{"id":11731,"date":"2023-07-29T17:38:39","date_gmt":"2023-07-29T14:38:39","guid":{"rendered":"https:\/\/www.millicozum.com\/mc\/ozel-yazilar\/ruh-gercegi-ve-gayb-iliskisi\/"},"modified":"2023-10-18T02:36:46","modified_gmt":"2023-10-17T23:36:46","slug":"ruh-gercegi-ve-gayb-iliskisi","status":"publish","type":"post","link":"https:\/\/www.millicozum.com\/mc\/ozel-yazilar\/ruh-gercegi-ve-gayb-iliskisi\/","title":{"rendered":"RUH GER\u00c7E\u011e\u0130 VE GAYB \u0130L\u0130\u015eK\u0130S\u0130"},"content":{"rendered":"

\u00a0<\/p>\n

RUH GER\u00c7E\u011e\u0130<\/span><\/strong> VE GAYB \u0130L\u0130\u015eK\u0130S\u0130<\/span><\/strong><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/p>\n

RUH GER\u00c7E\u011e\u0130<\/span><\/strong> <\/span><\/p>\n

Ruh;<\/span><\/strong> bedenlere “can” <\/strong>kazand\u0131ran hayat kanunudur. Ruh; <\/strong>Allah’\u0131n Adem’e \u00fcfledi\u011fi manevi ve daimi (\u00f6l\u00fcms\u00fcz) bir nurdur. <\/span><\/p>\n

Ruh;<\/span><\/strong> insan\u0131n \u00f6z benli\u011fini olu\u015fturan ve Rabbiyle m\u00fcnasebetini sa\u011flayan ger\u00e7ek \u015fuurdur. <\/span><\/p>\n

\u0130nsanda<\/span>;<\/span> g\u00f6ren, duyan, hisseden, \u00fcz\u00fclen, sevinen i\u015fte bu “ruh”<\/strong>tur. B\u00fct\u00fcn bunlar\u0131n beyinle ve sinir sistemiyle ilgili oldu\u011funu zannetmek, yayg\u0131n bir yan\u0131lg\u0131dan ibarettir. <\/span><\/p>\n

\u0130mam-\u0131 Gazali, \u0130bn-i Kayyim El-Cevziyye gibi <\/span>\u00e2<\/span>limler, Kur’an ve S\u00fcnnet<\/span>’t<\/span>e ge\u00e7en “Nefs, Ruh, Ak\u0131l ve Kalp”<\/strong> gibi kelimelerin, ayn\u0131 hakikati ifade eden farkl\u0131 kavramlar ve durumlar oldu\u011fu g\u00f6r\u00fc\u015f\u00fcndedirler.[1]<\/span><\/p>\n

Ruh<\/span><\/strong>;<\/span><\/strong> insanda idrak edici, bilici ve se\u00e7ici olan latifedir.<\/span><\/strong><\/p>\n

Ak\u0131l ise<\/span><\/strong>;<\/span><\/strong> anlama ve kavrama melekesidir, ki kalbin ta kendisi demektir. “Cenab-\u0131 Hakk\u0131n ilk yaratt\u0131\u011f\u0131 nesne ak\u0131ld\u0131r”<\/em><\/strong> hadisi de bu ger\u00e7e\u011fe i\u015farettir.[2] <\/span>Suyun<\/span>;<\/span> b<\/span>u<\/span>har, s\u0131v\u0131, kar ve buz hallerine d\u00f6n\u00fc\u015fmesi ve yine elektri\u011fin<\/span>;<\/span> buzdolab\u0131nda dondurucu, f\u0131r\u0131nda yak\u0131p kavurucu, klimada so\u011futucu haline girmesi gibi “nefis, kalp ve ak\u0131l” <\/strong>da ruhun farkl\u0131 yo\u011funluktaki durumlar\u0131 g\u00f6r\u00fcn\u00fcm\u00fcndedir. <\/span><\/p>\n

Baz\u0131 <\/span>\u00e2<\/span>limlerin, 1- \u0130nsani ruh ve 2- Hayvani ruhtan bahsetmeleri, ruhun gaflet ve hayvaniyete y\u00f6nelmesi ve g\u00fcnahlarla kirlenip k\u00f6rlenmesi sonucu “nefs-i emmare”<\/strong>ye (k\u00f6t\u00fcl\u00fckleri emreden nefse) d\u00f6n\u00fc\u015fmesine i\u015farettir. Yoksa, ruh ta\u015f\u0131yan tek canl\u0131, insand\u0131r. <\/span><\/p>\n

Zaten “Ruh<\/em><\/strong><\/span>,<\/span><\/em><\/strong> Allah’\u0131n emrindendir”<\/span><\/em><\/strong> <\/span>(\u0130sra: 85) <\/span>ayetindeki “emr”<\/strong> kelimesi, hem “hikmetli i\u015f ve takdir”<\/strong> manas\u0131na geldi\u011fi gibi, “emretmek ve y\u00f6nlendirmek”<\/strong> manas\u0131n\u0131 da i\u00e7erir. Bu nedenle, normalde hayat\u0131m\u0131z\u0131 idare eden ve hayra y\u00f6nlendiren “emredici ruh”<\/strong> k\u00fcf\u00fcr ve k\u00f6t\u00fcl\u00fcklerle karar\u0131rsa<\/span>,<\/span> “emredici nefis”<\/strong> derecesine d\u00fc\u015fmektedir. Yani ruh ve nefis, insan<\/span>\u0131n<\/span> \u00f6z benli\u011finin ve ger\u00e7ek kimli\u011finin iki y\u00fcz\u00fc gibidir. <\/span><\/p>\n

Evet<\/span>;<\/span> “ruh<\/strong><\/span>,<\/span><\/strong> insan\u0131n ger\u00e7ek benli\u011fi ve manevi bedenidir<\/span><\/strong>.<\/span><\/strong>”<\/span><\/strong> <\/span>\u0130nsan\u0131n <\/span>zahiri bedeni<\/span>;<\/span> do\u011far, b\u00fcy\u00fcr, ya\u015flan\u0131r ve \u00f6l\u00fcr. Ama ruhumuz ve manevi bedenimiz \u00f6l\u00fcms\u00fczd\u00fcr. Maddi \u00f6l\u00fcmden ve mezara g\u00f6m\u00fcld\u00fckten sonra da, bu manevi bedenimizle ruhumuzun hayat\u0131 devam eder.<\/span> <\/span>\u0130nsana hayat kazand\u0131ran, ara\u015ft\u0131ran, anlayan, g\u00f6ren, duyan ve duygulanan beyin ve zihin de\u011fil, ruhumuzdur<\/strong>. Ayet ve hadislerde \u00f6v\u00fclen “ak\u0131l”<\/strong><\/span> <\/span>da ruhla al<\/span>\u00e2<\/span>kal\u0131d\u0131r. Ancak ruhlar<\/span>;<\/span> iman, ibadet, iyilik, istikamet ve ihlasla beslenir ve y\u00fckselir. “<\/em><\/strong><\/span>K<\/span><\/em><\/strong>alpler (ruhlar) ancak, zikrullah ile (Kur’an nuruyla ve Allah’\u0131 anmakla) huzura kavu\u015fur”<\/span><\/em><\/strong> <\/span>(Ra’d: 28) <\/span>ayeti bunu g\u00f6stermektedir. Ama g\u00fcnah ve k\u00f6t\u00fcl\u00fck ise, kalpleri pasland\u0131r\u0131r ve ruhlar\u0131 karart\u0131r<\/em><\/strong><\/span> (Mutaffifin: 14)<\/span> ayeti de bu tehlikeye dikkat \u00e7ekmektedir. B\u00f6ylesine gaflet ve rezalet sonucu kat\u0131la\u015fan kalplerin<\/span> (Bakara: 74),<\/span> basiret ve maneviyat penceresi perdelenmektedir<\/span> (Hacc: 46)<\/span>. Ve bu d\u00fcnyada ruhlar\u0131 kirlenen ve kalpleri k\u00f6rlenenler, ahirette yani \u00f6l\u00fcm \u00f6tesinde de k\u00f6rd\u00fcrler.<\/span> (\u0130sra: 72)<\/span> <\/span><\/p>\n

“Herhangi bir kimse<\/span><\/em><\/strong>,<\/span><\/em><\/strong> bir g\u00fcnah i\u015fledi\u011finde<\/span><\/em><\/strong>;<\/span><\/em><\/strong> ondan bir daha d\u00f6nmemek \u00fczere bir <\/span><\/em><\/strong>‘<\/span><\/em><\/strong>ak\u0131l<\/span><\/em><\/strong>’<\/span><\/em><\/strong> ayr\u0131l\u0131p gider.”<\/span><\/em><\/strong> <\/span>(\u0130hya-i Ulum) <\/span>hadisi de g\u00fcnah ve k\u00f6t\u00fcl\u00fcklerin, ruhlar\u0131n ak\u0131l ve anlay\u0131\u015f yeteneklerini azaltt\u0131\u011f\u0131n\u0131 bildirmektedir. Buna kar\u015f\u0131l\u0131k zikir, fikir ve \u015f\u00fck\u00fcr ehli olanlar\u0131n ruhen y\u00fckseleceklerini \u015fu hadis<\/span>–<\/span>i \u015ferif haber vermektedir<\/span>:<\/span> <\/span>“<\/span><\/em><\/strong>M\u00fcferrid\u00fcn olanlar yar\u0131\u015f\u0131 kazand\u0131lar. Bunlar o kimselerdir ki, b\u00fct\u00fcn varl\u0131klar\u0131yla Allah’\u0131n zikrine (Kur’an’\u0131n h\u00fckm\u00fcne, ibadet disiplinine, devaml\u0131 Allah’\u0131 d\u00fc\u015f\u00fcnmek ve \u00e7a\u011f\u0131rmak zevkine) dalm\u0131\u015flard\u0131r. Allah’tan gayr\u0131s\u0131n\u0131 kalplerinden \u00e7\u0131karm\u0131\u015flard\u0131r. Bu durum onlar\u0131n (gaflet ve nefsaniyet) y\u00fcklerini azaltm\u0131\u015f<\/span><\/em><\/strong>t\u0131<\/span><\/em><\/strong>r. Ve bu manevi hafiflik<\/span><\/em><\/strong>le<\/span><\/em><\/strong> (ve huzurla<\/span><\/em><\/strong>,<\/span><\/em><\/strong> murad\u0131na ve<\/span><\/em><\/strong>)<\/span><\/em><\/strong> Mevl<\/span><\/em><\/strong>\u00e2<\/span><\/em><\/strong>’s\u0131na kavu\u015fmu\u015flard\u0131r.<\/span><\/em><\/strong><\/p>\n

Bundan sonra Ben, y\u00fcz\u00fcmle onlara y\u00f6nelir ve hakikat nurunu onlar\u0131n kalbine atar\u0131m. B\u00f6ylece, Ben onlardan haber verdi\u011fim gibi, onlar da Benden haber vermeye ba\u015flarlar.”<\/span><\/em><\/strong> <\/span><\/em>(M\u00fcslim-Hakim)<\/span> Bu <\/span>\u0130<\/span>lahi nurla ruh aynas\u0131 parlayan ve g\u00f6n\u00fcl ekran\u0131 \u00e7al\u0131\u015fmaya ba\u015flayan insanlar “Allah’\u0131n rahmet kokular\u0131n\u0131 ve hikmet dalgalar\u0131n\u0131 yakalamaya ve hakikat s\u0131rlar\u0131n\u0131 anlamaya”<\/em><\/strong> ula\u015f\u0131rlar.<\/span> (M\u00fcslim-Buhari)<\/span> <\/span><\/p>\n

Velhas\u0131l<\/span>;<\/span> bu bedenimiz imtihan i\u00e7in (e\u011fitilmek, yeti\u015fmek ve elenmek \u00fczere) geldi\u011fimiz bu d\u00fcnya hayat\u0131nda, ruhlar\u0131m\u0131z\u0131n binekleridir. Maddidir ve fanidir. Devaml\u0131 de\u011fi\u015fmekte ve eskimektedir. Bir g\u00fcn kabre girecek ve \u00e7\u00fcr\u00fcyecektir. Ama ruhlar\u0131m\u0131z manevidir ve (\u00f6l\u00fcms\u00fcz) ebedidir. Cesetlerimiz \u00f6l\u00fcp kabre girdikten sonra, ruhlar\u0131m\u0131z “manevi ve ruhani bedenleriyle” <\/strong>ya\u015famaya devam edecektir. Hatta manevi bedenleriyle ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcren bu ruhlar, d\u00fcnyada kalanlar\u0131n seslerini duyacak, manevi hediyelerini alacak ve sevineceklerdir.[3] <\/span>M\u00fc<\/span>’<\/span>min ve mutlu ruhlar<\/span>;<\/span> kabir<\/span>, <\/span>berzah ve ahiret <\/span>\u00e2<\/span>leminde de tan\u0131\u015f\u0131p bulu\u015facak ve d\u00fcnyadaki yak\u0131nlar\u0131n\u0131 ziyarete bile geleceklerdir.[4] <\/span>M\u00fcnkir, m\u00fcnaf\u0131k ve marazl\u0131 ruhlar ise hapsedilecek ve kimse ile g\u00f6r\u00fc\u015femeyeceklerdir. <\/span><\/p>\n

Hen\u00fcz d\u00fcnya hayat\u0131n\u0131 ya\u015fayan m\u00fc<\/span>’<\/span>minlerin, r\u00fcyada baz\u0131 peygamberleri ve salih kimseleri g\u00f6rmeleri de yine ruhlar\u0131n bir bulu\u015fmas\u0131 ve haberle\u015fmesidir. Zaten uyku halinde ruhlar\u0131n bedenden ayr\u0131ld\u0131\u011f\u0131 ve manevi cesediyle dola\u015ft\u0131\u011f\u0131, hem ayette haber verilen hem de bilinen bir ger\u00e7ektir.<\/span> (Bak: Z\u00fcmer: 42)<\/span> Hatta \u015fehitlerin ve velilerin “ye\u015fil cennet ku\u015flar\u0131”<\/strong> bi\u00e7iminde ve b\u00fcnyesinde gezeceklerini ve zevkleneceklerini bildiren hadis-i \u015feriflere uygun olarak, Rahmetli \u015eeyhim Hac\u0131 Haydar Baba Hazretleri, a\u011f\u0131r hastal\u0131\u011f\u0131na ve vefat\u0131ndan sonraki yoklu\u011funa \u00e7ok \u00fcz\u00fcld\u00fc\u011f\u00fcm bir s\u0131rada, bana<\/span>;<\/span> “\u00dcz\u00fclme<\/em><\/strong><\/span>,<\/span><\/em><\/strong> Allah sevdi\u011fi ve se\u00e7ti\u011fi kullar\u0131na \u00f6l\u00fcm\u00fcnden sonra g\u00fcvercin suretinde, dostlar\u0131n\u0131 dola\u015f\u0131p ziyaret <\/span><\/em><\/strong>imk\u00e2n\u0131 <\/span><\/em><\/strong>verir, b\u00f6ylece hasret giderirler”<\/span><\/em><\/strong> demi\u015fti. Ger\u00e7ekten vefat\u0131ndan alt\u0131 ay kadar sonra, yaz d\u00f6neminde ve bir k\u00f6yde bulundu\u011fum s\u0131rada, ikindi<\/span>–<\/span>ak\u015fam aras\u0131 evin kap\u0131s\u0131 a\u00e7\u0131k salonda \u00e7al\u0131\u015f\u0131rken, bir g\u00fcvercinin iki sefer gelip ba\u015f\u0131ma kondu\u011funu, sonra u\u00e7up gitti\u011fini ve buna bir mana veremedi\u011fimi, ancak biraz sonra \u00fc\u00e7\u00fcnc\u00fc sefer yine salona girip ba\u015f\u0131ma kondu\u011funda, Rahmetli \u015eeyhimin s\u00f6zlerini hat\u0131rlay\u0131p a\u011flayarak o g\u00fcvercin suretindeki ruhaniyetine sar\u0131ld\u0131\u011f\u0131m bir olay\u0131, buna \u015fahit olan e\u015fimle birlikte bizzat ya\u015fad\u0131k. Bu konuda \u0130bn-i Kayyim El-Cevziyye<\/span>’<\/span>nin kitab\u0131nda y\u00fczlerce delil vard\u0131r.[5]<\/span><\/p>\n

Kur’an<\/span>’<\/span>da anlat\u0131lan 1- Nefs<\/strong><\/span>–<\/span><\/strong>i emmare<\/span><\/strong> (k\u00f6t\u00fcl\u00fckleri emreden a\u015fa\u011f\u0131 ve baya\u011f\u0131 mertebe), 2-<\/strong><\/span> <\/span>Nefs-i levvame<\/span><\/strong> (kusurlar\u0131ndan dolay\u0131 kendini su\u00e7layan ve sorgulayan mertebe), 3- Nefs-i m\u00fclhime<\/strong> (iyilik ve ibadete y\u00f6neldi\u011finden, hay\u0131r ve \u015fer kendisine ilham ve ikaz olunan mertebe), 4- Nefs-i mutmainne<\/strong> (iman olgunlu\u011funa, kulluk \u015fuuruna ve teslimiyet huzuruna ula\u015f\u0131lan mertebe), 5- Nefs-i radiye<\/strong> (Allah’\u0131n her h\u00fckm\u00fcne raz\u0131 ve haz\u0131r olan mertebe), 6- Nefs-i mardiye<\/strong> (Allah’\u0131n kendisinden ho\u015fnut ve mutlu k\u0131ld\u0131\u011f\u0131 mertebe) gibi dereceler, asl\u0131nda ruhun terakki ve tasaffi etti\u011fini (geli\u015fti\u011fini ve safla\u015f\u0131p y\u00fcceldi\u011fini) g\u00f6steren merhalelerdir. <\/span><\/p>\n

Ve yine Nak\u015fi tarikat\u0131nda sol g\u00f6\u011f\u00fcsteki y\u00fcrek \u00e7evresinde ifade edilen kalp, ruh, s\u0131r, hafi, ahfa, nefis, letaif-i k\u00fcl (manevi beden) gibi latifeler yine bunlar\u0131n ruhun farkl\u0131 mertebeleri oldu\u011funu g\u00f6stermektedir. <\/span><\/strong><\/p>\n

1- Kalbin nuru ve manevi zuhuru<\/span><\/strong>; k<\/span><\/strong>\u0131rm\u0131z\u0131, 2- Ruh’un<\/span><\/strong>;<\/span><\/strong> sar\u0131, 3-<\/span><\/strong> <\/span>S\u0131rr’\u0131n<\/span><\/strong>;<\/span><\/strong> beyaz, 4- Hafi’nin<\/span><\/strong>;<\/span><\/strong> ye\u015fil, 5- Ahfa’n\u0131n<\/span><\/strong>;<\/span><\/strong> siyah, 6- Nefs’in<\/span><\/strong>;<\/span><\/strong> turuncu, 7- Letaif-i k\u00fcll (ruhi bedenin)<\/span><\/strong>;<\/span><\/strong> mavi<\/span><\/strong> renkte g\u00f6r\u00fcnmesi de aynen, sar\u0131 renkte seyredilen <\/span>G<\/span>\u00fcne\u015f<\/span>’<\/span>in farkl\u0131 renklere ayr\u0131\u015fmas\u0131 gibidir. Ve zaten<\/span>;<\/span> “Biz insan\u0131 en g\u00fczel bi\u00e7imde (<\/em><\/strong><\/span>a<\/span><\/em><\/strong>hsen-i takvimde) halk ettik. Sonra onu a\u015fa\u011f\u0131lar\u0131n a\u015fa\u011f\u0131s\u0131na (esfel-es-safiline) \u00e7evirdik”<\/span><\/em><\/strong> <\/span>(Tin: 4-5) <\/span>ayeti de ink\u00e2r ve isyan sonucu ruhlar\u0131n giderek \u00e7irkinle\u015fmesine ve a\u015fa\u011f\u0131 derecelere d\u00fc\u015fmesine i\u015farettir. <\/span><\/p>\n

RUH VE GAYB \u0130L\u0130\u015eK\u0130S\u0130<\/span><\/strong><\/p>\n

Gayb,<\/span><\/strong> s\u00f6zl\u00fck olarak, “gizemlilik, g\u00f6r\u00fcnmezlik ve derinlik”<\/strong> anlamlar\u0131n\u0131 i\u00e7erir. \u0130slami literat\u00fcrde ise,<\/span> <\/span>“fizik \u00f6tesi maneviyat iklimi, melekler, cinler, ruhaniler ve ahiret <\/span><\/strong>\u00e2<\/span><\/strong>lemi”<\/span><\/strong>ni anlatan bir terimdir. G\u00f6r\u00fcnen, bilinen, \u00f6l\u00e7\u00fclen maddi hayata, “<\/strong><\/span>\u00e2<\/span><\/strong>lem-i \u015fehadet”<\/span><\/strong>, yani g\u00f6r\u00fcnen alem<\/span>;<\/span> bunun d\u0131\u015f\u0131nda, sezilen, hissedilen, aklen ve vicdanen varl\u0131\u011f\u0131 kabul edilen manevi hayata ise “<\/strong><\/span>\u00e2<\/span><\/strong>lem-i gayb<\/span><\/strong>;<\/span><\/strong> yani g\u00f6r\u00fcnmez <\/span><\/strong>\u00e2<\/span><\/strong>lem”<\/span><\/strong> tabir edilir. <\/span><\/p>\n

Gayb<\/span><\/strong>;<\/span><\/strong> varl\u0131\u011f\u0131, al<\/span>\u00e2<\/span>metleri ve eserleri ile belli olan, ama maddi bir \u00f6l\u00e7\u00fcye ve zahiri bir kal\u0131ba s\u0131\u011fd\u0131r\u0131l<\/span>a<\/span>mayan, varl\u0131\u011f\u0131na inan\u0131lan, ama hakikatine ula\u015f\u0131lamayan \u015feylerdir. \u00c7\u00fcnk\u00fc bir \u015feyin mevcudiyetini kabullenmek ayr\u0131, ama onun mahiyetini (i\u00e7 y\u00fcz\u00fcn\u00fc ve ger\u00e7ek \u00f6z\u00fcn\u00fc) bilmek ise ayr\u0131d\u0131r. \u0130nsan bir yandan bedeni ile d\u00fcnyaya ve maddi alanlara ba\u011f\u0131ml\u0131, di\u011fer taraftan \u00f6z benli\u011fi (f\u0131trat\u0131, yarat\u0131l\u0131\u015f hakikati ve ruhi yap\u0131s\u0131) ile maneviyat <\/span>\u00e2<\/span>l<\/span>e<\/span>miyle irtibatl\u0131d\u0131r. <\/span><\/p>\n

Kur’an bizden gaybe inanmam\u0131z\u0131 istiyor ve bunu m\u00fc’minlerin en \u00f6nemli vasf\u0131 olarak belirtiyor. Ama Kur’an<\/span>;<\/span> gayb say\u0131lan (Allah, melek, cin<\/span>,<\/span> \u015feytan, ruh gibi<\/span>)<\/span> \u015feylerin gizemli ger\u00e7e\u011fini ve as\u0131l mahiyetini anlamam\u0131z\u0131 \u00f6\u011f\u00fctlemiyor, hatta bu yoldaki arzu ve \u00e7abalar\u0131 yeriyor ve yasakl\u0131yor. Bu maddi <\/span>\u00e2<\/span>lemde bile<\/span>;<\/span> elektrik, enerji, can (ruh)<\/span> <\/span>ve<\/span> r\u00fcya gibi bir\u00e7ok \u015feyin varl\u0131\u011f\u0131 yakinen biliniyor, ama bunlar\u0131n asl\u0131na ve hakikatine ak\u0131llar ermiyor ve yetmiyor. <\/span><\/p>\n

Kur’an<\/span>;<\/span> Fatiha <\/span>Su<\/span>resi<\/span>’<\/span>nden sonra Bakara <\/span>Su<\/span>resi<\/span>’n<\/span>de \u00fc\u00e7 t\u00fcrl\u00fc insan\u0131 (<\/span>m<\/span>\u00fc<\/span>’<\/span>mini, k\u00e2firi ve m\u00fcnaf\u0131\u011f\u0131) tan\u0131tarak ba\u015flamakta ve m\u00fc’minin en \u00f6nemli \u00f6zelli\u011fi olarak da “<\/em><\/strong><\/span>E<\/span><\/em><\/strong>llezine y\u00fc’minune bi’l-\u011faybi<\/span><\/em><\/strong> <\/span><\/em>– Onlar gaybe iman edenler.”<\/span><\/em><\/strong> <\/span>(Bakara: 3) <\/em><\/span>buyurmaktad\u0131r. Bu ayet, Kur’an’\u0131n ba\u015fka hi\u00e7bir yerinde ge\u00e7memektedir. Anla\u015f\u0131l\u0131yor ki, m\u00fc’minleri<\/span>;<\/span> sadece maddi hayata inanan k\u00e2firlerden ay\u0131r\u0131c\u0131 \u00f6zelli\u011fi, gayba ve maneviyata inanmalar\u0131d\u0131r. Ve yine m\u00fc’minlerin m\u00fcnaf\u0131klardan fark\u0131 ise<\/span>;<\/span> vicdanlar\u0131yla ba\u015f<\/span> <\/span>ba\u015fa yaln\u0131z kald\u0131klar\u0131 zaman da, ink\u00e2rc\u0131 ve isyanc\u0131 tiplerle beraber bulunduklar\u0131 zaman da, ger\u00e7ekten inand\u0131klar\u0131 \u015feylere sahip \u00e7\u0131kmalar\u0131d\u0131r. Ne kendilerini ne de ba\u015fka kimseleri aldatmamalar\u0131d\u0131r. \u00c7\u00fcnk\u00fc baz\u0131 m\u00fcfessirler “bi’l-gayb”<\/strong> kelimesini “bi’l-kal<\/strong><\/span>p<\/span><\/strong>”<\/span><\/strong> \u015feklinde tefsir etmi\u015fler, yani ger\u00e7ek m\u00fc’minlerin, \u015feklen ve <\/span>l<\/span>afzen de\u011fil<\/span>,<\/span> “kalben ve yakinen inand\u0131klar\u0131n\u0131”<\/strong> vurgulam\u0131\u015flard\u0131r.[6]<\/span><\/p>\n

Bu arada gayb kavram\u0131n\u0131 far<\/span><\/strong>kl\u0131<\/span><\/strong> kategorilere ay\u0131rmak gerekti\u011fini d\u00fc\u015f\u00fcn\u00fcyoruz.<\/span><\/strong><\/p>\n

1- Mutlak Gayb:<\/span><\/strong><\/p>\n

a<\/span>–<\/span> Sadece Allah’\u0131n bildi\u011fi ve peygamberler dahil hi\u00e7 kimseye haber vermedi\u011fi gaybi ger\u00e7eklerdir. “De<\/em><\/strong><\/span> <\/span><\/em>ki<\/span><\/em><\/strong>: G<\/span><\/em><\/strong>\u00f6klerde ve yerde olan gayb\u0131 Allah’tan ba\u015fka hi\u00e7 kimse bilemez”<\/span><\/em><\/strong> <\/span>(Neml: 65) <\/em><\/span>ayeti buna i\u015faret etmektedir. “E\u011fer yery\u00fcz\u00fcndeki a\u011fa\u00e7lar kalem, okyanus ve arkas\u0131ndan yedi okyanus daha kat\u0131l\u0131p (hepsi m\u00fcrekkep) olsayd\u0131, yine Allah’\u0131n kelimeleri bitmezdi.”<\/em><\/strong> <\/span>(Lokman: 27) <\/em><\/span>ayeti de bu ger\u00e7e\u011fe dikkatimizi \u00e7ekmektedir.<\/span><\/p>\n

b<\/span>–<\/span> Vahiy yoluyla sadece peygamberlere \u00f6\u011fretilen ve g\u00f6sterilen, ancak ba\u015fka insanlardan saklanmas\u0131 gereken gayb bilgileridir. G\u00f6kler, melekler, cinler ve manevi iklimlerle ilgili baz\u0131 s\u0131rlar bu c\u00fcmledendir.<\/span><\/p>\n

2- Mukayyed (kay\u0131tl\u0131 gayb):<\/span><\/strong><\/p>\n

a<\/span>–<\/span> Fizik \u00f6tesi <\/strong><\/span>\u00e2<\/span><\/strong>lemlerle ilgili gayb: <\/span><\/strong>Ruhaniler, melekler, cinler ve ahiret <\/span>\u00e2<\/span>lemiyle ilgili gayb haberleridir. \u0130nsanlar\u0131n bir k\u0131sm\u0131, bunlar\u0131n baz\u0131 hallerine v<\/span>\u00e2<\/span>k\u0131f olabilir ve irtibat kurabilir.<\/span><\/p>\n

b<\/span>–<\/span> Fiziki alan gayb\u0131:<\/strong> Ruhi ve manevi y\u00f6n\u00fcyle g\u00f6r\u00fclmeyen, ama etkisi ve eserleriyle varl\u0131\u011f\u0131n\u0131 hissettiren ger\u00e7eklerdir. Ak\u0131l, ruh, keramet, r\u00fcya gibi bilinen, ama maddi kal\u0131plara girmeyen ve g\u00f6r\u00fclmeyen \u015feylerdir.<\/span><\/p>\n

3- G\u00f6r\u00fclen ve bilinen varl\u0131klar\u0131n fizik \u00f6tesi boyutlar\u0131:<\/span><\/strong><\/p>\n

a<\/span>–<\/span> \u0130nsanlar\u0131n ruhi ve kalbi hayatlar\u0131, \u00f6zellikle velayet ve maneviyat ehlinin ke\u015fif ve rab\u0131talar\u0131. <\/span><\/p>\n

b<\/span>–<\/span> B\u00fct\u00fcn mevcudat\u0131n g\u00f6r\u00fcnmeyen ve bilinmeyen yanlar\u0131: Kur’an’\u0131n haber verdi\u011fi gibi, <\/span>“<\/span><\/em><\/strong>Her \u015feyin<\/span><\/em><\/strong>,<\/span><\/em><\/strong> Allah’\u0131 tesbih ve te\u015fekk\u00fcr etmesi<\/span><\/em><\/strong>”<\/span><\/em><\/strong> <\/span>(\u0130sr\u00e2: 44), <\/em><\/span>“G<\/span><\/em><\/strong>\u00f6kteki ve yerdekilerin Allah’a secde etmesi<\/span><\/em><\/strong>”<\/span><\/em><\/strong> <\/span>(Hacc: 18), <\/em><\/span>“D<\/span><\/em><\/strong>a\u011flar\u0131n ve kayalar\u0131n Allah korkusundan ba\u015f a\u015fa\u011f\u0131 d\u00fc\u015fmesi<\/span><\/em><\/strong>”<\/span><\/em><\/strong> <\/span>(Bakara: 74), <\/em><\/span>varl\u0131klar\u0131n bizce bilinmeyen fizik \u00f6tesi boyutunu haber vermektedir.<\/span><\/p>\n

Sonsuz ilmi ve kudretiyle her \u015feyi ku\u015fatan, unutmaktan, yan\u0131lmaktan ve haks\u0131zl\u0131ktan m\u00fcnezzeh olan Cenab-\u0131 Hakk\u0131n<\/span>;<\/span> her i\u015finde bir hikmet ve adalet aramam\u0131z laz\u0131m geldi\u011fini, ho\u015fumuza gitmeyen ve akl\u0131m\u0131za yatmayan olaylar\u0131 bile hayra yormam\u0131z ve asla itiraz ve isyana kalk\u0131\u015fma<\/span>ma<\/span>m\u0131z gerekti\u011fini \u00f6\u011fretmek i\u00e7in bir ibret dersi olarak Kur’an’da anlat\u0131lan Hz. Musa ile “O adam-H\u0131z\u0131r”<\/strong> k\u0131ssas\u0131 da, “insan<\/strong><\/span>\u0131n,<\/span><\/strong> <\/span>–<\/span><\/strong>peygamber bile olsa<\/span><\/strong>– <\/span><\/strong>Allah’\u0131n gayb ilimleri ve s\u0131n\u0131rs\u0131z bilgileri kar\u015f\u0131s\u0131nda olduk\u00e7a aciz ve yetersiz kald\u0131\u011f\u0131n\u0131” <\/span><\/strong>g\u00f6stermektedir. <\/span><\/p>\n

Hz. Musa ile H\u0131z\u0131r k\u0131ssas\u0131, “\u0130lm-i Led\u00fcnn” <\/strong>denen maneviyat bilgilerine ve baz\u0131 gayb hikmetlerine ula\u015fmak i\u00e7in, tasavvuf<\/span>i<\/span> bir teslimiyet ve terbiyeye ihtiya\u00e7 oldu\u011fu ger\u00e7e\u011fine i\u015faret say\u0131labilece\u011fi gibi, bu k\u0131ssan\u0131n en \u00f6nemli mesaj\u0131<\/span>;<\/span> “Allah’\u0131n sonsuz ilmi ve ak\u0131l ermez hikmetleri kar\u015f\u0131s\u0131nda, herkesin kul olarak bilgi yetersizli\u011fini, acizli\u011fini ve \u00e7aresizli\u011fini fark edip, hem kendini hem de haddini bilmesi gerekti\u011fini”<\/em><\/strong> \u00f6\u011fretmesidir.<\/span><\/p>\n

Bu konuda yabanc\u0131 Kur’an ara\u015ft\u0131rmac\u0131lar\u0131ndan Frit<\/span>h<\/span>jof Schuon’un<\/span>;<\/span> “Hz. Musa, \u00f6zel ve y\u00fcksek bireysel bilgi d\u00fczeyini, H\u0131z\u0131r (AS) ise evrensel ve sonsuz <\/em><\/strong><\/span>\u0130<\/span><\/em><\/strong>lahi ilim ger\u00e7e\u011fini temsil etmektedir”<\/span><\/em><\/strong> anlam\u0131ndaki tespitleri olduk\u00e7a ilgin\u00e7tir.[7]<\/span><\/p>\n

Evet, Keh<\/span>f<\/span> S<\/span>u<\/span>resi 81. ayetinde Hz. Musa’n\u0131n itiraz etti\u011fi i\u015flerin hikmetini anlatan zat\u0131n “Rabbin istedi ki…”<\/em><\/strong> <\/span>b<\/span>en b\u00f6yle davrand\u0131m, demesi ve yine 82. ayette “Ben bunlar\u0131 kendili\u011fimden yapmad\u0131m”<\/em><\/strong> diye itiraf etmesi g\u00f6steriyor ki, o \u015fah\u0131s Allah’\u0131n sonsuz irade ve ilmini, insanlar\u0131n ise s\u0131n\u0131rl\u0131 ve sorumlu kapasitesini g\u00f6stermek \u00fczere g\u00f6revlendirilmi\u015f veya g\u00f6nderilmi\u015ftir. Yani yapt\u0131klar\u0131 sadece rolden ibarettir. Senaryoyu haz\u0131rlaya<\/span>n<\/span> bizzat Allah’\u0131n Kendisidir. Ve zaten bu gibi durumlarda, rol sahibine sorumluluk d\u00fc\u015fmemektedir. Ve as\u0131l anlat\u0131lmak istenen \u015fudur: “Gayb\u0131n size kapal\u0131 olmas\u0131, hakk\u0131n\u0131zda hay\u0131rl\u0131d\u0131r. Gaybi ger\u00e7ekleri, ezeli hikmetleri ve gelecekteki geli\u015fmeleri bilmek y\u00fck\u00fcne dayanamazs\u0131n\u0131z… Buna hem kapasiteniz uygun de\u011fildir, hem de imtihan gere\u011fi bilmemeniz gerekir.” <\/strong><\/span><\/p>\n

Ve zaten gayb\u0131 ve maneviyat\u0131 kabul etmek bir bilgi sorunu de\u011fil, bir iman ve vicdan sorunudur ve daha do\u011frusu bir ezeli nasip konusudur. <\/span><\/p>\n

“Bir kum tanesinin s\u0131rr\u0131n\u0131 \u00e7\u00f6zmeyi ba\u015farsayd\u0131k, b\u00fct\u00fcn k\u00e2inat\u0131n s\u0131rr\u0131n\u0131 \u00f6\u011frenmi\u015f olurduk” <\/span><\/em><\/strong>diyecek kadar y\u00fcksek bir bilgi potansiyeline ve ara\u015ft\u0131rma deneyimine sahip olan me\u015fhur atom ve fizik bilgini Einstein de\u011fil de, okuma ve yazmas\u0131 bile bul<\/span>u<\/span>nmayan Sofu Hasan’\u0131n iman etmesi ve hatta velayet derecesine y\u00fckselmesi, i\u015fte bu “ezeli nasip s\u0131rr\u0131n\u0131n” <\/strong>\u00e7arp\u0131c\u0131 bir boyutudur. <\/span><\/p>\n

“Ruhu terbiye etme, \u015feytani duygulardan ve hayvani arzulardan ar\u0131nma esas\u0131na dayanan ve;<\/span><\/strong><\/p>\n

a<\/span>–<\/span> Hicri ikinci asr\u0131n sonuna kadar Z\u00dcHD devrini ya\u015fay\u0131p<\/span>;<\/span> Veysel Karani, Hasan Basri ve Malik bin Dinar<\/span>’lar <\/span>yeti\u015ftiren, <\/span><\/p>\n

b<\/span>–<\/span> \u00dc\u00e7\u00fcnc\u00fc as\u0131rdan itibaren TASAVVUF s\u00fcrecine girip, ke\u015fif ve keramet ehli Ma’ruf-i Kerhi<\/span>’<\/span>ler, Beyaz\u0131d-\u0131 Bestami<\/span>’<\/span>ler ve C\u00fcneyd-i Ba\u011fdadi<\/span>’<\/span>ler yeti\u015ftiren, <\/span><\/p>\n

c<\/span>–<\/span> Daha sonra Muhyiddin-i Arabi ve Hallac-\u0131 Mansur<\/span>’<\/span>la hatal\u0131 yorumlara m\u00fcsait olan Vahdet-i V\u00fccud mesle\u011fine y\u00f6nelen, ama Gavs-\u0131 Geylani, \u015eah-\u0131 Nak\u015f-i Bend ve \u0130mam-\u0131 Rabbani gibi kutuplarla yanl\u0131\u015f anla\u015f\u0131lmaktan kurtar\u0131lan TAR\u0130KAT mektebinde ve takva disiplininde, manevi e\u011fitimle olgunla\u015fan ve d\u00fcnyal\u0131k ve a\u015fa\u011f\u0131l\u0131k \u015feylerden kalben uzakla\u015fan \u015fahsiyetlerin, ruhlar <\/span>\u00e2<\/span>lemiyle ve gayb iklimiyle m\u00fcnasebetleri ve kerametleri dillere destand\u0131r. <\/span><\/p>\n

Hatta M\u00fcsl\u00fcman ve muttaki olmasalar bile, do\u011fu\u015ftan ta\u015f\u0131d\u0131klar\u0131 baz\u0131 \u00f6zel yetenekleri veya bu konulara ilgi g\u00f6sterip uzun ve yorucu \u00e7abalar sarf etmek suretiyle kendini yeti\u015ftirmeleri sonucu “medyum, k\u00e2hin”<\/strong> diye bilinen baz\u0131 insanlar\u0131n, ruhaniler ve cinlerle ili\u015fkileri bilinen bir olayd\u0131r. <\/span><\/p>\n

Senin g\u00f6z\u00fcn d\u00fcnyevi nimetlerden ba\u015fkas\u0131n\u0131 g\u00f6rm\u00fcyor, g\u00f6nl\u00fcn ise \u015feytani keyfinden ba\u015fka bir \u015fey d\u00fc\u015f\u00fcnm\u00fcyorsa… Ruhun g\u00fcnahlarla kirleniyor, basiret ve feraset g\u00f6zlerin k\u00f6r oluyorsa… Zikir enerjisiyle iman ak\u00fclerini doldurmay\u0131p, bo\u015f b\u0131rakt\u0131\u011f\u0131n kalp antenlerin hikmet ve maneviyat dalgalar\u0131n\u0131 alam\u0131yorsa… Ya bir an evvel iman, ibadet ve istikamete y\u00f6nelmekten veya madde \u00e7ukurunda \u00e7\u00fcr\u00fcy\u00fcp gitmekten ba\u015fka \u00e7aren kalmam\u0131\u015ft\u0131r. <\/span><\/p>\n

<\/span><\/strong><\/p>\n

<\/span><\/p>\n

\u00a0<\/p>\n

\n

[1]<\/a> \u0130bn-i Cevziye Kitab’ur-Ruh 20. Mesele<\/span><\/p>\n

[2]<\/a> \u0130hya-i Ulum. Muhlikat B\u00f6l\u00fcm\u00fc <\/span><\/p>\n

[3]<\/a> Nesai- \u0130bn-i Mace<\/span><\/p>\n

[4]<\/a> Nisa: 69 ve ilgili m\u00fcrsel hadisler<\/span><\/p>\n

[5]<\/a> Kitab’ur ruh: 19. Mesele<\/span><\/p>\n

[6]<\/a> Elmal\u0131l\u0131 Hamdi Yaz\u0131r <\/span><\/p>\n

[7]<\/a> \u0130slam’\u0131 Anlamak \u00c7ev: Mahmut Kan\u0131k \u0130klim Yay. \u0130st. 1988<\/span><\/p>\n

\u00a0<\/p>\n","protected":false},"excerpt":{"rendered":"

\u00a0 RUH GER\u00c7E\u011e\u0130 VE GAYB \u0130L\u0130\u015eK\u0130S\u0130 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 RUH GER\u00c7E\u011e\u0130 Ruh; bedenlere “can” kazand\u0131ran hayat kanunudur. Ruh; Allah’\u0131n Adem’e \u00fcfledi\u011fi manevi ve daimi (\u00f6l\u00fcms\u00fcz) bir nurdur. Ruh; insan\u0131n \u00f6z benli\u011fini olu\u015fturan ve Rabbiyle m\u00fcnasebetini sa\u011flayan ger\u00e7ek \u015fuurdur. \u0130nsanda; g\u00f6ren, duyan, hisseden, \u00fcz\u00fclen, sevinen i\u015fte bu “ruh”tur. B\u00fct\u00fcn bunlar\u0131n beyinle ve sinir sistemiyle ilgili oldu\u011funu zannetmek, yayg\u0131n […]<\/p>\n","protected":false},"author":4,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[98],"tags":[],"class_list":["post-11731","post","type-post","status-publish","format-standard","hentry","category-ozel-yazilar"],"_links":{"self":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/11731","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/comments?post=11731"}],"version-history":[{"count":0,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/posts\/11731\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/media?parent=11731"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/categories?post=11731"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.millicozum.com\/mc\/wp-json\/wp\/v2\/tags?post=11731"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}