Z\u00fchd, kuvveti itibariyle \u00fc\u00e7 derecedir:<\/p>\n
1)En d\u00fc\u015f\u00fck derecede z\u00fchd:<\/b> Nefsi d\u00fcnyaya meyleder, kalbi de ona uyar ve kendi de d\u00fcnyal\u0131\u011f\u0131 arzu ederken; m\u00fccahede ile uzakla\u015fmaya \u00e7al\u0131\u015f\u0131r. Bu z\u00fchd\u00fcn ba\u015flang\u0131c\u0131 say\u0131l\u0131r. Bu ki\u015fiye M\u00fctezehhid denir. M\u00fctezehhid nefsini ar\u0131tt\u0131ktan sonra, kalbinden d\u00fcnyay\u0131 \u00e7\u0131karmaya \u00e7al\u0131\u015f\u0131r. Bu sebeple tekrar\u00a0 d\u00fcnyaya d\u00f6nmesi m\u00fcmk\u00fcnd\u00fcr. Fakat zahit \u00f6nce heves ettiklerini g\u00f6nl\u00fcnden \u00e7\u0131kar\u0131r, sonra nefsini ar\u0131tmaya devam eder. Bu bak\u0131mdan ikisi aras\u0131nda fark vard\u0131r. Zahit terk etti\u011fi \u015feylere sabretmek \u00fczerinde durmaz. \u00c7\u00fcnk\u00fc g\u00f6nl\u00fcnden \u00e7\u0131karm\u0131\u015ft\u0131r. M\u00fctezehhid ise, hen\u00fcz kalbinden \u00e7\u0131karmad\u0131\u011f\u0131 i\u00e7in, tekrar terk ettiklerine d\u00f6nebilir.<\/p>\n
2)Orta derecede z\u00fchd:<\/b> Cennet\u2019e istek duyarak, d\u00fcnyay\u0131 hakir g\u00f6r\u00fcr ve g\u00f6n\u00fcl ho\u015flu\u011fu ile d\u00fcnyay\u0131 terk eder. Burada sanki bir al\u0131\u015f-veri\u015f var gibidir. Bu halin tehlikesi ise; zahitin z\u00fchd\u00fcn\u00fc ve dolay\u0131s\u0131yla kendini be\u011fenme temay\u00fcl\u00fcne d\u00fc\u015fmesidir. Ama z\u00fchd\u00fcnden d\u00f6nme ve terk etti\u011fi d\u00fcnyaya meyletme ihtimali yoktur. Bu hale ilim ile girmi\u015ftir ve zahitli\u011fin kemal derecesi de budur.<\/p>\n
Marifet erbab\u0131na gelince: Bu y\u00fcksek z\u00fcmre nazar\u0131nda, ahiret i\u00e7in d\u00fcnyan\u0131n terki bir \u015fey de\u011fildir. Elbette d\u00fcnyaya heves ile dolu olmaktan iyidir. Ama marifet erbab\u0131, esasen d\u00fcnyan\u0131n fani oldu\u011funu ve itibar edilmemesi gerekti\u011fini bilmi\u015flerdir. Zahitin z\u00fchd\u00fcn\u00fcn fark\u0131nda olmas\u0131 demek, d\u00f6n\u00fcp tekrar terk etti\u011fi \u015feye bakmas\u0131 demektir. Bu da terk etti\u011fi \u015feyin k\u0131ymet ta\u015f\u0131mas\u0131 manas\u0131na gelir. Terk etti\u011fine d\u00f6n\u00fcp bakmas\u0131 ise, marifetteki noksanl\u0131\u011f\u0131 sebebiyledir. Yani Allah-\u00fc Teal\u00e2 hakk\u0131ndaki ilmi eksiktir.<\/p>\n
Zahitler ya korku sebebiyle, ya da \u00fcmit sebebiyle zahittirler. Korkular\u0131; Cehennem az\u00e2b\u0131, kabir az\u00e2b\u0131, hesap zorlu\u011fu ve s\u0131rat tehlikesi gibi \u015feylerdendir. \u00dcmitleri ise Cennet ve sonu gelmeyen nimetleridir. Korku ile z\u00fchd daha a\u015fa\u011f\u0131 seviyededir. \u00dcmit ile z\u00fchd, daha y\u00fcksek seviyededir.<\/p>\n
3)En \u00fcst\u00fcn derecedeki z\u00fchd:<\/b> Ne azap korkusu ile ne de sonu olmayan zevk ve nimetlere kavu\u015fmak i\u00e7in de\u011fil; ancak Allah(c.c.) i\u00e7in ve Allah\u2019a kavu\u015fmak i\u00e7in yap\u0131lan z\u00fchtt\u00fcr. Bu ki\u015filerin b\u00fct\u00fcn arzusu Allah(c.c.) ve O\u2019nun r\u0131zas\u0131d\u0131r. Bu hal i\u00e7inde olan ki\u015fi, Allah\u2019dan ba\u015fkas\u0131na meyletmeyen ger\u00e7ek muvahhiddir. Bu ki\u015filer muhibdir. Yani sadece Allah(c.c.)\u2019\u0131 severler. Bu z\u00fchd, muhiblerin z\u00fchd\u00fcd\u00fcr. Ger\u00e7ek arifler bunlard\u0131r. Sadece Allah\u2019\u0131 sevmek, O\u2019nu bilmek ile m\u00fcmk\u00fcnd\u00fcr. Bu en \u00fcst\u00fcn derecedeki z\u00fchd, zor ele ge\u00e7endir. Dinin di\u011fer makamlar\u0131nda sebat ederken, z\u00fchd konusunda da me\u015fr\u00fb olanlardan da sak\u0131nmak sonucunda, di\u011fer makamlarda yol al\u0131n\u0131rken, z\u00fchd konusunda da ilerleyerek yol al\u0131nabilir. L\u00e2kin bu \u00fcst\u00fcn olan z\u00fchd, \u00e7o\u011fu zaman \u00e7al\u0131\u015fma ile, gayretle de\u011fil; Allah taraf\u0131ndan ihsan ile verilmi\u015f olur. \u015e\u00f6yle ki: Kulun kalbine \u0130l\u00e2hi nazar ula\u015ft\u0131\u011f\u0131nda, oray\u0131 bo\u015f bulur da tamamen kendi ile doldurur. O zaman o kalpte bir muhabbet ate\u015fi yanmaya ba\u015flar. Ve bu ate\u015f kendi varl\u0131\u011f\u0131ndan ba\u015fka her \u015feyi, her al\u00e2kay\u0131 yakar, yok eder. O kalpte art\u0131k sadece Allah sevgisi kalm\u0131\u015f olur. \u0130\u015fte b\u00f6yle bir kalbin sahibi neye d\u00f6n\u00fcp, bakabilir? Kalbinde terk etmesi gereken neyi bulabilir? G\u00f6nl\u00fcnde mevcut olan her \u015fey yok olmu\u015ftur. Kalbi bo\u015falm\u0131\u015f, sadece Allah sevgisinden ba\u015fka bir \u015fey kalmam\u0131\u015ft\u0131r.<\/p>\n
Vaktiyle sevdi\u011fi, meyletti\u011fi her \u015feyin vefas\u0131zl\u0131\u011f\u0131n\u0131, de\u011fersizli\u011fini g\u00f6rm\u00fc\u015f olur. B\u00f6ylece, kalbinde de\u011ferli ve vefal\u0131 olarak sadece Allah\u2019\u0131 bulur. Bu de\u011ferli olana tam meyleder. Terk ettikleri ise, kendi terk ettikleri de\u011fil; kendindeki k\u0131ymetinden kendi kendine d\u00fc\u015fenlerdir. \u0130\u015fte bu y\u00fcce bir hal olup, Allah\u2019\u0131n dilediklerine verdikleridir. Esas z\u00fchd budur.<\/p>\n
Z\u00fchd i\u00e7in terk edilen \u015feyleri \u015f\u00f6yle s\u0131n\u0131fland\u0131rabiliriz:<\/b><\/p>\n
1. derecede z\u00fchd: Allah(c.c.)\u2019dan ba\u015fka her \u015feyi, hatta kendi nefsini de terk etmektir.<\/p>\n
2. derecede z\u00fchd: Nefse kuvvet veren k\u00f6t\u00fc s\u0131fatlardan z\u00fchdd\u00fcr. Gadap, kin, kibir, riyaset sevgisi, mevki ve mal sevgisinden uzakla\u015fmakt\u0131r.<\/p>\n
3. derecede z\u00fchd: Mal, d\u00fcnya mevkii ve bunlar\u0131 husule getiren b\u00fct\u00fcn sebeplerden z\u00fchd etmektir. Nefsin b\u00fct\u00fcn arzular\u0131 bunlar\u0131 kapsar.<\/p>\n
4. derecede z\u00fchd: \u0130lim, kudret, alt\u0131n, g\u00fcm\u00fc\u015f ve mevkiden z\u00fchd etmektir. Bunlar\u0131 temin i\u00e7in ilim ve kudret kullan\u0131l\u0131r. Buradaki sahip olunan ilim, g\u00f6n\u00fcllere hakim olmak i\u00e7in elde edilen ilimdir. Mevki ile g\u00f6n\u00fcllere sahip olunur. Mal ile de maddeye hakim olunur.<\/p>\n
\u00d6zetle z\u00fchd; nefsin b\u00fct\u00fcn arzular\u0131ndan uzakla\u015fmakt\u0131r. B\u00f6yle ki\u015filerin, uzak emelleri, hayalleri de kalmaz. \u015eehvetlere meyl eden, d\u00fcnyada kalmay\u0131 ister. D\u00fcnyada kalmay\u0131 isteyen \u00f6l\u00fcm\u00fc sevmez ve kendisi i\u00e7in uzak g\u00f6r\u00fcr. Uzun \u00f6mr\u00fc oldu\u011funu hayal eden ise, uzun emeller i\u00e7inde olur.\u00a0\u00a0\u00a0 Emeli azalan ise, \u015fehvetlerden y\u00fcz \u00e7evirmi\u015ftir. D\u00fcnya tam olarak terk edildi\u011fi zaman, ya\u015famaya bile takati kalmaz. \u0130nsan\u0131 ayakta tutan, ihtirasla kazan\u00e7 elde etmeye sevk eden g\u00fc\u00e7, nefsin arzular\u0131d\u0131r. Nefsin arzular\u0131 kalmay\u0131nca, hal ve makamlar da sonlan\u0131r. \u0130\u015fte bundan sonra, makams\u0131zl\u0131k makam\u0131nda yol al\u0131n\u0131r.<\/p>\n
Hal ve makamlar; dinin her b\u00f6l\u00fcm\u00fcnde (yani sab\u0131r, \u015f\u00fck\u00fcr, r\u0131za, v.s. gibi), bir \u00f6nceki ho\u015f olmayan halden, bir sonraki daha ho\u015f olan hale ge\u00e7me ile ve bu ge\u00e7i\u015flerin her birinden sonra elde edilenlerdir. Birine, hal ehli dendi\u011finde, bir kademenin kendine ait vas\u0131flar\u0131n\u0131 ihtiva etti\u011fi anla\u015f\u0131l\u0131r. Makam da b\u00f6yledir. Haller toplulu\u011fu makamlar\u0131 olu\u015fturur. \u0130ki makam aras\u0131nda pek \u00e7ok haller vard\u0131r. Her hal ve makam; bir \u00f6ncekine g\u00f6re k\u00e2mil, bir sonrakine g\u00f6re ise noksand\u0131r. Ki\u015fiye gereken ise, nefsin terbiyesi ile bu makamlar\u0131 a\u015farak yak\u0131nl\u0131k makam\u0131na ula\u015fmas\u0131d\u0131r. Makamlar ve haller tasavvuf erbab\u0131n\u0131n, yani marifetini tamamlamak isteyenin yol az\u0131\u011f\u0131d\u0131r. Ki\u015fiye gereken hi\u00e7bir makamda oyalanmadan, hemen bir sonrakine ge\u00e7mesidir. Kitaplar\u0131m\u0131zda arifleri s\u00f6zlerinden \u00f6rnek verdi\u011fimizde;\u00a0onlar\u0131n da o s\u00f6z\u00fc s\u00f6yledikleri andaki hallerinden konu\u015ftuklar\u0131n\u0131 bilmemiz l\u00e2z\u0131md\u0131r. Zira ki\u015fi, ancak i\u00e7inde bulundu\u011fu halden konu\u015fur. Bir sonrakine gelince de, ondan konu\u015fur.<\/p>\n
<\/p>\n
G\u00fczel s\u00f6zler:<\/b><\/p>\n
\u201cD\u00fcnyada z\u00fchd, insanlardan z\u00fchdd\u00fcr\u201d\u00a0\u00a0\u00a0 Bi\u015fr-i Haf\u00ee<\/p>\n
Mesel\u00e2 burada, Bi\u015fr, insanlarla bulunman\u0131n kalbine zevk verdi\u011fini, belki bir b\u00fcy\u00fcklenme getirdi\u011fini g\u00f6r\u00fcnce, onlardan uzakla\u015fmay\u0131 ilke edinmi\u015f, belki de zorlanm\u0131\u015f ve bu sebepten, z\u00fchd\u00fcn insanlardan uzakla\u015fma ile m\u00fcmk\u00fcn oldu\u011funu kabul etmi\u015f ve s\u00f6ylemi\u015ftir. Belki birka\u00e7 y\u0131l daha \u00f6nce sorulsayd\u0131, \u201cas\u0131l z\u00fchd, be\u015f \u00e7e\u015fit yeme\u011fi terk etmektir\u201d diyecekti. Bu sebepten g\u00fczel s\u00f6zleri de\u011ferlendirirken, bu bak\u0131\u015f a\u00e7\u0131s\u0131 g\u00f6z \u00f6n\u00fcnde bulundurulmal\u0131d\u0131r, derim. Belki d\u00f6rt be\u015f y\u0131l sonra sorulsa, \u201cinsanlar ile \u00fcnsiyetin g\u00f6nl\u00fcnde yer etmedikten sonra, onlarla beraber iken onlars\u0131z olup, Hakk ile olmakt\u0131r\u201d diyecekti.<\/p>\n
\u201cD\u00fcnyada z\u00fchd, midede z\u00fchdd\u00fcr. Midene malik oldu\u011fun s\u00fcrece zahitsin\u201d\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Kas\u0131m el C\u00fb\u2019i<\/p>\n
\u201cZ\u00fchd kanaattir\u201d\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Fudayl<\/p>\n
\u201cZ\u00fchd emeli k\u0131saltmakt\u0131r\u201d\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0S\u00fcfyan-Sevr\u00ee<\/p>\n
\u201cZ\u00fchd, tekeff\u00fcl edilen \u015feyin pe\u015finden gitmemek demektir. Zahit bir \u015feyi aramak i\u00e7in \u00e7\u0131kt\u0131\u011f\u0131nda, z\u00fchd\u00fc kaybolur\u201d.Burada \u00dcveys, z\u00fchd i\u00e7in tevekk\u00fcl\u00fc \u015fart ko\u015fmu\u015ftur.<\/p>\n
\u201cZ\u00fchd herkesi kendinden \u00fcst\u00fcn g\u00f6rmektir\u201d Hasan-\u0131 Basri burada z\u00fchd\u00fcn tevazu oldu\u011funa i\u015faret etmi\u015ftir.<\/p>\n
\u201cBize g\u00f6re z\u00fchd, seni Allah\u2019dan me\u015fgul edecek her \u015feyi terk etmektir\u201d diyen S\u00fcleyman D\u00e2r\u00e2ni ise, en \u00fcst\u00fcn z\u00fchd\u00fc tarif etmi\u015ftir.<\/p>\n
\u201cFarz olan z\u00fchd haramdan ka\u00e7\u0131nmakt\u0131r. Nafile olan z\u00fchd hel\u00e2lden ka\u00e7\u0131nmakt\u0131r. Sel\u00e2met olan z\u00fchd ise, \u015f\u00fcphelilerden sak\u0131nmakt\u0131r\u201d\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u0130brahim b. Ethem<\/p>\n
Halbuki \u00f6\u011frendik ki z\u00fchd, hel\u00e2llerden ve \u015f\u00fcphelilerden sak\u0131nmakt\u0131r. \u0130brahim Ethem, farz olan z\u00fchd haramlardan ka\u00e7\u0131nmakt\u0131r derken, haramlardan ka\u00e7\u0131nmak b\u00fct\u00fcn M\u00fcsl\u00fcmanlara farzd\u0131r. B\u00fct\u00fcn M\u00fcsl\u00fcmanlar, haramdan ka\u00e7\u0131nmakla z\u00fchd etmi\u015f olurlar ve Kur\u2019an ile m\u00fcjdelenen zahitli\u011fin kar\u015f\u0131l\u0131\u011f\u0131n\u0131 da alm\u0131\u015f olurlar. Allah-\u00fc Teal\u00e2\u2019ya var\u0131\u015f yollar\u0131, insanlar\u0131n kudretlerine ve me\u015freplerine g\u00f6re \u00e7e\u015fitlidir. \u0130lim yolu, ibadet yolu, z\u00fchd ve takva yolu, a\u015fk ve muhabbet yolu, irfan yolu olmak gibi \u00e7e\u015fitlidir. \u0130\u015fte dinin \u015fubelerinden olan z\u00fchd yolundan da mahrum olmamak \u00fczere, di\u011fer yol ile gidenler de zahitli\u011fi tatm\u0131\u015f olurlar. Her bir \u015fubenin i\u00e7inde, her bir yola \u0131\u015f\u0131k vard\u0131r.<\/p>\n
Bu bak\u0131mdan bir yol kendisine a\u00e7\u0131ld\u0131 diye, di\u011fer yola k\u00fc\u00e7\u00fcmseyerek bakmak do\u011fru olmaz. Her yol, asli g\u00f6revini yaparak, Sevilen ile seveni kavu\u015fturur.<\/p>\n
Z\u00fchd\u00fcn en alt derecesi, sak\u0131ncal\u0131 olanlardan hatta \u015f\u00fcphelilerden ka\u00e7\u0131nmakt\u0131r. Baz\u0131lar\u0131 daha da ileri giderek, z\u00fchd \u015f\u00fcphelilerde de\u011fil, hel\u00e2llerde olur demi\u015ftir.<\/p>\n
D\u00fcnya hayat\u0131, Allah\u2019a ula\u015fmak i\u00e7in \u015fartt\u0131r. Burada iken, aradaki engelleri kald\u0131rabilece\u011fiz. Bu bak\u0131mdan, bedenin sa\u011fl\u0131kl\u0131 kalmas\u0131 i\u00e7in zaruri ihtiya\u00e7lara y\u00f6nelip, temin etmek; z\u00fchde ayk\u0131r\u0131 olmay\u0131p, asl\u0131nda z\u00fchd\u00fcn \u015fart\u0131d\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"
Z\u00fchd\u00fcn Dereceleri: Z\u00fchd, kuvveti itibariyle \u00fc\u00e7 derecedir: 1)En d\u00fc\u015f\u00fck derecede z\u00fchd: Nefsi d\u00fcnyaya meyleder, kalbi de ona uyar ve kendi de d\u00fcnyal\u0131\u011f\u0131 arzu ederken; m\u00fccahede ile uzakla\u015fmaya \u00e7al\u0131\u015f\u0131r. Bu z\u00fchd\u00fcn ba\u015flang\u0131c\u0131 say\u0131l\u0131r. Bu ki\u015fiye M\u00fctezehhid denir. M\u00fctezehhid nefsini ar\u0131tt\u0131ktan sonra, kalbinden d\u00fcnyay\u0131 \u00e7\u0131karmaya \u00e7al\u0131\u015f\u0131r. Bu sebeple tekrar\u00a0 d\u00fcnyaya d\u00f6nmesi m\u00fcmk\u00fcnd\u00fcr. Fakat zahit \u00f6nce heves ettiklerini […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[106],"tags":[],"class_list":["post-313","post","type-post","status-publish","format-standard","hentry","category-5-03-zuhdun-dereceleri"],"_links":{"self":[{"href":"https:\/\/aysegulerdog.com.tr\/index.php?rest_route=\/wp\/v2\/posts\/313","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/aysegulerdog.com.tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/aysegulerdog.com.tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/aysegulerdog.com.tr\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/aysegulerdog.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=313"}],"version-history":[{"count":2,"href":"https:\/\/aysegulerdog.com.tr\/index.php?rest_route=\/wp\/v2\/posts\/313\/revisions"}],"predecessor-version":[{"id":315,"href":"https:\/\/aysegulerdog.com.tr\/index.php?rest_route=\/wp\/v2\/posts\/313\/revisions\/315"}],"wp:attachment":[{"href":"https:\/\/aysegulerdog.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=313"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/aysegulerdog.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=313"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/aysegulerdog.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=313"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}