M\u00fcbarek zamanlar\u0131n, kalbi diri tutan hat\u0131rlatmalar\u0131n ve insan\u0131 kendine getiren nasihatlerin k\u0131ymeti, g\u00fcndelik tela\u015f\u0131n aras\u0131nda daha iyi anla\u015f\u0131l\u0131r. Bu sayfada; Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019den bir ayet, Peygamber Efendimiz\u2019den (S.A.V.) bir hadis ve g\u00f6nl\u00fc duaya \u00e7a\u011f\u0131ran niyazlarla birlikte; \u0130sl\u00e2m ilim gelene\u011finin m\u00fcstesna isimlerinden Abdullah \u0130bn Abbas (R.A.) ile T\u00fcrkistan irfan\u0131n\u0131n \u00f6nc\u00fc \u015fahsiyetlerinden Ahmed Yesev\u00ee\u2019nin k\u0131sa tan\u0131t\u0131m\u0131na yer verilmektedir.<\/p>\n
Maksat; okuru bilgiyle bulu\u015ftururken ayn\u0131 zamanda muhasebeye davet etmek, hel\u00e2l-haram hassasiyetini, kul hakk\u0131n\u0131, merhameti ve \u00f6l\u00e7\u00fcl\u00fc ya\u015fam\u0131 hat\u0131rlatmakt\u0131r. Zira ayet, insan\u0131 zul\u00fcmden sak\u0131nd\u0131r\u0131rken; hadis, darda kalana kolayl\u0131k g\u00f6stermenin ahirete uzanan kar\u015f\u0131l\u0131\u011f\u0131n\u0131 bildirir. Dualar ise kalbin s\u0131\u011f\u0131nd\u0131\u011f\u0131 en sa\u011flam kap\u0131y\u0131 i\u015faret eder: Allah\u2019a dayanmay\u0131, O\u2019ndan istemeyi ve O\u2019na tevekk\u00fcl\u00fc.<\/p>\n
Bu metin, hem manev\u00ee iklimi diri tutmak hem de gelene\u011fin ta\u015f\u0131d\u0131\u011f\u0131 hikmetle bug\u00fcn\u00fcn insan\u0131na seslenmek i\u00e7in haz\u0131rlanm\u0131\u015ft\u0131r. Rabbimizden niyaz\u0131m\u0131z; okunan\u0131n g\u00f6n\u00fclde kar\u015f\u0131l\u0131k bulmas\u0131, s\u00f6z\u00fcn hayra vesile olmas\u0131 ve her sat\u0131r\u0131n, insan\u0131 iyili\u011fe ve do\u011frulu\u011fa biraz daha yakla\u015ft\u0131rmas\u0131d\u0131r.<\/p>\n
Ayet:<\/strong><\/p>\n Rahman ve Rahim Olan Allah\u2019\u0131n Ad\u0131yla;<\/strong><\/p>\n \u015e\u00fcphesiz Allah’\u0131n g\u00f6kleri ve yeri yaratt\u0131\u011f\u0131 g\u00fcnk\u00fc yaz\u0131s\u0131nda, Allah kat\u0131nda aylar\u0131n say\u0131s\u0131 on ikidir. Bunlardan d\u00f6rd\u00fc haram aylard\u0131r. \u0130\u015fte bu Allah’\u0131n dosdo\u011fru kanunudur. \u00d6yleyse o aylarda kendinize zulmetmeyin. Fakat Allah’a ortak ko\u015fanlar sizinle nas\u0131l topyek\u00fbn sava\u015f\u0131yorlarsa, siz de onlarla topyek\u00fbn sava\u015f\u0131n. Bilin ki Allah, kendine kar\u015f\u0131 gelmekten sak\u0131nanlarla beraberdir.<\/p>\n Allah (C.C.) ne g\u00fczel s\u00f6yledi.<\/strong><\/p>\n (Tevbe Suresi, 36. Ayet)<\/p>\n Hadis:<\/strong><\/p>\n Allah\u2019\u0131n Resul\u00fc Hz Muhammet (S.A.V.) \u015f\u00f6yle buyurdu;<\/strong><\/p>\n “Kim darda kalan bor\u00e7luya zaman tan\u0131rsa yahut (alaca\u011f\u0131n\u0131n tamam\u0131n\u0131 veya bir k\u0131sm\u0131n\u0131) bor\u00e7luya ba\u011f\u0131\u015flarsa, Allah onu, ba\u015fka hi\u00e7bir g\u00f6lgenin (himayenin) olmad\u0131\u011f\u0131 k\u0131yamet g\u00fcn\u00fcnde kendi ar\u015f\u0131n\u0131n g\u00f6lgesinde (himayesinde) g\u00f6lgelendirecektir.”<\/p>\n Allah\u2019\u0131n Resul\u00fc Hz. Muhammet (S.A.V.) ne g\u00fczel s\u00f6yledi.<\/strong><\/p>\n (T\u0131rmizi,B\u00fcy\u00fc’,67)<\/p>\n Dua<\/strong><\/p>\n Allah\u2019\u0131m, hel\u00e2l olan nimetlerinle yetinmemi, haramlardan m\u00fcsta\u011fni olmam\u0131 ihsan eyle, fazl\u0131 kereminle beni Senden ba\u015fkas\u0131na muhta\u00e7 eyleme.<\/p>\n \u00c2min<\/strong><\/p>\n Allah\u2019\u0131m, Sen\u2019in verdi\u011fine m\u00e2ni olacak yok, Sen\u2019in engelledi\u011fini verecek yok, takdir etti\u011fin \u015feyi geri \u00e7evirecek yok, h\u00fckmetti\u011fini de\u011fi\u015ftirecek yok, do\u011fru yola gelmesine yard\u0131m etmedi\u011fini hid\u00e2yete erdirecek yok, hid\u00e2yete erdirdi\u011fini sapt\u0131racak yok, zorla\u015ft\u0131rd\u0131\u011f\u0131n\u0131 kolayla\u015ft\u0131racak yok, kolayla\u015ft\u0131rd\u0131\u011f\u0131n\u0131 da zorla\u015ft\u0131racak yoktur.<\/p>\n Allah\u2019\u0131m, samed\u00e2niyetin, vahd\u00e2niyetin, ferdiyetin, a\u00e7\u0131k ve parlak izzetin ve geni\u015f rahmetinle kulaklar\u0131m\u0131zda n\u00fbr, kalblerimizde n\u00fbr yaratman\u0131 ve bizi n\u00fbr k\u0131lman\u0131 istiyoruz.<\/p>\n Allah\u2019\u0131m, bize a\u00e7\u0131k ve gizli n\u00eemetler (kalb\u00ee g\u00fczellikler) ver.<\/p>\n D\u00eenimiz hus\u00fbsunda Allah bize yeter, d\u00fcny\u00e2m\u0131z hus\u00fbsunda Allah bize yeter. En b\u00fcy\u00fck kuvvet sahibi olan Allah, ta\u015fk\u0131nl\u0131k yapanlara kar\u015f\u0131 bize yeter. \u015eiddet ve kuvvet sahibi olan Allah, k\u00f6t\u00fc tuzaklar kuranlara kar\u015f\u0131 bize yeter. Rah\u00eem olan Allah hesap esn\u00e2s\u0131nda bize yeter.<\/p>\n Allah bana yeter, O\u2019ndan ba\u015fka il\u00e2h yoktur, O\u2019na tevekk\u00fcl ettim ve O y\u00fcce Ar\u015f\u2019\u0131n Rabbidir.<\/p>\n Abdullah \u0130bn-i Abbas (R.A.)<\/strong><\/p>\n Hz. Muhammed (s.a.s.)’in amcas\u0131 Abb\u00e2s (r.a.)’\u0131n o\u011flu. Kesin olarak ne zaman do\u011fdu\u011fu bilinmemekle birlikte onun Hicret’ten \u00fc\u00e7 y\u0131l kadar \u00f6nce, M\u00fcsl\u00fcmanlar Mekke’de \u015ei’b-i Ebi T\u00e2lib’te ekonomik ve sosyal ku\u015fatma ve bask\u0131 alt\u0131ndayken do\u011fdu\u011fu bilinmektedir. Annesi \u00dcmm\u00fc’l-Fadl L\u00fcbabe binti el-Haris olup M\u00fc’minlerin annesi Meymune’nin k\u0131z karde\u015fidir. \u00dcmm\u00fc’l-Fadl, kad\u0131nlar aras\u0131nda Hz. Had\u00eece’den sonra \u0130sl\u00e2m’a girenlerdendir.<\/p>\n Babas\u0131 Hz. Abb\u00e2s, Abdullah do\u011far do\u011fmaz onu Hz. Peygambere g\u00f6t\u00fcrm\u00fc\u015f, Ras\u00fblullah (s.a.s.) de onu kuca\u011f\u0131na alarak: ‘Allah\u0131m! Onu dinde fak\u00eeh k\u0131l. Kitaben a\u00e7\u0131klamas\u0131n\u0131 ona \u00f6\u011fret’ diye dua etmi\u015fti. \u0130sl\u00e2m’\u0131n yay\u0131ld\u0131\u011f\u0131 ve h\u00e2kim oldu\u011fu Medine toplumunda b\u00fcy\u00fcyen Abdullah tam bir \u0130sl\u00e2m\u00ee terbiye ve bilgi alm\u0131\u015ft\u0131. Abdest almay\u0131 ve namaz k\u0131lmay\u0131 bizzat Hz. Peygamberden \u00f6\u011frenmi\u015fti. Gen\u00e7li\u011finde de Peygamber efendimiz taraf\u0131ndan birka\u00e7 kez ba\u015f\u0131 ok\u015fanarak: ‘Allah’\u0131m! b\u00fct\u00fcn ilim ve hikmeti bu ba\u015fa ver, ona te’vil ve tefsir’i \u00f6\u011fret. Allah’\u0131m!: \u0130nsano\u011fluna verdi\u011fin her ilim ve hikmeti bunun g\u00f6\u011fs\u00fcnde topla’ (Buh\u00e2ri, Vud\u00fb, 10; M\u00fcslim, Fadailu’s-Sah\u00e2be, 138). diye dua etmi\u015ftir. Abdullah s\u00fcrekli olarak Ras\u00fblullah’\u0131n yan\u0131nda bulunmu\u015f ve ondan b\u00fcy\u00fck \u00f6l\u00e7\u00fcde feyz ve bilgi alm\u0131\u015ft\u0131r.<\/p>\n Hz. Abdullah Hicretin sekizinci y\u0131l\u0131na kadar ailesiyle birlikte Mekke’de kalm\u0131\u015ft\u0131. Mekke fethi g\u00fcn\u00fcnde, Huneyn ve T\u00e2if gazvelerinde ve Ved\u00e2 Hacc\u0131’nda Ras\u00fblullah ile birlikte bulunmu\u015ftu. Mekke fethinden sonra o da ailesiyle birlikte Medine’ye hicret etmi\u015fti. Birinci Hal\u00eefe Hz. Ebu Bekr’in ve ondan sonra Hz. \u00d6mer’in sohbetlerinde bulunmu\u015f ve bir\u00e7ok sah\u00e2beden ders ve bilgi alm\u0131\u015ft\u0131. \u00dc\u00e7\u00fcnc\u00fc Hal\u00eefe Hz. Osman’\u0131n \u015fahs\u0131na \u00e7ok ba\u011fl\u0131 olup onun zaman\u0131nda devlet kademelerinde g\u00f6rev alm\u0131\u015f, Abdullah \u0130bn Ebi’s-Serh ile birlikte Afrika seferine ve daha sonra da do\u011fuda yap\u0131lan Taberistan fethine kat\u0131lm\u0131\u015ft\u0131. Hicretin 35. y\u0131l\u0131nda Hacc emirli\u011fi yapm\u0131\u015ft\u0131. Hz. Osman’\u0131n \u015feh\u00e2detinden \u00f6nce evinin etraf\u0131nda n\u00f6bet bekleyen b\u00fcy\u00fck sah\u00e2belerin \u00e7ocuklar\u0131yla birlikte bulunmu\u015f ve Hal\u00eefe’yi isyanc\u0131lara kar\u015f\u0131 korumaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131. Daha sonra Hz. Ali’nin hil\u00e2feti s\u0131ras\u0131nda da ayn\u0131 \u015fekilde devlet kademelerinin \u00f6nemli mevkilerinde bulunmu\u015ftu. Cemel ve S\u0131ff’\u0131n sava\u015flar\u0131nda Hz. Ali’nin yan\u0131nda yer alan \u0130bn Abbas, Hakem Olay\u0131’nda da Ebu Musa el-E\u015f’ar\u00ee (r.a.) ile birlikte Hz. Ali’yi temsil etmi\u015fti. Hz. Ali onu birka\u00e7 defa el\u00e7i olarak g\u00f6revlendirmi\u015f ve ‘Hakem Olay\u0131’ndan sonra da Basra Valili\u011finde bulunmu\u015ftu. Bu s\u0131rada b\u00f6lgede isyan eden H\u00e2ric\u00eelerin bu isyan\u0131n\u0131 bast\u0131rm\u0131\u015f ve asayi\u015fi korumu\u015ftu. Basra valili\u011fi s\u0131ras\u0131nda kendisine at\u0131lan bir iftiraya dayanamay\u0131p g\u00f6revinden ayr\u0131larak Mekke’ye gitmi\u015f ve \u00f6mr\u00fcn\u00fcn sonuna kadar burada ilimle u\u011fra\u015fm\u0131\u015ft\u0131r.<\/p>\n Hz. Muaviye’nin vefat\u0131ndan sonra Hz. Ali ve o\u011flu Hz. H\u00fcseyin’in taraftarlar\u0131 taraf\u0131ndan K\u00fbfe’ye davet edilince kendi gitmedi\u011fi gibi, bu davete icabet etmek isteyen Hz. H\u00fcseyin’i de ikaz ederek gitmekten al\u0131koymaya \u00e7al\u0131\u015ft\u0131, fakat bunda bir t\u00fcrl\u00fc ba\u015far\u0131l\u0131 olamad\u0131. Hz. H\u00fcseyin’in K\u00fbfe’ye gitmek \u00fczere yola \u00e7\u0131k\u0131p Kerbel\u00e2’da \u015fehid edilmesi Abdullah b. Abb\u00e2s’\u0131 bir hayli \u00fczd\u00fc ve \u00fcz\u00fcnt\u00fcs\u00fcnden g\u00f6zlerini kaybetti. Nihayet 68\/687 y\u0131l\u0131nda Taif’te yetmi\u015f ya\u015f\u0131ndayken vefat etti.<\/p>\n Abdullah \u0130bn Abbas (r.a.) \u0130sl\u00e2m tarihinde siy\u00e2s\u00ee faaliyetlerinden \u00e7ok, ilm\u00ee ve sa\u011flam \u015fahsiyeti ile tan\u0131n\u0131r. Asr-\u0131 Saadette ya\u015f\u0131n\u0131n k\u00fc\u00e7\u00fck olmas\u0131ndan dolay\u0131 Ras\u00fblullah’\u0131n evine ve \u00f6zellikle teyzesi olan Hz. Meymune’nin h\u00fccresine rahat\u00e7a girip \u00e7\u0131kar, di\u011fer ashab\u0131n bilmedi\u011fi ve ilk anda \u00f6\u011frenme imk\u00e2n\u0131 bulamad\u0131\u011f\u0131 konular\u0131 \u00f6\u011frenirdi. Bunun i\u00e7in o nakletti\u011fi hadis, tefsir, ve f\u0131k\u0131h ilmine vukufu ile tan\u0131n\u0131r. Kur’\u00e2n, tefsir, f\u0131k\u0131h’\u0131n yan\u0131 s\u0131ra Arap edebiyat\u0131 sahas\u0131nda geni\u015f bir bilgiye sahipti. Abdullah \u0130bn Mes’ud, Onun i\u00e7in: ‘O, Kur’\u00e2n-\u0131 Kerim’in terc\u00fcman\u0131d\u0131r, m\u00fcfessirlerin sultan\u0131d\u0131r’ demi\u015ftir. \u0130lminin geni\u015fli\u011finden dolay\u0131 zaman\u0131nda o, ‘\u00dcmmetin \u00e2limi, ilim deryas\u0131’ gibi l\u00e2kaplarla an\u0131l\u0131rd\u0131. Ahmed b. Hanbel’in kaydetti\u011fi bir hadiste Hz. Peygamberin \u0130bn Abbas’\u0131n ilmini \u00f6vd\u00fc\u011f\u00fc ifade edilir.<\/p>\n Allah Ondan Raz\u0131 Olsun.<\/p>\n AHMED YESEV\u00ce<\/strong><\/p>\n \u0623\u062d\u0645\u062f \u064a\u0633\u0648\u064a<\/p>\n (\u00f6. 562\/1166)<\/p>\n Orta Asya T\u00fcrkleri\u2019nin din\u00ee-tasavvuf\u00ee hayat\u0131nda geni\u015f tesirler icra eden ve \u201cp\u00eer-i T\u00fcrkistan\u201d diye an\u0131lan mutasavv\u0131f-\u015fair, Yeseviyye tarikat\u0131n\u0131n kurucusu.<\/p>\n M\u00fcellif:\u00a0KEMAL ERASLAN<\/strong><\/p>\n Ahmed Yesev\u00ee\u2019nin tarih\u00ee \u015fahsiyetine dair vesikalar azd\u0131r, mevcut olanlar da menk\u0131belerle kar\u0131\u015fm\u0131\u015f haldedir. Bunlardan sa\u011flam bir neticeye varmak olduk\u00e7a g\u00fc\u00e7, hatta baz\u0131 hususlarda imk\u00e2ns\u0131zd\u0131r. Buna ra\u011fmen \u201chikmet\u201dlerinden, onunla ilgili tarih\u00ee kaynaklardan, men\u00e2k\u0131bn\u00e2melerden elde edilecek bilgiler ve \u00e7\u0131kar\u0131lacak sonu\u00e7lar, menk\u0131bev\u00ee de olsa, hayat\u0131, \u015fahsiyeti, eseri ve tesiri hakk\u0131nda bir fikir vermektedir.<\/p>\n Bat\u0131 T\u00fcrkistan\u2019daki \u00c7imkent \u015fehrinin do\u011fusunda bulunan ve Tar\u0131m \u0131rma\u011f\u0131na d\u00f6k\u00fclen \u015e\u00e2hy\u00e2r nehrinin k\u00fc\u00e7\u00fck bir kolu olan Karasu \u00fczerindeki Sayram kasabas\u0131nda do\u011fdu. \u0130sp\u00eec\u00e2b (\u0130sf\u00eec\u00e2b) veya Ak\u015fehir ad\u0131yla da an\u0131lan Sayram kasabas\u0131 eskiden beri \u00f6nemli bir yerle\u015fme merkeziydi. Baz\u0131 kaynaklarda onun g\u00fcn\u00fcm\u00fczde Kazakistan s\u0131n\u0131rlar\u0131 i\u00e7inde bulunan Yesi (bug\u00fcnk\u00fc ad\u0131yla T\u00fcrkistan) \u015fehrinde do\u011fdu\u011fu kaydedilmektedir. Ahmed Yesev\u00ee\u2019nin do\u011fum tarihi kesin olarak bilinmemektedir. Ancak Y\u00fbsuf el-Hemed\u00e2n\u00ee\u2019ye (\u00f6. 535\/1140) intisab\u0131 ve onun halifelerinden olu\u015fu dikkate al\u0131n\u0131rsa XI. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda d\u00fcnyaya geldi\u011fini s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr. Sayram\u2019\u0131n tan\u0131nm\u0131\u015f \u015fahsiyetlerinden olan babas\u0131, kerametleri ve menk\u0131beleri ile tan\u0131nan ve Hz. Ali soyundan geldi\u011fi kabul edilen \u015eeyh \u0130br\u00e2him adl\u0131 bir zatt\u0131r. Annesi ise \u015eeyh \u0130br\u00e2him\u2019in halifelerinden M\u00fbs\u00e2 \u015eeyh\u2019in k\u0131z\u0131 Ay\u015fe Hatun\u2019dur. \u015eeyh \u0130br\u00e2him\u2019in Gevher \u015eehnaz adl\u0131 k\u0131z\u0131ndan sonra ikinci \u00e7ocu\u011fu olarak d\u00fcnyaya gelen Ahmed Yesev\u00ee \u00f6nce annesini, ard\u0131ndan da babas\u0131n\u0131 kaybetti. K\u0131sa bir m\u00fcddet sonra Gevher \u015eehnaz, karde\u015fini de yan\u0131na alarak Yesi \u015fehrine gitti ve oraya yerle\u015fti.<\/p>\n Tahsiline Yesi\u2019de ba\u015flayan Ahmed Yesev\u00ee, k\u00fc\u00e7\u00fck ya\u015f\u0131na ra\u011fmen birtak\u0131m\u00a0tecell\u00eelere mazhar olmas\u0131, beklenmeyen fevkal\u00e2delikler g\u00f6stermesi ile \u00e7evresinin dikkatini \u00e7ekmi\u015ftir. Menk\u0131belere g\u00f6re, yedi ya\u015f\u0131nda H\u0131z\u0131r\u2019\u0131n del\u00e2letine n\u00e2il olan Ahmed Yesev\u00ee Yesi\u2019de Arslan Baba\u2019ya intisap ederek ondan feyiz almaya ba\u015flar. Yine menk\u0131beye g\u00f6re, ashaptan olan Arslan Baba\u2019n\u0131n Yesi\u2019ye gelerek Ahmed Yesev\u00ee\u2019yi bulmas\u0131 ve Hz. Peygamber\u2019in kendisine teslim etti\u011fi emaneti vermesi, terbiyesi ile me\u015fgul olup onu ir\u015fad etmesi, Hz. Peygamber\u2019in m\u00e2nev\u00ee bir i\u015faretine dayanmaktad\u0131r. Arslan Baba\u2019n\u0131n terbiye ve ir\u015fad\u0131 ile Ahmed Yesev\u00ee k\u0131sa zamanda mertebeler a\u015far, \u015f\u00f6hreti etrafa yay\u0131lmaya ba\u015flar. Fakat ayn\u0131 y\u0131l veya ertesi y\u0131l i\u00e7inde Arslan Baba vefat eder. Ahmed Yesev\u00ee, Arslan Baba\u2019n\u0131n vefat\u0131ndan bir m\u00fcddet sonra zaman\u0131n \u00f6nemli \u0130sl\u00e2m merkezlerinden biri olan Buhara\u2019ya gider. Bu \u015fehirde devrin \u00f6nde gelen \u00e2lim ve mutasavv\u0131flar\u0131ndan \u015eeyh Y\u00fbsuf el-Hemed\u00e2n\u00ee\u2019ye intisap ederek onun ir\u015fad ve terbiyesi alt\u0131na girer. Y\u00fbsuf el-Hemed\u00e2n\u00ee\u2019nin vefat\u0131 \u00fczerine ir\u015fad mevkiine \u00f6nce H\u00e2ce Abdullah-\u0131 Berak\u012b, onun vefat\u0131yla \u015eeyh Hasan-\u0131 Endak\u012b ge\u00e7er. 1160 y\u0131l\u0131nda Hasan-\u0131 Endak\u012b\u2019nin de vefat\u0131 \u00fczerine Ahmed Yesev\u00ee ir\u015fad postuna oturur. Bir m\u00fcddet sonra, vaktiyle \u015feyhi Y\u00fbsuf el-Hemed\u00e2n\u00ee\u2019nin vermi\u015f oldu\u011fu bir i\u015faret \u00fczerine ir\u015fad makam\u0131n\u0131 \u015eeyh Abd\u00fclh\u00e2li\u1e33-\u0131 Gucd\u00fcv\u00e2n\u00ee\u2019ye b\u0131rakarak Yesi\u2019ye d\u00f6ner ve vefat\u0131na (562\/1166) kadar burada ir\u015fada devam eder.<\/p>\n Ahmed Yesev\u00ee altm\u0131\u015f \u00fc\u00e7 ya\u015f\u0131na geldi\u011finde gelene\u011fe uyarak tekkesinin avlusunda m\u00fcridlerine bir \u00e7ileh\u00e2ne haz\u0131rlat\u0131r, vefat\u0131na kadar burada ibadet ve riy\u00e2zetle me\u015fgul olur. \u00c7ileh\u00e2nede ne kadar kald\u0131\u011f\u0131 belli de\u011fildir, fakat \u00f6l\u00fcnceye kadar buradan \u00e7\u0131kmad\u0131\u011f\u0131 ve h\u00fccrede vefat etti\u011fi muhakkakt\u0131r. Do\u011fum tarihi bilinmedi\u011finden ka\u00e7 y\u0131l ya\u015fad\u0131\u011f\u0131 hususunda da kesin bir \u015fey s\u00f6ylemek m\u00fcmk\u00fcn de\u011fildir. Sayram\u2019da \u0130mam Muhammed b. Ali neslinden gelenlere\u00a0h\u00e2ce<\/strong>\u00a0denildi\u011fi gibi onlara ba\u011fl\u0131 olanlara da ayn\u0131 isim veriliyordu. Ahmed Yesev\u00ee de bu silsileye ba\u011fl\u0131 oldu\u011fu i\u00e7in H\u00e2ce Ahmed, H\u00e2ce Ahmed Yesev\u00ee, Kul H\u00e2ce Ahmed \u015fekillerinde de an\u0131lmaktad\u0131r (bk.\u00a0H\u00c2CEG\u00c2N).<\/p>\n Kerametlerinin vefat\u0131ndan sonra da devam etti\u011fi ileri s\u00fcr\u00fclen Ahmed Yesev\u00ee, rivayete g\u00f6re, kendisinden \u00e7ok sonra ya\u015fayan Timur\u2019un r\u00fcyas\u0131na girer ve ona zafer m\u00fcjdesini verir. Timur zafere eri\u015fince, T\u00fcrkistan ve K\u0131rg\u0131z bozk\u0131rlar\u0131nda \u015f\u00f6hreti ve n\u00fcfuzu iyice yay\u0131lm\u0131\u015f olan Ahmed Yesev\u00ee\u2019nin kabrini ziyaret i\u00e7in Yesi\u2019ye gelir. Kabrin \u00fcst\u00fcne, devrin mimari \u015faheserlerinden olan bir t\u00fcrbe yap\u0131lmas\u0131n\u0131 emreder. Birka\u00e7 y\u0131l i\u00e7inde in\u015faat tamamlan\u0131r ve t\u00fcrbe, camii ve derg\u00e2h\u0131 ile bir k\u00fclliye halini al\u0131r. Ahmed Yesev\u00ee\u2019nin t\u00fcrbesi civar\u0131na g\u00f6m\u00fclmek bozk\u0131r g\u00f6\u00e7ebeleri i\u00e7in ayr\u0131 bir de\u011fer ta\u015f\u0131r. Bu sebeple bir\u00e7ok ki\u015fi daha hayattayken t\u00fcrbe civar\u0131nda toprak sat\u0131n alarak kabirlerini haz\u0131rlarlar. Hatta k\u0131\u015f\u0131n \u00f6len bir kimse ke\u00e7eye sar\u0131larak a\u011faca as\u0131l\u0131r ve bahara kadar bekletilir; bahar gelince g\u00f6t\u00fcr\u00fcl\u00fcp Ahmed Yesev\u00ee\u2019nin t\u00fcrbesi civar\u0131na defnedilir. Bu gelenek Ahmed Yesev\u00ee\u2019nin Orta Asya T\u00fcrkl\u00fc\u011f\u00fc \u00fczerinde ne derece tesirli oldu\u011funu a\u00e7\u0131k\u00e7a g\u00f6stermektedir.<\/p>\n Rivayete g\u00f6re Ahmed Yesev\u00ee\u2019nin \u0130br\u00e2him ad\u0131nda bir o\u011flu olmu\u015fsa da kendisi hayatta iken vefat etmi\u015ftir. Ayr\u0131ca Gevher \u015eehnaz ve Gevher Ho\u015fnaz adlar\u0131nda iki k\u0131z\u0131 d\u00fcnyaya gelmi\u015f, soyu Gevher \u015eehnaz vas\u0131tas\u0131yla devam etmi\u015ftir. T\u00fcrkistan, M\u00e2ver\u00e2\u00fcnnehir ve di\u011fer Orta Asya b\u00f6lgelerinde oldu\u011fu gibi Anadolu\u2019da da kendilerini Ahmed Yesev\u00ee\u2019nin neslinden sayan pek \u00e7ok \u00fcnl\u00fc \u015fahsiyet \u00e7\u0131km\u0131\u015ft\u0131r. Bunlar aras\u0131nda Semerkantl\u0131 \u015eeyh Zekeriyy\u00e2, \u00dcsk\u00fcpl\u00fc \u015eair Ata ve Evliya \u00c7elebi zikredilebilir.<\/p>\n Ahmed Yesev\u00ee\u2019nin Yesi\u2019de ir\u015fada ba\u015flad\u0131\u011f\u0131 s\u0131ralarda T\u00fcrkistan\u2019da, Yedisu havalisinde kuvvetli bir \u0130sl\u00e2mla\u015fma yan\u0131nda \u0130sl\u00e2m \u00fclkelerinin her taraf\u0131na yay\u0131lan tasavvuf hareketleri de vard\u0131r. Medreselerin yan\u0131nda kurulan tekkeler tasavvuf cereyan\u0131n\u0131n merkezleri durumundayd\u0131. Yine bu y\u0131llarda M\u00e2ver\u00e2\u00fcnnehir\u2019i kendi idaresi alt\u0131nda birle\u015ftiren Sultan Sencer vefat etmi\u015f (1157), H\u00e2rizm\u015fahlar kuvvetli bir \u0130sl\u00e2m devleti haline gelmeye ba\u015flam\u0131\u015flard\u0131. Bu uygun \u015fartlar alt\u0131nda Ahmed Yesev\u00ee Ta\u015fkent ve Siriderya y\u00f6resinde, Seyhun\u2019un \u00f6tesindeki bozk\u0131rlarda ya\u015fayan g\u00f6\u00e7ebe T\u00fcrkler aras\u0131nda kuvvetli n\u00fcfuz sahibi olmu\u015ftu. Etraf\u0131nda \u0130sl\u00e2miyet\u2019e b\u00fct\u00fcn samimiyetiyle ba\u011fl\u0131 olan yerli halk z\u00fcmresi ile yar\u0131 g\u00f6\u00e7ebe k\u00f6yl\u00fcler toplan\u0131yordu. \u0130sl\u00e2m\u00ee ilimlere v\u00e2k\u0131f olan, Arap\u00e7a ve Fars\u00e7a bilen Ahmed Yesev\u00ee, \u00e7evresinde toplananlara \u0130sl\u00e2m\u2019\u0131n esaslar\u0131n\u0131, \u015feriat h\u00fck\u00fcmlerini, tarikat\u0131n\u0131n \u00e2d\u00e2b ve erk\u00e2n\u0131n\u0131 \u00f6\u011fretmek gayesiyle sade bir dille ve halk edebiyat\u0131ndan al\u0131nma \u015fekillerle hece vezninde manzumeler s\u00f6yl\u00fcyor, \u201chikmet\u201d ad\u0131 verilen bu manzumeler, ayr\u0131ca dervi\u015fleri vas\u0131tas\u0131yla en uzak T\u00fcrk topluluklar\u0131na kadar ula\u015ft\u0131r\u0131l\u0131yordu. Hikmetlerin muhtevas\u0131, Ahmed Yesev\u00ee\u2019nin hayat\u0131 hakk\u0131nda baz\u0131 bilgiler vermektedir. Ancak bunlar\u0131n tarih\u00ee hakikatlere ne derece uygun oldu\u011funu tesbit etmek g\u00fc\u00e7t\u00fcr. Buna ra\u011fmen Yesev\u00ee\u2019nin \u015fiirlerinde yer alan bu bilgiler hayat\u0131na, tahsiline,\u00a0s\u00fcl\u00fbk\u00fcne, ula\u015ft\u0131\u011f\u0131 makam ve mertebelere dair baz\u0131 a\u00e7\u0131klamalar getirmesi bak\u0131m\u0131ndan olduk\u00e7a de\u011ferlidir.<\/p>\n Rivayete g\u00f6re, Ahmed Yesev\u00ee\u2019nin on iki bini kendi ya\u015fad\u0131\u011f\u0131 muhitte, doksan dokuz bini de uzak \u00fclkelerde bulunan m\u00fcridleri ve gelene\u011fe uygun olarak hayatta iken tayin etti\u011fi pek \u00e7ok halifesi bulunmaktayd\u0131. \u0130lk halifesi Arslan Baba\u2019n\u0131n o\u011flu Mans\u00fbr Ata idi. Mans\u00fbr Ata 1197 y\u0131l\u0131nda vefat edince yerine o\u011flu Abd\u00fclmelik Ata, Abd\u00fclmelik Ata\u2019n\u0131n vefat\u0131ndan sonra yerine o\u011flu T\u00e2c H\u00e2ce, daha sonra da onun o\u011flu Zengi Ata ir\u015fad mevkiine ge\u00e7tiler. \u0130kinci halifesi H\u00e2rizmli Sa\u00eed Ata, \u00fc\u00e7\u00fcnc\u00fc halifesi, Yesev\u00ee tarz\u0131ndaki hikmetleri ve menk\u0131beleri ile T\u00fcrkler aras\u0131nda b\u00fcy\u00fck bir \u015f\u00f6hret ve n\u00fcfuz kazanan S\u00fcleyman Hak\u00eem Ata\u2019d\u0131r. Hak\u00eem Ata H\u00e2rizm\u2019de yerle\u015fip ir\u015fada ba\u015flad\u0131, 1186 y\u0131l\u0131nda vefat edince Akkurgan\u2019a defnedildi. Hak\u00eem Ata\u2019n\u0131n en me\u015fhur m\u00fcridi Zengi Ata idi. Zengi Ata\u2019n\u0131n ba\u015fl\u0131ca m\u00fcridleri ise Uzun Hasan Ata, Seyyid Ata, Sadr Ata ve Bedr Ata\u2019d\u0131r. Yeseviyye silsilesi bilhassa Seyyid Ata ile Sadr Ata\u2019dan gelmektedir.<\/p>\n M\u00fcr\u015fidi \u015eeyh Y\u00fbsuf el-Hemed\u00e2n\u00ee gibi Ahmed Yesev\u00ee de Hanef\u00ee bir \u00e2limdir. Kuvvetli bir medrese tahsili g\u00f6rm\u00fc\u015f, din ilimleri yan\u0131nda tasavvufu da iyice \u00f6\u011frenmi\u015ftir. Bununla beraber devrinin bir\u00e7ok din \u00e2lim ve mutasavv\u0131f\u0131 gibi belli bir sahada kalmam\u0131\u015f, inand\u0131klar\u0131n\u0131 ve \u00f6\u011frendiklerini \u00e7evresindeki yerli halka ve g\u00f6\u00e7ebe k\u00f6yl\u00fclere anlayabilecekleri bir dil ve al\u0131\u015ft\u0131klar\u0131 \u015fekillerle aktarmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Bir m\u00fcr\u015fid ve ahl\u00e2k\u00e7\u0131 h\u00fcviyetiyle onlara \u015feriat h\u00fck\u00fcmlerini, tasavvuf esaslar\u0131n\u0131, tarikat\u0131n\u0131n \u00e2d\u00e2b ve erk\u00e2n\u0131n\u0131 \u00f6\u011fretmeye \u00e7al\u0131\u015fmak, \u0130sl\u00e2miyet\u2019i T\u00fcrkler\u2019e sevdirmek, Ehl-i s\u00fcnnet ak\u00eedesini yaymak ve yerle\u015ftirmek ba\u015fl\u0131ca gayesi olmu\u015ftur. Bu \u00f6\u011freticilik vas\u0131flar\u0131 sebebiyle hikmetleri, baz\u0131lar\u0131nca lirizmden uzak ve sanat endi\u015fesi ta\u015f\u0131madan s\u00f6ylenmi\u015f \u015fiirler olarak kabul edilmi\u015ftir. \u0130sl\u00e2m \u015feriat\u0131na ve Hz. Peygamber\u2019in s\u00fcnnetine s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131 olan Ahmed Yesev\u00ee\u2019nin \u015feriat ile tarikat\u0131 kolayca telif etmesi, Yesev\u00eeli\u011fin S\u00fcnn\u00ee T\u00fcrkler aras\u0131nda s\u00fcratle yay\u0131l\u0131p yerle\u015fmesinin ve daha sonra ortaya \u00e7\u0131kan bir\u00e7ok tarikatlara tesir etmesinin ba\u015fl\u0131ca sebebi olmu\u015ftur.<\/p>\n Ahmed Yesev\u00ee edeb\u00ee \u015fahsiyetinden ziyade fikr\u00ee \u015fahsiyetiyle, tarih\u00ee hayat\u0131ndan ziyade menk\u0131bev\u00ee hayat\u0131yla Orta Asya T\u00fcrk d\u00fcnyas\u0131n\u0131n en b\u00fcy\u00fck ismidir. Onun gibi geni\u015f bir sahada ve as\u0131rlarca tesirini devam ettirebilmi\u015f bir ba\u015fka \u015fahsiyet g\u00f6sterebilmek m\u00fcmk\u00fcn de\u011fildir.<\/p>\n Eserleri.<\/strong>\u00a0D\u00eev\u00e2n-\u0131 Hikmet<\/em>. Ahmed Yesev\u00ee\u2019nin \u201chikmet\u201dlerini i\u00e7ine alan mecmuan\u0131n ad\u0131d\u0131r.\u00a0D\u00eev\u00e2n-\u0131 Hikmet<\/em>\u00a0n\u00fcshalar\u0131n\u0131n muhteva bak\u0131m\u0131ndan oldu\u011fu kadar dil bak\u0131m\u0131ndan da \u00f6nemli farkl\u0131l\u0131klar arzetmesi, bunlar\u0131n farkl\u0131 \u015fah\u0131slar taraf\u0131ndan de\u011fi\u015fik yerlerde meydana getirildi\u011fini a\u00e7\u0131k\u00e7a g\u00f6stermektedir. Bir k\u0131sm\u0131 kaybolan veya zamanla de\u011fi\u015fikli\u011fe u\u011frayan hikmetler derlenirken araya ayn\u0131 ruh ve ifadedeki yeni hikmetler de il\u00e2ve edilmi\u015f, b\u00f6ylece gittik\u00e7e asl\u0131ndan uzakla\u015f\u0131lm\u0131\u015ft\u0131r. Kime ait olursa olsun b\u00fct\u00fcn hikmetlerin temelinde Ahmed Yesev\u00ee\u2019nin inan\u00e7 ve d\u00fc\u015f\u00fcnceleri, tarikat\u0131n\u0131n esaslar\u0131 bulunmaktad\u0131r. Hikmetler T\u00fcrkler aras\u0131nda bir d\u00fc\u015f\u00fcnce birli\u011finin te\u015fekk\u00fcl etmesi bak\u0131m\u0131ndan \u00e7ok \u00f6nemlidir.<\/p>\n Ahmed Yesev\u00ee\u2019ye iz\u00e2fe edilen\u00a0Fakrn\u00e2me<\/em>\u00a0ise\u00a0D\u00eev\u00e2n-\u0131 Hikmet<\/em>\u2019in Ta\u015fkent (Hikmet-i Hazret-i Sult\u00e2n\u00fc\u2019l-\u00e2rif\u00een H\u00e2ce Ahmed b. \u0130br\u00e2him b. Mahm\u00fbd \u0130ftih\u00e2r-\u0131 Yesev\u00ee<\/em>, 1312, s. 2-15) ve baz\u0131 Kazan bask\u0131lar\u0131nda (mesel\u00e2,\u00a0Sult\u00e2n\u00fc\u2019l-\u00e2rif\u00een H\u00e2ce Ahmed b. \u0130br\u00e2him b. Mahm\u00fbd \u0130ftih\u00e2r-\u0131 Yesev\u00ee<\/em>, 1311, s. 3-17) yer almaktad\u0131r. M\u00fcstakil bir ris\u00e2leden \u00e7ok\u00a0D\u00eev\u00e2n-\u0131 Hikmet<\/em>\u2019in mensur bir mukaddimesi durumunda olan\u00a0Fakrn\u00e2me<\/em>\u2019nin\u00a0D\u00eev\u00e2n-\u0131 Hikmet<\/em>\u00a0yazmalar\u0131n\u0131n hi\u00e7birinde bulunmamas\u0131, Ahmed Yesev\u00ee taraf\u0131ndan kaleme al\u0131nmad\u0131\u011f\u0131n\u0131, daha sonra\u00a0D\u00eev\u00e2n-\u0131 Hikmet<\/em>\u2019i tertip edenler taraf\u0131ndan yaz\u0131l\u0131p esere dahil edildi\u011fini g\u00f6stermektedir.\u00a0Fakrn\u00e2me<\/em>, metnin dil hususiyetlerinin ele al\u0131nd\u0131\u011f\u0131 geni\u015f bir incelemeyle birlikte Kemal Eraslan taraf\u0131ndan yay\u0131mlanm\u0131\u015ft\u0131r (TDED<\/em>, XXII, s. 45-120).<\/p>\n H\u0130L\u0130M<\/p>\n \u0627\u0644\u062d\u0644\u0645<\/p>\n Ak\u0131ll\u0131 ve k\u00fclt\u00fcrl\u00fc olmakla kazan\u0131lan, be\u015fer\u00ee m\u00fcnasebetlerde ho\u015fg\u00f6r\u00fcl\u00fc, ba\u011f\u0131\u015flay\u0131c\u0131 ve meden\u00ee davran\u0131\u015flar sergilemeyi sa\u011flayan ahl\u00e2k\u00ee erdem.<\/p>\n M\u00fcellif:\u00a0MUSTAFA \u00c7A\u011eRICI<\/strong><\/p>\n Klasik s\u00f6zl\u00fcklerde, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde birbirinin tekrar\u0131ndan ibaret olan ve \u00f6zellikle edeb\u00ee-ahl\u00e2k\u00ee literat\u00fcrdeki anlam geni\u015fli\u011fiyle kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda yetersiz oldu\u011fu anla\u015f\u0131lan tan\u0131mlarda\u00a0hilim<\/strong>\u00a0(hilm<\/strong>), \u201csab\u0131rl\u0131 ve temkinli, ak\u0131ll\u0131 ve a\u011f\u0131r ba\u015fl\u0131 olmak\u201d \u015feklinde a\u00e7\u0131klanm\u0131\u015ft\u0131r (Lis\u00e2n\u00fc\u2019l-\u02bfArab<\/em>, \u201c\u1e25lm\u201d md.;\u00a0T\u00e2c\u00fc\u2019l-\u02bfar\u00fbs<\/em>, \u201c\u1e25lm\u201d md.). Kelime, \u0130sl\u00e2m \u00f6ncesi Arap edebiyat\u0131nda da \u201cak\u0131l\u201d anlam\u0131nda kullan\u0131lmakta ve \u00e7ok n\u00e2dir kimselerin ula\u015fabildi\u011fi veya \u00f6nemini takdir etti\u011fi bir meziyet say\u0131lmaktayd\u0131. Baz\u0131 kaynaklarda hilmin tan\u0131m\u0131 yap\u0131l\u0131rken\u00a0sefeh<\/strong>\u00a0ve\u00a0cehl<\/strong>\u00a0kavramlar\u0131n\u0131n kar\u015f\u0131t\u0131 olarak g\u00f6sterildi\u011fi dikkate al\u0131n\u0131rsa bu kelimelerin anlamlar\u0131ndan hareketle hilmi daha iyi kavramak m\u00fcmk\u00fcn olur. \u0130bn Manz\u00fbr sefehi, \u201cHilmin kar\u015f\u0131t\u0131d\u0131r; k\u00f6k anlam\u0131 hafiflik ve harekettir; cehl (cahillik) demektir\u201d \u015feklinde a\u00e7\u0131klam\u0131\u015ft\u0131r (Lis\u00e2n\u00fc\u2019l-\u02bfArab<\/em>, \u201csfh\u201d md.). Buradaki cehl kelimesinin ilim veya m\u00e2rifetin z\u0131dd\u0131 olmay\u0131p zul\u00fcm, serke\u015flik, sald\u0131rganl\u0131k, barbarl\u0131k gibi C\u00e2hiliye d\u00f6nemindeki h\u00e2kim zihniyetin karakteristik yap\u0131s\u0131n\u0131 olu\u015fturan kavramlar\u0131 ifade etti\u011fini s\u00f6ylemek gerekir. Nitekim o d\u00f6nemde yaz\u0131lan \u015fiirler incelendi\u011finde bu husus a\u00e7\u0131k\u00e7a ortaya \u00e7\u0131kar (Eb\u00fb Temm\u00e2m, s. 99, 304; Zevzen\u00ee, s. 178).<\/p>\n \u0130sl\u00e2m\u2019dan \u00f6nceki d\u00f6nemin temel ahl\u00e2k\u00ee karakteri olan insan\u0131n g\u00fcc\u00fcyle b\u00f6b\u00fcrlenmesi, kendine g\u00fcvenmesi, otorite tan\u0131mamas\u0131, keskin bir \u015feref duygusu vb. hususlar cehl kavram\u0131 i\u00e7inde m\u00fctalaa edilen huylard\u0131r (Izutsu,\u00a0Kur\u2019\u00e2n\u2019da Allah ve \u0130nsan<\/em>, s. 204; daha geni\u015f bilgi i\u00e7in bk. a.mlf.,\u00a0Kur\u2019an\u2019da Din\u00ee ve Ahl\u00e2k\u00ee Kavramlar<\/em>, s. 51-61). Asl\u0131nda Kur\u2019an\u2019\u0131n m\u00fc\u015friklere y\u00f6neltti\u011fi ele\u015ftirilerin temelinde de onlardaki bu cehl ahl\u00e2k\u0131 vard\u0131r. Zira m\u00fc\u015frikler sadece ak\u0131llar\u0131 yatmad\u0131\u011f\u0131 i\u00e7in ink\u00e2r etmiyorlard\u0131; ayn\u0131 zamanda onlar gurur, kibir, inat ve sald\u0131rganl\u0131k gibi hoyrat duygular\u0131 ve k\u00f6t\u00fc al\u0131\u015fkanl\u0131klar\u0131 y\u00fcz\u00fcnden \u0130sl\u00e2m\u2019\u0131n getirdi\u011fi e\u015fitlik, karde\u015flik, merhamet, sab\u0131r, tahamm\u00fcl, uzla\u015fma, bar\u0131\u015f gibi ilkeleri i\u00e7lerine sindiremedikleri i\u00e7in ink\u00e2rc\u0131l\u0131kta direniyorlard\u0131. Kur\u2019an\u2019da yer alan \u201chamiyyet\u00fc\u2019l-c\u00e2hiliyye\u201d (C\u00e2hiliye k\u00fcstahl\u0131\u011f\u0131; el-Feth 48\/26) tabiri onlar\u0131n bu uzla\u015fmaz karakterini ifade eder.\u00a0Buna g\u00f6re hilme \u201ca\u011f\u0131r ba\u015fl\u0131l\u0131k, sebat, ak\u0131ll\u0131 ve uygarca davran\u0131\u015f\u201d anlamlar\u0131 verilebilir. Eb\u00fb Hayy\u00e2n et-Tevh\u00eed\u00ee hilmi \u201c\u00f6fkesine h\u00e2kim olmak suretiyle d\u00fc\u015f\u00fcnce dengesini koruma\u201d \u015feklinde tarif etmektedir (el-\u0130mt\u00e2\u02bf ve\u2019l-mu\u02be\u00e2nese<\/em>, III, 129). R\u00e2g\u0131b el-\u0130sfah\u00e2n\u00ee de \u201c\u00f6fke duygusunun co\u015fkusundan nefsi koruma\u201d bi\u00e7iminde benzer bir tarif verdikten sonra kelimenin k\u00f6k\u00fcnde ak\u0131l anlam\u0131n\u0131n bulunmad\u0131\u011f\u0131n\u0131, ancak akl\u0131n sonu\u00e7lar\u0131ndan oldu\u011fu ve ak\u0131ldan ba\u011f\u0131ms\u0131z d\u00fc\u015f\u00fcn\u00fclemeyece\u011fi i\u00e7in hilme de ak\u0131l dendi\u011fini belirtir. \u0130sfah\u00e2n\u00ee\u2019ye g\u00f6re hilimden akl\u0131n eylem haline d\u00f6n\u00fc\u015fmesi kastedilmektedir. Zira bu erdem ancak b\u00fct\u00fcn organlar\u0131n k\u00f6t\u00fcl\u00fcklerden korunmas\u0131yla m\u00fckemmelle\u015fir (el-M\u00fcfred\u00e2t<\/em>, \u201c\u1e25lm\u201d md.; a.mlf.,\u00a0e\u1e95-\u1e94er\u00ee\u02bfa<\/em>, s. 342). Seyyid \u015eer\u00eef el-C\u00fcrc\u00e2n\u00ee, \u201c\u00f6fkenin kabarmas\u0131 halinde itidal ve s\u00fck\u00fbneti koruma\u201d \u015feklindeki k\u0131sa tan\u0131m\u0131yla hilmin \u00f6zellikle ahl\u00e2k\u00ee anlam\u0131na i\u015faret etmi\u015ftir (et-Ta\u02bfr\u00eef\u00e2t<\/em>, \u201c\u1e25ilim\u201d md.). Teh\u00e2nev\u00ee\u2019nin tan\u0131m\u0131 da buna yak\u0131nd\u0131r (Ke\u015f\u015f\u00e2f<\/em>, I, 381).<\/p>\n R\u00e2g\u0131b el-\u0130sfah\u00e2n\u00ee, hilmin en uygun kar\u015f\u0131t\u0131n\u0131n \u201c\u00f6fke ve nefretle sald\u0131rmak\u201d anlam\u0131na gelen\u00a0te\u1e95emm\u00fcr<\/strong>\u00a0kelimesi oldu\u011funu belirtir. Ancak bir\u00e7ok kaynakta hilmin kar\u015f\u0131t\u0131 olarak kaydedilen sefeh ve cehlin aksine tezemm\u00fcr\u00fcn terim olarak yayg\u0131nl\u0131k kazand\u0131\u011f\u0131 s\u00f6ylenemez. Hilim ayr\u0131ca\u00a0gazab, gayz, suhf<\/strong>\u00a0(zay\u0131fl\u0131k, \u00e2cizlik) gibi kelimelerin z\u0131dd\u0131 olarak da g\u00f6sterilmekte veya b\u00f6yle bir konumda kullan\u0131lmaktad\u0131r.<\/p>\n Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de hilim \u201cak\u0131l\u201d m\u00e2nas\u0131nda olmak \u00fczere bir \u00e2yette \u00e7o\u011ful \u015fekliyle (ahl\u00e2m<\/strong>) ge\u00e7mektedir (et-T\u00fbr 52\/32). Bunun d\u0131\u015f\u0131nda \u201chilim sahibi\u201d anlam\u0131nda\u00a0hal\u00eem<\/strong>\u00a0kelimesi esm\u00e2-i h\u00fcsn\u00e2dan biri olarak on bir \u00e2yette yer almaktad\u0131r. Bunlardan alt\u0131s\u0131 \u201cgaf\u00fbr\u201d (b\u00fct\u00fcn g\u00fcnahlar\u0131 ba\u011f\u0131\u015flayan), \u00fc\u00e7\u00fc \u201cal\u00eem\u201d (\u00e7ok iyi bilen), biri \u201cgan\u00ee\u201d (her \u015feyden m\u00fcsta\u011fn\u00ee), biri de \u201c\u015fek\u00fbr\u201d (az iyili\u011fe \u00e7ok m\u00fck\u00e2fat veren) isimleriyle birlikte bulunur (bk.\u00a0M. F. Abd\u00fclb\u00e2k\u012b,\u00a0el-Mu\u02bfcem<\/em>, \u201c\u1e25lm\u201d md.). Tefsir ve kel\u00e2m kitaplar\u0131nda esm\u00e2-i h\u00fcsn\u00e2dan olan hal\u00eemin \u201c\u00e7ok sab\u0131rl\u0131, g\u00fcnahk\u00e2rlar\u0131 cezaland\u0131rmakta acele etmeyen\u201d (mesel\u00e2 bk. E\u015f\u2018ar\u00ee, s. 530) veya \u201ckullar\u0131n\u0131n isyan\u0131ndan etkilenmeyen, g\u00fcnahk\u00e2rlara gazap etmesi kendisini tel\u00e2\u015fa d\u00fc\u015f\u00fcrmeyen, her i\u015fi olmas\u0131 gerekti\u011fi \u00f6l\u00e7\u00fcde yapan\u201d (\u0130bn\u00fc\u2019l-Es\u00eer,\u00a0en-Nih\u00e2ye<\/em>, \u201c\u1e25lm\u201d md.) anlamlar\u0131na geldi\u011fi belirtilir. \u0130bn Hibb\u00e2n el-B\u00fcst\u00ee, bu \u00e2yetlere dayanarak hilmin ak\u0131ldan daha \u00fcst\u00fcn bir erdem oldu\u011funu, \u00e7\u00fcnk\u00fc y\u00fcce Allah\u2019\u0131n Kur\u2019an\u2019da kendisini ak\u0131lla de\u011fil hilimle nitelendirdi\u011fini ifade eder (Rav\u017cat\u00fc\u2019l-\u02bfu\u1e33al\u00e2\u02be<\/em>, s. 209). Bu g\u00f6r\u00fc\u015f\u00fc Gazz\u00e2l\u00ee de tekrar etmi\u015ftir (\u0130\u1e25y\u00e2\u02be<\/em>, III, 179). Hal\u00eem ayr\u0131ca iki \u00e2yette Hz. \u0130br\u00e2him\u2019in (et-Tevbe 9\/114; H\u00fbd 11\/75), bir \u00e2yette Hz. \u0130sm\u00e2il\u2019in (es-S\u00e2ff\u00e2t 37\/101) s\u0131fat\u0131 olarak yer almakta, bir \u00e2yette de (H\u00fbd 11\/87) d\u00fc\u015fmanlar\u0131n\u0131n Hz. \u015euayb ile alay etmek i\u00e7in onu hal\u00eem diye niteledikleri bildirilmektedir.<\/p>\n Hadislerde hilim kelimesi hem \u201cak\u0131l\u201d hem de \u201ca\u011f\u0131r ba\u015fl\u0131l\u0131k, yumu\u015fakl\u0131k\u201d anlam\u0131nda ge\u00e7mektedir (bk.\u00a0Wensinck,\u00a0el-Mu\u02bfcem<\/em>, \u201c\u1e25lm\u201d md.). Hz. Peygamber, hemen b\u00fct\u00fcn hadis mecmualar\u0131nda ve edeb\u00ee-ahl\u00e2k\u00ee mahiyetteki antolojik eserlerde yer verilen bir hadisinde E\u015fec el-Abd\u00ee adl\u0131 sah\u00e2b\u00eeyi \u00f6verken \u015f\u00f6yle demi\u015ftir: \u201cSende Allah\u2019\u0131n sevdi\u011fi iki haslet vard\u0131r; bunlardan biri hilim, di\u011feri de teenn\u00eedir\u201d (M\u00fcslim, \u201c\u00cem\u00e2n\u201d, 25, 26; Eb\u00fb D\u00e2v\u00fbd, \u201cEdeb\u201d, 148, 149). \u0130bn\u00fc\u2019l-Es\u00eer\u2019e g\u00f6re bu hadisteki hilim \u201cak\u0131l\u201d, teenn\u00ee de \u201ckararl\u0131l\u0131k, acelecilikten sak\u0131nma\u201d anlam\u0131na gelir (en-Nih\u00e2ye<\/em>, \u201c\u1e25lm\u201d md.). Ayn\u0131 m\u00fcellif, Res\u00fbl-i Ekrem\u2019in, namazda imam oldu\u011fu s\u0131rada arkas\u0131nda duracak kimselerde arad\u0131\u011f\u0131 \u015fartlar\u0131 ifade eden \u201c\u00fcl\u00fc\u2019l-ahl\u00e2m ve\u2019n-n\u00fch\u00e2\u201d \u015feklindeki s\u00f6z\u00fcn\u00fc \u201czev\u00fc\u2019l-elb\u00e2b ve\u2019l-uk\u016bl\u201d olarak a\u00e7\u0131klam\u0131\u015f; bununla da cemaat i\u00e7inde en bilgili, yeti\u015fkin, olgun ve ibadet k\u00fclt\u00fcr\u00fcne sahip ki\u015fileri anlatmak istemi\u015ftir. D\u00e2rim\u00ee\u2019nin nakletti\u011fi (\u201cMu\u1e33addime\u201d, 29) ve had\u00ees-i kuds\u00ee oldu\u011fu anla\u015f\u0131lan bir s\u00f6zde \u201chal\u00eemi bile hayrette b\u0131rakan bir fitne\u201dden s\u00f6z edilmekte olup buradaki hilimden de ak\u0131l kastedilmi\u015ftir. Eb\u00fb D\u00e2v\u00fbd\u2019un\u00a0es-S\u00fcnen<\/em>\u2019inde \u201cKit\u00e2b\u00fc\u2019l-Edeb\u201din ilk bab\u0131 \u201cel-Hilm ve ahl\u00e2ku\u2019n-neb\u00ee\u201d ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131r. Bu ba\u015fl\u0131k, Res\u00fblullah\u2019\u0131n ahl\u00e2k\u0131n\u0131n temelini hilmin olu\u015fturdu\u011funu ima eder. Burada onun ho\u015fg\u00f6r\u00fcs\u00fcn\u00fc, affedicili\u011fini ve sabr\u0131n\u0131 anlatan hadisler yer al\u0131r. Ayr\u0131ca hadis mecmualar\u0131nda, \u0130sl\u00e2m \u00e2limlerince hilmin kapsam\u0131nda g\u00f6sterilen ak\u0131l, basiret, kararl\u0131l\u0131k, \u00f6fkesine h\u00e2kim olma, affetme, ho\u015fg\u00f6r\u00fc, sab\u0131r, vakar, r\u0131fk gibi ahl\u00e2k\u00ee erdemlere dair pek \u00e7ok hadis bulunmaktad\u0131r. Buh\u00e2r\u00ee\u2019nin\u00a0el-C\u00e2mi\u02bfu\u2019\u1e63-\u1e63a\u1e25\u00ee\u1e25<\/em>\u2019indeki bir rivayette ge\u00e7en (\u201c\u1e24ud\u00fbd\u201d, 31) ve Hz. \u00d6mer\u2019in hil\u00e2fete kendisinden daha l\u00e2y\u0131k oldu\u011funu d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc Hz. Eb\u00fb Bekir hakk\u0131nda s\u00f6yledi\u011fi, \u201cO benden daha hal\u00eemdir\u201d \u015feklindeki s\u00f6zde hal\u00eem \u201cak\u0131ll\u0131, deneyimli, olgun\u201d anlam\u0131na gelir. M\u00fcslim\u2019in\u00a0el-C\u00e2mi\u02bfu\u2019\u1e63-\u1e63a\u1e25\u00ee\u1e25<\/em>\u2019indeki bir rivayete g\u00f6re (\u201cFiten\u201d, 35, 36) Amr b. \u00c2s, Bizans toplumunun sosyal \u00e7alkant\u0131lar kar\u015f\u0131s\u0131ndaki ak\u0131ll\u0131, basiretli ve so\u011fukkanl\u0131 tutumunu, \u201cOnlar fitne durumunda insanlar\u0131n en hal\u00eemidir\u201d c\u00fcmlesiyle ifade etmi\u015ftir.<\/p>\n Hilim kavram\u0131 Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de ahl\u00e2k\u00ee anlamda \u00e7ok az ge\u00e7ti\u011fi, hadislerde de s\u0131k\u00e7a kullan\u0131lmad\u0131\u011f\u0131 halde belli ba\u015fl\u0131 \u0130sl\u00e2m\u00ee kaynaklarda M\u00fcsl\u00fcmanl\u0131\u011f\u0131n en temel erdemi veya bu erdemlerden biri olarak zikredilmi\u015ftir. Kur\u2019an\u2019da az kullan\u0131lmas\u0131 ise \u00e7ok zor kazan\u0131labilecek \u00f6l\u00e7\u00fcde de\u011ferli, y\u00fcksek ve ideal bir fazilet oldu\u011fu \u015feklindeki bir sebebe ba\u011flanm\u0131\u015ft\u0131r. Nitekim belki de ilk defa olmak \u00fczere Hasan-\u0131 Basr\u00ee (\u00f6. 110\/728), \u201cAllah Te\u00e2l\u00e2 peygamberleri bile en az hilim s\u0131fat\u0131yla nitelemi\u015ftir\u201d derken bu kavram\u0131n Kur\u2019an\u2019da neden az yer alm\u0131\u015f oldu\u011funa da i\u015faret etmi\u015f bulunmaktad\u0131r (Meyd\u00e2n\u00ee, I, 211). Meyd\u00e2n\u00ee\u2019ye g\u00f6re Hasan-\u0131 Basr\u00ee bu s\u00f6z\u00fcyle, hilmin peygamberlerde bile az rastlanabilen \u00e7ok y\u00fcksek bir erdem oldu\u011funu anlatmak istemi\u015ftir. Bu g\u00f6r\u00fc\u015fe kat\u0131lan C\u00e2hiz de \u015f\u00f6yle demektedir: \u201cY\u00fcce Allah s\u00e2lih kullar\u0131n\u0131 uzun uzun \u00f6vd\u00fc\u011f\u00fc halde onlar\u0131 n\u00e2diren hilimle vas\u0131fland\u0131rm\u0131\u015ft\u0131r. Nitekim Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de bunun sadece iki yerde (iki peygamber hakk\u0131nda: et-Tevbe 9\/114; H\u00fbd 11\/75; es-S\u00e2ff\u00e2t 37\/101) ge\u00e7ti\u011fini g\u00f6r\u00fcyoruz\u201d (Pellat,\u00a0Ris\u00e2le fi\u2019l-\u1e25ilm<\/em>, s. 26). \u0130bn Hibb\u00e2n el-B\u00fcst\u00ee de hilmin Kur\u2019an\u2019da az kullan\u0131lmas\u0131n\u0131 bu erdemin nefasetine ve kadrinin y\u00fcksekli\u011fine delil olarak g\u00f6sterir (Rav\u017cat\u00fc\u2019l-\u02bfu\u1e33al\u00e2\u02be<\/em>, s. 209). Bununla birlikte Toshihiko Izutsu\u2019nun belirtti\u011fi gibi Kur\u2019an\u2019da ba\u015ftan sona kadar hilim ruhu mevcuttur (Kur\u2019\u00e2n\u2019da Allah ve \u0130nsan<\/em>, s. 204). Zira insanlarla olan ili\u015fkilerde ihsanla, adaletle hareket etme, zul\u00fcmden ka\u00e7\u0131nma, \u015fehvet ve ihtiraslar\u0131na gem vurma, kibir ve gururdan sak\u0131nma hilim ruhunun belirtileridir.<\/p>\n \u00d6zellikle Ignaz Goldziher\u2019den itibaren \u015farkiyat\u00e7\u0131lar \u0130sl\u00e2m ahl\u00e2k\u0131n\u0131n, dolay\u0131s\u0131yla m\u00fcsl\u00fcman\u0131n karakterini belirleyen temel erdemin tesbitine \u00e7al\u0131\u015fm\u0131\u015flar ve nihayet bunun hilim oldu\u011fu kanaatine varm\u0131\u015flard\u0131r. Zira bu ara\u015ft\u0131rmac\u0131lara g\u00f6re C\u00e2hiliye d\u00f6neminde \u00e7ok az insan bu faziletin k\u0131ymetini takdir ederken \u0130sl\u00e2m dini bunu ahl\u00e2k\u00ee ve i\u00e7tima\u00ee alanda b\u00fct\u00fcn m\u00fcsl\u00fcmanlara yaymay\u0131 ve bu suretle onlar\u0131 belli ba\u015fl\u0131 niteli\u011fi sald\u0131rganl\u0131k, barbarl\u0131k ve \u00e7at\u0131\u015fma olan C\u00e2hiliye toplumundan farkl\u0131 k\u0131lmay\u0131 ama\u00e7lam\u0131\u015ft\u0131r (Pellat,\u00a0Ris\u00e2le fi\u2019l-\u1e25ilm<\/em>, s. 152; Goldziher, s. 207-208). Kur\u2019an ve hadisler yan\u0131nda Abdullah b. Mukaffa\u2018\u0131n\u00a0el-Edeb\u00fc\u2019l-keb\u00eer<\/em>\u2019inde, daha sonra \u0130bn Kuteybe\u2019nin\u00a0\u02bfUy\u00fbn\u00fc\u2019l-a\u1e2bb\u00e2r<\/em>\u2019\u0131nda, C\u00e2hiz\u2019in ba\u015fta\u00a0el-Me\u1e25\u00e2sin ve\u2019l-e\u017cd\u00e2d<\/em>,\u00a0el-Bey\u00e2n ve\u2019t-teby\u00een<\/em>\u00a0olmak \u00fczere \u00e7e\u015fitli eserlerinde ve di\u011fer bir\u00e7ok kaynakta verilen bilgiler, hilmin pek \u00e7ok erdemi kapsayan bir \u0130sl\u00e2m ahl\u00e2k\u0131 kavram\u0131 oldu\u011funu g\u00f6stermektedir. Bu eserlerde Lokman, Ahnef b. Kays, Mu\u00e2viye b. Eb\u00fb S\u00fcfy\u00e2n, Halife Me\u2019m\u00fbn gibi hilimleriyle \u00fcn kazanm\u0131\u015f simalar\u0131n \u201chulem\u00e2\u00fc\u2019l-Arab\u201d diye an\u0131lmas\u0131 da \u0130sl\u00e2m ahl\u00e2k k\u00fclt\u00fcr\u00fcnde bu fazilete verilen \u00f6nemi yans\u0131t\u0131r (geni\u015f bilgi i\u00e7in bk. Pellat,\u00a0Ris\u00e2le fi\u2019l-\u1e25ilm<\/em>, s. 83-127).<\/p>\n Kaynaklarda hilim biri zihn\u00ee, di\u011feri ahl\u00e2k\u00ee olmak \u00fczere iki anlamda ge\u00e7mektedir. Zihn\u00ee hilim ak\u0131l demektir. C\u00e2hiz, \u201cHilim kelimesi ilmi ve hazmi (ihtiyat, tedbirli olma) i\u00e7ine alan kapsaml\u0131 bir isimdir\u201d diyerek ilmi de hilmin i\u00e7inde g\u00f6stermi\u015ftir (el-\u02bfOs\u0331m\u00e2niyye<\/em>, s. 97). Bu anlamdaki hilim ahmakl\u0131k, sefahat (beyinsizlik) ve cahilli\u011fin kar\u015f\u0131t\u0131 olarak g\u00f6sterilir. Buna g\u00f6re hilim sahibi insan\u0131n bir \u00f6zelli\u011fi ak\u0131ll\u0131 ve bilgili olmak, ahmakl\u0131ktan, sefahatten ve cahillikten uzak bulunmakt\u0131r. \u201cOnlara bunu ak\u0131llar\u0131 m\u0131 emrediyor?\u201d me\u00e2lindeki \u00e2yet (et-T\u00fbr 52\/32) dolayl\u0131 olarak m\u00fcsl\u00fcmanlara akl\u0131n ir\u015fad\u0131na uymay\u0131, ak\u0131ll\u0131 davranmay\u0131, ahmak, beyinsiz ve cahil olmaktan uzak durmay\u0131 gerekli k\u0131lmaktad\u0131r. Bu \u00e2yetin devam\u0131ndaki, \u201cYoksa onlar s\u0131n\u0131r tan\u0131mayan (t\u00e2\u011f\u00ee) bir kavim midir?\u201d ifadesinden anla\u015f\u0131ld\u0131\u011f\u0131na g\u00f6re hilimde tu\u011fyan\u0131n kar\u015f\u0131t\u0131 olan bir anlam da vard\u0131r. Buna g\u00f6re ak\u0131ll\u0131 insan azg\u0131nl\u0131k yapmaz, haddi a\u015fmaz, \u00f6fkeye kap\u0131l\u0131p kendinden ge\u00e7mez. B\u00f6ylece Kur\u2019\u00e2n-\u0131 Ker\u00eem\u2019de \u00e7ok s\u0131k tekrar edilen \u201cak\u0131l etme, bilme, tefekk\u00fcr, tedebb\u00fcr, itibar, nazar (d\u00fc\u015f\u00fcnme)\u201d gibi zihn\u00ee faaliyetlerle hilim erdemi aras\u0131ndaki ba\u011flant\u0131 da ortaya \u00e7\u0131kmakta, ayr\u0131ca \u0130sl\u00e2m\u2019\u0131n bir hilim dini, yani -kelimenin \u0130sl\u00e2m\u2019a \u00f6zg\u00fc anlam\u0131yla- ak\u0131l ve bilgi dini oldu\u011fu anla\u015f\u0131lmaktad\u0131r.<\/p>\n Hilmin ahl\u00e2k\u00ee ve amel\u00ee geli\u015fmi\u015fli\u011fi ifade eden m\u00e2nas\u0131na gelince, \u0130bn S\u00een\u00e2\u00a0\u02bf\u0130lm\u00fc\u2019l-a\u1e2bl\u00e2\u1e33<\/em>\u00a0adl\u0131 ris\u00e2lesinde (Tis\u02bfu res\u00e2\u02beil<\/em>, s. 108) bu anlamdaki hilmin alt\u0131nda \u015fu faziletleri s\u0131ralar: \u00d6fkeyi yenme, kerem (c\u00f6mertlik, onurlu davran\u0131\u015f), ho\u015fg\u00f6r\u00fc, af, g\u00f6n\u00fcl zenginli\u011fi, tahamm\u00fcl, kararl\u0131l\u0131k, kin g\u00fctmeme. \u00c7e\u015fitli kaynaklarda bunlara sab\u0131r, sek\u00eenet, vakar, ihtiraslara ve di\u011fer bencil duygulara h\u00e2kimiyet gibi daha bir\u00e7ok fazilet eklenmektedir. M\u00e2verd\u00ee\u2019nin hilmi \u201chuylar\u0131n en y\u00fccelerinden\u201d diye nitelemesi (Edeb\u00fc\u2019d-d\u00fcny\u00e2 ve\u2019d-d\u00een<\/em>, s. 245), C\u00e2hiz\u2019in de, \u201cAs\u0131l \u00f6vg\u00fcye de\u011fer olan hilimdir ve as\u0131l yerilmesi gereken de cehalettir; hilim akl\u0131n otoritesidir, tutkulara h\u00e2kimiyettir\u201d \u015feklindeki ifadesi (Res\u00e2\u02beil\u00fc\u2019l-C\u00e2\u1e25i\u1e93<\/em>, I, 103) hilmin hem kapsam\u0131n\u0131 hem de \u00f6nemini belirtir.<\/p>\n Zihn\u00ee m\u00e2nadaki hilimle ahl\u00e2k\u00ee m\u00e2nadaki hilim birbiriyle ilgisiz de\u011fildir. Zira ak\u0131ll\u0131, bilgili ve basiretli insan sab\u0131rl\u0131, a\u011f\u0131r ba\u015fl\u0131, ba\u011f\u0131\u015flay\u0131c\u0131, vakarl\u0131, kararl\u0131, nefsine h\u00e2kim, k\u00f6t\u00fcl\u00fc\u011f\u00fc iyilikle kar\u015f\u0131layabilen, k\u0131\u015fk\u0131rtmalara kap\u0131lmayan bir ahl\u00e2k\u00ee karaktere sahip olabilir. \u0130bn\u00fc\u2019l-Mukaffa\u2018\u0131n tam ve hakiki hilmi ger\u00e7ek bir \u00fcst\u00fcnl\u00fck ve kuvvet olarak g\u00f6rmesinin de (a\u015f.bk.) bu erdemin ak\u0131l-eylem b\u00fct\u00fcnl\u00fc\u011f\u00fc ile kazan\u0131lm\u0131\u015f olmas\u0131ndan ileri geldi\u011fi d\u00fc\u015f\u00fcn\u00fclebilir.<\/p>\n \u0130sl\u00e2m\u00ee literat\u00fcrde hilmin kapsam\u0131 i\u00e7inde g\u00f6sterilen faziletler hakk\u0131nda pek \u00e7ok \u00e2yet ve hadis vard\u0131r. Gazz\u00e2l\u00ee\u00a0\u0130\u1e25y\u00e2\u02be\u00fc \u02bful\u00fbmi\u2019d-d\u00een<\/em>\u2019inde (III, 177), bir \u00e2yette ge\u00e7en \u201crabb\u00e2n\u00eeler olunuz\u201d (\u00c2l-i \u0130mr\u00e2n 3\/79) ifadesini \u201chal\u00eem ve bilgili kimseler olunuz\u201d \u015feklinde yorumlam\u0131\u015ft\u0131r. \u0130bn Hibb\u00e2n el-B\u00fcst\u00ee bu yorumu Hasan-\u0131 Basr\u00ee\u2019ye nisbet eder (Rav\u017cat\u00fc\u2019l-\u02bfu\u1e33al\u00e2\u02be<\/em>, s. 101). Gazz\u00e2l\u00ee\u2019nin ayn\u0131 yerde verdi\u011fi bilgiye g\u00f6re At\u00e2 b. Eb\u00fb Reb\u00e2h, \u201cOnlar yery\u00fcz\u00fcnde hevn ile y\u00fcr\u00fcrler\u201d (el-Furk\u0101n 25\/63) \u00e2yetindeki \u201chevn\u201d kelimesini de \u201chulem\u00e2\u2019\u201d \u015feklinde a\u00e7\u0131klam\u0131\u015ft\u0131r (kr\u015f. Taber\u00ee, XIX, 22). Buna g\u00f6re \u00e2yetin me\u00e2li \u015f\u00f6yledir: \u201cRahman olan Allah\u2019\u0131n -m\u00fcmin- kullar\u0131 yery\u00fcz\u00fcnde hal\u00eem olarak -vakar ve teenn\u00ee ile- y\u00fcr\u00fcrler.\u201d Hasan-\u0131 Basr\u00ee de bu \u00e2yetin devam\u0131ndaki, \u201cCahiller onlara s\u00f6zl\u00fc sata\u015fmada bulundu\u011funda, \u2018Sel\u00e2m!\u2019 derler\u201d ifadesini, \u201cOnlar hal\u00eem insanlard\u0131r; kendilerine kar\u015f\u0131 cahilce ve k\u00fcstah\u00e7a davrananlara cahillik ve k\u00fcstahl\u0131kla kar\u015f\u0131l\u0131k vermezler\u201d s\u00f6zleriyle a\u00e7\u0131klam\u0131\u015ft\u0131r. \u0130\u00e7lerinde hilim kelimesi ge\u00e7memekle birlikte anlamlar\u0131 bak\u0131m\u0131ndan hilim erdeminin \u0130sl\u00e2m ahl\u00e2k\u0131ndaki yerini ve \u00f6nemini ifade eden y\u00fczlerce \u00e2yete \u00f6rnek olarak \u015fu \u00e2yetler zikredilebilir: \u201cOnlar \u00f6fkelendikleri zaman bile affederler\u201d (e\u015f-\u015e\u00fbr\u00e2 42\/37); \u201cHer kim sabreder ve ba\u011f\u0131\u015flarsa bilsin ki bu tutum davran\u0131\u015flar\u0131n en soylusu, en olumlusudur\u201d (e\u015f-\u015e\u00fbr\u00e2 42\/43); \u201cG\u00fczel bir s\u00f6z ve ba\u011f\u0131\u015flama, arkas\u0131ndan eziyet gelen sadakadan daha hay\u0131rl\u0131d\u0131r\u201d (el-Bakara 2\/263); \u201cM\u00fcsl\u00fcmanlar affetsinler, ho\u015fg\u00f6r\u00fcl\u00fc olsunlar. Allah\u2019\u0131n sizi ba\u011f\u0131\u015flamas\u0131n\u0131 istemez misiniz?\u201d (en-N\u00fbr 24\/22); \u201cAf yolunu tut, iyili\u011fi emret ve cahillerden uzak dur\u201d (el-A\u2018r\u00e2f 7\/199); \u201cRabbinizin ba\u011f\u0131\u015f\u0131na, takv\u00e2 sahipleri i\u00e7in haz\u0131rlam\u0131\u015f oldu\u011fu, geni\u015fli\u011fi g\u00f6klerle yer kadar olan cennete ko\u015fun. O takv\u00e2 sahipleri ki bollukta da darl\u0131kta da Allah r\u0131z\u00e2s\u0131 i\u00e7in mallar\u0131n\u0131 harcarlar; \u00f6fkelerini yenerler ve insanlar\u0131 affederler. Allah da b\u00f6yle g\u00fczel davran\u0131\u015fta bulunanlar\u0131 sever\u201d (\u00c2l-i \u0130mr\u00e2n 3\/133-134); \u201c\u0130yilikle k\u00f6t\u00fcl\u00fck bir de\u011fildir. Sen k\u00f6t\u00fcl\u00fc\u011f\u00fc en g\u00fczel bir tutumla kar\u015f\u0131la. O zaman g\u00f6receksin ki seninle aran\u0131zda d\u00fc\u015fmanl\u0131k bulunan kimse candan bir dost olmu\u015ftur\u201d (Fuss\u0131let 41\/34). Son \u00e2yet, sevginin olu\u015fmas\u0131nda ve dolay\u0131s\u0131yla sosyal bar\u0131\u015f\u0131n sa\u011flanmas\u0131nda hilim erdeminin rol\u00fcn\u00fc g\u00f6stermesi bak\u0131m\u0131ndan dikkat \u00e7ekicidir. Zira burada, hilim ruhunu yans\u0131tan en sayg\u0131n davran\u0131\u015flardan biri olan k\u00f6t\u00fcl\u00fc\u011fe kar\u015f\u0131 iyilikle mukabelede bulunma d\u00fc\u015fman\u0131 bile dost yapan bir g\u00fc\u00e7 olarak de\u011ferlendirilmi\u015ftir. \u0130bn\u00fc\u2019l-Mukaffa\u2018 hilmin bu g\u00fcc\u00fcn\u00fc \u015f\u00f6yle anlat\u0131r: \u201cSak\u0131n sana iftira edene \u00f6fke ve intikam duygusuyla kar\u015f\u0131l\u0131k verme. Hilim ve vakar i\u00e7inde g\u00fczel cevap ver. Hi\u00e7 \u015f\u00fcphen olmas\u0131n ki \u00fcst\u00fcnl\u00fck ve kuvvet daima hal\u00eem olan\u0131nd\u0131r\u201d (el-Edeb\u00fc\u2019l-keb\u00eer<\/em>, s. 45-46).<\/p>\n Hilim sab\u0131r, sek\u00eenet ve vakard\u0131r; \u00f6fkeye, ihtiraslara ve di\u011fer bencil duygulara h\u00e2kimiyet, a\u011f\u0131r ba\u015fl\u0131l\u0131k ve yumu\u015fak huyluluktur; fakat asla g\u00fc\u00e7s\u00fczl\u00fck ve onursuzluktan kaynaklanan bir zillet ve acz kabul edilmemelidir. Gazz\u00e2l\u00ee\u2019nin aktard\u0131\u011f\u0131 bir s\u00f6ze g\u00f6re hal\u00eem haks\u0131zl\u0131\u011fa u\u011fray\u0131nca sabreden, g\u00fcc\u00fc yetince de intikam alan kimse de\u011fildir; as\u0131l hal\u00eem haks\u0131zl\u0131\u011fa katlanan, g\u00fcc\u00fc yetince de affedebilen ki\u015fidir (\u0130\u1e25y\u00e2\u02be<\/em>, III, 184). Esasen hilmin, yukar\u0131da i\u015faret edilen \u00e2yetlerde \u201cgaf\u00fbrun hal\u00eem, al\u00eem\u00fcn hal\u00eem, ganiyy\u00fcn hal\u00eem\u201d \u015feklindeki ifadelerle Allah\u2019a nisbet edilmesi de bunu g\u00f6sterir. Zira Allah hem ba\u011f\u0131\u015flama g\u00fcc\u00fcne sahip, bilgili ve m\u00fcsta\u011fni hem de hal\u00eemdir. \u015eu halde Kur\u2019\u00e2n\u00ee anlamda hilim bilgisizlik, basiretsizlik, ahmakl\u0131k veya \u00e2cizlik sebebiyle sab\u0131rl\u0131, tahamm\u00fcll\u00fc, a\u011f\u0131r ba\u015fl\u0131 olmay\u0131 ifade etmez; aksine insan\u0131n ak\u0131l, zek\u00e2, bilgi, tecr\u00fcbe gibi zihn\u00ee yeteneklere, beden\u00ee ve mal\u00ee imk\u00e2nlara sahip olmas\u0131 yan\u0131nda sab\u0131r, af, ho\u015fg\u00f6r\u00fc, nefse h\u00e2kimiyet, \u00f6fkeyi yenme, tahriklere kap\u0131lmama, teenn\u00ee ve vakar gibi amel\u00ee erdemleri \u015fahs\u0131nda birle\u015ftirmesiyle ula\u015f\u0131lan bir ki\u015filik yap\u0131s\u0131d\u0131r. Hz. Peygamber\u2019e de zengin kimselerin hilmini takdir eden bir s\u00f6z isnat edilmi\u015ftir (a.g.e.<\/em>, III, 178). Yine ona nisbet edilen bir rivayette, \u201cE\u011fer hasm\u0131ndan daha g\u00fc\u00e7l\u00fc isen onu ba\u011f\u0131\u015flayarak g\u00fc\u00e7l\u00fc olman\u0131n \u015f\u00fckr\u00fcn\u00fc \u00f6de\u201d denilmektedir (M\u00e2verd\u00ee, s. 245). Hz. \u00d6mer\u2019e atfedilen bir s\u00f6zde de Allah nezdinde devlet ba\u015fkan\u0131n\u0131n hilminden, r\u0131fk\u0131ndan ve yumu\u015fakl\u0131\u011f\u0131ndan daha de\u011ferli bir erdem bulunmad\u0131\u011f\u0131 belirtilir (Pellat,\u00a0Ris\u00e2le fi\u2019l-\u1e25ilm<\/em>, s. 39-40). Bu son rivayetler, s\u0131hhatleri kesin olmamakla birlikte \u0130sl\u00e2m\u00ee kaynaklar\u0131n hilme bak\u0131\u015f\u0131n\u0131 yans\u0131tmas\u0131 bak\u0131m\u0131ndan \u00f6nem ta\u015f\u0131maktad\u0131r. T\u00e2bi\u00een d\u00f6neminin \u0130ran as\u0131ll\u0131 \u015fairlerinden S\u00e2lim b. V\u00e2bisa\u2019n\u0131n, \u201cHilmin bir t\u00fcr\u00fc vard\u0131r ki zillettir, onu sen de bilirsin; as\u0131l fazilet kudretten do\u011fan hilimdir\u201d (Eb\u00fb Temm\u00e2m, s. 190) anlam\u0131ndaki beyti, Emev\u00ee Halifesi \u00d6mer b. Abd\u00fclaz\u00eez\u2019in, \u201cHilmin ilimle, aff\u0131n kudretle birle\u015fmesi sonucunda ula\u015f\u0131lan faziletten daha \u00fcst\u00fcn bir fazilet yoktur\u201d (C\u00e2hiz,\u00a0el-Bey\u00e2n ve\u2019t-teby\u00een<\/em>, I, 175) s\u00f6z\u00fc ve \u00f6zellikle C\u00e2hiz\u2019in hilmi \u201csah\u00eef\u201d (zay\u0131f, \u00e2ciz) kelimesinin kar\u015f\u0131t\u0131 olarak kullanmas\u0131 (el-\u02bfOs\u0331m\u00e2niyye<\/em>, s. 193), hilmin cahillik ve g\u00fc\u00e7s\u00fczl\u00fckten kaynaklanan bir fazilet olmad\u0131\u011f\u0131n\u0131 g\u00f6sterir. \u0130bn Hazm da ancak muktedir oldu\u011fu halde sab\u0131r ve ho\u015fg\u00f6r\u00fcyle davrananlar\u0131n hal\u00eem say\u0131labilece\u011fini ifade eder (el-A\u1e2bl\u00e2\u1e33 ve\u2019s-siyer<\/em>, s. 27); ayr\u0131ca yapt\u0131\u011f\u0131 k\u00f6t\u00fcl\u00fckten dolay\u0131 \u00fcz\u00fcnt\u00fc duyup \u00f6z\u00fcr dileme olgunlu\u011funu g\u00f6stermeyenlere katlanman\u0131n hilim de\u011fil zillet oldu\u011funu ileri s\u00fcrer. \u0130bn Eb\u00fb \u015eih\u00e2b ed-Dabb\u00ee\u2019nin, \u201cE\u011fer hilmin cehline galip gelmezse d\u00fc\u015fmanlar\u0131n\u0131n s\u00fcrekli olarak artan sald\u0131r\u0131 ve tehdidi alt\u0131nda bulunursun\u201d (Eb\u00fb Temm\u00e2m, s. 201) anlam\u0131ndaki beytinde de g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi \u0130sl\u00e2m\u00ee literat\u00fcrde hilim ihtiyatl\u0131 ve ak\u0131ll\u0131ca davran\u0131\u015f\u0131 ifade eden bir konumda kullan\u0131lmaktad\u0131r. M\u00e2verd\u00ee\u2019nin nakletti\u011fi bir \u00f6zdeyi\u015fte (Edeb\u00fc\u2019d-d\u00fcny\u00e2 ve\u2019d-d\u00een<\/em>, s. 247) bu yakla\u015f\u0131m, \u201cHilim s\u0131k\u0131nt\u0131lara kar\u015f\u0131 bir perdedir\u201d \u015feklinde \u00f6zetlenmi\u015ftir. \u0130bn Hazm da hilmin d\u00fc\u015fmanlarla kayna\u015fmak de\u011fil onlarla tedbiri elden b\u0131rakmadan bar\u0131\u015f\u00e7\u0131 ili\u015fkileri s\u00fcrd\u00fcrmek oldu\u011funu belirtir (el-A\u1e2bl\u00e2\u1e33 ve\u2019s-siyer<\/em>, s. 80).<\/p>\n Kur\u2019an ahl\u00e2k\u0131n\u0131 en iyi kavrayan ve ya\u015fayanlardan biri olarak tan\u0131nan Hasan-\u0131 Basr\u00ee\u2019ye isnat edilen (Gazz\u00e2l\u00ee, III, 166) ve hilmin kapsad\u0131\u011f\u0131 ba\u015fl\u0131ca faziletleri vurgulayan \u015fu s\u00f6zleri Kur\u2019an ve Peygamber ahl\u00e2k\u0131n\u0131n bir \u00f6zeti saymak m\u00fcmk\u00fcnd\u00fcr: \u201cM\u00fcsl\u00fcman dininde g\u00fc\u00e7l\u00fc, kararl\u0131 ve yumu\u015fak olan ki\u015fidir; iman\u0131 sa\u011flam, bilgili ve hal\u00eem, zeki ve merhametlidir; hem hakl\u0131 hem ba\u011f\u0131\u015flay\u0131c\u0131, hem zengin hem tutumludur; hasta oldu\u011funda tahamm\u00fcll\u00fc, g\u00fc\u00e7l\u00fc ve iyilik severdir; arkada\u015fl\u0131\u011f\u0131n ve dostlu\u011fun s\u0131k\u0131nt\u0131lar\u0131na katlan\u0131r, zorluklara sabreder; \u00f6fkesine ma\u011fl\u00fbp olmaz, gurur ve kibre kap\u0131lmaz, ihtiraslar\u0131na yenilmez; midesi y\u00fcz\u00fcnden \u015ferefsizlik yapmaz; h\u0131rs\u0131 y\u00fcz\u00fcnden k\u00fc\u00e7\u00fclmez; basit hedeflerle yetinmez; mazluma yard\u0131m eder, zay\u0131fa ac\u0131r; cimrilik yapmaz, israf etmez; kendisine k\u00f6t\u00fcl\u00fck edeni ba\u011f\u0131\u015flar, cahili ho\u015f g\u00f6r\u00fcr; nefsi s\u0131k\u0131nt\u0131da olsa da herkes kendisinden faydalan\u0131r.\u201d<\/p>\n 04 Mart 2026 \u00c7ar\u015famba \u0130msak\u2013\u0130ftar Saatleri<\/strong><\/p>\n A\u015fa\u011f\u0131daki saatler Diyanet Namaz Vakitleri<\/strong> verilerinden derlenmi\u015ftir.<\/p>\n Konya ve Se\u00e7ili \u0130l\u00e7eler<\/strong><\/p>\n \u00c7evre \u0130ller (\u00d6rneklem)<\/strong><\/p>\n B\u00fcy\u00fck\u015fehirler (Se\u00e7ili)<\/strong><\/p>\n D\u00fcnyadan \u00d6nemli Merkezler (Se\u00e7ili)<\/strong><\/p>\n Van \u0130ftar Men\u00fcs\u00fc ve Ana Yemek Tarifi (04 Mart 2026)<\/strong><\/p>\n Men\u00fc \u00d6nerisi (Van Mutfa\u011f\u0131)<\/strong><\/p>\n Van i\u00e7in 04 Mart 2026: \u0130msak 05:07<\/strong> \u2013 \u0130ftar 18:09<\/strong><\/p>\n Keledo\u015f Tarifi (Ana Yemek)<\/strong><\/p>\n Malzemeler (6 ki\u015filik):<\/strong><\/p>\n Yap\u0131l\u0131\u015f:<\/strong><\/p>\n\n
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