuk bir fırka olan Batınîler'in yaptığı yanlış ve dini yıkıcı yorumları birbirine karıştırmamak lazımdır.
Kur'an'ın zahir manası açıktır. Herkese mahsus olan dinî hükümler zahir manaya dayanır. Bunları Allah Rasulü izah etmiştir. Tefsir ve fıkıh alimleri onları açıklamışlardır. Bütün bunların yanında Kur'an'ın gizli, sırlı manalarının anlaşılması kalmıştır. Onu da ehli olanlar bilir ve ihtiyaç kada­rını açıklarlar. Bu iş zahir ilim yanında yüksek derecede bir ruh olgunluğu, kalp temizliği, nefis eğitimi ve manevi destek ister.

 
TASAVVUFA KAYNAKLIK EDEN TABAKAT KİTAPLARI
 
Bilindiği gibi İslam tarihi boyunca tasavvufu ve tasavvuf tarihini konu alan bir çok eserler yazılmıştır. İlk asırlarda tasavvuf, zühd ve takva ismiy­le bilinmekteydi. İslam tasavvuf edebiyatında zühde dair yazılan en eski eserin hicrî I. (M. VII.) asrın sonlarında vefat eden Zeynu'l-Abidin b. Ali b. Hüseyin'in
 
³⁶ Şarani, Tabakatu'i-Kubra, I, 4
³⁷  Tafîazani, Şerhu Akaid, 274.
 
(92/710) es-Sahîfe fi'z-Zühd adlı eseri olduğu tahmin edilmektedir. Bu eser, Bağdat'ta yaşayan imamiyye'nin en büyük alimi sayılan el-Kûlî'nin (328/939) el-Kâfi fî 'ilmi'd-dîn isimli eserinin içinde bize kadar gelmiş bu­lunmaktadır.
Zühd dönemi, tasavvufun sistemleşmesinden öncedir. Bunun için ilk devirlerde nâsik, kurrâ ve abid gibi isimlerle anılan zahidlerin hal tercüme­lerine dair yazılan eserler, sufileri anlatan tabakat kitaplarından öncedir. Bu devirden bize intikal eden en hacimli eser Abdullah b. Mubarek'in (181/797) Kitabu'z-Zühd ve'r-Rekâik adlı eseridir.
Hicrî üçüncü (M.IX.) asırda Esed b. Musa el-Ümavî'nin (212/827) Ki­tabu'z-Zühd 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