Bu, Allah i\u00e7in samimiyet, tatmin ve sevgi duyan ilk geli\u015fim istasyonuna \u00e7\u0131kabilmi\u015f nefstir. Tasfiyesi; artan ba\u011fl\u0131l\u0131k, d\u00fcr\u00fcstl\u00fck ve samimiyet, \u00f6zellikle de insan ili\u015fkileri ve ibadet eylemlerinin ger\u00e7ekle\u015ftirilmesi hakk\u0131nda do\u011fru yolun t\u00fcm g\u00f6r\u00fcn\u00fcmleri ile ilgili mecburiyetlerin yerine getirilmesi sayesinde kazan\u0131lm\u0131\u015ft\u0131r. Peygamber (sav) der ki: \u201cDin g\u00fczel ahlakt\u0131r.\u201d ve, \u201cSizin en iyiniz, ahlak\u0131 en g\u00fczel oland\u0131r.\u201d<\/p>\n
Emniyette olan nefs; patikalara, metodlara ve korunma \u00e7arelerine girmi\u015f ve kendisini g\u00f6zden ge\u00e7irme, diren\u00e7 g\u00f6sterme ve adanm\u0131\u015fl\u0131k ile iyile\u015fmi\u015ftir. T\u00fcm bu \u00e7abalar, yaln\u0131zca Allah\u2019\u0131n yapan, eden oldu\u011fu kesin ger\u00e7e\u011fini kabul etme meyvesini do\u011furmu\u015ftur. O her\u015feyin sebebi ve oldurucusudur \u00e7\u00fcnk\u00fc Allah\u2019tan ba\u015fka ilah yoktur. Ve Allah t\u00fcm eylemlerinde merhametli ve c\u00f6merttir. Kendisi i\u00e7in en iyi \u00e7\u0131karlar\u0131 yine kendisi bilir. Bu kesinlik, Allah\u2019a g\u00fcven duymaya g\u00f6t\u00fcr\u00fcr. Nefs, Allah ile olan\u0131n daha iyisi oldu\u011fu ve kendisinin veya ba\u015fkalar\u0131n\u0131n sahip olduklar\u0131ndan daha \u00e7ok baki oldu\u011fu hususlar\u0131nda art\u0131k emindir. Yani nefs, emniyettedir ve g\u00fcven duydu\u011fu efendisi olan Allah\u2019tan ba\u015fka kimseyle kendisini me\u015fgul etmeyi b\u0131rakm\u0131\u015ft\u0131r.<\/p>\n
Bu nefs i\u00e7in olgunlu\u011fun ilk a\u015famas\u0131d\u0131r. Kalp bilincin \u0131\u015f\u0131\u011f\u0131 ile parlamaya ba\u015flar. Egonun g\u00fcc\u00fcbatmaya ba\u015flar ki tasfiye, berrakl\u0131k ve \u0131\u015f\u0131k kalbi tahakk\u00fcm\u00fc alt\u0131na als\u0131n. \u015eimdi nefs, daha once sakl\u0131 olan ger\u00e7ek \u00f6zellikleri g\u00f6stermeye ba\u015flar. Bu \u00f6zellikler hizmetkarl\u0131k (Rububiyet), acziyet \u2013 t\u00fcm g\u00fcc\u00fcn Allah\u2019ta olmas\u0131 (acz), zillet (Z\u00fcll), fakirlik, ba\u011flanmama (Fakr), ihtiya\u00e7 (\u0130htiya\u00e7) ve yok olma (Fena).<\/p>\n
Art\u0131k Peygamber\u2019in (sav) \u00f6rne\u011finde oldu\u011fu gibi insan ruhunun kumandas\u0131 alt\u0131ndad\u0131r. Allah\u2019\u0131n \u00f6vd\u00fc\u011f\u00fc niteliklere sahiptir: naziktir, c\u00f6merttir, sab\u0131rl\u0131d\u0131r, affedicidir, samimidir, \u015f\u00fckran duyar, ho\u015fnut ve huzurludur.<\/p>\n
Dudaklar\u0131ndan gelen her s\u00f6z kutsald\u0131r, ister Kur\u2019an\u2019dan olsun, ister Peygamber\u2019in (sav) gelene\u011finden veya ruhundan gelen \u00f6\u011fretilerden. Sadece kelimeleri ile de\u011fil, \u00f6rnek olarak da bir \u00f6\u011fretmendir. Kendisinden vuku bulan kerametleri ba\u015fka nedenlere ba\u011flar, asla sahip \u00e7\u0131kmaz, hatta inkar etme noktas\u0131na gider. Her eylemi en Y\u00fcce olan\u2019a tekab\u00fcl eder. Ger\u00e7ek insan s\u0131fat\u0131n\u0131 geri kazanm\u0131\u015ft\u0131r. \u2018\u0130nsan\u2019 ismi \u2018\u00fcns\u2019ten (Ki\u015finini Rabbine yak\u0131n ve samimi olmas\u0131) gelmektedir. B\u00f6ylelikle Rabbi, onun elinden tutacakt\u0131r ve bu a\u015famadan itibaren fazla zorluk g\u00f6rmeden ileri ta\u015f\u0131yacakt\u0131r.<\/p>\n
Zikri \u2018Hak\u2019t\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"
Bu, Allah i\u00e7in samimiyet, tatmin ve sevgi duyan ilk geli\u015fim istasyonuna \u00e7\u0131kabilmi\u015f nefstir. Tasfiyesi; artan ba\u011fl\u0131l\u0131k, d\u00fcr\u00fcstl\u00fck ve samimiyet, \u00f6zellikle […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":1058,"menu_order":5,"comment_status":"open","ping_status":"open","template":"","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"class_list":["post-1301","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/www.rifai.org\/sufism\/wp-json\/wp\/v2\/pages\/1301","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.rifai.org\/sufism\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.rifai.org\/sufism\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.rifai.org\/sufism\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.rifai.org\/sufism\/wp-json\/wp\/v2\/comments?post=1301"}],"version-history":[{"count":1,"href":"https:\/\/www.rifai.org\/sufism\/wp-json\/wp\/v2\/pages\/1301\/revisions"}],"predecessor-version":[{"id":1303,"href":"https:\/\/www.rifai.org\/sufism\/wp-json\/wp\/v2\/pages\/1301\/revisions\/1303"}],"up":[{"embeddable":true,"href":"https:\/\/www.rifai.org\/sufism\/wp-json\/wp\/v2\/pages\/1058"}],"wp:attachment":[{"href":"https:\/\/www.rifai.org\/sufism\/wp-json\/wp\/v2\/media?parent=1301"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}