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Sûfîler, temelde nefsin özellikleri, insan hayatına olumlu ve olumsuz etkileri üzerinde durmuşlardır. Böylece insana verebileceği muhtemel zararları gidermek için farklı terbiye metodları ile nefsi düzeltmeye çalışmışlardır. Hicri VI. asrın mutasavvıflarından olan Muhammed b. Abdulmelik ed-Deylemî’nin (öl. 589/1197) nefse yaklaşımını ele aldığımız bu çalışmanın temel gayesi, insan üzerinde etkileri olan nefsin mânevî âlemdeki yükseliş aşamalarını Deylemî merkezli incelemektir. Çalışmada Deylemî’nin Me‘ârîcü’n-nüfûs adlı Arapça el yazma risalesi esas alınarak nefsin mahiyeti, özellikleri ve mânevî âlemde uğradığı makamları konu edinmiştir. Deylemî, risalesinde nefsin rûhânî âlemde uğradığı makamları kendine has bir yorum ve yaklaşımla izah etmiş ve eserini bu isimle adlandırmıştır. Ayrıca çalışmada Deylemî’nin nefis ile ilgili görüşleri merkeze alınmış gerektiği yerlerde kelamcı, filozof ve diğer sûfîlerin görüşlerine yer verilmiştir. Deylemî bu eserinde mücâhede ve riyâzete dikkat edildiği halde nefsin mânevî âlemde yükseleceğini belirtmiştir. Ayrıca cismânî olan nefsin bu sayede latif hale gelebileceğini beyan etmiştir. Deylemî’ye göre nefiste temelde sekiz sıfat bulu nûr ve bu sıfatlar gereksiz yere insan nefsine konulmamıştır. Bunların her birinin insanın mânevî âlemde yükselmesi için birer görevi vardır. Ancak her ne kadar bu sıfatlar özünde gelişmeye ve eğitilmeye müsait iseler de bunlar kendi haline bırakıldığı takdirde ya yerlerinde sayar ya da kötüye meylettikleri görülür. Deylemî, insanoğlunun topraktan yaratılması itibariyle nefsin cismânî olduğunu bu yüzden ona rûhânî demenin doğru olmadığını ancak Allah’ın bu toprak maddesini bazı aşamalardan geçirmesinden ötürü insan nefsinin mahiyetinin latif bir hava halini aldığını ifade eder. Deylemî, nefsin bu halleri yaşamasının tamamen mânevî âlemde gerçekleştiğini, bedenden ayrılmasının söz konusu olmadığını çünkü nefsin bedene can verdiğini ondan ayrıldığı an bedenin öldüğünü söyler. Bunu güneşin ışınlarına benzeten Deylemî, insanoğlunun nefsinin, mutmainne mertebesine ulaştıktan sonra farklı derecelerde parladığını öyle ki güneşten daha güçlü bir şekilde melekût âleminde münevver haline geldiğini ifade eder. Zira güneş gökte olduğu halde ışınları yere kadar inebildiği gibi nefis de bedende kaldığı halde mânevî âlemde nûrunun dolaşması mümkündür. Mânevî âlemde yükselmede murâkabenin hayli fazla etkisinin olduğunu düşünen Deylemî, kulda aydınlanmanın meleke haline gelebilmesi ve devam edebilmesi için kulun başlangıçta murâkabeye dikkat etmesi gerektiğini aksi halde nûrunun azalıp söneceğini belirtmiştir. Son olarak cismânî olan nefsin nûrânî hale dönüşmesinin mümkün olup olmadığı meselesine değinen Deylemî, bazı âyet ve hadisleri ileri sürerek cismânî olan nefsin rûhânî olan nûra dönüşmesinin mümkün olduğunu ifade etmiştir.
They are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones who are the ones. Thus, they have tried to repair the soul with different training methods to remove the potential damage it could cause to the human being. by Hicri VI. Muhammad bin Abdulmelik ed-Deylemî (Muhammad bin Abdulmelik ed-Deylemî) 589/1197) The main objective of this study, which we address the approach to the soul, is to study the ascension stages in the soul-magnetic universe, which have an impact on man. In the Arabic language, the name of the Qur’an is the name of the Qur’an, the name of the Qur’an, the name of the Qur’an, the name of the Qur’an, the name of the Qur’an, the name of the Qur’an, and the name of the Qur’an. In the words of the Prophet (peace and blessings of Allah be upon him), the Prophet (peace and blessings of Allah be upon him) said, “The name of the Prophet (peace and blessings of Allah be upon him) is the name of the Prophet (peace be upon him). In the study, the views of Deylemî on the nature should be centered on the points of view of the philosophers, philosophers and other scientists. He said that he would not be able to do so, and that he would not be able to do so, and that he would not be able to do so, and that he would not be able to do so. He also said that he could become a lative. There are eight kinds of people in the world, and there are no kinds of people in the world, and no kinds of people in the world. Each one of them has a duty to make a man up in the world of magnitude. But even if these qualities are able to develop and be trained in their essence, if they are left in their own place, they are either counted or misleading. In the words of the word, the human being is physicist in terms of the creation of the earth, so it is not true to call it spiritual but because God has passed this substance of the earth through some stages, the human being has taken a lative air condition. He says that the life of the soul in these conditions is entirely occurring in the human world, that it is not a matter of disappearance from the body because the soul has given life to the body when it is disappearance from it, that the body is dead. This is similar to the rays of the sun, Deylemî explains that the human soul, after reaching its mutmainne degree, glows at different degrees, so that it has become more powerful than the sun in the angel world. The sun is in the heavens, and the sun is in the earth, and the sun is in the earth, and the sun is in the earth, and the sun is in the earth. In the words of the Prophet (peace and blessings of Allaah be upon him), the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not believe in the Qur’an, he will not believe in the Qur’an, he will not believe in the Qur’an, he will not believe in the Qur’an, he will not believe in the Qur’an, he will not believe in the Qur’an. In the words of the Prophet (peace and blessings of Allah be upon him), the Prophet (peace and blessings of Allah be upon him) said, “The Prophet (peace and blessings of Allah be upon him) is the Prophet (peace and blessings of Allah be upon him) and the Prophet (peace and blessings of Allah be upon him) is the Prophet (peace and blessings of Allah be upon him).
Sufis mainly focused on the properties of the nafs (soul) and its positive and negative effects on human life. Thus, they tried to correct the nafs with various training methods to eliminate its possible harms to humans. The aim of the present study, where we discuss the approach of Muhammad bin Abd al-Malik ad-Daylami (d. 589/1193), a mystic of the 6th century after hegira, to soul, is to investigate the rise of soul in the spiritual realm based on his manuscripts. In the study, the nature of the soul, its properties and the positions it occupied in the spiritual realm were investigated based on Daylemi's Arabic treatise “Me‘aricü'n-nüfûs”. In the treatise, Daylem, explained the positions of the soul in the spiritual realm with a unique interpretation and approach. Furthermore, the study is centered on Daylemî's views on soul, and the views of theologians, philosophers and other Sufis were included where necessary. Daylemi argued that the soul will rise in the spiritual realm, although struggle and piety had been prioritized. He also declared that this could lead to the grace of the corporeal soul. According to Daylemi, there were basically eight attributes of the soul, and these attributes were not randomly included in the human soul, and each fulfilled a rask for humans to rise in the spiritual realm. However, although these attributes were suitable for development and training in essence, when they are left to their own devices, they could either stand still or lead to corruption. Daylemi argued that the soul was corporeal during the creation of human beings from soil, so it could not be called spiritual, but the nature of the human soul became pleasant because Allah passed this earthly substance through certain stages. Daylemi argued that the soul's experience through these states occured entirely in the spiritual realm and it could not leave the body because the soul gives life to the body and from him dies as soon as the soul leaves the body. Comparing this process to the rays of the sun, Daylemi stated that the soul of a human being shined in different degrees after reaching the stage of contentment, so that the human is enlightened in the realm of the kingdom, stronger than the sun. Because although the sun is in the sky, its rays could reach the ground, and it is possible for its rays to circulate in the spiritual realm even though the soul remains in the body. Daylemi, who believed that inspection had a significant effect on the ascension to the spiritual realm, argued that for enlightenment to become a skill in the servant and to remain, the servant should prioritize inspection at the beginning, otherwise the servant’s light would decrease and fade away. Finally, Daylemi discussed the question of whether it was possible for the corporeal soul to transform into a luminous state, and based on certain verses and hadiths, he argued that it was possible for the corporeal soul to transform into a spiritual light.
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Dergi Türü : Ulusal
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