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INSERT INTO `harita` (`id`, `ad`, `sehir`, `ulke`, `enlem`, `boylam`, `link`, `kategori`, `ilce`) VALUES (39,'Seyyid Abdulhakim Bilvanisi','Adıyaman','Türkiye',37.7664610,38.7679040,'<a href=\"https://www.evliyalar.net/seyyid-abdulhakim-bilvanisi-k-s/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Kahta'),(17,'Ramazanoğlu Türbesi','Adana','Türkiye',36.9846067,35.3310871,'<a href=\"https://www.evliyalar.net/ramazanoglu-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','Türbe','Adana - Merkez'),(16,'Şeyh Ali Zülfikar','Adana','Türkiye',36.9800190,35.3291520,'<a href=\"https://www.evliyalar.net/husameddin-ussaki-k-s/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Adana - Merkez'),(20,'Ulu camii Türbesi','Adana','Türkiye',36.9849400,35.3307870,' <a href=\"https://www.evliyalar.net/ulu-camii-ve-ulu-camii-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','Türbe','Adana - Merkez'),(19,'Şeyh Ali Efendi','Adana','Türkiye',36.9883561,35.3237418,'<a href=\"https://www.evliyalar.net/seyh-ali-efendi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Adana - Merkez'),(21,'Abdurrezzak Antaki','Adana','Türkiye',36.9883668,35.3238330,' <a href=\"https://www.evliyalar.net/abdurrezzak-antaki/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Adana - Merkez'),(22,'Çoban Dede - Adana','Adana','Türkiye',37.0624040,35.3013670,' <a href=\"https://www.evliyalar.net/coban-dede/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Adana - Merkez'),(23,'Cabbar Dede - Adana','Adana','Türkiye',36.8329040,35.5360080,' <a href=\"https://www.evliyalar.net/cabbar-dede-adana/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Ceyhan'),(24,'Bulut Dede','Adana','Türkiye',36.9824400,35.3301270,' <a href=\"https://www.evliyalar.net/bulut-dede/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Adana - Merkez'),(25,'Arpacı Dede','Adana','Türkiye',36.9813550,35.3276260,' <a href=\"https://www.evliyalar.net/arpaci-baba-adana/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Adana - Merkez'),(26,'Ali Dede - Adana','Adana','Türkiye',36.9815700,35.3257000,' <a href=\"https://www.evliyalar.net/ali-dede-adana/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Adana - Merkez'),(27,'Topçu dede','Adana','Türkiye',36.9357947,35.8696317,' <a href=\"https://www.evliyalar.net/topcu-dede/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Ceyhan'),(28,'Narlı Dede','Adana','Türkiye',36.8779385,35.7653903,' <a href=\"https://www.evliyalar.net/narli-dede/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Ceyhan'),(29,'Cerrah Arap Baba','Adana','Türkiye',36.8804290,35.7640020,' <a href=\"https://www.evliyalar.net/cerrah-arap-baba/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Ceyhan'),(30,'Durhasan Dede','Adana','Türkiye',36.8823980,35.7365290,' <a href=\"https://www.evliyalar.net/durhasan-dede/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Ceyhan'),(31,'Şeyh Movsar İlishani (k.s.)','Adana','Türkiye',37.0894760,35.8648740,' <a href=\"https://www.evliyalar.net/seyh-movsar-ilishani-k-s/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Ceyhan'),(32,'Hasan Dede - Adana','Adana','Türkiye',37.2608830,35.0524030,' <a href=\"https://www.evliyalar.net/hasan-dede/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Karaisalı'),(33,'Erkeç Dede','Adana','Türkiye',37.3998290,35.2822880,' <a href=\"https://www.evliyalar.net/erkec-dede/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Karaisalı'),(34,'Sofu Dede','Adana','Türkiye',37.4158820,35.2716810,' <a href=\"https://www.evliyalar.net/sofu-dede/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Karaisalı'),(35,'Hasan Esad Bağdadi','Adana','Türkiye',37.4352390,35.8166970,' <a href=\"https://www.evliyalar.net/hasan-esad-bagdadi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Kozan'),(36,'Çomak Dede','Adana','Türkiye',37.4663430,35.7968500,' <a href=\"https://www.evliyalar.net/comak-dede/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Kozan'),(37,'Ağca Baba','Adana','Türkiye',37.4459540,35.8153360,' <a href=\"https://www.evliyalar.net/agca-baba/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Kozan'),(38,'Timurtaş Dede','Adana','Türkiye',36.8231160,35.8141770,' <a href=\"https://www.evliyalar.net/timurtas-dede/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Yumurtalık'),(40,'Muhammed Raşid Erol (k.s.)','Adıyaman','Türkiye',37.7654170,38.7680140,'<a href=\"https://www.evliyalar.net/muhammed-rasit-erol-k-s/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Kahta'),(41,'Hz. Safvan B. Muattal (r.a.) – Adıyaman','Adıyaman','Türkiye',37.6395530,38.5188010,'<a href=\"https://www.evliyalar.net/hz-safvan-b-muattal-r-a-adiyaman/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','sahabe','Samsat'),(42,'Öksüz İbrahim Baba','Adıyaman','Türkiye',37.7603140,38.2749840,'<a href=\"https://www.evliyalar.net/oksuz-ibrahim-baba/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Adıyaman - Merkez'),(43,'Hz. Üzeyir (a.s.) – Adıyaman','Adıyaman','Türkiye',37.9255340,38.8127270,'<a href=\"https://www.evliyalar.net/hz-uzeyr-a-s-adiyaman/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','peygamber','Gerger'),(44,'Hz. Mahmud Ensari (r.a.)','Adıyaman','Türkiye',37.7559660,38.3559140,' <a href=\"https://www.evliyalar.net/hz-mahmud-ensari-r-a/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','sahabe','Adıyaman - Merkez'),(45,'Hz. Ebu Zer Gifari – Adıyaman','Adıyaman','Türkiye',37.7690920,38.3413570,' <a href=\"https://www.evliyalar.net/hz-ebu-zer-gifari-adiyaman/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','sahabe','Adıyaman - Merkez'),(46,'İsa Dede – Afyon','Afyonkarahisar','Türkiye',38.5927580,31.0259290,' <a href=\"https://www.evliyalar.net/isa-dede-afyon/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Çay'),(47,'Demir Yalayan Türbesi','Afyonkarahisar','Türkiye',38.7613700,30.5405970,' <a href=\"https://www.evliyalar.net/demir-yalayan-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Afyon - Merkez'),(50,'Kadıncık Ana Türbesi','Afyonkarahisar','Türkiye',38.7535550,30.5329290,' <a href=\"https://http://www.evliyalar.net/kadincik-ana-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','kabir','Afyon - Merkez'),(51,'Nur Mehmet Efendi ','Afyonkarahisar','Türkiye',38.7586930,30.5362580,' <a href=\"https://www.evliyalar.net/nur-mehmet-efendi-ak-sakalli-dede/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Afyon - Merkez'),(52,'Abdurrahim Mısri (k.s.)','Afyonkarahisar','Türkiye',38.7609130,30.5387420,' <a href=\"https://www.evliyalar.net/abdurrahim-misri-k-s/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Afyon - Merkez'),(53,'Sultan Divani','Afyonkarahisar','Türkiye',38.7537000,30.5335400,' <a href=\"https://http://www.evliyalar.net/sultan-divani/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Afyon - Merkez'),(54,'Burmalı Sultan','Afyonkarahisar','Türkiye',38.7580640,30.5349860,' <a href=\"https://www.evliyalar.net/burmali-sultan/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Afyon - Merkez'),(55,'Hacım Sultan','Uşak','Türkiye',38.5375460,29.5311370,' <a href=\"https://www.evliyalar.net/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Sivaslı'),(56,'Hacı Kemal Dede ','Uşak','Türkiye',38.6804590,29.4059350,' <a href=\"https://www.evliyalar.net/haci-kemal-dede-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Uşak - Merkez'),(57,'Hacı Ali Türbesi','Uşak','Türkiye',38.6806480,29.3507510,' <a href=\"https://www.evliyalar.net/haci-ali-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Uşak - Merkez'),(58,'Abdal Musa - Elmalı','Antalya','Türkiye',36.6128450,29.8696470,' <a href=\"https://www.evliyalar.net/abdal-musa-elmali/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Elmalı'),(59,'Çoban Dede - Elmalı','Antalya','Türkiye',36.7437550,29.9089240,' <a href=\"https://www.evliyalar.net/coban-dede-elmali/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Elmalı'),(60,'Tabak Dede - Elmalı','Antalya','Türkiye',36.7431940,29.9154420,' <a href=\"https://www.evliyalar.net/tabak-baba/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Elmalı'),(61,'Haydar Baba - Elmalı','Antalya','Türkiye',36.7438080,29.9155310,' <a href=\"https://www.evliyalar.net/haydar-baba-elmali/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Elmalı'),(62,'İshak Dede - Elmalı','Antalya','Türkiye',36.7457880,29.9185160,' <a href=\"https://www.evliyalar.net/ishak-dede-elmali/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Elmalı'),(63,'Vahib-i Ümmi','Antalya','Türkiye',36.7487700,29.9104390,' <a href=\"https://www.evliyalar.net/vahib-i-ummi-k-s/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Elmalı '),(64,'İlla Baba','Antalya','Türkiye',36.9097800,30.0161140,' <a href=\"https://www.evliyalar.net/illa-dede/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Elmalı '),(65,'Şeyh Ahmet Yatağan Mürsel','Konya','Türkiye',37.7893780,32.0317740,' <a href=\"https://www.evliyalar.net/seyh-ahmet-yatagan-mursel/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a>','evliya','Meram '),(66,'Şeyh Bahşi','Konya','Türkiye',37.9541060,31.5990690,'<a href=\"https://www.evliyalar.net/seyh-bahsi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Hüyük'),(67,'Şeyh İdris','Konya','Türkiye',37.9540380,31.6001110,'<a href=\"https://www.evliyalar.net/seyh-idris-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Hüyük'),(68,'Kutbul Aktab Ahmet Efendi','Karaman','Türkiye',36.7475300,32.6914940,'<a href=\"https://www.evliyalar.net/kutbul-aktab-ahmet-efendi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Başyayla'),(69,'Siyam Efendi','Konya','Türkiye',36.8614190,32.7218170,'<a href=\"https://www.evliyalar.net/siyam-efendi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Taşkent'),(70,'Uzun Şıh','Konya','Türkiye',36.9240130,32.4916560,'<a href=\"https://www.evliyalar.net/uzun-sih/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Taşkent'),(71,'Zeyve Sultan ','Karaman','Türkiye',37.1742520,33.2105860,'<a href=\"https://www.evliyalar.net/zeyve-sultan/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Karaman - Merkez'),(72,'Canbaz Kadı Abdurrahman Efendi ','Karaman','Türkiye',37.1826330,33.2170780,'<a href=\"https://www.evliyalar.net/cambaz-kadi-abdurrahman-efendi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Karaman - Merkez'),(73,'Hz. Ebu Derda (r.a.) – Makam – Konya','Konya','Türkiye',37.4774110,34.0631220,'<a href=\"https://www.evliyalar.net/hz-ebu-derda-r-a-makam-konya/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','sahabe','Ereğli'),(74,'Horasanlı Ali Baba','Mersin','Türkiye',36.9232700,34.8977290,'<a href=\"https://www.evliyalar.net/horasanli-ali-baba/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Tarsus'),(75,'Şıh Beril İbri Türbesi','Mersin','Türkiye',36.9223270,34.9015700,'<a href=\"https://www.evliyalar.net/sih-beril-ibrik-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Tarsus'),(76,'Şeyh Ahmed Kuddusi','Niğde','Türkiye',37.8754950,34.5587230,'<a href=\"https://www.evliyalar.net/seyh-ahmed-kuddusi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Bor'),(77,'Sarı Satuk - Niğde','Niğde','Türkiye',37.8960960,34.5628450,'<a href=\"https://www.evliyalar.net/sari-saltuk-nigde/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Bor '),(78,'Kemal Ümmi - Niğde','Niğde','Türkiye',37.9736970,34.6757790,'<a href=\"https://www.evliyalar.net/kemali-ummi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Niğde - Merkez'),(79,'Kesikbaş Türbesi - Şemsi Tebrizi','Niğde','Türkiye',37.9633900,34.6783610,'<a href=\"https://www.evliyalar.net/kesikbas-turbesi-sems-tebrizi-makami/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Niğde - Merkez'),(80,'Sır Ali Türbesi ','Niğde','Türkiye',37.9698460,34.6794410,'<a href=\"https:/www.evliyalar.net/sir-ali-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Niğde - Merkez'),(81,'Şah Süleyman Türbesi','Niğde','Türkiye',37.9725480,34.6806410,'<a href=\"https://www.evliyalar.net/sah-suleyman-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Niğde - Merkez'),(82,'Şerif Ali Türbesi','Niğde','Türkiye',37.9694730,34.6741980,'<a href=\"https://www.evliyalar.net/seref-ali-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','kabir','Niğde - Merkez'),(83,'Hikmet Baba','Niğde','Türkiye',38.0527660,34.8943140,'<a href=\"https://www.evliyalar.net/hikmet-baba/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Niğde - Merkez'),(84,'Çomak Dede - Niğde','Niğde','Türkiye',38.0293720,34.9859880,'<a href=\"https://www.evliyalar.net/comak-dede-nigde/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Niğde - Merkez'),(85,'Şeyh İbrahim Türbesi','Niğde','Türkiye',38.0447250,34.6954110,'<a href=\"https://www.evliyalar.net/seyh-ibrahim-turbesi-2/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Niğde - Merkez'),(86,'Koyunlu Köyü Türbesi','Niğde','Türkiye',37.9842320,34.5869990,'<a href=\"https://www.evliyalar.net/koyunlu-koyu-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Niğde - Merkez'),(87,'Bayram Gazi','Niğde','Türkiye',37.9985730,34.3724170,'<a href=\"https://www.evliyalar.net/bayram-gazi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Altunhisar'),(88,'Şeyh Güzel','Niğde','Türkiye',37.9882160,34.3565430,'<a href=\"https://www.evliyalar.net/seyh-guzel/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Altunhisar'),(89,'Uluören Köyü Türbesi','Niğde','Türkiye',38.0701570,34.1895150,'<a href=\"https://www.evliyalar.net/29802-2/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','kabir','Altunhisar'),(90,'Şeyh İlyas Türbesi','Niğde','Türkiye',38.0025270,34.3812490,'<a href=\"https://www.evliyalar.net/seyh-ilyas-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','kabir','Altunhisar'),(91,'Akkızana Türbesi','Niğde','Türkiye',37.9100220,35.0614730,'<a href=\"https://www.evliyalar.net/akkizana-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','kabir','Çamardı'),(92,'Şeyh Ömer Türbei','Niğde','Türkiye',37.5786580,34.3332740,'<a href=\"https://www.evliyalar.net/seyh-omer-turbesi-2/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Ulukışla'),(93,'Ümmet Baba','Kahramanmaraş','Türkiye',38.1984410,37.1921230,'<a href=\"https://www.evliyalar.net/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Elbistan'),(94,'Hacı Ahmet Efendi','Kahramanmaraş','Türkiye',38.1913640,37.1901330,'<a href=\"https://www.evliyalar.net/ummet-baba-himmet-baba-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Elbistan'),(95,'Dedebaba Türbesi','Kahramanmaraş','Türkiye',38.2459750,36.9154290,'<a href=\"https://www.evliyalar.net/deve-dede-baba/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Afşin'),(96,'Yum Baba Türbesi','Kahramanmaraş','Türkiye',37.5828950,36.9274350,'<a href=\"https://www.evliyalar.net/yum-baba/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Kahramanmaraş - Merkez'),(97,'Maraşlı Ali Rıza Emin Sarmuk','Kahramanmaraş','Türkiye',37.5869720,36.9328920,'<a href=\"https://www.evliyalar.net/ali-riza-emin-sarmuk-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','kahramanmaraş - Merkez'),(98,'Hz. Malik Bin Ejder (r.a.)','Kahramanmaraş','Türkiye',37.5585250,36.9223890,'<a href=\"https://www.evliyalar.net/hz-malik-bin-ejder-r-a/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','sahabe','Kahramanmaraş - Merkez'),(99,'Mehmet Ağa Türbesi','Kahramanmaraş','Türkiye',38.3263790,37.2717970,'<a href=\"https://www.evliyalar.net/mehmet-aga-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','kabir','Elbistan'),(100,'Osman Dede Türbesi','Kahramanmaraş','Türkiye',37.3250710,37.1005010,'<a href=\"https:///www.evliyalar.net/osman-dede-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Pazarcık'),(101,'Salman-ı Pak Türbesi','Kahramanmaraş','Türkiye',37.4282790,37.2233210,'<a href=\"https://www.evliyalar.net/29885-2/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Pazarcık'),(102,'Ashab-ı Kenf - Afşin','Kahramanmaraş','Türkiye',38.2491840,36.8545570,'<a href=\"https://www.evliyalar.net/ashab-i-kehf-kahramanmaras-afsin/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Afşin'),(103,'Şeyh Cemal Efendi','Karaman','Türkiye',36.6671650,32.7210300,'<a href=\"https://www.evliyalar.net/seyh-cemal-efendi-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Ermenek'),(104,'Mehmet Kudsi Efendi','Karaman','Türkiye',37.1799580,33.2227310,'<a href=\"https://www.evliyalar.net/mehmed-kudsi-efendi-cakilli/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Karaman - Merkez'),(105,'Ödemişli Hasan Kudsi Efendi','Karaman','Türkiye',37.1799910,33.2225920,'<a href=\"https://www.evliyalar.net/odemisli-hasan-kudsi-efendi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Karaman - Merkez'),(106,'Yunus Emre - Karaman','Karaman','Türkiye',37.1824820,33.2203960,'<a href=\"https://www.evliyalar.net/yunus-emre-karaman/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Karaman - Merkez'),(107,'İbrahim Bey Türbesi','Karaman','Türkiye',37.1804540,33.2127940,'<a href=\"https://www.evliyalar.net/ibrahim-bey-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Karaman - Merkez'),(108,'Siyahser Türbesi','Karaman','Türkiye',37.1722760,33.2186270,'<a href=\"https://www.evliyalar.net/siyah-ser-karabas-veli/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Karaman - Merkez'),(109,'Demir Gömlek Türbesi','Karaman','Türkiye',37.1763670,33.2234270,'<a href=\"https://www.evliyalar.net/demir-gomlek-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Karaman - Merkez'),(110,'İmam Gazali Türbesi','Gaziantep','Türkiye',37.0662690,37.3832660,'<a href=\"https://www.evliyalar.net/imam-gazali-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Gaziantep - Merkez'),(111,'Hz. Sa’d bin Abu Vakkas (r.a.) – Seydi Vakkas Türbesi – Gaziantep','Gaziantep','Türkiye',37.4769220,37.7039450,'<a href=\"https://www.evliyalar.net/hz-sad-bin-abu-vakkas-r-a-seydi-vakkas-turbesi-gaziantep/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Araban'),(112,'Şuayipzade Şeyh Ali Akif Efendi','Gaziantep','Türkiye',37.0552930,37.3945660,'<a href=\"https://www.evliyalar.net/suayipzade-seyh-ali-akif-efendi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Gaziantep - Merkez'),(113,'Hz. Pir Sefa','Gaziantep','Türkiye',37.0623050,37.3870830,'<a href=\"https://www.evliyalar.net/13018-2/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','sahabe','Gaziantep - Merkez'),(114,'Hz. Yuşa (a.s.) – Gaziantep','gaziantep','Türkiye',37.0623590,37.3869920,'<a href=\"https://www.evliyalar.net/hz-yusa-a-s-gaziantep/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','peygamber','Gaziantep - Merkez'),(115,'Şeyh Fethullah Efendi','Gaziantep','Türkiye',37.0594230,37.3911390,'<a href=\"https://www.evliyalar.net/seyh-fethullah-efendi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Gaziantep - Merkez'),(116,'Seyda Muhammed Emin Er (k.s.)','Gaziantep','Türkiye',37.0631430,37.3814190,'<a href=\"https://www.evliyalar.net/seyda-muhammed-emin-er-k-s/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Gaziantep - Merkez'),(117,'Hz Ukkaşe Türbesi ','Gaziantep','Türkiye',37.0802840,36.8382210,'<a href=\"https://www.evliyalar.net/hz-ukkase-bin-hasene-r-a/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','sahabe','Nurdağı'),(118,'Abdülkadir Erbili Türbesi','Şanlıurfa','Türkiye',37.1500900,38.7931700,'<a href=\"https://www.evliyalar.net/abdulkadir-erbili-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Şanlıurfa - Merkez'),(119,'Nebih Efendi','Şanlıurfa','Türkiye',37.1556900,38.7856500,'<a href=\"https://www.evliyalar.net/nebih-efendi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Şanlıurfa - Merkez'),(120,'Seyyid Maksud oğlu Seyyid Hacı Ali Türbesi','Şanlıurfa','Türkiye',37.1554700,38.7854700,'<a href=\"https://www.evliyalar.net/seyyid-maksud-oglu-seyyid-haci-ali-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Şanlıurfa - Merkez'),(121,'Şeyh Müslüm Hafız','Şanlıurfa','Türkiye',37.1424000,38.7957900,'<a href=\"https://www.evliyalar.net/seyh-muslum-hafiz/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Şanlıurfa - Merkez'),(122,'Şeyh Mesud Türbesi - Şıh Maksut Türbesi ','Şanlıurfa','Türkiye',37.1401300,38.7827500,'<a href=\"https://www.evliyalar.net/seyh-mesud-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Şanlıurfa - Merkez'),(123,'Şeyh Hacı Halid Gülpevari','Şanlıurfa','Türkiye',37.5957100,39.5607500,'<a href=\"https://www.evliyalar.net/seyh-haci-halid-i-gulpevari-k-s/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Siverek'),(124,'Hz. Eyyüp (a.s.)','Şanlıurfa','Türkiye',37.3598800,39.6421800,'<a href=\"https://www.evliyalar.net/hz-eyyup-peygamber-ve-eyyubiye-koyu/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','peygamber','Viranşehir'),(125,'Hz. Rahime Türbesi ','Şanlıurfa','Türkiye',37.3625600,39.6428000,'<a href=\"https://www.evliyalar.net/hz-rahime-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Viranşehir'),(126,'Hz. Elyesa (a.s.)','Şanlıurfa','Türkiye',37.3607500,39.6418800,'<a href=\"https://www.evliyalar.net/hz-elyesa-a-s-sanliurfa/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','peygamber','Viranşehir'),(127,'Şeyh Bekir Efendi','Şanlıurfa','Türkiye',37.1510700,38.7903200,'<a href=\"https://www.evliyalar.net/seyh-bekir-efendi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Şanlıurfa - Merkez'),(128,'Şeyh Şazeli Ali Efendi','Şanlıurfa','Türkiye',37.1470000,38.7855200,'<a href=\"https://www.evliyalar.net/seyh-ali-efendi-2//\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Şanlıurfa - Merkez'),(129,'Şekerci Halil Akkuş Efendi','Şanlıurfa','Türkiye',37.1571900,38.7840500,'<a href=\"https://www.evliyalar.net/sekerci-halil-akkus-efendi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Şanlıurfa - Merkez'),(130,'Seyyid Nuri Baba ve Seyyid Yusuf Halife ','Şanlıurfa','Türkiye',37.1554000,38.7865300,'<a href=\"https://www.evliyalar.net/seyyid-nuri-baba/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Şanlıurfa - Merkez'),(131,'Hafız Muhammed Selim Efendi','Şanlıurfa','Türkiye',37.1481100,38.7912700,'<a href=\"https://www.evliyalar.net/hafiz-muhammed-selim-efendi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Şanlıurfa - Merkez'),(132,'Hayat Bin Kays el Harrani (k.s.)','Şanlıurfa','Türkiye',36.8664200,39.0247600,'<a href=\"https://www.evliyalar.net/hayat-bin-kays-el-hayrani/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Harran'),(133,'Bediüzzaman Ahmed Hamedani ','Şanlıurfa','Türkiye',37.1571700,38.7845400,'<a href=\"https://www.evliyalar.net/bediuzzaman-ahmed-hamedani/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Şanlıurfa - Merkez'),(134,'Buluntu Hacı Abdurrahman Efendi ','Şanlıurfa','Türkiye',37.1476100,38.7840700,'<a href=\"https://www.evliyalar.net/buluntu-haci-abdurrahman-efendi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Şanlıurfa - Merkez'),(135,'Ayabakan Türbesi','Konya','Türkiye',37.8761400,32.4911600,'<a href=\"https://www.evliyalar.net/ayabakan-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Konya - Merkez'),(136,'İzollu Hacı Mehmet Efendi','Adıyaman','Türkiye',37.7616100,38.2799700,'<a href=\"https://www.evliyalar.net/izollu-haci-mehmet-efendi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Adıyaman - Merkez'),(137,'Rıfat Baba Türbesi','Adıyaman','Türkiye',37.7536300,38.2774600,'<a href=\"https://www.evliyalar.net/rifat-baba-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Adıyaman - Merkez'),(138,'Çoban Baba - Adıyaman','Adıyaman','Türkiye',37.7555500,38.2756100,'<a href=\"https://www.evliyalar.net/coban-baba-turbesi-adiyaman/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Adıyaman - Merkez'),(139,'Hz. Mahmud El Ensari (r.a.)','Adıyaman','Türkiye',37.7559700,38.3557800,'<a href=\"https://www.evliyalar.net/hz-mahmud-ensari-r-a/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','sahabe','Adıyaman - Merkez'),(140,'Zeynel Abidin Türbesi - Adıyaman','Adıyaman','Türkiye',37.8042400,38.4354600,'<a href=\"https://www.evliyalar.net/zeynel-abidin-turbesi-adiyaman/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Adıyaman - Merkez'),(141,'Arap Hasan Baba ','Adıyaman','Türkiye',37.7546200,38.2768400,'<a href=\"https://www.evliyalar.net/arap-hasan-baba/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Adıyaman - Merkez'),(142,'Yel Baba ','Adıyaman','Türkiye',37.7560100,38.2797400,'<a href=\"https://www.evliyalar.net/yel-baba-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Adıyaman - Merkez'),(143,'Bulduk Baba Türbesi','Adıyaman','Türkiye',37.7523000,38.2449400,'<a href=\"https://www.evliyalar.net/bulduk-baba-turbesi/ \"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Adıyaman - Merkez'),(144,'Çıplak Baba Türbesi','Adıyaman','Türkiye',37.6977100,38.4828900,'<a href=\"https://www.evliyalar.net/ciplak-baba-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Adıyaman - Merkez'),(145,'Hallo Baba ','Adıyaman','Türkiye',37.6820600,37.8671800,'<a href=\"https://www.evliyalar.net/hallo-baba/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Besni'),(146,'Mustafa Baba','Adıyaman','Türkiye',37.6941500,37.8555900,'<a href=\"https://www.evliyalar.net/mustafa-baba/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Besni'),(147,'Ulu baba','Adıyaman','Türkiye',37.9485100,38.1503400,'<a href=\"https://www.evliyalar.net/ulu-baba/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Çelikhan'),(148,'Ebu Sadık Ziyareti','Adıyaman','Türkiye',37.7771000,38.6456900,'<a href=\"https://www.evliyalar.net/ebu-sadik-ziyareti/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Kahta'),(149,'Hacı Yusuf Efendi Türbesi','Adıyaman','Türkiye',37.6683200,38.5733100,'<a href=\"https://www.evliyalar.net/haci-yusuf-efendi-turbesi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Kahta'),(150,'Karadutlu Sofi Muhammed','Adıyaman','Türkiye',37.9283700,38.7888900,'<a href=\"https://www.evliyalar.net/karadutlu-sofi-muhammed/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Kahta'),(151,'Keskinoğlu Mehmet Efendi','Afyonkarahisar','Türkiye',38.7533100,30.5348400,'<a href=\"https://www.evliyalar.net/keskinoglu-mehmet-efendi/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Afyon - Merkez'),(152,'Devrane Sultan','Afyonkarahisar','Türkiye',38.7497400,30.5478200,'<a href=\"https://www.evliyalar.net/devrane-sultan/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Afyon - Merkez'),(153,'Molla Yakşi - Molla Bakşi - Molla Bektaş','Afyonkarahisar','Türkiye',38.7617300,30.5335700,'<a href=\"https://www.evliyalar.net/molla-yaksi-molla-baksi-molla-bektas/\"><i class=\"fas fa-address-card fa-3x ml-2 mr-2\"></i></a><br><br>','evliya','Afyon - Merkez');
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INSERT INTO `muhterem` (`id`, `ad`, `ustid`, `hayat`, `resim`) VALUES (1,'Hz. Muhammed (s.a.v.)',0,'<h2> Hz. Muhammed (s.a.v.) </h2> ','image/Efendimiz.jpg'),(2,'Hz. Ebu Bekir (r.a.)',1,'<h2> Hz. Ebu Bekir </h2>\r\nPeygamberlerden sonra, Eshâb-ı kiramın ve insanların en üstünü. Asıl adı Abdullah bin Ebû Kuhâfe bin Âmir bin Amr bin Ka’b bin Sa’d bin Teym bin Mürre’dir. Babasının adı Osman olup, Kuhâfe lakabıyla meşhûrdur. Annesinin adı ise Selmâ binti Sahr’dır. Ümmül-Hayr lakabıyla tanınmaktadır. Hazreti Ebû Bekir, Peygamber Efendimizden 2 yıl 3 ay küçüktür. Fil vak’asından sonra m. 573 yılında dünyâya gelmiştir. Müslüman olmadan önce adı, Abdüluzzâ veya Abdulkâ’be idi. Peygamberimize ( aleyhisselâm ) îmân ettikten sonra O’nun ismini “Abdullah” olarak değiştirdi. 38 yaşında müslüman olmakla şereflenen Hazreti Ebû Bekir; Peygamber efendimizin vefât ettiği gün halife seçildi. Hilâfeti 2 sene 3 ay 10 gün sürdü. 63 yaşında iken hicretin 13 (m. 634) yılında Cemaziyelâhir ayının yedisinde Pazartesi günü hastalandı. 15 gün hasta olarak yattıktan sonra vefât etti. Vasıyyeti üzerine, hanımı Esma yıkadı. Cenâze namazını Hazreti Ömer kıldırdı. Peygamber efendimizin kabrinin bulunduğu Hücre-i Se’âdete defn edildi.<br><br>\r\n\r\n\r\n\r\nEbû Bekir ( radıyallahü anh ) Aşere-i Mübeşşerenin yani Cennetle müjdelenen on sahabenin birincisidir. Peygamber efendimizin kayınpederi, Hazreti Âişe’nin babasıdır. Ebû Bekir ( radıyallahü anh )’ın Resûlullah efendimize fevkalâde sadâkat ve sevgisi vardı. Vefâtına, Peygamberimizden ( aleyhisselâm ) ayrıldığından duyduğu aşırı üzüntüsü, gammı ve hasreti sebep olmuştur. Çünkü O’na karşı olan, sevgisi ve bağlılığı kelimelerle tarif edilemiyecek kadar çoktur.\r\n<br><br>\r\nPeygamber efendimiz de, Ebû Bekir’i ( radıyallahü anh ) çok severdi. O’nun için bizzat kendisine “Sen Allahü teâlânın Cehennemden atîki (yâni azâd ettiği kimse)sin” ve “Cehennemden atîk olan (âzâd edilmiş kimse) görüp sevinmek isteyen kimse, Ebû Bekir’e baksın” buyurması bunun bir alâmetidir. Bir rivâyette de, Ebû Bekir’in annesi Ümmül Hayr-ı Selmâ’nın bir iki evladı olmuş ise de hiçbirisi yaşamamış olduğundan, Hazreti Ebû Bekir doğduğu zaman, annesi kucağına alıp, Kâ’beye götürmüş ve yaşaması için “Allahım bu çocuğu ölümden Âzâd edip bana bağışla!” diye duâ eyleyince; Kâ’be’nin her yanında “Yâ Emetellah, sana müjdeler olsun ki, çocuğun yaşayacak, seni pek sevindirecek Tevrat’da adı Sıddîk olarak bildirildi” nidası geldi. Oradakilerin hepsi bunu duydular. Bu sebeple de Atîk ismini verdiler. Yahud, soy ve sopunda ayıp ve kusur sayılabilecek herhangi bir şey görülmediği için bu lakabı vermişlerdir, denildi.\r\n<br><br>\r\nHazreti Ebû Bekir, ilk imâna gelen, müslümanlıkla şereflenen hür erkektir. Kadınlardan ilk imâna gelen Hazreti Hadîce, kölelerden Zeyd bin Harise ve çocuklardan Hazreti Ali’dir. Müslüman olmadan evvel, gençliğinde de Resûlullah’ın ( aleyhisselâm ) arkadaşı idi. Büyük bir tüccârdı. Bütün malını, evini barkını Resûlullah’ın uğrunda harcadı. Ebû Bekir ( radıyallahü anh ), İslâmiyeti kabûl etmesine kadar geçen 38 senelik hayatında asla içki kullanmamış, putlara tapmamış, her türlü sapıklıktan, hurafelerden kaçınmış, iffetiyle ve güzel ahlâkı ile tanınmış bir kişiydi. Kavmi arasında sevilen ve saygı gösterilen birisi olup, fakîrlere yardım eder, muhtaç olanları gözetirdi. Dürüst bir tüccârdı. Herkesin ona sonsuz bir itimadı vardı.\r\n<br><br>\r\nHazreti Ebû Bekir’e Resûl-i Ekrem ( aleyhisselâm ), Peygamberliğini bildirip müslüman olmasını teklif ettiği zaman, hiç tereddüt etmeden İslâmiyeti kabûl etmişti. Babası, annesi, çocukları ve torunları da müslümanlığı kabûl etti. Peygamberimizi görüp Eshâb-ı kiramdan olmakla şereflendiler. Eshâb-ı kiramdan hiçbiri, böyle bir şerefe nail olmamıştır.<br><br>\r\n\r\nO’nun müslüman oluşu hakkında bildirilen haberler çeşitlidir. Şöyle ki; Hazreti Ebû Bekir, İslâmiyeti kabûl etmeden yirmi sene önce, bir rüya görmüştü: “Gökten dolunay inip, Kâ’be-i muazzama’ya gelmiş ve sonra parça parça olmuş, parçalardan her biri, Mekke evlerinden biri üzerine düşmüş, sonra bu parçalar bir araya gelerek gök yüzüne yükselmişti. Ebû Bekir’in ( radıyallahü anh ) evine düşen parça ise, gök yüzüne yükselmemişti. Hadîseyi gören Ebû Bekir ( radıyallahü anh ) hemen evin kapısını kapamış sanki bu ay parçasının gitmesine mani olmuştu.”\r\n<br><br>\r\nEbû Bekir ( radıyallahü anh ) heyecanla rüyadan uyanmış, sabah olunca, hemen, yahûdi âlimlerinden birisine koşup, rüyasını anlatmıştı. O âlim cevabında: “Bu karışık rüyalardan biridir, onun için tabir edilmez” demişti. Fakat bu rüya, Ebû Bekir’in ( radıyallahü anh ) zihnini kurcalamaya devam etmiş, yahûdinin cevabı, O’nu tatmin etmemişti. Bundan dolayı bir zaman sonra ticâretlerinden birinde, yolu rahib Bahîra’nın diyarına uğramıştı. Gördüğü rüyasının tabirini Bahîra’dan istemiş ve şu cevabı almıştı. Bahîra: “Sen neredensin?” dedi. Hazreti Ebû Bekir “Kureyştenim” diye cevap verince, Bahîra: “Mekke’de bir peygamber ortaya çıkıp hidâyet nûru, Mekke’nin her yerine ulaşacak, sen hayatında O’nun veziri, vefâtından sonra da, halifesi olacaksın” deyince Ebû Bekir ( radıyallahü anh ) bu cevaba çok hayret etmişti. Hatta rahib, O’na şöyle demişti: “Çabuk, şimdi O’na ulaş. Şu anda vahy geldi. Mûsâ aleyhisselâmın da Rabbi olan Allah hakkı için, herkesten önce îmân eyle!” Ebû Bekir ( radıyallahü anh ) bu rüyasını ve tabirlerini, Peygamber efendimiz, ( aleyhisselâm ) peygamberliğini açıklayıncaya kadar kimseye söylememişti.<br><br>\r\n\r\nPeygamber efendimiz ( aleyhisselâm ), peygamberliğini açıklayınca, Ebû Bekir ( radıyallahü anh ) hemen Peygamber efendimize koşup, “Peygamberlerin, peygamberliklerine delîlleri vardır, senin delîlin nedir?” diye suâl etmişti. Peygamber efendimiz ( aleyhisselâm ) cevabında: “Bu nübüvvetime delîl, o rüyadır ki, bir yahûdi âlimden tabirini istedin. O âlim karışık rüyadandır, itibar edilmez dedi. Sonra Bahîra rahib doğru tabir etti.” buyurarak, Ebû Bekir’e ( radıyallahü anh ) hitaben: “Ey Ebû Bekir! Seni Hüdâya ve Resûlüne davet ederim.”buyurmuştu. Bunun üzerine Hazreti Ebû Bekir, “Şehâdet ederim ki, sen Allahü teâlânın resûlüsün ve senin peygamberliğin hakdır ve cihanı aydınlatan bir nûrdur.” diyerek, O’nu tasdîk edip müslüman olmuştu.<br><br>\r\n\r\nHazreti Ebû Bekir’in müslüman oluşu, şu şekilde de ifâde edilmiştir: Muhammed aleyhisselâma peygamberlik emri geldiğinde, “Bu sırrı kime söyleyebilirim, bu işi kime açıklayabilirim” diye düşünmüştü. Peygamber efendimizin, Ebû Bekir ( radıyallahü anh ) ile, yakın arkadaşlığı ve bu sebeple de O’na karşı pek fazla sevgisi vardı. Ayrıca Ebû Bekir ( radıyallahü anh ) çok akıllı ve doğruyu görüp seçebilmesiyle de meşhûrdu. Bunun için, Peygamber efendimiz ( aleyhisselâm ) nübüvvet sırrını O’na açmayı tasarlamıştı. Sabahleyin, Ebû Bekir’e ( radıyallahü anh ) varmak ve bu sırrı O’na açmak maksadıyla evden çıkmıştı.\r\n<br><br>\r\nO gece, Peygamber efendimiz böyle düşünürken, Ebû Bekir ( radıyallahü anh ) da şöyle düşünüyordu: “Baba ve dedelerimizin seçtiği din, hiç uygun değildir. Zira, hiçbir zarar ve fayda vermeye kadir olmayan bir heykele ibâdet etmek, akıllıca bir iş değildir. Yerin ve göğün yaratıcısı buna râzı olmaz. Bu düşünceyi ise, Muhammed’den ( aleyhisselâm ) başkasına arz etmek lâyık değildir. Zira, olgun ve akıllı, doğru görüşlü olduğu tecrübe edilmiştir. Yarın, ziyâret için O’na varayım, bu hâli arz edeyim. O ne derse, öyle amel edeyim!” Bu düşünce ile Ebû Bekir ( radıyallahü anh ) sabahlamış, Peygamber efendimize varmak için evden çıkıp, yolda karşılaşmışlar, birbirlerine karşı “Sözleşmeden birleştik” demişlerdi. Resûl-i Ekrem ( aleyhisselâm ) şöyle söze başlamışlar: “Bir meşveret için, sana geliyordum.” Ebû Bekir ( radıyallahü anh ) da: “Ben de, bir fikir sormak için yanınıza geliyordum” dedi. Resûlullah ( aleyhisselâm )“Söyle yâ Ebâ Bekir” buyurdular. Ebû Bekir ( radıyallahü anh ): “Sen her işte öndersin, önce sen söyle!” dediler. Peygamber efendimiz: “Dün, bana bir melek görünüp, Hak teâlâdan (Halkı dine davet eyle!) diye emir getirdi. Ben endişede kaldım. Bugün sana geldim. Seni, İslâm dinine davet ederim. Ne dersin?” buyurdular. Ebû Bekir ( radıyallahü anh ): “İslâmiyete önce beni kabûl eyle! Çünkü, dün gece sabaha kadar bu fikirde idim. Şimdi ise bu sözü işittim” dedi. Peygamber efendimiz ( aleyhisselâm ) buna çok sevinip, Ebû Bekir’e ( radıyallahü anh ) İslâmiyyeti anlattılar. Ebû Bekir ( radıyallahü anh ) da kabûl edip, mü’minlerin serdârı oldu.\r\n<br><br>\r\nDiğer bir rivâyette ise Hazreti Ebû Bekir, Peygamber efendimize peygamberlik gelmeden önce ticâret maksadıyla Yemen’e gitmişlerdi. Bu seferlerinde, Yemen’de bulunan, Ezd kabilesinden, çok kitap okumuş ve ömrü üçyüzdoksan yıla ermiş bulunan bir ihtiyâra rastlamıştı. Bu ihtiyâr Hazreti Ebû Bekir’e bakıp: “Zannederim ki sen, “Mekke halkındansın” deyince, Ebû Bekir ( radıyallahü anh ) “Evet, öyledir” demiş ve aralarında şu konuşma geçmişti. İhtiyâr: “Sen Kureyşten misin?” “Evet!” “Benî Temimden misin?” Evet!. “Bir alâmet daha kaldı.” Nedir? diye sormuşlar “Karnını aç, göreyim.” “Bundan maksadın nedir, söyle?” “Kitaplarda okudum ki, Mekke’de bir Peygamber gelir. O’na, iki kimse yardımcı olur. Biri genç, diğeri ihtiyârdır. Genç olanı, nice zorlukları kolaylığa çevirir. Çok belâları giderir. O ihtiyâr kişi ise, beyaz benizli, ince belli olup, karnı üzerinde bir siyah ben vardır. Zannederim ki, o kimse sensin. Karnını aç, göreyim” dedi. Ebû Bekir ( radıyallahü anh ) da açmış; göbeği üzerindeki siyah beni görünce, “Vallahi o kimse sensin” deyip, Ebû Bekir’e bir çok vasıyyetlerde bulunmuştu. Ebû Bekir ( radıyallahü anh ), işini bitirince, vedalaşmak, için ihtiyârın huzûruna varmış, Peygamber efendimiz hakkında bir kaç beyit söylemesini ondan istemiş, bunun üzerine ihtiyâr, oniki beyt okumuş, Ebû Bekir ( radıyallahü anh )’da bunları ezberlemişti.<br><br>\r\n\r\nEbû Bekir ( radıyallahü anh ) seferden Mekke-i mükerreme’ye dönünce, Ukbe İbni Ebû Mu’ayt, Şeybe, Ebû Cehil, Ebü’l Bühterî gibi, Kureyşten ileri gelen kimseler, O’nu ziyârete evine gelmişlerdi. Ebû Bekir onlara hitaben: “Aranızda hiçbir hâdise oldu mu?” buyurmuş. Cevaplarında: “Bundan daha garip bir hâdise olur mu ki, Ebû Tâlib’in yetimi, peygamberlik dâvası ediyor ve sizler, baba ve dedeleriniz, bâtıl dindensiniz diyor. Eğer hatırın olmasaydı, O’nu bu zamana kadar sağ bırakmazdık. Sen O’nun iyi dostusun, bu işi sen hallet” demişlerdi. Ebû Bekir ( radıyallahü anh ) onlardan özür dileyerek, oradan ayrılmış, Peygamber efendimizin ( aleyhisselâm ) Hadîce’nin ( radıyallahü anha ) evinde olduğunu öğrenip, varıp kapıyı çalmış, Peygamber efendimiz kendilerini karşılayınca: “Yâ Muhammed ( aleyhisselâm ), senin hakkında söylenilenler nedir?” demiş. Peygamber efendimiz ( aleyhisselâm ) “Ben Hak teâlânın peygamberiyim. Sana ve bütün Âdemoğullarına gönderildim, îmân getir ki, Hak teâlânın rızâsına vâsıl olasın ve canını Cehennemden koruyasın” buyurdular. Ebû Bekir ( radıyallahü anh ) buna delîl nedir? deyince, Peygamber efendimiz ( aleyhisselâm ) “O, Yemen’de gördüğün ihtiyârın hikâyesi delîldir”, buyurdular. Ebû Bekir ( radıyallahü anh ): “Ben Yemen’de pek çok ihtiyâr ve genç gördüm” dedi. Peygamber efendimiz ( aleyhisselâm ) cevabında: “O ihtiyâr ki, sana oniki beyit emânet verdi ve bana gönderdi” diyerek o beyitlerin hepsini okudu. Ebû Bekir ( radıyallahü anh ) bunu sana kim haber verdi, deyince; cevabında; “Benden evvelki peygamberlere gelen melek haber verdi” buyurdular. Bunu söyler söylemez, elini bana ver deyip, mübârek elini tutmuş, “Eşhedü en lâ ilahe illallah ve Eşhedü enne Muhammeden Resûlullah” diyerek müslüman olmuştur. Hayatında ilk defa duyduğu, yüksek bir sevinçle evine müslüman olarak dönmüştür. Nitekim bir hadîs-i şerîfte: “Her kime imânı arz ettiysem, yüzünü buruşturur, tereddütle bakardı. Ancak Ebû Bekr-i Sıddîk ( radıyallahü anh )imânı kabûl etmekte hiç tereddüt ve duraklama etmedi.” buyurulmuştur.\r\n<br><br>\r\nHazreti Ebû Bekir, müslüman olunca, hemen çok sevdiği arkadaşlarına gitti. Onları da, müslüman olmaları için ikna etti. Eshâb-ı kiramın ileri gelenlerinden ve Cennetle müjdelenenlerden olan Osman bin Affân, Talha bin Ubeydullah, Zübeyr bin Avvâm, Abdurrahmân bin Avf, Sa’d İbni Vakkâs, Ebû Ubeyde bin Cerrah gibi yüksek şahsiyetler onun tavsiyesi ile müslüman olmuşlardır.\r\n<br><br>\r\nİslâmiyeti kabûl eden Hazreti Ebû Bekir’i dininden vazgeçirmek için Kureyş müşriklerinin azılı pehlivanlarından Nevfel bin Adviye, bir ipe bağlayıp işkence etmeye başladı. Kendi kabilesi olan Benî Teym, bunu gördükleri halde aldırış etmediler. Birgün Resûlullah efendimiz, yeni müslüman olanlardan birkaçı ile Erkam bin Erkam’ın ( radıyallahü anh ) Safa tepesindeki evinde oturuyorlardı. Başta Hazreti Ebû Bekir olmak üzere, hepsi bu yeni dinin müşriklere açıklanmasını arzuladıklarını bildirdiler. Henüz açıkça tebliğ edilmek emri verilmemişti. Peygamber efendimiz de: “Ey Ebû Bekir! Bizim sayımız henüz az. Bu işe yetmeyiz” buyurdu ise de, Ebû Bekir’in ve arkadaşlarının arzularının çokluğundan onları kıramadı. Hemen Mescid-i Haram’ın bir tarafına topluca oturdular. O sırada müşrikler de orada toplu halde bulunuyorlardı. Hazreti Ebû Bekir ayağa kalktı. Putlardan yüz çevirip, Allahü teâlâya ve O’nun Peygamberi Muhammed aleyhisselâma inanmanın lâzım olduğunu anlatmaya başlayınca, müşrikler hep birden Ebû Bekir’e ve arkadaşlarına saldırdılar. Yumruk ve tekmelerle ortalığı, alt üst ettiler. Hazreti Ebû Bekir’i fenâ halde tartaklayıp dövdüler. Utbe bin Rebîa, demirli ayakkabılarını Ebû Bekir’in ( radıyallahü anh ) yüzüne çarpa çarpa yüzünü gözünü kanlar içinde bıraktı, bilinmez hale getirdi. Benî Teym kabilesine mensûb olan kişiler yetişip ayırmasaydılar öldürünceye kadar dövmeye devam edeceklerdi. Kabilesinden olan kişiler bitkin ve perişan bir hale gelen Hazreti Ebû Bekir’i bir çarşafın içine koyarak evine götürdüler. Hemen geri dönüp Kâ’beye geldiler: “Eğer Ebû Bekir ölecek olursa, yemîn olsun ki, biz de Utbe’yi gebertiriz!” dediler ve yine Hazreti Ebû Bekir’in yanına gittiler.\r\n<br><br>\r\nHazreti Ebû Bekir, uzun bir süre kendine gelemedi. Babası ve Benî Teym’liler, O’nu ayıltmak için çok uğraştılar. Ancak akşama doğru kendine gelebildi, gözlerini açar açmaz, ezik bir sesle: “Resûlullah ne yapıyor? O, ne haldedir? Ona da dil uzatmışlar, hakaret etmişlerdi” diyebilmişti; Annesi Ümm-ül-Hayr’a dediler ki: “Sor bakalım, birşey yer veya içer mi?” Hazreti Ebû Bekir’in yemeğe ve içmeğe ne isteği vardı, ne de bir gücü! Ev, tenhalaşınca annesi ona: “Ne yersin, ne içersin?” diye sordu. Hazreti Ebû Bekir gözlerini açtı ve “Resûlullah ne haldedir, ne yapıyor?” dedi. Annesi, “Vallahi arkadaşın hakkında hiçbir bilgim yok!” dedi. Ebû Bekir ( radıyallahü anh ): “Hattâb’ın kızı Ümmü Cemil’e git, Resûlullah’ı ondan sor!” dedi. Annesi Ümm-ül-Hayr, kalkıp Ümmü Cemil’in yanına gitti ve: “Oğlum Ebû Bekir, senden Abdullah’ın oğlu Muhammed’i ( aleyhisselâm ) soruyor. Acaba ne haldedir?” Ümmü Cemil de: “Benim ne Muhammed ( aleyhisselâm ), ne de Ebû Bekir hakkında bir bilgim var! İstersen seninle birlikte gidelim?” dedi. Ümm-ül-Hayr, “Olur” deyince, kalktılar, Hazreti Ebû Bekir’in yanına geldiler. Ümmü Cemîl, Hazreti Ebû Bekir’i böyle perişan bir vaziyette, yaralar ve bereler içinde görünce, kendisini tutamıyarak çığlık kopardı ve: “Sana bunu yapan bir kavim, muhakkak azgın ve taşkındır. Allah’tan dileğim, onlardan öcünü almasıdır.” dedi. Hazreti Ebû Bekir, Ümmü Cemil’e: “Resûlullah ne yapıyor, ne haldedir?” diye sordu. Ümmü Cemîl, Ona: “Burada annen var, söylediğimi işitir” dedi. Hazreti Ebû Bekir de: “Ondan sana bir zarar gelmez, sırrını yaymaz” deyince, Ümmü Cemîl: “Hayattadır, hali iyidir” dedi. Tekrar “Şimdi o nerededir?” diye sordu. Ümmü Cemîl: “Erkam’ın evindedir.” dedi. Hazreti Ebû Bekir: “Vallahi, Resûlullahı gidip görmedikçe, ne yemek yerim, ne de bir şey içerim!” dedi. Annesi: “Sen, şimdi biraz bekle, herkes uykuya dalsın!” dedi. Herkes uyuyup, ortalık tenhalaşınca, Hazreti Ebû Bekir, annesine ve Ümmü Cemîl’e dayanarak, yavaş yavaş Resûlullah’ın yanına vardı. Sarılıp öptü. Müslüman kardeşleriyle kucaklaştı. Ebû Bekir’in ( radıyallahü anh ) bu hali, Peygamber efendimizi çok üzdü. Hazreti Ebû Bekir: “Yâ Resûlallah! Babam, anam sana feda olsun! O azgın adamın, yüzümü gözümü yerlere sürtüp, beni bilinmez hâle getirmesinden başka bir üzüntüm yok! Bu yanımdaki de, beni dünyâya getiren annem Selmâ’dır. Onun hakkında duâ buyurmanızı istirhâm ediyorum. Umulur ki, Allahü teâlâ, Onu senin hürmetine Cehennem ateşinden kurtarır” dedi. Bunun üzerine Peygamberimiz, Selmâ’nın müslüman olması için Allahü teâlâya yalvardı. Resûlullah’ın ( aleyhisselâm ) duâsı kabûl olunmuştu. Annesi de hidâyete kavuşup müslümanlığı kabûl etti. Böylece ilk müslümanlardan biri olmakla şereflendi.\r\n<br><br>\r\nHazreti Ebû Bekir, Peygamber efendimiz ne söylerse, itiraz etmez hemen kabûl ederdi. Hatta herkesin itiraz ettiği meseleleri bile itirazsız kabûllenirdi. Meselâ Peygamberimizin Mi’râc mucizesini kabûl etmeleri böyle oldu. Resûlullah efendimiz, Mi’râc’tan dönüp sabah olunca, Kâ’be yanına gidip Mekkelilere Mi’râcı anlattı. İşiten kâfirler, alay etti. Muhammed aklını kaçırmış, iyice sapıtmış, dediler. Müslüman olmaya niyeti olanlar da vaz geçti. Birkaçı sevinerek Ebû Bekir’in evine geldi. Çünkü bunun akıllı, tecrübeli, hesaplı bir tüccâr olduğunu biliyorlardı. Kapıya çıkınca hemen sordular: “Ey Ebû Bekir! Sen çok kerre Kudüs’e gittin geldin. İyi bilirsin. Mekke’den Kudüs’e gidip gelmek ne kadar zaman sürer” dediler. Hazreti Ebû Bekir: “İyi biliyorum. Bir aydan fazla”, dedi. Kâfirler bu söze sevindiler. Akıllı, tecrübeli adamın sözü böyle olur, dediler. Gülerek, alay ederek ve Ebû Bekir’in de kendi kafalarında olduğuna sevinerek: “Senin efendin, Kudüs’e bir gecede gidip geldiğini söylüyor, artık iyice sapıttı” diyerek, Ebû Bekir’e sevgi, saygı ve güven gösterdiler.<br><br>\r\n\r\nEbû Bekir ( radıyallahü anh ), Resûlullahın mübârek adını işitince, “Eğer O söyledi ise, inandım. Bir anda gidip gelmişdir” deyip içeri girdi. Kâfirler neye uğradıklarını anlıyamadı. Önlerine bakıp gidiyor ve “Vay canına, Muhammed ne yaman büyücü imiş. Ebû Bekir’e sihir yapmış” diyorlardı. Ebû Bekir hemen giyinip, Resûlullahın yanına geldi. Büyük kalabalık arasında yüksek sesle, “Yâ Resûlallah! Mi’râcınız mübârek olsun! Allâhü teâlâya sonsuz şükürler ederim ki, bizleri, senin gibi büyük Peygambere, hizmetçi yapmakla şereflendirdi. Parlıyan yüzünü görmekle, kalbleri alan, rûhları çeken tatlı sözlerini işitmekle ni’metlendirdi. Yâ Resûlallah! Senin her sözün doğrudur. İnandım. Canım sana feda olsun.” dedi. Ebû Bekir’in sözleri, kâfirleri şaşırttı. Diyecek şey bulamayıp dağıldılar. Şüpheye düşen, imânı zayıf birkaç kişinin de kalbine kuvvet verdi. Resûlullah ( aleyhisselâm ) o gün Hazreti Ebû Bekir’e “Sıddîk” dedi. Bu adı almakla, bir kat daha yükseldi.<br><br>\r\n\r\nHazreti Ebû Bekir, Resûlullah’ın en yakın dostu idi. Ondan hiç ayrılmazdı. Onların bu beraberliği, Mekke’den Medine’ye hicrette de devam etti. O’na mağara arkadaşı oldu. Mağara’da üç gün kaldıktan sonra, ikisi bir deveye binerek yolculuk ettiler. Medine’ye varıncaya kadar Resûlullah’ın bütün hizmetini O gördü. Medine’deki mescid yapılırken O’nunla beraber çalıştı. Hiçbir hizmetten, fedâkârlıktan geri kalmadı.\r\n<br><br>\r\nHazreti Ebû Bekir, Resûlullah efendimizle birlikte bütün harplerde bulunmuş, bir kısmında ordu kumandanlığı vazîfesi kendisine verilmiştir. Çok şiddetli muharebelerde, Peygamber efendimizin muhafızlığını yapmış, Efendimize karşı bedenini siper etmiştir. Bedir’de, Uhud’da, Hendek’te müşriklere karşı büyük kahramanlıklar göstermiştir. Tebük harbinde, sancaktarlık görevini yürütmüştür.\r\n<br><br>\r\nİslâmın zuhurundan 21 yıl sonra Mekke şehri, müslümanlar tarafından feth edildi. Mekke halkı Hazreti Peygamberin huzûruna gelerek İslâm’ı kabûl etmeye başladılar. Hazreti Peygamber, Safa tepesine oturmuş, yeni müslümanların bîatini kabûl ediyordu. Hazreti Ebû Bekir babasının yanına gelerek: “Babacığım! Artık İslâm’ı kabûl etme zamanı geldi. Haydi, seni Resûlullah’ın yanına götüreyim dedi. Ebû Kuhâfe’nin kabûl etmesi üzerine, Hazreti Ebû Bekir, babasının koluna girerek onu, iki cihanın efendisi Muhammed aleyhisselâmın huzûruna getirdi. Ebû Kuhâfe, gayet ihtiyârdı ve gözleri de görmüyordu. Hazreti Peygamber onları görünce ayağa kalktı ve muhabbet dolu bir sesle: “Ey Ebû Bekir! İhtiyar babana niçin zahmet verdin? Onu buralara kadar yordun. Biz onun ayağına giderdik” diye iltifât buyurdu. İhlâs, takvâ ve sadakat güneşi Hazreti Ebû Bekir “Yâ Resûlallah! Babamın sizin ayağınıza gelmesi daha uygundur” dedi.</p><p style=\"text-align: justify;\">Ebû Kuhâfe’nin müslüman olmasıyla Hazreti Ebû Bekir’in ailesi, Muhammed aleyhisselâmın ümmeti içinde hiçbir aileye nasip olmayan büyük bir şeref ve fazîlete erişti. Çünkü bir ailede dört kuşak müslümanlık ve sahabîlik tacını başlarına giymiş oldular. Ebû Kuhâfe, oğlu Ebû Bekir’in halife olduğu günleri gördü. Hazreti Ömer’in hilâfeti devrinde îmânlı olarak âhirete göç etti. Hazreti Ebû Bekir hicretin dokuzuncu (m. 631) senesinde Hac kâfilesi başkanlığında görev yapmıştır. Peygamber efendimizin ( aleyhisselâm ) son hastalıklarında üç gün imamlık görevinde bulunup, onyedi vakit namaz kıldırmış, üç vaktinde de Peygamberimiz ( aleyhisselâm ), Ebû Bekir’e ( radıyallahü anh ) uyarak arkasında namaz kılmışlardır.</p><p style=\"text-align: justify;\">Hazreti Ebû Bekir, 10 (m. 632) senesinde, Peygamberimizin vefâtı üzerine Eshâb-ı kiramın sözbirliğiyle halife seçilmiştir. Peygamberlerin sonuncusu olan Muhammed aleyhisselâmdan sonra müslümanların halifesi, yani Peygamberimizin vekîli ve müslümanların reîsi, Hazreti Ebû Bekr-i Sıddîk olmuştur. Ondan sonra da sırası ile Hazreti Ömer, Hazreti Osman ve Hazreti Ali halife olmuşlardır. Bu dördünün üstünlük sıraları, halifelikleri sırası gibidir. Bunlardan ilk ikisinin, yani Hazreti Ebû Bekir ile Hazreti Ömer’in, diğer ikisinden üstün olduğunu Eshâb-ı kiramın ve Tabiîn hazretlerinin hepsi söylemişlerdir. Bu sözbirliğini bütün din âlimleri haber vermektedir. Ebü’l-Hasen-i Eş’âri buyuruyor ki “Hazreti Ebû Bekir ile Hazreti Ömer’in (Şeyhaynın), diğer bütün ümmetten üstün olduğu muhakkaktır. Buna inanmıyan ya cahildir veya inatçıdır” Hazreti Ali ( radıyallahü anh ) buyuruyor ki: “Beni, Hazreti Ebû Bekir ile Hazreti Ömer’den üstün tutan, iftira etmiş olur. İftira edenleri dövdükleri gibi, onu döverim.” Abdülkâdir-i Geylânî hazretleri de (Gunyet-üt-Talîbîn) kitabında buyuruyor ki Peygamberimiz ( aleyhisselâm ) buyurdu ki: “Allahü teâlâdan istedim ki, benden sonra Ali ( radıyallahü anh ) halife olsun. Melekler dedi ki: Yâ Muhammed Allahü teâlânın dilediği olur. Senden sonra halife, Ebû Bekr-i Sıddîkdır”, Abdülkâdir-ı Geylânî yine buyurdu ki: Ali ( radıyallahü anh ) dedi ki: Peygamber ( aleyhisselâm ) bana dedi ki: “Benden sonra halife Hazreti Ebû Bekir olacaktır. Ondan sonra Ömer, ondan sonra Osman, ondan sonra da Sen ( radıyallahü anh ) olacaksın!”</p><p style=\"text-align: justify;\">Hazreti Ali ( radıyallahü anh ) buyuruyor ki: Ebû Bekir ( radıyallahü anh ) doğru sözlüdür. Ondan işittim ki, Resûlullah ( aleyhisselâm ) “Günah işleyen biri, pişman olur, abdest alıp, namaz kılar ve günahı için istiğfar ederse, Allahü teâlâ, o günahı elbette af eder. Çünkü Allahü teâlâ, Nisa sûresi yüzdokuzuncu âyetinde: Biri günah işler veya kendine zulüm eder, sonra pişman olup, Allahü teâlâya istiğfar ederse Allahü teâlâyı çok merhametli ve af ve mağfiret edici bulur buyurmaktadır” dedi.</p><p style=\"text-align: justify;\">Resûlullah’ın ( aleyhisselâm ) vefât ettiği haberi, Eshâb-ı kiram arasında yayılınca herkesin aklı başından gitti. Hazreti Ömer kılıcı eline alıp, “Resûlullah öldü” diyenin kellesini uçururum, deyip ortaya çıktı. Herkes, üzüntüden ve Ömer’in ( radıyallahü anh ) bu halinden korktuğu halde, Hazreti Ebû Bekir, cesâretini muhafaza ederek, Eshâb-ı kiramın arasına girdi. Onlara Resûlullah’ın da öleceğini, O’nun da bir insan olduğunu bildiren âyet-i kerîmeyi okuyup, te’sîrli sözler söyleyerek nasîhat etti. Halkı sükûna ve huzûra kavuşturdu. Derhal halife seçimi yapıldı. Müslümanlar başsızlıktan, dağınıklıktan kurtarıldı.</p><p style=\"text-align: justify;\">Hazreti Ebû Bekir Pazartesi günü halife seçilince, Salı günü, Mescid-i şerîfe gelip, Eshâbı topladı. Minbere çıktı. Hamd ve senadan sonra: “Ey Müslümanlar! Sizin üzerinize halife ve emir oldum. Halbuki, sizin en iyiniz değilim. Eğer iyilik yaparsam bana yardım ediniz. Fenâ bir iş yaparsam, bana doğru yolu gösteriniz. Doğruluk emanettir. Yalancılık hıyânettir. Sizin zayıfınız, bence çok kıymetlidir. Onun hakkını kurtarırım. Kuvvetine güveneniniz ise, bence zayıftır. Çünkü ondan başkasının hakkını alırım. İnşa Allahü teâlâ, hiçbiriniz cihadı terk etmesin. Cihadı terk edenler zelîl olur. Ben Allah’a ve Resûlüne itaat ettikçe, siz de bana itaat ediniz. Eğer ben Allah’a ve Resûlüne âsi olur, doğru yoldan saparsam, sizin de bana itaat etmeniz lazım gelmez. Kalkınız, namaz kılalım. Allahü teâlâ hepinize iyilik versin.” dedi.</p><p style=\"text-align: justify;\">Resûlullah efendimiz ( aleyhisselâm ) vefât edince, İslâmiyetten ayrılma tehlikesi birdenbire büyüdü. Her tarafı dehşet bürüdü. Yemen’deki ve başka yerlerdeki memurlar geri gelmeye, kara haberler getirmeğe başladılar. Müslümanlar ne yapacaklarını şaşırdılar. Mekke, Medine ve Tâiften başka bütün Arabistan halkı İslâmiyetten ayrıldılar. Mürtedlerin sayısı yanında müslümanlar pek az idi. Fakat, Resûlullahın halifesi, zamân-ı seâdetteki gelişmeyi hiç değiştirmemeye ve Resûlullahın niyetlerini yerine getirmeye kararlı idi. Halife seçiminden sonra, Eshâb-ı kiram arasında Hazreti Üsâme’nin sefere gidip gitmemesi hakkında ihtilaf edilmişti. Resûl-i Ekrem ( aleyhisselâm ) Üsâme’yi sekizbin kişilik bir kuvvetle Şam tarafına göndermişti. Mübârek eliyle Üsâme’ye bir de bayrak vermişlerdi. Ordu henüz Medine’den çıkmamıştı. Resûl-i Ekrem ( aleyhisselâm ) vefât ettiler. Muhacirler ve ensar ( radıyallahü anh ) bu kuvvetin Şam’a gönderilmemesini istiyorlardı. Çünkü, bir taraftan yahudi ve hıristiyanlar, diğer tarafdan mürted ve münâfıklar dine saldırıyorlardı. Bu kadar kuvveti kendimizden uzak tutarsak halimiz ne olur! diyorlardı. Hazreti Ebû Bekir, “Kuvvetimiz olmadığını her tarafın boş olduğunu görerek, kurtlar gelip çoluk çocuğumuzu evden çekip götürmeye kalkışsalar, yine bayrağını Resûl-i Ekrem’in ( aleyhisselâm ) mübârek eliyle verdiği Üsâme’nin ( radıyallahü anh ) ordusunu Şam’a göndereceğim” buyurup hemen gönderdi. İslâm düşmanları bu hareketi görüp korktular. Müslümanlar kuvvetli olmasaydı, bu kadar kuvveti uzağa göndermezlerdi, dediler. Mürtedlerle (dinden ayrılanlar) muharebeyi göze aldı. Her tarafa birlikler gönderdi. Medine’ye hücuma hazırlanan düşman üzerine, gece şiddetli bir çıkış yaparak, sabaha kadar savaştı. Hepsini dağıttı. Yanındaki askerlerle birlikte, uzakdaki mürtedlerle muharebeye gitmek üzere devesine bindi. Fakat, Hazreti Ali ( radıyallahü anh ) halifenin devesinin yularını tutup, “Ey Resûlün halifesi! Nereye gidiyorsun? Sana Resûlullahın Uhud muharebesinde söylediğini söylerim. O gün sana (Kılıcını kınına sok! Ölümünle bizi yakma!)buyurmuştu. Vallahi, sana bir hâl olur ise, müslümanlar, senden sonra düzen bulmaz” dedi. Eshâb-ı kiramın hepsi, Hazreti Ali’yi tasdîk etti. Bunun üzerine halife hazretleri Medine-i münevvere’ye döndü. Sonra, onbir kabileye bölükler gönderdi. Bunlardan Hazreti İkrime emrindeki asker, Yemâme’de, Müseyleme’nin kırkbin askerine karşı gelemedi. Halife, Hazreti Hâlid bin Velîd’i imdâda gönderdi. Hazreti Hâlid, Talha ve Sücâh ve Mâlik bin Nüveyre’yi perişan edip, Medine’ye dönmüştü. Yemâme’de de büyük zafer kazandı. Yirmibin mürted öldürdü. İkibine yakın müslüman şehîd oldu. Amr İbn-i Âs ( radıyallahü anh ) da, Huzâ’a kabilesini hidâyete getirdi. Âlâ bin Hadremi ( radıyallahü anh ) Bahreyn’de çetin muharebeler yapıp mürtedleri dağıttı. Huzeyfe, Arfece ve İkrime, ( radıyallahü anh ) Umman ve Bahreyn’de birleşip, mürtedleri bozdular. Onbin mürted öldürdüler. Halife, Hâlid bin Velîd’i ( radıyallahü anh ) Irak tarafına gönderdi. Hîre’de yüzbin altın cizye aldı. Hürmüz kumandasındaki İran ordusunu bozdu. Basra’da otuzbin kişilik orduyu perişan etti. İmdada gelen büyük ordudan yetmişbin kâfir öldürüldü. Sonra, çeşitli muharebelerle, büyük şehirler aldı. Halife, Medine’de ordu toplayıp, Hazreti Ebû Ubeyde kumandasında Şam taraflarına, Amr İbni Âs’ı ( radıyallahü anh ) da Filistin’e gönderdi. Sonra Yezîd bin Ebû Süfyân’ı Şam’a yardımcı gönderdi. Sonra asker toplayıp, Hazreti Muâviye kumandasında, kardeşi Yezîd’e yardımcı gönderdi. Hazreti Hâlid bin Velîd’i de Irak’dan Şam’a gönderdi. Hazreti Hâlid, askerin bir kısmını Müseynâ’ya bırakıp, birçok, muharebe ve zaferlerle Suriye’ye geldi.</p><p style=\"text-align: justify;\">İslâm askerleri birleşerek Ecnadin’de büyük Rum ordusunu yendiler. Sonra, Yermük’de 46.000 İslâm askeri, Herakliyüs’ün 240 000 askeri ile uzun ve çetin savaşlar yapıp galip geldi. Yüzbinden ziyâde Rum askeri öldürüldü. Üçbin müslüman şehîd oldu. Bu muharebede İslâm kadınları da harp etti. Baş kumandan Hazreti Hâlid bin Velîd’in ve tümen komutanı Hazreti İkrime’nin şaşılacak kahramanlıkları görüldü. Bütün bu zaferler, halifenin cesâreti, dehası, güzel idâresi ve bereketi ile oldu. Yermük savaşı yapılırken, halife Medine’de vefât etti.</p><p style=\"text-align: justify;\">Onun devrinde, İslâm devlet idâresinin temelleri sağlamlaşmış, Kur’ân-ı kerîm’in bir hükmü dışına çıkılmadığı gibi, dinden ayrılmak isteyenlere fırsat verilmemiştir. Mürtedlerle yapılan bu harplerden Yemâme’de, birçok hafız şehîd olmuştu, Hazreti Ömer’in de teklifi ile Kur’ân-ı kerîm’in bir kitap halinde toplanması kararlaştırılıp, bu görev Zeyd bin Sâbit’e ( radıyallahü anh ) verildi. Hazreti Ebû Bekir’in en büyük hizmetlerinden biri de, Kur’ân-ı kerîmi kitap halinde toplatması olmuştur.</p><p style=\"text-align: justify;\">Cebrâil aleyhisselâm her sene bir kerre gelip, o ana kadar inmiş olan Kur’ân-ı kerîm’i, Levh-il-Mahfûz’daki sırasına göre okur, Peygamber ( aleyhisselâm ) efendimiz dinler ve tekrar ederdi. Âhireti teşrîf edeceği sene, iki kerre gelip, tamamını okudular. Muhammed aleyhisselâm ve Eshâbından çoğu, Kur’ân-ı kerîm’i tamamen ezberlemişti. Bazıları da bazı kısımları ezberlemiş, birçok kısımlarını yazmışlardı. Muhammed aleyhisselâm ahirete teşrîf ettiği sene, halife Ebû Bekir ( radıyallahü anh ) ezber bilenleri toplayıp ve yazılı olanları getirtip, Hazreti Zeyd bin Sâbit’in başkanlığındaki bir hey’ete, bütün Kur’ân-ı kerîm’i kâğıt üzerine yazdırdı. Böylece, Mıshaf veya Mushaf denilen bir kitap meydana geldi. Otuzüçbin Sahâbîbu Mushaf’ın her harfinin, tam yerinde olduğuna söz birliği ile karar verdi. Sûreler belli değildi. Üçüncü halife Osman ( radıyallahü anh ) hicretin yirmibeşinci senesinde, sûreleri birbirinden ayırdı, yerlerini sıraladı. Altı tane daha Mushaf yazdırıp, Bahreyn, Şam, Basra, Bağdâd, Yemen, Mekke ve Medine’ye gönderdi. Bugün, bütün dünyâda bulunan mushaflar, hep bu yedisinden yazılıp, çoğalmıştır. Aralarında bir nokta farkı bile yoktur.</p><p style=\"text-align: justify;\">Hazreti Ebû Bekir, Eshâb-ı kiramın en çok ilim sahibi olanlarındandı. Her ilimde müracaat kaynağı olmuştur. İslâmî ilimlerin bütün meselelerini bilirdi. Nitekim Resûlullah efendimiz O’nun hakkında “Allahü teâlânın kalbime akıttıklarını, Ebû Bekir’in kalbine akıttım” buyurmuştur. Böylece O, Muhammed aleyhisselâmdan sonra insanların en üstünü oldu. Hicrette O’nun yol arkadaşı idi. Mağarada beraber idiler. Hayatı boyunca Peygamber efendimizin yanından hiç ayrılmadı. Her işinde O’nun veziri oldu. Bir meselede Eshâb-ı kiram ile istişâre ederken Hazreti Ebû Bekir’i sağına, Hazreti Ömer’i de soluna oturturdu. Görülecek mesele husûsunda, önce bu ikisinin reyini, görüşünü sorar, sonra da diğer Sahâbîlerin görüşlerine yer verirdi. Çünkü Hazreti Ebû Bekir’in ilmi o kadar yüksekti ki, Eshâb-ı kiramın ( radıyallahü anh ) en yükseklerinden olan Hazreti Ömer, Peygamber efendimizin Hazreti Ebû Bekir seviyesinde anlattığı şeyleri anlayamazdı. Hazreti Ömer bir gün geçerken, Resûlullahın ( aleyhisselâm ) Ebû Bekir Sıddîk’a ( radıyallahü anh ) birşey anlattığını gördü. Yanlarına gidip dinledi. Sonra, başkaları da, gördü ise de, gelip dinlemeğe çekindiler. Ertesi gün, Ömer’i ( radıyallahü anh ) görünce, “Yâ Ömer, Resûlullah ( aleyhisselâm ) dün size bir şey anlatıyordu. Bize de söyle, öğrenelim” dediler. Çünkü o dâima, “Benden duyduklarınızı, din kardeşlerinize de anlatınız! Birbirinize duyurunuz!” buyururdu. Hazreti Ömer, “Dün Ebû Bekir ( radıyallahü anh ) Kur’ân-ı kerîm’den anlayamadığı bir âyetin mânâsını sormuş, Resûlullah ona anlatıyordu. Bir saat dinledim, birşey anlıyamadım” dedi. Çünkü Ebû Bekir’in yüksek derecesine göre anlatıyordu. Ömer ( radıyallahü anh ) o kadar yüksek idi ki, Resûlullah ( aleyhisselâm ), “Ben Peygamberlerin sonuncusuyum. Benden sonra peygamber gelmeyecektir. Eğer, benden sonra Peygamber gelseydi, Ömer Peygamber olurdu” buyurdu. Böyle yüksek olduğu halde ve Arabiyi çok iyi bildiği halde, Kur’ân-ı kerîm’in Hazreti Ebû Bekir’e anlatılan tefsîrini anlıyamadı. Çünkü Resûlullah ( aleyhisselâm ) herkesin derecesine göre anlatıyordu. Ebû Bekir’in derecesi, ondan çok daha yüksekti. Fakat, bu da, hatta Cebrâil aleyhisselâm dahi, Kur’ân-ı kerîm’in mânâsını, esrârını, Resûlullah’a sorardı. Resûlullah Kur’ân-ı kerîm’in hepsinin tefsîrini Eshâbına bildirmiştir. Kur’ân-ı kerîm’in tefsîri için lâzım olan bütün ilimler, Hazreti Ebû Bekir’de mevcûttu. Yaşadığı zamanda Kureyş’in âlimi olarak tanınırdı. Gayet güzel konuşur, Arap dilinin belagatına da vâkıftı. Resûlullahtan ( aleyhisselâm ) çok feyizlere kavuşmuş, Kur’ân-ı kerîm’in mânâsına ve hakîkatine âit bütün bilgileri bizzat O’ndan almıştır. Kur’ân-ı kerîm’den hüküm çıkarmak husûsunda üstün bir kudret ve maharet sahibi idi. Âyet-i kerîmelerin ve hadîs-i şeriflerin mânâ ve hakîkatlarına hakkıyla muttali (öğrenmiş) idi. Eshâb-ı kiram ve Tabiînin âlimleri, birçok âyet-i kerîmelerin tefsîrini O’ndan alıp bildirmişlerdir.</p><p style=\"text-align: justify;\">Hazreti Ebû Bekir’in hadîs ilminde de üstün bir hizmeti olmuştur. Resûlullah’ın her haline ve her işine pek yakından vâkıf bulunuyordu. Eshâb-ı kiram, birçok meselede Resûlullah’ın nasıl hareket ettiğini Ebû Bekir’den ( radıyallahü anh ) soruyordu. Kendisinden, Hazreti Ömer bin Hattâb, Osman bin Affân, Aliyyü’l-Mürtezâ, Abdurrahmân bin Avf, Abdullah İbni Mes’ûd, Abdullah İbni Abbas, Abdullah İbni Ömer, Huzeyfet-ül-Yemânî, Zeyd bin Sabit (r.anhüm.) ve daha birçok Sahâbî hadîs-i şerîf rivâyet etmişlerdir. Resûl-i Ekrem’in ( aleyhisselâm ) vefâtından sonra hemen hilâfet işlerine başlaması ve meşgûliyetinin çok olması ve her işittiğini rivâyet edecek kadar uzun yaşamamış olması sebebiyle rivâyet ettiği hadîs-i şeriflerin sayısı azdır. Bunların 142 adet olduğu kaynak eserlerde zikredilmektedir. Resûlullah efendimizden bizzat işiterek rivâyet ettiği hadîs-i şeriflerin bazıları şunlardır:</p><p>“Misvak ağzı temizlemeğe, Cenab-ı Hakk’ın rızasına kavuşmağa vesiledir.”</p><p>“Allahü teâlâ’dan ömrünüzün başında ve sonunda afiyet ve yakîn isteyeniz.”</p><p>“İmamlar (halîfeler) Kureyştendir.”</p><p>“Doğruluğa ve iyiliğe dikkat edin, zira bu ikisi Cennete götürür. Yalandan ve kötülükten sakının, zira bunlar Cehenneme götürür.”</p><p>“Peygamberler miras bırakmazlar. Onların bıraktıkları sadakadır.”</p><p>“Peygamberler, rûhunun kabz olunduğu yere (vefât ettikleri yere) defin olunurlar.”</p><p>Ebû Bekr-i Sıddîk’ın ( radıyallahü anh ), fıkıh ilminde üstün bir yeri vardır. Eshâb-ı kiramın en büyük fakîhlerindendi. Resûl-i Ekrem’in zamanında bile fetvâ verirdi. Resûlullah’tan yayılan bütün ilimlere ve feyizlere ayna olmuştu. İslâmî ilimlerin her meselesini bilirdi (ve hükümlerinin hepsine hakkıyla vâkıftı). Eshâb-ı kiramın içinde “fukahâ-ı seb’a” adı ile meşhûr olan yedi büyük âlimden biri de Hazreti Ebû Bekir idi. Fetvâlarının adedi itibarıyla bunların mutavassıtlarındandı? Kendi hilafeti devrinde kurulan dîni müesseselerden (kuruluşlardan) biri de, “İftâ makamı” (fetvâ makamı) idi. Bu kuruluşun en önemli görevi, fıkhî (dini meseleleri araştırıp, tetkik ve tahkîk edip), dînî hükümlerde icma’ın (birliğin) hâsıl olmasına çalışmaktı. Müslümanların sorularına cevap vermek sûretiyle, hem onlara faydalı olunuyor, hem de, ilmin gelişmesi temin ediliyordu (sağlanıyordu). İslâmiyetin zimmîlere (gayri müslim vatandaşlara) tanıdığı bütün haklar eksiksiz yerine getirilmekteydi.</p><p>Hazreti Ebû Bekr-i Sıddîk, tasavvuf ilminin bütün yüksek marifetlerine kavuşmuştu. Resûlullah’ın kalbine akıtılan feyizlerin, marifetlerin hepsi O’na da verilmişti. Resûlullah’tan sonra Allahü teâlâyı en iyi tanıyan ve en çok ibadet eden O’dur. Tasavvuf, Resûlullahın ( aleyhisselâm ) izinde bulunmak, O’nun gösterdiği yoldan ayrılmamaktır. İnsanların yaratılışları ayrı ayrı olduğu için tasavvuf yolları da ayrılmıştır. Bu ümmetin sonra gelen evliyâsı, Resûlullah’tan gelen feyizlere, nûrlara iki yoldan kavuşmuştur. Birisi nübüvvet yolu, diğeri de vilâyet yoludur. Müslümanlar, nübüvvet yolunun bütün marifetlerine, Hazreti Ebû Bekir vasıtası ile kavuşmuşlardır. Eshâb-ı kiramın hepsi, Allahü teâlâya bu yoldan kavuştular.</p><p>Ebû Bekr-i Sıddîk ( radıyallahü anh ) Neseb ilminde de yükselmişti. Arapların soylarına âit vak’aları (olaylar) en iyi bilendi. Aralarındaki kan davalarını halleder, O’nun hakemliğine ve kararlarına itirazları olmazdı.</p><p>Hazreti Ebû Bekir’in fazîletleri, üstünlükleri çoktur. Bunların her biri, Kur’ân-ı kerîm’in, hadîs-i şerîflerin ve Eshâb-ı kiram ile diğer din âlimlerinin haber vermesiyle anlaşılmıştır. Bu ümmet içinde, Peygamberimizden ( aleyhisselâm ) sonra olma se’âdetinin sahibi, Ebû Bekir Sıddîk’dır. Çünkü dîni kuvvetlendirmek ve Peygamberlerin efendisine yardım etmek için, malını dağıtmakta, cihad etmekte, yani düşmanlarla şiddetli mücadele etmek ve şânını, şerefini kaybetmekte, öncelerin öncesi odur. Ebû Bekir Sıddîk’ın ( radıyallahü anh ) diğer müslümanların en üstünü olmasının sebebi, imâna gelmekte, malının çoğunu ve canını feda etmekte ve her türlü hizmette, başkalarının önünde bulunmasıdır. Hadid sûresinin onuncu âyetinde: “Mekke-i Mükerreme’nin fethinden önce malını veren ve cihâd eden kimseye, fetihden sonra malını dağıtan ve cihâd edenden daha büyük derece vardır. Allahü teâlâ hepsine Cenneti va’d etti” âyet-i kerîmesi, onun için indirilmiştir ve yine Tevbe sûresinin yüzüçüncü âyetinde, “Önce imâna gelenlerden, her fazilette öne geçenlerden, hem Mekke’den gelen Muhacirlerden, hem de Medine’de bunları karşılayıp, yardım eden Ensârdan, önde olanlardan ve iyilikte bunların izinde gidenlerden Allahü teâlâ râzıdır. Hepsini sever. Onlar da, Allahü teâlâdan râzıdır. Allahü teâlâ, onlara Cenneti hazırladı. Cennette sonsuz kalacaklardır” buyuruldu.</p><p>Feth sûresi onsekizinci âyetinde, “Ağaç altında, sana söz veren mü’minlerden, Allahü teâlâ elbette râzıdır” müjdesine, Ebû Bekir ( radıyallahü anh ) de dahildir. Nitekim Resûlullah ( aleyhisselâm ) de “Ağaç altında benimle sözleşenlerden hiçbiri Cehenneme girmez!” buyurdu. Bu sözleşmeye “Bi’at-ür-Rıdvân” denir. Çünkü, Allahü teâlâ, bunlardan râzıdır. Bunlar, bindörtyüz kişi idi.</p><p>Bedir Gazâsında, Ramazan-ı şerîfin onyedinci Cuma günü, Temmuz ayının öğle sıcağında, iki taraf hücum etmişti. Resûlullah ( aleyhisselâm ) Ebû Bekir, Ömer, Ebû Zer, Sa’d ve Sa’îd ile (radıyallahü anhüm) kumanda yerinde oturmuştu, İslâm askeri sıkıntı çekiyordu. Sa’d ve Sa’îd’i ( radıyallahü anh ) yardımcı gönderdi. Sonra Ebû Zer’i ( radıyallahü anh ) gönderdi. Sonra, Ömer’i ( radıyallahü anh ) gönderdi. Bir saat geçti. Ebû Bekir, sıkıntının azalmadığını görerek, kılıcını çekip, atını sürerken, Resûl-i Ekrem ( aleyhisselâm ) elinden tutup, “Yanımdan ayrılma ya Ebâ Bekir! Bedenime ve kalbime gelen her sıkıntı, senin mübârek yüzünü görmekle hafifliyor. Seninle kalbim kuvvetleniyor.” buyurdu. Hicretten evvel altı köle âzâd etmiştir. Yedinci olarak Bilâl-i Habeşî’yi ( radıyallahü anh ) âzâd edince, hakkında Leyl sûresi onyedinci: “Takvâ sahibi olan Cehennem ateşinden uzaklaştırılacaktır” âyet-i kerîmesi indirildi. İbni Ömer ( radıyallahü anh ) Resûlullah’dan ( aleyhisselâm ) bildirdi. Resûlullah ( aleyhisselâm ), Hazreti Ebû Bekir’e: “Sen benim havuz başında ve mağarada arkadaşımsın” buyurdu. Resûlullah ( aleyhisselâm ) kâfirlerden mağarada saklanınca, gizli ve aleni herşeyine vâkıf olan sadece Ebû Bekir idi. O ise, sâdık, sıddîk, muhlis mü’minlerdendi. Halini bildiği için, bu korkulu yerde onunla arkadaşlığı tercih etti. Bu hicret Allahü teâlânın izni ile idi. Demek ki, Allahü teâlâ, Habîbine, başka akraba ve yakınlarını değil, özellikle Hazreti Ebû Bekir Sıddîk’ı arkadaş etti. Bu özellik Ebû Bekir’in ( radıyallahü anh ) şerefini ve diğerlerinden üstün olduğunu göstermektedir.</p><p>Hazerde ve seferde Resûlullahdan hiç ayrılmadı, hep yanında bulundu. Bu da Resûlullaha olan sevgisinin doğruluğunu, O’nun arkadaşı olduğunun açık delîlidir. Resûlullahı o kadar severdi ki, malını, canını, her şeyini O’nun için feda etmiş ve her an fedaya hazır halde idi.</p><p>Tevbe sûresi kırkıncı: “Mekke kâfirleri onu Mekke’den çıkardıklarında ikinin ikincisi, (ya’nî Hazreti Ebû Bekir) ile mağaradaydılar” âyeti ile, Allahü teâlâ onu, Resûlullahın ikincisi kıldı. Bunda Hazreti Ebû Bekir için son derece üstünlük vardır. Bazı âlimler, Hazreti Ebû Bekir, çoğu zaman Resûlullahın yanında idi, dediler.</p><p>Resûlullahı insanları imâna davet etti. Ebû Bekr-i Sıddîk îmân edenlerin birincisi oldu. Böylece imânda O’nun ikincisi oldu. Sonra Hazreti Ebû Bekir insanları Allah’a ve Resûlüne imâna çağırdı. Birçokları bu çağrıyı kabûl etti. Böylece davette de ikincisi oldu. Her savaşta Resûlullahın yanında idi. Bedir’de de O’nun ikincisidir. Resûlullahı hastalanınca, O’nun yerine insanlara imam olup, öne geçti. Bu husûsta da ikinci oldu. Resûlullahdan sonra O’nun türbesine defin olunmada da ikincisi oldu. Bunlar hep O’na en yakın olma delîlleridir. Allahü teâlâ, Resûlünün arkadaşı olarak, Hazreti Ebû Bekir’i Kur’ân-ı kerîm’de bilhassa bildiriyor ve: “O vakit Peygamber, arkadaşına, mahzûn olma!” diyordu” buyuruyor. Üçüncüleri Allahü teâlâ idi. Allahü teâlânın kendisiyle olduğu bir kimse ise, şüphesiz, şeref ve fazîlet yönünden diğerlerinden üstündür.</p><p>Hazreti Ebû Bekir’in ismi geçince, Hazreti Ömer şöyle dedi: “Ömrümdeki bütün amelimin Hazreti Ebû Bekir’in, bir gün ve gecelik ameli gibi olmasını isterdim. O’nun o mes’ûd gecesi ki, Resûlullah ( aleyhisselâm ) ile birlikte mağaraya gitti. Mağaraya varınca, “Allah için, yâ Resûlallah içeri girmeyin! Ben gireyim, içerde zararlı bir şey varsa, bana gelsin, mübârek zâtınıza bir keder, bir elem gelmesin” dedi ve içeri girdi. İçeriyi süpürüp temizledi. Sağında solunda birçok irili ufaklı delikler gördü. Hırkasını parçalayıp, delikleri kapadı. Bir iki delik kaldı. Onları da ayakları ile kapayıp, sonra Resûlullaha, içeri girmesini söyledi. Resûlullah ( aleyhisselâm ) içeri girdi ve mübârek başını Ebû Bekir’in kucağına koyup uyudu. Ayağını yılan soktu. Resûlullah uyanır korkusuyla, sabredip, hiç hareket etmedi. Gözyaşı Resûlullahın mübârek yüzüne damlayınca: “Ne oldu yâ Ebâ Bekir?” buyurdu.</p><p>Hazreti Ebû Bekir ayağım ile kapattığım delikten bir yılan ayağımı soktu. Ayağımı çekersem çıkıp size zarar vereceğinden korkuyorum, dedi. Resûlullah ( aleyhisselâm ) ayağını çek buyurdular. Ayağını çekince heybetli ve zehirli bir yılan çıktı. “Ey utanmaz yılan, benim mağara arkadaşıma, sırdaşıma eziyyet etmeğe Allahü teâlâdan korkup, benden utanmıyor musun?” buyurdu. Yılan, “Ey Allahın Habîbi, insanların, cinnin Peygamberi. Sana yalnız insanlar değil, hayvanlar, kuşlar, yılanlar, karıncalar, hepsi âşıktır. Hattâ bu köleniz gözü yaşlı, büyüklerimizden yüksek vasıflarınızı dinlemiş, mübârek yüzünüzü görmeğe âşık olmuştur. Bu mağarayı şereflendireceğinizi biliyordum. Onun için çok zamandan beri bu sıkıntılı mağarada gece gündüz demeyip yolunuzu bekliyordum. Sıddîk, bu karanlık mağaraya sabahı, siz de güneşi getirdiniz. Fakat Sıddîk, sizi görmeme mani olunca benden korku ve haya kalktı. Bu küstahlığa cesâret ettim.” diyerek özür diledi. Resûlullah ( aleyhisselâm ) özürünü kabûl etti. Hazreti Ebû Bekir’in yarasına mübârek tükrüğünden sürdü. Hemen iyi oldu.</p><p>Peygamberimize, ( aleyhisselâm ) bir gümüş yüzük hediye getirmişlerdi. Hazreti Ebû Bekir’e, “Yâ Atîk, bu yüzüğü bir kuyumcuya götür. Üzerine (Lâ ilahe illallah) yazılsın.” buyurdu. Hazreti Ebû Bekir yüzüğü alıp kuyumcuya götürdü. Bu yüzüğün üzerine “Lâ ilahe illallah Muhammedün resûlullah” yaz, dedi. Resûlullah ( aleyhisselâm ), böyle emretmemişdi. Fakat Allahü teâlânın ism-i şerîfi ile Resûl-i Ekrem’in ism-i şerîfinin ayrı olmasını uygun görmemişti.</p><p>Kuyumcu Hazreti Ebû Bekir’in söylediği gibi yazdı. Hazreti Ebû Bekir kuyumcudan alıp, Resûlullaha ( aleyhisselâm ) götürürken Hak teâlâ Cebrâil aleyhisselâma, “Çabuk git, Habîbimin yüzüğüne Ebû Bekir ismini yaz, çünkü Ebû Bekir benim ismim ile Habîbimin isminin ayrı olmasını uygun bulmadı. Ben de Habîbimin isminden Ebû Bekir’in ismini ayırmağı uygun görmedim” buyurdu. Cebrâil aleyhisselâm derhal yetişip, mübârek yüzük Hazreti Ebû Bekir’in elinde iken ve haberi yok iken yüzüğe Ebû Bekir ismini yazdı. Sonra Ebû Bekir ( radıyallahü anh ) yüzüğü Sultân-ı enbiyâya teslim etti. Resûl-i Ekrem ( aleyhisselâm ) yüzüğe baktılar. Yüzüğün üzerinde (Lâ ilahe illallah Muhammedün Resûlullah, Ebû Bekir Sıddîk) yazılı idi. Hazreti Ebû Bekir’e bu yüzüğün üstüne yalnız Lâ ilahe illallah yazılması söylenmişti. Halbuki fazla yazılmış hikmeti nedir? diye sordular. Hazreti Ebû Bekir çok utandı, terledi. Bir cevap vermeden Cebrâil aleyhisselâm gelip, Hak teâlânın selâmını söyledikten sonra, Ebû Bekir’in kendi adının yazıldığından haberi yoktur, ben yazdırdım. Habîbim üzülmesin buyurduğunu söyledi ve olanları anlattı.</p><p>Hazreti Ebû Bekir, müslüman olunca Allahü teâlânın rızası, Habîbullahın aşkı için seksenbin altın fakîrlere sadaka verdi. Kırkbin altını gizli, kırkbini de aşikâre vermişti. Bundan sonra giyecek elbisesi bile kalmamıştı. Sonra eski bir mutaf (keçi kılından dokunmuş elbise) eline geçti. Arkasına giydi. Namaz vakitleri haricinde göğsüne kadar tandıra girer, mutafı arkasına alırdı. Namazları evinde kılardı. Böylece üç gün geçti. Resûlullah ( aleyhisselâm ) dördüncü gün sabah namazından sonra Eshâb-ı kirama dönerek,“Ebû Bekir Sıddîk üç gündür mescide gelmiyor. Acaba hasta mıdır, gidip hatırını soralım” buyurdular. O sırada Cebrâil aleyhisselâm siyah mutaf giymiş vaziyette geldi. Resûl-i ekrem Cebrâil aleyhisselâmı görünce rengi değişti. Ey kardeşim Cebrâil bu ne haldir? diye sordular. Yâ Resûlallah gökteki bütün melekler böyle giydiler, dedi. Neden bu şekilde giydiler diye sorunca, Yâ Resûlallah! Hazreti Ebû Bekir Hak teâlânın rızası ve senin dinin uğruna, kırkbini gizli, kırkbini de aşikâre olarak seksenbin altın sadaka verdi. Hiç giyeceği kalmadığı için üç gündür mescide gelemedi. Hak teâlâ sana selâm edip, Hazreti Ebû Bekir’e bir elbise gönderilmesini emir buyurduğunu haber verdi. Resûl-i Ekrem ( aleyhisselâm ) eshâbına, “Kimde bir fazla elbise varsa versin! Hak teâlâ ona çok sevâb verip, Firdevs Cennetinde bana komşu yapacaktır.” buyurdu. Eshâb-ı kiramın hiçbirinin fazla elbisesi yoktu. Sonunda bir Sahâbî başka birisinden bir elbise bulup, Hazreti Ebû Bekir’e gönderdi. Hazreti Ebû Bekir o elbiseyi giyip, Resûl-i Ekrem’in huzûru ile şereflenmek için yola çıktı. Henüz huzûra varmadan Cebrâil aleyhisselâm gelip, Yâ Resûlallah! Hak teâlâ sana selâm edip, Ebû Bekir’i karşılamanızı emir buyurdu, dedi, Resûlullah ( aleyhisselâm ) Hazreti Ebû Bekir’e karşı çıkıp musâfeha etti. Bütün Eshâb-ı kiram da musâfeha edip, hepsi candan Hazreti Ebû Bekir’e duâ ettiler.</p><p>Eshâb-ı kiramın büyüklerinden Ebû Sa’îd-i Hudrî ( radıyallahü anh ) şöyle bildiriyor: Birgün Resûlullah ( aleyhisselâm ) hutbe okuyordu. Hutbelerinde: “Allahü teâlâ bir kulunu dünyâ ile kendi katında olan arasında serbest bıraktı. O da, Allahü teâlâ katında olanı seçti” buyurdu. Hazreti Ebû Bekir bunu duyunca ağladı. Kendi kendime, bu zatı hangi şey ağlatıyor. Kulunu Allahü teâlâ, dünyâ ile kendi katında olan arasında serbest bıraktı, o da Allahü teâlâ katında olanı seçti. Ebû Bekr-i Sıddîk bizim en âlimimiz idi. Resûlullahın ( aleyhisselâm ) Ona, “Ey Ebû Bekir, ağlama! Arkadaşlığı ve malı bana Ebû Bekir’den daha bereketli olan yoktur. Eğer ümmetimden dost edinseydim, Ebû Bekir’i edinirdim. Fakat İslâm kardeşliği ve muhabbeti vardır.” Hazreti Ebû Bekir’in mescide açılan kapısı hariç, diğer bütün kapıları kapattırdı. “Onun kapısında nûr görüyorum.” buyurduğundan, âlimler, bu kendisinden sonra onun halifeliğine işârettir, dediler.</p><p>İbni Münzir, Hazreti Ali’den ( radıyallahü anh ) bildirir: “Bu ümmetin Resûlullahdan sonra en üstünü Ebû Bekir, sonra Ömer, sonra Osman’dır ( radıyallahü anh )” sonra da kendisinin olduğunda ittifâk vardır. Hazreti Ebû Bekir’den başka hiç kimse Cebrâil aleyhisselâmdan vahiy işitmemiştir.</p><p>Resûlullah efendimiz, Mi’râc gecesi Cebrâil aleyhisselâma: “Ümmetimin hepsine sual, hesap var mıdır?” diye sordu. “Ebû Bekir’den başka herkese vardır. Ona, (Buyur! Hesapsız Cennete gir!) denilecektir. O da (Yâ Rabbî! Dünyâda beni sevenleri bana bağışla, onlarla birlikte Cennete girelim) diyecektir.”</p><p>Diline hâkim olmak, lüzumsuz hiçbir söz söylememek için mübârek ağzına taş koyardı. Mecbûr olmadıkça asla dünyâ kelâmı söylemezdi. Bir hadîs-i şerîfte: “Ebû Bekir’in imânı, bütün mü’minlerin imânları ile tartılsa, Ebû Bekir’in imânı ağır gelir” buyuruldu.</p><p>Hazreti Ömer anlatır: “Tebük gazâsında, Resûlullah ( aleyhisselâm ) herkesin sadaka getirmesini emir buyurmuştu. O sırada benim de malım çok idi. Her zaman Hazreti Ebû Bekir hepimizden fazla sadaka verirdi. Bu sefer de ben en fazla vereyim düşüncesiyle malımın yarısını götürdüm. Resûlullah, “Ey Ömer evine ne kadar mal bıraktın!” buyurdu. Bunun kadar da evimde var dedim. O esnada, Ebû Bekir ( radıyallahü anh ) geldi. Resûlullah ( aleyhisselâm ) O’na da, “Evine ne kadar mal bıraktın!” buyurdu. Hiç bir şey bırakmadım dedi.“İkinizin arasındaki fark, cevaplarınız arasındaki fark kadardır.” buyurdu.</p><p>Hazreti Ebû Bekir ile Ebûdderdâ ( radıyallahü anh ) beraber bir yolda giderken, dar bir yere geldiler. Hazreti Ebûdderdâ önde, Hazreti Ebû Bekir arkada yürürlerdi. O sırada, karşıdan Resûl-i Ekrem parlak ay gibi göründü. Hazreti Ebûdderda’ya hitaben: “Neden Ebû Bekir’in önünde yürüyorsun! Onun daha üstün olduğunu bilmiyor musun? Böyle gitmek edebe aykırı değil midir?” buyurdu. Ebûdderdâ ( radıyallahü anh ) hatasını anlayıp tevbe etti.</p><p>Birgün Eshâb-ı kiram Resûlullaha, Hazreti Ebû Bekir’den şikâyet için gelip, “Yâ Resûlallah! Hazreti Ebû Bekir, odasında yalnız başına ciğer kebabı yer, kokusunu duyarız, bizi hiç davet etmez” dediler. “Bir daha böyle yaptığında, bana haber verin, beraber evine gidelim!” buyurdu. Birgün haber verdiler. Resûl-i ekrem, hemen kalkıp, Hazreti Ebû Bekir’in evine gitti. Ateş ve kebap yoktu. “Yâ Ebâ Bekir, sen ciğer kebabı yiyor muşsun, bize de var mıdır?” buyurdu. Yâ Resûlallah, ben ciğer kebabı yemiyorum, pişen kendi ciğerimdir, dedi. Resûlullah, bunun nasıl olduğunu sorunca: “Hak teâlâ, bana İslâm Dinini nasîb etti. Habîbine dost eyledi. Eshâb-ı kiram arasında büyük yer verdi. Acaba kıyâmet gününde hâlim ne olur, bu kadar ni’metin şükrünü yapabilir miyim, diye korktuğumdan, ciğerim kebap oluyor” cevabını verdi. Bunu işitince, Eshâb-ı kiramın, Hazreti Ebû Bekir’e olan muhabbetleri daha çok arttı.</p><p>Birgün Resûlullah efendimiz, Eshâbı ile mescidde otururken, Cebrâil aleyhisselâm geldi. Resûl-i Ekrem’e, Hazreti Ebû Bekir’in bir saat ibâdeti yetmiş yıllık ibâdet yerini tutar, dedi. Resûl-i Ekrem, birşey söylemeyip, Hazreti Bilâl’e Ebû Bekir’i ( radıyallahü anh ) çağırmasını emir buyurdu. Hazreti Ebû Bekir’e haber gidince, hemen yola çıktı. Resûlullah Hazreti Ebû Bekir’i karşıdan görünce, karşılayıp, yanına oturttu. Evde ne yapıyordun diye sordu. Hatırıma şu gelmişti: “Hak teâlâ Cenneti ve Cehennemi yarattı. Her ikisini de dolduracağını diledi (takdîr etti). Hak teâlâdan, vücudumu Cehennemi dolduracak kadar büyük yapmasını diledim. Böylece hem Hak teâlânın takdîri yerine gelmiş, hem de bütün insanlar Cehennem korkusundan kurtulmuş olurlar cevabını verdi. Eshâb-ı kiram, Hazreti Ebû Bekir’in bu yüksek arzulu duâsını çok beğenip, O’na, hayır duâ ettiler.</p><p>Resûl-i Ekrem bir gün: “Bu gün içinizde oruçlu olan var mıdır?” buyurunca; Hazreti Ebû Bekir, ben oruçluyum, dedi. “İçinizde kim, bugün cenâzede bulundu?” buyurdu. Hazreti Ebû Bekir, ben bulundum, dedi. Yine: “İçinizden kim, bugün bir fakîre yemek verdi?” buyurdu. Hazreti Ebû Bekir, ben verdim cevabını verdi. Sonra: “İçinizden kim, bugün hasta yokladı?” buyurdu. Hazreti Ebû Bekir, ben yokladım dedi. Bunun üzerine Resûl-i Ekrem ( aleyhisselâm ): “Bu kadar hasletlerin bulunduğu kimse, muhakkak Cennete girer” buyurdu. Cennete girmekten maksat, kötü işlere yapılan cezayı görmeden, hesapsız Cennete girmektir, denilmiştir.</p><p>Resûlullah efendimiz ( aleyhisselâm ) bir hadîs-i şerîfte buyurdu ki: “Bize her ni’met verene, iyilik edene mükâfatını verdik. Fakat Ebû Bekir’in iyiliğinin, ikramının karşılığını veremedik. O’na, Hak teâlâ hazretleri, kıyâmette ikramda bulunacak, mükâfatını verecektir. Bana Ebû Bekir’in malının verdiği fayda gibi hiç kimsenin malının faydası olmadı. Dost edinseydim, Ebû Bekir’i edinirdim. Fakat ben Hak teâlânın dostuyum.” Hazreti Ömer: “Hazreti Ebû Bekir, bizim Seyyidimiz, büyüğümüz, hayırlımızdır. Resûl-i Ekrem’e hepimizden çok sevgilidir” buyurmuştur.</p><p>Hazreti Ebû Bekir, Resûlullahın vefâtından sonra, her geçen gün biraz daha zayıflıyordu. Birgün kızı Âişe-i Sıddîka hazretleri bu zayıflamanın sebebini sordu. Cevabında: “Beni, Muhammed aleyhisselâmın ayrılığı böyle zayıflattı” buyurdu.</p><p>Hazreti Âişe anlatır: Babam vefât edince, Eshâb-ı kiram nereye defn edelim diye tereddüde düştüler. O halde uyumuşum. Kulağıma, “Dostu dosta kavuşturun” diye bir ses geldi. Uyandım, Eshâb-ı kirama anlattım. Onlar da aynı sesi işittiklerini söylediler. Hatta mescidde namaz kılanlar da, işittik dediler. Artık müşavereye lüzum kalmamıştı. Habîb-i Ekrem’in yanına defn ettiler.</p><p>Hazreti Ebû Bekir, son hastalığında: “Halifeliği kime bırakacağım husûsunda tekrar istihâre ettim. Hak teâlâdan, rızâsına uygun olmasını diledim. Bilirsiniz, yalan söylemem. Hiçbir akıllı kimse de, Hakteâlâya kavuşma zamanında kendisine iftira edilmesini istemez ve müslümanları aldatmayı uygun bulmaz” buyurdu. Orada bulunan Eshâb-ı kiram, ey Allah’ın Resûlünün halifesi! Senin doğruluğunda şüphemiz yoktur. Söyleyeceklerini söyle dediler. Şöyle buyurdu: Gecenin sonuna doğru uyumuşum. Resûl-i Ekrem’i rüyada gördüm. İki beyaz elbise giymişti. O elbiselerin eteklerini ben tutuyordum. O sırada elbiseler yeşil olup, parlamağa başladı. Bakanların gözlerini alırdı. İki yanında, uzun boylu, gayet güzel yüzlü, nûr elbiseli ve bakanlara neşe veren iki kimse vardı. Resûl-i Ekrem selâm verip musafeha etmekle beni şereflendirdi. Mübârek elini göğsüme koydu. Üzüntüm gitti. “Yâ Ebâ Bekir, seni çok özledik, kavuşma zamanı yaklaştı” buyurdu. Uykuda o kadar ağlamışım ki, evdekiler uyanmışlar. Sonradan bana söylediler. Ben de seni özledim, yâ Resûlallah dedim. “Bu ümmet için âdil, sâdık, yerde ve gökte herkesin rızasını kazanmış, zamanın en temiz olan Fârûk’u (Hazreti Ömer’i) halife seç!” buyurdular. Yanındakileri göstererek: “Bunlar, dünyâda vezirlerin, vefâtın zamanında yardımcıların, Cennette komşularındır. Bana senin isminin gökte melekler arasında, yerde halk arasında Sıddîk olduğunu haber verdiler” buyurdu. Yâ Resûlallah, anam babam sana feda olsun, bu iki kişiyi tanıyamadım ve onlar gibi kimse de görmedim, dedim. “Bunlar Cebrâil ve Mikâil’dir” buyurdular. Sonra gittiler. Uyandım. Yüzüm gözyaşlarımdan ıslanmış, evdekiler baş ucumda ağlıyordu.</p><p>Hazreti Ebû Bekir ( radıyallahü anh ) ölüm hastalığında çocuklarını Hazreti Âişe’ye, iki oğlan, iki kız olarak ısmarladı. Hazreti Âişe, benim bir kız kardeşim var, ikincisi hangisidir? diye sordu. “Hanımım hâmiledir. Kızı olacağını zan ediyorum” buyurdu. Hakîkaten vefâtından sonra, hanımının bir kızı oldu.</p><p>Hazreti Ebû Bekir ( radıyallahü anh ), hicretin onüçüncü yılında vefât edince, Medine’de herkes ağladı. Hazreti Ali ( radıyallahü anh ) işitince, ağlayarak geldi ve “Hilâfet bugün tamam oldu” buyurdu. Kapı önünde durup:</p><p>Yâ Ebâ Bekir! Sen, Resûlullahın sevgilisi, arkadaşı, dert ortağı, sırdaşı ve müşaviri idin. Önce İslama gelen sensin. Senin imânın, hepimizin imânından daha saf oldu. Senin yakînin, daha kuvvetli, Allah’dan korkun daha büyük oldu. Herkesten zengin, herkesten daha cömert sen idin. Resûlullaha en şefkatli, en yardımcı, sen idin. Resûlullah ile sohbetin, hepimizin sohbetinden daha iyi idi. Hayır sahiplerinin birincisi sensin. Senin iyiliklerin, hepimizinkinden çoktur. Her iyilikte ileridesin. Resûlullahın huzûrunda, senin derecen en yüksek oldu. O’na en yakın, sen oldun. İkramda, ihsânda, güzel huylarda, boyda, yaşda, O’na en çok benzeyen, sen oldun. Allahü teâlâ, sana, çok mükâfat versin ki, Resûlullaha herkes yalancı derken sen, doğru söylüyorsun, inandım dedin. Sen, O’nun kulağı ve gözü gibi idin. Allahü teâlâ seni, Kur’ân-ı kerîmde (sıdk) ismi ile şereflendirdi. Resûlullaha, en sıkıntılı zamanlarında yardımcı oldun. Sulhda, O’nun huzûrunda, harplerde, O’nun yanında idin, O’nun ümmetinin halifesi, O’nun dininin koruyucusu idin. Câhiller dinden çıkarken, sen İslâm dinine kuvvet verdin. Herkes şaşırdığı zaman, sen kükremiş arslan gibi ortaya çıktın. Herkes dağılırken sen Muhammed Mustafa’nın ( aleyhisselâm ) yolunu tuttun. Eshâbın az konuşanı ve en belîği, edîbi sen idin. Her sözün, her buluşun doğru, her işin temizdi. Gönlün herkesten kuvvetli, yakînin hepimizden sağlam idi. Her işin sonunu, önceden görür, geri kalmışları İslama sokarak aydınlatırdın. Mü’minlere şefkatli, af edici baba idin. İslâm’ın ağır yükünü sen taşıdın, İslâm’ın hakkını herkes elden kaçırırken, sen yerine getirdin. Sen rüzgarların oynatamıyacağı bir dağ gibi idin. İşin doğruluk idi, ilim idi. Sözün mertçe, doğruyu bildirmek idi. Gerici düşüncelerin, bozuk inançların kökünü kazıdın. Hak dinin ağacını diktin. Güçlükleri, müslümanlara kolaylaştırdın. Küfür ve mürtedlik ateşini söndürdün. Allah’ın dinini, sen doğrulttun. İslama, imâna sen kuvvet oldun. Göklerde, melekler arasında, senin derecen çok büyüktür. Muhacirler ve Ensâr arasında, senden ayrılık yarası çok derindir) buyurdu. Ve çok ağladı. Mübârek gözlerinden yaşlar aktı. Sonra: “Allahü teâlânın kaza ve kaderine râzı olduk. Verdiği elemleri kabûl ettik. Yâ Ebâ Bekir! Resûlullahdan ayrılık acısından sonra, bize senin vefâtından daha acı bir musîbet gelmedi. Sen mü’minlere sığınak, dayanak ve gölge idin. Münâfıklara karşı çok sert ve ateşli idin. Allahü teâlâ, seni Muhammed aleyhisselâmın huzûruna kavuştursun! Bize, senden ayrılma acısı için sabırlar ve ecirler versin! Bizleri, senden sonra, azmaktan, sapıtmaktan korusun” buyurdu. Eshâb-ı kiramın hepsi, sessizce, Hazreti Ali’nin sözlerini dinledi. Sonunda hepsi, hüngür hüngür ağladı.</p><p>Yine Hazreti Ali, ilk İslâm’a gelen ve en önce Resûlullah ( aleyhisselâm ) ile kıbleye karşı namaz kılan Ebû Bekir’dir” buyurdu. O’nun her sözü, dinleyenin ve okuyanın kalbine tesir etmektedir.</p> [toggle title=”Hz. Ebu Bekir’in (r.a.) Sözleri” load=”hide”]<p>Buyurdu ki:</p><p>“Takvâ akıllıca yapılan işlerin en güzelidir. Hakka asî olmak ahmakça yapılan işlerin en çirkinidir. Verilen emâneti yerine getirmek en üstün doğruluk sayılır. Hıyânet olarak da, en önde yalan gelir.”</p><p>Bir defasında bilmeden şüpheli birşey yiyip hemen anlayınca zorla istifra edip, midesini boşalttı ve sonra şöyle duâ etti: “Allahım, bilmeden yaptım. Çıkarabildiğim kadarını çıkardım. Beni bundan ve damarlarımda kalanlardan sorguya çekme!”</p><p>Birine nasîhat veriyordu. Sonunda şöyle buyurdu: “Ey kardeşim, sana yaptığım tavsiyeyi aklında tut ve kaybolmamasına dikkat et! Ölümü özüne sevdir. Nasıl olsa gelecek.” Çok kerre dilini parmağıyla tutar ve: “Başıma gelen herşey bunun yüzündendir” derdi. Binekte iken devesinin yuları düşse, verin demez, deveyi çöktürür alırdı. Sebebini sordular, “Resûlullah bana, insanlardan birşey isteme diye emretti” buyurdu.</p><p>“Allah sevgisini hâlis olarak tadanı, bu sevgi, dünyâyı istemekten alı koyar ve bütün insanlardan uzaklaşır, kesilir.”</p><p>“Ömrünü faydasız, boş şeylerle geçiren, tarlaya tohum ekme vaktini kaçırmış olur. Vaktinde tohum ekmeyen ise, hasat zamanında pişman olur.”</p><p>“Ne söyleyeceğine ve ne zaman söyleyeceğine dikkat et!”</p><p>Ordu kumandanlarını bir yere gönderdiği zaman, onlara: “Kadınları öldürmeyiniz, çocuklara dokunmayınız, ihtiyârlara tecâvüz etmeyiniz, meyvalı ağacı kesmeyiniz, ma’mur yerleri tahrip etmeyiniz, haddi tecâvüz etmeyiniz, korkmayınız ve gıdadan başka bir maksatla koyun ve deve kesmeyiniz ve manastırlarına çekilmiş insanlara zarar vermeyiniz” diye emirler ve nasihatler verdi.</p><p>Bir hutbesinde buyurdu ki: “Ey insanlar! Allah’tan af ve afiyet isteyiniz. Çünkü mü’mine, İslâm’dan sonra af ve afiyetten daha hayırlı bir şey verilmemiştir.”</p><p>“Müslümanlardan hiçbiri, diğerini hakîr görmesin! Zira müslümanların küçüğü, Allah yanında büyüktür.”</p><p>“Allahü teâlâdan, kendisini, kıyâmet gününde cehennem ateşiden korumasını isteyen bir kimse, mü’minlere karşı çok merhametli ve ince kalbli davransın!”</p><p>Oğlu Abdurrahmân’ı, komşusu ile münâkaşa ederken gördü ve oğluna gücenerek: “Oğlum, komşu ile dedikodu yapma! Şu gördüğün insanlar dağılır gider ve sen yine komşunla başbaşa kalırsın” dedi.</p><p>Yine bir hutbesinde: Ey insanlar!</p><p>Allahü teâlânın “Ey imân edenler, siz kendinize bakınız, siz doğru yolda bulundukça, yoldan çıkanların size zararı olmaz” (Mâide-105) âyet-i celîlesini okuyorsunuz, fakat onu yerine koymuyor, başka mânâda kullanıyorsunuz. Zira ben, Resûl-i Ekrem’den şöyle buyurduğunu işittim: “İnsanlar kötülüğü görüp mani olmadıkları zaman, Allahü teâlânın, onların hepsini azâba uğratmasından korkulur” dedi.</p><p>Bir gün Eshâb-ı kirama hitaben buyurdu ki: “Allahü teâlâ size dünyâyı fethettirecek, kapılarını açacaktır. Siz, ihtiyâcınızdan fazlasını almayınız!”</p><p>“Bilmiş ol ki, sabah namazını kılan kimse, Allah’ın himâyesindedir. Allah’ın hakkını küçümseme, zira yüzüstü seni Cehenneme atar.”</p><p>“Allahü teâlâya olan hâlis sevginin zevkine varan, dünyalıktan vazgeçer ve bütün insanlardan yüz çevirir.”</p><p>Hazreti Ömer’e şöyle tavsiye buyurdu: “Hak ağırdır. Ağır olduğu kadar da acıdır. Ve aynı zamanda faydalıdır. Bâtıl ise hafif ve aynı zamanda belâlı ve zararlıdır. Eğer tavsiyeme uyarsan, henüz erişemediğin ve mutlak sûrette sana ulaşacak olan ölümden sevimli bir şey senin için olamaz. Vasıyyetime uymazsan da gaybda olan ölümden daha çok buğz ettiğin bir şey olmaz. Halbuki onu önlemeğe gücün yetmez.”</p><p>“Kişinin kelâmı, aklının beyânı, faziletinin tercümanıdır.” Yine bir hutbesinde buyurdu ki: Bütün hamd ve senalar Allahü teâlâya mahsûstur. O’na hamd eder. O’ndan yardım dilerim. O’ndan af niyaz eder, O’na inanır, O’na güvenirim. Hidayeti Allah’tan bekler, sapıklık düşüklük, şüphe ve körlükten O’na sığınırım. Allah’ın dürüst yürümeyi nasip ettiği kişi dosdoğru yol alır, onun saptırdığı ise ne bir dost, ne de bir mürşid bulabilir.. Bütün varlığımla inanırım ki, Allah’tan başka ilâh yoktur. O tektir ve şeriki yoktur. Mülk ve saltanat O’nundur, hamd O’nadır. Dirilten de öldüren de O’dur. Ve O, hiç ölmeyen diridir. Dilediğini yüceltir, dilediğini alçaltın Bütün hayırlar O’nun elindedir, O, her şeye gücü yetendir.</p><p>Bütün varağımla inanırım ki, Muhammed Mustafa ( aleyhisselâm ) O’nun kulu ve Peygamberidir. “O’nu hak ve hakîkat olan dîni tebliğ vazîfesiyle göndermiştir ki, Hak din diğer dinlere galip gelsin. Putperestler beğenmeseler de bu böyledir.” (Tevbe 33). O’nu bütün insanlığa bir rahmet ve bütün insanlık için bir dayanak ve delîl olarak göndermiştir. O gönderildiği zaman insanlar, olabilecekleri hallerin en kötüsü içindeydiler. Bilgisizlik karanlıklarına gömülmüş durumdaydılar. Dinleri uydurma, davetleri yalan ve sahte idi. Allahü teâlâ hakîkat dînini Peygamberimiz Muhammed aleyhisselâm ile azîz kıldı.</p><p>Ey mü’minler, Allah sizin gönüllerinizi birbirinize ısındırdı. O’nun ni’meti sayesinde sizler kardeş haline geldiniz. Daha önceleri bir ateş çukurunun tam kenarında idiniz. Sizi oradan çıkaran O oldu. İşte, Allah size işâretlerini böyle apaçık gösterir ki, doğru yola kavuşabilirsiniz. O halde ey îmân edenler! Allah’a ve O’nun Resûlüne tam uyun! Allahü teâlâ: “Resûle uyan, Allah’a uymuş demektir. Eğer yüz çevirirlerse ey Peygamberim, bu onların bileceği bir şeydir. Biz seni onların başına bekçi göndermedik.”buyurmaktadır. (Nisa, 80).</p><p>Ey îmân edenler! Size her işte, her durumda Allahü teâlâdan korkmanızı nasîhat ederim. Hoşunuza giden işler kadar, size zor gelen durumlarda da hakîkate sarılın. Şunu bilin ki, doğru söz dışında hiçbir kelâm hayır ve yarar getirmez. Yalan söyleyen, yaradılış hikmetini saptırmış, bunu yapan ise, helak olmuştur. Ey insanlar! Büyüklenmekden sakının. Topraktan yaratılıp, yine toprağa dönecek olan bir varlığın kibirlenmesi de, ne demek oluyor? Bugün var, yarın yok olan bir varlığın kendini beğenmesi ne kadar anlamsız!..</p><p>Ey insanlar! Çalışın ve nefislerinizi, içinde yer alacakları ölüm ötesi için hazırlayın. Önünüzde çözümü zorlaşan şeyleri Allah’ın ilmine havale edin. Öbür âleme geçmeden önce bir şey hazırlayın ki, oraya vardığınızda karşınıza çıksın. Çünkü Allahü teâlâ, “Mahşer gününde herkes, dünyâda hayır ve kötülük olarak yaptığı her şeyi hazır bulacak ve isteyecek ki, kötülüklerle arasında uzak bir mesafe bulunsun. Allah size kendinden korkmanızı emreder. Allah kullarını çok esirgeyicidir.” (Âl-i İmrân-30).</p><p>O halde, Allah’tan korkun, O’nun emir ve yasaklarına iyice kulak verin. Sizden önce gelip geçenlerden de ibret alın. Ve unutmayın ki, Rabbinizin huzûruna mutlaka çıkarılacak ve küçük-büyük bütün davranışlarınızın karşılığını bulacaksınız. Bununla beraber Allah dilediğini bağışlayabilir. O bağışlayıcı ve affedicidir.</p><p>Kendinizi iyi tanıyın, sadece kendi noksanlarınızla meşgûl olun. Yardım istenilecek tek kudret sahibi Allahü teâlâdır. O’nun dışında hiçbir güç, ne yapabilir, ne bozabilir.</p><p>“Muhakkak Allah ve melekler, sürekli olarak O Yüce Peygambere salât ve selâm getirirler. Ey îmân edenler! Siz de o Yüce Peygamber’e salât ve selâm edin.” (Ahzâb-56)</p><p>Allah’ım! Kulun ve Peygamberin Muhammed Mustafa’ya ( aleyhisselâm ) salât ve selâmların en seçkiniyle salât ve selâm et! Bizleri de o âlemlerin Efendisine salât ve selâm etmekle şereflendir, yücelt! Bizleri, ona gönül verenler arasında haşr et! Bizleri onun havzından su içen bahtiyarlardan kıl! Allah’ım, sana boyun eğmemiz husûsunda bize yardımcı ol! Bizleri düşmanlarımız karşısında muzaffer kıl!..</p>','image/HzEbuBekir.jpg'),(3,'Hz. Selman-ı Farisi (r.a.)',2,'<h2> Hz. Selman-ı Farisi </h2>\r\n<br> \r\n<br><br>\r\n\r\nAslen İranlı olup, İsfehan yakınında bir köyde doğup, büyüdü. Gençliğinde mecûsî iken, hıristiyan rahibleriyle tanışıp, mecûsîliği terk etti. Kiliseye girip hıristiyan oldu. Çok ilim öğrenip âlim oldu. Sonra da uzun yıllar değişik yerlerde kaldı. Nihâyet Medine’ye gelip Peygamberimiz ( aleyhisselâm ) hicret edince maksadına kavuşup müslüman oldu ve Ehl-i beytten sayıldı. Müslüman olmadan önce, ismi Mabeh idi. Müslüman olunca, Peygamberimiz ( aleyhisselâm ), O’na Selmân ismini verdi. İranlı olduğu için de Fârisî denildiğinden ismi Selmân-ı Fârisî olarak meşhûr oldu. Nesebi ise; Mabeh bin Buzanşâh bin Mursilân bin Behbudah bin Firûz’dur. Lakabı Selmân-ül-Hayr, künyesi ise Ebû Abdullah’tır. <br><br>\r\n\r\n Ebü’l-Ferec ( radıyallahü anh ) buyurdu ki: Abdullah İbn-i Abbâs’ın ( radıyallahü anh ) yanında idim. Bana Selmân-ı Fârisî’nin bir gün hayatını şöyle anlattı: Selmân dedi ki: “Ben Fâris (İran)’ın, İsfehan şehrinin Cey köyündenim. Babam köyün en zengini olup, arazîmiz ve malımız çoktu. Ben babamın tek çocuğu idim. Beni herkesten çok severdi. Bunun için beni kız gibi yetiştirdi. Evden çıkmama izin vermezdi. Babam mecûsî (ateşperest) olduğu için mecûsîliği de bana evde tam bir şekilde öğretti. Evde devamlı bir ateş yanar biz ona tapar secde ederdik. Babamın malı ve mülkü çok olduğu için beni bir ara dışarıya çıkardı ve dedi ki: “Yavrum ben öldüğüm zaman bu malların sahibi sen olacaksın, onun için git mallarını ve arazilerini tanı.” Ben de “peki” deyip bahçelerimizi dolaştım. Bir gün tarlalara bakmaya gittiğimde bir hıristiyan kilisesine rastladım. Onların seslerini işittim. Gidip baktım ki, içerde ibâdet ediyorlar. Ben daha önce öyle bir şey görmediğim için çok hayret ettim. Zira bizlerin ibâdeti bir miktar ateş yakar ve ona secde ederdik. Fakat onlar görünmeyen bir Allah’a ibâdet ediyorlardı ve kendi kendime dedim ki, vallahi bunların dîni haktır ve bizimki batıldır. Onun için akşama kadar onları seyrettim. Tarlalarımıza gitmedim, akşam oldu. Onlara dedim ki: “Bu dînin aslı nerededir?” bana, “Bu dînin aslı Şam’dadır” dediler. “Peki dedim ben de Şam’a gitsem beni de bu dine kabûl ederler mi?” “Evet kabûl ederler” dediler. “Sizlerden yakında Şam’a gidecek kimseler var mıdır?” diye sordum “Bir müddet sonra bir kervanımız Şam’a gidecektir, diye cevap verdiler. (İsfehan’daki bu Hıristiyanlar, İsfehân’a Şam’dan gelmişlerdi ve sayıları da az idi.) <br><br> Ben bunlarla meşgûl olurken vakit geç oldu. Babam benim dönmediğimi görünce, beni aramak için adam göndermiş. Beni aramışlar bulamamışlar ve bulamadıklarını babama söylemişler. Tam bu sırada, ben de eve döndüm. Babam “Bu zamana kadar nerede kaldın. Seni aramadığımız yer kalmadı” dedi. Ben de “Babacığım ben bu gün tarlaları dolaşmak için yola çıktım fakat yolda karşıma bir nasrânî kilisesi çıktı. Ben de içeri girdim, baktım ki; görmedikleri ve herşeye hâkim ve kadir olan bir Allah’a îmân ediyorlar. Onların ibâdetlerine şaşdım kaldım. Akşama kadar onları seyrettim. Anladım ki onların dîni haktır.” dedim. Babam “Ey oğlum sen yanlış düşünüyorsun senin babalarının ve dedelerinin dîni, onların dîninden daha doğrudur. Onların dîni bozuktur. Sakın onlara aldanma, inanma” dedi. Ben de “Hayır babacığım onların dîni bizimkinden daha hayırlıdır ve onların dîni haktır. Bizimki (ateşperestlik) ise bâtıldır.” Babam buna çok kızdı ve beni el ve ayaklarımdan bağlayıp eve hapsetti. Ben daha önce kilisede hıristiyan rahiblere; bu dînin aslının nerede olduğunu sormuştum. Onlar da Şam’da olduğunu söylemişlerdi. Ben evde hapis iken devamlı Şam’a gidecek olan kervanı beklerdim. Nihâyet hıristiyan rahibler Şam’a gidecek kervanı hazırlamışlardı. Bunu haber alınca beni bağlayan iplerimi çözüp kaçtım ve kervanın bulunduğu kiliseye gittim. Buralarda duramayacağımı anlattım. O kervanla beraber Şam’a gittim. Şam’da hıristiyan dîninin en büyük âlimini sordum. Bana bir âlimi tarif ettiler. Onun yanına gittim. Ona durumu anlattım. Onun yanında kalmak istediğimi ona hizmet edeceğimi söyleyip, Ondan bana nasrânîliği öğretmesini Allahü teâlâyı tanıtmasını rica ettim. O da kabûl etti. Ben de Ona hizmet etmeye kilisenin işlerini yapmaya başladım. O da bana dîni öğretmeye başladı. Fakat sonradan Onun kötü kimse olduğunu anladım. Çünkü hıristiyanların fakîrlere vermesi için getirdikleri sadaka altın ve gümüşleri kendine alır, fakîrlere vermezdi. Böylece şahsına yedi küp altın ve gümüş biriktirdi. Fakat bunu benden başka kimse bilmezdi. Bir müddet sonra o âlim vefât etti. Nasrânîler onu defn etmek için toplandılar. Onlara “Neden buna bu kadar hürmet ediyorsunuz, o hürmete layık bir insan değildir.” dedim. “Sen bunu nereden çıkarıyorsun” dediler ve bana inanmadılar. Ben de biriktirdiği altınların yerini bildiğim için onlara gösterdim. Nasrânîler yedi küp altını ve gümüşü çıkardılar ve “Bu, defne ve techîze lâyık bir kimse değildir dediler ve bir yere atıp üzerini taşla kapattılar. Sonra onun yerine başka bir âlim geçti. Çok âlim zâhid bir kimse idi. Dünyaya hiç ehemmiyet vermezdi. Âhirete tâlib bir kimse olup, hep âhıret için çalışıyordu. Gece-gündüz hep ibâdet ederdi. Onu çok sevdim ve uzun zaman yanında kaldım. Onun ve kilisenin hizmetini yapar ve de onunla ibâdet ederdim. Vefât zamanı geldi ve ona “Ey benim efendim uzun zamandan beri yanınızdayım ve sizi çok sevdim. Çünkü sen Allahü teâlânın emirlerine itaat ediyorsun ve men ettiklerinden kaçıyorsun. Sen vefât ettiğin zaman ben ne yapayım. Bana ne tavsiye edersin” diye sordum. Bana “Oğlum Şam’da insanları ıslâh edecek bir kimse yok. Kime gitsen seni ifsâd ederler. Fakat Musul’da bir zât vardır. Ona gitmeni tavsiye ederim” dedi. “Ben de peki efendim” dedim. O zât vefât edince Şam’dan Musul’a gittim. Onun tarif ettiği zâtı buldum. Başımdan geçenleri anlattım. Beni hizmetine kabûl etti. O da diğer zât gibi çok kıymetli zahid âbid bir kimse idi. Onun vefât zamanı aynı soruları ona da sordum. O da bana Nusaybin’de bir zâtı tavsiye etti. O vefât ettikten sonra ben de derhal Nusaybin’e gittim. Bahsedilen kimseyi bulup yanında kalmak istediğimi söyledim. İsteğimi kabûl etti ve bir müddet de O’nun hizmetinde kaldım. Bu zât da vefât etmek üzere iken, beni başka birine göndermesini söyledim. Bu sefer bana Amuriye’deki bir Rum şehrinde bulunan başka bir kimseyi tarif etti. Vefâtından sonra da oraya gittim. Tarif edilen bu son şahsı da bulup, hizmetine girdim. Uzun bir zaman da O’nun yanında kaldım. Artık O’nun da vefâtı yaklaşmıştı. O’na da beni birine havale etmesini rica edince, vallahi şimdi böyle bir kimse bilmiyorum. Fakat âhir zaman Peygamberinin gelmesi yaklaştı. O Arablar arasından çıkacak, vatanından hicret edip, taşlık içinde hurması çok bir şehre yerleşecek. Alâmetleri şunlardır: Hediyeyi kabûl eder, sadakayı kabûl etmez, iki omuzu arasında nübüvvet mührü vardır, diyerek alâmetlerini saydı. Yanında bulunduğum son zât da vefât edince, O’nun tavsiyesi üzerine, Arab diyarına gitmeye hazırlandım. <br><br>\r\n\r\nBen Amuriye’de çalışıp, bir kaç öküz ile bir miktar koyun sahibi olmuştum. Benî Kelb kabilesinden bir kâfile Arap beldesine gitmek üzere idi. Onlara dedim ki, bu sığırlar ve koyunlar sizin olsun, beni Arap vilâyetine götürün. Kabûl edip beni kâfilelerine aldılar. Vâdiy-ül-Kura denilen yere gelince bana ihânet edip, köledir diyerek beni bir yahûdiye sattılar. Yahûdinin bulunduğu yerde hurma bahçeleri gördüm. Âhir zaman Peygamberinin hicret edeceği yer herhalde burasıdır diye düşündüm. Fakat kalbim oraya ısınmadı. Bir müddet yahûdinin hizmetinde kaldım. Sonra beni köle olarak amcasının oğluna sattı. O da alıp Medine’ye getirdi. Medine’ye varınca, sanki bu beldeyi önceden görmüş gibiydim, öylesine ısındım. Artık günlerim Medine’de geçiyor, beni satın alan yahûdinin bağında bahçesinde çalışıp, ona hizmetçilik yapıyordum. Bir taraftan da asıl maksadıma kavuşma arzusuyla bekliyordum. <br><br> Bir gün beni satın alan yahûdinin bahçesinde bir hurma ağacı üzerinde çalışıyordum. Sahibim, yanında biri ile bir ağaç altında oturup konuşmakta idi. Bir ara dediler ki, Evs ve Hazrec kabileleri helak olsunlar. Mekke’den bir kimse geldi. Peygamber olduğunu söylüyor. Ben bu sözleri işitince kendimden geçip az kalsın ağaçtan yere düşüyordum. Hemen aşağı inip, O şahsa ne diyorsun? dedim. Sahibim bana bir tokat vurdu ve “Senin nene lâzım ki soruyorsun sen işine bak” dedi. O gün akşam olunca bir miktar hurma alıp, hemen Kûba’ya vardım. Resûlullah’ın ( aleyhisselâm ) yanına girip “Sen sâlih bir kimsesin yanında fakîrler vardır. Bu hurmaları sadaka getirdim” dedim. Resûlullah ( aleyhisselâm ) yanında bulunan Eshâba “Geliniz hurma yiyiniz” buyurdu. Onlar da yediler. Kendisi asla yemedi. Kendi kendime işte bir alâmet budur. Sadaka kabûl etmiyor dedim. Eve dönüp bir miktar hurma daha alıp, Resûlullaha ( aleyhisselâm ) getirdim. Bu hediyedir dedim. Bu defa yanındaki Eshâb ile birlikte yediler. İşte ikinci alamet budur dedim. Götürdüğüm hurma yirmibeş tane kadar idi. Halbuki yenen hurma çekirdekleri bin kadardı. Resûlullahın ( aleyhisselâm ) mucizesiyle hurma artmıştı. Kendi kendime bir alameti daha gördüm dedim. Resûlullahın ( aleyhisselâm ) yanına ikinci defa varışımda bir cenâze defn ediyorlardı. Nübüvvet mührünü görmeyi arzu ettiğim için yanına yaklaştım. Benim muradımı anlayıp, gömleğini kaldırdı. Mübârek sırtı açılınca Nübüvvet mührünü görür görmez varıp öptüm ve ağladım. O anda Kelime-i şehâdeti söyleyerek müslüman oldum. Sonra da Resûlullah’a ( aleyhisselâm ) uzun yıllardan beri başımdan geçen hâdiseleri bir bir anlattım. Halime teaccüb edip, bunu Eshâb-ı kirama da anlatmamı emir buyurdu. Eshâb-ı kiram toplandı, ben de başımdan geçenleri bir bir anlattım..” <br><br>\r\n\r\n Selmân-ı Fârisî îmân ettiği zaman Arap lisanını bilmediği için tercüman istemişti. Gelen yahûdi tercüman, Selmân-ı Fârisî’nin Peygamberimizi ( aleyhisselâm ) meth etmesini aksi şekilde söylüyordu. O esnada Cebrâil (aleyhisselâm) gelip Selmân’ın sözlerini doğru olarak Resûlullaha ( aleyhisselâm ) bildirdi. Durumu yahûdi anlayınca, Kelime-i şehâdet getirerek müslüman oldu. <br><br>\r\n Selmân-ı Fârisî müslüman olduktan sonra, köleliği bir müddet daha devam etti. Peygamberimizin ( aleyhisselâm ), “Kendini kölelikten kurtar yâ Selmân!” buyurması üzerine sahibine gidip, âzâd olmak istediğini söyledi. Buna zorla râzı olan yahûdi, üçyüz hurma fidanı dikerek yetiştirip ve hurma verir hâle getirmesi ve kırk rukye altın (o zamanki ölçüye göre bir miktar altın) vermesi şartıyla kabûl etti. <br><br>\r\n Bunu Resûlullaha haber verdi. Resûlullah ( aleyhisselâm ) Eshâbına; “Kardeşinize yardım ediniz” buyurdu. Onun için üçyüz hurma fidanı topladılar. Resûlullah ( aleyhisselâm ) “Bunların çukurlarını hazır edip, tamam olunca bana haber ver” buyurdu. Çukurları hazırlayıp, haber verince Resûlullah ( aleyhisselâm ) teşrîf edip, kendi eliyle o fidanları dikti. Bir tanesini de Hazreti Ömer dikmişti. Hazreti Ömer’in diktiği hâriç, hepsi, Allahü teâlânın izni ile, o sene hurma verdi. O bir taneyi de söküp, kendi mübârek eli ile yeniden dikti ve diktiği anda hurma verdi. Bundan sonra Ehl-i suffâ arasına katıldı. <br><br>\r\n\r\n Buyurdular ki: Bir gün bir zât beni arıyor ve “Selmân-ı Fârisî’yi Mükâtib-i fakîr (Efendisi ile hürriyetine kavuşmak için belli miktarda anlaşan köle) nerededir” diye soruyordu. Beni buldu ve elindeki yumurta büyüklüğündeki altını verdi. Bunu alıp Peygamberimize ( aleyhisselâm ) gittim ve durumu arz ettim. <br><br>\r\n\r\n Resûlullah ( aleyhisselâm ) altını tekrar Selmân-ı Fârisî’ye verip, “Bu altını al borcunu öde” buyurdu. Selmân-ı Fârisî, “Yâ Resûlallah bu altın yahûdinin istediği ağırlıkta değil” deyince, Resûlullah ( aleyhisselâm ) o altını alıp, mübârek dilinin üzerine sürdü. “Al bunu! Allahü teâlâ bununla senin borcunu eda eder.” buyurdu. Selmân-ı Fârisî, “Allah hakkı için o altını tarttım, tam istenilen miktarda geldi. Götürüp onu da sahibime verdim. Böylece kölelikten kurtuldum” dedi. <br><br>\r\n\r\n Uzak diyarlardan geldiği için Eshâb-ı kiramdan biriyle kardeşlik kurması emir buyurulunca, Hazreti Ebû Derda ile kardeş oldu. Hendek savaşından itibâren bütün gazâlara katıldı. Bedir ve Uhud savaşından sonra, Medine üzerine üçüncü defa yürüyen müşriklere karşı nasıl bir savunma yapılması gerektiği istişâre ediliyordu. Bütün müşriklerin birleşerek hücum ettiği bu savaşta Selmân-ı Fârisî, Resûlullaha ( aleyhisselâm ) hendek kazmak sûretiyle savunma yapmayı söyledi. O’nun bu teklifi kabûl edilip, hendek kazıldı. Bu sebeple bu savaşa, Hendek Savaşı denildi. Selmân-ı Fârisî, içlerinde Amr bin Avf, Huzeyfe bin Yemân, Nu’man bin Mukarrin ile Ensâr’dan altı kişinin bulunduğu bir grubla beraber bulunuyordu. Kendisi güçlü ve kuvvetli bir zât idi. Hendek kazma işinde gayet mahir ve becerikli idi. Yalnız başına on kişinin kazdığı yeri kazardı. Câbir bin Abdullah ( radıyallahü anh ): “Selmân’ın ( radıyallahü anh ) kendisine ayrılan beş arşın uzunluğunda, beş arşın derinliğinde yeri vaktinde kazıp bitirdiğini gördüm.” buyurmuştur. Selmân’ın ( radıyallahü anh ) çalışmasına Kays bin Sa’sâ’nın gözü değmiş ve Selmân ( radıyallahü anh ) birdenbire yere yıkılmıştı. Eshâb-ı kiram hemen Resûlullah’a ( aleyhisselâm ) koşmuş ve ne yapmaları lâzım geldiğini sormuşlardı. Peygamberimiz ( aleyhisselâm ), “Kays bin Sa’sâ’ya gidin Selmân için bir kabta abdest alsın. Abdest suyu ile Selmân yıkansın. Su kabı Selmân’ın arkasından baş aşağı çevirilsin”buyurmuştur. Eshâb-ı kiram, Peygamberimizin ( aleyhisselâm ) buyurduğu gibi yapınca Selmân-ı Fârisî ( radıyallahü anh ) bulunduğu halden kurtulmuş, kendine gelmiş ve açılmıştı. Hendek savaşındaki gayret ve hizmetinden dolayı Selmân-ı Fârisî’ye Peygamberimiz ( aleyhisselâm ) “Selmân-ül-Hayr” (Hayırlı Selmân) buyurdu. <br><br>\r\n\r\n Selmân-ı Fârisî müslüman olup, kölelikten kurtulduktan sonra, geçimini sağlamak için ince hurma dallarından sepet örüp satarak geçimini temin ederdi. Kazancının bir kısmını da fakîrlere sadaka olarak dağıtırdı. Resûlullah’ın ( aleyhisselâm ) yakınlarından olup, bazı geceler huzûrunda bulunarak başbaşa saatlerce sohbetinde kalırdı. Eshâb-ı kiram tarafından da çok sevilip hürmet görürdü. Selmân-ı Fârisî ( radıyallahü anh ) dünyâya hiç rağbet etmezdi. Ayakta duramayacak hale gelinceye kadar namaz kılar, sonra bedeni yorulunca oturur dili ile zikr ederdi. Dili yorulduğu zaman da Allahü teâlânın yarattığı şeylerdeki hikmetleri düşünürdü ki, bu tefekkürü Peygamberimizin ( aleyhisselâm ) “Bir saat tefekkür bin sene ibâdetten hayırlıdır” buyurdukları tefekkürdü. Birazcık dinlenince “Ey nefsim sen iyi dinlendin. Şimdi kalk Allahü teâlâya ibâdet et.” Diline de “Ey lisânım, sende Allahü teâlânın zikrine başla” derdi. Müslüman olduktan sonra bütün ömrü boyunca akşamdan sabaha kadar böyle ibâdet etti. Hiç bir gece bu ibâdetleri kaçırmadı. Selmân-ı Fârisî ( radıyallahü anh ) zaten Eshâb-ı Suffe denilen ve Peygamberimizin ( aleyhisselâm ) bizzatihi kendilerini ilim öğrenmekle vazîfeli kıldıkları ve Peygamberimizden ( aleyhisselâm ) hazarda ve seferde bir an ayrılmayan kimselerdendi. <br><br>\r\n\r\nKalbinde zerre kadar Allah ve Resûlullah aşkından başka birşey bulunmayan Selmân-ı Fârisî ( radıyallahü anh ), kendisine gelen bütün dünyâ malını Allah rızası için dağıtırdı. Elinde mal bulundurmazdı. Kınde kabilesinden bir hanım ile evlenmişti. Evlendiği kadının evine girdiği zaman duvarlarına süs eşyalarının asılmış olduğunu gördü. Zinetli, süs örtülerin Kâ’be-i Muazzamaya yakışacağını söyledi ve eve girmedi. Kapının örtüsü hariç bütün örtüler kaldırıldı. Eve girdiği zaman bir hayli mal gördü. “Bunlar kimin içindir” diye sordu. Dediler ki, “Senin ve hanımının malıdır. Buyurdu ki: “Resûlullah ( aleyhisselâm ) bana bunu tavsiye etmedi. Fakat bana bir yolcunun malından ve ihtiyâcından fazla bir şey bulundurmamamı tavsiye etti.” Biraz sonra bir hizmetçi gördü. “Bu hizmetçi kimin” diye sordu. “Senin ve ehlinindir (hanımınındır)” dediler. Buyurdu ki: “Halîlim ( aleyhisselâm ) bana bunu tavsiye etmedi ve evinde nikâhlı zevcenden başka kimse bulundurma, buyurdu. Eğer bulundurursam onlar kadınların yapması icabeden şeyleri (yalanı, geçimsizliği, dedikoduyu) yaparlar diye tavsiye etti.” Bunun üzerine hizmetçi kadını da gönderdi. Daha sonra hanımının yanına girdi ve ona “Sen bana emrettiğim şeylerde itaat edecek misin” diye sordu. Hanımı “Senin meclisine itaat etmek üzere oturdum.” Yani sana itaat etmek üzere geldim, evlendim dedi. Bunun üzerine Halîlim ( aleyhisselâm ) bana buyurdu ki,“Sen ehlinle Allahü teâlânın emirlerini yerine getirmek üzere bir araya gel” dedi. Bundan sonra namaz kılmaya kalktı ve ehline de namaz kılmasını emretti. Çok ibâdet edip gözyaşı döktü ve bereketli kılması için Allahü teâlâ’ya duâ etti. Selmân-ı Fârisî ( radıyallahü anh ) hanımı ile de gayet zâhidâne bir hayat sürdüler. Eshâb-ı Suffe içerisinde Resûlullah’ın ( aleyhisselâm ) önünde, İslâm ilimlerini öğreniyordu. Selmân ( radıyallahü anh ) senelerce fakîrlik ve kölelik içerisinde çektiği sıkıntıları, vahiy pınarının berrak sularından, kana kana içip gideriyordu. Ehl-i Suffe içerisinde Resûlullah’a ( aleyhisselâm ) en yakın olan Selmân-ı Fârisî ( radıyallahü anh ) idi. Hazreti Âişe buyuruyor ki: “Selmân-ı Fârisî geceleri uzun zaman Resûlullah ( aleyhisselâm ) ile beraber kalırdı ve sohbetinde bulunurdu. Neredeyse Resûlullah’ın yanında bizden fazla kalırdı. Peygamberimiz ( aleyhisselâm ) “Allahü teâlâ bana dört kişiyi sevdiğini bildirdi. Ve bu dört kişiyi sevmemi emretti. Bunlar: Hazreti Ali, Ebû Zerr-i Gıfârî, Mikdâd ve Selmân-ı Fârisî” buyurdular. <br><br>\r\n Hazreti Ebû Bekir devrinde Medine’den ve Hazreti Ebû Bekir’in sohbetinden bir an ayrılmayan Hazreti Selmân, Hazreti Ömer zamanında İran fethine katılmıştır. İslâm ordusunun büyük zaferlere kavuştuğu bu seferlerde Selmân-ı Fârisî’nin ( radıyallahü anh ) çok büyük hizmetleri olmuştur. İranlılar hakkında büyük malûmat sahibi idi. Çünkü kendisi İranlıydı. İranlıları kendi lisanlarıyla dine davet ediyor, onlara İslâmiyeti anlatıyordu. İranlılar savaşlarında fil kullanıyorlardı. Müslümanlar o zamana kadar fil görmedikleri için çok şaşırdılar. Hazreti Selmân fillerle nasıl çarpışılacağını ve nasıl öldürüleceğini İslâm askerlerine gösterdi. İran’ın Medayin şehri alınınca, Onu Hazreti Ömer şehre vâli tayin etti. İlmi, basîreti, vazîfesindeki adâleti ve nezâketi ile Medayin halkı tarafından çok sevilip sayıldı. Böylece İslâmiyet orada süratle yayıldı. <br><br>\r\n\r\n Selmân-ı Fârisî ( radıyallahü anh ) Hazreti Ömer zamanında Medayin vâlisi iken otuzbin kişiye hutbe okuduğu zaman yanında da iki parçadan müteşekkil bir hırka vardı. Hırkasının bir parçasını namazlık olarak serer namaz kılar, diğer parçasını da giyerdi. Ondan başka hiçbir elbisesi yoktu. Vâli olduğu için kendisine maaş verildi. Maaşını aldığı zaman ondan hiçbir şey harcamaz hepsini fakîrlere dağıtırdı. Kendi el emeği ile geçinirdi. Topraktan tabak çanak yapar üç dirheme satardı. Onun bir dirhemi ile bir daha tabak yapmak için malzeme alır, bir dirhemini sadaka verir bir dirhemiyle de evinin ihtiyâcı olan şeyleri alırdı. Üzerinde damı (tavanı) bulunmayan basit bir evde yaşardı. Bir taraftan güneş gelince, duvarlardan güneş gelmeyen yere geçer, oraya güneş gelince güneş gelmeyen diğer tarafa geçerdi. Medayin’de vâli iken Şam’dan bir kimse geldi. Yanında bir çuval incir vardı. Selmân-ı Fârisî’yi ( radıyallahü anh ) tek bir hırka ile görünce işçi zannetti ve “Gel şunu taşı” dedi. Selmân ( radıyallahü anh ) çuvalı yüklendi ve yürümeye başladı. Selmân’ı ( radıyallahü anh ) tanıyanlar adama “Sen ne yapıyorsun bu vâlidir” dediler. Adam Selmân’a ( radıyallahü anh ) dönüp “Kusurumu bağışlayınız, sizi tanıyamadım. Çuvalı indirin” dedi. Selmân ( radıyallahü anh ) “Hayır niyet ettim gideceğin yere kadar götüreceğim” dedi ve adamın evine kadar götürdü. Selmân ( radıyallahü anh ) böylesine de tevâzu sahibi idi. <br><br>\r\n\r\n Çok sade bir hayat yaşayan Selmân-ı Fârisî, Hazreti Osman devrinde hastalandı. Bu sırada kendisini ziyârete gelen Sa’d bin Ebî Vakkas’a artık dünyâdan ayrılacağını ve bütün servetinin bir kâse (tas), bir leğen, bir kilim ve bir hasırdan ibâret olduğunu söyledi. Kendisini ziyârete gelen ','selmanfarisi.jpg'),(7,'Hz. Kasım Bin Muhammed (k.s.)',3,'<h2>Hz. Kasım Bin Muhammed (k.s.)</h2> <br> \r\n\r\n<br><br>Kabri Şerifi ; Mekke\'den Medine\'ye giderken 105. km de Khulais denen bir kasabada Mescidi kebir camiinin yakınındaki kabristanda<br><br>Tabiînin büyüklerinden. Medîne-i münevveredeki yedi büyük âlimden biri. İnsanları Hakk’a davet eden, onlara doğru yolu gösterip hakîkî saadete kavuşturan ve kendilerine silsile-i aliyye denilen büyük âlim ve velîlerin üçüncüsüdür. Adı, Kasım bin Muhammed bin Ebû Bekr-i Sıddîk et-Teymî’dir. Babası Muhammed, hazret-i Ebû Bekr’in oğludur. Annesi Sevde, son Sâsânî hükümdarı Yezdücürd’ün kızı olduğundan, İmâm-ı Zeynel-Âbidîn ile teyze çocuklarıdır. Hazret-i Osman’ın hilâfeti zamanında 651 (H. 31) yılında doğdu. Babası Mısır’da şehîd edilip küçük yaşta yetim kalınca, halası ve Peygamberimizin mübarek hanımı hazret-i Âişe’nin yanında büyüdü. 719 (H. 101) veya 725 (H. 106) yılında Mekke ile Medîne arasında Kudeyd denilen yerde Kabe’yi ziyaret için giderken vefat etti. <br><br> Hazret-i Ebû Bekr-i Sıddîk’in torunu olan Kasım bin Muhammed, Eshâb-ı kiramdan bir çoğuna yetişmiş ve onlardan ilim öğrenmiştir. Başta halası hazret-i Âişe olmak üzere, Ebû Hüreyre, Abdullah ibni Abbâs ve Abdullah ibni Ömer, hazret-i Muâviye gibi meşhûr sahâbîlerden hadîs-i şerîf rivayetinde bulunmuştur. Kendisinden de; Tabiînin büyüklerinden oğlu Abdurrahmân, Salim bin Abdullah, İmâm-ı Şa’bî, akranlarından İbn-i Amr, Yahya bin Sa’îd ve Sa’d bin Sa’îd el-Ensârî, Abdullah bin Ömer, Sa’d bin İbrahim, Abdullah bin Avn ve daha bir çoğu hadîs-i şerîf rivayet etmişlerdir. <br><br> Kasım bin Muhammed, Selmân-ı Fârisî’nin sohbetlerinde bulunarak yetişip bir ruh mütehassısı olmuştu. Tasavvuf ilminde, verâ ve takvada yâni Allahü teâîânın haram ettiklerinden sakınıp kaçınmada eşi yoktu. Silsile-i aliyye büyüklerinden dördüncüsü olan İmâm-ı Ca’fer-i Sâdık da, bunun sohbetinden feyz aldı (Bkz. Ca’fer-i Sâdık). <br><br> Kasım bin Muhammed, hadîs ve fıkıh ilminde zamanının en yükseği idi. İlimde ve takvada eşine rastlanmıyacak bir yüksekliğe erişmişti. Büyük hadîs ve fıkıh âlimlerinden Yahya bin Sa’îd; “Medîne’de Kâsım’dan üstün bir kimseye yetişmedik” derken, İbn-i Sa’d da; Tabakât adındaki eserinde; “Kasım, hadîs ilminde sika yâni güvenilir bir râvi, fıkıh ilminde yüksek bir âlim ve her bakımdan imâm, önder olan bir zâttı. Pek çok hadîs-i şerîf bildirdi. Takva ve verâ sahibi idi” diyerek kendisini medhetmektedir. Ebü’z-Zenâd da; “Ben, Kasım’dan daha çok hadîs ve fıkıh bilen bir kimse görmedim” demektedir. Yine büyük hadîs âlimlerinden Süfyân ibni Uyeyne de; Kasım bin Muhammed’in devrinin en büyük âlimi olduğunu söylemiştir. Ömer bin Abdülazîz’in de; “Eğer birini yerime halîfe seçmem îcâb etseydi, Kâsım’ı seçerdim” dediği rivayet edilmiştir. Ömer bin Abdülazîz, halifeliği zamanında Kasım bin Muhammed’i, halası hazret-i Âişe’ye âid olan ne kadar hadîs-i şerîf ve başka rivayetler biliyorsa, onların hepsini toplamakla görevlendirmiştir. Hattâ Ömer hin Ahdülazîz birkerresinde; ilmin yok olup, âlimlerin son bulması endişesi üzerine, Medîne valisi Ebû Bekr bin Muhammed Din Hazne’ye mektup yazarak şöyle demiştir: “Resûlullah’ın hadîs-i şerîflerini, sünnetlerini Amre binti Abdurrahmân el-Ensârî’nin ve Kasım bin Muhammed’in rivayetlerini araştır ve yaz! Zîrâ ben ilmin yok olup, âlimlerin de tükenmesinden korkuyorum.” Amre ile Kasım bin Muhammed, hazret-i Âişe’nin talebesi idiler. Onun Resûlullah’dan rivayet ettiği hadîs-i şerîfleri en iyi bilen bunlardı. <br><br> O, fıkıh ilminde de yüksek bir âlimdi. Medîne’de yetişen ve kendilerine fükahâ-i seb’a adı verilen yedi büyük âlimden birisiydi. Allah ve Resûlü adına konuşmanın ve dînî mes’elelerde fetva vermenin mes’ûliyetini en iyi şekilde idrâk edenlerdendi. Yahya bin Sa’îd’in bildirdiği şu sözleri, bunu açıkça göstermektedir: “İnsanın, Allah’ın hakkını bildikten sonra câhil olarak yaşaması, bilmediği şeyi söyleyerek fetva vermesinden hayırlıdır.” Hâlbuki, Abdurrahmân bin Ebî Zenâd, onun hakkında; “Peygamberimizin sünnetini Kasım bin Munammed’den daha iyi bilen birisini görmedim” diyor. Kendisinden bir mes’ele sorulunca: “Anlamıyorum, bilmiyorum” derdi. Ona sormayı çoğalttıkları zaman da; “Vallahi, sorduğunuz her şeyi bilmiyorum. Şayet bilseydik, sizden saklamazdık. Çünkü bildiklerimizi saklamamız bize helâl değil” derdi. Dînî mes’eleler hakkında çok hassas davranır, ancak açık olanları hakkında fetva verirdi. Her sabah Mescid-i Nebî’ye gelir, iki rek’at namaz kılar, sonra Resûlullah’ın minberi ile kabri arasına oturur, kendisine sorulan mes’elelere fetva verirdi. Nitekim mezheb imamlarından Mâlik bin Enes (rahmetullahi aleyh) de onun hakkında; “Kasım bu ümmetin fakîhlerinden idi” buyurmuştur. <br><br> Kasım bin Muhammed, çok mütevâzî, alçak gönüllü idi. Bir gün köylünün birisi ona; “Sen mi daha çok biliyorsun, Salim bin Abdullah mı?” diye sordu. Cevâb olarak; “Burası Sâlim’in evidir” deyip başka söz söylemedi. Muhammed bin İshak da, onun için; “O benden daha iyi bilir deyip, yalan söylemeyi veyahut ben ondan daha iyi bilirim diyerek kendisini üstün göstermeyi istemedi” dedi. Hâlbuki Kasım bin Muhammed, her ikisinden de âlimdi. Ebû Eyyûb-i Sahtiyânî; “Ondan daha faziletli bir kimse görmedim” derken, İmâm-ı Buhârî de: “Zamanının en fazîletlisiydi” demiştir.','image/Kasımbinmuhammed.jpg'),(8,'Hz. Cafer-i Sadık (k.s.)',7,'<h2> Cafer-i Sadık (r.a.) </h2>\r\n\r\n<br><br>\r\n\r\nCafer-i Sadık (r.a.) hazretlerinin kabri şerifi ; Medine’de Cennetül Baki Kabristanında \r\n \r\n\r\n<br><br>\r\nEshâb-ı kirâmı görmekle şereflenen Tâbiîn devrinin yükseklerinden ve evliyânın büyüklerindendir. İsmi Câfer-i Sâdık bin Muhammed Bâkır bin Ali Zeynelâbidîn bin Hüseyin bin Ali bin Ebî Tâlib, künyesi Ebû Abdullah’dır. Tâhir, Fâdıl gibi lakabları vardır. En meşhûr lakabı, “Sâdık”tır. Babası Muhammed Bâkır, Annesi Ümmü Ferve’dir. Annesinin babası Kâsım, onun babası Muhammed ve onun babası da hazret-i Ebû Bekr-i Sıddîk’tır. Annesinin annesi, Abdurrahmân bin Ebû Bekr’in kızı Esmâ’dır. 702 (H.83) senesinin Rebîul-evvel ayının on yedisinde Pazartesi günü Medîne-i münevverede doğdu. 765 (H.148) senesi Recep ayının on beşinde Pazartesi günü Mekke’de vefât etti. Kabri, Cennet-ül-Bâkî’de olup, babası ve dedesi yanındadır. \r\n<br><br>\r\n\r\nİmâmlığı, yâni tasavvufta, Kur’ân-ı kerîmin mânevî hükümlerini kalblere yerleştirme vazîfesi, feyz vermesi otuz dört sene sürmüştür.\r\n \r\n<br><br>\r\n\r\nCâfer-i Sâdık hazretleri, temiz ve yüksek bir neseb ve soya sâhip olduğu gibi, güzel yüzlü ve tatlı dilliydi. Bedeni sanki nûr saçıyordu. Yüzünün renginde beyaz ve kırmızı karışmış olup, tatlı bir çehresi vardı. Kuvvetli ve orta boylu idi. Kısa ve şişman değildi, saçı kumrala yakındı. Hazret-i Ali’ye çok benzerdi. On evlâdı olup, yedisi erkek, üçü kız idi. Oğulları: Mûsâ Kâzım, İshak, Muhammed, İsmâil, Abdullah, Abbâs ve Ali’dir. Evlâtlarının hepsi zamânının süsü, âlimi ve üstünlerinden olup, evliyânın rehberiydiler. Mûsâ Kâzım, oniki imâmın yedincisidir.\r\n \r\n\r\n<br><br>\r\nİmâm-ı Câfer, ilmi, oniki imâmdan beşincisi olan babası Muhammed Bâkır’dan öğrendi. İlim ve fazîlette zamânının bir tânesi oldu. Bütün din bilgilerinde olduğu gibi, zamânının bütün fen ilimlerinde de söz sâhibiydi. Yetiştirdiği talebeler, cebir ve kimyâ ilimlerinde çeşitli keşifler yapmışlar, bu ilimlerin temel sistematiğini kurmuşlardır. Fizik ve kimyâ ilimlerinin konusunu teşkil eden madde ve onlar üzerindeki bilgisi, o kadar çoktu ki, bu hususlarda zamânında yaşayan herkese akıl-ilim hocalığı yapardı. Kimyânın babası sayılan Câbir de, Câfer-i Sâdık’ın talebesidir. İmâm-ı Câfer’in en meşhûr talebesi, Hanefî mezhebinin kurucusu ve Ehl-i sünnetin reisi olan İmâm-ı A’zâm Ebû Hanife Nu’man bin Sâbit’tir. İmâm-ı A’zâm, Câfer-i Sâdık’ın derslerine ve sohbetlerine iki sene devâm ederek, o gizli ve âşikâr mârifet kaynağından ilim ve evliyâlık yolunda çok istifâde etti. İmâm-ı A’zâm, onun huzûrunda kavuştuğu yüksek mertebeleri anlatmak için; “O iki sene olmasaydı, Nûman helâk olmuştu.” buyurmuştur. İmâm-ı A’zâm bu sözü ile hocası Câfer-i Sâdık hazretlerinin büyüklüğünü, kıymetini, kavuştuğu yüksek dereceleri anlatmak istemiştir. \r\n <br><br>\r\n\r\n\r\nİmâm-ı Câfer-i Sâdık’ın ilimde, mârifette, zühd, takvâ, kanâat ve bütün güzel ahlâktaki üstünlüğünü, büyüklüğünü duymayan kalmamıştır. Büyükler gibi çocuklar arasında da meşhûr olmuştur. Hikmetli sözleri ve menkıbeleri ile ibret dolu hayat olayları her yere yayılmış, kitaplara yazılmıştır. Onun büyüklüğü bâzı eserlerde şöyle anlatılmaktadır. \r\n \r\n<br><br>\r\n\r\nTasavvuf ilimlerinde yüksek mârifetlere kavuşmuş olan ve bu bilgileri arzu edenlere öğreterek onlara mürşidlik, rehberlik yapan Câfer-i Sâdık, kelâm, tefsîr, hadîs ve diğer din ilimlerinde de yüksek derecelere ulaşmıştır. Bu ilimlerde kendisinin olduğu bildirilen eserler, risâleler sonradan yazılmıştır. Din bilgisi üzerinde hiç kitap yazmadı. Kelâm ilminde, sapık îtikâd, inanç sâhibi olan Ehl-i bid’ate ve felsefecilere karşı verdiği sağlam, vesikalı cevaplar, bu hususta yazılan Ehl-i sünnetin kelâm kitaplarında yer aldı. \r\n \r\n<br><br>\r\n\r\nİmâm-ı Câfer-i Sâdık, hadîs ilminde sika güvenilir bir râvi olup, kendisinden pek çok hadîs-i şerîf rivâyet edilmiştir. Bu hadîs-i şerîfleri, babasından, o da kendi babasından ve annesinden, Atâ bin Ebî Rebâh’dan ve Zührî gibi birçok râviden alıp öğrenmiş ve kendisinden de Süfyân-ı Sevrî, Süfyân bin Uyeyne, İmâm-ı A’zâm Ebû Hanîfe, Mâlik bin Enes, Ebû Eyyûb-i Sahtiyânî gibi büyükler hadîs-i şerîf bildirmişlerdir. Hadîs-i şerîfler, Sahîh-i Buhârî’nin dışında kalan Kütüb-i Sitte’nin hepsinde yer alır. Hadîs ilminde, İmâm-ı Şâfiî ve Yahyâ bin Muîn, onun sika, güvenilir olduğunu bildirmişlerdir. İmâm-ı A’zâm Ebû Hanîfe, onun hakkında; “Ondan daha fakih, fıkıh ilmini bilen kimse görmedim.” buyurdu. Ebû Hâtem de, onun sika bir râvi olduğunu söylüyor. Sâlih bin Ebil-Esved, İmâm-ı Câfer’in; “Beni kaybetmeden önce, her ilimden sorunuz. Benden sonra, size, benim gibi söyleyen birisini bulamazsınız.” buyurduğunu haber verdi. Her ilimde üstâd, her mârifette mâhirdi. Doğruluğu ve sadâkatı o kadar çoktur ki, bundan dolayı kendisine “Sâdık” lakabı verildi. \r\n \r\n<br><br>\r\n\r\n[toggle title=”Menkıbeleri ve Sözleri” load=”hide”]\r\nÜstün hallerinden ve menkıbelerinden bir kısmı şöyledir:\r\nİmâm-ı Câfer hazretleri bir müddet halvet, yalnızlık hâlinde kalmış, evinden insanlar arasına çıkmamıştı. Evliyânın büyüklerinden Süfyân-ı Sevrî evine gelip: \r\n \r\n<br><br>\r\n“Ey Resûlullah’ın torunu! İnsanlar bereketli nefesinizden, faydalı sohbetinizden mahrum kaldı. Niçin uzlete çekildiniz?” deyince, buyurdu ki: “Şimdi böyle gerekiyor. (Zaman bozuldu ve dostlar değişti). Sözümüzün hakîkatı meydana çıktı.” ve şu iki beyti okudu:\r\n\r\n<br><br>\r\nGeçen gün gibi geçip gitti, vefâ da,\r\n<br>\r\n\r\nİnsanların kimi hayâl, kimi ümit peşinde.\r\n<br>\r\n\r\nDostluk, vefâ görünüşte kaldı aralarında,\r\n\r\n<br>\r\nFakat kalbleri akreplerle dolu gerçekte.\r\n\r\n <br>\r\n\r\nZamânın hükümdarı bir gece vezirine dedi ki: “Hemen git, İmâm-ı Câfer’i buraya getir. Onu hemen öldürmek istiyorum.”\r\n<br><br>\r\n \r\n\r\nVezir: “Evinde oturmuş, gece-gündüz ibâdetle meşgûl olan, devlet işlerine karışmayan bu kimseyi öldürmekten vazgeç!” dedi.\r\n<br><br>\r\n \r\n\r\nHükümdârı bundan vazgeçirmek için epey dil döktü. Fakat iknâ edemedi. Mecbûren çağırmaya gitti. Vezir çağırmaya gidince, hükümdâr cellâtlara emir verdi.\r\n\r\n <br><br>\r\n\r\n“İmâm-ı Câfer içeri girince, ben başımdan külâhımı çıkardığım zaman hemen başını vuracaksınız!”\r\n\r\n <br><br>\r\n\r\nBir müddet sonra, İmâm-ı Câfer-i Sâdık hazretleri içeri girdi. Hükümdâr bunu görünce, derhal ayağa kalktı. Büyük bir tevâzu ile onu karşıladı. Koltuğuna oturttu. Kendisi edeple karşısına diz çöküp oturdu. Cellâtlar ve hizmetçiler şaşırıp kaldılar. Hükümdar, Câfer-i Sâdık’a:\r\n<br><br>\r\n \r\n\r\n“Efendim, benden bir emriniz, isteğiniz olursa hemen emredin, yapayım.” dedi.\r\n\r\n \r\n<br><br>\r\nCâfer-i Sâdık hazretleri; “Senden bir ricâm yok. Beni bir daha yanına çağırma! Rabbime ibâdetten beni alıkoyma, başka bir şey istemem.” buyurup, gitmek üzere ayağa kalktı. Hükümdar, izzet ve ikrâmla onu uğurladı. Gittikten sonra vücûdunda bir titreme oldu, bayılıp düştü. Kendine gelince, veziri sordu: “Bu ne hâldir. Hani o zâtı öldürtecektiniz?”\r\n\r\n \r\n<br><br>\r\nHükümdar; “O içeri girince, yanında büyük bir arslan gördüm. Lisân-ı hâl ile bana; “Onu incitirsen seni parça parça ederim.” diyordu. Bunu görünce ne yapacağımı şaşırdım.” dedi.\r\n\r\n <br><br>\r\n\r\nSüfyân-ı Sevrî hazretleri, bir gün Câfer-i Sâdık’ın evine gitti. Câfer-i Sâdık:\r\n\r\n <br><br>\r\n\r\n“Ey Süfyân! Sen, zaman zaman sultân ile görüşüyorsun. O seni arıyor, sen de ona gidiyorsun. Ben ise, mümkün mertebe sultandan uzak duruyorum. Zamânın hâli bunu îcâb ettiriyor. Yanımdan hemen çık, git!”\r\n\r\n <br><br>\r\n\r\nSüfyân-ı Sevrî; “Bana bir hadîs-i şerîf nakletmedikçe buradan ayrılmayacağım, ey İmâm! Senden nasihat alacak bir şey işitip gideyim.” dedi.\r\n\r\n \r\n<br><br>\r\nCâfer-i Sâdık; “Çok sözün sana faydası yoktur. Ben atalarımdan rivâyetle Resûlullah’tan bildirilen şu üç şeyi sana anlatayım.” dedi. Bu üç şey şudur:\r\n\r\n <br><br>\r\n\r\nAllahü teâlânın nîmetine kavuşan ve bu nîmetin devamlı olmasını isteyen kimse, Allah’a hamd ve şükrünü çoğaltsın! Zîrâ Allahü teâlâ Kur’ân-ı kerîmde İbrâhim sûresi onuncu âyetinde meâlen;”Nîmetlerimin kİymetini bilir, emretti?im gibi kullanİrsanİz, onlarİ arttİrİrİm. Kİymetini bilmez, bunlarİ be?enmezseniz, elinizden alİr, Şiddetli azâb ederim.” buyurdu.\r\n\r\n <br><br>\r\n\r\nBir kimse, rızkı azaldığı zaman çok tövbe ve istigfâr etsin! Zîrâ Allahü teâlâ Nuh sûresinde tövbe ve istigfâr edenlerin, günâhlarını bağışlayacağını ve rızıklarını arttıracağını vâd ediyor.\r\n\r\n <br><br>\r\n\r\nBir kimse sultandan veya herhangi şeyden sıkıntı görür ve bir belâya u?rarsa; “Lâ havle velâ kuvvete illâ billâhil-aliyyil-azîm.” desin!\r\n\r\n <br><br>\r\n\r\nBunun üzerine Süfyân-ı Sevrî, İmâm-ı Câfer’in elini tuttu ve ona dedi ki: “Hepsi, bu üçü müdür?” Câfer-i Sâdık; “Bunları iyi anla! Allahü teâlâya yemin ederek söylüyorum ki, bunları yaparsan çok ihsânlara, iyiliklere kavuşursun.” buyurdu.\r\n\r\n <br><br>\r\n\r\nBir gün Câfer-i Sâdık’a sordular: “Allahü teâlâ, fâizi niçin haram kılmıştır?”\r\n<br><br>\r\n \r\n\r\nBuyurdu ki: “İnsanların birbirine iyilik yapmaları, ihsânda bulunmaları için, Allahü teâlâ onu haram etti. Fâiz haram olmasaydı, birbirine karşılıksız iyilik yapan kalmazdı. Yapılan her iyiliğin karşılığı olarak dünyâda menfaat bekleyen çok olurdu.”\r\n<br><br>\r\n \r\n\r\nİmâm-ı Câfer-i Sâdık hazretleri duâsı makbûl olanlardandı. Allahü teâlâdan birşey istediğinde daha sözü bitmeden isteği verilirdi. Bir gün yalnız başına yolda gidiyordu. Kendisini sevenlerden biri de arkasından yürüyordu. Bir ara Câfer-i Sâdık hazretleri; “Yâ Rabbî! Elbisem yoktur, bana elbise gönder.” buyurdu. Âniden bir paket içinde elbise geldi. Arkadan tâkip eden zât evlerine kadar geldi. Hazret-i İmâma; “Yâ efendim siz duâ ederken ben de âmin dedim. Eski elbiselerinizi bana verin.” dedi. Bu söz Câfer-i Sâdık hazretlerinin hoşuna gitti ve elbiselerini ona verdi.\r\n\r\n <br><br>\r\n\r\nBir şahıs, İmâm-ı Câfer hazretlerinden, Allahü teâlânın kendisine çok mal verip, çok hac yapması için duâ buyurmasını istedi. O da; “Yâ Rabbî! Buna elli hac yapacak kadar mal ver!” diye duâ etti. O şahıs elli hac yaptı. Elli birinci hac için Cühfe denilen yerde gusül edecekti. Sel geldi ve orada vefât etti.\r\n\r\n <br><br>\r\n\r\nHakem bin Abbâs-ı Kelbî buyuruyor ki; “Benim Zeyd isminde bir amcam var idi. O, Câfer-i Sâdık hazretlerine çok îtirâzda bulunurdu. Bir gün bir hurma mevzuu açıldı. Yine çok îtirâzda bulundu ve; Câfer-i Sâdık nerede, böyle işler nerede?” dedi. Câfer-i Sâdık’ın bu sözden haberi oldu ve şöyle buyurdu: “Yâ Zeyd-i Kelbî, eğer böyle bir şey varsa, Allahü teâlâ sana, kelb büyüklüğünde bir hayvan musallat etsin ki o hayvan seni helâk etsin.”\r\n\r\n <br><br>\r\n\r\nBir gün Zeyd bir yere giderken, yolda köpek büyüklüğünde bir arslan saldırdı ve onu öldürüp ciğerlerini söktü. Bu olaydan sonra kimse Câfer-i Sâdık’a îtirâzda bulunmadı.\r\n\r\n <br><br>\r\n\r\nİmâm-ı Câfer-i Sâdık hazretleri, Ehl-i beytin en büyüklerindendir. Nûrlu kalbine akıp gelen ilmin ve feyzin çokluğu, akıl ve dil ile anlatılamaz. İnce mârifetleri bildiren sözleri, nükte ve latîfeleri çok meşhûrdur. Sayılamayacak kadar hikmetli sözleri vardır.\r\n<br><br>\r\n \r\n\r\nBuyurdular ki: “Beş kimsenin sohbetinden, yâni beş kimse ile berâber bulunmaktan sakın: Birincisi, yalan söyleyenden sakın. Çünkü ona dâimâ aldanırsın. Sana iyilik yapayım derken, kötülük yapar. İkincisi, cimriden sakın. Üçüncüsü, ahmaktan yâni aklı az olandan sakın. Çünkü en çok işine yarıyacağı zaman, seni bırakır. Dördüncüsü, kötü kalbli kimseden sakın. Çünkü işi bozulunca, seni harcar. Beşincisi, fâsıktan yâni günâh işlemekten utanmayan kimseden sakın! Çünkü, seni bir lokma ekmeğe satar.”\r\n\r\n <br><br>\r\n\r\n“Bir mümin kardeşine âit hoş olmayan bir iş duyarsan, birden yetmişe kadar özür kapısını araştır. Bulamazsan belki benim anlamadığım bir özür kapısı vardır de ve kapa.”\r\n\r\n \r\n<br><br>\r\n“Müslüman kardeşinizden mânâsını anlamadığınız bir söz duyarsanız, iyiye yorunuz. Daha iyisi kâbil olmayacak kadar iyiye yorumlayınız. Anlayamamaktan dolayı kendinizi ayıplayın.”\r\n\r\n <br><br>\r\n\r\n“Bir hatâ işlediğiniz zaman istigfâr edin, hatâda ısrâr helâk olmaya sebeptir. Bir kimse geçim darlığı çekiyorsa istigfâra devam etsin.”\r\n<br><br>\r\n \r\n\r\n“Mihnete şükretmeyen, nîmete şükretmez.”\r\n\r\n <br><br>\r\n\r\n“Perşembe günü ikindi vakti olunca, Allahü teâlâ, meleklerini gökten yere indirir. Meleklerin yanında gümüşten sahifeler ve altından kalemler vardır. Ertesi gün güneş batıncaya kadar Resûlullah’a okunan salevâtı yazarlar.”\r\n\r\n <br><br>\r\n\r\nAllahü teâlâ, dünyâya emretti ki: “Ey dünyâ, bana hizmet edene, sen de hizmetçi ol! Senin peşinden koşana da zahmet, sıkıntı ver!”\r\n\r\n <br><br>\r\n\r\n“Bu dört şeyi, her şerefli kimsenin yapması gerekir. Yapmaması ona yakışmaz:\r\n\r\n <br><br>\r\n\r\n1. Bulunduğu meclise babası gelirse ayağa kalkmak,\r\n<br><br>\r\n\r\n2. Misâfire hizmet etmek.\r\n<br><br>\r\n\r\n3. Yüz tâne hizmetçisi olsa, muhtâc olmadığı zaman bineğine yardım istemeden binmek.\r\n\r\n<br><br>\r\n4. İlim öğrendiği hocasına hizmet etmek.”\r\n\r\n<br><br>\r\n“Bir kimse, sevdiği bir malının elinde devamlı kalmasını isterse, ona baktıkça, “Mâşâallah, lâ havle velâ kuvvete illâ billâh (yâni, Allah’ın dilediği olur, kuvvet O’nundur) desin!”\r\n\r\n <br><br>\r\n\r\n“Malı ve evlâdı çok olmasını isteyen, nebâtî, sebze yemek çok yesin!”\r\n\r\n <br><br>\r\n\r\n“Din âlimleri fakihler, sultanların, devlet adamlarının kapısına gidip, onlara yaltaklanmadıkça peygamberlerin vekilleridir.”\r\n\r\n <br><br>\r\n\r\n“Namaz, her takvâ sâhibi için yakınlıktır. Hac, her güçsüzün cihâdıdır. Bedenin zekâtı oruçtur. Amel, ibâdet, hayırlı iş yapmadan karşılık bekleyen, yaysız ok atana benzer.”\r\n<br><br>\r\n \r\n\r\n“Sadaka vererek rİzkİnİzİ ço?altİnİz. Zekât vererek mallarİnİzİ koruyunuz. İktisâd eden, tasarrufa riâyet eden aldanmaz. Tedbirli, düzenli yaŞamak, geçimin yarİsİdİr. İnsanlarla iyi geçinmek, aklİn yarİsİdİr.”\r\n\r\n <br><br>\r\n\r\n“Ana-babasını üzen, onlara isyân etmiş olur. Musîbet zamânında dizini döven, sevâbından mahrûm olur. Allahü teâlâ sabrı, musîbet mikdârınca indirir.”\r\n<br><br>\r\n \r\n\r\n“Takvâdan, Allahü teâlâdan korkup haramlardan sakınmaktan daha üstün azık yoktur. Susmaktan güzel şey yoktur. Bilgisizlikten zararlı düşman yoktur. Yalandan büyük hastalık yoktur.”\r\n\r\n <br><br>\r\n\r\n“İyilik üç şeyle tamam olur:\r\n\r\n<br><br>\r\n1. O iyiliği yapmakta acele etmek.\r\n<br><br>\r\n\r\n2. Yaptığı iyiliği gözünde büyütmemek, dâimâ küçük görmek.\r\n<br><br>\r\n\r\n3. İyiliği yaparken, gizlice yapmak.”\r\n\r\n <br><br>\r\n\r\n“Günâhlara tövbe etmeyi geciktirmek, Allahü teâlâya karşı mağrûr olmak, kibirli olmaktır.”\r\n\r\n <br><br>\r\n\r\n“Uzun emel sâhibi olmak ve her şeyi sonraya bırakmak, perişanlık ve düşüncesizliktir.”\r\n<br><br>\r\n \r\n\r\n“Allahü teâlânın yarattığı işlere karışmak, felâketine sebeb olur. Meselâ, Allah bana mal verseydi, hacca giderdim. Sıhhat verseydi ibâdet ederdim… gibi sözler söylemek, kişinin helâkidir.”\r\n\r\n <br><br>\r\n\r\n“Dört şey vardır ki, onların azı da çoktur: 1. Ateş, 2. Düşmanlık, 3. Fakirlik, 4. Hastalık.”\r\n\r\n <br><br>\r\n\r\n“Kız evlâtlar, ana-babası için hayır ve hasenâttırlar. Oğlanlar ise, nîmettirler. Hasenât sâhibi olanlar sevap kazanır. Nîmetlerden ise hesâba çekilir, suâl sorulur.”\r\n<br><br>\r\n \r\n\r\n“Bir kimse, kusûr, günah işlediği zaman utanmıyorsa, yaşlandığı zaman pişmanlık duyup kötü işlerinden vazgeçmezse ve tenhâ bir yerde olduğu zaman Allahü teâlâdan korkmazsa, onda hayır yoktur.”\r\n\r\n <br><br>\r\n\r\n“Üç şey vardır ki, müslümanları çok aziz, şerefli eder:\r\n<br><br>\r\n \r\n\r\n1. Kendisine zulüm edeni affetmek.\r\n<br><br>\r\n\r\n2. Kendisine bir şey vermeyene iyilikte bulunmak.\r\n<br><br>\r\n\r\n3. Kendisini aramayanları, arayıp hâllerini sormak.”\r\n\r\n <br><br>\r\n\r\nİmâm-ı Câfer-i Sâdık hazretlerinin, rivâyet ettiği hadîs-i şerîflerden bâzıları şunlardır: Peygamber efendimiz buyurdu ki:\r\n<br><br>\r\n \r\n\r\n“Allahü teâlânın hidâyete kavuşturduğunu kimse saptıramaz. Allahü teâlânın hidâyet vermediğini, kimse hidâyete erdiremez. Sözlerin en iyisi, Allahü teâlânın kitâbıdır. Yolların en iyisi, Muhammed aleyhisselâmın gösterdiği yoldur. İşlerin en kötüsü, bu yolda yapılan değişikliklerdir. Bid’atlerin hepsi, dalâlettir, sapıklıktır.”\r\n<br><br>\r\n \r\n\r\n“İlim, hazînedir. Anahtarı, sorup öğrenmektir. İlmi isteyiniz ki, Allahü teâlâ size merhamet etsin. İlim öğrenmekte dört kişiye sevap vardır. Talebeye, hocaya, dinleyenlere ve onlara icâbet edenlere.”\r\n\r\n <br><br>\r\n\r\nRivâyet ettiği hadîs-i kudsî’de: “Lâ ilâhe illallah kal’amdİr. Bunu okuyan, kal’aya girmiŞ olur. Kal’ama giren de, azâbİmdan kurtulur.” buyruldu.\r\n\r\n <br><br>\r\n\r\nİmâm-ı Ahmed bin Hanbel hazretleri Müsned’inde buyuruyor ki: Cebrâilin Allahü teâlâdan naklen, Peygamber efendimize; “Lâ ilâhe illallah hİsnî, men kâlehâ, dehale hİsnî ve men dehale hİsnî, emine min azâbî” Şeklindeki duâyı her kim rivâyet edenlerin isimleriyle, inanarak ihlâsla bir deliye veya hastaya okursa şifâ bulur.\r\n\r\n <br><br>\r\n\r\n<h2>KERÂMET VE MENKÎBELERİ </h2>\r\n\r\n <br><br>\r\n\r\n<h3>NİÇİN HAKKIYLA YAPMADIN?</h3>\r\n\r\n <br><br>\r\n\r\nBir gün devrin meşhûr âlim ve zâhidlerinden Dâvûd-i Tâî, Câfer-i Sâdık’ın yanına gelmişti. Ona dedi ki:\r\n\r\n <br><br>\r\n\r\n“Ey Peygamber efendimizin torunu! Bana bir nasîhat ver. Çünkü kalbim karardı. O da buyurdu ki: “Ey Dâvûd! Sen, zamanımızın en zâhidi, Allah’tan en çok korkanısın. Benim nasîhatıma ne ihtiyâcın var?”\r\n\r\n <br><br>\r\n\r\n“Ey Resûlullah’ın torunu. Sizin bütün yaratılmışlara üstünlüğünüz var. O büyük Peygamberin kanı damarlarınızda dolaşmaktadır. Onun için herkese nasîhat vermeniz, üzerinize vâciptir, borçtur.”\r\n\r\n <br><br>\r\n\r\n“Ey Dâvûd! Ben kıyâmet günü gelince, ceddim Muhammed aleyhisselâmın elimden yakalayıp;\r\n \r\n <br><br>\r\n\r\n“Niçin bana hakkıyla uymadın?” demesinden korkuyorum. Bu işler, nesep, soy işi değil, ibâdet ve amel işidir. Dâvûd-i Tâî bu sözleri duyunca ağlamaya başladı ve dedi ki:\r\n \r\n <br><br>\r\n\r\n“Yâ Rabbî! Onun varlığı Peygamberlik soyundan meydana gelmiştir. Sözleri yaşayışı herkese senettir, delildir. Dedesi Resûl aleyhisselâm, annesi Betûl (Hazret-i Fâtıma) olduğu halde, böyle düşünürse, Dâvûd da kim oluyor ki, yaptıklarının bir kıymeti olsun!”\r\n\r\n <br><br>\r\n\r\n<h3>AHMAKLAR ARASINDA BULUNAN </h3>\r\n<br><br>\r\n \r\n\r\nCâfer-i Sâdık hazretlerinin, oğlu Mûsâ Kâzım için olan nasîhatı pek meşhûrdur. Oğluna buyurdu ki:\r\n\r\n \r\n<br><br>\r\n“Ey oğlum, kendi rızkına râzı ol! Kendi rızkına râzı olan, kimseye muhtâc olmaz. Gözü başkasının malında olan, fakir olarak ölür. Allahü teâlânın taksim ettiği rızka râzı olmayan, O’nu kazâ ve kaderinde, dilediğini yaratmakta töhmet altında tutmuştur. Kendi kusurlarını küçük gören, başkasınınkilerini büyütmüş olur. Her zaman kendi kusurlarını büyük gör. Başkasının gizli bir şeyini açığa vuranın, evindeki gizli şeyler herkesçe bilinir. Kardeşi için kuyu kazan, o kuyuya kendisi düşer. Ahmaklar arasında bulunan horlanır, âlimler arasında bulunan hürmet görür.\r\n\r\n <br><br>\r\n\r\n“Ey oğlum, insanlara kızmaktan çok sakın, yoksa sana da kızarlar. Boş iş ve söze karışmaktan sakın, sonra aşağılanırsın.”\r\n\r\n \r\n\r\n“Ey oğlum, lehinde veya aleyhinde de olsa, hakkı, doğruyu söyle! Böyle yaparsan herkes seninle istişâre eder danışır, fikrini alır.”\r\n\r\n <br><br>\r\n\r\n“Ey oğlum, arkadaşlık yaptığın, ziyâretine gittiğin kimse, iyi ahlâk sâhibi olsun, kötü ahlâkı olanlarla arkadaşlık etme, onlarla görüşme! Çünkü onlar, suyu olmayan çöl, dalları yeşermeyen ağaç, ot bitmeyen topraktırlar.”\r\n\r\n <br><br>\r\n\r\n“Ey oğlum, Allahü teâlânın kitâbını okuyucu, iyilikleri emredici, kötülüğü nehyedici, sana gelmeyene sen gidici, seninle konuşmayanla konuşucu ol! İsteyene ver. Gıybetten, koğuculuktan sakın. Çünkü söz taşımak, insanların kalbinde düşmanlığı arttırır. İnsanların ayıplarını görme, insanların ayıplarını \r\n<br>gören, onların hedefi olur.”','image/caferisadık.jpg'),(12,'Hz. Beyazid-i Bistami (k.s.)',8,'<h2> Hz. Beyazid-i Bistami (k.s.) </h2><br /> \r\n\r\n<br><br>\r\n\r\n<p>İran – Sahrud Bölgesindeki Bistam kasabası merkezinde , Beyazid Bistami Külliyesi bahçesinde</p></blockquote><p>Evliyânın büyüklerinden. İnsanları Hakka da’vet eden, onlara doğru yolu gösterip, hakîkî se’âdete kavuşturan ve kendilerine “Silsile-i aliyye” denilen büyük âlim ve velîlerin beşincisidir. “Sultân-ül-ârifîn” lakabıyla meşhûrdur. Künyesi, Ebû Yezîd’dir. İsmi Tayfur, babasının adı Îsâ’dır. 160 veya 188 (m. 803)’de İran’da Hazar Denizi kenarında Bistâm’da doğdu. 231 veya 261 (m. 874) senesinde Şabân-ı şerîfin onbeşinci günü Bistâm’da vefât etti. Hanefî mezhebinde idi.<br /> Annesi diyor ki, “Kendisine hâmile iken şüpheli bir şeyi ağzıma alacak olsam, onu geri atıncaya kadar karnıma vururdu.”<br /> Üveysî olup, İmâm-ı Ca’fer-i Sâdık’ın vefâtından kırk yıl sonra doğdu. İmâm-ı Ali Rızâ’nın sohbetinden ve bunun bereketiyle İmâm-ı Ca’fer-i Sâdık’ın rûhâniyetinden istifâde etmiştir. Hazreti Bâyezîd, İmâm-ı Ca’fer-i Sâdık’ın rûhâniyetinden feyz almakla meşhûr olmuştur. Otuz sene Şam civarında bulunup, yüzonüç âlimden ilim öğrenmiştir. Aşk-ı ilâhîde o kadar ileri ve ibâdette o derece yüksekte idi ki, namaz kılarken Allah korkusundan ve İslâmiyete saygısından göğüs kemikleri gıcırdar, yanında bulunanlar bunu işitirlerdi. Son derece âlim, fadıl ve edîb idi. Şiirleri meşhûrdur.<br /> Hazreti Bâyezîd, ilim tahsil ettiği üstâdlarından birine olan hürmet ve muhabbetinden dolayı, onun kabrinin yanına defn edilmeyi ve kabrinin, hocasının kabrinden, daha derin yapılmasını, kendi vücûdunun, hocasının vücûdundan aşağıda olmasını vasıyyet etti. Hocalarının en büyüğü, Allahü teâlâya kavuşmak yolunda çok yüksek derecelere kavuşmasına vesîle olan, İmâm-ı Ca’fer-i Sâdık hazretleridir. Feyz ve ma’rifeti, İmâm-ı Ca’fer-i Sâdık’ın mübârek rûhâniyetinden, O da, Medîne-i münevverenin yedi büyük âliminden biri olan Kâsım bin Muhammed’den, O da, Selmân-ı Fârisî’den, O da, Eshâb-ı kiramın en yükseği Sıddîk-ı ekber’den (r.anhüm), O da, Resûlullah efendimizden ( aleyhisselâm ) almıştır.<br /> Çocukken bir gün câmi avlusunda oynarken, oradan geçmekte olan Şakîk-i Belhî ( radıyallahü anh ) kendisini görüp, “Bu çocuk büyüyünce zamanının en büyük velîsi olacak” buyurdu. Küçük yaşta iken, annesi, kendisini mektebe gönderdi. Bâyezîd ( radıyallahü anh ), büyük bir dikkatle derse devam ediyordu. Bir gün Kur’ân-ı kerîm okumak için gittiği mektebde, okuduğu bir âyet-i kerîmenin (Lokman-14) te’sîri ile erkenden eve döndü. Annesi merak edip niçin erken döndüğünü suâl edince, şöyle cevab verdi: “Bir âyet-i kerîme gördüm. Allahü teâlâ o âyet-i kerîmede kendisine ve sana hizmet ve itaat etmemi emrediyor. Ya benim için Allahü teâlâya duâ et, sana hizmet ve itaat etmem kolay olsun, veyahut da beni serbest bırak, hep Allahü teâlâya ibâdet ile meşgûl olayım” dedi. Annesi, “Seni Allahü teâlâya emânet ettim. Kendini O’na ver” dedi. Bundan sonra Bâyezîd ( radıyallahü anh ), kendini Allahü teâlâya verdi. Emîrlerinin hiç birisini yapmakta gevşeklik göstermedi, ama annesinin hizmetini de ihmâl etmedi. Annesinin küçük bir arzusunu, büyük bir emir kabûl edip, her durumda yerine getirmeye çalışırdı. Çünkü Allahü teâlânın emri de böyle idi. Soğuk ve dondurucu bir kış gecesi idi. Annesi yattığı yerden oğluna seslenip su istedi. Bâyezîd-i Bistâmî ( radıyallahü anh ) hemen fırlayıp su testisini almaya gitti. Fakat testide su kalmamış olduğundan çeşmeye gidip, testiyi doldurdu. Buzlarla kaplı testi, ile annesinin başına geldiğinde, annesinin tekrar dalmış olduğunu gördü. Uyandırmaya kıyamadı. O halde bekledi. Nihâyet annesi uyandı ve “Su, su” diye mırıldandı. Bâyezîd ( radıyallahü anh ) elinde testi bekliyordu. Şiddetli soğuk te’sîri ile eli donmuş parmakları testiye yapışmış idi. Bu hâli gören annesi “Yavrum, testiyi niçin yere koymuyorsun da elinde bekletiyorsun?” dedi. Bâyezîd-i Bistâmî ( radıyallahü anh ) “Anneciğim uyandığınız zaman, suyu hemen verebilmek için testi elimde bekliyorum” dedi. Bunun üzerine annesi “Yâ Rabbî! Ben oğlumdan râzıyım. Sen de râzı ol!” diye cân-ü gönülden duâ etti. Belki de annesinin bu duâsı sebebiyle, Allahü teâlâ ona evliyâlığın çok yüksek mertebelerine kavuşmağı ihsân etti. İstanbul’a geldiği, papazların bir toplantısında bulunduğu ve aralarından yüzlercesinin îmânla şereflenmesine vesîle olduğu rivâyet edilmektedir.<br /> [toggle title=”Bayezid Bistami hazretlerinin Menkıbeleri” load=”hide”]<p>Nakledildiğine göre Bâyezîd-i Bistâmî ( radıyallahü anh ) hocalarından birinin huzûrunda bulunuyordu. Hocası “Şu rafdaki kitabı getir” dedi. Bâyezîd, “Hangi rafdaki kitabı istiyorsunuz efendim?” dedi. Hocası, “Bunca zamandır buraya gelip gidiyorsun. Dershânede oturduğun yerin üstündeki rafı diyorum” deyince, Hazreti Bâyezîd, “Efendim, mübârek sohbetinizi dinlemekteki dikkat ve edebe riâyetten dolayı, şu âna kadar başımı kaldırıp etrâfa bakmış değilim” diye cevap verdi. Hocası bu söz karşısında “Madem ki durum böyledir. Senin işin tamamdır. Şimdi artık Bistâm’a dönebilirsin ve bizden öğrendiklerini başkalarına öğretebilirsin” buyurdu.<br /> Bir gün kendisine, “Mürşidin kimdir?” diye sordular. O da “Bir kadın” dedi. “Bu nasıl olur?” dediler. Cevâbında şöyle buyurdu: “Bir gün Allahü teâlânın sevgisi ile kendimden geçmiş olarak yolda yürüyordum. Bir kadın gördüm. Elinde bulunan bir çuval unu, taşımam için bana ricada bulundu. Gücüm yetmez diye düşündüm. Orada kafes içinde bulunan bir arslana işâret ettim. Kafes açılıp, arslan geldi. Un çuvalını yükledim. Fakat açıktan kerâmet göstermiş olduğum için de çok korktum ve mahcûb oldum. Kadının beni tanıyıp tanımadığını öğrenmek için, “Pazara varınca kimi gördüm diyeceksin?” dedim. Kadın, “Zâlim Bâyezîd’i gördüm diyeceğim” dedi. Ben hayretle “Neden?” diye sordum. Kadın şöyle cevap verdi: “Allahü teâlâ, bu arslanı yük taşımak için yaratmadığı hâlde, sen niçin yük yükledin? Bu zulüm değil de nedir? Bunu, insanlar sana kerâmet sahibi desinler diye yapmış isen çok fenâ.” Bunun üzerine çok ağlayıp istiğfar ettim. Bundan sonra benden fevkalâde bir hâl meydana gelse, “Lâ ilahe illallah Muhammedün resûlullah, Nûh Neciyullah, İbrâhîm Halîlullah, Mûsâ Kelîmullah, Îsâ Rûhullah; yazısını veya bir nûr görüyorum. Böylece, benden meydana gelen hâllerin doğru olduklarını, Allahü teâlâ tarafından tasdîk olunduğunu anlıyorum.”<br /> Hazreti Bâyezîd-i Bistâmî, Allahü teâlânın aşkı ile öyle bir hâlde idi ki, O’ndan başka hiçbir şeyi tanımazdı. Yirmi yıl yanında bulunan ve hiç ayrılmayan talebesine her çağırdığında “Yavrum ismin nedir?” diye sorardı. Bir defasında, o talebe dedi ki, “Efendim. Yirmi yıldır hiç ayrılmadan, hizmetinizde bulunmakla şerefleniyorum. Lâkin her defasında ismimi sormanızın hikmetini anlıyamadım.” Hazreti Bâyezîd-i Bistâmî “Evlâdım, kusura bakma. Her defasında ismini soruyorum. Allahü teâlânın muhabbeti kalbime gelince, beni öyle bir hâl kaplıyor ki, O’ndan başka her şeyi unutuyorum. Senin ismini de hatırımda tutmaya çalışıyorum, fakat böyle hâl olunca unutuyorum. Sen hiç üzülme” buyurup talebesinin gönlünü aldı.<br /> Birgün yakınları kendisine, “Efendim, filan yerde büyük bir zât var. Fazîlet ve kerâmet sahibi bir velîdir” dediler ve daha başka sözlerle o zâtı çok medh ettiler. Bunun üzerine Hazreti Bâyezîd “Madem öyledir. O halde o büyük zâtı ziyârete gitmemiz lâzım oldu” buyurdular. Talebelerinden ba’zıları ile birlikte tarif edilen zâtın bulunduğu yere geldiler. Bâyezîd-i Bistâmî ( radıyallahü anh ) bildirilen zâtın, mescide gitmekte olduğunu gördü ve kıbleye karşı tükürdüğünü müşâhede etti. Görüşmekten vazgeçip derhal geri döndü. Sonra o kimse hakkında şöyle buyurdu: “Dînin hükümlerini yerine getirmekte, sünnet-i seniyyeye uymakta ve edebe riâyette zayıf olan birisine, nasıl olur da kerâmet sahibi denilir. Böyle bir kimsenin, Allahü teâlânın evliyâsından olması mümkün değildir.”<br /> Bâyezîd-i Bistâmî’ye ( radıyallahü anh ) “Bu yüksek makamlara nasıl kavuştunuz?” diye sordular. Cevâbında şöyle anlattı: “Bir gece herkesin uyuduğu bir sırada, Bistâm’dan çıktım. Ay her tarafı aydınlatıyordu. Gidiyor iken, aniden karşımda çok heybetli bir makam gördüm. Onsekizbin âlem O’nun heybeti yanında bir zerre gibi kalıyordu. Aklım başımdan gitti. Beni fevkalâde bir hâl kapladı. O halde iken (Yâ Rabbi, bu kadar büyük, bu kadar güzel bir dergâh acaba niçin böyle boş?) dedim. Bir nidâ geldi ki: (Bu dergâhın boşluğu, kimse gelmediği için değil, belki gelenlerin lâyık olmadığı ve uygunsuzluğu sebebiyle gelenleri bizim kabûl etmeyişimizdendir.” Bir an, herkesin bu huzûra kavuşması için şefaatçi olayım diye kalbime geldi. Fakat, bu şefaat makamının Sultân-ül-Enbiyâ Muhammed Mustafâ ( aleyhisselâm ) efendimize mahsûs olduğunu hatırlayıp, benim öyle düşünmemin, bu şefaat makamına karşı edebe riayetsizlik olacağını anlayıp, o düşüncemden vazgeçtim. Bir ses duydum ki (Ey Bâyezîd, Sultân-ül-Enbiyâ’ya olan muhabbetin ve edebe riâyetin sebebiyle, biz de senin edebini ve mertebeni yükseltiyoruz. Kıyâmete kadar (Sultân-ül-ârifîn) diye anılırsın; buyuruyordu.<br /> Sultân-ül-ârifin, Bâyezîd-i Bistâmî’yı ( radıyallahü anh ) bir gece uyku bastırıp, sabah namazına uyanamadı. Namazını kaza edip o kadar ağlayıp inledi ki, bir ses’İşitti. “Ey Bâyezîd, bu günahını affeyledim. Bu pişmanlık ve ağlamana da, ayrıca yetmişbin namaz sevâbı ihsân eyledim” diyordu. Aradan bir kaç ay geçtikten sonra onu, yine uyku bastırdı. Şeytan gelip, Hazreti Bâyezîd’in mübârek ayağından tutarak uyandırdı ve “Kalk namazın geçmek üzeredir” dedi. Bâyezîd ( radıyallahü anh ) Şeytan’a, “Ey mel’ûn! Sen hiç böyle yapmazdın. Herkesin namazının geçmesini, kazaya kalmasını isterdin. Şimdi nasıl oldu da beni uyandırdın?” buyurunca; Şeytan şu cevâbı verdi: “Bir kaç ay önce sabah namazını kaçırdığında, pişmanlığın ve üzüntün sebebiyle çok ağlayıp inlediğin için ayrıca yetmişbin namaz sevâbı almıştın. Bu gün, onu düşünerek seni uyandırdım ki, sadece vaktin namazının sevâbına kavuşasın, yetmişbin namaz sevâbına kavuşmayasın.”<br /> Bâyezîd-i Bistâmî hazretleri şöyle anlatıyor: “Benim zamanımda binlerce velî vardı. Hepsi de ibâdet, riyâzet, keşif ve kerâmet sahibi idi. Fakat asrın kutupluğu, ümmî bir demircinin üzerinde idi. Ben bu işin sır ve hikmetine karşı hayretler içindeydim. Çoluk çocuğunun nafakası için geceli gündüzlü örs başından ayrılmayan demirciyi görmek istedim. Birgün dükkânına gittim. Selâm verdim. Beni görünce, çocuklar gibi sevindi. Ellerime sarıldı, uzun uzun öptü ve benden duâ rica etti. Henüz keşif âlemine girmemiş olduğu için kendi makamından habersizdi. Benden duâ isteyince dedim ki: “Ben senin ellerinden öpeyim de, sen bana duâ et! Sizin duânıza muhtaç olan benim!” O ise şöyle cevap verdi:<br /> “Benim sana duâ etmemle, içimdeki dert hafiflemez ki!” Bunun üzerine ben de “Derdin nedir? Söyle bir çâre arayalım?” dedim. “Acaba kıyâmet gününde, bunca insanın hâli ne olur? Bunu düşünmekten, buna yanmaktan başka derdim yok” dedikten sonra hüngür hüngür ağlamaya başladı. Beni de ağlattı. O vakit içimden bir nidâ duydum: “Bunlar nefsim, nefsim diyenlerden değil, ümmetim ümmetim diyenlerdendir.” Hemen içimdeki hayret silindi. Kutupluk makamının bu demirciye niçin verildiğini sezdim. Anladım ki, böyleleri, sevgili Peygamber efendimizin kalbine her an bağlıdır. Onun hakîkatine mazhardır. Demirciye dedim ki:<br /> “İnsanların azâb çekmesinden sana ne?” Demirci de, “Bana mı ne? Benim fıtratımın mayası, şefkat suyuyla yoğurulmuştur. Cehennem ehlinin bütün azâbını bana yükleseler de, onları bağışlasalar, ben se’âdete ererim ve derdimden kurtulurum” dedi.<br /> O, namazda okunmak için, farz miktarından fazla sûre ve âyet bilmiyordu. Bilmediklerini öğrettim. Ben de, kırk yıldır elde edemediğim ma’nevî derecelere yükseldim, içim feyz-i ilâhi ile doldu. O vakit iyice anladım ki, kutupluk sırrı başka bir ma’nâ imiş.”<br /> Bâyezîd-i Bistâmî hazretleri, kabristanda çok dolaşırdı. Bir gece yine gezerken, gece bekçisi elindeki sopayla vurdu. Bâyezîd ( radıyallahü anh ) “La havle velâ kuvvete illâ billâhil aliyyil azîm” dedi. Bekçi birkaç kere daha vurunca sopa kırıldı.<br /> Bâyezîd hazretleri eve dönünce talebelerine sopanın fiatanı sordu. O kadar parayı bir keseye koyarak, bir miktar da tatlı ile beraber bir talebesiyle, o bekçiye gönderdi. Bir de mektûb yazarak bekçiye vermesini söyledi. Mektûp şöyle idi:<br /> (Muhterem Bekçi efendi, belki beni hırsız sanarak dövdün. Kabahat bendedir. Gece kabristanda gezmeseydim, dövmezdin. Sopanızın kırılmasına da sebep oldum. Gönderdiğim parayla kendine bir eli sopa al! Sopanın kırılma üzüntüsünün kalbinden gitmesi için de, yolladığım tatlıyı ye! Allahü teâlânın selâmı üzerine olsun.) Genç bekçi mektûbu okuyunca, gelip özür dileyerek tövbe etti. Onunla birlikte birkaç bekçi daha hak yola girdi. Bir gün Yûsuf-i Bahirânî isminde bir zât kendi kendine düşündü ki, “Bâyezîd-i Bistâmî’nin yanına gideyim. Eğer, açıktan bir kerâmet gösterirse velî olduğunu kabûl edeyim. Böylece O’nu imtihan etmiş olayım.” Bu düşünce ile, Hazreti Bâyezîd’in bulunduğu yere geldi. Hazreti Bâyezîd onu görünce buyurdu ki: “Biz kerâmetlerimizi, talebelerimizden Ebû Sa’îd Râî’ye ( radıyallahü anh )’e havale ettik. Sen ona git.” Bu kimse gidip, Ebû Sa’îd Râî’yi sahrada buldu. Kendisi namaz kılıyor, koyunlarına da, kurtlar bekçilik ediyordu. Namaz bitince, gelen kimse kendisinden taze üzüm istedi. Oralarda üzüm bulunmazdı ve zamanı da, değildi. Ebû Sa’îd Râî ( radıyallahü anh ) asasını ikiye bölüp, bir parçasını gelen kimsenin tarafına, diğer kısmını da kendi tarafına dikti. Allahü teâlânın izni ile, hemen o parçalar asma oldu ve taze üzüm verdi. Fakat, Ebû Sa’îd tarafında bulunan üzümler beyaz, gelen kimsenin tarafında bulunan üzümler siyah renkte idi. O kimse, üzümlerin renklerinin farklı olmasının sebebini sordu. Ebû Sa’îd Râî. ( radıyallahü anh ), “Ben Allahü teâlâdan, yakın yolu ile istedim. Sen ise imtihan yolu ile istedin. Dolayısıyle, renkleri de niyetlerimize uygun olarak meydana geldi” buyurdu ve o kimseye bir kilim hediyye edip, kaybetmemesini tenbîh etti. O kimse kilimi alıp, hacca gitti. Fakat, kilimi, Arafat’da kaybetti. Çok aradı ise de bulamadı. Hacdan dönüşünde, Bistâm’a, Bâyezîd hazretlerinin yanına uğradı. Baktı ki kaybettiği kilim, Hazreti Bâyezîd’in önünde duruyor. Bu hâdiselere şâhid olduktan sonra, böyle yüce bir zâttan, kerâmet istediğine çok pişman oldu. Tövbe ve istiğfar edip, Bâyezîd-i Bistâmî’nin talebeleri arasına katıldı.<br /> Bir sene hacca gitmek üzere yola çıktı. Bir devesi vardı. Azığını ve eşyasını o deveye yüklemişti. Birisi kendisine, “Bu kadar uzun yol için, bu kadar yük bu deveye fazla gelmez mi?” dedi. Bâyezîd ( radıyallahü anh ) “Acaba yükü taşıyan deve midir? dikkat et bakalım, devenin sırtında yük var mı?” dedi. O kimse dikkatle baktığında gördü ki, yük devenin sırtından bir karış yukarıda durmaktadır. O kimse hayretini gizliyemeyip “Sübhânallah! Ne kadar acâib bir iş” deyince, Hazreti Bâyezîd, “Hâlimi sizden gizlesem, bana dil uzatıyorsunuz. Hâlimi size açık açık göstersem hayret ediyorsunuz, takat getiremiyorsunuz. Ben size ne yapayım bilemiyorum?” buyurdu ve yoluna devam etti. Ziyâretleri esnasında kendisine, annesinin hizmetine gitmesi bildirildi. Bistâm’a giden bir kâfile ile hemen yola çıktı. Bistâm’a geldiği duyulunca bütün halk yollara dökülüp, kendisini karşıladılar. Seher vakti evlerine geldi. Annesi abdest almış şöyle duâ ediyordu, “Yâ Rabbî! Benim garîb oğlumu her kötülükten muhafaza buyur. Büyükleri kendisinden hoşnud eyle. Oğluma güzel hâller ve iyilikler ihsân buyur…” Bunun üzerine Bâyezîd ( radıyallahü anh ) kapıyı çalıp izin İstedi. Annesinin “Kim o?” suâline Bâyezîd ( radıyallahü anh ) “Senin garîb oğlun” cevâbını verdi. Annesi koşup kapıyı açtı ve “Senden ayrılık hasretiyle ağlaya ağlaya saçlarıma ak düştü, belim büküldü” dedi.<br /> Bâyezîd-i Bistâmî ( radıyallahü anh ) bir sene hac dönüşünde Hemedan’a uğrayıp, oradan bir miktar tohum satın aldılar. Bistâm’a gelip, Hemedan’dan aldığı tohum torbasını açınca içinde bir kaç adet de karınca bulunduğunu gördü. Bunları yuvalarından ayırmanın münâsip olmıyacağını düşünüp, tekrar Hemedan’a gitti Tohumu aldığı yere bırakıp, ondan sonra Bistâm’a döndü.<br /> Bir gün yolda yürürken, bir gencin kendisini takip etmekte olduğunu fark edip döndü ve gence, “Niçin beni takip ediyorsun, istediğin nedir?” dedi. Genç, edeble, “Efendim, sizin gibi olmak, yolunuzda bulunmak istiyorum. Lütuf elinizi uzatıp himmet buyurun da ben de kazanayım” dedi. Cevâbında “Benim yaptıklarımı yapmadıkça, benim derimin içine girsen istifâde edemezsin. Bu Allahü teâlânın bir lütfudur” buyurdu.<br /> Hazreti Bâyezid-i Bistâmî’ye bir kimse gelip: “Efendim, ben Taberistan’da idim. Bir zâtın cenâze namazını kılıyorduk. Siz de orada idiniz, cenâze namazından sonra Hızır aleyhisselâmın elinden tuttunuz. Daha sonra sizin havada uçtuğunuzu gördüm” dedi. Bâyezid ( radıyallahü anh ), ona “Doğru söylüyorsun” buyurdu.<br /> Bâyezîd-i Bistâmî’ye ( radıyallahü anh ) bir gün bir kimse gelip dedi ki, “Efendim. Ben otuz senedir, gündüzleri oruç tutup, geceleri namaz kılıyorum. Ama, kendimde hiç bir ilerleme göremiyorum. Halbuki i’tikâdım da düzgündür.” Bâyezîd ( radıyallahü anh ) “Sen bu hâlde üçyüz sene daha devam etsen bir şeye kavuşamazsın. Çünkü nefs engelin var” buyurdu. O kimse, “Efendim. Bunun hâl çaresi yok mu?” diye sordu. Bâyezid ( radıyallahü anh ): “Var ama sen kabûl etmezsin” buyurdu. O kimse ısrar edip “Aman efendim, lütfen bildiriniz ve beni talebeliğinize kabûl ediniz. Ne emrederseniz yaparım” dedi. Bâyezîd ( radıyallahü anh ) buyurdu ki: “Öyle ise şimdi evine git. Bu kıymetli elbiseleri çıkarıp, adi ve eski bir elbise giy. Boynuna bir torba asıp içine ceviz doldur. Seni en iyi, tanıyanların bulundukları sokağa git. Çocukları başına topla, (Bana bir tokat vurana bir ceviz, iki tokat vurana iki ceviz, veriyorum) de.” O kimse bunları duyunca, “Sübhânallah, Lâ ilahe illallah. Ben bunları yapamayacağım. Bana başka bir şey emretseniz” dedi. Hazreti Bâyezîd, “Senin ilâcın ancak budur ve biz de baştan (Sen bunları kabûl etmezsin) diye söylemiştik. Yolumuzun esası nefsi terbiye etmektir.” buyurdu.<br /> Bâyezîd-i Bistâmî’nin mecûsî olan bir komşusu ve süt emme çağında bir de çocuğu vardı. Bu mecûsî sefere çıktı. Evlerini aydınlatacak bir şeyi bulunmadığı için çocuk ağlıyordu. Hazreti Bâyezîd her gün bir çıra alıp, komşusunun evine götürdü. Mecûsî seferden dönünce durumu haber alıp, kendisinde değişiklikler hissetti Hazreti Bâyezîd’e karşı kalbinde bir sevgi hâsıl olduğu hâlde, “O zâtın aydınlığı varken bizim karanlıkta bulunmamız hiç uygun değildir” dedi ve hemen Bâyezîd-i Bistâmî’nin huzûruna gidip müslüman oldu.<br /> Bir gün sohbetinde bulunanlara, “Kalkınız, Allahü teâlânın velî kullarından birini karşılamaya çıkalım” buyurup, kalktılar. Yola çıktıklarında, İbrâhîm bin Şeybe-i Hirevî ile karşılaştılar. Hazreti Bâyezîd ona, “Hatırıma, seni karşılamak ve Allah katında sana şefaat etmek geldi” buyurdu. O da, “Efendim siz bütün mahlûkâta şefaat etseniz yine fazla sayılmaz” dedi.<br /> Bâyezîd-i Bistâmî ( radıyallahü anh ) bir gün talebeleriyle giderken delîlerin bulunduğu bir tımarhânenin önünden geçiyorlardı. Talebelerinden birisi, orada, delîlerin tedâvileri için bir şeyler yapmaya çalışan baştabibe yaklaşıp, “Günah hastalığı ile hasta olanlar için bir ilâcınız var mıdır?” diye sordu. Baştabib cevap veremeyip susunca, ayağı zincirle bağlı delîlerden biri, Bâyezîd’in ( radıyallahü anh ) teveccühü ile şöyle dedi: “O derdin ilâcı şöyledir: Tövbe kökünü istiğfar yapr ağıyla karıştırıp, kalb havanına koyarak, tevhîd tokmağıyle iyice dövmeli. Sonra insaf eleğinden eleyip, gözyaşıyle hamur etmeli. Daha sonra aşkullah ateşinde pişirip, muhabbet-i Muhammediyye balından katarak, gece gündüz kanâat kaşığıyla yemelidir.”<br /> Ebû Türâb Nahşebî’nin bir talebesi vardı. Allahü teâlâya olan muhabbetinin çokluğundan dolayı hemen hergün yüzlerce defa kendinden geçip bayılırdı. Bir gün hocası, kendisine “Sen Hazreti Bâyezîd’i görsen daha çok derecelere kavuşurdun” dedi ve o talebe ile beraber Hazreti Bâyezîd’in yanına geldiler. Bâyezîd','image/beyazıdıbistami.jpg'),(13,'Ebul Hasan Harakani (k.s.)',12,'<h2> Ebul Hasan Harakani (k.s.)</h2>\r\n\r\n<br><br>\r\n<p>İran – Şahrud şehrinin 25 km uzağındaki Harakan kasabasında</p><p>Allahü teâlâya ve âhirete âit ilimler yâni mârifetler sâhibi büyük âlim ve velî. Künyesi Ebü’l-Hasan, ismi Ali bin Câfer’dir. Bistâm’ın bir kasabası olan Harkân’da dünyâya geldi. Ebü’l-Hasan-ı Harkânî, uzun boylu, güzel yüzlü, geniş alınlı, iri gözlü ve kumral idi. Hazret-i Ömer’e benzerdi. İnsanları Hakk’a dâvet eden, onlara doğru yolu gösterip, hakîkî saâdete kavuşturan ve kendilerine Silsile-i aliyye denilen büyük âlim ve velîlerin altıncısıdır. Büyük İslâm âlimi Bâyezîd-i Bistâmî’nin rûhâniyetinden istifâde ederek kemâle gelmiş, yükselmişti. Zamânının kutbu idi. 1034 (H.425) senesinde Harkân’da vefât etti. Kabri Harkân’dadır.</p><p>Ebü’l-Hasan-ı Harkânî hazretleri, on iki sene Harkân’dan Bistâm’a, hocasının kabrini ziyâret için gitti. Bu ziyârete giderken, yolda Kur’ân-ı kerîmi hatm ederdi. Her gittiğinde ziyâret ile ilgili vazîfelerini yaptıktan sonra; “Yâ Rabbî! Bâyezîd’e ihsân ettiğin sana âit ilimlerden, büyüklüğünün hakkı için, Ebü’l-Hasan kuluna da ihsân eyle!” diye yalvarırdı. Geri dönerken, hiçbir zaman Bâyezîd’in türbesine arkasını dönmezdi. On iki sene sonra, Allahü teâlânın lütfu ile Bâyezîd’in rûhâniyetinden istifâde edip olgunlaştı. Allahü teâlâyı tanıtan kalb ilimlerinde ve diğer ilimlerde talebe yetiştirmeye başladı. Pekçok talebesi vardı. Kerâmetleri pekçokdur. Böyle büyük zâtların halleri, sözleri, yaşayışları hep kerâmetlerle doludur. Sevenleri onlarda her an kerâmetler görmekte, bağlılıkları artmaktadır. Onlar Allahü teâlânın sevgilisidir. Sevgiliye her ikrâm yapılır. Kör, güneşi göremiyorsa güneşin kabahati olmaz.</p><p>Bir gün İbn-i Sînâ, Harkân’a Ebü’l-Hasan-ı Harkânî hazretlerini evinde ziyârete geldi. Hanımı, azarlayarak, ormana gittiğini söyledi. Hanımı, Ebü’l-Hasan hazretlerinin büyüklüğüne inanmadığı için, ona uygunsuz şeyler söyledi. İbn-i Sînâ ormana doğru giderken, Ebü’l-Hasan-ı Harkânî hazretlerinin, bir arslana odun yüklemiş gelmekte olduğunu gördü.”Bu ne hâldir?” diye sorunca, “Evimdekinin sıkıntı ve belâ yükünü taşıdığım için, bu arslan da bizim yükümüzü taşıyor.” buyurdu.</p><p>Bâyezîd-i Bistâmî hazretleri, her sene bir defâ, Dıhistan’da şehidlerin kabirlerinin bulunduğu kum tepeyi ziyârete giderdi. Harkân’dan geçerken durur ve havayı koklardı. Talebeleri kendisine; “Efendim, sizin bu şekilde havayı koklamanızdaki hikmet nedir? Biz herhangi bir şeyin kokusunu duymuyoruz.” diye sorduklarında, buyurdu ki; “Evet öyledir. Fakat bu kasabadan öyle birisinin kokusu geliyor ki, onun adı Ali, künyesi Ebû Hasan’dır. O, zamânın kutbu olacaktır.”</p><p>Vaktiyle Bistâm şehrine bir çekirge sürüsü hücûm etti. Bütün ekinleri ve sebzeleri yediler. Halk, çekirgelerden ve bu musîbetten kurtulmaları için feryâd ederek, duâ ediyordu. Fakat bu musîbetten bir türlü kurtulamadılar. Halkın telâşını ve üzüntüsünü gören Ebü’l-Hasan-ı Harkânî hazretleri; “Ne oldu, bu halkın feryâdı nedir böyle?” diye sordu. Çekirge istilâsı bütün ekinlerin perişanlığını ve halkın bundan üzüntülü olduğunu söylediler. Bunun üzerine, ayağa kalkarak dama çıktı. Ve etrafa bir nazar etti. Çekirgeler toplanıp şehirden derhal uzaklaştılar. İkindi namazı vaktine kadar bir tek çekirge kalmadığı gibi, bütün ekinlerin yaprakları da eski hâline gelip, hiç ziyân olmadı.</p><p>Sultan Mahmûd Gaznevî, bütün Asya’ya hâkim olduğu zamanda, Harkân şehrine yakın gelmişti. Adamlarından bir kaçını, Harkân’a Şeyh Ebü’l-Hasan-ı Harkânî hazretlerinin huzûruna göndermiş ve Şeyh hazretlerini yanına çağırmıştı. Şeyh hazretleri buna karşılık, bir özür beyân ederek gitmek istemediler. Durum, Mahmûd Gaznevî’ye bildirilince, “Haydi kalkınız! Zîrâ o, bizim sandığımız kimselerden değildir. Biz ona gidelim.” dedi. Sonra kendi elbisesini Kâdı İyâd’a giydirdi ve kendisi de silâhtar olarak, Kâdı İyâd’ın yanında Ebü’l-Hasan-ı Harkânî’nin evine girdi. Mahmûd Gaznevî selâm verince, Ebü’l-Hasan hazretleri selâmını aldı. Fakat ayağa kalkmadı. Mahmûd Gaznevî, Ebü’l-Hasan-ı Harkânî’ye; “Sultan için neden ayağa kalkmadınız?” diye sorunca, Ebü’l-Hasan, Sultan Mahmûd’a; “Mâdem ki seni öne geçirmişler, yanıma gel bakalım.” dedi. Soruya o ânda cevap vermediler.</p><p>Sultan Mahmûd Gaznevî, Ebü’l-Hasan-ı Harkânî’ye; “Bâyezîd-i Bistâmî nasıl bir zât idi?” diye sordu. Ebü’l-Hasan-ı Harkânî: “Bâyezîd, öyle kâmil bir velî idi ki, onu görenler hidâyete kavuşurdu. Allahü teâlânın râzı olduğu kimselerden olurdu.” diye cevap verdi. Sultan Mahmûd bu cevâbı beğenmedi ve; “Ebû Cehl, Ebû Leheb gibi kimseler, Fahr-i kâinâtı, Server-i âlemi nice kere gördüler. Fakat hidâyete gelmediler. Hâl böyle olunca, Bâyezîd’i görenlerin hidâyete geldiklerini nasıl söylüyorsun?” dedi. O, Resûlullah efendimizden daha yüksek mi ki, iki cihânın efendisini, üstünlerin üstünü olan Allahü teâlânın sevgili Peygamberini gören, küfürden kurtulamadı da, Bâyezîd’i görenler mi kurtulur demek istedi. Ebü’l-Hasan; “Ebû Cehl ve Ebû Leheb gibi ahmaklar, Allahü teâlânın sevgili Peygamberini, insanların en üstünü olan hazret-i Muhammed olarak görmediler. Ebû Tâlib’in yetimi, Abdullah’ın oğlu olarak gördüler. O gözle baktılar. Eğer, Ebû Bekr-i Sıddîk gibi bakarak, Resûlullah olarak görselerdi, eşkıyâlıktan, küfürden kurtulur, onun gibi kemâle gelirlerdi.” buyurdu.</p><p>Sultan Mahmûd Han bu cevâbı çok beğendi. Din büyüklerine olan sevgisi arttı. Sultan Mahmûd; “Bana nasîhat ediniz.” deyince Ebü’l-Hasan-ı Harkânî; “Şu dört şeye dikkat et: Günahlardan sakın, namazını cemâatle kıl, cömert ol, Allahü teâlânın yarattıklarına şefkat göster.” dedi. Sultan Mahmûd; “Bana duâ buyurun.” deyince, Ebü’l-Hasan-ı Harkânî; “Ey Mahmûd, âkıbetin makbûl olsun.” dedi. Bunun üzerine Sultan Mahmûd, Ebü’l-Hasan-ı Harkânî’nin önüne bir kese altın koydu. Buna karşılık Ebü’l-Hasan, sultânın önüne arpa unundan yapılmış bir yufka ekmeği koydu. Sultan ekmekten bir lokma aldı. Fakat lokmayı yutamadı. Bunun üzerine Ebü’l-Hasan hazretleri; “Bir lokma ekmeği yutamıyorsun. İster misin, şu bir kese altın bizim de boğazımızda dursun? Biz paralarla olan alâkamızı kestik. Şu altınları önümden alınız.” dedi. Sultan, Ebü’l-Hasan’ın paraları almasını çok istedi ise de, kabûl etmeyince, ondan bir hâtıra istedi. Ebü’l-Hasan hazretleri ona hırkasını verdi.</p><p>Sultan Mahmûd giderken, Ebü’l-Hasan ayağa kalktı. Bunun üzerine Sultan Mahmûd; “Geldiğim zaman hiç iltifat etmemiştin, fakat şimdi ayağa kalkıyorsun. O hâl niye idi? Bu ikrâm nedir?” diye sordu. Ebü’l-Hasan-ı Harkânî hazretleri; “Buraya pâdişâhlık gururu ile beni imtihan için geldin. Şimdi ise dervişlik hâliyle gidiyorsun ve dervişlik devletinin güneşi üzerinde ışıldamaya başladı. Önce gurur içinde olduğundan dolayı ayağa kalkmadım. Fakat şimdi derviş olduğun için ayağa kalkıyorum.” dedi.</p><p>Sultan, sonra gazâya gitmek üzere Harkân’dan ayrıldı. Sevmenât’a geldi. İçine mağlûb olma korkusu düştü. Birden atından inip, bir köşede Ebü’l-Hasan hazretlerinin hırkasını eline alıp; “Yâ İlâhî! Şu hırkanın sâhibinin yüzü suyu hürmetine, şu kafirlere karşı bizi muzaffer kıl. Ganimet olarak ele geçireceğim her şeyi dervişlere vereceğim.” diye duâ eder etmez, düşman tarafında bir toz-duman ortaya çıktı. Düşmanlar, bu toz-duman içinde birşey görmiyerek, kılıçlarını birbirlerine vurdular ve kendi kendilerini öldürdüler. Sağ kalanları dağılıp gitti. O akşam Sultan Mahmûd, rüyâsında Ebü’l-Hasan-ı Harkânî hazretlerini gördü. Ebü’l-Hasan-ı Harkânî, Sultan Mahmûd’a; “Allahü teâlânın dergâhında, hırkamızın yüzü suyu hürmetine zafer kazandın. Eğer o anda isteseydin, kâfirlerin hepsinin müslüman olmasını sağlayabilirdin.” buyurdu.</p><p>Bir gün, Ebü’l-Hasan-ı Harkânî hazretlerinin bir talebesi çok hastalandı. Buna hiç bir tabîb çâre bulamadı. Talebe, hastalığın ağrısına dayanamaz hâle gelmişti. Sonunda durumu Ebü’l-Hasan-ı Harkânî’ye bildirdiler. Bunun üzerine Ebü’l-Hasan-ı Harkânî hazretleri terliklerini vererek; “Bunları ağrıyan yere sürün.” buyurdu. Ebü’l-Hasan-ı Harkânî hazretlerinin dediği gibi yaptıklarında, Allahü teâlânın yardımıyla talebe iyileşti ve hiçbir rahatsızlığı kalmadı.</p><p>Talebelerinden biri, Ebü’l-Hasan-ı Harkânî hazretlerinden; “Lübnan Dağına gidip Kutb-i âlemi görmek için bana izin ver.” diye ricâda bulundu. Ebü’l-Hasan hazretleri izin verince, o talebe Lübnan Dağına vardı. Orada, yüzleri kıbleye dönmüş hâlde oturan bir cemâat gördü. Önlerinde bir cenâze duruyordu. Fakat cenâze namazını kılmıyorlardı. Talebe dayanamıyarak; “Niçin cenâzenin namazını kılmıyorsunuz?” diye sordu. Oradakiler; “Kutb-i âlemin gelmesi lâzımdır. Kutb-i âlem buraya her gün beş kere gelir ve imâmlık yapar.” diye cevap verdiler. Talebe bunu duyunca çok sevindi ve beklemeye başladı. Bir süre sonra herkes ayağa kalktı. Kendi hocası Ebü’l-Hasan-ı Harkânî’nin Kutb-i âlem olduğunu gördü. Bu durum onu dehşete düşürdü ve kendinden geçti. Tekrar kendine geldiğinde, namaz kılınmış ve cenâze defnedilmişti. Kutb-i âlem de gitmişti. Talebe orada bulunanlara; “Kutb-i âlem tekrar ne zaman gelir?” diye sorunca; “Önümüzdeki namaz vakti.” diye cevap verdiler. Talebe onlara; “Ben onun talebesiyim. Ona karşı şöyle şöyle demiştim. Uzun süreden beri yollardayım. Ona durumumu arzedin de, beni berâberinde Harkân’a geri götürsün.” diye yalvardı. Ebü’l-Hasan-ı Harkânî hazretleri, tekrar namaz kıldırmak için oraya geldiklerinde, talebe elini ona doğru uzattı ve tekrar bayıldı. Ayıldığı vakit, Rey şehrinin çarşısındaydı. Harkân’a hocasının yanına gidince, Ebü’l-Hasan-ı Harkânî hazretleri ona; “Gördüklerini kimseye anlatma. Çünkü, Allahü teâlâdan bu dünyâda beni halktan gizlemesini ve bir tâne ârif ve büyük zât hariç, hiçbir kimsenin görmemesini istedim. Öyle de oldu. O zât da Bâyezîd-i Bistâmî’dir.” buyurdu.</p><p>Bir gün Ebû Saîd, Ebü’l-Hasan-ı Harkânî hazretlerinin yanına büyük bir kalabalıkla ziyâret için gelmişti. Hizmetçi kadın, arpadan yapılmış birkaç adet ekmeği, bir sepet içinde Ebü’l-Hasan-ı Harkânî’nin yanına getirdi. Ebü’l-Hasan hazretleri o kadına; “Şu ekmeklerin üzerine bir örtü ört ve oradan istediğin kadar ekmek çıkar.” diye tenbih etti. Kadın denileni yaptı ve kalabalık bir halk topluluğuna, durmadan örtünün altından ekmek çıkardı. Fakat ekmekler bitmiyordu. Bir süre sonra kadın örtüyü kaldırınca, sepetin içinde hiçbir şey kalmadığı görüldü. Bunun üzerine Ebü’l-Hasan hazretleri; “Şâyet örtüyü kaldırmasaydın, kıyâmete kadar bunun altından ekmek çıkarıp duracaklardı.” buyurdu.”</p><p>Bir gece Ebü’l-Hasan-ı Harkânî; “Bu gece falan sahrada savaş yapılıyor. Şu kadar kişi de yaralandı.” buyurdu. Durumu araştırdıklarında, Ebü’l-Hasan hazretlerinin dediği gibi olduğu anlaşıldı. Aynı gece, Ebü’l-Hasan hazretlerinin oğlunun kafasını kesip, kapısının eşiğine attılar. Ebü’l-Hasan-ı Harkânî’nin hiç haberi olmadı. Kendisini inkâr eden hanımı; “O kimseye ne demeli, şu kadar mesâfe uzaklıktaki cereyân eden bir olayı haber veriyor, ama oğlunun kafasını kesip kapısına attıkları hâlde, bundan haberi olmuyor?” deyince, Ebü’l-Hasan-ı Harkânî; “Evet, dediğin doğrudur. Ama biz onu gördüğümüz vakit, aradaki perde kaldırılmıştı. Oğlanı katlettikleri zaman ise, perde çekmişlerdi.” dedi.<br /> [toggle title=”Ebul Hasan Harakani hazretlerinin Menkıbe ve sözleri” load=”hide”] İhlâs ve riyâ nedir? diye sorduklarında; Ebü’l-Hasan hazretleri buyurdular ki: “Allahü teâlâ için yaptığın her şey ihlâstır. Halk için yaptığın herşey de riyâdır.”</p><p>Ebü’l-Hasan-ı Harkânî hazretleri, birgün sohbetinde bulunanlara şöyle sordu: “Dünyâda en iyi şey nedir?” Orada bulunanlar; “Siz, bizden daha iyi bilirsiniz. Siz bildirin.” dediler. Bunun üzerine Ebü’l-Hasan hazretleri, “En iyi şey, Allahü teâlâyı unutmayan gönüldür.” buyurdu.</p><p>Ebü’l-Hasan-ı Harkânî hazretleri buyurdular ki: “Nîmetlerin en iyisi, çalışarak kazanılanıdır. Arkadaşların en iyisi, Allahü teâlâyı hatırlatandır. Kalblerin en nurlusu, içinde mal sevgisi olmayandır.”</p><p>“Dünyâda, âlimler ve âbidler (ibâdet eden) çoktur. Ama, akşam ve sabah cenâb-ı Hakkın rızâsı üzere bulunmak mühimdir.”</p><p>“Kalblerin en nurlusu, içinde Allahü teâlânın sevgisinden başka bir şey bulunmayandır. Amellerin en iyisi, riyâdan uzak olan, yâni ihlâs üzere olanıdır.”</p><p>“Siz Allahü teâlâdan konuşurken, başka şeyden bahsedenle arkadaşlık etmeyiniz.”</p><p>“Cennet’te Tûbâ ağacının altında, Allahü teâlâdan bîhaber olarak bulunmaktansa, dünyâda bir diken ağacının altında, dâimâ O’nu hatırlamayı daha çok arzu ederim.”</p><p>“Resûlullah efendimizin vârisi; O’nun işlerine uyan ve şerîatine tâbi olandır.”</p><p>“Ömrüme bakınca, yetmiş üç yıllık ibâdetlerimin hepsini, bir saatlik kadar kısa, günahlara bakınca da, Nûh aleyhisselâmın ömrü kadar uzun gördüm.”</p><p>“Dünyâ, peşinden koştuğun sürede senin pâdişâhındır. Ondan yüz çevirince, sen ona sultan olursun.”</p><p>“Allahü teâlâ, nasıl senden vaktinden evvel namaz kılmanı istemiyorsa, sen de O’ndan, vaktinden önce rızık isteme.”</p><p>“Ulemâ; “Biz Peygamberin vârisiyiz.” diyor. Fakat Peygamberimizin vârisleri arasında biz de varız. Çünkü O’nda olan şeylerin bâzısı bizde de var. Resûlullah efendimiz fakirliği seçmişti. Biz de fakirliği tercih etmiş bulunuyoruz. O cömertti. Güzel bir ahlâkı vardı. Hâinlik bilmezdi. Basîret sâhibiydi. Halkın rehberiydi. Aç gözlü ve hırs sâhibi değildi. Hayır ve şerri Allahü teâlâdan bilirdi. Tabiatında yalan ve kandırma diye bir şey yoktu. Zamânın esiri değildi. İnsanların korktuğu şeyden korkmazdı. İnsanların güvendiği şeye güvenmezdi. Hiç gururlanmazdı. İşte bunlar evliyânın sıfatlarıdır. Resûlullah efendimiz, ucu bucağı bulunmayan bir umman idi. Eğer o ummandan bir damla ortaya çıksaydı, bütün âlem ve mahlûkât şaşırır kalırdı. Sûfîlerin kervanı; Allahü teâlâ, Resûlullah ve Eshâb-ı kirâm sevgisinden ibârettir. Bu kervanda bulunan ve ruhları bunların ruhlarıyla kaynaşan kimseye ne mutlu.”</p><p>“Yol ikidir: Biri hidâyet, öbürü dalâlet, sapıklık yoludur. Kuldan Allahü teâlâya giden yol dalâlet yoludur. Allahü teâlâdan kula gelen yol ise hidâyet yoludur. Şimdi her kim hidâyete erdim derse, o, hidâyete ermemiştir. Her kim beni hidâyete erdirdiler derse, o, hidâyete ermiştir.”</p><p>“Allahü teâlânın karşısında şu üç şeyi muhâfaza etmek zordur: Hak ile iken sırrı, halk ile iken dili, amel (iş, ibâdet) yaparken temizliği.”</p><p>“Yakınların yakını, bizim maksadımız olanın yanında uzak kalır. Ey kardeşim, suya daha yakın olan daha çok batar; ateşe daha yakın olan, daha çok yanar.</p><p>“Ne zaman Allahü teâlânın varlığına nazar etsem, kendi yokluğumu görürüm, ne zaman kendi varlığıma nazar etsem, Allahü teâlânın varlığını görürüm.”</p><p>“Şu iki kişinin çıkardıkları fitneyi, şeytan bile çıkaramaz: Dünyâ hırsına sâhip âlim ve ilimden yoksun sûfî.”</p><p>“Şâyet bir mümini ziyâret edersen, hâsıl olan sevâbı, yüz adet kabûl edilmiş hac sevâbı ile değiştirmemen lâzımdır. Çünkü bir mümini ziyâret için verilen sevap, fakirlere verilen yüz bin altın sadakanın sevâbından daha fazladır. Bir mümin kardeşinizi ziyârete gittiğinizde, Allahü teâlânın rahmetine kavuştuk diye îtikâd edin.”</p><p>“İlimden en fazla nasîb alan, onunla amel edendir. En fazîletli amel ise, üzerine farz olandır.”</p><p>“Dilini, Allahü teâlâdan başkası hakkında konuşmamak için mühürle! Kalbini, Allahü teâlâdan başkasını düşünmemek için mühürle! İhlâssız bir iş yapmaman ve helâl olmayan bir şeyi yememen için de, davranışlarına, dudaklarına ve dişlerine aynı şekilde mühür vur!”</p><p>“Bir mümin kardeşini sabahtan akşama kadar incitmeyen kimse, o gün akşama kadar Peygamber efendimizle yaşamış olur. Eğer bir mümin kardeşini incitirse, Allahü teâlâ onun o günkü ibâdetini kabûl etmez.”</p><p>“Allahü teâlâ kuluna, îmândan sonra temiz yürek ve doğru dilden daha büyük hiçbir şey ihsân etmemiştir.”</p><p>“Çok ağlayınız, az gülünüz; çok susunuz, az konuşunuz. Çok veriniz, az yiyiniz; çok uyanık olunuz, az uyuyunuz.”</p><p>“İnsanoğlu, şu üç şeyle sürekli olarak tâatı yaparsa, sorgusuz suâlsiz Cennet’e gidebilir: Kalb, nefs ve dil.”</p><p>Ebü’l-Hasan-ı Harkânî’nin Beşâretnâme adlı eseri ve Türkçeye tercüme edilen Esrâr-üs-Sülûkkitapları vardır.</p><p>Ebü’l-Hasan-ı Harkânî hazretleri vefâtları yaklaştığında; “Kabrimi derin kazın. Yatacağım yer, hocam Bâyezîd hazretlerinin mezarından aşağıda bulunsun.” diye vasiyet etti. Bu vasiyetini yaptığı gece Harkan’da vefât etti. Toprağa verildiği günün akşamı, çok kar yağdı. Ertesi gün baş ucuna, büyük ve beyaz bir taşın dikildiğini gördüler. Mezarın çevresinde, sâdece bir arslanın ayak izleri vardı.</p><p>Kim kabrinin üzerine elini sürerek, cenâb-ı Hak’tan maksadının hâsıl olmasını istese, Allahü teâlânın izniyle duâsının kabûl edildiği ve hâlis kalple yapılan duâların da kabûl olduğu çok görülmüştür.<br /> SÖZ DİNLEYEN KAZANIR</p><p>Bir kâfilede bulunan insanlar, Ebü’l-Hasan Harkânî hazretlerinin huzûruna gelip; “Yollar korkuludur. Bize bir duâ öğretiniz.” diye istirhâm edince; buyurdu ki: “O zaman, Ebü’l-Hasan’ı hatırınıza getiriniz!” Bu söz, gelenlerin hoşlarına gitmedi. Yolda eşkıyâ, önlerine çıktı. Hepsinin mal ve metâlarını aldı. Yalnız, Ebü’l-Hasan-ı Harkânî hazretlerini hatırlayan bir kimsenin malına zarar gelmedi. Bu hâle arkadaşları şaşıp, sebebini sorduklarında; “Ebü’l-Hasan-ı Harkânî’yi hatırladım ve kurtuldum.” cevâbını aldılar. Gelip durumu Ebü’l-Hasan hazretlerine anlattılar. Ve; “Biz Allah’tan yardım istedik, eşkıyâlar bizi soydu. Fakat seni hatırlayıp, senden yardım isteyen şu arkadaş kurtuldu. Bunun hikmeti nedir?” diye sordular. “O arkadaşınızı kurtaran, Allahü teâlâdır. Günahkâr ağızdan çıkan duâyı cenâb-ı Hak kabûl etmez. Bunun için siz Allah’a yalvardığınız zaman duânız kabûl olmadı. Bu arkadaşınız beni hatırlayıp imdât isteyince, ben de Rabbime duâ ettim; “Yâ Rabbî! Şu kulunu içinde bulunduğu belâdan kurtar.” dedim. Rabbim benim duâmı kabûl ettiği için, o arkadaşınız kurtuldu. Mesele bundan ibârettir.” buyurdu.</p><p>ANNEYE HİZMET</p><p>Ebü’l-Hasan-ı Harkânî hazretleri şöyle anlatır: “İki kardeş vardı. Her gece sırayla annelerinin hizmetiyle uğraşır, diğeri Allahü teâlâya ibâdet ederdi. Bir akşam, Allahü teâlâya ibâdet eden kardeş, yaptığı ibâdet, duyduğu hazdan dolayı çok memnun oldu. Bu sebepten ertesi gün kardeşine; “Bu gece de anneme sen hizmet et, ben ibâdet edeyim.” dedi. Kardeşi kabûl etti. İbâdet ederken secdede uyuya kaldı ve o anda bir rüyâ gördü. Rüyâsında bir ses ona; “Kardeşini affettik, seni de onun hâtırı için bağışladık.” deyince, genç; “Ben, Allahü teâlâya ibâdet ediyorum. Kardeşim ise anneme hizmet ediyor. Fakat beni, onun yaptığı amel yüzünden bağışlıyorsunuz.” dedi. Ses ona; R','image/harakani.jpg'),(14,'Ebul Ali Farmadi (k.s.)',13,'<h2> Ebul Ali Farmadi (k.s.) </h2>\r\n\r\n<br><br>\r\n\r\n<p>İran – Meşhed, Meşhed şehrine 25 km uzaklıktaki <strong>Farmad </strong>köyü kabristanında</p></blockquote><p>Horasan’da yetişen evliyânın büyüklerinden. İsmi, Fadl bin Muhammed’dir. 433 (m. 1042) senesinde doğdu. Yaşadığı devrin âlimleri arasında bir tane idi. Zâhirî din ilimlerini, Ebü’l-Kâsım Kuşeyrî hazretlerinden öğrendi. Ayrıca Ebû Abdullah Muhammed bin Muhammed Şirâzî, Ebû Mensûr Temimî, Ebû Abdurrahmân Neylî, Ebû Osman Sabûnî ve daha başka âlimlerden de ilim tahsil etti. Sözü, nasihatları pek te’sîrli idi. Selçuklu devletinin meşhûr veziri Nizâm-ül-mülk ve zamanının devlet erkânı, ona çok hürmet ederdi. 478 (m. 1085) senesinde vefât etti. Kabri Tûs ya’nî Meşhed şehrindedir.<br /> Tasavvuf ilminde yüksek derecelere kavuşması iki vasıta ile olmuştur. Birisi Ebü’l-Kâsım Gürgânî-i Tûsî diğeri de Ebü’l-Hasen-i Harkânî’dir. Ebû Ali Fârmedî, insanların i’tikâd, amel, ibâdet ve ahlâk husûsunda doğruyu öğrenmeleri ve yapmaları, böylece Allahü teâlânın rızâsına kavuşmaları için onlara rehberlik edip, buna kavuşturan ve kendilerine silsile-i aliyye denilen meşhûr velilerden olup, bu âlimlerin yedincisidir. Rûh ilimlerinin mütehassısı idi. Ebû Saîd-i Ebülhayr’dan da istifâde ederek feyz aldı. Hocası Ebu’l-Kâsım-ı Gürgânî, Ebû Osman-ı Magribî’nin, bu da Cüneyd-i Bağdadî hazretlerinin talebesi olup, herbirisi, insanlara doğru yolu göstermek için yetişmiş yetkili kimselerdir. Ebû Ali Fârmedî hazretleri, hem İmâm-ı Gazâlî, hem de Yûsuf-i Hemedânî hazretlerinin hocası idi. Her ikisi de ondan istifâde ederek kemale gelmiş, yüksek derecelere kavuşmuştur.<br /> Tasavvuf yoluna girişini, bizzat kendisi şöyle anlatır: “Gençliğimin başlangıcında, Nişâbûr’da ilim öğrenmekle meşgûl idim. Ebû Sa’îd-i Ebülhayr hazretleri ilim meclisimize teşrîf ettiler. Hemen huzûrlarına gelip hizmete başladım. Hallerindeki ve yüzündeki güzelliğe âşık olmuştum. Bu büyüklerin yoluna bağlı olan evliyânın sevgisi kalbime yerleşmişti. Birgün evine gitmiştim. Gizlice bir köşeye oturdum. Şeyh hazretlerine hiç görünmedim. O sırada kendileri, tam bir vecd hâlinde idiler. Kendisinden geçmiş bir haldeydi. Üzerinde bulunan elbiseleri birkaç parçaya ayırmıştı. Bu parçaları, bereketlenmek için talebeleri topladılar. Kendi yanında bulunan parçalardan birini saklayıp, “Ey Ebû Ali Tûsî neredesin?” diye seslendi. Bu mübârek zât beni tanımaz ve gözlerinin önünde değilim düşüncesiyle cevap vermedim. Fakat bu seslenmeyi üç defa tekrarladılar. Bunun üzerine beni çağırdıklarını anlayarak yanlarına gittim. Yanında sakladığı elbisesinin parçalarını bana verip gönlümü hoş ettiler. O esnada kalbimde öyle bir nûr parladı ve bir ferahlık ve huzûr hâsıl oldu ki, ta’rîf edemem. Bu hâl günden güne arttı. Kendimde, anlayamadığım ve anlatamayacağım bir takım haller meydana çıkmaya başladı. Huzûrlarından ayrılıp, hocam Ebü’l-Kâsım Kuşeyrî’nin huzûrlarına vardım. Başıma gelenleri anlattım. “Mübârek olsun!” buyurdular. Bundan sonra üç yıl daha ilim tahsili ile meşgûl oldum. Birgün kalemi mürekkebe batırdım. Siyah mürekkeb beyaz oluvermişti. Şaşırıp kaldım. Doğruca hocamın huzûruna gittim. Durumu arz ettim. “Madem ki kalem senin elinden kaçtı. Sen de onu terk eyle ve başka bir işle meşgûl ol” buyurdu.<br /> Birgün hocam Ebü’l-Kâsım Kuşeyrî hamamda gusl (boy abdesti) alıyordu. Sormadan ve istemedikleri halde, kuyudan bir kova su çıkarıp hamamın havuzuna boşalttım. O anda hakîkaten bu miktar suya olan ihtiyâçlarını bilmiyordum. Sonra öğrendim. Hamamdan çıkınca, “Hamamın havuzuna su boşaltan kimdi?” diye sordu. Niçin yaptın? diyeceğinden korktum. Şaşırdım. Nihâyet “Ben idim” dedim. “Ey Ebû Ali! Ebü’l-Kâsım’ın yetmiş senede elde ettiği dereceleri, sen bir kova su ile kazandın. Allah senden râzı olsun” buyurdu. Bir müddet daha hocamın huzûrunda bulunarak, nefsimin terbiyesi ile meşgûl oldum. Birçok ma’rifetlere kavuştum.<br /> Yine birgün bana bir hâl olmuştu. Kendimden geçtim. Bu hâl içinde sanki yok ve fark edilmez oldum. Bu hâlimi hocama anlattım. “Ey Ebû Ali! Benim gönül kuşum, buradan yukarısını bilemez” buyurdu. Ben de kendi kendime, beni bu makamdan ileri götürecek bir mürşide (rehbere) ihtiyâcım var, diye düşündüm. Bunun üzerine bir müddet geçti. Gün geçtikçe bu hâl artardı. Bu sırada Ebü’l-Kâsım Gürgânî’nin ismini işitmiştim. Tûs şehrine hareket ettim. Evini bilmiyordum. Şehre gelince sordum. Yerini ta’rîf ettiler, gittim.<br /> Talebelerinden bir cemâatle mescidde oturuyorlardı. Ben de iki rek’at mescidi ziyâret namazı kılıp, önüne diz çöktüm. Şeyhin başı önüne eğikti. Başını kaldırdı ve “Gel, ey Ebû Ali!” buyurdu. Vardım, selâm verip oturdum. Ma’nevî hâllerimi anlattım. “Evet.. Başlangıcın mübârek olsun! Henüz bir dereceye kadar erişmişsin, ama terbiye görürsen, yüksek derecelere erişeceksin” buyurdu. Ben de gönlümde, “Benim rehberim budur” dedim. Yanında kaldım. Uzun müddet nefsimin terbiyesini emrettikten sonra, yüksek ma’nevî derecelere kavuşturdu. Cemâatini toplayıp, kızını bana nikâh etti.<br /> Kalbimde hasıl olan aşk ve şevk ziyadesiyle artmıştı. Bu arzumun çokluğu sebebiyle, Ebü’l-Hasen-i Harkânî hazretlerinin sohbetine kavuştum. Hizmetinde bulundum. Nihâyetsiz feyzlere, ma’nevî zevklere eriştim.<br /> Ebû Ali Farmedî, zamanında evliyânın önderi ve hidâyet güneşiydi. Nizâm-ül-mülk’ün makamına gelince, büyük vezir derin bir hürmetle ayağa kalkar, onu kendi makamına oturturdu. Halbuki İmâm-ül-Haremeyn ve Ebü’l-Kâsım Kuşeyrî geldiği zaman, sâdece ayağa kalkar, yerini terk etmezdi. “Neden böyle yapıyorsun?” diye sorduklarında, “Ebû Ali Farmedî hazretleri benim yüzüme karşı kusurlarımı söylüyor, yaptığım yanlış işleri, haksızlıkları açıklayıp beni ikaz ediyor. Diğer âlimler ise, beni yüzüme karşı övüyorlar. Bu yüzden de nefsim gurûrlanıyor. Ebû Ali Farmedî hazretlerinin yermesi, benim için daha hayırlı olduğundan, ona daha çok hürmet ediyorum” derdi.<br /> Ebû Ali Fârmedî buyurdu ki: Talebenin hocasına karşı dili ile saygılı olması gerektiği gibi, söylediğini kalbinden de reddetmemelidir.” Bununla ilgili şu rü’yâsını anlatır: Hocam Ebü’l-Kâsım Gürgânî’ye bir rü’yâmı anlattım ve ona, “Senin bana rü’yâmda şöyle böyle dediğini gördüm ve niçin böyle yaptığını sordum” dedim. Hocam, bunun üzerine bir ay benimle konuşmadı ve “Eğer içinde benim söylediklerimi reddetmek duygusu ve cevap almak arzusu olmasa, rü’yânda bana bunu bu şekilde sormazdın” dedi.</p>','image/ebualifarmadi.jpg'),(15,'Hace Yusuf Hamedani (k.s.)',14,'<h2> Hace Yusuf Hamedani (k.s.) </h2>\r\n\r\n<br><br>\r\n<p>Hace Yusuf Hamedani (k.s.)’nin kabri şerifi Türkmenistanın Merv şehrindedir.</p></blockquote><p style=\"text-align: justify;\">Altın silsilenin dokuzuncu halkası Yusuf Hemedani Hazretleri, Türk dünyasının islamlaşmasını, Anadolu’nun Türkleşmesi ve islamlaşmasını sağlayan Yesevilik ile Nakşiliğin kolbaşı. Adı Yusuf bin Eyyüb, künyesi ebu Yakub, nisbesi Hemedanî.</p><p style=\"text-align: justify;\">440/1048 yılında Rey ile Hemedan arasında Büzencird adlı bir köyde doğdu. Çocukluk yıllarını memleketinde geçirdi. Onsekiz yaşına gelince daha fazla okumak, ilim ve irfanını artırmak maksadıyla hilafet merkezi olduğu kadar, ilim makamı olan Bağdat’a gitti. Orada Ebu İshak eş-Şirazi’den fıkıh, ilm-i kelam ve usul tahsil etti. Şirazî, Hemedanî’yi yaşının küçüklüğüne rağmen ilim, irfan ve iyi ahlakı sebebiyle arkadaşlarına tercih eder, akranına örnek gösterirdi.</p><p style=\"text-align: justify;\">Hemedanî, Kadı Ebu’l-Hüseyn Muhammed, Ebu’l Ganaim Abdussamed, Ebu Cafer Muhammed gibi muhaddislerden Bağdad, Semerkant ve İsfahan’da hadis aldı. Şeyh Abdullah Cüveynî, Hasan Simnanî’nin sohbetlerine katıldı. Dinlediği hadislerin çoğunu yazdı. Daha sonra zühd ve tasavvuf yoluna yönelerek bir süre riyazat ve mücahedeyle meşgul oldu. Bu arada Gazzali’nin de mürşidi olan Ebu Alı Farmedi’yi tanıyarak müridi oldu. Genç yaşına rağmen şeyhine hizmetle himmetine mazhar oldu.</p><p style=\"text-align: justify;\">477/1084 yılında şeyhinin vefatından sonra Herat, Merv ve Rey şehirleri arasında mekik dokudu. Bu bölge halkı onu adeta paylaşamaz olmuştu. Bu şehirlerden her birinde zikir ve sohbet halkaları kurdu. Özellikle Rey şehrindeki tekkesi, emsali görülmedik bir cemaatle dolup taşardı.</p><p style=\"text-align: justify;\">515/1121 yılında bir ara tekrar Bağdat’a geldi. Bir yandan halka hadis naklederken, bir yandan da Nizamiye medresesinde fıkıh dersleri okuttu. Hemedanî’nin gerek hadis dersleri, gerekse Nizamiye medresesindeki fıkıh dersleriyle vaazları, halkın büyük bir ilgisine mazhar oldu. Kaynaklar, devrin pek çok alim ve şeyhinin onun bu ders ve sohbetlerine katıldığını kaydetmektedir. Bağdad’da bulunduğu sırada hacc farizasını ifa için Haremeyn’e giden Hemedani, Medine’de bir süre mücavir olarak kaldı. Hac dönüşü Bağdad’a oradan da eski hizmet bölgesi olan Herat, Merv ve Rey şehlrlerine geldi. Vefatına kadar buradaki irşad hizmetine devam etti. Ölümü Herat’tan Merv’e giderken Bamyeyn denilen yerde gerçekleşti. (535/1141) Ancak na’şı daha sonra bugünkü Türkmenistan’da Merv’e nakledilip adına bir türbe yaptırıldı.</p><p style=\"text-align: justify;\">Hemedani hazretleri ; Uzuna yakın orta boylu, zayıfça bedenli. çiçek bozuğu kumral saçlı ve buğday benizli idi. Güler yüzlüydü. Sakalına pek az ak düşmüştü. Suret ve sireti kadar zühd ve takvası da mezhebinin imamı, İmam-ı Azam Ebu Hanife’ye benzerdi. Kat ve hal sahibi, ilim ve irfan ehliydi. Evliya’nın kümmelininden, süfîlerin önde gelenlerindendi. Sırtında daima yamalı yün elbise bulunurdu. Hilim ve merhamet abidesiydi. Kuran okumaya çok düşkündü. Mevla sırrını takdis eylesin</p>','image/yusufhamedani.jpg'),(16,'Hace Abdulhalık Goncduvani (k.s.)',15,'<h2> Hace Abdulhalık Goncduvani (k.s.)</h2> \r\n\r\n<br><br>\r\n<br/>\r\n<p>Özbekistan – Buhara’nın 50 km Kuzeyinde Yer alan Gijduvan kasabasındaki İlçe merkezinde yer alan büyük Park’ın içerisindedir.</p></blockquote><p>Evliyânın önderlerinden, İslâm âlimlerinin büyüklerindendir. Babası Abdülcemîl Malatyalı idi. İmâm-ı Mâlik hazretlerinin neslinden olup âlim ve ârif idi. Zâhirî ve bâtınî ilimlerde çok yüksekti. Hızır aleyhisselâm ile görüşüp sohbet ederlerdi. Bir gün Hızır aleyhisselâm kendisine:</p><p>“Ey Abdülcemîl! Senin sâlih bir erkek evlâdın olacak. İsmini Abdülhâlık koyarsın.” buyurdular.</p><p>Abdülcemîl bu konuşmadan kısa bir zaman sonra Buhârâ’ya göçtü ve Goncdüvân kasabasına yerleşti. Çok geçmeden Hızır aleyhisselâmın buyurduğu gibi bir erkek evlâda sâhib oldu. İsmini Abdülhâlık koydu. Abdülhâlık çocukluğunu burada geçirdi.</p><p>Beş yaşına geldiğinde ilim öğrenmesi için Buhârâ’ya gönderildi. Büyük âlim Hâce Sadreddîn hazretlerinden Kur’ân-ı kerîm ve tefsîrini öğrenmeye başladı. Bir gün okuma esnâsında; “Rabbinize tazarrû’ ederek (boyun büküp yalvararak) ve gizli duâ ediniz!” (A’râf sûresi: 55) meâlindeki âyet-i kerîmeye gelince Abdülhâlık hocasına:</p><p>“Efendim! Bu “gizli”den murâd edilen nedir? Kalb ile yapılan zikrin aslı nedir? Eğer zikir ve duâ, âşikâr, sesli bir şekilde dil ile olursa riyâdan korkulur. Araya riyâ girerse, lâyık olduğu şekilde zikredilmemiş olur. Şâyet kalb ile zikretsem; “Şeytan insanın damarlarında kan gibi dolaşır.”hâdis-i şerîfi gereğince, şeytan bu zikri duyar. Ne yapacağımı bilemiyorum, bu müşkülümü halletmenizi istirhâm ederim, efendim!”diye arz etti.</p><p>Hocası, büyük âlim Sadreddîn hazretleri, bu yaştaki bir çocuğun kendisinin bile anlayamadığı böyle bir suâl sormasına hayran kaldı ve cevap olarak:</p><p>“Evlâdım! Bu mesele, kalb ilimlerinin bir konusudur. Allahü teâlâ nasîb ederse, sana bu ilimleri öğretebilecek bir üstâda kavuşturur. Kalb ile zikri ondan öğrenirsin, böylece bu müşkülün halledilmiş olur.” buyurdu. Abdülhâlık Goncdüvânî (rahmetullahi aleyh) bu işâret üzerine, meselelerini halledecek o büyük zâtı beklemeye başladı.</p><p>Bir gün Hızır aleyhisselâm yanına geldi. Ona, Allahü teâlâyı gizli ve açık zikretme, anma yollarını öğretti ve mânevî evlâtlığa kabûl edip; “Kalbinden Lâ ilâhe illallah, Muhammedün Resûlullah kelime-i tayyibesini şöyle şöyle zikredersin!” diye târif etti. Abdülhâlık hazretleri de, târif üzere, bu mübârek kelime-i tevhîdi sessiz sessiz kalben söylemeğe başladı. Bunu, kendisi için ders kabûl etti. Bu hâl mânevî makamlarda yükselmesine sebeb oldu.</p><p>Bu sıralarda Yûsuf-ı Hemedânî hazretleri Buhârâ’ya geldi. Abdülhâlık Goncdüvânî onun hizmetine girdi ve bu hizmette bir süre kaldı. Bu hususta kendileri şöyle anlatırlar:</p><p>On iki yaşında idim. Hızır aleyhisselâm bana Yûsuf-ı Hemedânî hazretlerinden ilim öğrenmemi tavsiye buyurdular. Bu sırada onun Buhârâ’ya geldiğini işiterek derhâl yanına gittim. Ondan pekçok istifâdelere kavuştum.</p><p>Böylece Abdülhâlık Goncdüvânî hazretlerinin sohbette üstâdı Yûsuf-i Hemedânî, zikir tâlim hocası da Hızır aleyhisselâm oldu.</p><p>Abdülhâlık Goncdüvânî hazretleri hâlini insanlardan gizli tutardı. Nefsinin isteklerine uymayıp, istemediği şeyleri yapmakta kendisini pek ağır imtihanlara tâbi tutar fakat hiç kimseye bir şey sezdirmezdi. Hele onun Hızır aleyhisselâm ile ulaştığı mânâda ilim tahsîline hiç kimse vâkıf olmazdı.</p><p>Abdülhâlık Goncdüvânî gerek Hızır aleyhisselâm ve gerekse büyük İslâm âlimlerinin tahsil ve terbiyesi altında zamânının bir tânesi oldu. İnsanlar dünyânın dört bir yanından kâfileler hâlinde ondan istifâde etmek için gelmeye başladılar.</p><p>Abdülhâlık Goncdüvânî hazretleri beş vakit namazını Kâbe-i muazzamada kılar, tekrar Buhârâ’ya dönerdi. Bir Aşûre günü talebelerine derste velîlik hâllerini anlatıyordu. Müslüman kıyâfetinde olan bir genç içeri girip, talebelerin arasına oturdu. Bir müddet sohbetini dinledikten sonra söz isteyerek:</p><p>Efendim! Resûlullah sallallahü aleyhi ve sellem; “Mü’minin firâsetinden korkunuz. Çünkü o, Allah’ın nûru ile bakar.” buyuruyor. Bu hadîs-i şerîfin sırrı nedir? diye sordu.</p><p>Abdülhâlık Goncdüvânî hazretleri gence heybetle nazar ettikten sonra; “Öyleyse belindeki zünnârı, hıristiyanların ibâdette bellerine bağladıkları ve ucunda haç asılı olan parmak kalınlığındaki yuvarlak ipi kes de îmâna gel.” dedi.</p><p>Hocanın bu sözleri oradakiler üzerinde şok etkisi yaptı. Genç, telaşla; “Hâşâ! Yemîn ederim bende böyle bir şey yok.” diye söylendi.</p><p>O zaman Abdülhâlık hazretleri talebelerinden birine gencin hırkasını çıkarmasını işâret etti. Talebe o gencin üzerindeki hırkasını çıkarınca, belinde düğüm düğüm zünnâr bağlı olduğu görüldü. Bu hâdise karşısında genç, çok mahcûb oldu. Ne yapacağını şaşırdı. Kalbinde İslâmiyete karşı bir sevgi meydana geldi. Abdülhâlık Goncdüvânî hazretlerine muhabbet, sevgi duymaya başladı. Böylece evliyânın, Allahü teâlânın nûruyla baktığının ne demek olduğunu çok iyi anladı. Kelime-i şehâdet getirip müslüman olmakla şereflendi. Sâdık talebelerinden oldu.</p><p>Büyük mürşid bundan sonra etrafındakilere dönerek:</p><p>“Ey dostlar! Gelin biz de ahde uyalım, zünnârımızı keselim. Îmân edelim. Şöyle ki, bu genç maddî zünnârı kesti, biz de kalbe âid zünnârı keselim. O da, kibr ve gururdur. Bu genç, af dileyenlerden oldu; biz de affa kavuşalım.” buyurdu.</p><p>Talebeleri bir anda hazret-i Hâce’nin gönül yaralarına sunulan şifâ şerbetini içtiler, tövbelerini yenilediler. Böylece kalblerinin Allahü teâlâdan başka bir şeye bağlılıkları kalmadı.</p><p>Bir gün huzûruna gelen bir kimse; “Eğer Allahü teâlâ beni Cennet ile Cehennem arasında muhayyer kılsa, ben Cehennemi seçerim. Zîrâ bütün ömrümde nefsimin arzusu üzerine amel etmedim. O halde Cennet nefsin murâdıdır. Cehennem ise, Allahü teâlânın murâdıdır.” dedi. Abdülhâlık Goncdüvânî hazretleri bu sözü red ederek:</p><p>Kulun seçme hakkı yoktur. Her nereye git derlerse oraya gideriz. Nerede kalın derlerse orada kalırız. Kulluk budur. Senin dediğin kulluk değildir. buyurdu. O kimse bu sefer; “Efendim! Tasavvuf yolunda bulunan kimseye şeytan yaklaşabilir mi?” diye sordu.</p><p>“Tasavvuf yoluna yeni gelmiş bir talebe, nefsini emmâre olmaktan kurtaramamış ise, bir şeye öfkelendiği zaman şeytan ona yaklaşabilir. Şâyet nefsi mutmainne derecesine çıkmış ise, o kimsede öfkelenmek yerine, gayret hâsıl olur. Her ne zaman gayret etse, şeytan ondan kaçar. Bu kadar sıfat o kimseye kâfidir. Yeter ki, Hakk’a yönelsin. Allahü teâlânın Kitâbına ve Resûlünün sünnetine sarılsın. Bu iki nûr arasında tasavvuf yolunda yürüsün.” buyurdu.</p><p>Abdülhâlık Goncdüvânî hazretleri, Allahü teâlânın indinde duâsı makbûl kimselerden idi. İnsanlar ve cinler duâsına kavuşmak için, uzak yerlerden gelirlerdi.</p><p>Bir gün Abdülhâlık Goncdüvânî’nin huzûruna uzak yerden bir misâfir, biraz sonra da yanlarına, güzel sûretli, temiz giyimli bir genç geldi. Abdülhâlık hazretlerinden duâ isteyip hemen ayrıldı. Misâfir; “Efendim! Bu gelen genç kimdi acaba? Gelmesi ile gitmesi bir oldu.” dedi. O da; “Bizi ziyârete gelip duâ isteyen bir melek idi.” buyurdu. Misâfir hayret etti ve; “Efendim! Son nefeste îmân selâmeti ile gidebilmemiz için bize de duâ buyurur musunuz?” diye niyâzda bulundu. Bunun üzerine Abdülhâlık Goncdüvânî hazretleri:</p><p>“Her kim farzları eda ettikten sonra duâ ederse, duâsı kabûl olur. Sen, farz olan ibâdeti yaptıktan sonra duâ ederken bizi hatırlarsan, biz de seni hatırlarız. Bu durum hem senin, hem de bizim için duânın kabûl olmasına vesîle olur.” buyurdu.</p><p>Abdülhâlık Goncdüvânî hazretlerinin âhiret âlemine göç etmesi yaklaşmıştı. Kendisine bağlı talebelerinin terbiyesini Ahmed Sıddık, Evliyâ Kebir, Şeyh Süleymân Germinî ve Ârif-i Rivegerî adlarındaki dört büyük halîfesine bıraktı. Onlara nasîhatlerde bulundu.</p><p>1180 (H.575) yılında Goncdüvân’da vefât etti.<br /> Goncdüvânî hazretleri bugün Nakşibendiliğin prensipleri diye bilinen on bir temel düstûru da ortaya koydu. Bu prensiplerin esası “kalbe gelip onu meşgul eden her şeyi oradan çıkarıp atmak ve onu dâimâ Allahü teâlâ ile meşgûl hâle getirmek”tir. Vefâtından sonra da kerâmetleri görülmüştür.</p><p>Şöyle ki: Abdülhâlık Goncdüvânî hazretlerinin vefât etmesinin üzerinden 332 sene geçmişti. 1512 (H.918) yılında Eshâb-ı kirâm düşmanı Safevîler yüz bin kişilik tâlimli asker ile Ceyhun Nehrini geçerek Mâverâünnehr vilâyetlerine hücûm ettiler. Çok kan döküp büyük tahrîbât yaptılar. Oradan Buhârâ’ya yöneldiler. Pekçok kaleyi zaptettiler. Girdikleri yerlerde Ehl-i sünnet âlimlerinin kabirlerini ve türbelerini yıkıp hakâret yapıyorlardı. Nihâyet Goncdüvân kalesini de abluka altına aldılar. Niyetleri burada bulunan ve Ehl-i sünnet müslümanlarının ziyâretgâhı olan Abdülhâlık Goncdüvânî hazretlerinin kabirlerini yakmak idi. Ancak şehre karşı hücuma geçtikleri sırada kaleden çıkan beş bin Özbek askerinin etrafında bulunup kendilerine saldıran beyaz atlı beyaz elbiseli ve yeşil sarıklı askerleri gördüler. Başlarında heybetli ve nûrânî, mübârek bir zât elinde iki ağızlı kılıç ile Safevîleri işâret edip hücûma geçtiklerinde ekin tarlasına giren orakçılar gibi düşmanları biçmeye başladılar. Ehl-i sünnet düşmanları kısa sürede bozguna uğrayıp geri dönmemek üzere kaçtılar.</p><p>Abdülhâlık Goncdüvânî hazretlerinin daha vefâtından evvel söylediği:</p><p><strong>Dosta mübârekim ve düşmana musîbetim<br /> Cenkte demir gibi ve sulhta mum gibiyim</p><p>Nûr çeşmesinin başı Goncdüvân, menzilimizdir<br /> Rum kapısına kadar iki ağızlı kılıç vururum</strong></p><p>şeklindeki sözleri de onun 332 yıl sonra ortaya çıkan kerâmetiydi.</p>\r\n\r\n','image/abdulhalıkgoncduvani.jpg'),(18,'Hace Arif Rivegeri (k.s.)',16,'<h2>Hace Arif Rivegeri (k.s.)</h2><br/>\r\n\r\n<br><br>\r\n<p>Özbekistan – Buhara’da Sofirkan bölgesinde</p><p>Peygamber efendimizden sonra insanlara doğru yolu gösteren âlimler silsilesinin onuncusu. Buhârâ’ya 30 km uzaklıkta bulunan Rivger köyünde dünyâya geldi. Doğum târihi 1067 (H.560) olarak rivâyet edilmekte ise de kesin bilinmemektedir. 1315 (H.715) târihinde vefât etti.</p><p>Küçük yaşta medrese tahsîline başladı. Zekâ ve kavrayışının parlaklığı sebebi ile ilmî mertebeleri hızla geçti. Bu esnâda ilim ve hikmet sâhibi, ibâdet şartlarını harf harf yerine getiren, insanlara doğru yolu göstermede zamânın kutbu Abdülhâlık Goncdüvânî hazretleri ile tanıştı ve bütün dünyâsı değişti. Daha ilk günde ebedî saâdet tâcının başına konduğunu hissetti. Derhâl kendisine bağlandı, vefâtına kadar hiç ayrılmadı.</p><p>Hocası ilk sohbetinde ona şöyle dedi: “Hak yolcusu bir sâlik, talebe, vaktinin, zamânının değerini gâyet iyi bilmelidir. Üzerinden vakitler bir bir geçip giderken kendisinin ne hâlde olduğunu sezmeye bakmalıdır. Şâyet geçen bir an içinde, huzurlu olduysa, bunu şükür gerektiren bir hâl bilmeli. “Allah’ıma şükürler olsun.” demelidir. Eğer gafletle geçip gitmiş ise, hemen onu telâfî etme yoluna gitmeli, yüce Yaratana nefsânî mâzeretini bildirip ondan bağışlanmasını dilemelidir…”</p><p>Ârif-i Rivegerî, Abdülhâlık-ı Goncdüvânî hazretlerinin hayatlarında yüksek hizmet ve huzûruna devâm ile meşhûr olup pekçok feyz ve bereketlere kavuştu. Yüksek üstadının vefâtından sonra onun yerine Peygamber efendimizin ve Eshâbının yolunu insanlara öğretme işine memur oldu. Himmet, inâyet ve gayretlerini Allahü teâlâyı arayanlara sarfeyledi.</p><p>Pekçoğunun hidâyete ve evliyâlık makamlarında yüksek derecelere kavuşmalarına vesîle oldu. Zamânının bir tânesi idi. Herkese çok iyi ve yumuşak davranır, kimsenin kalbini kırmazdı.Nefsinin istediklerini hiç bir zaman yapmaz, istemediklerini yapmak, rûhunu yükseltmek için çok çalışırdı. Haramlardan şiddetle kaçar, hattâ harama düşmek korkusu ile mübahların fazlasını terkederdi. Geceleri vaktini hep ibâdetle, gündüzleri talebe okutmakla geçirir, sünnet olduğu için; gündüz öğleden önce bir mikdâr kaylûle yapardı, yâni biraz uyurdu. Peygamber efendimizin sünnet-i seniyyesini çok iyi bilir, onun unutulmaması için nasîhatlerinde üzerinde durur, târif ederdi. Sünnet-i şerîflerin yaşanması için çok gayret gösterirdi. Her sohbetine; “Cenâb-ı Hak bizleri, hepimizi dünyâ ve âhiretin efendisi ve bütün insanların her bakımdan en yükseği ve en iyisi olan Resûlullah efendimize tâbi olmak saâdetiyle şereflendirsin! Çünkü cenâb-ı Hak, O’na tâbi olmayı, O’na uymayı çok sever. O’na uymanın ufak bir zerresi bütün dünyâ lezzetlerinden ve bütün âhiret nîmetlerinden daha üstündür. Hakîkî üstünlük, O’nun sünnet-i seniyyesine tâbi olmaktır. Ârif-i Rivegerî hazretlerinin bu gayretlerine karşılık cenâb-ı Hak, büyük makamlar ihsân etti. Uzun bir ömür yaşadı. 1315 (H.715) senesinde Rivger’de vefât etti. Kabri oradadır. Ziyâret edenler, onun feyz ve bereketlerine kavuşmaktadır. Onu vesîle ederek Allahü teâlâya yapılan duâlar kabûl olmaktadır.</p>','image/arifrevegeri.jpg'),(19,'Hoca Ahmed Yesevi(k.s.)',15,'<h2>Hoca Ahmed Yesevi(k.s.)</h2>\r\n\r\n<br><br>\r\n<p>Orta Asya Türkleri’nin dinî-tasavvufî hayatında geniş tesirler icra eden ve “pîr-i Türkistan” diye anılan mutasavvıf-şair, Yeseviyye tarikatının kurucusu.<br /> Ahmed Yesevî’nin tarihî şahsiyetine dair vesikalar azdır, mevcut olanlar da menkıbelerle karışmış haldedir. Bunlardan sağlam bir neticeye varmak oldukça güç, hatta bazı hususlarda imkânsızdır. Buna rağmen “hikmet”lerinden, onunla ilgili tarihî kaynaklardan, menâkıbnâmelerden elde edilecek bilgiler ve çıkarılacak sonuçlar, menkıbevî de olsa, hayatı, şahsiyeti, eseri ve tesiri hakkında bir fikir vermektedir.<br /> Batı Türkistan’daki Çimkent şehrinin doğusunda bulunan ve Tarım ırmağına dökülen Şâhyâr nehrinin küçük bir kolu olan Karasu üzerindeki Sayram kasabasında doğdu. İspîcâb (İsfîcâb) veya Akşehir adıyla da anılan Sayram kasabası eskiden beri önemli bir yerleşme merkeziydi. Bazı kaynaklarda onun Yesi’de, bugünkü adıyla Türkistan’da doğduğu kaydedilmektedir. Ahmed Yesevî’nin doğum tarihi kesin olarak bilinmemektedir. Ancak Yûsuf el-Hemedânî’ye (ö. 535/1140-41) intisabı ve onun halifelerinden oluşu dikkate alınırsa XI. yüzyılın ikinci yarısında dünyaya geldiğini söylemek mümkündür. Sayram’ın tanınmış şahsiyetlerinden olan babası, kerametleri ve menkıbeleri ile tanınan ve Hz. Ali soyundan geldiği kabul edilen Şeyh İbrâhim adlı bir zattır. Annesi ise Şeyh İbrâhim’in halifelerinden Mûsâ Şeyh’in kızı Ayşe Hatun’dur. Şeyh İbrâhim’in Gevher Şehnaz adlı kızından sonra ikinci çocuğu olarak dünyaya gelen Ahmed Yesevî önce annesini, ardından da babasını kaybetti. Kısa bir müddet sonra Gevher Şehnaz, kardeşini de yanına alarak Yesi şehrine gitti ve oraya yerleşti.<br /> Tahsiline Yesi’de başlayan Ahmed Yesevî, küçük yaşına rağmen birtakım tecellî*lere mazhar olması, beklenmeyen fevkalâdelikler göstermesi ile çevresinin dikkatini çekmiştir. Menkıbelere göre, yedi yaşında Hızır’ın delâletine nâil olan Ahmed Yesevî Yesi’de Arslan Baba’ya intisap ederek ondan feyiz almaya başlar. Yine menkıbeye göre, ashaptan olan Arslan Baba’nın Yesi’ye gelerek Ahmed Yesevî’yi bulması ve Hz. Peygamber’in kendisine teslim ettiği emaneti vermesi, terbiyesi ile meşgul olup onu irşad etmesi, Hz. Peygamber’in mânevî bir işaretine dayanmaktadır. Arslan Baba’nın terbiye ve irşadı ile Ahmed Yesevî kısa zamanda mertebeler aşar, şöhreti etrafa yayılmaya başlar. Fakat aynı yıl veya ertesi yıl içinde Arslan Baba vefat eder. Ahmed Yesevî, Arslan Baba’nın vefatından bir müddet sonra zamanın önemli İslâm merkezlerinden biri olan Buhara’ya gider. Bu şehirde devrin önde gelen âlim ve mutasavvıflarından Şeyh Yûsuf el-Hemedânî’ye intisap ederek onun irşad ve terbiyesi altına girer. Yûsuf el-Hemedânî’nin vefatı üzerine irşad mevkiine önce Abdullah-ı Berkî, onun vefatıyla Şeyh Hasan-ı Endâkı geçer. 1160 yılında Hasan-ı Endâkı’nin de vefatı üzerine Ahmed Yesevî irşad postuna oturur. Bir müddet sonra, vaktiyle şeyhi Yûsuf el-Hemedânî’nin vermiş olduğu bir işaret üzerine irşad makamını Şeyh Abdülhâlik-ı Gucdüvânî’ye bırakarak Yesi’ye döner; vefatına kadar burada irşada devam eder.<br /> Ahmed Yesevî altmış üç yaşına geldiğinde geleneğe uyarak tekkesinin avlusunda müridlerine bir çilehane hazırlatır, vefatına kadar burada ibadet ve riyâzetle meşgul olur. Çilehanede ne kadar kaldığı belli değildir, fakat ölünceye kadar buradan çıkmadığı ve hücrede vefat ettiği muhakkaktır. Doğum tarihi bilinmediğinden kaç yıl yaşadığı hususunda da kesin bir şey söylemek mümkün değildir. Sayram’da İmam Muhammed b. Ali neslinden gelenlere hâce denildiği gibi onlara bağlı olanlara da aynı isim veriliyordu. Ahmed Yesevî de bu silsileye bağlı olduğu için Hâce Ahmed, Hâce Ahmed Yesevî, Kul Hâce Ahmed şekillerinde de anılmaktadır .<br /> Kerametlerinin vefatından sonra da devam ettiği ileri sürülen Ahmed Yesevî, rivayete göre, kendisinden çok sonra yaşayan Timur’un rüyasına girer ve ona zafer müjdesini verir. Timur zafere erişince, Türkistan ve Kırgız bozkırlarında şöhreti ve nüfuzu iyice yayılmış olan Ahmed Yesevî’nin kabrini ziyaret için Yesi’ye gelir. Kabrin üstüne, devrin mimari şaheserlerinden olan bir türbe yapılmasını emreder. Birkaç yıl içinde inşaat tamamlanır ve türbe, camii ve dergâhı ile bir külliye halini alır. Ahmed Yesevî’nin türbesi civarına gömülmek bozkır göçebeleri için ayrı bir değer taşır. Bu sebeple birçok kişi daha hayattayken türbe civarında toprak satın alarak kabirlerini hazırlarlar. Hatta kışın ölen bir kimse keçeye sarılarak ağaca asılır ve bahara kadar bekletilir; bahar gelince götürülüp Ahmed Yesevî’nin türbesi civarına defnedilir. Bu gelenek Ahmed Yesevî’nin Orta Asya Türklüğü üzerinde ne derece tesirli olduğunu açıkça göstermektedir.<br /> Rivayete göre Ahmed Yesevî’nin İbrâhim adında bir oğlu olmuşsa da kendisi hayatta iken vefat etmiştir. Ayrıca Gevher Şehnaz ve Gevher Hoşnaz adlarında iki kızı dünyaya gelmiş, soyu Gevher Şehnaz vasıtasıyla devam etmiştir. Türkistan, Mâverâünnehir ve diğer Orta Asya bölgelerinde olduğu gibi Anadolu’da da kendilerini Ahmed Yesevî’nin neslinden sayan pek çok ünlü şahsiyet çıkmıştır. Bunlar arasında Semerkantlı Şeyh Zekeriyyâ, Üsküplü Şâir Atâ ve Evliya Çelebi zikredilebilir.<br /> Ahmed Yesevî’nin Yesi’de irşada başladığı sıralarda Türkistan’da, Yedisu havalisinde kuvvetli bir İslâmlaşma yanında İslâm ülkelerinin her tarafına yayılan tasavvuf hareketleri de vardır. Medreselerin yanında kurulan tekkeler tasavvuf cereyanının merkezleri durumundaydı. Yine bu yıllarda Mâverâünnehir’i kendi idaresi altında birleştiren Sultan Sencer vefat etmiş (1157), Hârizmşahlar kuvvetli bir İslâm devleti haline gelmeye başlamışlardı. Bu uygun şartlar altında Ahmed Yesevî Taşkent ve Siriderya yöresinde, Seyhun’un ötesindeki bozkırlarda yaşayan göçebe Türkler arasında kuvvetli nüfuz sahibi olmuştu. Etrafında İslâmiyet’e bütün samimiyetiyle bağlı olan yerli halk zümresi ile yarı göçebe köylüler toplanıyordu. İslâmî ilimlere vâkıf olan, Arapça ve Farsça bilen Ahmed Yesevî, çevresinde toplananlara İslâm’ın esaslarını, şeriat hükümlerini, tarikatının âdâb ve erkânını öğretmek gayesiyle sade bir dille ve halk edebiyatından alınma şekillerle hece vezninde manzumeler söylüyor, “hikmet” adı verilen bu manzumeler, ayrıca dervişleri vasıtasıyla en uzak Türk topluluklarına kadar ulaştırılıyordu. Hikmetlerin muhtevası, Ahmed Yesevî’nin hayatı hakkında bazı bilgiler vermektedir. Ancak bunların tarihî hakikatlere ne derece uygun olduğunu tesbit etmek güçtür. Buna rağmen Yesevî’nin şiirlerinde yer alan bu bilgiler hayatına, tahsiline, sülûk*üne, ulaştığı makam ve mertebelere dair bazı açıklamalar getirmesi bakımından oldukça değerlidir.<br /> Rivayete göre, Ahmed Yesevî’nin on iki bini kendi yaşadığı muhitte, doksan dokuz bini de uzak ülkelerde bulunan müridleri ve geleneğe uygun olarak hayatta iken tayin ettiği pek çok halifesi bulunmaktaydı. İlk halifesi Arslan Baba’nın oğlu Mansûr Atâ idi. Mansûr Atâ 1197 yılında vefat edince yerine oğlu Abdülmelik Atâ, Abdülmelik Atâ’nın vefatından sonra yerine oğlu Tâc Hâce, daha sonra da onun oğlu Zengî Atâ irşad mevkiine geçtiler. İkinci halifesi Hârizmli Saîd Atâ, üçüncü halifesi, Yesevî tarzındaki hikmetleri ve menkıbeleri ile Türkler arasında büyük bir şöhret ve nüfuz kazanan Süleyman Hakîm Atâ’dır. Hakîm Atâ Hârizm’de yerleşip irşada başladı, 1186 yılında vefat edince Akkurgan’a defnedildi. Hakîm Atâ’nın en meşhur müridi Zengî Atâ idi. Zengî Atâ’nın başlıca müridleri ise Uzun Hasan Atâ, Seyyid Atâ, Sadr Atâ ve Bedr Atâ’dır. Yeseviyye silsilesi bilhassa Seyyid Atâ ile Sadr Atâ’dan gelmektedir.<br /> Mürşidi Şeyh Yûsuf el-Hemedânî gibi Ahmed Yesevî de Hanefî bir âlimdir. Kuvvetli bir medrese tahsili görmüş, din ilimleri yanında tasavvufu da iyice öğrenmiştir. Bununla beraber devrinin birçok din âlim ve mutasavvıfı gibi belli bir sahada kalmamış, inandıklarını ve öğrendiklerini çevresindeki yerli halka ve göçebe köylülere anlayabilecekleri bir dil ve alıştıkları şekillerle aktarmaya çalışmıştır. Bir mürşid ve ahlâkçı hüviyetiyle onlara şeriat hükümlerini, tasavvuf esaslarını, tarikatının âdâb ve erkânını öğretmeye çalışmak, İslâmiyet’i Türkler’e sevdirmek, Ehl-i sünnet akîdesini yaymak ve yerleştirmek başlıca gayesi olmuştur. Bu öğreticilik vasıfları sebebiyle hikmetleri, bazılarınca lirizmden uzak ve sanat endişesi taşımadan söylenmiş şiirler olarak kabul edilmiştir. İslâm şeriatına ve Hz. Peygamber’in sünnetine sık sıkıya bağlı olan Ahmed Yesevî’nin şeriat ile tarikatı kolayca telif etmesi, Yesevîliğin Sünnî Türkler arasında süratle yayılıp yerleşmesinin ve daha sonra ortaya çıkan birçok tarikatlara tesir etmesinin başlıca sebebi olmuştur.<br /> Ahmed Yesevî edebî şahsiyetinden ziyade fikrî şahsiyetiyle, tarihî hayatından ziyade menkıbevî hayatıyla Orta Asya Türk dünyasının en büyük ismidir. Onun gibi geniş bir sahada ve asırlarca tesirini devam ettirebilmiş bir başka şahsiyet gösterebilmek mümkün değildir.<br /> Eserleri. Dîvân-ı Hikmet*. Ahmed Yesevî’nin “hikmet”lerini içine alan mecmuanın adıdır. Dîvân-ı Hikmet nüshalarının muhteva bakımından olduğu kadar dil bakımından da önemli farklılıklar arzetmesi, bunların farklı şahıslar tarafından değişik yerlerde meydana getirildiğini açıkça göstermektedir. Bir kısmı kaybolan veya zamanla değişikliğe uğrayan hikmetler derlenirken araya aynı ruh ve ifadedeki yeni hikmetler de ilâve edilmiş, böylece gittikçe aslından uzaklaşılmıştır. Kime ait olursa olsun bütün hikmetlerin temelinde Ahmed Yesevî’nin inanç ve düşünceleri, tarikatının esasları bulunmaktadır. Hikmetler Türkler arasında bir düşünce birliğinin teşekkül etmesi bakımından çok önemlidir.<br /> Ahmed Yesevî’ye izâfe edilen Fakrnâme ise Dîvân-ı Hikmet’in Taşkent (Hikmet-i Hazret-i Sultânü’l-ârifîn Hâce Ahmed b. İbrâhim b. Mahmûd İftihâr-ı Yesevî, 1312, s. 2-15) ve bazı Kazan baskılarında (meselâ, Sultânü’l-ârifîn Hâce Ahmed b. İbrâhim b. Mahmûd İftihâr-ı Yesevî, 1311, s. 3-17) yer almaktadır. Müstakil bir risâleden çok Dîvân-ı Hikmet’in mensur bir mukaddimesi durumunda olan Fakrnâme’nin Dîvân-ı Hikmet yazmalarının hiçbirinde bulunmaması, Ahmed Yesevî tarafından kaleme alınmadığını, daha sonra Dîvân-ı Hikmet’i tertip edenler tarafından yazılıp esere dahil edildiğini göstermektedir. Fakrnâme, metnin dil hususiyetlerinin ele alındığı geniş bir incelemeyle birlikte Kemal Eraslan tarafından yayımlanmıştır (TDED, XXII, s. 45-120).<br />\r\n','image/ahmetyesevi.jpg'),(20,'Hace Abdullah Berki(k.s.)',15,'<h2>Hace Abdullah Berki(k.s.)</h2><!-- wp:paragraph --> <p><strong>Kabri Şerifi ; Tel-i Şuristan\'da</strong></p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hace Yusuf Hamedani hazretlerinin dört halifesinden ilkidir. Aslen Harizm\'dendir. Alim ve arif bir zattır. Keramet ve Makam sahibidir.</p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Şeyh Abdulkerim Semani\'ye ait Ensar isimli eserde onunla ilgili şunlar yazılıdır; \'\' Hace Abdullah\'ın nisbesi \'merak\' lafzıyla alakalıdır. Bu lafız da bere muarrebidir. Zira hace Abdullah\'ın atalarının çoğu, bere (külah) ticaretiyle uğraşırlardı.</p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Mübarek kabri Tel-i Şuristan\'da. Şeyh Ebu Bekir İshak Gulabadi\'nin yanındadır. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Semerkand Yayınları </p> <!-- /wp:paragraph -->','image/ortak.jpg'),(21,'Hace Hasan Endaki(k.s.)',15,'<!-- wp:paragraph --> <p><strong>Mübarek kabri, Buhara\'da, Gülabad Kapısı\'nın dışında, Şeyh Ebu İshak Gülabadî\'nin mezarının doğu tarafındadır. </strong></p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hace Yusuf-i Hemedani\'nin ikinci halifesidir. Künyesi, Ebu Muhammed, şerefli ismi Hasan b. Hüseyin Endaki\'dir. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Endak, Buhara\'dan 3 fersah (15km) uzakta bir köydür. Merv\'de aynı isimde bir köy daha vardır. \"Endak\". \"endek\" lafzının muarrebidir. Hace Hasan, Buhara\'ya bağlı olan Endak\'tandır. Merv\'deki Endak köyüyle bir ilgisi yoktur. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hace Hasan kendi zamanının en büyük şeyhi idi. Halkı Allah yoluna çağırma ve müridleri terbiye etme hususlannda güzel bir üslubu vardı. Vakti çok iyi değerlendirir, ibadet ve riyazetterini sünnet-i seniyyeye uygun yapardı. Hace Yusuf-i Hemedani\'nin sohbetine eriştikten sonra uzun yıllar onun hizmetinde bulundu ve bunun neticesinde seçkin süfilerinden oldu. Hace Yusuf\'la birlikte Bağdat ve Harizm\'e gitti. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Şeyh Sem\'anî onu şöyle anlatır: </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>\"Benim onunla ilk karşılaşmam Merv\'de, Hace Yusuf Hemedani\'nin dergahında gerçekleşmişti. Ancak o zaman kendisini tanımıyordum. Daha sonra Buhara\'daki görüşmemizde hizmetine girdim. Şerefli sohbetlerini ganimet saydım. O da bana üstün mertebeler ikram etti. Onun beni bereketlerine nail etmesi konusunda üstadımız ve şeyhimiz Hace Yusuf-i Hemedani\'den rivayet edilen bir iki söz işittim.\" </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Doğumu 462-de (1070), vefatı ise 26 Ramazan 552\'de (1 Kasım 1157) vaki olmuştur. Bu takdire göre doksan yıl yaşamıştır. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hace Hasan hazretlerinin dedesi ilmiyle amil alimlerden Abdulkerim Endakidir. Şemsüleimme el-Hulvanî, onun en büyük öğrencisidir.</p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Şöyle anlatılmıştır: </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hace Hasan Endaki, Hace Yusuf hazretlerine intisap ettikten sonra ona karşı teveccühünü en üst düzeyde tutar ve kendisine devamlı hizmette bulunur. Bu sebeple kısa zamanda öyle kuvvetli bir haIe düşer ki, zaruri ihtiyaçlarının çoğunu tedarik etmekten gafil olur ve aile fertlerinin geçimini sağlamaktan aciz kalır. Bu hal içinde olduğu sıralarda, bir gün Hace Yusuf hazretleri ona, \"Siz fakirsiniz!... Çoluk çocuğunuz var?... Zaruri işlerinizi yerine getirmeniz vaciptir. Bu görevlerinizi ihmal etmemelisiniz. Şeriatın ve aklın gereği budur!\" diye nasihat eder. Hace Hasan, \"Benim halim budur, başka bir iş yapacak gücüm yok!\" diye cevap verir. Bu cevap karşısında çok kızan Hace Yusuf hazretieri onu azarlar. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>O gece rüyasında, Hace Yusuf\'a, Hak Teala\'dan şu hitap erişir: \"Ey Yusuf! Biz sana basaret, Hasan\'a ise hem basaret hem de basiret verdik!\" Yani ey Yusuf, biz sana görmen için akıl gözü, Hasan\'a ise akıl gözüyle birlikte gönül gözü de ihsan ettik denmektedir. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hace Yusuf bu rüyadan sonra Hace Hasan\'a son derece saygı duyar, hürmette kusur etmez. Ayrıca bir süre onun bu hali yasamasi gerektiğini de gördüğü rüya sayesinde anlamış olur.</p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Mübarek kabri, Buhara\'da, Gülabad Kapısı\'nın dışında, Şeyh Ebu İshak Gülabadî\'nin mezarının doğu tarafındadır. Allah Teala her ikisine de rahmet etsin. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p></p> <!-- /wp:paragraph -->','image/ortak.jpg'),(22,'Said Ata (k.s.)',19,'<!-- wp:paragraph --> <p>Hace Ahmed Yesevî\'nin ikinci halifesidir. Onun işaretiyle taliplerin terbiyesiyle meşgul oldu. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(23,'Mansur Ata(k.s.)',19,'<!-- wp:paragraph --> <p>Baba Arslan\'ın oğlu olan Mansur Ata, Hace Ahmed Yesevi\'nin ilk halifesidir. Zahir ve batın ilimlerine vakıf idi. ilk zamanlar muhterem babasının terbiyesi ile yetişti. Babasının vefatından sonra aldığı vasiyet gereği Hace Ahmed Yesevi\'nin hizmetinde bulundu. Onun koruyucu gölgesi ve güzel terbiyesi sayesinde velayet ehlinin yüce derecelerine erişti. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(24,'Abdulmelik Ata(k.s.)',23,'<!-- wp:paragraph --> <p>Abdülmelik Ata, Mansur Ata\'nın oğludur. Babasının vefatından sonra yerine geçerek talipleri yetiştirme ve salikleri Hak yolunda ilerletme vazifesiyle meşgul oldu. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(25,'Hace Tac(k.s.)',24,'<!-- wp:paragraph --> <p>Hace Taç, Abdülmelik Ata\'nın oğlu ve Zengi Ata\'nın pederidir. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hace Taç hazretleri, tarikat ve hakikat itmini tahsil ettikten sonra babasının terbiyesiyle olgunlaşarak kemalini tamamladı ve daha sonra irşad işini üstlendi. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(26,'Hakim Ata(k.s.)',19,'<h2>Hakim Ata(k.s.)</h2>\r\n\r\n<br>ÖZBEKİSTAN – TAŞKENT – AKKURGAN KASABASI ( KAYNAKLAR BÖYLE ZİKREDİLİYOR ANCAK TAM OLARAK YERİNİ TESBİT EDEMEDİK) .\r\n\r\n<br>Ahmed Yesevi’nin üçüncü halefidir. Necdet Tosun, Hakim Atanın asıl isminin Süleyman Bakırgani olduğunu ifade ederek Harizm bölgesinde irşadla meşgul olduğunu söylemektedir. Eserleri; “Bakırgan Kitabı, Ahir Zaman Kitabı, Hazret-i Meryem Kitabı ve Mi’racname’dir. Hakim Atanın hayatı ve menkıbeleri yazarı belli olmayan Türkçe mensur Hakim Ata Kitabında toplanmıştır. 1186 yılında vefat edince Özbekistan’ın günümüzdeki Taşkent ilinin Akkurgan ilcesine defnedilmiştir. Mahlası Kul Süleyman, Süleyman Hoca olarak geçmektedir. Anber isimli esinden Muhammed Hoca, Asgar Hoca ve Hubbi Hoca olmak üzere üç çocuğu vardır. Yesevilik silsilesi ile ilgili bazı kaynaklarda 95 yıl yaşadığı belirtilmektedir. Zengî Ata, Hakîm Atanın en meşhur mürididir.','image/ortak.jpg'),(27,'Suleyman Ata(k.s.)',19,'<!-- wp:paragraph --> <p>Hace Ahmed Yesevî\'nin üçüncü halifesidir. Türk şeyhlerinin büyüklerindendir. Süfîlerin hallerine dair Türk diliyle söylediği hikmetli sözleri ve ibret verici latifeleri Türkistan\'da çok meşhur oldu. Bu kutsi sözlerin en faydalılarından biri, halka hüsnüzanla hürmet etme ve her vakti ganimet bilme konusunda buyurdukları şu darbımeseldir . </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Her kimi görsen hızır bil Her geceyi kadir bil </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(28,'Zengi Ata(k.s.)',26,'<h2>Zengi Ata (k.s.)</h2> <br>\r\n\r\n<br><br>\r\n<p>Hoca Ahmed Yesevi’nin ilk hocası Arslan Baba’nın torunu, Tac Hoca’nın oğlu, Süleyman Hakim Ata’nın halifelerinden olan, Türkistan’ın büyük evliyalarından Zengi Ata, Taşkent bölgesinde 12 ve 13’üncü yüzyıllarda yaşadı.</p><p>” Ne zaman Zengi Ata’nın Kabrini ziyarete gitsem, kabrinden ”Allah , Allah ” sesleri işitirim ”<br /> Hace Ubeydullah Ahrar (k.s.)</p><p>Geçimini sağlamak için Taşkent halkının hayvanlarına çobanlık yapan ve asıl adı “Ay Hoca” olan Zengi Ata, uzun yıllar dedesi ve babasından zahir ve batini ilimlerini öğrendikten sonra Ahmed Yesevi’nin halifelerinden Hakim Ata’nın hizmetine girdi.</p><p>Ten renginden dolayı zenci anlamına gelen “Zengi”den, Orta Asya’da genelliklere velilere verilen “Ata” unvandan alan Zengi Ata, aynı zamanda “Zengi Baba” olarak da biliniyor.</p><p>Hoca Ahmed Yesevi’nin, “Ben sizden önce ölsem de sizin kabriniz üzerine türbe benimkinden önce yapılmalı” dediği rivayet edilen Zengi Ata, 1258 yılında Taşkent yakında Zengin Ata köyünde vefat etti ve burada defnedildi. Türbesi ise Emir Timur tarafından inşa ettirildi.<br /> Başkente yakın Zengi Ata köyünde yer alan külliye, iki türbe, mescit, medrese ve kabristandan oluşuyor. Uluğ Bey zamanında ise medrese ve cami yaptırıldı.</p><p>Zamanla Zengi Ata’nın eşi Anber Bibi’nin naaşı, bu türbenin yakınına defnedildi ve onun için de bir türbe inşa edildi. Zengi Ata’nın kabri çevresinde bir külliye ve kabristan oluştu. Dolayısıyla 19’uncu yüzyılda bugünkü görünümünü aldı.</p><p>Zengi Ata’nın kabrinin yakınında Anber Ana’nın mezarı bulunuyor. Türbenin sağ ve güney tarafında, köyün bir gazisi tarafından kurulan mescid yer alıyor. Mescidin rengarenk olan duvarlarından birinde Mekke’nin tasviri işlendi. Türbenin sol tarafında, hocalar ve öğrenciler için planlanan ve birçok hücresi olan medrese var.</p><p>Ana giriş kapısının tam karşısında Zengi Ata türbesi bulunuyor. Türbe, geleneksel mimariye uygun inşa edildi. Türbeye Taç Kapı’dan giriliyor. İlk girişteki mihraplı ve üzeri kubbeyle örtülü odanın duvarları ve mihrabı çinilerle süslenmiş olup kubbesindeki tezyinat, dikkati çekiyor. Bu odada yerinden sökülmüş bir alem, köşede duruyor. Bu odadan sanduka odasına açılan kapıdan geçince mermer bir lahit şeklindeki Zengi Ata’nın sandukası görülüyor.</p><p>Mescid ve türbenin açıldığı avlunun üç tarafı, medrese odalarıyla çevrili. Bu avluda binalardan bağımsız inşa edilen minare, Özbekistan’daki diğer minarelerden farklı biçimde şerefeli yapıldı.</p><p>Külliyenin çevresinde oluşturulan bahçede büyükçe bir havuz yer alıyor.</p><p><strong>Türbenin yapılış öyküsü</strong></p><p>Halk arasında anlatılan, Zengi Ata’nın kabrinin üstüne inşa edilen türbenin yapılışına ilişkin rivayetlere göre, Emir Timur, Türkistan’a gelip ustalarını toplayarak Hoca Ahmed Yesevi’nin kabri üstüne, mükemmel bir türbe yapmalarını emretti.</p><p>Türbe bittikten sonra bir gece türbenin temeli yıkıldı. Tekrar yapılan türbe yine yıkıldı. Emir Timur, bu durumun sebebini öğrenmek üzere Türkistan şehrindeki mollalar, evliyalar ve gazileri topladı.</p><p>Gelenlerden biri, Hoca Ahmed Yesevi’nin, sağlığında, “Zengi Ata’dan önce öleceğim fakat türbe benden önce Zengi Ata’nın mezarına yapılsın, sonra bana” dediğini aktardı. Önce Zengi Ata’nın, sonra da Hoca Ahmed Yesevi’nin mezarları üzerine türbe yapılması gerektiğini ifade etti. Bu sözler üzerine Emir Timur, bütün askerlerini ve ustalarını toplayıp Zengi Ata köyüne gelerek türbeyi inşa ettirdi.</p><p>Zengi Ata Türbesi bittikten sonra Emir Timur, Türkistan’a dönüp ustalarına, Hoca Ahmed Yesevi’nin türbesini acele bir şekilde yeniden yapmalarını emreder.</p><p>Özbekler arasındaki rivayetlere göre, Emir Timur, Zengi Ata Türbesi’ni yaptırmak için Asya’nın pek çok yerinden ustalar getirdi ve onları Türkistan şehri ile Zengi Ata köyünde topladı. Türkistan şehrindeki türbe, Zengi Ata türbesinin inşasında kullanılan alet ve malzemelerle yapıldı.</p><p>Türbe, özellikle 1869 depreminde zarar görmüş. Daha sonra belli dönemlerde restore edilen külliyede, Özbekistan Cumhurbaşkanı İslam Kerimov’un talimatlarıyla restorasyon çalışmaları sürüyor.</p><p><strong>Zengi Ata Bayramı</strong></p><p>Yaşamı, evliliği ve halifeleri konusunda ölümünden önce ve sonrasına dair menkıbeler bulunan Zengi Ata için onun adını taşıyan köyünde bir zamanlar “Zengi Ata Bayramı” kutlanıyordu.</p><p>Özbek halkı, önceleri Zengi Ata’nın türbesini ziyaret etmeyi dini bir tören olarak kabul görürken daha sonra bu tören normal bir bayrama dönüştü. Bu bayramı hem Taşkent halkının hem de şehir çevresinde yaşayan yerli halkın sabırsızlıkla beklediği, başkent dışından da birçok kişinin bu bayramı kutlamak üzere köye geldiği anlatılıyor. Zamanla bu bayram unutuldu. Günümüzde ise Zengi Ata Külliyesi’nde, “hayrat adağı” adıyla uygulamalar devam ediyor.</p><p>Taşkent’in güney batısında yer alan Zengi Ata köyünde yaşayanlar, kendini “Hocalar evladıyız” diye tanımlıyor.</p><p>Yazı için Kaynak ; www.yenisafak.com</p>','image/zengiata.jpg'),(29,'Seyyid Ata(k.s.)',28,'<h2>Seyyid Ata(k.s.) (Seyyid Ahmed B. Seyyid Ebu Bekir)</h2><br>\r\n\r\n<p>Özbekistan Taşkent’in Sabır Ralhimov semtinde bulunmaktadır. Seyyid Atanın asıl adı Seyyid Ahmet b. Seyyid Ebu Bekir (vefatı 1291 veya 1310) olup, Zengi Atanın ikinci halefidir. Seyyid Ata’nın mezkur sembolik türbesi 18. yüzyıla ait bir mezarlıktadır. Seyyid Atanın asıl mezarı Harizm’dedir. Başka bir kaynakta Seyyid Atanın kabrinin Hakim Ata kabri yakınında olduğu belirtilmektedir. Ayrıca Türkmenistan’ın Ürgeç kentinde Yesevî silsilesi halifelerinden Seyyid Ahmed adında bir türbe daha yer almaktadır.</p>','image/ortak.jpg'),(30,'Uzun Hasan Ata(k.s.)',28,'<h2> Uzun Hasan Ata(k.s.) </h2>\r\n\r\n<p>“Kul Gedayî” mahlasıyla dini-tasavvufi şiirler yazmakta olup 12.-13. yüzyıllarda yaşamıştır. Ahmed Yesevi’den “Gözlü Ata” unvanını almıştır. Günümüzde Türkmenistanda Balkan vilayetine bağlı Türkmenbaşı şehrinin 150 km kuzeydoğusunda Uzun Hasan Ataya ait olduğu söylenen bir kabir ile çevresinde oluşan kabristan yer almaktadır.</p>','image/ortak.jpg'),(31,'Sadr Ata(k.s.)',28,'<h2> Sadr Ata (Sadreddin Muhammed)</h2> <br> <p>Muhammed Alim Sıddiki’nin ”Lemehat min nefehati’l-kuds” isimli eserinde Sadr Atanın mezarının Taşkent’ten 2 fersah uzakhktaki Orta Sarayda olduğu geçmektedir. 737 yılında tasnif edilmiş ”Tuhfet’ül-ensab el-Alaviye” isimli eserin müellifi Hoca Abdurrahim Hisari, Sadr Ata mezanrının Köhek’te olduğunu, 1697 yılında yazılan ”Huccet’uz-Zakirin” isimli eserin müellifi Muhammed Şerif b. Muhammed’in ise bu mezarın Taşkent’ten 2 fersah uzaktaki Evser\'(?) de bulunduğunu söyler. Sadr Ata, Kuzey Türkistan’daki Sarayçık’a giderek Altınorda hükumdarı Özbek Han’ı İslam’a davet ederek Özbek Han ile birlikte 70 bin Türkü Müslüman yapmıştır.','image/ortak.jpg'),(32,'Bedr Ata(k.s.)',28,'<h2> Bedr Ata(k.s.) </h2> <p> Muhammed Alim Sıddiki’nin “Lemehat min nefehati’l-kuds” isimli eserinde Bedr Atanın mezarının Taşkent’ten 4 fersah uzaklıktaki Köhenk’te bulunduğunu söylemektedir','image/ortak.jpg'),(33,'İsmal Ata (k.s.)',29,'<!-- wp:paragraph --> <p>Seyyid Ata\'nın halifelerinin büyüklerindendir. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hace Ubeydullah Taşkendî hazretleri anlattı: </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>\"İsmail Ata yolun başında iken halk kendisine sataşır, hakkında ileri geri konuşurlarmış. O ise onlara hiç aldırış etmez ve, \'Ben bunları bilmem, aşını veririm, davulunu çalarım!\' dermiş... Yine İsmail Ata, Seyram ile Taşkent arasındaki Huzyan adlı kasabada iken oradaki mollalar kendisine sataşırlar, arkasından konuşarak kınarlarmış. O ise bunlar hakkında, \'Bu mollalar bizim sabunumuzdur. Ben kendilerini iyi tanırım\' dermiş.\" Ubeydullah Taşkendî hazretleri onun bu sözünü çok beğenir ve yeri gelince kullanırdı. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Halka şefkat etme hususundaki şu nefis söz de ona aittir: \"Güneşte gölge, soğukta kaftan, açlıkta ekmek ol!\" Hace Ubeydullah Taşkendî bu sözün çok büyük anlamı olduğunü söylerdi. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Yine Ubeydullah hazretleri onun bir müride tövbe verdikten sonra söylediği, \"Ey derviş! Seninle tarikat kardeşi olduk. Bizim şu nasihatımızı kulağına küpe yap: Bu dünyayı yeşil bir türbe olarak hayal et... Orada bir sen varsın, bir de Cenab-ı Hak... Başka kimseyi yok bil! Ve o kadar zikret ki, tevhidin galebesiyle sen de aradan çık... Ve sadece Hak Sübhanehu ve Teala kalsın!\" sözünü nakletmiş ve demiş ki: \"Bu sözden bir hayli marifet kokusu gelmektedir.\" </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Yine Hace Ubeydullah hazretleri, kendi hatlerini anlatırken Hace İbrahim\'in şu sözünü nakletmiş: \"Seyyid Şerif Cürcanî bana, \'Ey şeyhzade! İsmail Ata\'nın müridleri secdeye vardıklannda zevk kokusu gelirdi\' diye söylemişti.\" </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(34,'Hace ishak(k.s.)',33,'<!-- wp:paragraph --> <p>İsmail Ata\'nın oğludur. Huzura ermişti. Güzel halleri vardı. Seyram ile Taşkent arasındaki İsbican kasabasında ikamet ederdi. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hace Bahaeddin Nakşibend\'in süfîlerinden Şeyh Abdullah Hucendî şöyle anlatırmış: </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>\"Hace Bahaeddin hazretlerinin şerefli sohbetlerine yetişmezden nice seneler önce kuvvetli bir cezbeye tutulmuştum. Kendimden geçtiğim sırada Muhammed Ali Hakîm-i Tirmizî\'nin mezarına gittim. Ondan bana, \'Geri dön! Sen maksuduna on iki sene sonra Buhara\'da ulaşacaksın. O seni beklemektedir\' şeklinde bir işaret geldi, işte gönlümün Hace Bahaeddin\'e tamamen akmasının nedeni bu müjde olmuştur.\" </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Bu müjdeden sonra işaret olunan zatın ortaya çıkmasını bekledim. Hucend tarafına geri dönmüştüm. Bir gün pazardan geçerken bir mescidin kapısında birbiriyle dertleşip ağlaşan iki Türk gördüm. Sözlerine kulak verdim. Hak yol üzerine söyleşiyorlardı. Sohbetlerine katılmayı arzu ettim. Pazardan aldığım meyvelerden bir miktar Kendilerine ikram ederek meclislerine dahil oldum. Birbirlerine, \"Bu derviş, talip olsa gerek bunu Hace İshak\'ın hizmetine eriştirmemiz uygun olur\",dediler Bu\'\'sözü duyduğumda bendeki talep derdi iyiden iyiye arttı. Kendilerini \'\'îshak Hace nerededir?\" diye sordum. Bana, \"İsbîcan\'da bulunmaktadır\" dediler. Bunun üzerine hemen onlardan ayrılıp, Hace İshak hazretlerinin yanına gittim. Kendilerine bağlanmak istediğimi açıkladım. Fakat Tirmiz olayını açmadım. Birkaç gün hizmetlerinde kaldım. Bana çok lutufta bulundu. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>İshak Hace\'nin genç bir oğlu vardı. Olgunluk alametleri simasından belli oluyordu. Mübarek alınlarındaki saadet parıltıları gözleri kamaştırıyordu. Bir gün benim için babasına, \"Bu garip dervişi yüce hizmetinize kabul etmeniz uygun olur\" diye iltimasta bulundu, ama Hace İshak, \"Ey oğul! O, Hace Bahaeddin Nakşibend\'in müridi olsa gerektir! Bizim onu kabul etmeye yetkimiz yoktur\" diye karşılık verdi. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Onlardan da bu sözü işitince, benim mürşidimin Muhammed Bahaeddin hazretleri olacağına iyice inandım. İshak Hace hazretlerinden izin alıp, Hucend\'e geri döndüm. Artık o günden sonra Şah-ı Nakşibend\'in Buhara\'da hizmetleriyle müşerref olana kadar bekledim.</p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(35,'Eymen Baba(k.s.)',31,'<!-- wp:paragraph --> <p>Sadr Ata’nın halifesidir. Sadr Ata’nın vefatından sonra talipleri o irşad etmiştir. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(36,'Şeyh Ali(k.s.)',35,'<!-- wp:paragraph --> <p>Eymen Baba’nın halifesidir. Onun vefatından sonra talipleri o irşad etmiştir. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(37,'Mevdud Şeyh(k.s.)',36,'<!-- wp:paragraph --> <p>Şeyh Ali’nin halifesidir. Onun vefatından sonra talipleri o irşad etmiştir. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(38,'Hadım Şeyh(k.s.)',37,'<!-- wp:paragraph --> <p>Şeyh Mevdud’un arkadaşlarındandır. Hace Ubeydullah’ın irşadının ilk yıllarında Maveraünnehir’de, Şaş vilayetinde mürşidlik yaptı. Bir çok kimse ona mürid oldu. Hace Ubeydullah ile görüştü. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(39,'Şeyh Cemalüddin Buhari(k.s.)',38,'<!-- wp:paragraph --> <p>Hadim Şeyh’in halifesidir. Vefatından sonra onun yerine geçmiştir. Herat’a geldiklerinde bir hayli mürid ile Mevlana Saadettin Kaşgari’nin mezarının yakınlarında ikamet etmiştir. Kabri aynı yerdedir. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(40,'Kemal Şeyh(k.s.)',37,'<!-- wp:paragraph --> <p>Mevdud Şeyh\'in müridlerinin büyüklerindendir. Şaş vilayetinde oturdu. Hace Ubeydullah Buyurdu ki ;</p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>\'\' Kemal Şeyh Mevdud Şeyh\'in müridi ve Hadim Şeyh\'in tarikat kardeşi idi. Horasan\'dan dönüp Taşkent\'te ikamet ettiğimiz zaman Kemal Şeyh bize çok gelirdi .\'\'</p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Mevlana Ali b. Hüseyin es-safi der ki ;</p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>\'\' Bir gün Kemal Şeyh Hace Ubeydullah\'ı ziyarete gelmişti. Hace Ubeydullah ona ; \'\'bizim için zikri erre yapar mısın\'\' diye buyurdu. Türk şeyhleri arasında yaygın olan bu zikr sırasında zakirin hançerisinden testere sesine benzer bir ses çıkar . Bundan dolayı bu zikir usulüne zikr-i erre (testere zikri) denir. Kemal Şeyh onun emrine uyarak yedi sekiz kere bütün kuvvetiyle bu usule göre zikr yaptı. Hace Ubeydullah \'\' Yeter ! gönlümüze dert sirayet etti. Yeter ! arştan ferle kadar yandı! \'\' dedi. Daha sonra sözlerini şöyle sürdürdü; Eğer bir münkir bu ne biçim zikr derse ona şu beyitle cevap verilir;</p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Cümle urgan-ı çemen şam u seher, Dillerince seni zikr eylerler. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p> Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(41,'Hace Evliya-ı Kebir (k.s.)',16,'<!-- wp:paragraph --> <p><strong>Hace Evliya\'nın mübarek kabri Buhara\'da Hakiriz Hisar\'ın ayar burcu yanındadır.</strong></p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hace Abdülhalik\'ın ikinci halifesidir. Aslen Buharalı\'dır. Anlatıldığına göre, ilk zamanlar Buhara\'da bir alimin yanında ilim tahsiliyle meşgul imiş. Bir gün, tesadüfen pazarda Hace Abdülhalik-ı Gucdüvanî ile karşılaşmış. Hace Abdülhalik satın aldığı bir miktar eti eve götürüyormuş. Evliya-i Kebîr ona duyduğu saygıdan ötürü eti eve kadar taşımak istemiş. O da bu arzuya rıza göstermiş. Bunun üzerine Evliya-i Kebîr eti Hace hazretlerinin evine kadar taşımış. Hace hazretteri ona iltifatta bulunarak, \"Bir süre sonra gelin, yemeği birlikte yiyelim\" buyurmuş. Hace Evliya evden dönerken gönlüne Hace Abdülhalik-i Gucdüvan\'nin sevgisi düşmüş. Bir müddet sonra tekrar Hace hazretlerinin yanına gelerek hizmetine girmiş. Hemen o sohbette evlatlığa kabul edilme şerefine nail olup seçkinlerden olmuş.</p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Bu günden sonra bir daha eski hocasının yanına dönmemiş. Daha önce ders aldığı alim onu tarikattan döndürmeye çok çalışmışsa da başaramamış. Ne zaman onu görse dilini uzatıp hakaret edermiş. Hace Evliya da bu hakaretlere karşılık vermez, hiç tınmazmış. Bu durum, Hace Evliya\'nın onun çirkin bir işine keşifle vakıf olduğu geceye kadar sürmüş. O gecenin sabahında birbirleriyle karşılaşmışlar. Alim onu yine ayıplamaya başlayınca Hace Evliya, \"Ey üstat Hiç utanmıyor musun? Bu gece o çirkin işi yaparak sabahlarsın, gündüz ise bizi ayıptayıp Hak yoldan menedersin!\" buyurmuş. Eski hocası bu sözden çok etkilenmiş. Hace Evliya\'nın Hace Abdülhalik\'ın yanında gönül gözünün açıldığını böylece apaçık görmüş. Derhal pişman olup Abdülhalık hazretlerinin hizmetine girmeye karar vermiş. Tövbe ederek Hace Abdülhalik\'e bağlanmış. Tarikata girdikten sonra çok çalışarak Hace Abdülhalik Gucdüvanî\'nin gözüne girenler zümresine dahil olmuş.</p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Yine anlatıldığına göre, Hace Evliya-i Kebir, Buhara pazarındaki Sarraflar Mescidi Kapısı\'nda havatır çilesi çıkarmış. Kırk gün kırk gece hiçbir hatıra kendisine sıkıntı vermemiş. Hace Ubeydullah hazretleri onun bu çilesini çok beğenir, hayretinden parmağını ısırır ve bu mevzuda şöyle derdi: \"Hacegan yolunda yürüyenler kısa sürede öyle bir mertebeye erişirler ki işitttikleri her ses kulaklarına zikir gibi gelir.\' </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Yine Ubeydullah hazretleri onun meşhur havatır çilesi hakkında şu açıklamayı yaptı: </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>\'Buradaki havatır çilesinin manasını, hiçbir şeyin gönüle gelmemesi olarak değil, aksine hiçbir hatıranın batınî nisbete zarar vermemesi şeklinde anlamak daha doğrudur. Aynen akıp giden bir nehrin yüzündeki çerçöp misali... Birkaç çerçöp nehrin suyunun akmasına nasıl engel olabilir ki?\" </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p> Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(42,'Hace Ahmed Sıddık (k.s.)',16,'<!-- wp:paragraph --> <p>Hace Ahmed\'in mübarek kabri Buhara\'ya 3 fersah uzaklıkta bufunan Muğyan köyündedir.</p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hace Abdülhalik-ı Gucdüvanî\'nin dört halifesinden ilkidir. Buhara asıllıdır. Hz. Hace\'nin vefatından sonra yerlerine geçmiştir. Tüm müridler kendisine biat etmişlerdir. Vefatına yakın bir zamanda bütün yaranını Hace Evliya-i Kebîr ve Hace Arif-i Rîvgerî\'ye ısmarlamıştır. Ahirete intikalinden sonra bu iki ulu zat, Buhara\'da talipleri Hak Teala\'ya davet ve bu yolda istidadı olanları irşad etmekle meşgul olmuşlardır. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p></p> <!-- /wp:paragraph -->','image/ortak.jpg'),(43,'Hace Sökmani (k.s.)',41,'<!-- wp:paragraph --> <p>Hace Evliya-ı Kebir haliflerindendir. Hace Zeki’den sonra halkın davet edilmesi işiyle meşgul olmuştur. Sair arkadaşları ve diğer sufiler ona bağlanarak hizmet etmişlerdir. Kabirleri hace Evliya’nın yanındadır </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(44,'Hace Dihkan Kalti (k.s.)',41,'<!-- wp:paragraph --> <p>Hace Evliya-ı Kebir dört halifesinden ilkidir. Onun vefatından sonra irşad makamına oturmuştur. Diğer halifeler ve müridler ona tabi olmuşlardır. Mübarek kabri Buhara’nın kuzeyinde şehre 10 km uzaklıktaki Kıllet isimli köydedir. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(45,'Hace Süleyman Kermini (k.s.)',41,'<!-- wp:paragraph --> <p>Hace Süleyman Kermînî\'nin mübarek kabri Kermne\'dedir. Burası çok sayıda köyü olan ve Buhara\'ya 12 fersah (60 km) mesafede bulunan bir kasabadır. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Abdülhalik-ı Gucdüvani hazretlerinin üçüncü halifesidir. Bazıları ise onun Hace Evliya\'nın halifelerinden olduğu görüşündedir. Süleyman Kermini önce Hace Abdülhalik Gucdüvani hazretlerinin yanında bir süre hizmet etmiş daha sonra ise sülükunu Hace Evliya\'nın himayesinde ikmal etmiş olsa gerektir. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Süleyman Kerimini\'ye, bir hadiste geçen, \"...el-muhlisune ala hatarin azim\'\' cümlesindeki \'hatar-ı azim\' ne anlama gelir?\" diye sormuşlar. O da şu cevabı vermiş: \"Burada geçen \'hatar\' eğer, \'hatar-ı havf\'(korku doğuran tehlike) anlamında olsaydı lafzın \'fî\' harf-i cerriyle masdar, yani \'fi hatarin\' olması gerekirdi. Lafız \'ala\' harf-i cerri ile masdar olarak kullanılmıştır. Bu da hadiste geçen \'hatar-i azim\'in ihlas sahiplerine özel \'yüce makam\'olduğunu gösterir. Evet, bu makamdakilerde korku daha baskındır. Bunun nedeni ise makamın yüceliğindendir. Tıpkı güneşe yakın olan kimsenin harareti daha çok, uzak olanın daha az hissetmesi gibi...\" (Lügat erbabı \"hatar\" kelimesinin manası hakkında şunları söylemişlerdir: Bu kelime \"hatar\", şeklinde okunursa \"helake karîb olma\" demektir (Yok olmayla yüz yüze gelme, korku, tehlike ve risk hali). Aynca bu kelime kadir (kıymet, önem, derece, değer) ve menzilet (derece, makam, mevki) anlamlarına da gelir. Bu sebeple önemli bir mevkideki adam için \"racülün hatirun\" (hatırlı, önemli, makam ve mevki sahibi adam) denilir. O halde batar kelimesinin makam manasını dikkate alırsak \"ala hatarin azim\", \"ala menziletin azim\" (büyük bir makam) anlamına gelir. Lakin \"ala makamin azim\"denilmeyip \"ala hatarin azîm\"denilmesinin nedeni o makamda hatar (tehlike) ve havf (korku) ile karşı karşıya kalındığına işaret içindir. Muhlislerin (ihlas sahipleri) bu sıfatla vasıflanmaları onların makamlarının sabit olmaması, azil ve redde maruz kalabilecekleri riskinden ötürü değildir. \"Süratli azil adalet değildir.\" </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>İlahî nimet ve bağışlarda kemal-i sebat (tam kesinlik) ve takarrür (süreklilik) olduğu ehli kalında açıkça bilinen bir gerçektir. Belki aşıkın maşuk ile aşinalığa aşırı hırs ve şefkatinden dolayı her mertebede vehme kapılması ve her ne kadar kurbu (yakınlığı) ziyade olsa da bu\'d (uzaklık) korkusunun kendisinin ayrılmaz bir özelliği bulunması o makamın olması gerekli hususiyetlerindendir. \"Hatar\" kelimesinin \"fî\" ile masdar yapılmayı? \"ala\"ile masdar yapilması tahkik olunan bu manaya işaret eder. Eğer \"fî\" ile söylenmiş olsaydı zarf manası geçerli olaçağı için havf u hatar (korku ve tehlike) ihlas sahiplerini kapsar, galebe ve istila havf tarafında olurdu. \"Ala\" ile söylendiği için onun tersi murad olunmuştur. Hal böyle iken ihlas ehlinin rütbeleri yüce ve ilahî nimetlerin bolluğu üzerlerinde kesintisiz olması dolayısıyla \"lyibilin ki, Allah\'ın dostlarına korku yoktur ve onlar mahzun olmayacaklardır\" ayetinin manası gereğince başkalarına oranla daha az korkmaları lazım gelirken, onlar, yine de korkuyu elden bırakmazlar, daima korku içinde bulunurlar ve korkuyu kendilerinin ayrılmaz bir parçası yaparlar. Nitekim Mevlana Camî Subhatü\'l-Ebrar isimli kitabında: \"Erbab-ı kurbun yakınlıkları arttıkça korkuları da ziyadeleşir\" demiştir. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hace Muhammed Parsa\'nın büyük sufîlerinden fazilet ve kemal sahibi Ebü\'l-Kasım Muhammed b. Mesud el-Buharî\'nin yazdığı Hace Muhammed Bahaeddin Nakşibend\'in menkıbe ve makamlarını anlatan \'Risale-i Bahaiyye isimli eserde zikredildiğine göre Süleyman Keriminin iki halifesi vardır. Bunların ikisi de irşad ve davet görevlerini ifa etmişlerdir. Bunlar ; Hace Muhammed Şah Buhari ve Hace Sadeddin Gucduvani\'dir.</p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(46,'Hace Muhammed Şah Buhari (k.s.)',45,'<!-- wp:paragraph --> <p>Hace Süleyman Kermini’nin ilk halifesidir. Ondan Sonra İrşad makamını üstlenmiştir.. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(47,'Şeyh Sadeddin Gucdevani (k.s.)',45,'<!-- wp:paragraph --> <p>Hace Süleyman Kermini’nin ikinci halifesidir. İlk halifesi Şah Buhariden sonra halkın terbiyesi ile meşgul olmuştur.İ </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(49,'Hace Garib (k.s.)',41,'<!-- wp:paragraph --> <p>Hace Evliya-ı Kebir\'in oğlu ve dördüncü halifesidir. Hace Sükümani\'den sonra irşad işine başlayıp halkı Hakk-a davetle meşgul olmuştur. Şeyhü\'l-ulema Seyfeddin el-Baharzî ve Şeyh Necmeddin-i Kübra ile muasır ve arkadaştır. Buhara\'ya bağlı Fethabad\'da ikamet eden şeyh Seyfeddin el-Baharzi ile çok sohbet etmiştir. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Meczub-i Mahbübü\'l-Kulüb Şeyh Hasan-ı Bulgarî, Rusya ve Bulgaristan tarafından Buhara\'ya geldiği zaman Hace Garib doksan dokuz yaşında imiş. Şeyh Bulgari ona tam olarak teslim olmuş. Şeyh Seyfeddin Şeyh Hasan ile yaptığı bir sohbette ona, \"Hace Garib nasıl buldunuz?\" diye sormuş. O da, \"Kamil bir Allah dostudur. sülükleri cezbeyledir\" demiş. Şeyh Hasan-ı Bulgari Buhara\'da kaldığı üç yıl boyunca Hace Garib\'le sürekli birlikte olmuştur.</p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Zamanının ulularından Hüdavend Taceddin Şetahi, Şeyh Hasan-ı Bulgarî\'nin şöyle dediğini nakleder: \'\'Ben hayatım boyunca çok veliler ve kalp erbabı na hizmet ettim, ama Hace Garib gibisini görmedim!\" Makamat-ı Bulgari\'de kendisinden şu söz naklediimiştir: \"Yaşadığım sürede yirmi sekiz veliye hizmet eyledim. Onların evveli Şeyh Sa\'deddin Hamuli sonuncusu ise Hace Garib\'dir.\" </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hace Garib\'in dört halifesi vardır. Bunların hepsi doğru yolun yolcusu ve irşad ve davet sahibiydiler.<br>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(50,'Hace Evliya Garib (k.s.)',49,'<!-- wp:paragraph --> <p>Hace Garib’in dördüncü halifesidir. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(51,'Hace Evliya Parsa (k.s.)',49,'<!-- wp:paragraph --> <p>Hace Garib’in ilk halifesidir. Harmentl isimli köydendir. Burası Buhara’ya bağlı ve halen harap vaziyettedir. Kabri oradadır </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(52,'Hace Öğütmen (k.s.)',49,'<!-- wp:paragraph --> <p>Hace Garib’in üçüncü halifesidir. Kabri, Buhara’da şehrin kıble tarafında Havz-ı Mukaddem’e yakın Hace Çiharşenbe tepesinin başındadır. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(53,'Hace Hasan Saveri (k.s.)',49,'<!-- wp:paragraph --> <p>Hace Garib’in ikinci halifesidir. Buhara’ya bağlı Saver adlı köyde doğmuştur. Kabri oradadır </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(54,'Hace Mahmud İnciri Fağnevi (k.s.)',18,'<h2>Hace Mahmud İnciri Fağnevi (k.s.) </h2>\r\n\r\n<img src=\"image/mahmudinciri.jpg\" class=\"img-thumbnail\" alt=\"mahmudincirifağnevi\"></img>\r\n<p>Özbekistan – Buhara’da Safirkan bölgesinde</p><p>Büyük velîlerden. İnsanları Hakk’a dâvet eden, onlara doğru yolu gösterip, hakîkî saâdete kavuşturan ve kendilerine “Silsile-i aliyye” denilen büyük âlim ve velîlerin on birincisidir. Mâverâünnehr ilinin (bölgesinin) Tûr-i Sînâ gibi mukaddes bir yer olmasına vesîle olan, orayı nûrlandıran büyük âlim ve velîlerden olan Mahmûd-i İncirfagnevî, Buhârâ’nın Fagne köyünde doğdu ve Akbenî nâhiyesinde yerleşti. Doğum târihine Kaynaklarda rastlanmamıştır. 1315 (H.715) senesinde vefât etti. Mîmârlık ile geçinirdi.</p><p>Hâce Ârif-i Rîvegerî hazretlerinin derslerinde ve sohbetlerinde yetişip, kemâle geldi. Maddî ve mânevî ilimlerde zamânının büyük âlimlerinden oldu. İnsanları irşâd etmek ve onlara saâdet yolunu göstermek için hocasından icâzet aldı. Birçok âlim yetiştirdi. Binlerce kimsenin, dalâletten hidâyete, doğru yola ve saâdete kavuşmasına vesîle oldu. Yetiştirdiği âlimlerin en büyüğü ve kendisinden sonra halîfesi Hâce Ali Râmitenî hazretleridir.</p><p>Hocası Ârif-i Rîvegerî’den icâzet alıp, insanları doğru yola irşâd ile vazifelendirilince, vaktin gereği sesli zikre başladı. Sesli zikre ilk başlaması, hocası Hâce Ârif-i Rîvegerî’nin vefât hastalığı sırasında, Rîveger tepesi üzerinde olmuştu. Hâce Ârif bu zaman; “Şimdi vaktidir.” buyurdu. Bu sözünü, kabûlüne işâret tutmuşlardır. Hâce Ârif Rîvegerî’nin vefâtından sonra, Kale Kapısı önündeki mescidde sesli zikre devâm eyledi. Vaktinin büyük âlimlerinden Hâce Muhammed Pârisâ’nın dedelerinden Mevlânâ Hâfızuddîn, âlimlerin üstâdı Şemsüleimme Hulvânî’nin işâreti ile, Buhârâ’da, o zamanın en büyük imâm ve âlimlerinin huzûrunda, Hâce Mahmûd’a; “Siz hangi niyetle cehrî (sesli) zikr ile meşgûl oluyorsunuz?” diye sordu. Cevâbında; “Uyuyanları uyandırmak, gâfillere işittirmek ve insanları dînin ana caddesi ve doğru yolu üzerinde yürütmek, hakîkate teşvîk etmek, böylece insanların, bütün iyiliklerin anahtarı, her saâdetin esâsı olan tövbeye ve bir büyüğe bağlanmalarına sebeb olmak istiyorum.” buyurdu. Bunu duyunca, Mevlânâ Hâfızuddîn ona; “Niyetiniz böyle dürüst olunca, böyle zikr etmeniz helâl olur.” dedi. Ve hakîkatın mecâzdan ayrılma hudûdunun olması için, sesli zikrin sınırını (şartını) ricâ etti. Bunun üzerine Mahmûd-i İncirfagnevî şöyle buyurdu: “Sesli zikri ancak, dili yalandan ve gıybetten, boğazı, mîdesi haram ve şüpheliden temiz, kalbi riyâdan ve gösterişten uzak, sırrı Rabbinden başka her şeye teveccühden münezzeh olan yapabilir.” buyurdu.</p><p>Büyük âlim Ali Râmitenî anlatır: “Hâce Mahmûd-i İncirfagnevî zamânında, dervişlerden biri Hızır aleyhisselâmı gördü ve ona; “Bu zamanda kendisine uyulacak şeyh kimdir?” diye sordu. Hızır aleyhisselâm; “Şimdiki hâlde, bu dediğiniz sıfatları taşıyan Hâce Mahmûd-i İncirfagnevî hazretleridir.” dedi. Ali Râmitenî hazretlerinin önde gelen talebelerinden bâzıları, Hızır aleyhisselâm ile görüşüp o suâli soran zâtın, Ali Râmitenî hazretlerinin kendisi olduğunu bildirmişlerdir.</p><p>Bir gün Hâce Ali Râmitenî, Hâce Mahmûd-i İncirfagnevî’nin bağlıları ile Râmiten sahrâsında zikr ile meşgûl iken, havada uçan büyük beyaz bir kuş gördüler. Onların başlarının üzerine gelince, açık bir dille; “Ey Ali, kâmil er ol! Sözüne bağlı kal, yapıştığın eteğe sımsıkı sarıl, ahdini bozma!” sözlerini söyledi. Bu kuşu görmek, söylediklerini duymakla, arkadaşlarını bir hâl kapladı, kendilerinden geçtiler. Kendilerine geldiklerinde, kuştan ve konuşmasından sordular. Ali Râmitenî; “O, HâceMahmûd-i İncirfagnevî idi. Allahü teâlâ ona bu kerâmeti ihsân eyledi. Velîlik yolundaki çok yüksek makâmında, binlerce söz ve kelâm ile dâimâ uçmaktadır. Şimdi Hâce Dıhkân hazretleri hastadır, son anlarını yaşamaktadır. Onu ziyârete, yoklamağa gidiyor. Çünkü o, Allahü teâlâdan son nefeste, kendisine yardımcı olması için evliyâsından birini göndermesini istemişti. Hâce Mahmûd, bu sebeble onun yanına gidiyor.” buyurdu.</p><p><em>Kaynak ;</em><br /> <em> Türkiye Gazetesi , Özbekistan Evliyaları</em></p>','image/ortak.jpg'),(55,'Emir Hord Vabkeni (k.s.)',54,'<!-- wp:paragraph --> <p>Adı Emir Hüseyin\'dir. Hace Mahmud İnciri Fağnevi hazretlerinin ilk halifesidir. Kendi zamanında ayan arasında süfîlerin sığınağı idi. Emir Kelan ismiyle tanınan Emir Hasan adında bir ağabeyleri de vardı. O da Fağnevi hazretleri’nin bağlılarındandı. Lakin hilafet ve niyabet işi Emîr Hurd\'a emanet edildi. Kabirleri Vabken\'dedir. Bir ihtiyacı olanlar onu ziyaret edip fayda elde ederler. . </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(56,'Hace Ali Ergandani (k.s.)',55,'<!-- wp:paragraph --> <p>Hace Emir Hurd Vabkeni’nin halifesidir. Kabirleri Zendeni kasabasına bağlı Urgandan köyündedir. Bu köy Buhara’ya 5 fersah mesafedir. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(57,'Hace Ali Ramiteni (k.s.)',54,'<h2>Hace Ali Ramiteni (k.s.)</h2>\r\n\r\n<p>Özbekistan – Buhara’da Ramiten Kasabasında İslâm âlimlerinin büyüklerinden. “Hâce Azîzân” ve “Pîr-i Nessâc” isimleri ile meşhûrdur. Mahmûd-i İncirfagnevî’nin talebesidir. Buhârâ’ya onbeş kilometre olan Râmiten köyünde doğdu. Râmiten’de ilim tahsiline başladı. Çok kısa zamanda ilim yolunda mertebeler katetti. O devrin en büyük âlimi olan Hâce Mahmûd-i İncirfagnevî’nin derslerine büyük bir aşkla devam etti. Hocasının iltifâtlarına kavuştu. Ma’nevî ve maddî ilimlerde kemâle erdi. Böylece zamanın en büyük âlimlerinden, yol göstericilerinden oldu. Öyle ki, şaşırmışların sığınağı, doğru yoldan ayrılanların rehberi, hakka da’vet edenlerin büyüklerinden oldu. Ali Râmîtenî ( radıyallahü anh ), silsile-i âliyye denilen büyüklerin teşkil ettiği altın halkalar diye isimlendirilen Hak yolu zincirinin onikinci halkası olma şerefine kavuştu. Helâl lokma kazanmak için dokumacılık yapardı. Yüksek makamlar, şaşılacak kerâmetler sahibi idi. 721 veya 728 (m. 1328)’de yüzotuz yaşında vefât etti. İhtiyâç sahipleri kabrini ziyâret ederek, mübârek rûhâniyetinden istifâde etmektedir.</p><p>Ali Râmîtenî hazretlerine, “Azîzân” denmesinin sebebi şöyle anlatılır: Bir zaman Ali Râmîtenî’nin evinde iki-üç gün yiyecek birşey bulunmadı. Evdekiler açlık sebebiyle çok üzülüyorlardı. Gelen misâfire de evde ikram edecek birşey yoktu. O sırada Ali Râmîtenî hazretlerinin talebelerinden yiyecek satan bir genç, pirinç doldurulmuş bir horoz hediye getirdi. “Bu yemeği, sizin ve yakınlarınız için hazırladım. Eğer hediyemizi kabûl buyurursanız, bizi memnun edersiniz” diyerek yalvardı. Bu nâzik anda gelen yemekten son derece hoşnut olup, o talebesine iltifâtlarda bulundu. Bu yemeği, misâfirine ikram ederek ağırladı. Misâfir gittikten sonra o talebesini çağırtarak; “Getirdiğin bu yemek, sıkıntılı bir ânımızda imdâda yetişti. Sen de bizden her ne muradın var ise iste. Çünkü hacet kapısı şu ânda açıktır” buyurdu. Genç de; “Zâhirde ve bâtında size benzemekten başka bir arzum yoktur. Beni bu hâle kavuşturmanızı istirhâm ediyorum efendim” dedi. Ali Râmîtenî hazretleri; “Çok zor ve yükü ağır bir iş arzu ettin. Bunun yükünü kaldıramazsın. Üzerimizdeki yük, senin omuzlarına çökecek olursa ezilirsin, istersen başka bir arzuda bulun” buyurdu. Genç ise; “Dünyâda tek muradım, aynen sizin gibi olmaktır. Size benzemekten başka birşey beni teselli etmez. Buna rağmen, siz nasıl arzu buyurursanız, ona râzıyım efendim” dedi. Bunun üzerine Ali Râmîtenî ( radıyallahü anh ); “Pek a’lâ” buyurup, elinden tutarak beraberce husûsî halvethânesine girdiler. Yüzyüze oturarak, o şahsa teveccüh etmeye başladı. O genç, bir müddet sonra zâhir ve bâtında Allahü teâlânın izniyle Ali Râmîtenî’nin şekline girdi. Onun derecelerine kavuştu. Fakat aşktan sarhoş olup, kendinden geçti, öylece kırk gün daha yaşayıp vefât etti. Ona bir anda kendi makamlarını verip, kendisi gibi yaptığı için, iki azîz ma’nâsında, hazret-i üstadın ismi “Azîzân” olarak kalmıştır.<br /> <h3>Ali Ramiteni hazretlerinin Menkıbeleri </h3> <br /> Azîzân hazretleri, Seyyid Atâ ismindeki zât ile görüşür, aralarında yazışmalar olurdu. Buna rağmen Seyyid Atâ, Ali Râmîtenî’nin büyüklüğünü anlıyamamıştı. Bu sebeple kendisinde ona karşı, zâhirde edebe uymaz gibi görünen bir hâl meydana geldi. O sıralarda Kıpçak sahrâsındaki Türklerden bir grup, Seyyid Atâ’nın bulunduğu havâliyi yağmaladılar. Oğlunu da esîr ettiler. Seyyid Atâ, bu üzüntünün, Azîzân hazretlerini üzmenin cezası olduğunu anladı, yaptığına pişman oldu. Büyük bir ziyâfet hazırladı. Özür dilemek için Ali Râmîtenî’yi ( radıyallahü anh ) da’vet etti. Azîzân ( radıyallahü anh ), Seyyid’in maksadını anlayıp, ricasını kabûl etti ve da’vetine geldi. Bu mecliste çok sayıda âlim ve evliyâ var idi. Bugün; Ali Râmîtenî’nin ( radıyallahü anh ) üzerinde büyük bir rahatlık vardı. Sofralar kuruldu. Herkes buyur edildiğinde, Ali Râmîtenî; “Seyyid Atâ’nın oğlu gelmeyince, Ali bu sofradan ağzına tuz koymaz ve elini yemeklere uzatmaz” dedi ve sonra bir müddet sessiz beklediler. Orada bulunanlar, bu sözün ne demek olduğunu düşünürken, birden kapı çalındı, içeriye Seyyid Atâ’nın oğlu giriverdi. Bu hâli görünce meclisten bir feryâd-ü figândır koptu. Oradakiler şaşırdılar, dona kaldılar. Gelen gençten, nasıl kurtulduğunu sordular. Genç de; “Şu anda bir grup kimsenin elinde esîr idim. Elim ayağım iplerle bağlı idi. Şimdi ise kendimi yanınızda görüyorum. Nasıl oldu, ellerim nasıl çözüldü, beni kim kurtararak on günlük yoldan yanınıza geldim, hiçbir şey bilmiyorum” dedi. Meclistekiler bunun Azîzân hazretlerinin bir kerâmeti ve tasarrufu ile olduğunu anladılar. Herbiri onun talebesi olmakla şereflenmenin büyük bir ni’met olduğunu anladılar.</p><p>Ali Râmîtenî ( radıyallahü anh ), Hârezm şehrine göç etmek istedi. Yakınlarıyla birlikte Hârezm’e gelip, oranın sultânına iki talebesini gönderdi. Talebelerine; “Sultâna gidiniz. Fakir bir dokumacı şehrinize gelmiştir. Müsâade ederseniz burada kalacak, izin vermezseniz tekrar geri gidecektir deyiniz. Şayet izin verirse, sultânın elinden mühürlü bir vesîka alınız” buyurdu. Talebeleri de gidip sultâna durumu arz ettiler. Sultan böyle bir isteği ilk defa duyduğu için tuhaf karşıladı. Fakat gelen talebeleri de kurmayarak mühürlü bir vesîka verdi. Bu vesîkayı talebeler hocalarına getirdiler. Azîzân hazretleri şehrin kenarında bir semte yerleşti. Hergün işçilerin toplandığı pazara gidip, içlerinden birkaç kişiyi alırdı. Onlara günlük yevmiyelerini sorduktan sonra; “Şimdi abdestlerinizi alıp, ikindi namazına kadar sohbetimize katılınız, ikindiden sonra da ücretlerinizi alıp evlerinize dönünüz” buyururdu, işçiler, çalışmadan oturmak sûretiyle, hem de ibâdetlerini yaparak hiç işitmedikleri şeyleri öğreniyorlar, akşama doğru da ücretlerini almayı ganîmet biliyorlardı. Ali Râmîtenî’nin ( radıyallahü anh ) sohbetine bir katılan kimse, sohbetin lezzetine doyamayıp, bir daha Azîzân hazretlerinden ayrılamıyordu. Bu durum, bütün şehre yayıldı. Herkes Ali Râmîtenî’nin ( radıyallahü anh ) talebesi olmak, cana can katan sözlerini işitmekle şereflenmek için kapısına koştular. Hergün evi dolup dolup boşaldı, onun duâsını almak için herkes birbiriyle yarıştı. Nihâyet ba’zıları, durumu sultâna şöyle anlattılar: “Şehirde bir hoca türedi, herkes akın akın ona koşuyor. Onun yolunda yürüyor, bir dediği iki edilmiyor. Bir arzusunu, emirmiş gibi yapmak için yarış ediyorlar. Bu gidişle şehirdekiler, onu başlarına sultan seçerler de saltanatınızdan olursunuz. Şimdiden çâresine bakmazsanız, sonu iyi olmaz. Yine de siz bilirsiniz…” Sultan, Ali Râmîtenî’nin şehirden çıkması için bir ferman yazdırıp adamlarıyla gönderdi. O da gelen adamlara; “Biz, koynumuzda şehre girebileceğimize ve orada yerleşeceğimize dâir altı imzalanmış, mühürlenmiş bir ferman taşıyoruz. Sultan, eğer kendi imzasını, mühürünü ve müsâadelerini inkâr ediyorsa, biz çıkıp gitmeye râzıyız” cevâbını verdi. Bu cevâbı sultâna bildirdiler. Sultan, verdiği müsâadeyi geri almak küçüklüğüne düşmedi. Ayrıca Ali Râmîtenî hazretlerini ziyâret edip sohbetine katıldı. Onun sohbetindeki lezzeti, nasîhatlerindeki inceliği iyi anlıyan sultan, onun en önde gelen talebelerinden oldu.</p><p>Ali Râmîtenî hazretleri anlatır: “Hocam Mahmûd İncîrfagnevî ( radıyallahü anh ) zamanında, talebelerden biri Hızır aleyhisselâmı gördü ve ona; “Bu zamanda kendisine uyulacak rehber, üstâd kimdir?” diye sordu. Hızır (aleyhisselâm); “Şimdiki hâlde, bu dediğiniz vasıfları taşıyan Hâce Mahmûd İncîrfagnevî hazretleridir” diye cevap verdi.”</p><p>Birgün Azîzân Ali Râmîtenî, talebe arkadaşları ile Râmiten sahrasında Allahü teâlânın zâtı ve sıfatları hakkında sohbet ederlerken, havada uçan büyük beyaz bir kuş gördüler. Kuş onların üzerine gelince, açık bir lisân ile; “Ey Ali! Kâmil bir er ol!” sözlerini söyledi. Bu kuşu görmek, söylediklerini duymakla, arkadaşlarını bir hâl kapladı, kendilerinden geçtiler. Sonra kendilerine geldiklerinde, kuştan ve konuşmasından sordular. Ali Râmîtenî; “O, hocam Mahmûd İncîrfagnevî idi. Allahü teâlâ, ona bu kerâmeti ihsân eyledi. Kelîmullah Mûsâ aleyhisselâmın makamında, binlerce söz ve kelâm ile dâima uçmaktadır. Şimdi Hâce Dihkan ( radıyallahü anh ) hastadır, son anlarını yaşamaktadır. Onu ziyârete, yoklamağa gidiyor. Çünkü o, Allahü teâlâdan, son nefeste yardımcı olması için evliyâsından birini kendisine göndermesini istemişti. Hocam Mahmûd İncîrfagnevî, bu sebeple onun yanına gidiyor” diye anlattı.</p><p>Azîzân hazretlerinin dört büyük halîfesi olup, hepsi de fazilet ve kemâl sahibi idiler. Her biri onun vefâtından sonra, cenâb-ı Hakkı isteyen talebeye ders öğretmekle meşgûl oldular. Dört halîfesinin de adları Muhammed’dir. Birincisi, Hâce Muhammed Külâhdûz’dur. Hârezm’de medfûndur. İkincisi, Hâce Muhammed Hallâc-ı Belhî’dir. Belh şehrinde medfûndur. Üçüncüsü, Hârezm’de medfûn olan Hâce Muhammed Bâverdî’dir. Dördüncüsü ve halîfelerinin en büyüğü, Hâce Muhammed Bâbâ Semmâsî olup, vefâtı yaklaştığında bütün talebelerini yetiştirmesi için onu vazîfelendirdi. Yerine Muhammed Bâbâ Semmâsî hazretlerini vekîl olarak bıraktı.</p><p>Ali Râmîtenî buyurdu ki: “Allahü teâlâ, mü’min bir kulunun gönlüne bir gecede üçyüzaltmış defa nazar eder” sözünün ma’nâsı şudur: “Kalbin, vücûda açılan üçyüzaltmış penceresi vardır. Gönül, Allahü teâlânın zikriyle kaynayıp coşunca, Allahü teâlâ o kalbe nazar eder. Bu nazar ile kalbe doğan feyzler ve nûrlar, bu üçyüzaltmış koldan bütün vücûda yayılır.</p><p>Böyle nûrların ve feyzlerin yayıldığı bir uzuv, kendi hâline göre zevkle ibâdet eder, yapılan tâat ve ibâdetlerden lezzet alınır.”</p><p>Yine buyurdu ki: “Talebenin, maksadına kavuşması için çok çalışması, nefsini terbiye etmek için çok uğraşması lâzımdır. Fakat bir yol vardır ki, nefsi itminana kavuşturup, rûhu kısa zamanda yüksek derecelere kavuşturur. O da; Allahü teâlânın sevgili kullarından birinin gönlünü kazanmaktır. Zîrâ, onların kalbi, Allahü teâlânın nazar ettiği yerdir.”</p><p>Rükneddîn Alâüddevle Semnânî ( radıyallahü anh ), Azîzân hazretlerinin zamanında yaşamış idi. Birbirlerine mektûp yazarlardı. Derler ki, bir defasında Rükneddîn bir kimse gönderip, suâllerinin cevâbını istedi. Suâllerinden birisi şöyle idi: Biz, gelenlere her hizmeti yaptığımız hâlde, gelenler size gelir. Biz mükellef sofralar, çeşit çeşit yemekler ikram ettiğimiz hâlde, sizde böyle birşey yok iken, gene de insanlar sizden râzıdırlar, bizden değillerdir. Bunun sebebi nedir?”</p><p>Cevap: Minnet karşılığı hizmet edenler çoktur. Hizmetini minnet bilenlerse azdır. Çalışınız ki, hizmetinizi minnet bilesiniz. O zaman şikâyetçiniz olmaz.”</p><p>İkinci Suâl: Duyduğumuza göre, sizi Hızır aleyhisselâm terbiye etmiş; bu nasıl olmuştur?</p><p>Cevap: Allahü teâlânın, zâtına âşık öyle kulları vardır ki, Hızır da onlara âşıktır.</p><p>Buyurdu ki: “Hallâc-ı Mensûr zamanında, büyük mürşid Abdülhâlık Goncdüvânî ( radıyallahü anh ) hazretlerinin talebesinden birisi bulunmuş olsa idi, elbette ona imdâd edip, tasavvufun en yüksek makamlarına çıkarır idi. Hallâc-ı Mensûr o hâllere düşmezdi.”</p><p>Buyurdu ki: “Allahü teâlâya hiç isyan etmediğiniz bir dille duâ ediniz ki, duânız kabûl olsun.”</p><p>“İki hâlde kendinizi sakının: Söz söylerken ve yemek yerken.”</p><p>“Halkı hakka da’vet eden kimse, canavar terbiyecisi gibi olmalıdır. Canavar terbiyecisi, nasıl uğraştığı hayvanın huyunu ve istidâdını bilip de ona göre davranırsa, o da öyle…” Fârisî şiirlerinden bir kıt’a:</p><p>Birisiyle oturup kalbin toparlanmazsa,<br /> Kalbindeki dünyâ derdini senden almazsa,<br /> Onun ile sohbetten etmez isen teberri,<br /> Sana yardıma gelmez azîzândan hiçbiri.</p><p>İki oğlu olup, ikisi de maddî ve ma’nevî ilimlerde söz sahibi idiler. Hâce Azîzân, vefâtından sonra bulunduğu yerdeki talebelerle meşgûl olmayı küçük oğlu İbrâhim’e bıraktı. Büyük oğlu da maddî ve ma’nevî ilimlerde büyük âlimdi, insanlara doğru yolu gösterme vazîfesi, niye büyük oğluna verilmedi? diye, bunları tanıyanlarda bir düşünce hâsıl oldu. Büyük âlim Hâce Ali Râmîtenî, bu düşünceleri anlayıp buyurdu ki: “Büyük oğlum bizden sonra fazla yaşamaz. Kısa zamanda bize kavuşur.” Gerçekten onun vefâtından ondokuz gün sonra büyük oğlu da babasına kavuştu.</p><p>Ali Râmîtenî hazretlerinin yazdığı, Süleymâniye Kütübhânesi’nin Tâhir Ağa kısmında, 265/2 nolu risalede buyuruluyor ki: “Allahü teâlânın sevdiği kul olabilmenin on şartı vardır. Birincisi; temiz olmaktır. Temizlik de iki kısıma ayrılır, 1- Zâhirî temizlik: Dış görünüşün temiz olmasıdır ki, bütün insanların dikkat edeceği husûslardandır. Giyecek, yiyecek, içeceklerin ve kullanılacak bütün eşyâların temiz olmasıdır. 2- Bâtın temizliği: Kalbin iyi huylarla dolu olmasıdır. Hased etmemek, başkaları hakkında kötülük düşünmemek, Allahü teâlânın düşmanlarından nefret etmek, dostlarına da muhabbet etmek gibi cenâb-ı Hakkın beğendiği iyi huylardır. Kalb, Allahü teâlânın nazargâhıdır. Bu sebeple kalbe dünyâ sevgisi doldurmamalıdır. Haram olan yiyeceklerle beslenmemelidir. Nitekim hadîs-i şerîfte; “Uzak yoldan gelmiş, saçı sakalı dağılmış, yüzü gözü toz içinde bir kimse, ellerini göğe doğru uzatıp duâ ediyor. Yâ Rabbî! diye yalvarıyor. Hâlbuki, yediği içtiği haram gıdası hep haram. Bunun duâsı nasıl kabûl olur?” Ya’nî haram yiyenin duâsı kabûl olmaz buyurdu. Gönül ya’nî kalb temiz olmazsa ibâdetlerin lezzeti alınamaz, ma’rifete, Allahü teâlâya âit bilgilere kavuşulamaz.</p><p>İkincisi; dilin temizliğidir. Dilin münasebetsiz ve uygun olmayan sözleri söylemeyip susması, Kur’ân-ı kerîm okuması, emr-i ma’rûf ve nehy-i münkerde bulunması, ya’nî Allahü teâlânın emirlerini yapmayı ve yasaklarından kaçınmayı bildirmesi, ilim öğretmesi gibi, Zîrâ sevgili Peygamberimiz ( aleyhisselâm ) buyurdu ki: “İnsanlar, dilleri yüzünden Cehenneme atılırlar.”</p><p>Üçüncü şart; mümkün olduğu kadar insanlardan uzak durmağa çalışmalıdır. Bu sebeple göz haram olan şeylere bakmamış olur. Zîrâ kalb, göze tâbidir. Her harama bakış, kalb aynasını karartır. Nitekim Peygamber efendimiz ( aleyhisselâm ) buyurdu ki: “Yabancı kadınların yüzlerine şehvet ile bakanların gözlerine, kıyâmet günü ergimiş kızgın kurşun dökülecektir.” Yabancı kadınlara bakmak haramdır. Allahü teâlâ, Nûr sûresinin otuzuncu âyet-i kerîmesinde meâlen; “Ey Resûlüm mü’minlere söyle, harama bakmasınlar ve avret yerlerini haramdan korusunlar! imânı olan kadınlara da söyle, harama bakmasınlar ve avret yerlerini haram işlemekten korusunlar!” buyurdu.</p><p>Dördüncü şart; oruç tutmaktır, insan oruç tutmak sûretiyle meleklere benzemiş ve nefsini kahretmiş olur. Bununla ilgili hadîs-i kudsîde; “Oruç bana âittir. Orucun ecrini ben veririm. Sevâbı nihâyetsizdir. Muhakkak, sabrederek ölenlerin ecirleri hesapsızdır” buyurulmaktadır. Yine hadîs-i şerîfte; “Oruç, Cehenneme kalkandır” buyuruldu. Oruç tutarak gönlü huzûra kavuşturmalı ve şeytanın yolunu kapatıp, siper hâsıl etmelidir. Yine hadîs-i şerîfte buyuruldu ki: “Oruçlu için iki ferahlık (sevinç) vardır. Birincisi iftar ânında, ikincisi de Rabbine kavuştuğunda.” Oruç tutarak sıhhate kavuşulur. Bilhassa Receb, Zilka’de, Zilhicce ve Muharrem aylarında tutulan orucun faziletleri hakkında hadîs-i şerîfler pek çoktur.</p><p>Beşinci şart; Allahü teâlâyı çok hatırlamak. İsmini çok söylemektir. En faziletli olan zikir, “La ilahe illallah”tır. Lâ ilahe illallah diyen kimse ihlâs sahibi olur. İhlâs, bütün işlerini Allahü teâlânın rızâsı için yapmak, dünyâya âit mal ve makamlardan hevesini kesip âhıreti taleb etmektir. İhlâslı olan kimse; “İlâhî! Benim maksudum sensin, seni istiyorum” der. Nitekim Resûlullah ( aleyhisselâm ), “La ilahe illallah” demenin çok faziletli olduğunu ve günahların affedileceğini buyurdu. Allahü teâlâ, Kur’ân-ı kerîmde, Ahzâb sûresinin kırkbirinci âyet-i kerîmesinde meâlen; “Ey îmân edenler! Allahı çok zikrediniz” buyurdu. Nefsin arzu ve isteklerinden kurtulmak için devamlı zikretmelidir.</p><p>Altıncı şart; hâtıra ya’nî kalbe gelen düşüncelerdir. İnsanın kalbine gelen düşünceler dört kısımdır. Bunlar; Rahmânî, melekânî, şeytanî, nefsânî’dir. Hâtır-ı rahmânî; gafletten uyanmak, kötü yoldan doğru yola kavuşmaktır. Hâtır-ı melekânî; ibâdete, tâate rağbet etmektir. Hâtır-ı şeytanî; günahı süslemekdir. Hâtır-ı nefsânî de; dünyâyı taleb etmek, istemektir. Eğer insan buna güç yetiremiyorsa, şöyle duâ etmelidir: “Allahümme erinel hakka hakkan verzuknâ ittibâ’ahû ve erinel bâtıla bâtılan verzuknâ ictinâ-behu bi-hurmeti seyyidil-beşer sallallahü aleyhi ve sellem.”</p><p>Yedinci şart; Allahü teâlânın hükmüne rızâ göstermek, tevekkül ve tevfîz eylemek, ya’nî dünyâdaki şeylerden birşeyi beğenmeyip, cenâb-ı Hakkın ihtiyâr ve irâdesine teslim olmaktır. Havf ve recâ, korku ve ümid arasında yaşamaktır. Zîrâ Allahtan korkan kimse, günah işlemez. Ayrıca mü’min, ümitsizliğe de düşmez. Allahü teâlâ, ümitsizliğe düşmemeyi emretmektedir.</p><p>Sekizinci şart; sâlihlerle sohbeti seçmektir. Sâlihlerle sohbet edildiği takdîrde, günahlara perde çekilir, haramlar gözüne kötü görünür.</p><p>Dokuzuncu şart; iyi ve güzel hasletlerle bezenmektir. Bu da, herşeyi yaratan Allahü teâlânın ahlâkıyla ahlâklanmaktır. Çünkü Peygamber efendimiz ( aleyhisselâm ); “Allahü teâlânın ahlâkıyla ahlâklanınız” buyurdu.</p><p>Onuncu şart, helâl ve temiz lokma yemektir. Bu da farzlardandır. Nitekim Allahü teâlâ, Bekâra sûresinin yüzaltmış sekizinci âyet-i kerîmesinde meâlen; “Yeryüzündekilerden helâl ve temiz olanını yiyiniz” buyurmaktadır. Peygamber efendimiz ( aleyhisselâm ) ise; “İbâdet on cüzdür. Dokuzu helâli taleb etmektir.” Geriye kalan bütün ibâdetler bir cüzdür. Helâl yemeyen kimse, Allahü teâlâya itaat etme gücünü kendisinde bulamaz. Helâl yiyen kimse de, Allahü teâlâya isyankâr olmaz. Helâl ve temiz yer, isrâf etmez. Nitekim Allahü teâlâ, A’râf sûresinin otuzbirinci âyet-i kerîmesinde meâlen; “Yiyiniz, içiniz, fakat isrâf etmeyiniz” buyurmaktadır. Aynı zamanda, Besmelesiz kesilenleri de yememelidir. Zîrâ Allahü teâlâ, En’âm sûresinin yüzyirmibirinci âyet-i kerîmesinde meâlen; “Üzerlerine Allahın ismi zikredilmeyen (Besmele çekilmeyen) şeyden yemeyiniz” buyurmaktadır. Gâfillerle beraber oturmamalıdır. Yiyeceği temiz ve Besmele ile yemek pişiren kimselerin yiyeceğini yemelidir. Çünkü, bu husûs gaflet sebebidir. Allahü teâlânın dostları, uygunsuz kişilerin elinden gelen lokmayı, yaradılışlarına lâyık görmeyerek, yememişlerdir. Allahü teâlâ bizi ve bütün mü’minleri, helâl ve temiz rızıklarla rızıklandırsın.”<br />','image/aliramiteni.jpg'),(58,'Hace Muhammed Baba Semmasi (k.s.)',57,'<h1> Hace Muhammed Baba Semmasi (k.s.)</h1> \r\n\r\n\r\n<p>Özbekistan – Buhara ‘ya 32 km uzaklıkta bulunan Ramiten’e bağlı Decha bölgesinde</p><p>Muhammed Baba Semmasi hazretleri, Hace Ali Ramiteni hazretlerinin yetiştirdiği büyük velilerdendir. Silsile-i aliyyenin on üçüncüsüdür. Buhara’ya bağlı Semmas köyünde doğdu.</p><p>Tasavvuf ilmini büyük âlim Ali Ramiteni hazretlerinden öğrendi. Onun derslerinde ve sohbetlerinde yetişip, tasavvufta yüksek dereceye ulaştı. Hocası, kendisinden sonra yerine, Muhammed Baba Semmasi’yi vekil bıraktı. Diğer talebelerine de, ona tâbi olmalarını vasiyet etti.</p><p>Hocasının vefatından sonra onun yerine geçen Muhammed Baba Semmasi, çok talebe yetiştirdi ve içlerinden bir kısmını tasavvufta yüksek makamlara kavuşturdu.</p><p>Bu talebelerinin başında, kendisinden sonra yerine geçen ve ilim deryasında sedef olan Seyyid Emir Gilal hazretleri gelmektedir. Bir talebesi de, Behaeddin-i Buhari hazretleridir. Henüz o doğmadan önce, hocası Muhammed Baba Semmasi onun doğduğu yerden geçerken; “Bu yerden büyük bir zatın kokusu geliyor. Pek yakında burası, Kasr-ı ârifân [arifler sarayı] olur” buyurdu.</p><p>Bir gün yine oradan geçiyordu. “Şimdi o güzel koku daha çok geliyor. Ümit ederim ki, o büyük zat dünyaya gelmiştir” buyurdu. Böyle buyurduğu zaman, Behaeddin-i Buhari hazretleri doğalı üç gün olmuştu. Dedesi, çocuğun göğsünün üzerine hediye koyup, Muhammed Baba Semmasi’ye getirince; “Bu bizim oğlumuzdur. Biz bunu kabul eyledik” buyurup, talebelerine de; “Kokusunu aldığım işte bu çocuktur. Zamanının rehberi ve bir tanesi olacaktır” buyurdu. Sonra halifesi Emir Gilal hazretlerine, bu çocuğun iyi yetiştirilmesini tembih etti.</p><p>Behaeddin-i Buhari hazretleri anlatır:<br /> “Evlenmek istediğim zaman, dedem beni Muhammed Baba Semmasi hazretlerine gönderdi. Ona gideceğim günün gecesi, içimde gözyaşı ve dua isteği kabardı. Onun mescidine gidip iki rekat namaz kıldım ve Allahü teâlâya şöyle dua ettim: “Ya rabbi, bana, belalarına tahammül için kuvvet ver!”<br /> Sabahleyin hocamın huzuruna varınca; “Bir daha dua ederken, “Ya Rabbi, senin rızan nerede ise, bu kulunu orada bulundur!” diye dua et! Eğer Allah, dostuna bela gönderirse, yine inayeti ile o belaya sabır ve tahammülü de ihsan eder. Fakat, Allahtan ne geleceğini bilmeden, bela ister gibi dua etmek doğru değildir” buyurdu. Bir gece önceki hâlimi keşfetmekteki kerametini anladım ve ona tam bağlandım.”</p><p>Yetiştirdiği, tasavvufta yüksek derecelere kavuşmalarına vesile olduğu yüzlerce veliden dördünü kendisine halife seçmiştir. Bunlardan birincisi Hâce Sufi Suhâri, ikincisi kendi oğlu Hâce Muhammed Semmasi, üçüncüsü Mevlana Danişmend Ali, dördüncüsü ise Seyyid Emir Gilal hazretleridir.</p><p>Behaeddin-i Buhari hazretleri anlatır:<br /> Hocam Muhammed Baba Semmasi ile yemek yiyorduk. Yemek bitince, bana bir ekmek uzatıp; “Al, bunu sakla, belki lazım olur” buyurdu. Yemek yediğimiz halde, bana bu ekmeği vermesinin hikmetini düşünmeye başlamıştım. Ben düşünürken, “Faydasız düşüncelerden kalbi muhafaza etmek gerekir” buyurdu. Sonra yolculuğa çıktık ve bir tanıdığımın evinde misafir olduk. Misafir olduğumuz evin sahibinin sıkıntılı bir halde olduğu görülüyordu. Hocam ona; niçin üzgün olduğunu sordu. O da; “Bir kâse sütüm var, fakat, sütün yanında yemek için ekmeğim yok. Ona üzülüyorum” dedi. Hocam bana dönüp; “Acaba bu ekmek ne olacak düşünüp duruyordun. Ekmeği sahibine ver” buyurdu.','image/muhammedbabasemmasi.jpg'),(59,'Hace Seyyid Emir Külal (k.s.)',58,'<h2>Hace Seyyid Emir Külal (k.s.)</h2>\r\n\r\n\r\n<p>Seyit Emir Külal Hazretlerinin kabri şerifi ; Özbekistan – Buhara’da</p><p>Büyük velîlerden. İnsanları Hakk’a dâvet eden, doğru yolu göstererek saâdete kavuşturan ve kendilerine “Silsile-i aliyye” denilen büyük âlim ve velîlerin on dördüncüsüdür. Hazret-i Hüseyin’in soyundan olup, seyyiddir. Evliyânın meşhûrlarından olan Muhammed Bâbâ Semmâsî’nin talebesi ve Behâeddîn-i Buhârî Nakşibend hazretlerinin hocasıdır. Çömlekçilik yaptığı için “Külâl” ismiyle meşhûr olmuştur. Buhârâ’nın Sûhârî kasabasında doğdu. Doğum târihi bilinmemektedir. 1370 (H. 772) sensinde Sûhârî’de vefât etti. Kabri oradadır. Büyük bir âlim ve mürşid-i kâmil olup, her ânını İslâmiyete uygun olarak geçirdi. Pekçok kimse onun sohbet ve derslerinde kemâle gelmiştir. Onun üstün hâllerini gösteren çok menkıbesi vardır.</p><p>Annesi şöyle anlatmıştır: “Emîr Külâl’e hâmile iken, şüpheli bir lokma yesem, krın ağrısına tutulurdum. O lokmayı mîdemden geri çıkarmadıkça, karın ağrısından kurtulamazdım. Bu hâl başımdan üç defa geçti. Sonra çok temiz ve hayırlı bir çocuğa hâmile olduğumu anladım. Bunun üzerine yediğim lokmaların helâlden olmasına çok dikkat edip, ihtiyatlı davrandım.”</p><p>Sâlih bir zât olan babası Seyyid Hamza, Medîne’den gelip, Buhârâ’nın Efşene köyüne yerleşmişti. Bir defâsında, devrinin en meşhûr velîsi Seyyid Atâ beraberinde zamânın en meşhûr zâtlarıyla, büyük bir cemâat hâlinde, Emîr Külâl hazretlerinin babası Seyyid Hamza’nın bulunduğu köyden geçiyordu. Bu yolculuğu sırasında tanışıp dost oldular. Bundan sonra Seyyid Atâ’nın her ne zaman oraya yolu düşse, evvelâ dosdoğru Seyyid Hamza’nın evine gider, başkalarıyla daha sonra görşürdü. Yine bir defâsında Efşene köyüne uğramış ve Seyyid Hamza’nın yanına gelmişti. Bu gelişinde ona bir müjde verip; “Ey kardeşim! Allahü teâlâ sana şânı pek yüce olacak bir evlât verecek. Cihân, baştan başa onun hizmetine girecektir. Bu çocuk doğduğu zaman, ismini Emîr Külâl koy!” dedi. Aradan yıllar geçti. Seyyid Hamza’nın bir oğlu oldu. Seyyid Atânın işâreti üzerine, ismini “Emîr Külâl” koydu.</p><p>Emîr Külâl, on beş yaşlarında iken güreşmeye heves etmiş ve bu işle meşgûl olmaya başlamıştı. Bir gün güreş meydanına çıkıp dönerken, seyircilerden birinin kalbine şöyle gelir: “Bu seyyid çocuk, güreş ile meşgûl oluyor, hâlbuki böyle hâlde bulunmak, kendisinin yüksek değerine v eseyyidlik şerefine uygun değildir. Kalbine bu düşüncenin gelmesiyle, oturduğu yerde uyur; rüyâda kıyâmetin koptuğnu ve göğsüne kadar bir bataklığa battığını görür. Çıkmaya gücü de yoktur. O sırada Emîr Külâl hazretleri gelip, elleriyle onu pazusundan ttup, bataklıktan çıkarır. Uykudan uyanınca, güreşin sona erdiğini görür. O zaman Seyyid Emîr Külâl hazretleri, ona dönüp; “Senin rüyânda gördüğün gün için pehlivanlık ediyorum; senin gibi çamura ve bataklığa batmış olanları kuvvet ve himmetle kurtarırım.” buyurmuştur. O zât, Emîr Külâl’in ellerine kapanıp, tövbe ve istigfâr etmiştir.</p><p>Yine gençlik yıllarında bir gün, er meydanında güreş tutmakta ve büyük bir kalabalık da onu seyretmekte idi. Zamânın büyük âlimi ve mürşid-i kâmili olan Muhammed Bâbâ Semmâsî, o güreşirken tam oradan geçmekte idi. Orada durup, uzun müddet ayakta onu seyretti. Yanında bulunan talebeleri bu hâle şaşıp, kendi kendilerine; acaba bu işle meş”ul olanları seyretmesinin sebebi nedir? diye düşündüler. Muhammed Bâbâ Semmâsî, yanında bulunan talebelerinin kalblerinden geçeni anlayıp buyurdu ki: “Bu meydanda öyle bir mert vardır ki, pekçok kimse onun sohbetinin bereketiyle evliyâlık konaklarının üstün mertebelerine kavuşacaktır. Onu, bulunduğumuz yola bağlamak istiyorum.”</p><p>Onlar böyle konuşurken, Emîr Külâl’in gözleri Muhammed Bâbâ Semmâsî’ye takıldı. Onu görür görmez, birdenbire kalbi ona tutulup değişiverdi. Hemen koşup yanına yaklaştı. Muhammed Bâbâ Semmâsî’nin ellerine kapandı. O güne kadar yaptığı bütün hatâ ve günahlardan tövbe etti ve Muhammed Bâbâ Semmâsî’ye sâdık bir talebe oldu. Bundan sonra, hayâtında yeni ve bambaşka bir safha başlamıştı. Hocasının sohbet ve hizmetinden hiç ayrılmadı. Yirmi sene sohbetine ve derslerine devâm etti. Her hafta Pazartesi ve Perşembe günleri, Sûhârî’den beş fersah (30 km kadar) uzakta bulunan ve hocasının ikâmet ettiği Semmas’a gider gelirdi. Hocasına olan bağlılığı, temizliği, gayreti, ilme olan arzu ve isteği, onu kısa zamanda olgunlaştırdı. Hocasının ders ve sohbetlerinde kemâle ulaştı. İnsanlara doğru yolu gösteren kıymetli bir rehber oldu. Hocası Muhammed Bâbâ Semmâsî hazretlerinin vefâtından sonra, onun yerine geçip, irşâd vazifesi yaptı. İnsanların İslâm ahlâkı ile ahlâklanmasını, kalbin ve rûhun kötü huylardan kurtulmasını, Allah rızâsı için güzel iş ve ibâdet yapmayı sağlayan ve bu iş için lâzım olan bilgileri öğreten tasavvuf ilminde çok talebe yetiştirdi.<brAhıskalı ali Haydar Efendi (k.s.)<br>Emîr Külâl, hocası Muhammed Bâbâ Semmâsî’nin yanında, Semmâs’ta bulunduğu sırada, orada oturan bir grup insanla, başka bir köyden bir cemâat arasında anlaşmazlık çıkmıştı. İş kavgaya dökülüp, birinin dişi kırılmıştı. Dişi kırılan kimse ve tarafdârları, kırılan dişin diyetini almak için hâkime mürâcaat etmey karar verdiler. Fakat önce Muhammed Bâbâ Semmâsî’ye danışalım, kendi başımıza iş yapmayalım, ne buyurursa öyle yapalım dediler. Doğruca Muhammed Bâbâ Semmâsî hazretlerinin huzûruna gidip, durumu arzettiler. “Kırılan dişi verin.” buyurdu. Dişi alıp, o sırada henüz yanında talebe olan Emîr Külâl’e kırık dişi verip; “Evlâdım, şu işi hallet de, aralarındaki anlaşmazlık bitsin.” buyurdu. Emîr Külâl, evliyânın rûhâniyetini vesîle kılıp, Allahü teâlâya duâ ederek, kırık dişi yerine koydu. O anda, duâsı bereketiyle diş, eskisi gibi sağlam bir hâle geldi. Dişi kırılan kimse, bu hâdise karşısında hayret edip, dişini kıranları şikâyet etmekten vazgeçti. Yanında bulunanlarla birlikte, yaptıklarına pişmân olup, tövbe ettiler ve doğru yol üzere yürüyen sâlih kimselerden oldular.</p><p>Bir gün Emîr Külâl sohbet ederken, kendisini bir hâl kapladı. Bu sırada hac yapanların hâllerin, nerede ve ne yapmakta olduklarını gördüğünü söyleyerek, anlatmaya başladı. Meclisinde bulunanlardan biri; “Kâbe’yi nasıl görüp de anlatıyor? Kâbe buraya çok uzaktır.” diye düşündü. Biraz sonra Emîr Külâl, böyle düşünen kimsenin yanına yaklaşıp, elinden tuttu ve; “Gözlerini yum, başını kaldır, bak ne göreceksin.” buyurdu. O da söylediği gibi yaptı. Birden gözüne Kâbe ve tavaf edenler göründü. Emîr Külâl’i de tavaf edenler arasında gördü. Bunun üzerine adam hayretler içinde kalıp, Emîr Külâl’in ellerine kapandı, yanlış düşüncelerinden dolayı af diledi. Bundan sonra Seyyid Emîr Külâl; “Ey câhil kişi, bir kimse, kendisinde bir şeş olmazsa, başkasında da yok zanneder. Gönül aynası açılmadıkça da, hiçbir şeyi görmez, idrâk edemez.” dedi. O kmise tövbe edip, sâlih ve makbûl kimselerden oldu.</p><p>Seyyid Emîr Külâl bir defâsında, talebeleriyle birlikte evliyânın meşhûrlarından Hayrûn Atâ’nın kabrini ziyarete gitmek için yola çıkmıştı. Yolun bir kısmını yürümüşlerdi ki, yolun ilerisinden bir heybetli arslan ortaya çıkıp, yolda durdu. Arslanı gören talebeler endişelenip, huzursuz olmaya başladılar. Emîr Külâl hiç aldırmadı. Arslanın yanına yaklaşınca, yelesinden tutarak çekip yoldan çıkardı ve kenara bıraktı. Talebeleri geçtiler. Arslan da, Emîr Külâl’e yaklaşıp, başını yere koyarak, saygı gösterir gibi hareketler yaptı. Sonra oradan uzaklaştılar. Bu hâli gören talebeleri; “Efendim, bu nasıl bir iştir.” dye suâl ettiler. Bunun üzerine buyurdu ki: “Ey dostlarım, şunu biliniz ve dikkat ediniz ki, her kim gerçekten Allahü teâlâdan korkarsa, her şey ondan korkar, zarar vermez. Allah’tan korkmayan kimse, her şeyden korkar. Bir kimse, dâimâ Allahü teâlâdan korkar bir rhâlde olursa, Allahü teâlâ ona korkutucu bir şeyi, musallat etmez. Hattâ o kul, Allah’tan korktuğu için her şey ondan korkup, çekinir.”</p><p>Nakledilir ki, bir köyde sâlih zâtlardan biri vefât edecegi sırada, cenâze namazını Emîr külâl hazretlerinin kıldırmasını vasiyet etmişti. Fakat Emîr Külâl, uzak bir yerde bulunuyordu. O zât vefât edince, o beldenin âlimleri, velîleri toplandı. Emîr Külâl’in çağrılması için, bulunduğu yere bir kişi gönderelim dediler. Bunun üzerine orada bulunan Şeyh Sûfî; “Haberci göndermenize lüzum yok, bu durum ona Allahü teâlânın izni ile mâlûm olur ve burya gelir.” dedi. Bu arada iki kişi gidip, haber vermek üzere hazırlanmıştı. Tam gidecekleri sırada, Emîr Külâl hazretleri âniden karşıdan gözüktü. Halk onu görünce, karşıalamaya koştular ve bu kerâmeti karşısında onu daha çok sevip, bağlandılar. Bundan sonra Emîr Külâl, vefât eden zâtın cenâze namazını kıldırdı ve toplananlarla birlikte kabre götürüp, defnettiler. Cenâze defnedildikten sonra, kalabalakı bir cemâat câmide toplandİ. Oradaki âlimler, bu iŞ için kendisine bir iŞâret ulaŞİp, ulaŞmadİ?İnİ ve nasİl mâlûm oldu?unu sordular. Bunun üzerine Emîr Külâl hazretleri buyurdu ki: “Ey kardeşlerim, Resûlullah efendimiz buyurdu ki: “Kalb, kalbe karşıdır.” Yine Resûlullah efendimiz buyurdu ki: “Mümin, müminin aynasıdır.” “Her kaptan içindeki sızar.” Emîr Külâl bunlarİ söyledikten sonra, halk onun mârifet sahibi büyük bir velî oldu?unu anlayİp, kendi kendilerine; “Biz bu zâtın büyüklüğünü bilmiyormuşuz.” dediler.</p><p>Bu sırada cemâat içinde bulunan âlimlerden Mevlânâ Tâceddîn, Emîr Külâl hazretlerine, kendisini talebeliğe ve hizmetkârlığa kabûl etmesini söyledi. “O bizim vazifemiz değildir.” buyurarak; “Bari seni mânevî evlâtlığa kabûl edeyim.” deyip, onu mânevî evlâtlığa kabûl etti. Öyle bir teveccühte bulundu ki, Mevlânâ Tâceddîn, o ânda mârifet ilmine kavuşup, maksadına ulaştı.</p><p>Nakledilir ki, Kemş şehrinde Mevlânâ Celâleddîn Kebşî, bir cemâatla oturmuş sohbet ediyorlardı. Tasavvuf ehlinden ve evliyânın kerâmetinden söz açılmıştı. Mevlânâ Celâleddîn, “Şimdi bizim zamânımızda böyle kerâmet ehli, dîn-i İslâmın emirlerine tam uyup, Resûlullah efendimizin yolunda olan büyük bir velî yok gibidir.” dedi. Emîr Külâl hazretlerinin talebelerinden biri, bu cemâat arasında idi. Bu zât, Mevlânâ Celâleddîn Kebşî’ye; “Bu zamanda sayılan sıfatlara ve üstünlüklere sâhib bir zât vardır. Tasavvufta o kadar yükselmiştir ki, bir göz açıp kapayacak kadar kısa bir zaman içinde, doğudan batıya dünyâyı dolaşacak bir hâl sahibidir.” dedi. Mevlânâ Celâleddîn Kebşî; “Ah şimdi böyle zât nerede bulunur?” deyince, o talebe; “Evet şimdi böyle bir zât vardır. O da benim hocam Seyyid Emîr Külâl’dir.” dedi. Bunun üzerine Mevlânâ Celâleddîn Kebşî; “bizi sohbetine kavuştur da, onun ayaklarının tozunu gözlerimize sürme yapalım.” dedi. Sizin oraya kadar gitmenize lüzum yok, eğer buraya teşrif etmesi için tam bir teveccüh yaparsanız, bir anda burada olur.” dedi. Bu söz üzerine, Mevlânâ Celâleddîn Kebşî teveccüh edip, Allahü teâlâya hâlis kalble duâ etti. Sonra içeride bulunan cemât birdenbire ayağa kalktı. Çünkü Emîr Külâl hazretleri çok uzakta olmasına rağmen, içeri giriverdi. Bu hâle çok şaştılar. Sonra da oturup sohbete başladılar. Mevlânâ Celâleddîn, Emîr Külâl’e; “Efendim, sizi bu hâle kavuşturan şey nedir? Burayı bir ânda teşrifiniz nasıl oldu?” diye sordu. Bunun üzerine Emîr Külâl, sohbete başlayıp buyurdu ki: “Bizi, sizin samîmî arzunuz bu diyâra getirdi. Bir kimse Allahü teâlâya ihlâs ile yalvarır, tam samîmiyetle bir şey ister ve duâ ederse, Allahü teâlâ onu maksadına kavuşturur. Bu sırada Mevlânâ Celâleddîn Kebşî; “Efendim, talebeniz ve hizmetçiniz olmakla şereflenmek istiyorum.” dedi. Emîr Külâl hazretleri ona; “Biz seni evlâtlığa kabûl ettik.” buyurdu. Sonra ona teveccüh nazarlarıyla bakıp, bir anda yüksek derecelere kavuşturdu. Orada bulunanlar bu hâli görüp; “Ey Mevlânâ Celâleddîn, uzun zamandan beri uğraşıp ömür tükettin, fakat şimdi maksadına kavuştun.” dediler. Onların böyle söylemeleri üzerine, Emîr Külâl; “Siz kendi işinizi onun işiyle bir mi tutuyorsunuz? O, işini tamamlamış, yolları katetmiş ve vakti gelmiş. Sâdece bizim bir işâretimize, teveccühümüze ihtiyâcı kalmıştı.” buyurdu.</p><p>Türkistan’dan Buhârâ’ya bir grup insan, Emîr Külâl’i ziyârete geldi. Buhârâ’dakiler, gelenlere; “Emîr Külâl sizin diyârınıza gitmemiştir, siz onu nerden tanıyorsunuz?” dediler. Gelenler; “Emîr Külâl, bizim memleketimizde o kadar tanımış ve sevilmiştir ki, anlatmakla bitmez. Biz, onun talebeleriyiz. O çok defa bir anda bizim memleketi teşrif eder, biz de sohbetinde bulunurduk. Bu hâdise çok vukû buldu. Biz böyle âniden teşrîf edip, bizimle sohbet eden zâta kim olduğunu sorduğumuz zaman, Emîr Külâl olduğunu söylerdi. İşte biz de, böylece onun talebelerinden olduk. Buhârâ’dakiler, anlatılan bu hâdiseye hayret edip, Emîr Külâl hazretlerini daha çok sevdiler. Bağlılıkları kat kat arttı. Emîr Külâl hazretelri buyurdu ki: “Allahü teâlâ, sevdiği kullarına öyle ihsânlarda bulunmuştur ki, bir ânda doğudan batıya gidip gelirler. Başkalarının bundan haberi olmaz.”</p><p>Bir defâsında, Emîr Külâl, Buhârâ’da Cumâ namazını kılıp, talebeleri ile birlikte ikâmet ettiği yere dönüyordu. Yolculukları sırasında, Gülâbâd ile Fetihâbâd arasında, yeşillik bir yerde oturan bir cemâate rastladılar. Sohbet ediyorlar ve sohbetlerinde; evliyâlıktan, kerâmetten bahsediyorlardı. Bu cemâat arasında, Timûr Hân da bulnuyordu. Emîr Külâl, talebeleriyle birlikte oradan geçerken, Timûr Hân onları görüp; “Bunlar kimdir?” diye sordu. “Emîr Külâl ve talebeleridir.” dediler. Timûr Hân bu sözü duyar duymaz, kalkıp süratle yanlarına koştu. Huzûruna varıp, fevkalâde bir edeble önünde durdu. Sonra şöyle dedi: “Ey, dînin büyük âlimi! Ey doğru yolun ve yakîn yolunun kılavuzu! Burada biraz durup sohbet ediniz ve bize nasâhitta bulununuz da, dervişler istifâde edip, bereketlensinler.” dedi. Bunun üzerine Emîr Külâl; “Dervişlerin sözleri gizli olur. Bu bizim vazifemiz değildir. Büyüklerin rûhâniyetinedn bir işâret almadıkça, bir şey söylemeyiz. Hiçbir zaman kendinden bir söz söyleme ve gâfil olma. Görüyorum ki, senin başına mühim bir iş çıkacak ve bunda muvaffak olacaksın.” buyurdu.</p><p>Sonra yola devâm ettiler. Evine varınca, zâviyesinde bir müddet durup, yatsı namazı vaktinde dışarı çıktı. Cemâatle birlikte yatzı namazı kıldı. Namazdan sonra bir müddet oturup, büyüklerin rûhâniyetine teveccüh etti. Sonra hemen, Şeyh Mansûr adında bir talebesini yanına çağırdı. Talebe huzûruna gelince, ona; “Hiç durma süratle Emîr Timûr’a git; derhâl Harezm tarafına harekete geçmesini söyle. Eğer oturuyorsa, hemen kalksın, ayakta ise harekete geçsin, hiç durmasın. Çünkü velîlerin rûhâniyetleri, onun ve oğlunun bütün memlekete baştan başa hâkim olacağını bildirdi. Harezm’i alınca, Semerkand’a hareket etsin.” Haberi götüren Şeyh Mansûr, süratle Timûr Hânın bulunduğu yere gitti. Timûr Hânı ayakta bekler hâlde buldu. Haberi aynen iletti. Timûr Hân, bu haberi alır almaz, hemen ordusunu harekete geçirdi. O harekete geçip, gideceği yolun yarısına vardığı sırada, düşmanları Timûr Hânın çadırına hücûm ettiler. Fakat o, çoktan yola çıkmıştı. Timûr Hân, Harezm’e yürüyüp, orayı aldı. Sonra Semerkand’a yürüdü, orayı da fethetti. Böylece her gün yeni bir zafere ulaşıp, hep muzaffer oldu ve işleri dâimâ iyi gitti.</p><p>Bir gün Emîr Külâl hazretleri, talebeleriyle bir talebesinin evine gitmişti. Evine gittiği talebesi ise, ava gittiğinden evde yoktu. Bu sebeple, evine Emîr Külâl hazretlerinin teşrif ettiğini haber vermek üzere, bir haberci gönderildi. Hiçbir av bulamamıştı. Hemen evine dönmek üzere hareket etti. Bir av bulamadığı için üzülmüştü. Dönerken, birden karşısına iki kuş çıktı. Kuşlara atıp, vurdu ve yanına alıp sevinerek evine döndü. Emîr Külâl hazretlerinin teşrifine çok sevinip, avladığı iki kuşu pişirip ikrâm etti. Kuşlar pişirilip sofraya konduğu sırada, Emîr Külâl hazretleri talebesine; “Eğer bu iki kuş da karşına çıkıp avlamasaydın, hiç av getiremezdin, o zaman ne yapardın?” deyip, talebelerine şöyle buyurdu: “Ey dostlarım şunu biliniz ve rahat olunuz ki, bizim maksadımız, Alahü teâlânın rızâsını kazanmaktır. Allahü teâlâ sizi, hem dünyâda, hem de âhirette utandırmaz, mahrum bırakmaz. İnşâallah fadl ve keremine kavuşturur.”</p><p>Emîr Külâl hazretleri, bir gün Şeyh İbrâhim adında bir zâtın bulunduğu Kıraman denilen yere gitmişti. Şeyh İbrâhim Kıramanî’ye; “Bize helâl et bul.” dedi. Şeyh İbrâhim; “Bu iş oldukça zor, helâl et az bulunur.” dedi. Emîr Külâl ona; “sen silâhını al, ava çık. Kuşları kendine çağır, geldiklerinde birkaç tâne avla.” dedi. Bunun üzerine Şeyh İbrâhim, silâhını alıp, ava çıktı. Kuşları çağırdı, yanına pekçok kuş toplandı. Birkaç kuş avlayıp, Emîr Külâl’e götürdü. Bu hâdiseden sonra, Şeyh İbrâhim şöyle demiştir: “Her ne zaman ava çıkıp kuşları çağırsam, Emîr Külâl hazretlerinin bereketiyle yanıma toplanırlar, ben de avlardım.”</p><p>Emîr Külâl hazretlerinin talebelerinden biri, Kermine şehrine gitmişti. Bu şehirde bulunduğu sırada, bir grup kimse ile sohbet ediyordu. Sohbette bulunanlardan her biri, kendi hocasından ve hocasının üstünlüklerinden bahsediyordu. Emîr Külâl’in talebesi de söze karışıp, benim hocam, hepinizin hocasından üstündür. Çünkü o, hem seyyid hem mürşid-i kâmildir dedi. Bu sırada, orada toplanıp konuşmakta olanların üzerinden bir kuş sürüsü geçiyordu. Bâzıları Emîr Külâl’in talebesine dediler ki: “Eğer dediğin gibi hocan büyük bir velî ise, haydi duâ et de onun hürmetine şu kuşlardan biri önümüze düşsün!” Onların bu isteği üzerine, Emîr Külâl’in talebesi Allahü teâlâya duâ edip, hocasının hürmetine bu işin gerçekleşmesini istedi. O talebe duâ eder etmez, kuşlardan biri cemâatin üzerine düşüverdi. Orada bulunanlar hayretten şaşıp, Emîr Külâl hazretlerinin gerçekten büyük bir velî ve tasarrufu kuvvetli bir mürşid-i kâmil olduğunu anladılar.</p><p>Emîr Külâl bir defâsında, Buhârâ’da Cumâ namazı kılmak için talebeleriyle Buhârâ’ya gidiyordu. Buhârâ’ya vardıklarında, Emîr Külâl dedi ki: “Ey dostlarım, Şeyh Muhammed Agâî Bâzergân, şu anda Belh şehrinde vefât etti.” bu söze şaşanlar oldu. Çünkü kendisi Buhârâ şehrinde olduğu hâlde, Belh şehrindeki b hâdiseyi haber veriyordu. Bu söze hayret edenlere buyurdu ki: “Biliniz ki, Allahü teâlâ, resûlü Muhammed aleyhisselâma tam tâbi olan kullarına öyle dereceler ihsân eder ki, her zaman doğuda ve batıda ne vukû bulursa, gözlerinin önünde görüp bilirler. Belh şehrinin uzaklığı nedir ki!” Bunun üzerine talebleri, o günün târihini yazdılar. Daha sonra gördüler ki, Emîr Külâl hazretlerinin işâret ettiği gün, o zât vefât etmişti.</p><p>Emîr Külâl hazretlerinin yaşadığı diyârda bulunan Kermîne şehrinden bir adam ava çıkmıştı. Bu Emîr külâl’i tanıyıp çok severdi. Ava çıkarken; “Eğer avlamak istediğim kazlardan avlayabilirsem, ikisini Emîr Külâl’e götürüp hediye edeceğim.” diye niyet etti. Nihâyet bir mikdâr kaz avladı. İki tânesini Emîr Külâl’e vermek için ayırdı. Evine, şehrin ileri gelenlerinden biri geldi. O iki kazı görüp, gözü onlarda kaldı. Kazlar, kuzu gibi iri ve semiz idi. Gelen kimse, ev sahibine; “Bu kazları pişir de yiyelim.” dedi. Ev sâhibi; “Onları, Emîr Külâl hazretlerine vermek için ayırdım. Onları yememiz uygun olmaz, ben buna cesâret edemem.” dedi. Gelen adam ısrâr edip; “Ne olursa olsun bunları yiyeyim, ben oğlu vâsıtasıyla ondan özür dilerim.” diyerek, ev sâhibini iknâ etti. Ev sâhibi kazları pişirtip, o şehrin meşhûrlarından olan o kimsenin önüne koydu. Tam yiyeceği sırada, yüzne kazlardan öyle bir buhar ve sıcaklık yükseldi ki, gözlerine tesir edip, gözleri görmez oldu. Kazları yiyemedi ve yaptığı işe pişmân oldu, tövbe etti. Hemen Emîr Külâl hazretlerine bir at hediye etmeye niyet etti. Birkaç gün sonra gözleri iyileşip eski hâline döndü.</p><p>Emîr Külâl hazretlerinin talebelerinden biri, bir gece kendinde bambaşka bir hâl hissedip; “Hocamın yanına gideyim, bakalım benim hakkımda ne emreder ve ne buyurur?” diye düşündü. Sonra, Emîr Külâl’in yanına gitti. bu talebesi şöyle anlatmıştır: “Gece vakti, varıp hocamın odasına girdiğimde, kalabalık bir cemât vardı. Hayret ettim. Bunlar, hiç görmediğim ve tanımadığım kimselerdi. Kalbalıktan oturacak yer kalmamıştı. Herkes başını eğmiş, sessizce oturuyordu. Ben de başka bir yere oturarak başımı yere eğip beklemeye başladım. Bir müddet böyle durdum. Sonra başımı kaldırıp baktım ki, odada hocam Emîr Külâl’den başka hiç kimse görünmüyordu. Hocam bana bakıp; “Sana müjdeler olsun, şimdi sen artık maksada kavuştun, ama bunu gizli tut.” buyurdu. Bundan sonra hocama; “Burada gördüğüm, sonra da birdenbire kaybolup görünmez olan zâtlar kimlerdi?” diye sordum. Buyurdu ki: “Bunlar ricâl-ül-gayb denilen velîlerdi. Aralarında Hâce Gülân ve Abdülhâlik Goncdüvânî de vardı. Bunlar öyle zâtlardır ki, vefâtlarından önce ve sonra, Allahü teâlânın dînine hizmet ederler. Bugün sen de onların sohbetinden (feyzinden) pay aldın.”</p><p>Muhammed Bâbâ Semmâsî’nin talebelerinden bir kısmı, Emîr Külâl hazretlerine, evliyânın kerâmetinden sordular. Buyurdu ki: “Evliyânın kerâmeti haktır. Aklen ve naklen câizdir. Bu hususta evliyâdan çok nakiller vardır. Mâlûm ve meşhûr olup, hiç şüphe yoktur. Kalbi îmân nûruyla aydınlanmış olan herkes, evliyânın kerâmetine inanır ve bu hususta hiç şüphe etmez. Buna misâl çoktur. Süleymân aleyhisselâmın vezîri Âsaf’ın, Saba melîkesi Belkîs’in tahtını bir ânda Sana’dan Kudüs’e getirmesi gibi. Bir başka misâl, hazret-i Ömer, bir defâsında Medîne-i münevvered mescidde, Peygamber efendimizin mimberi üzerinde hutbe okuyordu. Bu sırada çok uzaklarda düşmanla cihâda çıkmış olan İslâm ordusunun tehlikeli bir durumda olduğunu görüp, ordu kumandanına; “Yâ Sâriye, dağa dağa!” buyurdu. Uzakta olan kumandan Sârye ve ordunun erleri, bu sesi duyup dağa çekildi. Düşmanın tehlikeli hücumundan korundu. Bu, apaçık bir kerâmettir. Eğer bir kimse, bu kerâmet, mûcizeden aşağı değil derse, bu yanlıştır. Çünkü, hiç bir velî, Peygamber derecesinde olamaz. Evliyâ-i kirâm buyurmuşlardır ki: “Evliyâdan meydana gelen kerâmet, Peygamber efendimizin mûcizesinden dolayıdır ve peygamberin peygamberliğini tasdîk eder. Ona tâbi olmayı gösterir. Eğer peygamberler doğru sözlü olmasaydı, evliyânın kerâmeti de hâsıl olmazdı. Çünkü evliyâ, Nebî’ye tâbi olmuştur.”</p><p>Emîr Külâl hazretleri, marâz-ı mevtinde (ölüm hastalığında) bulunduğu sırada, talebelerine şöyle vasiyet etti: “Ey kıymetli talebelerim! İlim öğrenmekten ve Muhammed aleyhisselâmın yoluna tabî olmaktan aslâ ayrİlmayİnİz. Bu, mümin için bütün saâdetlerin ve nîmetlerin vâsİtasİdİr. Bunun için Resûlullah sallallahü aleyhi ve selem buyurdu ki: “İlim öğrenmek, her müslüman erkek ve kadına farzdır.” Yâni her müslüman ereğin ve kadının, kenidne lâzım olan din bilgilerini öğrenemsi farzdır. Bunlar, sırasıyla şu bilgilerdir: 1- Îmân ve îtikâd bilgileri. 2- Namazla ilgili bilgiler. 3- Oruçla ilgili bilgiler. 4- Zengin ise, zekât ile ilgili bilgiler. 5- Eğer zengin ise hac ile bilgiler. 6- Ana-baba hakkını öğrenmek. Allahü teâlânın kendisinden râzı olmasını isteyen, annesinin ve babasının rızâsını kazanır. Resûlullah efendimiz; “Allahü teâlânın rızâsı, ana-babanın rızâsını kazanmakla elde edilir.” buyurdu. Bu bakımdan, ana-babanın hakını gözetmek mühimdir. 7- Sıla-i rahm (akrabâyı ziyâyeret). 8- KomŞu hakkİnİ gözetmek. 9- Lâzİm olan alİŞ-veriŞ bilgilerini ö?renmek. 10-Helâli ve haramları öğrenmek lâzımdır. Çünkü insanların çoğu, bilmediğinden ve bildiği ile amel etmediğinden helâk olmuştur. Şiir:</p><p>“Dünyâ tâlibleri, hep hırs ile mest oldular,</p><p>Para için, dâim kendilerini bozdular.</p><p>Hüdâya yaptıkları ahidleri bozdular,</p><p>Hepsi Mûsâ’ya düşman, Fir’avn’a dost oldular.”</p><p>İyi biliniz ki, dünyâyı ve dünyâya düşkün olanları sevmek, sizin, Allahü teâlânın râzı olduğu yolda yürümenize mâni olan büyük bir engeldir. Dâimâ Allahü teâlâyı hatırlayıp, O’nu zikrediniz. Böylece dîninizi dünyâya değişmemiş olursunuz. Dâimâ Allahü teâlâdan korkunuz! Hiçbir ibâdet, Allah korkusundan daha tesirli değildir. Allahü teâlâdan korkan kimseden çekininiz. Allahü teâlâdan korkmayan kimseden ise, korkmayınız.</p><p>Ey dostlarım, dâmiâ Allahü teâlâyı zikrediniz. Allahü teâlâdan başka herşeyi bırakınız. “Lâ ilâhe illallah” Kelime-i tevhîdini söylerken “Lâ” derken nefyediniz, Allahü teâlâdan başka hiçbir ma’bûd olmadığını biliniz. “İlallah” derken, Allahü teâlânın noksan sıfatlarından münezzeh olduğunu biliniz. Biliniz ki, elbiseyi temiz su temizler. Dili, Allahü teâlâyı zikretmek temizler. Bedeninizi namaz kılmak, malınızı zekât vermek temizler. Yolunuzu, insanların sizden hoşnut, memnun olması temizler. İhlâs sâhibi oluncaya kadar ihlâsı, kurtuluşa erinceye kadar da kurtluşu arayınız.</p><p>Kalbin, dilin ve bedenin temiz olması, helâl lokma yemeye bağlıdır. Bunu, iyi biliniz. Helâl lokma yiyen insanın mîdesi, içinde temiz su toplanan havuz gibidir. Bu havuzdan etrâfa temiz su dağılır ve bu su ile çiçekler yetişir, ağaçlar meyve verir, ondan istifâde edilir. Resûlullah sallallahü aleyhi ve sellem bir hadîs-i şerîfte buyurdu ki: “Bir kimse, hiç haram karıştırmadan kırk gün helâl yerse, Allahü teâlâ onun kalbini nûr ile doldurur. Kalbine nahirler gibi hikmet akıtır. Dünyâ muhabbetini kalbinden giderir.”</p><p>Töbe ediniz. Tövbekâr ve edebli olmak lazımdır. Töbe ediniz ki, tövbe, bütün tâatların başıdır. Tövbe, sadece dil ile olmaz! Tövbe, işlenen günahlara kalbden pişmanlık ve bir daha günâhı işlememektir. allahü teâlâdan dâimâ korkunuz. Kendi günahlarınıza bakıp, tövbe ediniz. Başkaları sizden hoşnûd olsun. Günahlarınıza pişmân olup, o kadar ğlayıp tövbe ediniz de, gerçektensize tövbekâr densin. Dünyâda iken günahlara pişmân olup, kuluk vazifesini yaparak âhireti kazanmak lâzımdır. İşte, bütün işin aslı budur. Sevgi ve muhabbet; allahü teâlânın rızâsını aramak ve kötü işleri terketmek, ahde vefâ göstermek, emânete ihânet etmemek, kendi kusûrlarını görüp, amelleri ile övünmemek, amellerini görmemek, dâimâ Allahü teâlâyı zikretmekle meşgûl olaktır. Hiçbir işe, Allahü teâlânın ismini söylemeden (besmelesiz) başlamayınız ki, âhirette yaptığınız o işten dolayı utanmayasınız. Bu bakımdan, bir şeye başlarken, önce Besmele çekiniz, sonra işe başlayınız.</p><p>Allahü teâlânın emirlerine itâat ediniz. Nerede olursanız olun, ilim öğrenmekten ve amel etmekten uzak kalmayınız. Her ne olursa olsun karşınıza her ne güçlük çıkarsa çıksın, ilmi ve ameli aslâ terketmeyiniz.</p><p>Emr-i mârûf ve nehy-i münker, iyilikleri emredip, kötülüklerden sakındırmak vazifesini yerine getiriniz. Dînin yasak ettiği şeylerden, dîne uygun olmayan işlerden ve bid’atlerden sakİnİnİz. Âyet-i kerîmede meâlen buyruldu ki: “Ey îmân edenler! Kendinizi ve evlerinizde ve emrinizde olanları ateşten (Cehhennem’den) koruyunuz ki, onun yakacağı, insanlar ve taşlardır…” (Tarim sûresi:6). Âhirette bunlardan olmamak için çok korkup, sakİnİnİz! Rivâyet edilir ki, Fudayl bin Iyâd şöyle anlatmıştır: Havanın çok sert ve soğuk olduğu bir gün, Şeyh Abdülallâm’ı gördüm. Üzerinde ince bir elbise vardı. Soğuk olmasına rağmen, alnından buram buram ter damlıyordu. Bunun üzerine; “Bu soğukta böyle terlemenizin sebebi nedir?” dedim. Cevâbında “Bir gün burada bir günah işleniyordu. Ben buna mâni olmak istedim. Fakat mâni olamadım. Bunun ızdırabından dolayı ve kıyâmet günü bunun günâhından nasıl kurtulurum diye düşünmekten böyle terliyorum.” dedi. Ya siz, her gün hem kendiniz, hem de başkaları için nice emr-i mârûfu kaçırıyorsunuz, hâlinize bir bakınız!</p><p>İşlerinizi, dînimizin emirlerine uygun yapınız. Bir iş yapacağınız zaman, bakınız, dînin emirlerine uygun ise, onu kabûl edip yapınız. Uymuyorsa, vazgeçiniz. Bütün işlerin başı, dînin emirlerine yapışmaktır ve allahü teâlânın koyduğu hudutları aşmamaktır. Akıllı kimse, kendi hâlini düşünür. İnsanlar ile kendi arasındaki hudûda, hakka riâyet eder. Bunu gözetmeyenler için verilecek cezâyı bildiren nice âyet-i kerîmeler nâzil olmuştur. Her zaman ve her yerde, bakarken, konuşurken, dinlerken, gelirken, yerken ve içerken, allahü teâlâya ve insanlara karşı uyulması gereken bir hudut vardır. Fırsatı ganîmet biliniz, yaptığınız işleri kurtuluşunuza vesîle olacak şekilde yapınız. Helâl rızık kazanmak için çalışınız. Kâfi miktârda kazanİp, isrâf ve cimrilik etmeyiniz. Nafakanİzda dînimizin emrine uygun olarak davranİnİz. Resûlullah efendimiz; “İşlerin hayırlısı, vasat olanıdır.” buyurdu. Helâlinden ve kendi kazancınızdan yiyiniz. Eğer uykunuz gelirse, biraz uyuyunuz ki, ibâdet ve tât yapmak için dinlenmiş olasınız. Fakat, Allahü teâlâyı zikretmeden uyumayınız. Resûlullah efendimiz;”Âlimin uykusu, câhilin ibâdetinden hayırlıdır.” buyurdu.</p><p>Ey talebelerim! İnsanların maksada, saâdete kavuşmaktan mahrum kalmalarının sebebi; âhiret yolunu bırakıp, yalancı dünyâya sarılmalarıdır. Âhiret saâdetini isteyen kimse, doğru îtikâda sâhib olup, bid’at ve dalâlet olan şeylerden uzak durarak ve yaptıı her işten hesâba çekileceğini bilerek, ona göre hareket etmelidir. Ey dostlarım! Gidişâtınızdan habersiz olmak kadar kötü birr şey yoktur. Bu hâl, gaflet içinde olmanın delîlidir. Başkalarının habersiz olduğu şeyler, bu yolun büyüklerine açılmıştır. Onların maksadı, Allahü teâlânın rızâsını aramaktır. Onlar, buna kavuşmuşlardır. Alahü teâlâ, her asırda sevip seçtiği kullarından bir büyük zât yaratır. Böylece herkesi belâlardan, felâketlerden korur. Ey talebelerim! Böyle olan zâta talebe olunuz. Böylece dünyâ ve âhiret saâdetine kavuşursunuz. Ümmet-i Muhammed’in aydİnlatİcİlarİ olan âlimlere yakİn olunuz. Resûlullah efendimiz; “Âlimler, Peygamberlerin vârisleridir.” buyurdu. Sakın, ilmi ve âlimleri sevmekten uzak kalmayınız. Bu, kurtuluş vesîlesidir. Resûlullah efendimiz; “Kim âlimi ve ilmi severse, hatâ işlemez.” buyurdu.</p><p>Câhiller ile görüşmek, insanı Allahü teâlâdan uzaklaştırır. Sima’ yapıyoruz diyerek hoplayıp, zıplayan kimselerin meclislerinden uzak durunuz. Onlarla oturmayınız. Onlarla sohbet, kalbi öldürür. Bunun için bu yolun büyükleri, bu işten uzak durmuşlardır. Gerçekten sima’ hâlinde olan kimsenin hâli öyledir ki, o anda bıçak çalsan haberi olmaz. Eğer böyle olursa, o kimse sima’ hâlinde olduğunu gösterir.</p><p>Ruhsatlardan uzak durup, azîmet ile amel ediniz. Ruhsatlar ile amel etmek zayıf kimselern işidir. Eğer bundan daha çok nasîhat isterseniz, Abdülhâlık Goncdüvânî hazretlerinin nasîhat ve yazılarına bakınız. Bu kadar kifâyet eder. Akıllı olana bir işâret yetişir.”</p><p>Emîr Külâl hazretleri vasiyetini yaptığı sırada, oğulları; Emîr Burhân, Emîr Şâh, Emîr Hamza, Emîr Ömer ve talebelerinin çoğu huzûrunda bulunuyordu. Bu oğullarından Emîr Burhân’ın yetiştirilmesini, en başta gelen talebesi ve halîfesi Behâeddîn-i Buhârî’ye havâle etti. Diğer oğlu Emîr Şâh’ı, Şeyh Yâdigâr’a, Emîr Hamzâ’yı Mevlânâ Ârif Dehdigerânî’ye, Emîr Ömer’i de, Mevlânâ Cemâleddîn Dehkesânî’ye yetiştirilmeleri için havâle etmişti. Oğullarına; “Hanginiz, Allahü teâlânın kullarına hizmet etmek için benim vekîlim olur?” buyurdu. Oğulları; “Ey yakîn yolunun rehberi, biz buna nasıl güç yetirebiliriz? Fakat kim bu işi kabûl ederse, biz onun hizmetine girelim.” dediler. Oğulları böyle deyince, Emîr Külâl hazretleri başını eğip, murâkabeye daldı. Bir müddet sonra başını kaldırdı. “Büyüklerin rûhâniyeti, Emîr Hamza’nın bu işi kabûl etmesini işâret buyurdular.” dedi. Emîr Hamza, kabûllenemeyeceğini arzetti ise de; “Bunu kabûl etmekten başka çâre göremiyorum. Kabûl edeceksin, bu iş bizim elimizde değildir. Sen de biliyorsun.” buyurdu.</p><p>Bundan sonra Emîr Külâl talebelerinden ayrılıp, husûsî odasına geçti. Üç gün, üç gece dışarı çıkmadı. Sonra dışarı çıktı. Meclisinde toplananlar, neden üç gündür dışarı çıkmadığını sordular. Buyurdu ki: “Üç geceden beri, benim ve talebelerimin hâli nasıl olur? diye düşünoyurdum. Gaybden kulağıma bir ses geldi. Şöyle deniliyordu: “Ey Emîr Külâl! Kıyâmet gününde seni, senin talebelerini, dostlarını, sizin mutfağınızdan uçan bir sineğin üzerine konduğu kimseleri bile affettim.” Allahü teâlâ, fadlından ve kereminden ihsân etti” dedi. Bunları söylediği Perşembe günü sabaha doğru vefât etti.</p><p>Nakledilir ki, bir defâsında Mekke-i mükerremeden ve Medîne-i münevvereden tasavvuf ehli olan kimseler, bir cemâat hâlinde Buhârâ’ya geldiler. Buhârâ’da Sûhârî köyüne gitmek istediklerini söyleyerek, bu köyü sordular. Bunun üzerine kendilerine; “Siz nereden geliyorsunuz ve bu köyü niçin soruyorsunuz?” dediler. Onlar da Mekke ve Medîne’den geldiklerini, Sûhârî köyünü sormalarından maksadlarının, orada ikâmet etmekte olan Emîr Külâl hazretlerini ziy”aret etmek ve onunla görüşmek olduğunu söylediler. Buhârâ’da görüştükleri kimseler onlara; “Mâlesef, Emîr Külâl hazretleri vefât etti.” dediler. Bu maksadla Sûhârî köyüne gittiler. Emîr Külâl hazretlerinin oğulları, onlarla görşüp sohbet ettiler. Onlara; “Babamız Mekke ve Medîne’ye hiç gitmemişti. Siz onu nereden tanıyorsunuz?” dediler. Gelenler; “Biz de buralara hiç gelmedik. Fakat biz Emîr Külâl hazretlerini Kâbe’de gördük. İki-üç seneden beri hac mevsiminde bizimle berâber Kâbe’yi tavaf ederdi. Mekke ve Medîne’de pekçok kimse ona bîat edip talebe olmuştu. Fakat bu sene Kâbe’ye gelmedi. Merak edip, ona olan muhabbetimiz ve hasretimiz sebebiyle görmeye gelmiştik, fakat nasîb olmadı.” dediler. Böylece, Emîr Külâl hazretlerinin, kerâmetle, her sene hac mevsiminde, bulunduğu beldenin halkı farkına varmadan Kâbe’ye gittiği anlaşıldı. Gelen ziyâretçiler, daha sonra Emîr Külâl hazretlerinin kabrini ziyaret edip, duâ ettiler. Sonra da oğullarından müsâade alarak Sûhârî köyünden ayrıldılar.<br>','image/seyyidemirkülal.jpg'),(60,'Şah-ı Nakşibend Muhammed Bahaüddin (k.s.)',59,'<blockquote>Özbekistan - Buhara\'da Kasri arifan kasabasında</blockquote> <p style=\"text-align: justify;\">Evliyânın büyüklerinden ve müslümanların gözbebeği olan yüksek âlimlerden Seyyid olup İnsanları Hakka da’vet eden, doğru yolu göstererek saadete kavuşturan ve kendilerine “Silsile-i âliyye” denilen büyük âlim ve velîlerin onbeşincisidir. Muhammed Bâbâ Semmâsî’nin ve Emîr Külâl’in talebesidir. İsmi, Muhammed bin Muhammed’dir. Bahâeddîn ve Şâh-ı Nakşibend gibi lakabları vardır. Allahü teâlânın sevgisini kalblere nakşettiği için, “Nakşibend” denilmiştir. Seyyid olup, soyu şöyledir: Babası Seyyid Muhammed Buhârî, onun babası Seyyid Muhammed Celâl Burhâneddîn, onun babası Seyyid Abdullah, onun babası Zeynel’âbidîn, onun babası, Seyyid Kâsım, onun babası Seyyid Şa’bân, onun babası Seyyid Burhâneddîn, onun babası Seyyid Tâkî, onun babası İmâm-ı Mûsâ Kâzım, onun babası İmâm-ı Ca’fer-i Sâdık hazretleridir. Behâüddîn Şâh-ı Nakşîbend hazretleri, 718 (m. 1318) senesinde Buhârâ’ya beş kilometre kadar uzakta bulunan Kasr-ı ârifân’da doğdu. 791 (m. 1389)’de Kasr-ı ârifân’da Rebî’ul-evvel ayının üçüncü günü olan Pazartesi günü vefât etti. Kabri oradadır, İslâm âlimlerinin en meşhûrlarından olup, tasavvufda en yüksek derecelere ulaşmıştır. Hem zamanında, hem de kendinden sonraki asırlarda onun sebebi ile pekçok insan hidâyete kavuşmuştur.</p> <p style=\"text-align: justify;\">Şah-ı Nakşibend Hazretleri üç günlük bebek iken o sırada doğduğu köyde bulunan dedesinin mürşidi Baba Muhammed Semmâsî tarafından mânevî evlât olarak kabul edildi. Semmâsî, beraberinde bulunan müridi Emîr Külâl’i Şah-ı Nakşibend Hazretleri’nin tasavvuf terbiyesi için görevlendirdi. Onun Semmâsî ve Emîr Külâl ile ilişkileri hakkında ayrıntılı bilgi yoktur. Muhtemelen evlenme çağına geldiğinde dedesinin kendisi için seçtiği gelin adayı ile evlenmesi hususunda görüşünü alması için huzuruna gönderdiği zamana kadar Semmâsî’yi görmemiştir (Câmî, s. 381).</p> <p style=\"text-align: justify;\">Bahâeddin Nakşibend uzun yıllar Emîr Külâl’in yanında kaldı. Henüz kemale ulaşmadığı halde halinden memnun görünmesi üzerine mürşidi onu tekkeye abdest suyu taşımakla görevlendirdi (Mevlânâ Şehâbeddin, vr. 40a-b, 49a). Tarikat âdâb ve erkânını öğrendiği bu dönemde gördüğü bir rüya üzerine, kendisinin doğumundan yaklaşık bir asır önce (617/1220) vefat etmiş olan Abdülhâlik-ı Gucdüvânî’nin ruhaniyetine intisap etti ve Üveysî lakabını aldı. Onun ayrıca uzun yıllar Hakîm et-Tirmizî’nin (ö. 320/932) ruhaniyetinden faydalanması da Üveysîliği ile ilgilidir. Bir gün Buhara’da mezarları dolaşırken yakın zamanda vefat eden Semmâsî’den Gucdüvânî’ye kadar ulaşan sûfîleri mâna âleminde müşahede etti. Bu sırada Gucdüvânî kendisine dinin emir ve yasaklarına uymasını, ruhsatlara ilgi göstermemesini, azîmetlere sadık kalmasını, Hz. Peygamber ve ashabının yolundan gitmesini tavsiye etmiştir. Bu olay Bahâeddin’in ruhî hayatında büyük bir değişiklik yaparak cehrî zikirden hafî zikre yönelmesine yol açtı. Bahâeddin’in bu olaydan sonra Emîr Külâl’in mürid halkasından ayrılarak kendisini yalnız hafî zikre vermeye başlaması dervişler arasında tartışmalara ve memnuniyetsizliklere sebep oldu. Fakat şeyhi Emîr Külâl’e gösterdiği saygıda bir değişiklik olmadı ve onun gittikçe artan iltifatını kazandı. Emîr Külâl de müridlerine Bahâeddin’e karşı olan bu tutumlarının yanlış olduğunu söyleyerek onu savundu. Emîr Külâl, doğduğu Suhâri köyünde yapılan bir camiye tuğla taşımakta olan Bahâeddin’i çağırarak sülûkünü tamamladığını, artık Türk ve Tacik bütün şeyhlerden faydalanabileceğini söyledi. Bundan sonra Hâce Bahâeddin şeyhinin bir diğer müridi Mevlânâ Ârif Dikgerânî’nin sohbetlerine katıldı. Daha sonra Yûsuf el-Hemedânî’nin neslinden Yeseviyye tarikatı mensubu iki Türk şeyh ile ilgi kurdu. Bunlardan Küsem Şeyh ile ilişkisi kısa sürdü; Halil Ata’nın yanında ise on iki yıl kaldı. İlgili kaynaklarda görülen bütün karışıklıklara rağmen Halil Ata’nın, 748 (1347) yılına kadar Çağatay Hanlığı’nda hüküm süren Kazan (Gazan) Han ile aynı kişi olabileceği ileri sürülmektedir (Togan, Umumi Türk Tarihine Giriş, s. 63). Menâkıb-ı Emîr Külâl’e göre Şah-ı Nakşibend Hazretlerinin bu zalim hükümdar bir isyanla devrilinceye kadar onun yanında bulunmuştur. Bu ilişki tarikat ehlinin yöneticileri ikaz etmesi şeklinde yorumlanmış ise de (Togan, “Gazan-Han Halil ve Hoca Bahâeddin Nakşbend”, Necati Lugal Armağanı, s. 775-784) söz konusu dönemi onun mânevî hayatı açısından bir duraklama devri olarak değerlendirmek daha doğru olur.</p> <p style=\"text-align: justify;\">Uzun süren çok yönlü müridlik devresini tamamladıktan sonra doğum yeri Kasrıhindûvân’a dönerek müridlerini yetiştirmeye başlayan Şah-ı Nakşibend Hazretleri\'nin daha sonra ikisi hac için olmak üzere üç defa Buhara’yı terketti. İkinci hac yolculuğunda üç gün kaldığı Herat’ta Zeyniyye tarikatının kurucusu Zeynüddin el-Hâfî’yi ziyaret etti. Bir müddet sonra Hükümdar Muizzüddin Hüseyin’in davetlisi olarak yine Herat’a bir defa daha giderek bu ziyaret esnasında tasavvuf anlayışını ve tarikatının esaslarını hükümdara anlattı (Câmî, s. 386).</p> <p style=\"text-align: justify;\">3 Rebîülevvel 791 (2 Mart 1389) tarihinde doğduğu köyde vefat eden cenaze merasiminde şu beytin okunmasını istemişti: “Büyük müflisleriz köyünde ey şâh / Cemâlinden kılarız şey’en lillâh”. Kasrıârifân daha sonraki yıllarda Bahâeddin (Buharalılar’ın telaffuzuna göre Baveddin) adını almış, Nakşibendiyye tarikatı kuruluşunu tamamlayıp yayıldıkça mezarın etrafında geniş bir külliye oluşmuştur. XIX. yüzyılın sonlarında bu külliyenin aylık kira gelirleri binlerce ruble tutuyordu (K. Bendrikov, s. 29). Buhara ile Bahâeddin Nakşibend arasında kurulan mânevî bağ o kadar kuvvetli olmuştur ki Buharalılar onu “Hâce-i belâ-gerdân” (belayı defeden hâce) diye anmışlar (Câmî, s. 385) ve şehrin mânevî koruyucusu saymışlardır. Bahâeddin’in mânevî varlığı Buhara’nın bütün Orta Asya müslümanları için bir ilim ve kutsiyet merkezi haline gelmesinde önemli bir faktör olmuştur.</p> <p style=\"text-align: justify;\">Şah-ı Nakşibend Hazretleri\'nin kurduğu tarikatın mensuplarınca özellikle Türkiye’de Şâh-ı Nakşibend unvanıyla tanınır. Nakşibend unvanının taşıdığı mâna ve bu unvanın ona ne zaman ve nasıl verildiği konusunda ilk Nakşibendî kaynaklarında bilgi yoktur. Sonraları bu unvanın devamlı yapılan hafî zikrin kalpte bıraktığı “nakş”a (iz) bir işaret olduğu söylenmiş ve bu yorum genel kabul görmüştür (el-Hânî, s. 9).</p> <p style=\"text-align: justify;\">Bahâeddin Nakşibend’in tasavvufî görüşlerini ihtiva eden herhangi bir eseri bugüne ulaşmadığı için bu konuda ancak kendisi hakkında telif edilen eserlerde nakledilen menkıbelerden hareketle bazı sonuçlara ulaşmak mümkün olmaktadır.</p> <p style=\"text-align: justify;\">Semâ ve halveti mânevî gelişme yolları olarak kabul etmemesi, onun tasavvuf terbiyesinde hafî zikre verdiği önemle yakından ilgilidir (Câmî, s. 386). Bir tarikat silsilesine bağlanmanın kendi başına bir şey ifade etmeyeceğini söyleyen Bahâeddin Nakşibend kerametlerin de fazla bir değer taşımadığı kanaatindedir. Müridleri için belli bir giyim tarzından kaçınması, tekkede oturmayı sevmemesi, kısaca geleneksel sûfîliğin birçok yönünü kabul etmemesi, IV. (X.) yüzyılda Nîşâbur’da doğan Melâmetiyye hareketini hatırlatmaktadır. Nitekim Muhammed Pârsâ’ya göre Melâmetîler’i anlamak, Nakşibendîler’i anlamak için önemli bir adımdır (Tevhide Giriş, s. 597). Bu da Bahâeddin’in sadece silsilesinde adı geçen şeyhlerin değil aynı zamanda Melâmetîler’in de vârisi olarak kabul edilmesini mümkün kılar.</p> <p style=\"text-align: justify;\">Döneminin sûfîleri yanında müderrisler de kendisine saygı duymuş, o da devrinin âlimlerine hürmet etmiştir. Nitekim Mevlânâ Hamîdüddin’e tasavvufî görüşlerini arzederek yanlışı varsa düzeltilmesini istemişti. Çünkü Bahâeddin’e göre, “Bilmiyorsanız zikir ehline sorunuz” (el-Enbiyâ 21/7) âyeti ilim adamlarına danışmayı emretmektedir (Câmî, s. 426).</p> <p style=\"text-align: justify;\">Bahâeddin’e atfedilen birçok şiir ve risâlenin ona ait olması imkânsız gibidir. Ancak eski Nakşibendî metinlerinde geçmeyip okunması da Nakşibendî âdâbının bir parçası olmamakla birlikte onun adını taşıyan el-Evrâdü’l-Bahâiyye kendisi tarafından telif edilmiş olabilir. Bahâeddin’in sözleri başkalarının telif ettiği eserler yoluyla günümüze intikal etmiştir. Bunların başlıcaları Fahreddin Ali Sâfî’nin Reşehât’ı, Abdurrahman-ı Câmî’nin Nefehât’ı, Selâhaddîn-i Buhârî’nin Enîsü’t-tâlibîn’i ve en önemlisi Hâce Muhammed Pârsâ’nın Risâle-i Kudsiyye’sidir. Pârsâ (ö. 822/1419) Buhara’nın önemli âlimlerinden biri olup Bahâeddin’in önde gelen halifelerindendir. Bahâeddin Nakşibend’in bir hac esnasında onu başhalife olarak tayin ettiği sanılmaktadır. Bazı rivayetlere göre Bahâeddin bu tayini ölüm yatağında iken de tekrarlamış, ancak damadı Hâce Alâeddin Attâr başhalife olarak ortaya çıkmıştır. Nakşibendî silsilesinin sürdürülmesini sağlaması bakımından en önemli halifesi Mevlânâ Yâkub Çerhî’dir (ö. 851/1448). Çerhî’nin yetiştirdiği Ubeydullah Ahrâr (ö. 895/1490), Nakşibendî tarikatının Orta Asya’da en önemli tarikat olmasını ve bütün İslâm dünyasına yayılmasını sağlamıştır.</p> <p style=\"text-align: justify;\">Bahâeddin’in, mensup olduğu silsilenin herhangi bir parçası olarak görülmeyip merkez halka sayılmasının sebebini tesbit etmek zordur. Nakşibendî silsilesinin Bahâeddin’den önceki devirleri hakkında bilgi veren kaynaklara göre tarikat, Yûsuf el-Hemedânî zamanından Bahâeddin zamanına kadar, Hemedânî ve ardından gelenlerin taşıdığı “hâce” lakabına işaret olarak “tarîk-i hâcegân” diye anılmakta iken Bahâeddin’den itibaren “tarîk-i Nakşibendî” adıyla tanınmıştır (bk. Bağdâdî, s. 22). Öte yandan Bahâeddin’in ölümünden bir asırdan fazla bir zaman geçtikten sonra Abdurrahman-ı Câmî tarikatın usullerini anlatan risâlesine Ser-rişte-i Tarîk-i Hâcegân (Kâbil 1343 hş.) adını vermiştir. Nakşibendiyye tarikatının başlangıcı, tarikatın prensiplerini “kelimât-ı kudsiyye” olarak bilinen Farsça sekiz terimle (bk. HÂCEGÂN) özetleyen ve kendisinden hâcegân silsilesinin ilk halkası olarak bahsedilen Abdülhâlik-ı Gucdüvânî’ye kadar götürülebilir. Nitekim Bahâeddin’in Gucdüvânî’nin ruhaniyetine intisabı onun silsiledeki önemini ortaya koymaktadır. Bahâeddin’in, silsilenin daha önceki mensuplarınca zaman zaman uygulanan hafî zikir üzerindeki ısrarı onun adını taşıyan tarikatın hüviyetini tayin edici bir rol oynamıştır. Daha sonra gelen İmâm-ı Rabbânî (ö. 1034/1624) ve Hâlid-i Bağdâdî (ö. 1242/1827) gibi Nakşibendî müceddidleri yeni ve müstakil tarikat kurucuları değil Nakşibendiyye tarikatının muhtelif kollarının kurucuları olarak görülürler. Bahâeddin’in mânevî gelişmesinde Yeseviyye vasıtasıyla Türk tesirinin de göz ardı edilmemesi lâzımdır. Nakşibendîlik Bahâeddin’in ölümünden üç nesil sonra Orta Asya Türk kavimleri arasında yayılmaya ve giderek evrensel bir çekicilik kazanmaya başlamıştır.</p> <p style=\"text-align: justify;\">Bahâeddin’e nisbet edilen bazı şiirlerle Silkü’l-envâr, Hediyyetü’s-sâlikîn ve tuhfetü’t-tâlibîn (Hediyyetü’l-ʿârifîn, II, 173; Keşfü’z-zunûn, II, 2042), Hayâtnâme, Delîlü’l-ʿâşıkın (Hüseyin Vassâf, II, 8-18) gibi risâleler büyük bir ihtimalle ona ait değildir.</p> [toggle title=\"Menkıbeleri\" load=\"hide\"] En başta gelen talebelerinden Alâeddîn-i Attâr şöyle anlatmıştır: “Hâce Behâeddîn Nakşibend hazretleri o derece fakir idi ki, evlerinde kış günleri namaz kılmak için yere serecek birşey bulunmadığından, eski bir kilim serip, onun üzerinde namaz kılarlardı. Maişetlerine bir çekirdek bile haram karıştırmazlardı. Kendilerinin ve aile efradının helâl yemesine çok dikkat ederdi. Şüphelendiği herhangi birşeyden uzak dururlardı, “İbâdet on kısımdır. Dokuzu helâl rızık aramaktır. Diğer kısmı sâlih ameller ve ibâdetlerdir” buyurulan hadîs-i şerîfi bildirirlerdi. Fakir olmalarına rağmen, lütuf ve keremleri bol olup, cömert idiler. Bir kimse bir hediye getirse, mümkünse getirilen hediyenin iki misli kıymetinde bir hediye verirlerdi. Tanıdığı veya tanımadığı bir kimse evlerine ziyârete gelse, güleryüzle karşılar, nezâketle yol gösterir, evde ne bulunursa ikram ederlerdi. Misâfirlerine bizzat kendisi hizmet ederdi. Eğer ev soğuk olursa, kendi giyeceğini ve yatağını misâfire verirdi. Misâfirin hayvanı varsa, hayvanın yemîni ve suyunu verirdi. Nafakasını çalışarak te’min ederdi. Bunun için eker, biçerdi. Bir miktar arpa, biraz da hayvan yemi eker kaldırır, bununla geçinirdi. İşinde bizzat kendisi çalışır, bütün işlerini görürdü. Zamanında âlim ve sâlih kimseler ziyâretine gelip, hâlis ve helâl yemek yiyelim diye onun yemeklerini yerlerdi. Her zaman ve her işte sünnet-i seniyyeye uyar ve bilhassa yemek husûsunda Peygamberimize ( aleyhisselâm ) uymaya çok dikkat ederdi. Çoğu zaman ekmeği kendi pişirir ve sofra hizmetini kendi yapardı. Yemek yerken; “Sofra başında kendinizi Allahü teâlânın huzûrunda biliniz. O’nun verdiği ni’meti yediğimizi unutmayınız” buyururdu. Cemâat ile toplu hâlde yemek yerken, içlerinden biri gaflet ile ağzına bir lokma alsa; “Önündeki yemeği, Allahü teâlânın huzûrunda olduğunu unutmadan ye! Allahü teâlâyı hatırla, başka şeyler düşünme. Allahü teâlâ, sana senden yakındır. O’nu düşün” buyururdu. Bir yemek gafletle, öfkeyle veya zorla pişirilse, o yemekten kendisi yemez, yedirmezdi. Rivâyet edilir ki, bir zaman Şâh-ı Nakşibend hazretleri Gazyut denilen bir yere gitti. Orada talebelerinden birisi onlara yemek getirdi. Şâh-ı Nakşibend hazretleri buyurdu ki: “Bu hamuru yoğuran ve yemekleri pişiren kimse, başlamasından bitirmesine kadar gadab hâlinde idi, kızmış hâlde idi. Biz ondan hiçbir şey yiyemeyiz. Zîrâ böyle yapılan yemeklerde hiçbir hayır ve hiçbir bereket yoktur. Belki de şeytan yemek yaparken hep onunla bulunmuştur. Bizler böyle bir yemeği nasıl yiyebiliriz?” Nakledilir ki, Behâeddîn Buhârî hazretleri Herat’a gittiğinde, Melik Hüseyn büyük bir ziyâfet hazırlamış ve Behâeddîn Buhârî’yi, meşhûr âlimleri ve zamanın ileri gelenlerini da’vet etmişti. Sofrayı kurup; “Bu yemeklerden yiyiniz. Bunların hepsi helâldir. Babamdan kalan mîrâs para ile bunları hazırlattım” dedi. Herkes yemeğe başladı. Fakat Behâeddîn Buhârî hazretleri yemeklerden hiç yemiyordu. Zamanın meşhûr âlimi Şeyh-ül-İslâm Kutbüddîn; “Niçin yemiyorsunuz?” diye sordu. Bunun üzerine buyurdu ki: “Benim bir hâkimim var, bana der ki: Sana bu husûsda iki yol vardır. Eğer yiyince senden hesap sorulmazsa ye, hesap sorulacaksa yeme! Sen olsan hangisini tercih edersin?” Bu söz, Şeyh-ül-İslâm Kutbüddîn’e çok te’sîr etti. Bu te’sîrle acâip hâllere girdi ve yemek yemeyi bıraktı. Melik’e, hâlini hoş görmesini söyledi. Bunu, Behâeddîn Buhârî hazretlerine sormasını istedi. Durum Behâeddîn Buhârî’ye ( radıyallahü anh ) sorulunca, buyurdu ki: Melikin yemekleri helâlden idiler. Şüphe bile yok idi. Fakat Herat’ta öyle fakirler vardır ki, tek bir lokmaya muhtaçtırlar. Bu yemekler bir lokmaya muhtaç olanlara verilmeliydi. Orada bulunanlar bu sözleri çok beğenip takdîr ettiler. Buyurdu ki: “Yenilecek bir gıda, bir yiyecek, her ne olursa olsun gaflet içinde, gadabla veya kerahatle hazırlansa, tedârik edilse, onda hayır ve bereket yoktur. Zîrâ ona nefs ve şeytan karışmışdır. Böyle bir yiyeceği yiyen kimsede, mutlaka bir çirkin netice meydana gelir. Gaflete dalmadan yapılan ve Allahü teâlâyı düşünerek yenen helâl ve hâlis yiyeceklerden hayır meydana gelir. İnsanların hâlis ve sâlih ameller işlemeye muvaffak olamamalarının sebebi; yemede ve içmede bu husûsa dikkat etmediklerinden ve ihtiyâtsızlıktandır. Herne hâl olursa olsun, bilhassa namazda huşû’ ve hudû’ hâlinde bulunmak, zevkle ve gözyaşı dökerek namaz kılabilmek, helâl lokma yemeye, Allahü teâlâyı hâtırlıyarak yemeği pişirmek ve yemeği Allahü teâlânın huzûrunda imiş gibi yemeğe bağlıdır. Vücûdu haram lokma ile hallolmuş olan bir kimse, namazdan tad duymaz.” Tasavvufdaki hâllerinin kaybolduğunu söyleyen bir talebesine; “Yediğin lokmaların helâlden olup olmadığını araştır” buyurmuştur. Talebesi araştırdığında, yemeğini pişirirken ocakta helâl olup olmadığı şüpheli bir parça odun yakmış olduğunu tesbit ederek tövbe etmiştir. Namazda hûdû’ ve huşû’ nasıl elde edilir? diye sorulunca, buyurdu ki: “Huzûrlu bir hâlde helâl lokma yiyeceksiniz. Huzûr ile abdest alacaksınız ve namaza başlarken iftitah tekbirini, kimin huzûruna durduğunuzu bilerek, düşünerek söyleyeceksiniz.” Behâeddîn Buhârî hazretleri, kendisine karşı edebsizlik yapan birine kızmayıp, tebessümle karşıladı. Fakat edebsizlik yapan kimse büyük bir derde düşüp, helak olacak hâle geldi. Hatâsını anlayıp tövbe etti. Behâeddîn Buhârî hazretleri bir ara o adamın evinin önünden geçerken, içeri girip hâlini sordu. “Allahü teâlâ şifâ vericidir, korkma iyileşirsin” dedi. O kimse bu söz üzerine kalkıp; “Efendim, size karşı edebsizlik ettim, hatırınızı incittim, beni affediniz” dedi. Bunun üzerine Behâeddîn Buhârî hazretleri buyurdu ki: “Kalbimiz o zaman incindi. Fakat şu anda gönül aynası tertemiz. İyi bil ki, mürşidlerin kılıcı kınından çıkmış yalın bir kılıçtır. Ama mürşid merhamet sahibidir. Kimseye kılıç vurmaz, insanlar (belâsını arayanlar) gelip kendilerini o kılıca vururlar.” Buyurdu ki: “Nefsinizi dâima töhmet altında tutunuz (ona uymayınız). Her kim bu işde muvaffak olursa, Allahü teâlâ ona bu işinin mükâfatını, karşılığını verir, sâlih amel işlemeye muvaffak olur, buna tahammül ve güç bulur. Bu sebeple kurbet ve saadete nail olur. Bütün işler de niyeti düzeltmek çok mühimdir.” Buyurdu ki: “Namaz mü’minin mi’râcıdır” buyurulan hadîs-i şerîfte, hakîkî namazın derecelerine işâret vardır. Namaza duran kimsenin, iftitah tekbîrini söylerken, Allahü teâlânın azametini, yüceliğini düşünerek, hudû’ ve huşû’ hâlinde olması gerekir. Öyle ki, bu hâlini istiğrak, kendinden geçme hâline eriştirmelidir. Bu sıfatın kemâl derecesi, Resûlullah sallallahü aleyhi ve sellemde vardı. Rivâyet edilmiştir ki, Resûlullah ( aleyhisselâm ) namazda iken, mübârek göğsünden öyle bir ses gelirdi ki, bu ses, Medîne-i münevverenin dışından işitilirdi. Namazda kalb huzûru nasıl elde edilir? diye sorulunca da; “Helâl lokma yemek ve yerken gaflet içinde olmamak, abdest alırken, iftitah tekbirini söylerken, tam bir agâhlık (gafletten uzak olma) içinde bulunmakla kalb huzûru elde edilir” buyurdu. Buyurdu ki: “Oruç bana mahsûstur. Onun karşılığını ben veririm” buyurulan kudsî hadîs-i şerîfte, hakîkî oruca işâret vardır. Bu ise, Allahü teâlâdan başka herşeyi (Mâsivâyı) terketmektir.” Yine buyurdu ki: “Allahü tealânın doksandokuz ismi vardır. Kim anları sayarsa, Cennete girer” buyurulan bu hadîs-i şerîfteki “Ahsa” kelimesinin bir ma’nâsı saymaktır. Diğer bir ma’nâsı ise, bu ism-i şerîfleri öğrenip, bilmektir. Bir ma’nâsı da, bu esmâ-i şerîfin mucibince amel etmektir. Meselâ “Rezzak” ismini söylediği zaman, rızkı için asla endişe etmemeli. “Mütekebbîr” ismini söyleyince, Allahü teâlânın azametini ve kibriyâsını düşünmelidir.” Behâeddîn Buhârî hazretlerine bu dereceye nasıl ulaştınız? diye suâl olununca; “Resûlullah sallallahü aleyhi ve selleme tâbi olmakla ulaştım” buyurdu. Yine buyurdu ki: “Bizim yolumuz sohbettir. Halvette (yalnızlıkta) şöhret vardır. Şöhret ise âfettir. Hayır ve bereket cemiyyette, bir araya gelmektedir. Bu da sohbet ile olur. Sohbet, bir kimsenin arkadaşında fânî olmasıyla, arkadaşını kendine tercih etmesiyle hâsıl olur. Bizim sohbetimizde bulunan kimseler arasında, ba’zılarının kalblerindeki muhabbet tohumu başka şeylere bağlılığı sebebiyle gelişmez, büyümez. Biz böyle kimselerin kalblerini başka şeylere olan bağlılıktan temizleriz. Bizim sohbetimizde bulunanlardan ba’zılarının da kalblerinde muhabbet tohumu yoktur. Biz böyle olanların kalblerinde muhabbet hâsıl etmek için çok himmet ederiz, yardımcı oluruz.” “İnsanlara rehber olan, onları irşâd eden âlim zâtlar, usta bir avcıya benzerler. Usta avcılar, ince maharetlerle vahşî bir canavarı tuzağa düşürüp yakalarlar, sonra da avladıkları o vahşî hayvanı terbiye edip, ehlileştirirler. Bunun gibi, Allahü teâlânın evliyâsı olan zâtlar da hikmet ehli olup, güzel tedbirler ile, huylarına göre tâliblere öyle muâmele ederler ki, teslimiyyet makamına ulaştırırlar. Sonra sünnet-i seniyyeye tâbi olmalarını sağlayarak, maksada ulaştırırlar.” Yine buyurdu ki: “İnsanlara rehber olan zâtlar, herkesin kabiliyetine ve istidâdına göre muâmele ederler. Eğer tâlib yeni ise, onun yükünü çekip, ona hizmet ederler. Dâvûd aleyhisselâma; “Ey Dâvûdî Beni taleb eden birini gördüğün zaman, ona hizmetçi ol!” buyurulduğu gibi, çok hizmet ve himmet göstermek gerekir ki, tâlib de bu yola girme kabiliyeti peyda olsun. Bizim yolumuzda olan kimse, bu yola tam uyup, bunun aksine bir iş yapmamalıdır ki, işin neticesi meydana çıksın. Sünnet-i seniyyeye uymaktan ibâret olan yolumuza uyarak, işlerde ve amellerde dikkatli davranmalıdır ki, kendinde ehlullahın tam bir ma’rifetine kavuşma saadeti nail olsun.” Buyurdu ki: “Bizim yolumuzda olan kimselerin şu üç edebi gözetmesi gerekir: Birincisi; Allahü teâlâya karşı edebdir. Ya’nî, zâhirî ve batınî ile tamamen kulluk içinde olmalı. Allahü teâlânın bütün emirlerini yerine getirip, yasaklarından sakınması ve Allahü teâlâdan başka herşeyi, mâsivâyı terketmesidir. İkincisi; Resûlullaha ( aleyhisselâm ) karşı edeb: Bu da iş ve hâllerde O’na uymaktır. Üçüncüsü; hocasına karşı edeb: Çünkü kendisinin Resûlullaha ( aleyhisselâm ) uymasına, hocası vâsıta olmuştur. Bu bakımdan, hocasını hiçbir zaman unutmamalıdır.” Yine buyurdu ki: “Resûlullahın ( aleyhisselâm ), benim ümmetim buyurduğu ümmet, İbrâhim aleyhisselâmın Nemrud’un ateşinden kurtulduğu gibi Cehennem ateşinden kurtulurlar. Çünkü Resûlullah ( aleyhisselâm ); “Benim ümmetim, dalâlet üzerinde birleşmez” buyurdu. Buradaki ümmetten maksad, hakîkî ümmettir. Ya’nî Resûlullaha ( aleyhisselâm ) tâbi olan ümmettir. Bunun için Resûlullah ( aleyhisselâm ) buyurdu ki: “Benim ümmetim üç kısımdır. Birincisi da’vet ümmeti (müslüman olmayanlar), ikincisi icabet ümmeti (müslüman olanlar), üçüncüsü de müteâbât (tam uyanlar) ümmetidir.” Buyurdu ki: “Bir kimse nefsine muhalefet etmeye muvaffak olursa, ameli az da olsa, nefsine muhalefet etmeye (nefsinin isteklerine boyun eğmemeye) muvaffak olduğu için şükretmesi lâzımdır. Ebdâllerin makamını isteyen kimsenin, hâlini değiştirmesi, ya’nî nefsine muhalefet etmesi lâzımdır buyurulmuştur.” Buyurdu ki: “Bizim yolumuz, Allahü teâlânın gösterdiği kurtuluş yoludur. Çünkü bu yol, sünnete uymak ve Eshâb-ı Kirâma tâbi olmaktır, işte bu sebeple, bizim yolumuzda az zamanda çok kazanç elde edilir. Fakat sünnete uymak ve riâyet etmek, sabır ve tahammül ister. Biz, bizim yolumuza girenleri, istersek cezbe ile, dilersek bir başka usûlle terbiye ederiz. Çünkü rehber olan âlim bir tabibe benzer. Hastanın hastalığını, derdini tesbit eder ve ona göre ilâç verir. Bizim yolumuzda yalnız kalmak değil, sohbet esastır. Sohbetin de şartları vardır. İki kişi sohbet etmek isterse, birbirinden emîn olmaları gerekir. Böyle olmazsa, sohbetten fâide hâsıl olmaz. Bizim sohbetimize girenlerin kalblerinde, muhabbet tohumu yer almıştır. Kısaca bu yola, Ehl-i sünnet ve cemâat yolu denir. Bizim sohbetimize dâhil olanların kalbine muhabbet tohumu atılmıştır. Fakat Allahü teâlâdan başka herşeyden alâkasını kesmemiş olabilir. Bu durumda sohbetimize katılan kimsenin kalbinde, Allahü teâlânın sevgisinden başka neye bağlılık varsa, onu kalbinden temizleriz. Kalbinde bize karşı meyli ve muhabbeti olanlara muhabbet tohumu ekip, gece-gündüz onu terbiye etmemiz bizim vazîfemizdir. Muhabbet için uzakta olmak farketmez.” Behâeddîn Buhârî hazretlerine siz nasıl bir yolda bulunuyorsunuz? diye suâl sorulunca, buyurdu ki: “Ancak ârif olanların istifâde edebileceği bir yolda bulunuyoruz. Bu yol da üç şeyden ibârettir. Bunlar; murâkabe, müşâhede ve muhâsebedir. Murâkabe: Bu yola giren kimsenin, herşeyi bırakıp Allahü teâlâya dönmesidir. Murâkabe ehli pek azdır. Olanlar da gizlidir. Biz şu neticeye vardık ki, murâkabeyi elde etmenin yolu, nefse muhalefet etmektir. Müşâhede: Gayb âleminden gelir ve kalb üzerine işlenen bir tecellîdir. Celâli veya cemâli olmak üzere ikiye ayrılmışdır. Muhâsebe: Bizim yolumuzda olan kimse, düşünüp araştırır. Kendini hesaba çekip bakar. Geçmiş olan zamanı gaflet ile mi, huzûr ile mi geçti? Eğer huzûr ile geçmişse, o kimsenin vakti değerlendirilmiştir. Allahü teâlâya hamd etsin. Eğer geçen zamanı gaflet ile geçmişse, o kimse vaktini zayi etmiştir. Yapacağı iş, geleceği için tedbirli olup, tövbe etmektir. Ârif olanlar, bu üç husûsa riâyet ettikleri için pekçok fayda elde ederler. Ârif olmadan istifâde edemezler. Bizler, maksada ulaşmakta vâsıtayız. Allahü teâlânın inâyeti olmadan ve rehber olmadan maksada erişmek mümkün olmaz. Şu hâlde bu yolda ilerleyen kimse, kıyâmete kadar yaşasa, kendisine rehber olan zâtın terbiye ni’metinin, lütuf ve himmetinin şükrünü yerine getiremez.” Behâeddîn Buhârî, Allahü teâlânın kullarına şefkat ve acımalarının çokluğundan, oniki gün başını secdeye koyup, Allahü teâlâdan, tasavvufta kolay ilerlenen, kolay ele geçen ve elbette kavuşturucu olan bir yol istedi. Duâsı kabûl edildi. Bu yol; yeme, içme, giyimde, oturmada ve âdetlerde orta derecede olmaktır. Kalbi çeşitli düşüncelerden korumaktır. Her ân güzel ahlâkla ahlâklanmaktır. Kendisinden kerâmet isteyenlere buyurdu ki: “Bizim kerâmetimiz açıktır. Bu kadar çok günah ile yeryüzünde yürümemizden büyük kerâmet olur mu?” Bir defasında da buyurdu ki: “Biz Allahü teâlânın fadlına, ihsânına kavuştuk. Bizi murâdlardan, çekip götürülenlerden eyledi.” Behâeddîn Buhârî hazretlerinin yolunun esaslarından olan; “Biz sonda ele geçecek şeyleri başa yerleştirdik” buyurması, Resûlullah ( aleyhisselâm ) efendimizin daha ilk sohbetinde bulunan bir kimsenin kalbine hikmet ve feyz akmasına ve bir sohbetle nihâyete kavuşmasına benzetilmiştir. Buyurdu ki: “Yolun esâsı, kalbe teveccühdür. Kalb ile de, Allahü teâlâya teveccühtür. Kalb ile çok zikretmektir. Farz ve sünnetleri eda etmektir. Yeme, içme, giyme ve oturmada, işlerde ve âdetlerde orta derecede olmaktır. Kalbi kötü düşüncelerden, vesveseden korumaktır. Kendisine rehber olan âlimin sohbetini ganîmet bilmektir. Hocasının huzûrunda iken ve yanında yok iken edebe uymaktır. Bu yoldan maksad ve ele geçen şey; Allahü teâlânın devamlı huzûrunda olmaktır. Eshâb-ı Kirâm zamanında buna İhsân ismi verilmişti. (Ya’nî her ân Allahü teâlânın gördüğünü bilmek ve Allahü teâlâyı görüyormuş gibi ibâdet etmek hâline ihsân denilmiştir,) Bu yolda ilerleme esnasında; nefsin arzularını yok etmek, nûrlara ve hâllere gömülmek, fenâ ve bekâ makamlarına ulaşmak, üstün ahlâk ile ahlâklanmak gibi on makam ele geçer.” Buyurdu ki: “La ilahe illallah kelimesini söylemenin hakîkati, Allahü teâlâdan başka ne varsa hepsini yok bilmektir.” Yine buyurdu ki: “İslâm dîninin hükümlerini yapmak, ya’nî emirleri yapıp yasaklardan sakınmak, haramları, şüpheli şeyleri, hattâ mübahların fazlasını terketmek, ruhsatlardan uzak durmak, mübahları zarûret miktârınca kullanmak, tamamen nûr ve safadır. Aynı zamanda evliyâlık derecelerine kavuşturan bir vâsıtadır. Vilâyet derecelerine bunlarla ulaşılır. Uzak kalanların hepsi, bunlara dikkat etmediklerinden uzak kalırlar ve kendi arzularına uyarlar. Yoksa cenâb-ı Hakkın feyzi her ân gelmektedir.” Bir kimse sizin yolunuzun esâsı ne üzere kurulmuştur? deyince; “Zâhirde halk ile, bâtında Hak ile olmak üzere kurulmuştur” buyurdu ve şu beyti okudu: “İçerden âşinâ ol, dışdan yabancı, Az bulunur cihanda böyle yürüyüş.” Behâeddîn Buhârî hazretleri, bir defasında Şeyh Seyfeddîn adlı bir zâtın ırmak kenarında bulunan kabri karşısında kalabalık bir cemâatle sohbet ediyordu. O cemâatte bulunanlardan bir kısmı Behâeddîn Buhârî hazretlerinin tasavvufdaki yüksek derecesini bilmiyorlardı. Söz evliyâ zâtların hâllerinden açılmıştı. Bir hayli süren bu konuşmada, evliyânın meşhûrlarından olan Şeyh Seyfeddîn ile Şeyh Hasen Bulgari arasında geçen kerâmetler anlatıldı. İçlerinden biri dedi ki: “Eskiden velilerin tasarrufu, kerâmeti çok olurdu. Acaba bu zamanda da onlar gibi tasarruf ehli var mıdır? “Bunun üzerine Behâeddîn Buhârî hazretleri buyurdu ki: “Bu zamanda öyle zâtlar vardır ki, şu ırmağa yukarı ak dese ırmak tersine akmaya başlar.” Bu sözler Behâeddîn Buhârî hazretlerinin mübârek ağzından çıkar çıkmaz, önlerinde akmakta olan ırmak ters akmaya başladı. Bunun üzerine Behâeddîn Buhârî hazretleri; “Ey su! Ben sana yukarı ak demedim” buyurdu. Irmak tekrar eski yöne akmaya başladı. Bu kerâmetini o kadar çok kimse gördü ki, bu sebeple çokları Behâeddîn Buhârî hazretlerinin büyüklüğünü anlayıp, tam bir teslimiyetle ona bağlandılar ve saadete kavuştular. Bir defasında Nesef de büyük bir kuraklık oldu. Sıcaktan toprak çatlayıp, muhsûller kurumaya başladı. Halk, günlerce yağmur beklediler. Fakat bir damla yağmur düşmedi. Nesef halkı, Behâeddîn Buhârî hazretlerinin duâsını almak için aralarından birini huzûruna gönderdiler. O da gelip durumu arz etti. Nesef ahâlisi kuraklıktan dolayı mahzûn ve kederlidir, dedi. Bunun üzerine, Behâeddîn Buhârî hazretleri buyurdu ki: “Üzülmesinler, Allahü teâlâ onlara yağmur gönderecek.” Aradan kısa bir zaman geçmişti ki, Nesef’e yağmur yağmaya başladı. Bir gün ve bir gece devam etti. Kuraklık kalkıp bolluk oldu Nakledilir ki, Şeyh Şâdî adında bir zât, Kasr-ı ârifân’a gelip, Behâeddîn Buhârî hazretlerinin huzûruna girerek, ziyâretlerine gelmekte kusur ettiğini söyleyip affetmelerini istedi. Behâeddîn Buhârî hazretleri ona şaka yaparak; “Bedava özür kabûl edilmez” buyurdu. Gelen zât; “Bir öküzüm vardır. Onu size vereyim” dedi. “Onu kabûl etmeyiz, köyünde uzun zamandan beri biriktirip, duvar arasında bir kap içinde gizlediğin kırk altının var, onları getirirsen kabûl edilir” buyurdu. Şeyh Şâdî; “Sakladığım altınları başka kimse bilmiyordu. Nasıl bildiler?” diye hayretler içinde kaldı, sonra köyüne gidip altınlarını getirdi. Behâeddîn Buhârî hazretlerinin önüne koydu. Behâeddîn Buhârî altınları sayıp, içinden bir tanesini ayırdı. Diğerlerini zâta geri verdi. “Bunlarla öküz satın alıp çiftçilik yap, kaldırdığın mahsûlü Allahü teâlânın kullarına dağıt” buyurdu. Sonra ayırdığı bir altını göstererek; “Bu altın haramdır” buyurdu. Daha sonra o zâta; “Hâce hazretlerinin ayırdığı o bir altını nereden almıştın?” dediler. Behâeddîn Buhârî hazretlerini tanıyıp, ona talebe olmadan Önce bir kumarda kazanmıştım dedi. Behâeddîn Buhârî hazretleri, talebelerinden birini, bir işi için bir yere göndermişti. Talebesi işi görüp dönerken, yolda havanın çok sıcak olması sebebiyle, dinlenmek için bir ağacın gölgesine oturdu. Dinlenirken uykusu gelip, ağacın gölgesinde uyudu. Uyur uyumaz rü’yâsında hocası Behâeddîn Buhârî’yi gördü. Elinde bir asa ile yanına yaklaşıp; “Uyan, kalk, burası uyuyacak yer değildir” dedi. Bunun üzerine hemen uyanıp gözlerini açtı ve ayağa kalktı. Birde gördü ki, iki kurt, kendisine doğru yaklaşmış, hücum etmek üzeredirler. Hemen oradan uzaklaşıp yoluna devam etti. Kasr-ı ârifân’a varınca, Behâeddîn Buhârî hazretlerinin yola çıkmış, kendisini karşılamakta olduğunu gördü. Yanına yaklaşınca; “Hiç öyle korkulu ve tehlikeli yerlerde istirahat edilir mi?” buyurdu. Behâeddîn Buhârî hazretleri birgün bir yere gitmekte iken, yolları bir akarsuya rastladı. Yanında bulunan talebelerinden Emîr Hüseyn’e; “Kendini bu suya at” buyurdu. Daha böyle derdemez, Emîr Hüseyn hiç tereddüt etmeden kendini akan suya attı ve suyun içinde kayboldu. Aradan bir müddet geçti. “Ey Emîr Hüseyn, çık gel!” buyurdu. Emîr Hüseyn derhâl sudan dışarı çıktı. Elbisesinden en ufak bir yer bile ıslanmamıştı. Behâeddîn Buhârî hazretleri ona; “Ey Emîr Hüseyn, kendini suya atınca ne gördün?” diye sordu. Emîr Hüseyn dedi ki; “Emriniz üzerine kendimi size feda ederek suya atınca, bende öyle bir hâl hâsıl oldu ki, kendimi birden bire gayet güzel döşenmiş bir odada buldum. Bu odanın hiç kapısı yoktu. Kapı aradım, orada zât-ı âlinizi gördüm. Bana bir kapı gösterdiniz, İşte bu kapıdan çık buyurdunuz. Eliniz ile kapıyı açtınız, ben de kapıdan çıktım. İşte huzûrunuza geldim” dedi. Behâeddîn Buhârî hazretlerine birgün hediye olarak bir miktar balık getirilmişti. Balığın getirildiği sırada, o mecliste hazır bulunan talebeleri ile beraber balığı yemek arzu ettiler. Bunun üzerine balık hazırlanıp, sofra kuruldu. Talebeler, Behâeddîn Buhârî ile birlikte sofraya oturdular. İçlerinden biri, gelip sofraya oturmadı. Behâeddîn Buhârî ona; “Niçin gelip oturmuyorsun?” dedi. O da oruçluyum diyerek, nafile oruç tutmakta olduğunu bildirdi. Ona; “Gel bize uy!” dedi. Fakat gelmedi. Tekrar; “Gel bize uy! Sana Ramazan günlerinden bir günde tutulan oruç sevâbı kadar hediye edeyim” dedi. Fakat o kimse söz tutmayıp, inadında ısrar etti. Bunun üzerine talebelerine; “Bu adam, Allahü teâlâdan uzaktır. Siz onu terkediniz” buyurdu. O oruçlu kimse, son derece zâhid bir kimse idi. Fakat Behâeddîn Buhârî hazretlerinin sözüne peki demeyip, muhalefet göstermesi sebebiyle, zâhidliğini kaybetti, ne namaz, ne niyaz kaldı. Tamamen dünyâya tapmağa başladı ve felâkete düştü. Behâeddîn Buhârî hazretleri, bir defasında Buhârâ’da Gülâbâd mahallesinde bir dostunun evinde, talebeleri ile sohbet ediyordu. Talebelerinden Molla Necmeddîn’e dönüp; “Sana ne söylersem, sözümü tutup söylediğimi yapar mısın?” dedi. Molla Necmeddîn, “Elbette yaparım efendim” dedi. “Eğer bir günah işlemeni söylesem yapar mısın? Meselâ hırsızlık yap desem yapar mısın?” dedi. Bunun üzerine Molla Necmeddîn; “Ma’zur görünüz efendim, hırsızlık yapamam” dedi. “Madem ki bu husûsdaki isteğimizi kabûl etmiyorsun, meclisimizi terket” buyurdu. Molla Necmeddîn bunu duyunca, dehşet içinde kalıp, olduğu yere düştü ve bayıldı. Orada bulunanlar Behâeddîn Buhârî hazretlerine yalvarıp, onun affedilmesini istediler. Kabûl edip affetti. Molla Necmeddîn de kendine gelip kalktı. Bundan sonra hep beraber o evden dışarı çıktılar. Dervâzeyi Semerkand denilen tarafa doğru gittiler. Behâeddîn Buhârî hazretleri yolda giderlerken, bir ev duvarı gösterip talebelerine dedi ki: “Bu duvarı delin, evin içinde falan yerde bir çuval kumaş vardır. Onu alıp getirin.” Talebeleri bu emre uyup, duvarı yardılar. Kumaş dolu çuvalı buldular ve çıkarıp getirdiler. Sonra bir köşeye çekilip bir müddet oturdular. Bu sırada bir köpek sesi işitildi. Behâeddîn Buhârî hazretleri, talebesi Molla Necmeddîn’e dedi ki: “Bir arkadaşınla gidip evin etrâfına bakın ne vardır?” Gidip baktılar ki, eve hırsızlar gelmiş, başka bir duvarı yarıp evde ne varsa almışlar Gidip bu durumu Behâeddîn Buhârî hazretlerine haber verdiler. Talebeler bu hâle şaştılar. Sonra tekrar talebeleri ile birlikte önceki misâfir oldukları eve döndüler. Sabahleyin, gece o evden aldırdığı kumaş dolu çuvalı sahibine gönderdi. Talebelerine, “Gece buradan geçerken, bu malınızı alarak hırsızların çalmasına mâni olduk, bu malınızı hırsızlardan kurtardık” demelerini tehbih etti. Onlar da götürüp sahibine teslim ederek durumu anlattılar. Behâeddîn Buhârî, bundan sonra talebesi Molla Necmeddîn’e dönüp; “Eğer sen emrimize uyup da bu hizmeti yapsaydın, sana çok sırlar açılacak ve çok şey kazanacakdın. Neyleyelim ki, nasîbin yokmuş” dedi. Molla Necmeddîn ise, yaptığına çok pişman olup, yanıp yakındı. Behâeddîn Buhârî hazretleri, Buhârâ köylerinden bir köye gitmişti. Şeyh Hüsrev adında bir zâtın evinde misâfir oldu. O akşam Şeyh Hüsrev, o köyde bulunan bütün âlimleri ve ileri gelenleri evine da’vet etti. Hep birlikte yemek yediler. Yemekten sonra Behâeddîn Buhârî hazretleri, ev sahibi Şeyh Hüsrev’e; “Git kapıya bak kim var?” buyurdu. Gidip baktı ki, köy halkından Yûsuf adında biri, bir kap içinde armut getirmiş kapıda bekliyordu, içeri girmesine müsâade edildi. O da içeri girip, elindeki armut dolu kabı Behâeddîn Buhârî hazretlerinin önüne koydu. Behâeddîn Buhârî; “Bu armutları nereden aldın?” dedi, o da aldığı yeri söyledi. Behâeddîn Buhârî hazretleri bir müddet susup, sonra ev sahibine; “Bu armutları büyük bir kaba boşalt gel” dedi. Ev sahibi armutları büyük bir kaba boşaltıp ortaya koydu. Behâeddîn Buhârî, armutlardan birini alıp getiren kimseye verdi. Sonra diğer armutların orada bulunanlara dağıtılmasını emretti. Dağıtıldıktan sonra; “Hiç kimse kendine verilen armudu yemesin, beklesin” buyurdu. Sonra armutları getiren Yûsuf adlı köylüye dönüp; “Armutları getirmekteki maksadın nedir bilir misin?” dedi. Getiren kimse; “Efendim, bana köyümüze keşf ve kerâmet sahibi bir zât geldi dediler. Ben de sizi görmekle şereflenmek için, bu armutları satın alıp, size hediye getirdim. Fakat küstahlık edip, armutların içinden birine bir işâret koydum ve en alta yerleştirdim. Eğer o zât evliyâ ise, bu armudu bulup bana verir diye düşündüm” dedi. “Öyleyse elindeki armuda bak, o işâret koyduğun armut mu?” buyurdu. “Evet efendim. O armuttur” dedi. Bundan sonra Behâeddîn Buhârî hazretleri buyurdu ki: “Allahü teâlânın evliyâ bir kulunu, bir kimsenin denemesi uygun değildir. Fakat işâretlediğin armudu bulup sana vermeseydik, sen bizden uzak kalır ve çok zarar görürdün. Resûlullahın ( aleyhisselâm ) bildirdiği yolda bulunan kimseyi imtihana hacet yoktur.” Armutları getiren kimse, yaptığı işten dolayı çok pişman olup, Behâeddîn Buhârî hazretlerinden af ve özür diledi. Talebelerinden biri şöyle anlatmıştır: “Ben Semerkand’da oturuyordum. Behâeddîn Buhârî hazretlerinin keşf ve kerâmet sahibi büyük bir zât olduğunu duyunca, ona karşı muhabbetim iyice arttı. Sabrım kalmadı ve sohbetine kavuşmak için Buhârâ’ya gitmeye karar verdim. Yola çıkarken annem hırkamın bir yerine harçlık olarak dört tane altın dikti. Buhârâ’ya varınca, Behâeddîn Buhârî hazretlerinin sohbetine katıldım. Sohbeti sırasında beni öyle bir hâl kapladı ki, sabrım kalmadı. Orada bulunanlardan birine, Behâeddîn Buhârî hazretlerine beni talebeliğe kabûl etmesini söylemesi için rica ettim. O da durumumu arz etti. Bunun üzerine bana çok iltifât edip, kabûl ederiz. Fakat senden altın alırız buyurdu. “Ben fakirim, altınım yoktur” dedim. Talebelerine dönüp; “Bunun hırkası içinde dört altını var, yok diyor” dedi. Behâeddîn Buhârî hazretleri bunu söyleyince, hayretler içinde kaldım. Hemen hırkamı söküp, içindeki dört altını çıkarıp önlerine koydum. O mecliste bir çocuk vardı. Talebelerinden birine; “Al şu altınları bu çocuğa ver” buyurdu. O talebe alıp çocuğa verdi. Fakat çocuk asla almadı. Ne kadar zorladılarsa da çocuk almayınca, tekrar bana verdiler. Çok utanıp mahcub oldum. Bu hâdiseden sonra, Behâeddîn Buhârî hazretleri, talebeleri ile birlikte başka bir köye gitmek üzere yola çıktı. Ben de onlara katıldım. O köyde büyük bir sohbet meclisi kuruldu. Bir ara talebeleri, beni de talebeliğe kabûl etmesini arzettiler. Bu sefer yanımdaki altınları, o mecliste bulunan başka bir çocuğa vermemi söylediler. Verdim fakat, o çocuk da almadı. O kadar mahcub oldum ki, utancımdan sanki ölecektim. Talebeleri, beni talebeliğe kabûl buyurmaları için bir daha arz ettiler. O zaman buyurdu ki: “Hasislik, cimrilik, herkes için sevimsiz ve iğrenç bir sıfattır. Bilhassa Hak yolunda ilerlemek isteyen bir kimsenin hasislik etmesi çok kötü bir iştir.” Bundan sonra beni de talebeliğe kabûl etti. Beni irşâd ederek, dünyâ sevgisini kalbimden çıkardı. Hamdolsun tevekkül sıfata böylece kalbime yerleşti.” Behâeddîn Buhârî hazretlerinin talebelerinden biri, bir yere gitmek istediği zaman kerâmetiyle havada uçarak gider, gideceği yere hemen varırdı. Diğer talebeleri onu bir iş için Kasr-ı âri-fân’dan Buhârâ’ya gönderdiler. Bu talebe havada uçarak giderken, Behâeddîn Buhârî hazretleri onun üzerinden tasarrufunu çekti. Talebe uçamaz oldu. Bu hâdise üzerine Behâeddîn Buhârî Hazretleri buyurdu ki: “Allahü teâlâ bana talebelerimin gizli açık bütün hâllerini bilmek ve onlar üzerinde tasarruf etme kudreti verdi. Arzu edersem, Allahü teâlânın izniyle talebelerime çeşitli hâller veririm ve yine ellerinden hâllerini alırım. Onları kabiliyetlerine göre terbiye ederim. Çünkü yetiştirici ve terbiye edici, yetiştirmek istediği kimseye yarayan ve en çok faydası olan şeyi yapar.” Yine bir talebesi, Emîr Hüseyn şöyle anlatmıştır: Birgün hocam beni bir iş için Kasr-ı ârifân’dan Buhârâ’ya göndermişti. Bu gece Buhârâ’da kal, sabaha doğru geri dönersin dedi. Ben hemen yola çıktım. Yolda nefsimle mücâdele edip, “Ey nefsim! Acaba sen birgün ıslâh olacak mısın ve ben senin elinden kurtulur muyum?” diyordum. Ben nefsimi böyle azarlarken, karşıma nûr yüzlü bir zât çıktı. Bana dedi ki: “Sen bu yolda ne mihnet, ne meşakkat çektin ki, nefsini ayıplıyorsun? Bu yolda gelip geçen büyükler öyle mihnet ve meşakkat çekmişlerdir ki, senin bir zerresini bile çekmeğe tahammülün yoktur.” Sonra vefât etmiş olan büyüklerin isimlerini ve çektikleri meşakkatleri bir bir anlatıp, ta’rîf etti. Ben kusurlarımı kabûl edip, özür diledim. Bundan sonra karşı çıkan o zât, bana dağarcığından bir miktar hamur çıkarıp verdi. “Bu hamuru Buhârâ’da pişirip, yersin” dedi. Hamuru alıp yoluma devam ettim. Buhârâ’ya varınca, hamuru fırıncıya verdim. Fırıncı hamuru görünce hayret edip, “Şimdiye kadar böyle hamur görmedim” dedi. Bana kim olduğumu ve hamuru kimin verdiğini sordu. Ben de Behâeddîn Buhârî hazretlerinin talebesi olduğumu söyledim. Fırıncı hürmetle hamuru pişirip bana verdi. Bir parça koparıp ona verdim. Sonra hocamın emir buyurduğu işi bitirip, o gece Buhârâ’nın Gülâbâd mahallesindeki mescidde akşam ve yatsı namazını kıldıktan sonra, kıbleye karşı oturdum. Bu sırada canım elma istedi. O anda mescidin penceresinden birkaç elma attılar. Elmaları alıp ekmekle yedim. Gece yarısına kadar o mescidde kaldım. Sonra kalkıp yola çıktım. Sabaha doğru Kasr-ı ârifân’a vardım. Sabah namazını hocam Behâeddîn Buhârî ile kıldım. Hocam bana; “Sana hamuru veren kimdi bildin mi?” diye sordu. Bilemediğimi arz ettim. “O, Hızır (aleyhisselâm) idi” buyurdu. Sonra mescidin penceresinden bana atılan, elmalardan bahsetti. “O fırıncıya ne büyük saadet ki, senin verdiğin hamuru pişirdi ve ondan yemek nasîb oldu” buyurdu. [/toggle] [toggle title=\"Kaynaklar\" load=\"hide\"] 1) Türkiye Diyanet Vakfı İslam Ansiklopedisi 2) Evliyalar Ansiklopedisi [/toggle]','image/nakşibend.jpg'),(62,'Muhammed Parsa(k.s.)',60,'','image/ortak.jpg'),(63,'Ebu Nasr Parsa(k.s.)',62,'<!-- wp:paragraph --> <p>Hace Muhammed Parsa hazretlerinin oğludur Lakapları Burhaneddin ve Hafızüddin\'dir. Mevlana Camî, Nefehatü\'l-Üns\'te onu şöyle anlatır: \"Hace Ebu Nasr Parsa hazretlerinin şeriat ilimleri ve tarikat adab ve erkanındaki payesi mübarek babalarının seviyesindeydi. Lakin nefy-i vücüd ve bezl-i mevcüdda, yani dervişlik ve cömertlikte babalarını geçmişti. Halini gizlemekte öyle bir mertebede idi ki hiç kimse onun bilgisini asta anlamazdı. Eğer bir kimse kendsine bir mesele sorsa bilmez gibi davranır, kitaba müracaat edelim derdi. Kitabı açtıkları zaman ya o meselenin olduğu sayfayı ya da iki-üç varak alt veya üstünü açardı. Bulamadığı bir konu olmazdı.\" </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hace Muhammed Parsa hazretlerinin hizmetkarlarından Pir Halta ismiyle tanınan çok yaşlı bir süfîsi vardı. Hace Muhammed Parsa\'ya ve Ebu Nasr Parsa\'ya uzun yıllar hizmet etmişti. O şanı yüce aileye can-ı gönülden bağlıydı. Bir keresinde Herat\'a gelmişti. Bir gün dedi ki: \"Efendimiz Hace Hafızüddin Ebu Nasr\'dan işittim. Buyurdu ki: Babamdan şöyle bir beyit öğrendim. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>\'\'Sabr eyle, kıl kanaati pişe zannın eyle halka eyu, Ferahyab olub elem görmez kim ki bu derdi îde kendüye hu\'\'</p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Reşahat Yazarı Mevlana Ali B. Hüseyni Es-Safi şöyle der ; \"Bir gün, Herat Camii\'nde bir grup ilim talebesiyle Pîr Halta\'yı ortamıza almış, sohbet ediyorduk. Pîr Halta, Hacegan büyüklerinden; özelikle Muhammed Parsa ve Ebu Nasr Parsa\'dan menkıbeler anlatmaktaydı. O esnada öğle ezanı okundu. Ezanı duyanlardan,bazısı Pir\'in sözünü bağlamasını beklemeden edebe aykırı olarak abdest tazelemeye kalktılar. Bunun üzerine Pir Halta dedi ki ; Hace Muhammed Parsa\'dan işittim ki ; Namazın kazası olur, Fakat sohbetin olmaz.</p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hace Ebü Nasr Parsa hazretleri 865 (1461) yılında vefat etmiştir. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(64,'Hace Alaaddin Attar (k.s.)',60,'<h2>Hace Alaaddin Attar (k.s.)</h2>\r\n\r\nBuhârâ’da yetişen en büyük velîlerden. İnsanları Hakk’a dâvet eden, onlara doğru yolu gösterip hakîkî saâdete kavuşturan ve kendilerine “Silsile-i aliyye” denilen büyük âlim ve velîlerin on altıncısı. İsmi Muhammed bin Muhammed Buhârî, lakabı Alâeddîn’dir. Doğum yılı belli değildir. 1400 (H.802) senesinde Buhârâ’nın Cağanyân nâhiyesinde vefât etti.</p><p style=\"text-align: justify;\">Alaeddin-i Attar’ın babası, Buhara’nın zengin eşrafından idi. Üç oğlu vardı. Bunlardan büyük oğullarının isimleri; Şehâbeddîn ve Hâce Mübârek’tir. Alâeddîn en küçükleri idi. Babası vefât edince, oğullarına çok fazla mal kaldı. Fakat Alâeddîn hiç miras kabûl etmeyip, Şâh-ı Nakşibend Muhammed Behâeddîn-i Buhârî’ye talebe olmayı tercih etti. Huzûrlarına varıp hâlini arz etti ve talebeliğe kabûl buyrulmasını istirhâm eyledi. Behâeddîn Buhârî hazretleri Alâeddîn’e nazar ettikten sonra;<br />“Evlâdım bizim yolumuzda çeşitli mihnet ve sıkıntılar vardır. Dünyâyı ve nefsini terketmek vardır. Sen bunları yapabilecek misin?” buyurunca, Alâeddîn derhal;<br />“<em>Yaparım efendim!</em>” diye cevap verdi.<br />“<em>Öyleyse bugün bir küfe elma alıp, kardeşlerinin mahallesinde sat!</em>” buyurdu. Alâeddîn, soylu ve tanınmış bir âileye mensûb olmasına rağmen, kibirlenmeyerek, kardeşlerinin mahallesinde, hiç kimsenin sözüne aldırış etmeden, bağıra bağıra elma sattı. Ertesi gün Şâh-ı Nakşibend’in huzûruna gelerek;<br />“<em>Emirlerinizi yerine getirmeye çalıştım efendim.</em>” dedi. Behâeddîn-i Buhârî;<br />“Bugün de kardeşlerinin dükkanı önünde satacaksın.” buyurdu. Alâeddîn; “<em>Peki efendim!</em>” diyerek, ağabeylerinin dükkanı önünde bağıra çağıra elma satmaya başladı.<br />Ağabeyleri yanına gelip; “Bizi elâleme rezil etme, para lâzım ise, istediğin kadar verelim, mîrâsından daha fazlasını al, fakat bu işi bırak.” dediler. Alâeddîn hiç dinlemeyip elma satmaya devâm etti. Ağabeyleri;<br />“<em>Mâdem satacaksın, bizim dükkanın önünde satma, git başka yerde sat!</em>” diye ısrâr ettiler. O yine dinlemedi. Bunun üzerine kendisine pekçok hakâret ederek, dövdüler. Ne var ki, Alâeddîn-i Attâr hiçbir şeye aldırış etmedi. Verilen emre göre hareket etmeye devâm etti. Ertesi gün Şâh-ı Nakşibend hazretleri;<br />“<em>Artık bu iş tamamdır</em>.” diyerek elma satışı işini bıraktırdı ve onu talebeliğe kabul buyurdu.</p><p>Alâeddîn-i Attâr hazretleri anlatır: “Şâh-ı Nakşibend hazretleri beni kabûl edince, onu o kadar sevdim ve sohbetlerinden ayrılamıyacak hâle geldim. Bu hâlde iken, birgün bana dönüp;<br />“<em>Sen mi beni sevdin, ben mi seni sevdim?</em>” buyurdu.<br />“<em>İkrâm sâhibi zâtınız, âciz hizmetçisine iltifât etmelisiniz, hizmetçiniz de sizi sevmelidir.</em>” diyerek cevap verdim. Bunun üzerine;<br />“<em>Bir müddet bekle, işi anlarsın.</em>” buyurdu. Bir müddet sonra, kalbimde onlara karşı muhabbetten eser kalmadı. O zaman; “<em>Gördün mü, sevgi benden midir. Senden midir?</em>” buyurdu.</p><p style=\"text-align: justify;\">Alâeddîn-i Attâr talebeliğe kabûl edilince, canla başla çalışmaya, hizmet etmeye başladı. Gece-gündüz hiç boşa vakit geçirmeyip, hocasının verdiği dersleri ve vazîfeleri en kısa zamanda yapmak gayretiyle çalıştı. Talebe arkadaşlarının arasında parmakla gösterilenlerden oldu. Dünyâya meylederim korkusuyla, yatacak bir döşek ve üzerine örtecek bir yorgan bile almazdı. Bütün dikkatini, derslerine ve hocasının hizmetine verdi. Hocası Behâeddîn-i Buhârî de onun kemâlini, olgunluğunu, derecesinin çok yüksek olduğunu bildiği için, birgün hanımına; “<em>Ey hâtun! Kızımız bülûğa erişince bana haber ver.</em>” buyurdu. Bir müddet sonra kızının bülûğ çağına geldiğini öğrenince, Alâeddîn-i Attâr’ın odasına gitti. Bu sırada Alâeddîn-i Attâr, eski bir hasır üzerinde kitap mütâlaa ediyor, okuyordu. Odasında, başının altına koymak için bir de tuğlası vardı. Başka bir şeyi yoktu. Behâeddîn-i Buhârî’yi karşısında görünce, hemen ayağa kalktı. Behâeddîn-i Buhârî hazretleri buyurdu ki: “<em>Eğer kabûl edersen, evimde yeni bülûğa gelmiş bir kızım var. Seninle evlendireyim.</em>” Alâeddîn-i Attâr, edeble durumunu arzetti: “<em>Hakkımda büyük bir lütuf ve saâdet buyurdunuz. Fakat görüyorsunuz ki, yanımda dünyâlık olarak hiçbir şeyim yoktur.</em>” Behâeddîn-i Buhârî ise; “Benim kızım sana müyesser ve mukadderdir. Rızkınızın da, Allahü teâlânın gayb hazînesinden gönderileceği bildirilmektedir. Bunun için hiç üzülme!” buyurdu.</p><p style=\"text-align: justify;\">Behâeddîn-i Buhârî, talebeleriyle birlikte Alâeddîn’e bir ev yapmak için çalışmaya başladılar. O sıcak yaz günlerinde bir müddet çalışırlar, öğle vaktinin sıcağında dinlenirlerdi. Herkes gölgede istirahat ederken, Alâeddîn-i Attâr hazretleri güneş altında dinlenirdi. Diğer talebeler güneşin Alâeddîn hazretlerine gölge yaptığını hayretle görürlerdi. Alâeddîn-i Attâr hazretleri o hâlde iken Allahü teâlânın yarattıkları hakkında tefekkür eder ve Cehennem’in şiddetli sıcağı yanında, güneşin sıcaklığının hissedilmeyeceğini düşünürdü. Bir ân dahi Allahü teâlâyı unutmaz, kalbinde O’nun muhabbetinden başka bir şey bulundurmazdı. Öyle ki, bütün hücreleri cenâb-ı Hakk’ı zikreder; “Allah! Allah!” derdi.</p><p style=\"text-align: justify;\">Ev tamamlanınca, düğünleri yapıldı. Böylece iffet ve ismet sâhibi, temiz ve edebli bir kızla evlenmiş oldu. Bu hanımından; Hâce Hasan, Hâce Şehâbeddîn, HâceMübârek, Hâce Alâeddîn isimlerinde oğulları dünyâya geldi.</p><p style=\"text-align: justify;\">Behâeddîn-i Buhârî hayatta iken, bütün talebelerinin yetiştirilmesini Alâeddîn-i Attâr’a bırakıp; “Alâeddîn, bizim yükümüzü hafifletti.” buyurdu. Sohbetinin bereketi ve güzel terbiyesi sebebiyle, çok kimseyi, kemâl derecelerine çıkardı.</p><p style=\"text-align: justify;\">Alâeddîn-i Attâr, evliyâlık makamlarında ve mârifette, Allahü teâlânın zâtına ve sıfatlarına âit bilgilerde o kadar yükseldi ki: “Alâiyye” ismi ile Silsilet-üz-Zeheb’e (en büyük âlimler ve velîler silsilesine) yeni bir şekil verdi. Talebelerin maksadlarına daha çabuk kavuşabilme yolunu keşfedip, o yol ile hedefe varılmasını sağladı. Büyük âlimler;<br />“Tasavvuf yollarının en yakını “Alâiyye yoludur”. Bu yolun esâsı Şâh-ı Nakşibend Behâeddîn-i Buhârî’den, elde edilmesi ise Alâüddîn-i Attâr’dandır.” buyurdular.<br />Alâeddîn-i Attâr anlatır: “Dervişlerden biri, birgün bana, kalbin nasıl olduğunu sordu.<br />“Nasıl olduğunu bilmiyorum.” dedim. O;<br />“Ben kalbi, üç günlük ay gibi görüyorum.” dedi. Bunu üstâdım ve efendim Şâh-ı Nakşibend hazretlerine anlattım.<br />“Bu, onun kalbine göredir.” buyurdu. Ayakta duruyorduk. Ayağını ayağımın üzerine koydu. Birden kendimden geçtim. Bütün mevcûdâtı, Arş-ı a’lâyı kalbimde bir arada gördüm. Kendime gelince;<br />“Gördüklerini anlat.” buyurdu. Anlattım. Bunun üzerine;<br />“Gönül budur. O dervişin sandığı gibi değil. Allahü teâlâya, kalbin yakın olduğu kadar hiçbir şey yakın değildir. Mahlûkların en üstünü, en şereflisi kalbdir. Kalb, bilinmiyen sırlarla dolu bir âlemdir, her şeyi kendinde bulundurur. Görüldüğü gibi kalb, her şeyden geniş bir latîfedir. Böyle olunca, onu bir kimse nasıl anlayabilir. Bunun için hadîs-i kudsîde Allahü teâlâ; “Yere ve göğe sığmam, mü’min kulumun kalbine sığarım.” buyurdu. Bu, derin sırlardandır.” buyurdu.</p><p style=\"text-align: justify;\">“Behâeddîn-i Buhârî hazretleri, ömrünün son günlerinde bana kabrini kazmamı emir buyurdu. Gidip, emredildiği gibi kabri kazdıktan sonra huzûruna geldim. Yâsîn-i şerîf okumamı istediler. Diğer talebelerle birlikte okumaya başladık. Kendisi de bizimle birlikte okuyordu. Yarısına gelince, nûrlar gözükmeye başladı. Kelime-i tevhîdi söyleyerek son nefeslerini verdiler.</p><p style=\"text-align: justify;\">Bundan sonra Alâeddîn-i Attâr hazretleri zamânında kâmil velîlerin baş tâcı oldu. Halktan olsun, ilim ehlinden olsun irşâd işinde pekçok kimseye doğru yolu göstermede kaynak durumuna geldi. Halkı Hakk’a götüren delillerin en önde gideni idi. Üstünlüğünden yer gök onun aşkını anlatmaya başladı. Yaşadığı asırda İslâmiyeti bütün güzelliği ile kâinâta gösterdi.</p><p style=\"text-align: justify;\">Seyyîd Şerîf Cürcânî, Muhammed Pârisâ, Yâkûb-i Çerhî gibi âlimler ve velîler, Alâeddîn-i Attâr hazretlerinin talebesidir. Bunlardan başka pekçok kimseler, onun vâsıtasıyla hidâyete kavuştu, başkalarını yetiştirecek irşâd makamlarına yükseldi.<br />Vefâtlarından evvel, talebelerinden biri şöyle bir rüyâ gördü:<br />“Büyük bir otağ kurulmuş. Otağda Peygamber efendimiz de bulunuyordu. Alâeddîn-i Attâr hazretleri ile hocası Behâeddîn-i Buhârî hazretleri de otağın yanında duruyor ve içeri girip Peygamber efendimizi görmek istiyorlardı. Bir ara Behâüddîn-i Buhârî içeri girdi ve bir müddet sonra sevinç ile çıkarak buyurdu ki:<br />“Bize, kabrimizin 100 fersah mesâfesine defnedilecek her müslümana şefâat etmemiz ihsân edildi. Alâeddîn-i Attâr’a da 40 fersah mesâfedekilere şefâat ihsân edildi. Bizi sevenlere ve ihlâs ile bağlılık gösterenlere de, bir fersah mesâfede olanlar ihsân edildi.” (Bir fersah, altı kilometredir.)</p><p style=\"text-align: justify;\">Alâeddîn-i Attâr hazretleri vefâtına yakın talebelerine vasiyet ederek buyurdu ki:<br />“Birbirinize sığının! Her işte yolunuz, dînî ölçülere bağlılık olsun! Ölçüleri yerine getirmek azminden dönmeyiniz! Sohbet mühim sünnettir. Bu sünnete riâyet edin, umûmî ve husûsi şekilde ona devâm ediniz! Eğer bu yolda sebât ve istikâmet gösterirseniz, bir ânda büyük derecelere kavuşursunuz. Hâlinizin dâimâ yükselişte olması lâzımdır.”</p><p style=\"text-align: justify;\">1400 (H.802) senesinde, bel ağrısıyla başlayan bir hastalığa yakalandı. 2 Receb Perşembe günü yatağa yattı.<br />Talebelerinden Şeyh Safiyyüddîn anlattı:<br />“Hocam, hayatlarının sonunda ve yakınlarının huzûrunda bu fakîr hakkında buyurdu ki:<br />“Yirmi yıldan fazla bir zamandırSafiyyüddîn ile aramızda, Allahü teâlânın rızâsı için olan bir dostluk vardır. Elbette bu dostluk bozulmaz.” Ben orada olmadığım bir günde; “Ondan râzıyım. Allahü teâlânın Resûlünün, Eshâb-ı kirâmından râzı oldukları gibi.” buyurmuşlar.”<br />Alâeddîn-i Attâr, yine vefâtına yakın buyurdu ki:<br />“Allahü teâlânın inâyeti ve Hâce Behâeddîn-i Buhârî hazretlerinin himmeti ile, müsâade edilseydi, bir nazarda bütün insanları vilâyet mertebesine kavuştururdum. En önce Allahü teâlânın ezelî inâyetini görmek ve bundan ümitli olmak lâzımdır. Bundan bir ân gafil kalmamalıdır. Dâimâ muhtâc olduğunu düşünmelidir. Allahü teâlânın küçük bir gadabını çok büyük görmeli, titremeli ve çok korkmalıdır.”<br />Son hastalıklarında, Behâeddîn-i Buhârî hazretlerinin rûhâniyeti ile hayli sohbet etti. Buyurdu ki:<br />“Dostlar ve azîzler hep gitti. Bazıları da arkalarından gitmek üzeredir. Elbette o âlem, bu âlemden üstündür.” Bundan sonra bir ara bahçedeki yeşilliğe gözleri takıldı. Yakınlarından biri;<br />“Ne güzel sebzelik.” deyince;<br />“Toprak da güzeldir. Bu âleme hiç meylimiz olmamıştır. Dostların gelip bizi bulamayınca, gönülleri kırık dönmelerinden başka kederimiz yoktur.” buyurdu. Receb ayının yirmisine rastlayan Çarşamba gecesi, son nefesinde “Lâ İlâhe illallah Muhammedün Resûlullah” diyerek vefât etti. Vefât ettiği gece, sevenlerinden biri onu rüyâsında gördü. Buyurmuş ki:<br />“Allahü teâlanın bize verdiği nîmetler ve ihsânlar, yazı ile, söz ile anlatılamaz. Bunlardan en küçüğü şudur ki: Kabrimin kırk fersah uzaklığına defnedilmiş olanların, benim şefâatim ile affolunacağı, magfiret buyurulacağı bildirildi.”</p><p><strong> MUBAREK SÖZLERİ </strong></p><p style=\"text-align: justify;\">Alâeddîn-i Attâr hazretlerinin sohbetlerinde ve çeşitli suâller karşısında buyurdukları kalbe şifâ olan sözlerinden bâzıları şu şekildedir.<br />Tasavvuf yoluna giren ve bu yolda ilerlemek isteyen sâlikin, talebenin durumu ve yapacağı işler hakkında:<br />“Bu yola taklîd ederek girenin, birgün hakîkate kavuşacağına kefîl olurum. Hocam Behâeddîn-i Buhârî, bana kendilerini taklid etmemi emr ettiler. Onları taklîd ettiğim ve hâlen etmekte olduğum her şeyde, onun eser ve netîcesini görüyorum.”<br />“Nefsi terbiye etmekten maksad, bedenî bağlılıklardan geçip, rûhlar ve hakîkatler âlemine yönelmektir. Kul, kendi istek ve arzularından vaz geçip, Hakkın yoluna mâni olan bağlılıkları terketmelidir. Bunun çâresi şöyledir: “Kendisini dünyâya bağlayan şeylerin hangisinden istediği ân vazgeçebiliyorsa, bunun maksada mâni olmadığını anlamalıdır. Hangisini terkedemiyorsa ve gönlünü ona bağlı tutuyorsa, onun Hak yoluna mâni olduğunu anlamalı ve o bağlılığın kesilmesine çalışmalıdır. Bizim hocamız Şâh-ı Nakşibend, o kadar ihtiyatlı idi ki, yeni bir elbise giyse; “Bu elbise falan kimsenindir.” diyerek, onu emânet gibi giyerlerdi.”<br />“Şuna inanmalı ki: Hakîkî gâyeye, ancak mürşidin, yol göstericinin, rehberin sevgisi, rızâsı ile erebilir. Bu sebeple, mürşidin rızâsını, sevgisini taleb etmek, müride talebeye düşen başlıca görevdir.”<br />“Müride, bütün işlerini mürşidine bırakmak düşer. Din işlerini, dünyâ işlerini, her çeşit işini mürşidinin tercihine, tedbirine vererek, mürşidi yanında kendisinin aslâ bir tercihi, seçmesi kalmaya.<br />Kabir ziyâreti hakkında:<br />“Bir âlimi ve evliyâyı ziyâret etmekten maksad, Allahü teâlâya yönelmektir. O büyüklerin rûh-ı şerîflerini tam bir yönelme ile ziyâret, cenâb-ı Hakk’ın rızâsına kavuşmaya vesîledir. Nitekim görünüşte halka tevâzu, hakîkatte Hakk’a tevâzudur. Çünkü insanlara Allahü teâlânın rızâsı için tevâzu göstermek makbûldür, kıymetlidir.”<br />“Sâlih zâtların kabirlerine yakın bulunmanın, iyi yönden çok tesiri vardır. Ancak onların rûhâniyetlerine yönelmek, kabirlerine yakın olmaktan daha iyidir. Zîrâ, iyi tesirin yakınlık, uzaklık ile bir bağlantısı yoktur. Her yer aynıdır. Nitekim, bu mânâda Resûlullah efendimiz; “Her nerede bulunursanız, bana salevât okuyunuz.” buyurdu.<br />Allah adamları ile sohbet hakkında:<br />“Allahü teâlânın velî kulları ile sohbet etmek öbür âlemin işlerini yürütmeye yarayan aklı artırır.”<br />“Allahü teâlânın velî kullarını hergün, iki günde bir kere görmek bırakılmaması gereken sünnettir. Ama edeple, saygı ile.”<br />Gönülde Allahü teâlânın sevgisini bulundurmak hakkında:<br />“Bir kimse susup duruyorsa, onun bu hâli, şu üç şeyden boş olmamalıdır. 1. Gönüle kötü duyguların girmesini önlemek, 2. Allahü teâlâyı sessiz sessiz zikretmeyi, anmayı sağlamak, 3. Kalb hallerini gözetmek.<br />“Gönüle Allahü teâlânın düşüncesinden başkasını koymamaya çalışmak zordur. O gönüle gelen şeyleri tamâmen atıp uzaklaşmak ise, mümkün değildir. Yirmi sene gönlüme bir şey koymamaya çalıştım. Sonra yine geldi. Geldi ama, gönlümde yer bulamadı.”<br />“Amellerin en güzeli, gönülden geçenleri araştırmaktır. İyi mi geliyor, kötü mü geliyor bilmektir.”</p><p><strong>KERÂMET VE MENKÎBELERİ</strong><br />SÖKÜP GÖTÜREMEDİ!<br/>Behâeddîn-i Buhârî hazretleri, birgün talebeleri ile kıra çıkmıştı. Yolda bir nehrin üzerinden geçiyorlardı. Nehir yeni yağan yağmurlarla taşıp kabardığından birçok ağacı kökünden söküp götürüyordu. Behâeddîn-i Buhârî hazretleri;<br />“Alâeddîn atla!” buyurdu. Alâeddîn-i Attâr hazretleri, kendini hemen nehrin azgın sularına attı. Sular Alâeddîn’i derhâl yuttu. Diğer talebeler şaşkınlık ve korku içinde idi. Ancak hocalarına da bu işin esrarını soramıyorlardı. Behâeddîn-i Buhârî hazretleri, talebeleriyle yoluna devâm ederek kırlarda bir müddet gezdi. Akşam üzeri geri dönerken, köprünün yanına gelince, talebelerine;<br />“Biz kaç kişiydik, bir eksiğimiz var mı?” diye sordu. Talebeler de;<br />“Bir kişi eksiğimiz var. O da sabahleyin buradan geçerken nehre atlamıştı.” dediler. Behâeddîn-i Buhârî hazretleri ellerini nehre uzatarak;<br />“Alâeddîn gel!” buyurdu. Alâeddîn-i Attâr nehirden çıktı. Elbiseleri hiç ıslanmamıştı.Behâeddîn-i Buhârî, talebelerine buyurdu ki:<br />“Görüyorsunuz, nehir, kökleri sağlam olmayan bütün ağaçları söküp götürüyor. Fakat Alâeddîn’in kökü sağlam olduğundan söküp götüremedi.”</p>','image/attar.jpg'),(65,'Nizamettin Hamuş (k.s.)',64,'','image/ortak.jpg'),(66,'Sadeddin Kaşgari (k.s.)',65,'','image/ortak.jpg'),(67,'Abdurrahman Cami (k.s.)',66,'','image/ortak.jpg'),(68,'Ziyaeddin Yusuf (k.s.)',67,'','image/ortak.jpg'),(69,'Alaaddin Muhammed Abizi(k.s.)',67,'','image/ortak.jpg'),(70,'Gıyaseddin Muhammed Abızi (k.s.)',69,'','image/ortak.jpg'),(71,'Muhammed Emin(k.s.)',70,'','image/ortak.jpg'),(72,'Muhammed B. Muhammed b. Abdurrahman b. Ali Behnesi (k.s.)',71,'','image/ortak.jpg'),(73,'Ebul Mevahib Ahmed b. Ali Şinnavi (k.s.)',72,'','image/ortak.jpg'),(74,'Safiyuddin Ahmed b. Muhammed Kusaşi (k.s.)',73,'','image/ortak.jpg'),(75,'İbrahim b. Hasan Kürdi Kürani (k.s.)',74,'','image/ortak.jpg'),(76,'Ali b. Mahmud Ebiverdi (Baverdi)(k.s.)',69,'','image/ortak.jpg'),(77,'Hafız Basir(k.s..)',76,'','image/ortak.jpg'),(78,'Emir Ali Azizan Semerkandi Semerkandi(k.s.)',77,'','image/ortak.jpg'),(79,'Sunullah Küzekunani (k.s.)',69,'','image/ortak.jpg'),(80,'Derviş Ali Hüsrev Şahi',79,'','image/ortak.jpg'),(81,'Mevlana İlyas Badamyari (k.s.)',80,'','image/ortak.jpg'),(82,'Seyyid Muhammed Badamyari (k.s.)',81,'','image/ortak.jpg'),(83,'Alaeddin Ali Kirmani (k.s.)',67,'','image/ortak.jpg'),(84,'Hafızuddin Beyhaki',67,'','image/ortak.jpg'),(85,'Muhammed Haşim Beyhaki (k.s.)',84,'','image/ortak.jpg'),(86,'Muhammed Emin Evbehi (k.s.)',85,'','image/ortak.jpg'),(87,'Nurullah İsfendani (k.s.)',66,'','image/ortak.jpg'),(88,'Zeyneddin Mahmud Kavvas(k.s.)',87,'','image/ortak.jpg'),(89,'Şemseddin Muhammed Ruci (k.s.)',66,'','image/ortak.jpg'),(90,'Ahund Molla Muhammed Salah (k.s.)',89,'','image/ortak.jpg'),(91,'Mir Kelan Çegaregi (k.s.)',90,'','image/ortak.jpg'),(92,'Şeyh Mir Emin (k.s.)',91,'','image/ortak.jpg'),(93,'Semerkandlı Seyyid Muhammed (k.s.)',90,'','image/ortak.jpg'),(94,'Hasan Attar (k.s.)',64,'<!-- wp:paragraph --> <p>Hace Alaeddin Attar hazretlerinin muhterem evladıdır. Çocukluk günlerinde Bahaeddin Nakşibend hazretlerinin nazarlarında büyümüştür.</p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Şöyle anlatılmıştır: \"Bir gün Hace Hasan bir grup çocukla Bağ-ı Mezar\'da oynuyordu. Hace Hasan bir buzağıya binmişti. Diğer çocuklar da onun yanında buzağıyı koşturuyorlardı. Bu esnada Hace Bahaeddin hazretleri yanlarına geldi ve onları o halde görünce şöyle buyurdu: \'Çok yakında bu çocuk at üstünde, şevketli padişahlar ise yanlannda yaya yürüseler gerektir!\' </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Bu işaretin gerçekleşmesi gecikmedi: Hace Hasan hazretleri Horasan\'a geldiğinde Bağ-ı Zağan\'da Mirza Şahruh\'u görmeye gitti. Mirza ona bir katır hediye etti. Samimiyet ve sevgisinin çokluğundan dolayı Hace Hasan\'ın koltuğuna girip kendilerini bindirmek istedi. Bir eliyle üzengiyi tuttu, diğer eliyle de katırın dizginlerini kontrol etti. Tam bindireceği sırada katır huysuzlık edip, yürümeye başlayınca Mirza dizginleri sıkıca tutarak onu durdurmak amacıyla birkaç adım Hace Hasan\'ın rikabında yürüdü. Katır durunca Hace Hasan indi ve Buhara\'ya doğru dönerek niyaz ve şükürde bulundu. Daha sonra çocukluk çağında buzağıya binip oynarken Şah-ı Nakşibend hazretlerinin, \'\'Yakında şevketli padişahlar senin rikabında yürüyecekler\'\' dediğini Mirza Şahruh\'a ayrıntılı bir şekilde anlattı. Böylece katırın huysuzluk etmesinin sırrı ortaya çıktı. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Bu olayı işiten ve görenlerin Hace Bahaeddin hazretlerine muhabbetleri arttı. Mevlana Abdurrahman-ı Cami Nefahatül Üns\'de Hace Hasan ile ilgili şu bilgileri verir: \"Hace Hasan hazretlerinin kuvvetli cezbeleri vardı, istediği zaman cezbe sıfatıyla tasarruf ederdi. Tasarrufta bulundukları kişiyi şuur ve huzur mertebesinden gaybet mertebesine eriştirirdi. Sülük erbabından bazısına zorlu bir mücahededen sonra ancak müyesser olan gaybet ve fena zevkini o tasarruf gücüyle hemen tattırdı. Onun bu tasarruf kudretli Maveraünnehir ve Horasan\'da talipler arasında çok meşhur oldu. Mübarek ellerini öpme şerefine nail olan kimse kendisine vurulur, gaybet ve yokluk devletine kavuşurdu. Bir gün sabahleyin keyif içinde evinden dışarı çıktı. Kutlu nazarları kime isabet ettiyse cümlesi zevkten kendilerini kaybettiler. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hace Hasan\'ın dervişlerinden biri mübarek Hicaz seferine çıktı. Herat\'a uğradığında çarşı ve pazarda dolaşmaya başladı. Görenler ondaki cezbe, gaybet ve hayret halinin izlerini hemen farkettiler. Davranış ve tavırlarından manevî bir halin içinde olduğunu anladılar. O ise, halkın gelip gitmesinden ve konuşmalarından habersizdi.\" </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Yine Mevlana Camî, Nefehatta diyor ki: \"Bu silsileden hizmetine eriştiğim bir aziz dedi ki: O dervişin işi daima Hace Hasan hazretlerinin süretini gözetlemekti. Gönül hazinesinde onun suretini hıfzederdi. Onun süretini hıfzetmek bereketiyle cezbe sıfatları o dervişe de sirayet etti.\" Hace Hasan Attar hazretleri, kendisini çok seven ve samimiyetle bağlı olan o asrın ekabirinden birinin arzusuyla Hacegan tarikatı üzerine bir risale yazmıştır. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hace Hasan hazretleri Hacegan yolu üzere hastalarla ilgilenir, onların yükünü üzerine alır ve hastalık ve zafiyetten onları kurtarırdı. Hicaz seferi sırasında Şiraz\'a uğradığında o diyarın ekabirinden ve aynı zamanda kendilerinin müridlerinden birine bir hastalık gelmişti. Hace Hasan hazretleri onun hastalığını yüklendi. Hasta sağlığına kavuştu. Hace Hasan ise onun hastalığına tutuldu. Öyle ki vefatlarına da bu hastalık sebep oldu. Hace Hasan 826 (1423) yılı kurban bayramının pazartesi gecesi vefat etti. Mübarek naaşlan Şiraz\'dan muhterem babalarının medfun bulunduğu Çaganiyan\'a getirildi.\" </p> <!-- /wp:paragraph --><!-- wp:paragraph --><p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p><!-- /wp:paragraph -->','image/ortak.jpg'),(95,'Şeyh Abdürrazzak (k.s.)',94,'<!-- wp:paragraph --> <p>Hace Hasan Attar\'ın ulu sufilerinden ve halifelerindendir. Anlatıldığına göre rabıtaya çok önem verirdi. Bir gün Seyyid Kasım-ı Tebrîzî\'yi ziyarete gitti. Seyyid hazretleri rabıta metodunu övdükten sonra ona, \"Gerçekten sizin bu usulünüz güzel\" dedi. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Reşahat sahibi Mevlana Ali B. Hüseyni Es-Safi der ki: Hace Ubeydullah hazretleri bir gün ileri gelenlerden birçok kimsenin bulunduğu bir mecliste geçen bir hadiseyi şöyle anlattı: </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>\"Seyrü sülükümüzün ilk günlerinde büyüklerden birinin sohbetinde idim. Orada bir şeyhle karşılaştım. Adını söylemem hoş olmaz. (Şeyh Abdürrezzak) Bize tasarruf etmeye kalkışarak batıni yönden üstünlüğünü göstermek istedi. O toplantı çok üst seviyede idi. Azizlerden epeyce kimse vardı. Onun bu girişimi üzerine ben de kendimi korumak maksadıyla rabıta yapmaya başladım. O durumu farketti. Bu sefer tasarrufunu bana yöneltti. İki gözünü üzerime dikti ve bütün kuvvetiyle bana yöneldi. Elini kah omuzuma kah göğsüme koyuyor, vücuduma bir ağırlık yüklemek istiyordu. Ben de direnç gösteriyordum. Nihayet onun bana yüklemek istediği ağırlığı kendisine döndürdüm. Çünkü onun tasarrufunu ne şekilde defedeceğimi biliyordum. Bu konunun yabancısı değildim. Sonunda onu yendim. Yaptığı teveccüh boşuna gitti; beni hiç etkilemedi. Ağırlık kendi üzerine düştü. Altında kaldığı yükten öyle bir ıstırap çekmeye başladı ki dayanamıyordu. Tasarrufunun etkisizliği sebebiyle mahcup olmuştu. Üzüntüsü her halinden belliydi. Bir aziz şeyhin bu derece üzülmesine gönlüm razı olmadı. Nihayet istediği gibi tasarruf etmesi için kendimi serbest bıraktım. Şeyh düşüncemi anladı ve tekrar tasarruf etmeye yeltendi. Bunun üzerine ben yine muvaffak olamayacak ve çok üzülecek diye toplantıyı terkedip dışarı çıktım.\"</p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(96,'Yusuf Attar (k.s.)',94,'','image/ortak.jpg'),(97,'Hace Yakub Çerhi (k.s.)',64,'<h2> Hace Yakub Çerhi (k.s.) </h2>\r\n\r\n<strong>Yakub Çerhi</strong> hazretleri ; Maveraünnehir’de Kandehar ile Gaznin arasında, Gaznin’e bağlı Cerh köyünde dünyaya geldi. İsmi, Yakûb bin Osman bin Mahmûd’dur. İlk tahsilini memleketinde yaptı. İlim için Herat ve Mısır’a gitti. Orada Zeyniyye tarikatı kurucusu Zeynüddin Hafi ile birlikte, zamanının büyük alimi Mevlânâ Şihâbüddîn Seyrani’den ve diğer alimlerden aklî ve naklî ilimleri öğrendi. Sonra Buhârâ’ya gitti. Orada da âlimlerden ilim öğrenip, icâzet aldı. Zâhirî ilimlerde yetişdikten sonra tasavvuf ilmine yöneldi. Tasavvuf ilminde ve hâllerinde önce Şâh-ı Nakşibend hazrteleri’nin, sonra da onun halîfesi Alâüddîn Attâr’ın sohbetinde yetişti.</p><p style=\"text-align: justify;\"><strong>Yakub Çerhi</strong> hazretleri ; Ortaboylu, beyaz tenli, gökçek yüzlüydü. Sakalı seyrek ve beyazdı. Alnında bir “ben” vardı. Zahir ve batın, ilimlerinde rüsuh ehli, zahirî ve batınî rumûz sahibiydi.</p><p style=\"text-align: justify;\"><strong>Şah-ı Nakşibend hazretlerine intisabı ; </strong> Kendisi şöyle anlatmıştır: “Buhara’nın alimlerinden ilim tahsil edip icâzet aldıktan sonra memleketime dönmek üzere idim. İçimde Şah-ı Nakşibend hazretlerinin yanına gitmek arzusu hâsıl oldu. Huzûruna varıp; “Beni hatırdan çıkarmayınız” diye yalvardım. “Tam gideceğin sırada<br /> mı bana geliyorsun?” buyurdu. “Gönlüm iştiyâkınızla dolu, sizi seviyorum” dedim. “Bu arzu ne sebepten geliyor?” dedi. “Büyük bir zâtsınız ve herkesin makbûlüsünüz” dedim. Bunun üzerine; “Bu sebep kâfi değil, daha makbûl birşey bulman lâzımdır. Halkın beni kabûlü şeytanî olabilir” buyurdu. Dedim ki: “Sahih bir hadîs-i şerîfde; “Allahü teâlâ bir kulunu severse, onun sevgisini kullarının kalblerine düşürür, insanlar onu severler” buyurulmuştur.”</p><p style=\"text-align: justify;\">Bunun üzerine tebessüm etti ve buyurdu ki: “Biz azîzânız (azîzlerdeniz.) Bu söz üzerine kendimden geçer gibi oldum. Çünkü bu görüşmeden bir ay kadar önce, bir rü’yâ görmüştüm. Rüyâmda bana; “Azîzân’ın müridi, talebesi ol” demişlerdi. Rüyâyı unutmuştum. Behâeddîn-i Buhârî hazretleri; “Biz azîzânız” buyurunca hatırladım. Tekrar; “Bana teveccüh ediniz, hatırınızdan çıkarmayınız” diye yalvardım. Buyurdu ki: “Bir gün Azîzân’dan (Ali Râmitenî’den (kuddise sirruh) böyle bir istekde bulunmuşlar. O da, birşeyin hatırda kalması için bir vâsıtaya ihtiyâç olduğunu söylemiş ve hatırlamaya vesîle olacak birşey istemişler.” Bunu söyledikten sonra, bana mübârek takyesini hediye etti ve buyurdu ki: “Senin bana verecek birşeyin yok, şu takyeyi al, onu her gördüğünde bizi hatırla ve yanında bul.”</p><p style=\"text-align: justify;\">Bundan sonra ayrıca tenbîh edip; “Bu yolculukta Mevlânâ Tâcüddîn Deştgûlegî’yi bulmaya gayret et. Çünkü o, Allahü teâlânın evliyâsındandır.” buyurdu. Yola çıktıktan sonra, içime önce Belh şehrine, oradan da memleketime dönme arzusu düştü. Belh şehri ile Deştgûlek arası çok uzak idi. Yolculukta öyle vesileler oldu ki, birden kendimi Deştgûlek yakınlarında buldum. Behâeddîn-i Buhârî hazretlerinin tenbihi hatırıma geldi. İşâretlerinden dolayı şaşırıp, hayran kaldım. Deştgûlek’e gidip, hemen Mevlânâ Tâcüddîn’in sohbetine can attım. Onun sohbetinde bulunduktan sonra, Behâeddîn-i Buhârî’ye geri dönüp ona teslim olmak arzusu beni sardı. Buhârâ’da bir meczub zât vardı. Onu bir yolda oturur gördüm. Ona dedim ki; “Ben gidiyorum!” Bana; “Hiç durma, çubuk git!” dedi. Oturduğu yerde toprak üzerine çizgiler çizdi. Kendi kendime, bu çizgileri sayayım, eğer tek çıkarsa gitmem gerektiğine işâret sayayım diye düşündüm. Saydım tek çıktı. Behâeddîn-i Buhârî hazretlerine tekrar gitmeye karar verip, yola çıktım. Nihâyet Behâeddîn-i Buhârî hazretlerinin huzûruna kavuştum. Hâlimi arzettim. Bana zikretmemi ve zikirde teke riâyet etmemi bildirip; “Elinden geldiği kadar zikirde tek sayıya riâyet et” buyurdu ve böylece yolda karşılaştığım meczub zâtın yer üzerine çizdiği çizgilerin tek oluşuna işâret etti.”</p><p style=\"text-align: justify;\"><strong>Yakûb Çerhî</strong> hazretleri, bir eserinde şöyle anlatmıştır: “Allahü teâlânın inâyetiyle bu fakirde erenler yoluna girmek arzusu doğup da fadl-ı ilâhiyye’ye, Allahü teâlânın yardımına kavuşunca, Buhârâ’da Hâce Behâeddîn-i Buhârî hazretlerine kavuşmak nasîb oldu. Onun kerem ve iltifâtları beni saadete garketti. Gördüm ki, mürşidim kâmil ve mükemmildir ve evliyânın en üst tabakasındandır. Çeşitli vakalar ve gaybî işâretlerden sonra, Kur’ân-ı kerîmi açıp bir âyeti işâret tutmak istedim; meâlen “O peygamberler Allahın hidâyetine eriştirdiği kimselerdir, sen de onların gittiği yoldan yürü…” (El-En’âm 90) buyurulan âyet-i kerîme çıktı, bağlılığım kat kat arttı. Tereddüt içinde bulunduğum günlerden birgün idi. Evimin bulunduğu Fethâhâd’da, Şeyh Seyfüddîn’in kabrine doğru oturmuştum. İçimde öyle bir fırtına koptu ki, hemen Hâce Behâeddîn-i Buhârî hazretlerinin huzûruna kavuşmak için Kasr-ı Ârifân’a doğru yola çıktım. Kasr-ı Ârifân’a varıp, Behâeddîn-i Buhârî hazretlerinin evlerine yaklaştığım zaman, yola çıkmış, beni beklemekte olduğunu gördüm. Bana ihsânda bulundular, yanına oturttular. Namaz kıldıktan sonra sohbete başladılar. Heybeti beni öyle sarmıştı ki, konuşmaya mecalim kalmadı. Bu sohbet sırasında buyurdu ki: “İlim iki kısımdır. Biri kalp ilmi; bu ilim, en fâideli olan ilimdir. Bu ilmi nebiler ve resûller öğretir. Diğeri lisan ilmidir. Bu ilim de Allahü teâlânın insanoğluna huccetidir. Ümîd ederim ki, bâtın ilminden sana bir pay erişsin. Yine nakledildi ki; “Sadâkat ehliyle oturduğunuz zaman, sulk (doğruluk) üzere bulununuz. Çünkü onlar, kalb casuslarıdır. Kalblerinize girerler ve himmetinize bakarlar. Biz, kendi kararımızla kimseyi kabûl edemeyiz. Böyle memuruz. Bakalım bu gece bize ne işâret buyurulur. Eğer seni kabûl ederlerse, biz de kabûl ederiz” buyurdu.</p><p style=\"text-align: justify;\">Ömrümde o gece kadar çetin ve zor bir gece geçirmedim. Saâdet kapısının açılmasını umarken, bu kapının yüzüme kapanmasından korktum. Sabah namazını Behâeddîn-i Buhârî hazretleri ile beraber kıldım. Namazdan sonra; “Sana müjdeler olsun, kabûl işâreti geldi. Biz insanları az kabûl ederiz. Kabûl ettiğimiz zaman da geç kabûl ederiz. Tâ ki gelenlerin nasıl geldiği.ve zamanının gelmiş olduğu belli olsun” buyurdu. Bundan sonra Şâh-ı Nakşibend hazretleri, silsilelerini Abdülhâlık Goncdüvânî’ye kadar gösterdi.</p><p style=\"text-align: justify;\">Bundan sonra nice zaman Behâeddîn-i Buhârî hazretlerinin hizmetinde ve sohbetinde bulundum, icâzet verdikleri güne kadar yanlarından ayrılmadım. Yanlarından ayrılıp, yola çıkacağım zaman; “Sana tarikat edebi ve hakîkat sırrı olarak bizden ne erişmişse, Allahü teâlânın kullarına ulaştır, götür. Bu, senin saadete kavuşmana sebeb olur” buyurdu. Ayrıca halîfesi Alâüddîn-i Attâr ile sohbet etmemizi emretti. Behâeddîn-i Buhârî hazretlerinin vefâtından sonra, ben uzun müddet Bedehşan’da kaldım. Alâeddîn-i Attâr ise Çigâniyân’da bulunuyordu. Bana bir mektûp yazarak, Behâeddîn-i Buhârî hazretlerinin emrini hatırlattılar. Bundan sonra hemen Alâüddîn-i Attâr hazretlerinin yanına gittim ve vefâtına kadar sohbetlerinde kaldım. Vefâtlarından sonra memleketime döndüm.</p><p style=\"text-align: justify;\"><strong>Yakub Çerhi</strong> hazretlerinin tasavvuf yoluna ilk intisabı Şah-ı Nakşbend hazretleri eliyledir. Ancak seyr u sülûkünü tamamlaması Alâeddin Attâr vasıtasıyla olmuştur. Zahir ve batın ilimlerinde derinlik kazanmış bulunan Yakub Çerhi, pek çok halife yetiştirdi ve pek çok kimsenin Hak yola girmesine vesile oldu. Şeyhinin vefatından sonra yerleştiği Tacikistan’nın Duşanbe şehrinde (eski adı Hisar) 851/1447 yılında vefat etti. Kabri oradadır.</p><p style=\"text-align: justify;\"><strong>Mürid Haram Lokma Yerse</strong></p><p style=\"text-align: justify;\"><em><strong>Yakub Çerhi</strong></em> hazretleri anlatıyor ; Herat’ta ilim tahsili için kaldığım zamanlar Abdullah Ensarî’nin (k.s.) dergahında kalır ve yemeklerimi orada yerdim. Zira onun vakıf şartlarında genişlik ve vakfın aslına riayette ihtiyat vardı. Herarta, Abdullah Ensarî’nin (k.s.), Hankah-ı Melik ve Gıyasiyye Medresesi vakıflarından başka yerde yemek yemek uygun olmazdı. Bu sebepten Maveraünnehir büyükleri mürîdlerini Herat’a göndermezlerdi. Orada helal lokma çok azdı. Mürîd, haram lokma yiyecek olursa, nefis kötü tabiatına geri döner, doğru yoldan, Resülüllah’ın (s.a.v.) ve ashabının yolundan ayrılmış olur.</p><p style=\"text-align: justify;\"><strong>Mevlana Yakub-i Çerhî’nin Eserleri:</strong><br /> Çok sayıda dinî ve tasavvufi eseri bulunan Mevlana Yakub-i Çerhî (ks) eserlerinin büyük çoğunluğu tasavvufi içeriklidir:<br /> 1. <em>Neynâme-i Mevlana</em> (tasavvufi): Adından da anlaşılacağı üzere Mesnevi’de geçen bazı hikâyelerin şerhi ve ilk 18 beytin izahı ile ilgilidir. Mevlana Yakub-i Çerhî bu eseri kendisine gelen talepler doğrultusunda kaleme almıştır.<br /> 2. <em>Risale-i Ünsiyye</em> (tasavvufi): Mevlana Yakub-i Çerhî (ks) bu eserde mürşidi Şah Nakşbend hazretleri ve Nakşbendilik yolu ile ilgili muhtelif hususları ele almıştır.<br /> 3. <em>Risale-i Ebdaliyye </em>(tasavvufi): Eserde Allah dostlarının muhtelif vasıfları ve ebdâl terimi çevresinde konuyla ilgili izahlar yer alır.<br /> 4. <em>Şerh-i Esmâ-i Hüsnâ</em> (tasavvufi): Allah’ın 99 güzel ismini kasteden esmâ-i hüsnânın şerhi ve Mevlana Yakub-i Çerhî hazertlerinin konuya bakışı ele alınmıştır.<br /> 5. <em>Tarika-i Hatm-i Ahzab</em> (tasavvufi): Vird biçiminde günlük olarak okunan bazı sureler için kaleme alınmıştır.<br /> 6.<em> Tefsir-i Yakub-i Çerhî</em> (tasavvufi): Fatiha suresi ile birlikte Amme ve Tebareke cüzlerini Fars dilinde tefsirinden müteşekkil olan bu eserin Türkiye ve dünya kütüphanelerinde çok sayıda yazma nüshası mevcuttur. Özbekistan, Pakistan, Hindistan, Türkiye gibi ülkelerin kütüphanelerinde çok sayıda nüshası bulunan bu tefsir İslam dünyasında özellikle işarî alanda yazılmış tefsirler arasında mühim yer tutar. Eserin dili Farsçadır, eser zaman içinde çeşitli dillere tercüme edilmiştir.</p>','image/yakubçerhi.jpg'),(98,'Abdullah Berzişabadi Meşhedi (k.s.)',97,'','image/ortak.jpg'),(99,'Yusuf Baykuli (k.s.)',97,'','image/ortak.jpg'),(100,'Şeyh Baba Sistani (k.s.)',99,'','image/ortak.jpg'),(101,'Şeyh İsmail Hatlani (k.s.)',100,'','image/ortak.jpg'),(102,'Yusuf Çerhi (k.s.)',97,'<!-- wp:paragraph --> <p>Yusuf Çerçi hazretlerinin kabri şerifi ; Tacikistan - Duşanbe şehir merkezinin 20 km dışarısındaki Vahdat Bölgesindeki Chirtok Yerleşimindeki Kabristanda </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Mevlana Yakub Çerhi hazretlerinin oğlu olup babasının yerine postnişin olmuştur.Hayatı Hakkında fazla bilgi bulunmayan Yusuf Çerhi’nin türbesi ve tekkesinin kalıntıları Duşanbe’ye (Tacikistan) yakın Çertek de dir. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/yusufçerhi.jpg'),(103,'Hace Ubeydullah Ahrar (k.s.)',97,'<h2>Hace Ubeydullah Ahrar (k.s.)</h2>\r\n\r\n\r\n<p>Türkistan’ın büyük velîlerinden. Kendilerine “Silsile-i aliyye” adı verilen ve insanlara İslâmiyetin emir ve yasaklarını anlatarak dünyâ ve âhirette seâdete kavuşmalarına vesîle olan büyük âlim ve velîlerin on sekizincisidir. İsmi, Ubeydullah bin Mahmûd bin Şihâbüddîn’dir. Babası Mahmûd Şâşî, devrinin âlimlerinden velî bir zât idi. Annesi, hazret-i Ömer’in soyundandır. Ahrâr lakabıyla ve Taşkendî nisbesiyle tanınmıştır. 1403 (H.806) senesinde Taşkent’te doğdu. 1490 (H.895) senesinde Semerkant’ta vefât etti. Kabri oradadır.<br /> Doğumundan îtibâren üstün halleri görülen Ubeydullah-ı Ahrâr hazretleri annesi nifastan (lohusalık hâli) temizlendikten sonra emmeye başlamıştır. Yüzünde öyle bir nûr parlardı ki, görenler hayrân kalıp, ona duâ ederlerdi. Dilinden Allahü teâlânın ismi hiç düşmez, devamlı zikr ile meşgûl olurdu. Dedesi Hâce Şihâbüddîn, âlim ve velî bir zât idi.<br /> Ubeydullah-ı Ahrâr hazretleri daha çocuk iken, üstün hâllere kavuşmuş olup, kerâmetleri görülüyordu.Küçük yaştan îtibâren memleketi olan Taşkent’te ilim tahsîl eden Ubeydullah-ıAhrâr, ilim tahsîlinden artan zamanda Allahü teâlâya ibâdet etmek ve O’nun ismini anmakla geçirdi. Allahü teâlânın rızâsına kavuşmak için gayret etti.<br /> Ubeydullah-ı Ahrâr’ın yetiştirilmesinde özel bir gayreti olan dayısı Hâce İbrâhim onu ilim tahsîli için Taşkent’ten Semerkant’a gönderdi. İki yıl müddetle Mâverâünnehr’deki büyük âlim ve velîlerin ilim meclislerinde ve sohbetlerinde bulundu. Buhârâ’ya ve Herat’a da giden Ubeydullah-ı Ahrâr, buralarda ve diğer yerlerde Şâh-ı Nakşibend Behâeddîn Buhârî hazretlerinin talebelerinin büyüklerinden bir kısmıyla ve onların da meşhûr talebelerinden bir kısmıyla görüşüp, sohbetlerinde bulundu. Hâcegân yolunun diğer tabakasının büyüklerinden pekçok zâtla da görüşüp, sohbet etti. Horasan’a gitmeden önce, Seyyid Kâsım Tebrîzî hazretlerinin sohbetinde bulundu. Horasan’a gittikten sonra, bir defâ daha Seyyid Kâsım Tebrîzî’nin sohbetine gitti. Bundan başka Herat’ta bulunan evliyâ ve meşhûr zâtların da sohbetlerinde bulundu.<br /> Ubeydullah-ı Ahrâr, dört sene bu hocasının yanında kalıp, sohbetlerine devâm etti. Bundan sonra, en başta gelen hocası Yâkûb-i Çerhî hazretlerine talebe oldu ve onun sohbetinde kemâle ulaştı.<br /> Ubeydullah-ı Ahrâr, Yâkûb-i Çerhî hazretlerinin sohbetinde üç ay kaldı.Ondan feyz alıp, tasavvuf hâllerinde yükseldi. Ondan icâzet (diploma) aldı. İnsanlara İslâmiyetin emir ve yasaklarını anlatmak üzere vedâlaşıp ayrılırken, hocası ona, râbıta şartını anlattı ve; “Bu yolu tâlim ederken dehşet hissi vermemeye dikkat et! Emâneti isteklilere ve istidâtlılara ulaştır!” buyurdu.</p><p>Yâkûb-i Çerhî, talebesi Ubeydullah-ı Ahrâr hakkında şöyle buyurmuştur: “Bir talebe, bir büyüğün huzûruna gelince, Hâce Ubeydullah gibi gelmelidir. Kandili takmış, fitili ve yağını hazırlamış, onun yanması için sâdece bir ateş tutmak gerekecek.”</p><p>Ubeydullah-ıAhrâr hazretleri yirmi dokuz yaşında iken, ilim tahsîlini tamamlayıp, tasavvufta yüksek derecelere kavuşmuştur. Yirmi dokuz yaşından sonra memleketine dönüp, helâl kazanmak için zirâatle ve insanlara doğru yolu göstermekle meşgûl olmaya başladı. Kısa zamanda mahsûlleri o kadar bereketli oldu ki idâresi için vekil tâyin etti. 1300’den fazla çiftliği vardı. Herbirinde üç bin amele çalışırdı. Allahü teâlâ onun mahsûlüne öyle bir bereket verdi ki, her sene sekiz yüz bin batman zâhire uşr verirdi. Anbarlarına konulan mahsûl, her çıkardıklarında, koyduklarından fazla geliyordu. Bu hâli görenler, Ubeydullah-ı Ahrâr hazretlerine hayrân kalıp, daha çok bağlanıyorlardı. Kendisi bu husûsta; “Bizim malımız, fakîrler içindir. Bunca malın hassası işte bu noktadadır” buyurmuştur.</p><p>Ubeydullah-ı Ahrâr, tenhâda olsun, kalabalıkta olsun, zâhirî ve bâtınî edeblere çok dikkat ederdi. Sabaha kadar hep iki diz üstü oturduğu çok olurdu. Hizmetinde olanlara ve herkese, ihsânları, lütufları çoktu. Meşakkati, zorluğu kendisi yüklenip, başkalarının rahatını, kendi istirahatine tercih ederdi. Ömrü boyunca kimseden bir şey almamış, verilen şeyleri kabûl etmemiştir. Büyüklerden bir zât, kendi eliyle beyaz kuzu yününden bir kaftan dikip, ona gönderirdi. Bu hediyenin helâl maldan olmasına çok dikkat etmişti. Kaftan kendisine verildiğinde; “Bu kaftanı giymek câizdir. Fakat ben, ömrüm boyunca kimseden hediye kabûl etmedim. Bunu gönderen zâttan özür dileyin ve bu defâ bu kaftanı, bizim hediyemiz olarak kendisine takdim edin.” demiştir.</p> [toggle title=”Hace Ubeydullah Ahrar Hazretlerinin Menkıbeleri” load=”hide”] Ubeydullah-ı Ahrâr hazretleri, bir defâsında talebeleri ve sevenleriyle birlikte, büyük bir kalabalık hâlinde, şehre çok uzak olan bir arâziden geçiyorlardı. Hava çok sıcaktı. Uzakta kara çadırlardan bir oba görünmüştü. Bu obadan üç kişi, hediye takdim etmek üzere yanlarına yaklaştı. Birisinin omuzunda semiz bir keçi, birinin de kucağında, tahtadan büyük bir çanak içinde yoğurt vardı. Bu üç kişiden oba reisi olan kimse, Ubeydullah-ı Ahrâr hazretlerine yaklaşıp, getirdiklerini hediye olarak takdim etmek istediklerini bildirerek; “Bu keçi helâl maldır ve size vermek üzere ayrılmıştır. Yoğurt da temizdir. Kabûl buyurmanızı istirhâm ederim.” dedi. Ubeydullah-ı Ahrâr hazretleri; “Ben kimsenin hediyesini kabûl etmedim. Keçiyi yine sürüye kat. Yoğurda gelince, parasını verip alabiliriz” dedi. Oba reisi yoğurdun buralarda kıymeti olmaz, boldur. Kimse para ile yoğurt almaz. Lütfen kabûl buyurunuz.” dedi. “Kabûl etmeyiz.” buyurup, hizmetçilerinden birine işâret edip, yoğurdu bir Şahrûh altınına satın aldırdı. Önce kendisi yedi. Sonra yanında bulunanların hepsine ikrâm ettiler.</p><p>Ubeydullah-ı Ahrâr’ın, bütün ömrü boyunca tanıdıklarına ve tanımadıklarına, dost-düşman herkese yardım ve şefkati pekçok idi. Hiç kimseyi ayırd etmeden yaptığı iyilik ve hizmetler dillere destan idi. “Ben bu yolu, tasavvuf kitaplarından değil, halka hizmetten elde ettim. Herkesi bir yoldan götürürler. Bizi hizmet yolundan götürdüler. Hayır umduğum herkese hizmet ederim.” buyurmuştur.</p><p>Kendisi şöyle anlatmıştır: “Semerkand’da Mevlânâ Kutbüddîn Medresesinde, iki-üç hastanın hizmetini üzerime almıştım. Hastalıkları arttığından, yataklarını kirletirlerdi. Ben onları elimle yıkayıp, çamaşırlarını giydirirdim. Devamlı hizmet ettiğim için, hastalıkları bana da geçti ve yatağa düştüm. Bu hâlimle bile, birkaç testi su getirip, hastaların kirlerini yine ben yıkamaya devâm ettim.”</p><p>Reşehât kitabının müellifi şöyle anlatmıştır: “Bu fakîr, Ubeydullah-ı Ahrâr hazretlerinin gece-gündüz hizmetinde iken, hiç esnediklerini görmedim. Öksürük veya benzeri sebeblerle ağızlarından bir şey çıkardığına şâhid olmadım. Sümkürdüklerini de görmedim. İnsanlar arasında veya yalnızken, bir defâ bile bağdaş kurarak oturduklarını görmedim.”</p><p>Otuz beş yıl hizmetinde bulunan Mevlânâ Ebû Saîd de şöyle anlatmıştır: “Ubeydullah-ı Ahrâr hazretlerinin üzüm, elma, ayva ve benzeri meyveleri yerken kabuklarını ağzından çıkardığını hiç görmedim. Sümkürdüklerine ve tükürdüklerine de şâhid olmadım. Bâzan nezle ve grip olurdu. Bu hâllerinde bile tiksinti verecek bir davranışta bulunmazdı. Hiçbir uzvunda uygunsuz bir hâl, görenlere tiksinti ve rahatsızlık verecek bir davranışı görülmemiştir. Yalnız iken de, başkaları ile bir arada iken de, dâimâ edeb ve güzel muâmele ile hareket ederdi.”</p><p>Seyyid Abdülkâdir Meşhedî, Sultan Ebû Saîd Mirzâ zamânında, Ubeydullah-ı Ahrâr hazretlerinin sohbetinde bulunmak üzere Semerkand’a gitti ve onun sohbetiyle şereflendi. Şöyle anlatmıştır: “Yatsı namazını kıldıktan sonra, bana; “Seyyid Abdülkâdir bizim misâfirimizdir. Bu geceyi bizimle birlikte ihyâ etmeyi istiyor. Biz bâzı dostlarla oturmak isteriz. Sen gençsin, istirahat et.” buyurdu. Bunun üzerine; “Eğer izin verirseniz, sizinle berâber olayım.” dedim. Sonra; “Eğer kendinde oturmağa güç bulursan olur” buyurdu. Ben de üç kişi ile birlikte o sohbet meclisinde bulundum. O gece sabaha kadar, Ubeydullah-ı Ahrâr hazretlerinin hâllerini gördüm. Devamlı iki diz üstünde, tevâzu ile oturdu. Dizlerini hiç değiştirmedi.Hep hareketsiz oturdu, hiçbir uzvunu oynatmadı.Teheccüde kalktı, namazdan sonra yine aynı şekilde sabah namazı vaktine kadar vekar ile oturdu. Hiç hareket etmedi. Ben genç olmama rağmen, her saatte bir dizimi değiştirdim. Uyumamak için kendimi zor tuttum. Sonra sabah namazını kılmak üzere kalktılar, yatsı namazı abdesti ile sabah namazını kıldılar.”</p><p>Ubeydullah-ı Ahrâr hazretlerinin kerem ve lütfu o kadar çoktu ki, talebelerinin ve sevenlerinin rahatını düşünür, bunun için kendisi mihnet ve meşakkat çekerdi. Mîr Abdülevvel hazretleri şöyle yazmıştır: “Ubeydullah-ı Ahrâr, talebeleri ile birlikte bir bahar mevsimi başında,Keş’e gitmek üzere yola çıkmışlardı. Bir gece yolda, bir dağ eteğinde gecelemeleri gerekti. Talebeleri hemen bir çadır kurdular. Akşam namazından sonra şiddetli bir yağmur başladı. Ubeydullah-ı Ahrâr hazretleri biraz sonra dışarı çıktı. Talebelerin ve hizmetçilerin çadıra girmesini söyledi. Bu emri üzerine hepsi çadıra girdiler. Başka bir çadır da yoktu. O gece sabaha kadar yağmur yağdı, seller aktı. Sabah namazını kıldıktan sonra, talebelerine ve diğer dostlarına; “Siz yağmur altında iken, ben çadırda durmayı tercih etmedim.” buyurdu. Bunun üzerine, talebeleri kendisinin çadırda bulunması sebebiyle, edebinden yanına girip de geceleyemeyecek olan talebelerinin yağmur altında kalmalarını istemediğini anladılar. Kendisi çadırdan uzaklaşıp, geceyi çadırın dışında bir yerde geçirmişti.”</p><p>Bir defâsında da, bir yaz mevsiminde talebeleri ile birlikte tarlalarından birine gitmişlerdi. O gün şiddetli bir sıcak vardı. Tarlada sâdece bekçinin küçük bir kulübesi bulunuyordu. Talebeleri, onunla birlikte bu kulübeye girip gölgelenmekten hayâ ettiler. Edeblerinden girmediler. Başka gölgelenecek bir yer de yoktu. Sıcak iyice şiddetlenince, Ubeydullah-ı Ahrâr hazretleri atını istedi. “Zirâat için sürülen yerleri görmek istiyorum.” diyerek, atına binip oradan uzaklaştı. Güneşin yakıcı sıcağı dayanılmaz hâle gelince, bir derede başını gölgeleyecek kadar bir yerde, hava serinleyinceye kadar istirahat edip, sonra talebelerinin yanına döndü. Talebeleri sonradan, hocalarının oradan uzaklaşıp, kendilerinin gölgelenmelerini istediğini anladılar.</p><p>Talebelerinden Şeyh İyân şöyle anlatmıştır:</p><p>Ubeydullah-ı Ahrâr hazretleriyle, bir bahar mevsiminde yola çıkmıştık. Yolumuz, sel sularıyla dolup taşarak akan bir dereye rastladı. Karşıya geçmemiz îcâb etti. Talebeler karşıya geçmek üzere saz ve kamışlardan sal yapıp, sudan geçtiler. Ubeydullah-ı Ahrâr hazretleri de karşıya geçmek için sallardan birine bindi. Beni de yanına aldı. Hareketten biraz sonra, derenin ortasında suyun büyük bir hızla aktığı noktaya gelmiştik. Bindiğimiz salın kamışları çözülmeye başladı. Sular, bağlar gevşediğinden kamışları ve sazları sökerek salı dağıtıyordu. Ben çok korktum. Karşı sâhile bir ok atımı mesâfe vardı. Suyun şiddetle aktığı yeri aşıp karşıya ulaşmamız mümkün değildi. Ubeydullah-ı Ahrâr hazretleri bu hâle hiç aldırmadan oturuyordu. Kamışlar git gide biraz daha çözülüp dağılıyor, ben ise korkudan eriyordum. Hocamın yanında, onun rûhâniyyetine, tasarrufuna sığınıp, tevekkülle bekledim. Ubeydullah-ı Ahrâr hazretleri bu durum karşısında birdenbire “Allah!” diye bağırdı. Derin bir ürperti geçirerek, neticeyi bekledim. Bindiğimiz sal, suyun en şiddetli aktığı noktayı geçti. Sazlardan ve kamışlardan hiçbiri çözülmeden, sal karşı kıyıya ulaştı. Kıyıya gelince, hocam bana;”Kalk!” buyurdu. Kalkıp, sal üzerinden kıyıya atladım. Kendisi de indi. Mübârek ayaklarını yere basar basmaz, sal birdenbire bir çöp yığını hâline gelip, su üzerinde dağılıverdi.”</p><p>Mevlânâzâde Nizâmeddîn anlatır: “Kış zamanıydı. Günlerin en kısa olduğu bir mevsimde, Ubeydullah-ı Ahrâr hazretleriyle bir köyden bir köye gidiyorduk. İkindi namazını yolda kıldık. Güneş solmaya başlamış ve ufuk çizgisine yaklaşmıştı. Menzilimiz gâyet uzaktı ve bu vaziyette oraya gecenin geç saatlerinden evvel varmak ihtimâli yoktu. Etrafta ise barınılacak hiçbir yer bulunmuyordu. Her taraf bozkırdı. Kendi kendime; “Menzil ırak, vakit akşam, yol korkunç, hava soğuk, sığınılacak yer yok; hâlimiz ne olacak?” diye düşünmeye başladım. Ubeydullah-ı Ahrâr hazretleri, atını hızla sürüp gidiyor ve hiçbir telâş eseri göstermiyordu. İçimden bu düşünceler geçince, başlarını bana döndürdüler ve; “Yoksa korkuyor musun?” diye sordular. Sükût ettim. “Atını sıkı sürüp yol almaya bak! Belki güneş batmadan menzilimize ulaşırız” buyurdu. Böylece atlarımızı sıkı sürerek yol almaya başladık. Bir hayli gittikten sonra, güneşin yerinde durduğunu gördüm. Ufka yakın bir noktada ve göğe çivilenmiş gibiydi. Köye girer girmez, sanki güneş söndürülmüş gibi, birdenbire zifirî karanlık içinde kaldık.”</p><p>Ubeydullah-ı Ahrâr hazretlerinin talebelerinden ticâret işlerine bakan Mevlânâ Necmeddîn şöyle anlatmıştır: Bir defâsında büyük bir kervan hâlinde, develerimiz ticâret eşyâsı yüklü olarak dönerken, eşkıyâ yolumuzu kesti. Kervanda bulunanlar, eşkıyâyı görünce büyük bir dehşete kapıldı. Mallarını gitmiş, kendilerini de esir edilmiş düşündüler. Ben içimden dedim ki; Hâce Ubeydullah-ı Ahrâr hazretlerinin bana emânet edilmiş mallarını, cenk etmeden eşkıyâya teslim etmek talebelik şânına uymaz. Böyle bir hareket mertlik ve insanlıktan uzaktır. En iyisi, hocamın mallarını muhâfaza etmek yolunda şehîd olmaktır. Böyle düşünerek, Ubeydullah-ı Ahrâr hazretlerinin rûhâniyyetinden yardım isteyerek kılıcımı çektim. O ânda kendimi, hocam Ubeydullah-ı Ahrâr hazretleri şeklinde gördüm ve eşkıyâ üzerine at sürerek, kılıç sallamaya başladım. Sonunda eşkıyânın kervanı bırakıp kaçtığını gördüm. Hâlbuki eşkıyâ bizden fazla idi. Benim maksadım şehîd olmaktı. Kervandakiler, bu hâle benden daha çok hayret etti. Kaldı ki, ömrümde cenk etmiş ve çarpışma nedir bilen bir insan da değildim. Bu işin Hâce Ubeydullah-ı Ahrâr hazretlerinin tasarrufu ile olduğunu anladım. Huzûruna gittiğimde, hâdiseyi bütün teferruatıyla anlattım. Buyurdu ki: “Zayıflar, kuvvetli düşmanla karşılaştıkları zaman, kendi kuvvetlerinden geçerler ve büyüklerin rûhâniyyetinden yardım isterlerse, Allahü teâlâ onlara öyle bir kuvvet verir ki, onunla düşmanlarını yenerler.”</p><p>Ubeydullah-ı Ahrâr zamânında, Taşkend’de şeyhlik iddiâsında bulunup, irşâd makâmına kurulup oturan pek çok kimse vardı. Bunlar, Ubeydullah-ı Ahrâr hazretlerine karşı kıskançlık ve ayrılık gösterirlerdi. Neticede, hepsi tek tek silinip gittiler. Ubeydullah-ı Ahrâr hazretleri, Bagistan’dan Taşkend’e gelip, tâlibleri irşâd ile meşgûl olduğu zaman orada bir âlim vardı. Etrâfında çok talebe toplanmıştı. Ubeydullah-ı Ahrâr hazretlerinin tasarrufunu ve üstünlüğünü görünce, hasedinden çatlayacak hâle geldi. Bir gün meclisine gidip, tasarrufu ile Ubeydullah-ı Ahrâr hazretlerini tesir altında bırakıp, müflis göstermek istedi. Gözlerini Ubeydullah-ı Ahrâr hazretlerine dikip, tesir altında bırakmak için bütün gayretini topladı. Altından kalkılmaz bir yük havâle etmek istiyordu. Ubeydullah-ı Ahrâr hazretleri de, onun tesirini defetmeye koyuldu. Böylece bir saat geçti. Nihâyet Ubeydullah-ı Ahrâr ayağa kalkıp, o kişiye yaklaşıp yanında duran havluyu çekti ve yüzüne çarparak; “Aklı bozulmuş bir divâne ile ne uğraşıyorum!” dedi ve oradan uzaklaştı. Bu karşılık üzerine kendinden geçip yere yuvarlanan âlim, aklını bozdu ve bütün bilgisini kaybetti. Pazarlarda çırıl çıplak gezmeye kalkışacak kadar aklî dengesini kaybedip, perişân hâle düştü.</p><p>Ubeydullah-ı Ahrâr hazretlerinin yakınlarından biri, bir defâsında haram bir işi yapmak üzere iken, Ubeydullah-ı Ahrâr birdenbire; “Ne yapıyorsun?” diye seslenip, îkâz etti. O kimse yerinden fırlayıp, kendine geldi ve haram işlemekten vaz geçti. Biraz sonra Ubeydullah-ı Ahrâr evine gelip; “Allahü teâlânın yardımı olmasaydı, şeytana kapılmış gitmiştin!” buyurdu. Yine aynı kişi, bir gece şarap içmek istedi. Bir yakınını, gece karanlığında kendisine şarap alıp getirmesi için gönderdi. Gönderdiği kimse şarabı alıp gelince, onun bulunduğu evin önünde durup, şarap testisini yukarıdan sarkıttığı bir sepete koydu. O da sepeti yukarı çekmeğe başladı. Çekerken, sepet duvara çarpıp ipi koptu, yere düştü ve şarap testisi kırıldı. Şarap isteyen kimse, bilinmesinden korkarak, sabahleyin erkenden kalkıp kırılan şarap testisinin parçalarını topladı. Bundan hemen sonra, Ubeydullah-ı Ahrâr o kimsenin evine geldi. “Gece yukarı çektiğin testinin sesi kulağıma geldi. Eğer o testi kırılmasaydı, benim kalbim kırılacaktı ve bir daha seninle buluşmama imkân kalmayacaktı” buyurdu.</p><p>Ubeydullah-ı Ahrâr hazretleri buyurdu ki: “Muhammed aleyhisselâmın ümmetinden “Mesh” yâni sûretinin değiştirilmesi, hayvan sûretine döndürülmesi kaldırılmıştır. Fakat bâtından, mânen sûretin değişmesi kaldırılmamıştır. Bâtından sûretin hayvan sûretine çevrilmiş olmanın alâmeti, büyük günah işleyen kimsenin bu günahları işlemekten, bâtının, kalbinin elem duymaması, işlediği haramlar sebebiyle müteessir olmaması, fısk ve isyân olan işlerde ısrâr etmesidir. Bu öyle bir dereceye ulaşır ve işlediği büyük günahlardan dolayı kalbi o kadar kararır ki, artık tenbih ve nasîhat da yapılsa gafletten uyanmaz.”</p><p>Mevlânâ Gilân Ziyâretgâhî hazretlerinin oğlu Mevlânâ Burhâneddîn Muhammed şöyle anlatmıştır: “Ubeydullah-ıAhrâr hazretleri, Şeyh Şâhin’in evinden çıktığı sırada, büyük biraderlerimMevlânâ Abdürrahmân ve Mevlânâ Ebü’l-Mekârim önüne geçip, herbiri evine dâvet etti.Teşrif etmesi için istirhâm ettiler. Hâce Ubeydullah-ı Ahrâr bana; “Sen niçin dâvet etmezsin?” buyurdu. “Bu arzu, gönlümde haddinden fazladır. Fakat ağabeylerimin yanında küstahlık etmedim” dedim. Bana, iki batman un ile çorba pişirmemi söyledi. “Bundan fazla bir şey yapma!” buyurdu. Emrini yerine getirdim. Köyün âlimleri, sâlihleri ve fakirleri, Hâce Ubeydullah-ı Ahrâr hazretlerinin teşrifini duyar duymaz, grup grup evime gelmeye başladı. İki büyük sofa, gelenlerle doldu. İki sofa arasındaki mâbeyn de doldu. Yine gelenleri almadı. Bir kısmı da, dam saçağının altına ve evin dışına oturdu. Ben bu kalabalığı görünce, hatırımdan; “Bu kadar kimse geldi” diye geçti. Hâce Ubeydullah hazretleri bana tekrar; “İki batman undan başka bir şey pişirme!” buyurdu. Bir türlü, biraz daha pişireyim diyemedim. Son derece telâşlanıp, tereddüdde kaldım. Bu hâlde iken, Ubeydullah-ı Ahrâr hazretleri başını kaldırıp; “Söyleyeceğimi söyledim. Söylediğim gibi yap, fazla pişirme!” buyurdu. Bu emri üzerine, çorba pişirip, büyük bir kaba doldurdum. O kabdan da, kâselere ve tabaklara doldurarak, iki sofada ve mâbeynde oturan misâfirlere dağıttım. Komşulardan emânet tabak toplatıp, onlarla da dışarıdaki topluluğa çorba dağıttım. Herkese yetip, arttı. Emânet aldığım tabaklara da doldurup, sâhiblerine gönderdim. Orada bulunanlar da, Ubeydullah-ı Ahrâr hazretlerinin kerâmetiyle yemeğin herkese yetip arttığını görerek, hayret ettiler. Böylece onu daha çok sevip, bağlılıkları arttı.”</p><p>Ubeydullah-ı Ahrâr hazretleri, zamânının sultanları üzerinde büyük bir tesire sâhipti. Sultanlara sözü geçer, müslümanların rahatı için onlara nasîhat ederdi. Kendisi şöyle anlatmıştır: “Eğer biz şeyhlik yapsaydık, zamânımızda hiçbir şeyh kendisine talebe bulamazdı. Fakat bize başka iş emredildi. Bizim işimiz, müslümanları zâlimlerin şerrinden korumaktır. Bu sebeple, pâdişâhlar ile görüşmek ve onların gönlünü avlamak, dilediğimiz istikâmete çevirmek bize vazife olmuştur. Allahü teâlâ bize öyle bir kuvvet verdi ki, eğer isteseydim, ilâhlık dâvâsında bulunan Çin pâdişâhını bir mektubla öylesine tesir altında bırakırdım ki, sultanlığı terkedip, yalın ayak koşarak kapıma gelirdi. Bununla berâber biz, Allahü teâlânın bu husustaki takdîrini beklemekteyiz. Bizim makâmımızda edebli olmak lâzımdır. Bu edeb de, kulun kendi irâdesini bırakıp, Rabbinin irâdesine teslim olmasıdır.”</p><p>Reşehât kitabının müellifi şöyle anlatmıştır: “Bir gün Sultan Ahmed Mirzâ, Hâce Ubeydullah-ıAhrâr hazretlerini Mâtürîd köyünde ziyârete geldi. Huzûruna girince, geride iki dizi üzerine edeble oturdu. Ubeydullah-ı Ahrâr, ona çok iltifât etti. Buna rağmen Sultan Ahmed Mirzâ, onun heybeti karşısında tir tir titriyor, alnından ter damlaları dökülüyordu.”</p><p>Ubeydullah-ı Ahrâr hazretlerine bir gün rüyâsında şöyle denildi: “İslâmiyet, senin hizmetinle, mededinle kuvvet bulacak.” Bunun üzerine bu iş, sultanları ve emîrleri vâsıta etmeden yerine gelmez diyerek, zamânın sultânı ile görüşmek üzere Semerkand’a gitti. Bu yolculuğunda Mevlânâ Nâsıruddîn Etrârî de yanında bulunuyordu. O, şöyle anlattı: “O zaman Semerkand’da Mirzâ Abdullah sultan idi. Semerkand’a vardığımız zaman, Mirzâ Abdullah’ın beylerinden biri, HâceUbeydullah hazretlerini karşıladı. Hâce hazretleri ona dedi ki: “Bizim buralara kadar gelmekten maksadımız, sizin Mirzâ’nız ile görüşmektir.” Karşılamaya gelen bey, edebsizce şöyle cevap verdi: “Bizim Mirzâ’mız, pervâsız bir gençtir. Onunla görüşmek kolayca kabûl edilir bir iş değildir. Hem dervişlerin bu sultanla görüşmekte ne maksadları olabilir?” Ubeydullah-ıAhrâr hazretleri bu sözden gadaba gelip; “Bize Sultan ile görüşmek emredilmiştir. Ben buraya kendi kendime gelmedim. SizinMirzâ’nız eğer pervâsız ise, onu değiştirip yerine pervâlı olan birini getirirler!” buyurdu. Bunun üzerine karşılamaya gelen o bey ayrılıp gitti. O gidince Ubeydullah-ı Ahrâr hazretleri onun ismini mürekkeple duvara yazdı. Sonra parmağını ağzında ıslatarak sildi. “Bizim işimiz, o sultandan ve onun kumandanlarından beklenemez, gidelim!” dedi. O gün Taşkend’e döndüler. Bir hafta sonra, o karşılayan ve edebsizlik eden bey vefât etti. Bir ay sonra da, Türkistan’daMirzâ Ebû Saîd zuhûr edip, Mirzâ Abdullah’ı öldürüp, mülküne el koydu. Yerine sultan oldu.”</p><p>Talebelerinin ileri gelenlerinden biri şöyle anlatmıştır: “Ubeydullah-ı Ahrâr hazretleri ile Firket denilen yerde idik. Bir gün kâğıt ve kalem istedi. Kâğıt üzerine birkaç isim yazdı.Bu sırada “SultanEbû Saîd Mirzâ” diye bir isim yazıp, cebine koydu. O sırada Ebû Saîd Mirzâ’nın hiçbir yerde nâmı ve nişânı yoktu. Yakınlarından biri sormaya cesâret gösterip; “Bir takım isimler yazdıktan sonra, Ebû Saîd Mirzâ ismine alâka gösterip, onu cebinize koydunuz. Bu isim kime âittir?” dedi. Buyurdu ki: “Bu o kimsedir ki; siz, biz, Semerkand, Taşkend ve Horasan, yakında onun tebeası olsa gerektir.” Pek kısa bir zaman sonra, Türkistan’dan Mirzâ Ebû Saîd’in sesi yükseldi. Meğer Mirzâ Ebû Saîd, rüyâsında Ahmed Yesevî hazretlerini görmüş. Rüyâda Ahmed Yesevî hazretleri, Ubeydullah-ıAhrâr hazretlerine Mirzâ Ebû Saîd için Fâtiha okumasını işâret etmiş, o da okumuştur. Yine bu rüyâsında, SultanEbû Saîd Mirzâ, Ahmed Yesevî hazretlerinden kendisine Fâtiha okuyan zâtın ismini sormuş ve sîmâsını zihninde tutmuş. Uyanır uyanmaz, Ubeydullah-ı Ahrâr’ın kim olduğunu sorup araştırdığında; “Evet, Taşkend’de buyurduğunuz gibi bir azîz vardır.” dediler. Hemen atına binip, maiyeti ile Taşkend’e doğru yola çıktı. Bu sırada Ubeydullah-ı Ahrâr Firket’e doğru yola çıkmıştı. Sultan onun Firket’e gittiğini duyunca, atını oraya doğru sürdü. Ubeydullah-ı Ahrâr hazretleri, Sultan’ı,Firket yakınlarında karşıladı.SultanEbû Saîd Mirzâ, Ubeydullah-ıAhrâr hazretlerini uzaktan görünce; “İşte rüyâda gördüğüm azîz!” diyerek, atından inip ayaklarına kapandı. Ubeydullah-ı Ahrâr hazretleri de Sultân’a alâka gösterip, sohbet etti. Sultan, bu sohbetin câzibesi ile, Ubeydullah-ı Ahrâr’dan kendisi için Fâtiha okumasını istedi. “Fâtiha bir kere okunur.” buyurarak, Sultân’ın gördüğü rüyâya işâret etti.</p><p>Bu görüşmesinden sonra, Sultan Ebû Saîd Mirzâ’nın etrâfında çok asker toplandı. Bunun üzerine Semerkand’ı almak istedi. Durumunu Ubeydullah-ı Ahrâr hazretlerine arzetmek üzere huzûruna tekrar geldi.Maksadını anlatıp, himmet istedi. “Ne niyet ile fethetmeyi istiyorsun? Eğer İslâmiyeti kuvvetlendirmek ve tebeaya şefkat göstermek niyeti ile giderseniz, zafer sizindir” buyurdu. Sultan bu şartı kabûl edip, İslâmiyete hizmet edeceğine ve tebeaya merhamet ve şefkat edeceğine söz verdi. Bunun üzerine; “İslâmiyete hizmet etmek şartıyla gidin, başarı sizindir” buyurdu.</p><p>Reşehât müellifi, bu hâdisenin devâmını şöyle anlatmıştır: “Ubeydullah-ı Ahrâr, Ebû Saîd Mirzâ’ya; “Düşmanla karşılaştığınız zaman, ardınızdan bir karga sürüsü gelinceye kadar hücûm etmeyiniz! Karga sürüsü gelir gelmez hücûm ediniz!” buyurdu. Ebû Saîd Mirzâ’nın ordusu, Mirzâ Abdullah’ın ordusu ile karşı karşıya gelince, ilk hücûm karşı tarafdan geldi.Ebû Saîd Mirzâ’nın ordusunun sol tarafını çökerttiler. Sağ taraftan da aynı şekilde hücûm etmek üzere hazırlandıkları sırada, Ebû Saîd Mirzâ’nın ordusunun arkasından bir karga sürüsü göründü. Düşman üzerine doğru uçtu. Sultan ve askerleri, Ubeydullah-ı Ahrâr hazretlerinin; “Arkanızdan bir karga sürüsü gelmeyince hücûm etmeyiniz” buyurduğunu hatırlayıp, kerâmetini görünce, kalbleri kuvvet ve cesâretle doldu. Hep birden düşman üzerine hücûma geçtiler. İlk hamlede düşman saflarını yarıp, dağıttılar. Mirzâ Abdullah da atından düşüp, çamura battı. Atların ayakları altında ezildi.Sonra da başı kesilerek öldürüldü.”</p><p>Bu zaferden sonra Sultan Ebû Saîd, Ubeydullah-ı Ahrâr hazretlerinden Semerkand’ı teşrif etmesini istirhâm etti. Sultânın istirhâmını kabûl edip, Taşkent’ten Semerkand’a gitti. Bu sırada öldürülen Mirzâ Abdullah’ın akrabâsından Mirzâ Bâbür’ün, büyük bir ordu ile Semerkand’a hareket ettiği haberi geldi. Sultan Ebû Saîd telâş ve ızdırâba düşüp, Ubeydullah-ı Ahrâr hazretlerine hâlini arzedip; “Benim bu orduya karşı koymam imkânsızdır. Ne yapayım?” dedi. O da, Sultânı teskin ve tesellî edip, sükûnet içinde bulunduğu yerde düşmanı beklemesini tavsiye etti. Bu sırada Sultan Ebû Saîd’in yakınları, onu Türkistan’a kaçırmak ve orada saklamak üzere hazırlığa başlayıp, eşyâlarını develere yüklemişlerdi. Ubeydullah-ıAhrâr hazretleri durumu öğrenince celâllenip, yükleri develerden indirtti. Sultan Ebû Saîd’e; “Nereye gidiyorsunuz? Kaçıyor musunuz? Buna ihtiyaç yok! Müşkülünüzü burada hallederiz. Buna kefilim! Gönlünüzü hoş tutun. Bâbür’ü durdurmak bizim vazifemizdir.” buyurdu. Bu sözleri işitenlerden bâzıları; “Hâce hazretleri bizi topyekûn kurban etmek istiyor.” diye söylendiler. SultanEbû Saîd, Ubeydullah-ıAhrâr hazretlerine bağlılığı ve güveninden dolayı onlar gibi düşünmedi ve Semerkand’da kalmaya karar verdi. Beyleri; “Biz bu kadar askerle koca bir orduya nasıl karşı koyabiliriz?” dedilerse de, Ebû Saîd’i iknâ edemediler.</p><p>Sultan Ebû Saîd, Ubeydullah-ı Ahrâr’ın tavsiyesi üzerine, kalenin zayıf ve yıkık yerlerini hemen tâmir ettirdi ve düşmanı bekledi. Nihâyet Mirzâ Bâbür’ün ordusundan Halîl Hindu isimli bir kimsenin kumanda ettiği bir öncü kuvvet geldi. Bu küçük kuvvet, büyük kuvvetten uzak olduğu için, şehirden üzerine hücûma geçilip, perişân edildi. Yaklaşan Mirzâ Bâbür, Sultan Ebû Saîd’in iç kaleye çekilip, orada sıkı bir muhâfaza altında olduğunu öğrenince, eski hisarda konakladı. Birdenbire hücûma geçmekten çekiniyordu. Aradan günler geçti, asker yiyecek sıkıntısı çekmeye başladı. Etrâfa yiyecek temini için gönderdiği askerlerin bâzılarını Semerkandlılar yakaladılar. Bir taraftan açlık bir taraftan hastalık, Mirzâ Bâbür’ün ordusunu perişân ediyordu. O sırada bir de hayvan vebâsı hastalığı çıktı. Mirzâ Bâbür’ün ordusundaki bütün atlar bu hastalıktan öldü. Öyle oldu ki, at leşinin kokusundan o civarda barınılamaz oldu. Nihâyet Mirzâ Bâbür, Sultan Ebû Saîd ile anlaşma yapmaya râzı oldu. Bu iş için maiyetindenMevlânâ Mehmed Muammâî adlı birini gönderdi. Bu elçi, Ubeydullah-ı Ahrâr ile uzun bir görüşme yaptı. Elçi; “Bizim Mirzâ’mız çok gayretli ve yüksek himmetli bir zâttır. Ne tarafa gitse, o tarafı almadan dönmez.” dedi. Bunun üzerine Ubeydullah-ıAhrâr hazretleri şöyle dedi: “Eğer Mirzâ Bâbür’ün dedesi Mirzâ Şahrûh’un kalbimizdeki sevgisi ve üzerimizdeki hakları olmasaydı, neticeyi görürdünüz! Ben, dedesi zamânındaHerat’ta idim. Onun zamânında çok iyilikler ve himâyeler gördük. Hakkını çiğnemeyiz!” Nihâyet elçi, anlaşma yapmak istediklerini bildirdi ve bunun için Ubeydullah-ı Ahrâr hazretlerini Mirzâ Bâbür’ün yanına, anlaşmaya dâvet etti. Sultan Ebû Saîd, anlaşma için Ubeydullah-ı Ahrâr’ın bizzat gitmemesini istirhâm yoluyla bildirdi. Yapılan istişâreden sonra, Mevlânâ Kâsım’ı anlaşma yapmak üzere gönderdiler. Böylece anlaşma sağlandı.</p><p>Ubeydullah-ı Ahrâr hazretlerinin en meşhûr talebesi Mevlânâ Muhammed Kâdı, Silsilet-ül-Ârifîn adlı eserinde şöyle bildirmiştir: “Bir gün Şeyh Mirzâ Ömer’in, Kıpçak Çölü sultanlarından Sultan Mahmûd’dan da yardım alarak, büyük bir orduyla Semerkand üzerine yürüdüğü haberi geldi.Bunun üzerine Semerkand sultânı Sultan Ahmed Mirzâ, savaş hazırlıklarını tamamlayıp, karşı koymak üzere büyük bir orduyla yola çıktı. Ubeydullah-ı Ahrâr’a da yanlarında gelmesini ricâ etti. Ubeydullah-i Ahrâr da orduyla berâber gitti. Halk, Sultânın onu, sulh yapmak için yanında götürdüğünü zannetmişti. Ubeydullah-ı Ahrâr, kırk gün Sultan Ahmed’in ordusunda kaldı. Ordu, “Akkurgân” denilen yerde konaklamıştı. Sultan Ahmed, Ubeydullah-ı Ahrâr hazretlerine karşı askerlerden bir edebsizlik olmasın diye, orduyu geniş bir yerde topladı. Böylece orduyu Ubeydullah-ı Ahrâr hazretlerinin bulunduğu yerden biraz uzakta tutmuştu. Birkaç gün bu şekilde hareketsiz beklediler.</p><p>Bir gün Ubeydullah-ı Ahrâr gadablanarak, Sultan Ahmed Mirzâ’ya; “Beni buraya niçin getirdin? Eğer savaş yapmak istiyorsanız, ben sipâhi değilim. Anlaşma yapmak istiyorsanız, neden geciktiriyorsunuz? Benim artık burada asker arasında durmaya mecâlim kalmadı.” dedi. Sultan Ahmed Mirzâ; “Benim bir kararım yok. Her şeyi sizin doğru olan reyinize bıraktım. Siz ne emrederseniz, biz ona uyarız.” dedi. Bunun üzerine Ubeydullah-ı Ahrâr hazretleri bir ata binip, yanına da yakınlarından bir cemâat alarak, karşı tarafta bulunan Şeyh Ömer Mirzâ’nın ve Sultan Mahmûd’un bulunduğu yere doğru hareket etti. Bunu haber alan her iki sultan da karşılamaya çıktılar. Yolun yarısında karşıladılar. Sonra Şahrûh’a gittiler. Ubeydullah-ı Ahrâr, Sultan Mahmûd’a çok iltifât gösterdi. Konuşma sırasında hep ona bakarak konuştu. Bundan sonra, üç sultânın savaşmaktan vazgeçip, sulh yapmaları kararlaştırıldı. Anlaşma şartları da tesbit edildi. İki tarafın askerlerinin saf bağlaması, aralarına büyük bir çadır kurulması ve üç sultânın bu çadırda toplanarak Ubeydullah-ı Ahrâr hazretlerinin idâresi altında anlaşma şekli kararlaştırılacaktı.</p><p>Bu şekilde anlaşma yapılması karara bağlanınca, Ubeydullah-ı Ahrâr, Sultan Ahmed Mirzâ’nın yanına dönüp durumu bildirdi. Ertesi gün sabah vakti, Sultan Ahmed Mirzâ’nın askerleri, zırh giyinmeden, fakat silâhlarını kuşanmış olarak kararlaştırılan yere geldi. Saf hâlinde durdular. Ubeydullah-ı Ahrâr, diğer iki sultânı getirmek üzere Şahrûh’a gitti. Mirzâ Mahmûd’un, bu işden memnûniyeti yüzünden okunuyordu. Fakat Sultan Şeyh Ömer Mirzâ’nın hâlinde, garib bir tutukluk ve ihtiyat vardı. Nitekim Ubeydullah-ı Ahrâr onları çağırdığında, Sultan Mahmûd şevkle dışarı çıktığı hâlde, Sultan Şeyh Ömer Mirzâ hesaplı ve tedbirli bir tavır takınmış gözüküyordu. Onun bu tavrı üzerine, Ubeydullah-ı Ahrâr, Sultan Mahmûd’u îkâz edip, herhangi bir hîleye karşı tedbirli olmasını söyledi. Peygamberimizin; “Deveni bağla, sonra tevekkül et.” buyurduğunu bildirdi. Sonra karşı tarafın askerlerinde olduğu gibi, bunların askerlerini de zırhsız, fakat silâhlı olarak anlaşma yapılacak yere götürdüler. Böylece, üç pâdişâhın askerleri birbirleri karşısında da saf tutup durdular. İçinde üç sultânın anlaşma yapacağı çadır da orta yere kurulacağı sırada, çadır bize uzak, size yakın gibi bir anlaşmazlık çıktı. Münâzara uzadı. Ubeydullah-ı Ahrâr hazretleri, öğle namazı için abdestini, karşılıklı saflar hâlinde duran iki ordu arasında aldı. Sonra Sultan Ahmed Mirzâ’ya haber gönderip; “Ben tek kişiyim ve ihtiyarlık zaafı içindeyim. Sizin bu kadar meşakkatli yolunuza dayanmaya çalışmam, birbirinize girmemeniz içindir. Kuvvet, ancak bu kadar olur. Artık tâkatim kalmadı. Eğer bana îtimâdınız varsa, çekişmeyi bırakınız! Çadırı nereye kurarlarsa kursunlar.” dedi.</p><p>Bunun üzerine Sultan Ahmed Mirzâ emir verip; “Mâni olmayın! Çadırı nerede isterlerse orada kursunlar. Benim îtimâdım Hâce Ubeydullah-ı Ahrâr hazretlerinedir.” dedi. Nihâyet çadır kuruldu. Sultan Ahmed Mirzâ, maiyeti ile geldi. Ubeydullah-ı Ahrâr hazretleri de, Sultan Mahmûd Mirzâ’yı veSultan Şeyh Ömer Mirzâ’yı getirdi. Sultan Ahmed Mirzâ onları karşıladı ve Ubeydullah-ı Ahrâr’ın işâretiyle Sultan Mahmûd Mirzâ ile kucaklaştı. Bundan sonra Ubeydullah-ı Ahrâr, Sultan Şeyh Ömer Mirzâ’yı, ağabeyi Sultan Ahmed Mirzâ’nın yanına götürdü. Sultan Şeyh Ömer Mirzâ, ağabeyi Sultan Ahmed Mirzâ’nın elini öpüp, yüzüne gözüne sürerek ağladı. Bu manzarayı görenler de gözyaşlarını tutamadılar. Bundan sonra çadıra girdiler. Heybetli bir toplantı oldu. Her üç sultan da, bütün meselelerde anlaştılar. Artık birbirlerine kılıç çekmeyeceklerine ahdettiler. Ahidnâme yazılınca üçü de imzâladı. Bu anlaşma gereğince Taşkend, Ubeydullah-ı Ahrâr hazretleri vâsıtasıyla, Sultan Ahmed Mirzâ’dan Sultan Mahmûd Mirzâ’ya geçti. Bundan sonra Fâtiha okundu.Sultanlar birbirlerine vedâ edip ayrıldılar.</p><p>Anlaşmanın yapıldığı gün, halk, Ubeydullah-ı Ahrâr hazretlerinin tasarrufundan ve tesirinden hayret ve dehşet içinde kaldı. Onun tasavvufta yükselmiş büyük bir velî ve mürşid-i kâmil olduğunu anlamışlardı. O gün anlaşma sağlanıp kan dökülmesi önlendikten sonra, Ubeydullah-ı Ahrâr, SultanMahmûd Mirzâ’ya; “Siz Taşkend’e gidin. Ben de başka bir yoldan gelir size ulaşırım.” buyurdu ve talebeleri ile Taşkend’e dönmek üzere yola çıktılar. Yolda Mevlânâ Muhammed Kâdı’ya; “Bu işlere ne dersin?Bu vak’a, kitaba yazılacak şeylerdendir!” buyurdu.</p><p>Ubeydullah-ı Ahrâr hazretleri zamânının en büyük velîsi idi. İnsanların dünyâ ve âhirette saâdete, kurtuluşa ermeleri için gayret eder, onlara İslâmiyetin emir ve yasaklarını anlatırdı. Bir sohbeti sırasında buyurdu ki: “İkindi namazından sonra öyle bir vakit vardır ki, o vakitte amellerin en iyisiyle meşgûl olmak lâzımdır. Bâzıları demişlerdir ki: “O saatte amelin en iyisi muhâsebe, insanın kendini hesâba çekmesidir. Öyle ki, gece ve gündüz geçirdiği saatler içinde yaptığı işleri gözden geçirip, ne kadar zamânı tâat, ne kadar zamânı günâh işlemekle geçirmiş hesâb etmeli. Tâat ile geçirdiği zamânı için şükretmeli. Günâh ile geçen zamânı için de istigfâr etmelidir.” Bâzıları da şöyle demişlerdir: “Amellerin en iyisi, bir büyük zâtın sohbetine kavuşmak için gayret göstermek ve o zâtın sohbetinde, gönlünü Allahü teâlâdan başka her şeyden çevirmesidir.” demişlerdir ki, en iyi amel, Allahü teâlâdan başka her şeyden yüz çevirip, Allahü teâlâya dönmektir.”</p><p>Allah adamlarıyla ve akıllılarla berâber bulunmayı, gâfil ve câhil kimselerden de uzak durmayı tavsiye ederek buyurdu ki:</p><p>“Bir gün Bâyezîd-i Bistâmî hazretlerine, sohbet sırasında bir fütur, dağınıklık hâli gelmişti. Bunun üzerine; “Meclisimize bir bîgâne, gâfil girmiştir. Bu hâl ondan dolayıdır. Onu arayıp bulunuz.” buyurdu. Talebeleri iyice aradıktan sonra, böyle birinin bulunmadığını söyleyince; “Bastonların bulunduğu yere bakınız.” dedi. Talebeleri oraya bakınca, bir bîgânenin asâsını bırakmış olduğunu anladılar, o asâyı oradan çıkarıp attılar.”</p><p>Bir gün Ubeydullah-ı Ahrâr’ın talebelerinden biri, gâfil bir kimsenin elbisesini giyip sohbetine gelmişti. Oturduktan bir müddet sonra, hocası; “Bu mecliste bir gâfilin kokusu geliyor.” dedikten sonra, o talebeye dönüp; “Bu koku senden geliyor, yoksa bir gâfilin elbisesini mi giydin?” dedi. O talebe hemen dışarı çıkıp, o elbiseyi değiştirip geldi.</p><p>Ubeydullah-ıAhrâr hazretleri kendisi sâlih ameller işlediği gibi, talebelerine ve sevenlerine de sâlih ameller işlemelerini tavsiye ederdi. Hattâ insanın yaptığı iyi veya kötü işlerin cansızlara bile tesir edeceğini bildirerek buyurdu ki: “İnsanların amelleri, işleri ve ahlâkı, cansız şeylere de tesir eder. Muhyiddîn-i Arabî hazretlerinin bu hususta çok keşfi vardır. Bu bakımdan, kötü işlerin işlendiği bir yerde yapılan ibâdet ile iyi işlerin işlendiği yerde yapılan ibâdet birbirinden kıymetçe farklıdır. Bunun içindir ki, Kâbe’de kılınan iki rekat, başka yerlerde kılınan namazın bin rekatına bedeldir.”</p><p>Tasavvuf yolunda bulunan kimsenin vasıflarını anlatırken buyurdu ki:</p><p>“Şeyh Ebû Saîd Ebü’l-Hayr, tasavvufu şöyle târif etmiştir: “Şimdiye kadar evliyâdan yedi yüz zât tasavvufun târifi husûsunda çeşitli sözler söylemişlerdir. Bütün bu sözlerin özü şu noktada toplanır:Tasavvuf; vakti, en değerli olan şeye sarfetmektir.”</p><p>“İnsanın kıymeti; idrâkinin, zekâsının, bu yolun büyüklerinin hakikatlerini anladığı kadardır.”</p><p>“Şeyh Ebû Tâlib-i Mekkî buyurdu ki: “Allahü teâlâdan başka hiçbir murâdın kalmayıncaya kadar gayret göster. Bu murâdın hâsıl olunca, işin tamamdır. İsterse senden kerâmetler, haller ve tecellîler hâsıl olmasın, gam değildir.”</p><p>“Tasavvuf, herkesin yükünü çekmek ve kimseye kendi yükünü çektirmemektir.”</p><p>“Allahü teâlâdan gelen belâlara sabırlı, hattâ şükredici olmak lâzımdır. Zîrâ, Allahü teâlânın birbirinden acı belâları çoktur.”</p><p>“Bir gün Mevlânâ Hâmûş hazretlerinin huzûruna gitmiştim. Yanında bulunanlarla ilmî meseleleri konuşuyordu. Ben de bir yere oturmuş, hiç konuşmuyordum. Bana dönüp; “Ne dersin, konuşmak mı daha iyi, susmak mı daha iyi?” dedi. Sonra da; “Bir kimse kendi varlığının kaydından (nefsinden) kurtulmuşsa, ne yapsa iyidir. Kurtulmamışsa, ne yapsa kötü.” Ben, Mevlânâ Nizâmeddîn Hâmûş’tan bundan daha iyi bir söz işitmedim.”</p><p>“Zikir bir kazma gibidir ki, onunla gönülden yabancı duygu dikenleri temizlenir.”</p><p>“İbâdet; emirlere uyup, amel etmek, nehyedilen şeylerden sakınmaktan ibârettir. Ubûdiyyet, kulluk da bu şekilde Allahü teâlâya yönelmektir.”</p><p>“İnsanın yaratılmasından murâd, kulluk yapmasıdır. Kulluğun özü de, her hâlükârda Allahü teâlâyı unutmamaktır.”</p><p>Asıl ve kıymetli olan ilmin, ilm-i ledünnî olduğunu bildirerek buyurdu ki:</p><p>“İlim iki çeşittir: Biri verâset ilmi, biri de ledün ilmidir. Verâset ilmi çalışarak elde edilir. Resûlullah (sallallahü aleyhi ve sellem); “Kim bildikleriyle amel ederse, Allahü teâlâ ona bilmediklerini öğretir.” buyurdu. İlm-i ledün ise, Allahü teâlânın ihsânıdır. Çalışmadan elde edilir. İlâhî bir mevhibedir. Kullarından dilediğine verir.”</p><p>İnsanlara hizmet etmenin ibâdet ve tasavvufun esâsı olduğunu bildiren Ubeydullah-ıAhrâr hazretleri buyurdu ki:</p><p>“Biz bu yolu, tasavvuf kitaplarından değil, halka hizmetten elde ettik. Herkesi bir yola götürürler. Bizi de hizmet yoluna götürdüler.”</p><p>“Tasavvuf bilgilerinden maksad, kendini zorlamadan, uğraşmadan, her ân Allahü teâlâya teveccüh ve ikbâldir. Yâni, her ân Allahü teâlâyı hatırlamaktır.”</p><p>Ehl-i sünnet îtikâdı üzere bulunmayı medhederek buyurdu ki: “Bütün halleri ve buluşları bize verseler, fakat Ehl-i sünnet ve cemâat îtikâdını kalbimize yerleştirmeseler, hâlimi harâb, istikbâlimi karanlık bilirim. Eğer bütün harablıkları, çirkinlikleri verseler ve kalbimizi Ehl-i sünnet îtikâdı ile süsleseler, hiç üzülmem.”</p><p>Yerinde ve zamânında konuşmanın önemini belirterek buyurdu ki:</p><p>“Söz, yüce bir şeydir. Zamânında ve yerinde olmalıdır.”</p><p>“Söz söylemek, dilin gönülle, gönlün de Hak ile olduğu zaman makbûldür.”</p><p>Ubeydullah-ı Ahrâr hazretleriPeygamber efendimizin neslinden gelen seyyid ve şerîflere çok hürmet gösterirdi. Hattâ bir defâsında buyurdu ki:</p><p>“Seyyidlerin bulunduğu bir memlekette ben oturamam. Zîrâ, Resûlullah’a (sallallahü aleyhi ve sellem) bağlı bir nesebten gelmenin şerefini taşıyanlara, lâyık oldukları tâzimi gösterememekten korkuyorum.”</p><p>Helâl kazanç elde etmenin önemini belirterek buyurdu ki: “Bizim yolumuzda, el helâl kârda, gönül ise hakîkî yârdadır.”</p><p>Ubeydullah-ı Ahrâr; bir kimsenin neyi maksad edinirse, ona kavuşacağını bildirerek buyurdu ki:</p><p>“Himmet etmek; Allahü teâlânın isimleri ile münâsebeti olan bir zâtın, kalbinde yalnız bir işin yapılmasını bulundurması demektir. Bu şeye teveccüh eder. Kalbine bundan başka hiçbir şey getirmez. Yalnız, o işin yapılmasını ister. Allahü teâlâ da o işi yaratır. Allahü teâlânın âdeti böyledir. Kâfirlerin himmet ettikleri şeylerin de hâsıl oldukları görülmüştür. Allahü teâlâ, bana bu kuvveti ihsân etmiştir. Fakat, bu makâmda edep lâzımdır. Edep de, kulun kendisini Hak teâlânın irâdesine tâbi etmesidir. Kendi irâdesine tâbi olmamak, Hak teâlânın fermânını beklemek lâzımdır.”</p><p>Talebelerine şöyle buyurmuştur: “Sizden hanginizin yirmi kere, belki daha fazla tasarruf edildiği ve nisbet sâhibi kılındığı hâlde, her dışarı çıktığında kaybetmemiş olsun? Size verilen veriliyor. Fakat siz onu muhâfaza edemiyorsunuz. Eline bir nûr teslim edilen kişi, onu en kıymetli şeyi bilsin. Fânî varlığını tasfiye etsin, o nûr ile kendini karanlıkta aydınlatsın.”</p><p>Yine şöyle buyurmuştur: “Benim birkaç günlük hayâtımı fırsat bilip Allahü teâlâya bağlanmayan sizler, ya benden sonra ne yapacaksınız? Bu fırsatı ganîmet bilin, bu nîmet elden giderse pişmân olursunuz. Son pişmânlığın faydası olmaz.”</p><p>“Ubeydullah-ıAhrâr hazretleri zamânındaki tasavvuf ehli geçinenlerin durumunu bildirerek buyurdu ki: “Zamânımızda ehl-i irâdet, mürîd, talebe olma kâbiliyetine sâhib olanlar azdır. Bir âlim, büyüklerden birine haber gönderip; “Burada mürîd olacak vasıflı insan azdır; sizin orada bu vasfı taşıyan kimseler varsa bize gönderiniz!” demiştir. Bu haberi alan büyük zât, bir mektup yazarak şöyle cevap vermiştir: “Bahsettiğiniz vasıfta insanlar bizim burada yoktur. Eğer şeyh isterseniz, istediğiniz kadar gönderelim!”</p><p>Bir sohbeti sırasında büyüklerin hallerinden anlatarak şöyle buyurdu:</p><p>“Evliyânın meşhûrlarından olan Şiblî hazretleri, tasavvuf büyüklerinin yoluna girdiği sırada, babası Vâsıt şehrinin hâkimi, vâlisi idi. Önce Muhammed Hayr’ın huzûrunda tövbe etti. Sonra Muhammed Hayr hazretleri onu Cüneyd-i Bağdâdî hazretlerine gönderdi. Göndermesindeki sebep; Şiblî hazretlerinin, Cüneyd-i Bağdâdî’nin akrabâsı olmasıydı. Böylece edebe riâyet etmiş oldu.</p><p>Şiblî, Cüneyd-i Bağdâdî’ye talebe olunca; önce ona yedi sene ticâret yapmasını ve bu ticâretten elde ettiği kazancını, o zamâna kadar olan günahlarının affı için sadaka olarak dağıtmasını emretti. Bunu yaptıktan sonra da, yedi sene de helâ temizliği yapmasını emretti. Bunu da yaptı. Bu on dört seneden sonra onu tasavvufta yetiştirip, yüksek derecelere kavuşturdu.”</p><p>“Sehl bin Abdullah Tüsterî hazretleri, Allahü teâlânın rızâsına kavuşmak için öyle riyâzet yapıp, zikre dalmıştı ki, bir gün ağzından ve burnundan kan geldi. Yere düşen her damla kanı “Allah” yazıyordu. Bundan sonra hocası ona, tasavvufta her ân Allahü teâlâyı hatırlamak ve kendisini gördüğünü düşünmek gibi mânâlara gelen “Yâd-ı daşt” makâmı üzere olmasını emretti.”</p><p>Ömrünü İslâm dîninin emir ve yasaklarını öğrenmek, öğretmek, vâz ve nasîhatlarıyla insanların kurtuluşuna vesîle olmakla geçiren Ubeydullah-ı Ahrâr hazretleri 1490 (H.895) senesi Muharrem ayının başında hastalandı. Hastalığı seksen dokuz gün sürdü. Vefâtından on iki gün önce; “Eğer sağ kalırsak, beş ay sonra seksen dokuz yaşım tamam olup, doksana girerim. Bâzı büyükler, ömrünün yıl sayısı ile hasta yattığı gün sayısı arasındaki uygunluğu; “Bir günlük hastalık (humma), bir senenin keffâretidir.” hadîs-i şerîfinde buyrulan husûsa ugun olduğunu söylemişlerdir.” buyurdu.</p><p>1490 (H.895) senesi Rebîu’l-evvel ayının sonunda, bir Cumâ günü hastalığı ağırlaştı ve sekerât-ı mevt hâli Cumâ günü öğle vaktinde başlamıştı. Tam o sırada, Semerkand’da büyük bir zelzele oldu.</p><p>Vefât ettiği gün, akşam vakti hastalığı pek şiddetlenmişti. “Akşam namazının vakti girdi mi?” diye sordu. “Evet girdi.” dediler. Akşam namazını îmâ ile kıldı. Yatsı vakti girdiği sıralarda, son nefeslerini veriyordu. Vefâtı sırasında huzûrunda bulunan talebelerinden Hâce Muhammed Yahyâ şöyle anlatmıştır: “Hâce Ubeydullah-ı Ahrâr hazretlerinin mübârek nefeslerinin kesilmesi yaklaştığı sırada, akşam ile yatsı arasında bir vakitde idik. Bulunduğu odada birkaç lâmba yaktılar. Ev son derece aydınlık olmuştu. Bu sırada Ubeydullah-ı Ahrâr hazretlerinin iki kaşı arasından, birdenbire şimşek gibi bir nûr çıkıp öyle parladı ki, evde yanmakta olan lâmbalar, o nûr arasında sönük kaldı. Herkes bu nûru gördü. Bu nûr parladıktan sonra, Hâce Ubeydullah-ı Ahrâr hazretleri son nefesini verip vefât etti. Vefât ettiği sırada da şiddetli bir zelzele oldu.</p><p>Sultan Ahmed Mirzâ, Ubeydullah-ıAhrâr hazretlerinin hastalığının şiddetlendiğini duyunca, Cumâ sabahı bütün devlet erkânı ile Ubeydullah-ıAhrâr hazretlerinin bulunduğu Kemânkerân köyüne gitmek üzere yola çıktı. Akşam namazından sonra ulaşıp, Ubeydullah-ı Ahrâr hazretlerini son defâ gördü. Vefât ettiği bu gecenin sabahı olan Cumartesi sabahı, Ubeydullah-ı Ahrâr hazretlerinin cenâzesini Semerkand’a getirtti. Öğle namazı vaktinde Kefşir mahallelerine getirilip, cenâzesi orada yıkandı, techiz ve tekfin edildi. Cenâze namazı kılınıp, defnedildi.</p><p>Ubeydullah-ı Ahrâr hazretlerinin oğulları, kabri üzerine bir kubbe ve yanına bir imârethâne yaptırdılar.</p><p>Talebeleri: Ubeydullah-ı Ahrâr hazretlerinin en başta gelen talebesi, Mevlânâ Kâdı Muhammed Zâhid Bedahşî’dir. Halîfesidir. Bu talebesi, evliyânın büyüklerinden olan Yâkûb-iÇerhî hazretlerinin kızının oğlu olup, torunudur. Hocası Ubeydullah-ı Ahrâr hazretlerinin kıymetli sözlerini Mesmûât-ı Mevlânâ Kâdı Muhammed Zâhid adlı bir kitap yazarak toplamıştır.</p><p>Oğlu Muhammed, zâhirî ilimde yüksek derecede âlim idi. İlk oğlu olup, tasavvuf ilmini babasından öğrenip kemâle ulaşmıştır. Bu oğlu, Hâcegân lakabı ile tanınmıştır.</p><p>Hâce Muhammed Yahyâ; küçük oğlu olup, zâhirî ve bâtınî ilimlerde yüksek derecede idi. Babasından feyz alarak tasavvufta yükseldi. Babası, hayâtının son günlerinde onu yerine vekil bıraktı.</p><p>Mevlânâ Seyyid Hasan; meşhûr talebelerinden olup, babası onu küçük yaşında iken Ubeydullah-ı Ahrâr hazretlerinin sohbetine getirmiştir. Geldikleri sırada, Ubeydullah-ı Ahrâr’ın yanında bir tabak içinde bal görüp, hemen yemeye başlamıştı. Ubeydullah-ı Ahrâr ona; “Senin ismin nedir?” diye sorunca, balın tadına öylesine dalmıştı ki; “Adım Bal’dır.” cevâbını verdi. Ubeydullah-ı Ahrâr tebessüm ederek buyurdu ki: “Bu çocukta tam bir kâbiliyet var. Kendi ismini balın tadından dolayı unutup, balın lezzetine o kadar daldı ki, ismim Bal’dır dedi.” Onu kucaklayıp babasından aldı. Önce Kur’ân-ı kerîmi, ilk tahsîl için gereken bilgileri öğretti. Sonra Ubeydullah-ı Ahrâr, ona yüksek ilimleri öğrenmesini emretti. Bundan sonra da onu tasavvufda yetiştirip, yüksek derecelere kavuşturdu.</p><p>Mevlânâ Kâsım; en meşhûr ve çok sevdiği talebelerindendir. Hocasına tâbi olması tam idi. Bu hususta örnek teşkil eden bir talebesi idi.</p><p>Mevlânâ Mîr Abdülevvel; talebelerinin meşhûrlarından olup, hocasına dâmâd olmakla şereflenmiştir. Tasavvufta yüksek derecelere kavuşmuştur.</p><p>Mevlânâ Câfer; tasavvuf hâllerine gark olmuş bir talebesi olup, âlim ve fâdıl bir zât idi.</p><p>Mevlânâ Burhâneddîn Hatelânî; bu talebesi, Semerkant’ta parmakla gösterilen âlimlerden idi.</p><p>Mevlânâ Lütfullah Hatelânî; meşhûr talebelerinden olup, diğer talebesi Burhâneddîn Hatelânî’nin kızkardeşinin oğludur. Din ilimlerinde âlim idi.</p><p>Mevlânâ Şeyh; talebelerinin ileri gelenlerinden olup, senelerce hocasının ev ve dergâh işlerini görüp, hizmet etmiştir.</p><p>Mevlânâ Sultan Ahmed; meşhûr talebelerinden olup, zâhirî ve bâtınî ilimlerde derin âlimdi.</p><p>Mevlânâ Ebû Saîd Evbehî, Mevlânâ Hâce Ali Taşkendî, Mevlânâ Nûreddîn Taşkendî, Mevlânâzâde Etrârî, Mevlânâ Nasîruddîn Etrârî ve Mevlânâ İsmâil Firketî de talebelerinin meşhûrlarındandır.</p><p>Ubeydullah-ı Ahrâr’ın talebelerinden biri de, Abdullah-i İlâhî’dir. Simavlıdır. İlim edindikten sonra, Semerkand ve Buhârâ’ya giderek feyz aldı. İcâzetle şereflenip, Ubeydullah-ı Ahrâr’a intisâbı bulunan Emîr Ahmed-i Buhârî ile İstanbul’a geldi.</p><p>Ubeydullah-ıAhrâr’ın bir talebesi de Abdullah-ı Semerkandî’dir. Önce, Yâkûb-i Çerhî’ye talebe olmuş ve Nizâmeddîn-i Hâmûş’tan da feyz almıştır. Uluğ Bey Medresesinde müderristi.</p><p>Ubeydullah-ı Ahrâr’ın bir talebesi de HaydarBaba’dır. Kırk sene devamlı İstanbul Eyyûb Câmiinde îtikâf etti. Kânûnî SultanSüleymân bu zâtın üstün hâllerini işitince, Eyyûb Nişâncası ile Haliç arasında,Cezerî Kâsım Paşa Câmiine inen yol üzerinde “Haydar Baba Mescidi”ni yaptırdı. Haydar Baba, 1550 (H. 957)de vefât etti. Kabri, mescide girerken solda, sed üstündedir.</p><p>Eserleri:</p><p>Enîs-üs-Sâlikîn fit-Tasavuf, El-Urvet-ül-Vüskâ li Erbâb-il-İrtikâ, Rukaât, Fıkarât Risâlesi, Vâlidiyye Risâlesi.</p><p>KERÂMET ve MENKÎBELERİ</p><p>HER GÖRDÜĞÜNÜ HIZIR, HER GECEYİ KADİR BİL</p><p>Bir gün annesi tarladan kaldırdığı buğdayları, biriyle Ubeydullah-ı Ahrâr’a gönderdi. Ubeydullah-ı Ahrâr buğdayları ambara koymakla meşgûlken, buğdayları getiren kimse, boş çuvallarını alıp gitti. Nereye gittiği ve hangi yoldan gittiği belli değildi. Ubeydullah-ı Ahrâr o anda neden bu zavallı ve garib kimseden duâ almadığına üzüldü. İçine garib bir ızdırap çöktü. Buğdayı olduğu gibi bırakıp koşarak o kimsenin peşine düştü. Yanına vararak tevâzu ile kendisine duâ etmesini istedi ve; “Beni gönlünüze alın. Hâlime biraz inâyet nazarıyla bakın. Belki duânız ve himmetiniz bereketiyle Allahü teâlâ beni bağışlar, merhâmet eder de yolum açılır.” dedi. Onun yüzüne şaşkın ve hayret dolu ifâdelerle bakan zât; “Zannediyorum ki Türk şeyhlerinin söyledikleri; “Her geleni Hızır bil, her geceyi Kadir bil” sözüne göre hareket ediyorsun. Fakat ben hiçbir özelliği olmayan kendi hâline yaşayan bir kimseyim. Elimi yüzümü bile lâyıkı ile yıkamayı bilmem. Senin istediğin şeyden ben haberdâr değilim. O bende yoktur.” dedi. Ubeydullah-ıAhrâr duâ etmesi için yalvarmaya devâm etti. O kimse, Ubeydullah-ı Ahrâr’ın yalvarışına dayanamayarak ellerini kaldırdı ve; “Allahü teâlâ senin kalb gözünü açsın.” diye duâ etti. Bu duâ bereketiyle Ubeydullah-ı Ahrâr’ın kalbinde açılmalar oldu.</p><p>ONU NİÇİN KABÛL ETMEDİ?</p><p>Ubeydullah-ı Ahrâr zamânında, bir kâdı devamlı kapısına gelip, talebe olmak, onun yoluna girmek istiyordu. Fakat Ubeydullah-ı Ahrâr ona iltifât etmediğinden gâyet melûl ve mahzûn bir hâlde gelip gidiyordu. Birgün Ubeydullah-ı Ahrâr hazretlerinin neşeli bir ânında, yakın bir talebesi, o kâdıdan bahsedip, talebe olmak istediğini arzetti. “Kâdı, boynu bükük, inâyetinizi bekliyor ve mahrum kalmaktan çok üzülüyor.” dedi. Ubeydullah-ı Ahrâr; “Ben, kimin içinde büyüklük ve üstünlük arzusundan bir şey sezsem, hattâ o üstünlük ve büyüklük arzusuna on yıl sonra bile kavuşacak olsa, ona Hâcegân yolundan (büyüklerin yolundan) bahsedemem.” dedi. Talebelerinden bâzıları, bu sözü söylediği günün târihini yazdılar. Aradan on yıl geçti. Ubeydullah-ı Ahrâr hazretleri de vefât etmişti. O kâdı, on yıl sonra memleketinde hâkim ve reis makâmına çıktı. Bu hâlinden çok memnun idi ve kalbinde büyüklerin yoluna girmeye dâir hiçbir istek ve arzu kalmamıştı. O zaman Ubeydullah-ı Ahrâr hazretlerinin talebeleri, hocalarının onu neden kabûl etmediğinin hikmetini anladılar.</p><p>SELE KAPILANLAR</p><p>Ubeydullah-ı Ahrâr hazretleri, bir ilkbahar mevsiminde, Herat’dan Taşkend’e gitmek üzere yola çıkmıştı. Akşam olunca, yolda bir talebesinin bulunduğu yere ulaşmış ve o gece orada misâfir olmuştu. Bu talebesi şöyle anlatmıştır: “Gece yatacağımız zaman bana; “Sen benim yattığım odada yat!” dedi. Bunun üzerine onun yattığı odada, ondan uzak bir köşeye çekilip, orada geceledim. Geceyarısı ismimi söyleyip; “Uyuyor musun! Uyanık mısın?” dedi. Ben de; “Uyumuyorum efendim.” dedim. “Hemen kalk, kıymetli eşyâlarını topla ve derhâl dışarı çık!” buyurdu ve kendisi de süratle dışarı çıktı. Bu çevrede olanları da uyandır. Kıymetli eşyâlarını toplayıp hayvanlara yüklesinler. Beni tâkib edip peşimden geliniz?” dedi. Süratle uzak bir tepeye doğru yürüdü, biz de hemen toparlanıp onu tâkib ettik. Tepeye çıkıp, üzerinde durdu. Biz de yanında durduk. Bizimle gelenler, bu duruma şaşırarak; “Sebeb nedir ki, geceyarısı uykumuzu bölüp buraya geldik.” diyorlardı.Bir kısmı da ihmâl gösterip, gelmemişti. Biz tepe üzerinde iken, birdenbire korkunç bir sel geldi. Önüne gelen ağaç, kaya, duvar, ev ve ne varsa süpürüp götürüyordu. Ayrıldığımız ev de sel suları içinde kalmış, gelmeyenler de sele kapılmıştı. Kendilerini, selle uzun bir mücâdeleden sonra zor kurtardılar. Pekçok yeri harab eden bu selin, o beldede bir benzeri görülmemişti. Sele kapılmaktan kurtulanlar, Ubeydullah-ı Ahrâr hazretlerinin bu kerâmetini görerek, onun büyük bir velî olduğunu anladılar. Ona daha çok bağlanıp, sevdiler.”</p><p>BAL İSTEDİM ŞARAP MI GETİRDİN</p><p>Ubeydullah-ı Ahrâr hazretleri, Taşkend’den Semerkand’a göçmeden önce, hizmetkârlarından birine, Semerkand’a gidip, kendisine birkaç kutu saf bal almasını emretmişti. Hizmetkâr gidip, emredildiği gibi balı satın aldı. Kutuları da gâyet güzel bir şekilde sarıp, dönmeye hazırlandı. Tam döneceği sırada, tanıdığı bir esnafın dükkanına gidip, biraz konuşmak üzere oturdu. Bal kutularını da önüne koydu. Onlar konuşurken, güzel bir kadın içeri girdi. Hizmetkâr, tanıdığı esnaf ile konuşurken, birkaç kere kadına şehvet nazarı ile baktı. Sonra da oradan kalkıp yola çıktı. Taşkend’e gelince, balları Ubeydullah-ı Ahrâr hazretlerine götürdü. Kutuları koyunca, Ubeydullah-ı Ahrâr hazretleri kaşlarını çatıp; “Ey saâdetten mahrum kimse, ben sana bal ısmarlamıştım! Sen bana şarap mı getiriyorsun?” dedi. Hizmetkâr; “Aman efendim, ben size emriniz üzere saf bal getirdim!” dedi. Bunun üzerine kutuları açınca hepsinin şarap olduğunu gördüler. Hizmetkâr, bu işin kadına bakması sebebiyle olduğunu düşünerek, hatâsını anladı ve tövbe etti.</p><p>ANNEN VE BABAN RAHATIMI BOZUYOR</p><p>Reşehât kitabının müellifi şöyle anlatmıştır: “Hâce Ubeydullah-ı Ahrâr’ın huzûruna ilk gelişimde, Mevlânâ Sa’deddîn Kaşgârî hazretlerinin oğlu Mevlânâ Hâce Külân ile berâberdim. Senelerce sohbet ve hizmetinde bulunmakla şereflendim. Bâzan sohbet sırasında bana; “Niçin Horasan’a dönmüyorsun? Dön! Annen ve baban benim rahatımı bozuyor” buyururdu. Ben, başkaları arasında bu sözü işitince çok utanırdım. Nihâyet berâber geldiğim Hâce Külân, Horasan’a dönmek üzere izin istemişti. Ona izin verip, bana da; “Sen de bununla birlikte süratle Horasan’a anne ve babanın hizmetine dön! Benim rahatımı bozuyorlar” buyurdu. Bunun üzerine onunla berâber Horasan’a döndüm. Annemin ve babamın yanına ulaşınca, hocam Ubeydullah-ı Ahrâr’ın kendileri hakkında buyurduğu sözü söyledim. İkisi birden ağlaşmaya başladılar ve; “Biz her namazdan sonra, Ubeydullah-ı Ahrâr hazretlerine teveccüh edip, seni göndermesi için ağlayıp, duâ ediyorduk” dediler. Bir müddet annemin ve babamın yanında kaldım. Sonra tekrar hocamın yanına dönmem için ağlayarak, yalvararak müsâade etmelerini isteyince izin verdiler. İkinci defâ hocamın sohbetiyle şereflendim. Sonra bir daha, Horasan’a git buyurmadı.</p><p>KÖPEK YAVRUSU</p><p>Bir defâsında, Ubeydullah-ı Ahrâr’ın huzûruna Horasan’dan fâsık biri gelmişti. Bu kimse şarap içen, haram işleyen, sapık îtikâdlı biriydi. O zamana kadar hiç gelmemişti. Gelip oturur oturmaz, Ubeydullah-ı Ahrâr hazretleri onu azarlayıp, huzûrundan kovdu. Bu sırada orada bulunan talebesi Mîr Abdülevvel’in kalbinde; “Uzaktan garîb bir adam, ihlâs ve niyazla gelmiş, acabâ onu neden hoşnud etmedi?” düşüncesi geçti. Ubeydullah-ı Ahrâr, hemen bu talebesinin kalbinden geçen düşünceyi anlayıp; “Bu kimseyi köpek yavrusu sûretinde gördüm ve bu sebeple kovdum. Köpek yavrusuna bundan iyi muâmele yapılmaz.” buyurdu. Bunun üzerine talebesi Abdülevvel, gelen adamın hâlini araştırıp, öğrendi. Adam fâsık, haramlara dalmış, içki içen, haramlara aldırmayan birisiymiş. O zaman hocasının o kimseyi, günahlara dalmasından dolayı köpek sûretinde gördüğünü ve kovmasının hikmetini anladı.</p><p>İSTANBUL’UN MÂNEVÎ FÂTİHİ</p><p>Ubeydullah-ı Ahrâr’ın torunu Hâce Muhammed Kâsım’dan şöyle nakledilmiştir: “Ubeydullah-ı Ahrâr hazretleri, bir gün öğleden sonra, âniden atının hazırlanmasını istedi. Atı hazırlanınca, binip Semerkant’tan süratle çıktı. Talebelerinden bir kısmı da ona tâbi olup, tâkib ettiler. Biraz yol aldıktan sonra Semerkant’ın dışında bir yerde talebelerine; “Siz burada durunuz!” buyurdu.Sonra atını Abbâs Sahrâsı denilen sahrâya doğru sürdü. Talebeleri arasındaMevlânâ Şeyh adıyla tanınmış bir talebesi, bir müddet daha peşinden gidip tâkib etmişti. Bu talebesi şöyle anlattı: “Hâce Ubeydullah-ıAhrâr hazretleri ile sahrâya vardığımızda, atını sağa sola sürmeye başladı. Sonra birdenbire gözden kayboldu.”</p><p>Ubeydullah-ı Ahrâr daha sonra evine döndüğünde, talebeleri nereye ve niçin gittiğini sorduklarında; “Türk Sultânı Sultan Muhammed Hân (Fâtih), kâfirlerle harbediyordu. Benden yardım istedi. Ona yardım etmeye gittim. Allahü teâlânın izniyle gâlib geldi. Zafer kazanıldı” buyurdu.</p><p>Bu hâdiseyi nakleden ve Ubeydullah-ı Ahrâr hazretlerinin torunu olan Hâce Muhammed Kâsım, babası Hâce Abdülhâdî’nin şöyle anlattığını nakletmiştir: “Bilâd-ı Rûm’a (Anadolu’ya) gittiğimde, Sultan Muhammed Fâtih Hânın oğlu Sultan Bâyezîd Hân, bana, babam Ubeydullah-ıAhrâr’ın şeklini ve şemâilini târif etti ve; “O zâtın beyaz bir atı var mıydı?” diye sordu. Ben de târif ettiği bu zâtın, babam Ubeydullah-ı Ahrâr olduğunu ve beyâz bir atının olup, bâzan ona bindiğini söyledim. Bunun üzerine SultanBâyezîd Hân, bana şöyle anlattı: Babam Sultan Muhammed Fâtih Hân bana şunları dedi: “İstanbul’u fethetmek üzere savaştığım sırada, harbin en şiddetli bir ânında, Şeyh Ubeydullah-ı Ahrâr Semerkandî’nin imdâdıma yetişmesini istedim. Şekil ve şemâilini târif ederek şu vasıfta ve şu şekilde ve beyaz bir at üzerinde bir zât yanıma geldi; “Korkma!” buyurdu. Ben de; “Nasıl endişelenmeyeyim, küffâr çok.” dedim. Ben böyle söyleyince, elbisesinin yeninden bakmamı söyledi. Baktım, büyük bir ordu gördüm. “İşte bu ordu ile sana yardıma geldim. Şimdi sen falan tepenin üzerine çık, üç defâ kös vur ve orduna hücûm emri ver.” buyurdu. Emirlerini aynen yerine getirdim. O da bana gösterdiği ordusuyla hücûma geçti. Böylece düşman hezîmete uğradı. İstanbul’un fetih işi gerçekleşti.”</p><p>ÖLÜ KALBLERİ DİRİLTMEK</p><p>Ubeydullah-ı Ahrâr şöyle anlatmıştır: “Çocukluğumda rüyâda kendimi Şeyh Ebû Bekr-i Şâşî’nin mezarı yanında gördüm. Mezarın eşiğinde Îsâ aleyhisselâm vardı. Hemen ayaklarına kapandım. Elleri ile başımı kaldırıp; “Gam çekme! Seni ben terbiye edeceğim!” buyurdu. Rüyâyı anlattığım zâtlar, tıb ilmi ile tâbir ettiler. Yâni tıb ilminden nasîbim olacağını söylediler. Ben bu tâbire râzı değildim. Tâbirim şuydu: Îsâ aleyhisselâm, ölüleri dirilten bir Peygamberdir. Evliyâdan ihyâ sıfatına mazhâr büyüklere de “Îsevî meşreb” denirdi. Mâdem ki, Îsâ aleyhisselâm bu fakîrin terbiyesini üzerine aldılar, demek bana ölü kalbleri ihyâ sıfatı verilecek. Nitekim kısa bir zaman sonra, Allahü teâlâ bana öyle bir hâl ve kuvvet bahşetti ki, bende o mânâ, kemâliyle meydana geldi. Vâsıtamızla nice ölü kalbler, gaflet karanlığından şühûd ve huzûr ışığına çıktılar.”</p><p>BEYİTLER</p><p>OĞLUM HORASAN’A GİT!</p><p>Bir talebesi vardı, Ubeydullah Ahrâr’ın,</p><p>Yıllarca sohbetinde, bulunmuştu bu zâtın.</p><p>Horasan’dan gelerek, girmişti hizmetine,</p><p>Kavuşmuştu böylece, yüksek himmetlerine.</p><p>Yanına çağırarak, bir gün bu talebeyi,</p><p>Sordu: “Düşünmez misin, memlekete gitmeği?”</p><p>Arz etti ki: “Efendim, bir mecbûriyet hâriç,</p><p>Yanınızdan ayrılıp, gitmeği istemem hiç.”</p><p>Buyurdu ki:”Evlâdım, Horasan’a git hemen,</p><p>Sıkıntı veriyorlar bana, baban ve annen.”</p><p>Peki efendim deyip, gitti o Horasan’a,</p><p>Söyledi bunu aynen, anne ve babasına.</p><p>Onlar bunu duyunca, ağladılar bir nice,</p><p>Zîrâ hatâlarını, anladılar iyice.</p><p>Dediler: “Biz beş vakit, namazı müteâkip,</p><p>Ubeydullah Ahrâr’a, biraz teveccüh edip,</p><p>Ve duâ ederdik ki, peşinden Rabbimize,</p><p>Artık izin versin de, göndersin seni bize.”</p><p>O dahî çok ağlayıp, gitmeğe aldı izin,</p><p>Kavuştu üstâdına, bir daha dönmeksizin.</p><p>Ubeydullah Ahrâr’ı, sevenlerden birinin,</p><p>Bir hizmetçi kölesi, var idi gâyet emîn.</p><p>Bir gün nasıl olduysa, kaybetti kölesini,</p><p>Aradı Semerkand’ın, her ücrâ köşesini.</p><p>Lâkin bulamayınca, oldu çok müteessir,</p><p>Bunun ızdırâbiyle, dünyâsı oldu zehir.</p><p>Çünkü her bir işini, yapardı o hizmetçi,</p><p>Bunun üzüntüsüyle, kavrulup yandı içi.</p><p>Gezerken yine onu, aramak gâyesiyle,</p><p>Ubeydullah Ahrâr’ı, gördü talebesiyle.</p><p>Atının dizginini, tutarak gidip derhâl,</p><p>Ağlayıp arz etti ki, “Böyledir işte ahvâl.</p><p>O benim her şeyimdi, artık siz bilirsiniz,</p><p>Bu derdimi ancak siz, hâlledebilirsiniz.”</p><p>O, eliyle gösterip, köylerden birisini,</p><p>Buyurdu: “Aradın mı, şu köyde kendisini.”</p><p>Dedi: Evet aradım, lâkin hepsi nâfile.</p><p>Buyurdu: “Yine ara, ordadır belki köle.”</p><p>“Peki” deyip doğruca, o köye vardı hemen,</p><p>Ve buldu kölesini, o köyde hakîkaten.</p><p>Su dolu bir testiyle, şaşkın oturuyordu,</p><p>Yaklaşıp, neredeydin?, diyerek ona sordu.</p><p>Dedi: “Evden dışarı, çıkmıştım ki bir ara,</p><p>Bir atlı beni tutup, kaçırdı uzaklara.</p><p>Sonra da Köle diye, birine sattı beni,</p><p>Günlerdir görüyordum, o zâtın hizmetini.</p><p>Bu gün de göndermişti, ırmaktan su almağa,</p><p>Şu testiyi alarak, gitmiştim o ırmağa.</p><p>Doldurup tam geriye, dönecektim ki, birden,</p><p>Kendimi burda buldum, şaşırdım hayretimden.</p><p>“Rüyâ mı görüyorum, uyanık mıyım” diye,</p><p>Hayret içerisinde, dalmıştım düşünceye.</p><p>İşte bu şaşkınlıkla, bu yerde otururken,</p><p>Sizin geldiğinizi, farkettim tâ ilerden.”</p><p>O kişi öğrenince, işin hakîkatini,</p><p>Anladı o velînin, büyük kerâmetini.</p><p>BÜYÜKLERE DANIŞIN</p><p>Ubeydullah-ı Ahrâr, Hak âşığı bir velî,</p><p>Sohbeti, insanlara, olurdu fâideli.</p><p>Şefkat ve merhameti, pekçoktu yârânına,</p><p>Her kimin derdi olsa, koşup gelirdi ona.</p><p>Kim düşse sıkıntıya, dünyâ ve âhiretlik,</p><p>O işin hâlli için, ona gelirlerdi ilk.</p><p>Yanına giren herkes, kederli olsa da pek,</p><p>Çıkıyordu mutlaka, neş’eli ve gülerek.</p><p>Öyle emir almıştı, çünkü o, üstâdından,</p><p>Girenler, sevinç ile, çıkıyordu yanından.</p><p>Buyurdu: “İnsanların, rızkını cenâb-ı Hak,</p><p>Kullarının eliyle, verir âdet olarak.</p><p>Her kim bol bol verirse muhtâçlara malını,</p><p>Çoğaltır Rabbimiz de, ona ihsânlarını.</p><p>O kısarsa, Allah da, ona kısar şüphesiz,</p><p>Yâni ihsân edene, ihsân eder Rabbimiz.”</p><p>Bir gün de buyurdu ki: “Allah adamlarının,</p><p>Yalnız zâhirlerine, bakmayın aman, sakın!</p><p>Aldanır büyüklerin, dış hâline bakanlar,</p><p>İstifâde yerine, görürler büyük zarar.</p><p>Zîrâ cenâb-ı Allah, “İnsanlık sıfatları”,</p><p>Altında gizlemiştir, dünyâda bu zâtları.</p><p>Kureyş kâfirleri de, Allah’ın Resûlünün,</p><p>Zâhirine bakarak, aldanmışlardı o gün.</p><p>Derlerdi ki: “Bu nasıl peygamberdir, şaşılır,</p><p>Bizim gibi yer içer, sokaklarda dolaşır.”</p><p>Lâkin îmân edenler, O’na, peygamber diye,</p><p>Bakarak kavuştular, rızâ-i İlâhîye.”</p><p>Buyurdu ki: “Îmânın, sûret ve aslı vardır,</p><p>Bu bâbda, bir büyük zât, şöyle buyurmuşlardır:</p><p>“Senelerdir îmânı, anlattım zaman zaman,</p><p>Ve lâkin üçü beşi, geçmedi tam anlayan.”</p><p>Bu sözün hikmetini, hocamdan suâl ettim:</p><p>“İmânı tam anlamak, niçin zordur efendim?</p><p>Âmentü’nün îzâhı, var din kitaplarında,</p><p>Onu da her müslüman, ezber eder ânında.”</p><p>Buyurdu: “Âmentü’yü, bilip ezberlemekle,</p><p>Îmânın hakîkati, kolayca geçmez ele.</p><p>Asıl îmân şudur ki, Allah’tan korkusundan,</p><p>Bir küçük günah bile, geçirmez hâtırından.</p><p>Meselâ kul hakkını, düşündüğünde o zât,</p><p>Ayağını uzatıp, yatamaz rahat rahat.”</p><p>Bir gün de buyurdu ki: “Kardeşim aman sakın,</p><p>Büyüklere sormadan, bir işe kalkışmayın!</p><p>Yanılır ekseriyâ, çünkü sizin aklınız,</p><p>Sonu pişmanlık olur, sormadan yaparsanız.</p><p>Hâlbuki akl-ı selîm, sâhibidir büyükler,</p><p>Her kararda, doğruyu, isâbet ettirirler.</p><p>Kendi aklını atıp, kim uysa bu zâtlara,</p><p>Dünyâ ve âhirette, uğramaz bir zarara.</p><p>Her kim de beğenirse, yalnız kendi aklını,</p><p>Kabûllenmiş demektir, o kendi zararını.</p><p>Hâlbuki bir müslüman, bir iş yapmadan önce,</p><p>Bir Allah adamına, danışırsa güzelce,</p><p>Hayırsız olsa bile, netîcesi o işin,</p><p>Hayra tebdîl olunur, ona sorduğu için.”<br />','image/ubeydullahahrar.jpg'),(104,'Hace Muhammed Zahid (k.s.)',103,'<h2> Hace Muhammed Zahid (k.s.) </h2>\r\n\r\n\r\n\r\n\r\n<p>Evliyânın büyüklerinden, insanları Hakka da’vet eden, doğru yolu göstererek saadete kavuşturan ve “Silsile-i âliyye” denilen büyük âlim ve velîlerin ondokuzuncusudur. Semerkandlı olup, doğum târihi bilinmemektedir. 936 (m. 1529) senesinde Semerkand’a bağlı Hisâr’ın Vahş köyünde vefât etti. Kabr-i şerîfi oradadır.</p><p>Kâdı Muhammed Zâhid Semerkandî, silsile-i âliyye büyüklerinden olan Ya’kûb-ı Çerhî hazretlerinin kızının oğlu olup, torunudur. Hocası, her ilimde söz sahibi Ubeydüllah-i Ahrâr’dır. Bu hocasının sohbetine kavuşmadan önce, çok gayretler sarfedip, nefs mücâhedesi yaptı. Nefsini ıslâh etmek için uğraştı. Bu hâli yıllarca sürdü. Daha sonra Ubeydüllah-i Ahrâr’a 883 (m. 1429) senesinde talebe oldu. Oniki sene sohbetinde ve hizmetinde bulundu. Ondan feyz alarak kemâle erdi. Vefâtından sonra da yerine irşâd makamına geçip, insanlara feyz vermek üzere halîfesi oldu.</p><p style=\"text-align: justify;\">Kâdı Muhammed Zâhid, “Silsilet-ül-ârifîn” adlı eserinde, Ubeydüllah-i Ahrâr hazretlerine talebe olmasını şöyle anlatmıştır: “Hocama talebe oluşum şöyle vukû’ bulmuştu: Şeyh Ni’metullah adında bir ilim talebesi ile Semerkand’dan Hirat’a ilim öğrenmek için yola çıkmıştık. Şâdmân köyüne varınca, havanın çok sıcak olması sebebiyle, günlerce o köyde kaldık. Biz burada iken, Ubeydüllah-i Ahrâr bu köye teşrîf etti. Bir ikindi vakti ziyâretine gittik. Bana; “Sen neredensin?” dedi. “Semerkand’danım” dedim. Sonra sohbete başladı. Çok güzel konuşuyordu. Konuşması sırasında benim kalbimden ve hatırımdan geçen şeyleri bir bir saydı. Hirat’a gitmek için yola çıkmamın sebebini de söyledi. Bunun üzerine kalbim ona tamamen tutuldu. Sonra bana dedi ki: “Eğer maksadın ilim öğrenmekse, o iş burada kolaydır.” iyice anladım ve kanâat getirdim ki, benim hatırımdan geçen şeyleri biliyordu. Buna rağmen kalbimden Hirat’a gitme arzusu çıkmadı. Bu düşüncemi de keşfedip anladı. Sonra kalkıp bana doğru yaklaştı ve; “Hirat’a gitmekten maksadın nedir? Söyle bana, ilim mi öğrenmek, yoksa tasavvufda mı yetişmek istiyorsun?” dedi. Heybetinden dehşete kapıldım ve sustum. Yanımdaki yol arkadaşım cevap verip; “Onun asıl maksadı Hirat’a gidip tasavvuf yoluna girmektir, ilim öğrenmeye gidiyorum demesi, bu maksadını gizlemek içindir” dedi. O da tebessüm etti. Bunun üzerine; “Eğer böyle ise, çok iyi ve güzeldir” dedi. Sonra beni alıp, bahçesine doğru götürdü, insanların gözünden kayboluncaya kadar yürüdük. Sonra durdu, elimi tuttu. Elimi tutar tutmaz, ben kendimden geçmeye başladım. Ben kendimi kaybedinceye ve kendimden geçinceye kadar tuttu. Ayıldığım zaman bana dedi ki: “Herhalde sen benim yazımı okuyabilirsin.” Sonra cebinden bir kâğıt çıkarıp okuduktan sonra katladı ve bana verdi. “Bunu muhafaza et. Bunda ibâdetin hakîkati, itaat, huşû’ ve Allahü teâlânın azameti karşısında insanın acizliği yazılıdır. Bu saadet, Allahü teâlânın muhabbetiyle ve O’nun Resûlü Seyyid-ül-evvelîn vel-âhırîne ( aleyhisselâm ) tâbi olmakla ele geçer. Bunun için, din ilimlerine vâris olan âlimlerin sohbetinde bulun. Onlardan fâideli ilim öğren. Tâ ki Resûlullaha ( aleyhisselâm ) tâbi olmak sûretiyle ma’rifet-i ilâhiyyeye kavuşasın. Ulemâ-i sû’dan (kötü din adamlarından) uzak dur. Çünkü onlar, dîni dünyâ malı toplamak için ve makama, mevkîye kavuşmak için âlet ederler. Helâl, haram ayırmadan bulduğunu yiyen ve dîne uygun olmayan işler yapan sapık tarikatçılardan uzak dur. Yine Ehl-i sünnet i’tikâdına uymayan sapık kimselerden de uzak dur!” Sonra Fâtiha-i şerîfe okudu ve bana Hirat’a gitmem için izin verdi. Bundan sonra emri üzerine yola çıktım. Mevlânâ Sa’düddîn Kaşgârî’ye götürmem için bir mektûp verdi. Mektûba, bana yardımcı olup, korumasını yazmıştı. Bunu görünce, kalbimi tamamen bir muhabbet, ihlâs sardı. Fakat Hirat’a gitme azmim kırılmadı, vazgeçmedim. Mektûbu alıp yola çıktım. Yolda ilerledikçe, bindiğim hayvan yavaşladı, gücü kalmadı. Yol almaktan âciz kaldım.</p><p style=\"text-align: justify;\">Buhârâ’ya altı fersah (36 km. kadar) mesafe kalmıştı ki, yolun bu kısmında şiddetli bir göz ağrısına tutuldum. Günlerce orada kaldım, iyileşince yola çıktım. Bu sefer humma hastalığına tutuldum. O zaman anladım ki, eğer yola devam edersem helak olacağım! Gitmekten vazgeçip, Ubeydüllah-i Ahrâr’ın yanına dönüp, onun sohbetinde ve hizmetinde bulunmaya karar verdim ve geri döndüm. Taşkend’e vardığım zaman, kitaplarımı, eşyamı ve binek hayvanımı bir arkadaşıma emânet olarak bıraktım. Bu sırada Ubeydüllah-i Ahrâr’ın talebelerinden biriyle karşılaştım. Ona; “Gel, beraberce Ubeydüllah-i Ahrâr’ı ziyârete gidelim” dedim. Bana; “Binek hayvanın ve kitapların nerede?” dedi. “Bir arkadaşıma emânet olarak bıraktım” dedim. “Git onları benim eve getirip, bırak. Sonra beraberce ziyârete gideriz” dedi. Ben onları almak üzere giderken, bir de baktım ki, birisi bana; “Hayvanın ve eşyâların kayboldu!” dedi. Hayret ettim, oturup düşünmeye başladım ve kalbimden; “Herhalde gelir gelmez ilk önce ziyâretine gitmediğim için Ubeydüllah-i Ahrâr bana kırıldı. Bu sebeple bineğim ve eşyâlarım kayboldu” düşüncesi geçti. Herşeyden önce onu ziyârete gitmeye karar verdim. Tam bu sırada birisi gelip; “Binek hayvanın ve eşyaların bulundu” dedi. Emânet bıraktığım kimsenin yanına gittim. Bana dedi ki: “Ey Muhammed! Senin binek hayvanını emânet aldığımda, onu bir yere bağladım. Biraz sonra gözden kayboldu. Aramaya başladım, bulamadım. Üzgün üzgün geri döndüm. Dönerken bir de gördüm ki, senin binek hayvanın sokak ortasında, insanlar arasında üzerindeki eşya ile beraber aynen duruyordu. Hayret ettim, bu kadar kalabalık arasında ona kimse dokunmamıştı.” Sonra binek hayvanımı ve eşyâlarımı alıp Semerkand’a Ubeydüllah-i Ahrâr’ın yanına gittim. Huzûruna varınca, bana bakıp tebessüm ederek; “Hoş geldin” dedi. Bundan sonra sohbetine ve hizmetine devam edip, yanından ayrılmadım.”</p><p>Ubeydullah Ahrar ile Muhammed Zahid hazretleri’nin beraberliği kısa sürdü. Tekrar doğum yeri olan Vahş’a döndü. Müridleriyle beraber Nakşi geleneğini yaydı. Kâdı Muhammed Zâhid hazretleri, asrının âlimlerinin en büyüklerinden olup, tasavvuf ilminde ve hâllerinde mütehassıs ve ilâhî sırların gizliliklerine vâkıf idi. Kendinden sonra, kız kardeşinin oğlu Derviş Muhammed, yetiştirdiği velîler arasında en büyüğüdür.</p><p>Kadı Muhammed Zahid hazretleri doğduğu yer olan Vahş’ta 936 Rebiul-evvelinde (1529) vefat etti ve orada defnedildi. Kabri , Özbekistan’ın Surhanderya eyaletinde, Altınsay ilçesinin Vahşuvar köyündedir.</p> [toggle title=”Kadı Muhammed Zahid hazretlerinin Eserlerinden seçmeler” load=”hide”]<br>Muhammed Zâhid’in (kuddise sirruh) “Mesmûât-ı Mevlânâ Kâdı Muhammed Zâhid” ve “Silsilet-ül-ârifîn” adlı eserleri meşhûrdur. “Mesmûât” adlı eserinde, hocası Ubeydüllah-i Ahrâr hazretleri’nin sohbetlerinde dinlediklerini toplamıştır. Fârisî lisânda yazdığı bu eseri 155 varak olup, Süleymâniye Kütüphânesi’nde vardır. Bu eserinden ba’zı bölümler:</p><p>“İnsanın yaratılmasından maksad, kulluk yapmasıdır. Kulluğun aslı ve özü ise, her halükârda Allahü teâlâyı unutmamak, gâfil olmamak, tazarru (yalvarma) ve huşû’ (korku) içinde bulunmaktır.”</p><p>“İbâdet ile ubudiyet (kulluk) arasındaki fark; ibâdet, dinin emrettiği vazîfeleri yapmak; ubudiyet ise, kalbin gafletten uzak ve dâima Rabbini ta’zim eder hâlde olmasıdır.”</p><p>“Temkin makamına kavuşmak için, zarûretsiz söz söylememek lâzımdır. Çok gülmek ve çok konuşmak kalbi öldürür. Temkin makamı, huzûr ve agâh! (gafletten uzak) olmaktan ibârettir ki, bu hâl, gözdeki görme, kulaktaki işitme vasfı gibi hiç kaybolmamalıdır. Kendisini Allahü teâlânın her ân gördüğünü bilmelidir. Böyle bir hâle gelen kimsenin konuşması gerekir. Bu hâle kavuştuktan sonra, (insanları irşâd için) konuşmaması gaflettir. Gaflet ise, kalbin ölmesi demektir. Kalbin gafletten uzak olması, huzûr ve agâh! olmasıyladır. Bu nisbetin sahibi çok çalışmalı, ihtimâm göstermeli ve bu nisbet zamanını iyi muhafaza etmelidir.”</p><p>Ubeydüllah-i Ahrâr hazretleri buyurdu ki: “Emr-i ma’rûfu ve nehyi münkeri öyle yapmalı ki, ondan netice alınsın. Bunu yaparken, insanların anlıyacağı şekilde yapmak lâzımdır. Hadîs-i şerîfte; “İnsanlara, akılları derecesinde konuş” buyuruldu.” Bir defasında Moğol Hanlarından biri Ubeydüllah-i Ahrâr’ın huzûruna gelmişti. Müslüman olmayan bu Hân, domuz eti yerdi. Ona domuz eti yemek İslâmiyette haramdır dese, yemekten vazgeçmeyecekti. Ona dedi ki; “Domuz etini yemek birçok haysiyyeti kaybettirir. Çünkü hayvanlardan sâdece domuz, dişisini kıskanmaz. Onun etini yemek, insanda gayret ve hamiyyeti yok eder” dedi ve gayretin üstünlüğünü anlattı. O Hân bunu çok ma’kûl bulup, kendisi yemekten vazgeçtiği gibi, askerlerinin de domuz eti yemelerini yasakladı.”</p><p>“Gençlik zamanı fırsat ve ganîmettir. Bu kıymetli zamanı ve nefesleri saadet vesilesi yapmayana yazıklar olsun. Se’âdet arayan kimse, Resûlullahın ( aleyhisselâm ) ahlâkı ile ahlâklanmalıdır. Hilm (yumuşaklık), kerem, cömertlik, tevâzu, Îsâr ve diğer ahlâk-ı hamide olan şeylerle ahlâklanmalıdır. Husûsen kalbde Allahtan başka hiçbir şeye bağlılık kalmamasına (mâsivânın terkine) çok çalışmak lâzımdır. Büyükler, “Kalbi mâsivâdan korumak lâzımdır” buyurdular. Bunun için de “Kalb bir ayna gibidir. Karşısına gelen herşeyi gösterir. Kalbden mâsivâ silinip atıldığı zaman, kalbde Allah sevgisinden başka hiçbir şey kalmaz” buyurmuşlardır.”</p><p>“Nefsinin isteklerinden, hevâsından uzak dur. Başkasının (nefsinin) emri altına girme ki, Allahü teâlânın rızâsına kavuşasın.”</p><p>“Akıllı kimse, bir işi bir haftada veya bir ayda bitiren, dünyâya âit fâideleri kısa zamanda elde eden kimse değildir. Akıllı o kimse ki, bütün çalışmasını ve gayretini dinin emirlerine uymaya sarfeden, işlerini âhırette fâide verecek şekilde yapandır. Bundan daha akıllı kimse ise, bütün gayretini sarfederek, Allahü teâlâdan başka herşeyden yüz çeviren, onları kalbinden çıkarandır. Böyle yapan kimse, Allahü teâlânın rızâsına kavuşur.”</p><p>“Himmet, bütün düşünceyi bir iş üzerinde toplamaktır. Büyükler buyurdular ki: “Bir işin hâsıl olması veya bir belânın kalkması için tamamen Allahü teâlâya yönelip istenirse, maksada kavuşulur.” Meselâ hasta olan veya hastası olan kimse; “Yâ Şâfî” diyerek Allahü teâlâya yalvarır, himmetini şifâ hâsıl olması için sarfederse, şifâ bulur. Fakir düşüp çaresiz kalınca, Allahü teâlânın isimlerinden olan “Ganî” ismini, “Yâ Ganî” diyerek söyleyip yalvarırsa, fakirlikten kurtulur. Allahü teâlânın isimlerini söyleyerek O’na yönelmek, kurtuluşa erdirir. Himmetin te’sîri çok büyüktür. Eğer bir kimse yükselmek ve hakîkî saadete kavuşmak için himmet sarfetse, buna kavuşur. Fakat himmetini dünyâ lezzetleri için sarfederse, yolunu şaşırır. Büyükler buyurmuşlardır ki: “Kur’ân-ı kerîme ve himmete karşı durmak mümkün değildir, durulamaz!”</p><p>Eğer bir kâfir bile düşüncesini, himmetini bir işin hâsıl olması için toplayıp devamlı o işin hâsıl olmasını istese, taleb ettiği şeye gösterdiği himmet sebebiyle kavuşur. Himmeti, te’sîrini gösterir.</p><p>Peygamberler (aleyhimüsselâm), bütün varlıkları ile Allahü teâlâya yönelerek himmetlerini sarfedip, savaşlarda düşmanlarını perişan etmişlerdir, İbrâhim aleyhisselâmın ateşe atılırken gösterdiği tam himmet üzerine, Allahü teâlâ ateşe; “Ey ateş, İbrâhim’e serin ve selâmet ol!” (Enbiyâ-69) buyurdu ve ateş onu yakmadı.”</p><p>“Dervişlik, yalnız bir yere çekilip oturmak, gökte uçmak, dağda ve mağarada bulunmak değildir. Dervişlik; gönlü, mâsivâdan, ya’nî Allahü teâlâdan başka herşeyden çevirmektir.”</p><p>“Dünyâya düşkün olmayanlarla, âhıret adamlarıyla oturmak, beraber bulunmak, çok te’sîrli ve fâidelidir. Önce te’sîri anlaşılmasa bile, doğan bir çocuğun hergün yavaş yavaş büyüdüğü gibi, insan yavaş yavaş dünyâya düşkün olmaktan kurtulur.”</p><p>“(Herki yek câ heme câ, her ki heme câ hîç câ) Bir yerde bulunan (bir yere bağlanan), her yerde bulunur. Her yerde bulunan (her yere bağlanan), hiçbir yerde bulunamaz.”</p><p>“İbn-i Abbâs ( radıyallahü anh ), “Hâlbuki sen (Ey Resûlüm) onların içinde iken Allah onlara azâb verecek değildi, istiğfar ettikleri hâlde de Allah onlara azâb edecek değil” (Enfâl-33) meâlindeki âyet-i kerîmeyi tefsîr ederken şöyle buyurmuştur: “İslâmiyetin mevcûd olması, Resûlullahın mevcûd olması mesabesindedir. Nasıl ki Resûlullah hayatta iken azap kaldırılmış, insanlara azap gelmemişse, İslâmiyetin bir yerde mevcûd olması ile de (İslâmiyete uymak sebebi ile de) azap kalkar, istiğfar etmek sebebi ile de azap inmez, istiğfar, azâbın gelmesine mâni olur. Bir yandan Allahü teâlânın emirlerine uymayıp, bir yandan da “Estağfirullah, Estağfirullah” demek, istiğfar değildir, istiğfarın ma’nâsı; Allahü teâlânın emirlerine uymak, yasak ettiği şeylerden sakınmaktır. Allahü teâlânın rahmetine ve mağfiretine yol açacak sebeplere yapışmak lâzımdır. Zulüm ve isyan olan işleri yapmaktan sakınmalıdır.”</p><p>Kâdı Muhammed Zâhid hazretlerinin “Silsilet-ül-ârifîn” adlı eserinden de ba’zı bölümler şöyledir:</p><p>Evliyânın büyüklerinin hâlleri: Zünnûn-i Mısrî hazretleri şöyle buyurmuştur: “Tasavvuf yolunda, cenâb-ı Hakkın dostlarından, sevgili kullarından ba’zıları o hâle gelmiştir ki, eğer bir büyük zât onlara Allahü teâlânın muhabbetinden, azamet ve celâli ile ilgili sözler söylerse, muhabbetleri sebebiyle o hâle gelirler ki, can verirler.”</p><p>Şeyh Abdülvâhid bin Zeyd (kuddise sirruh) buyurdu ki: “Bir defasında gazâya gitmeye niyet ettim. Bütün talebelerimi topladım. Mecliste bir şahıs meâlen; “Allah yolunda savaşıp düşmanları öldüren ve öldürülen mü’minlerin canlarını ve mallarını Allah Cennet karşılığında satın aldı” (Tövbe-111) buyurulan âyet-i kerîmeyi okudu. Bunun üzerine onbeş yaşında bir genç ayağa kalktı. Bu gencin babası vefât etmiş, kendisine pekçok mal mîrâs kalmıştı. Âyet-i kerîmeyi okuyan zâta dedi ki: “Ey Şeyh! Allahü teâlâ mü’minlerden canlarını ve mallarını Cennet karşılığında satın aldı mı? Allah yolunda canını ve malını feda edene Cennet verilecek mi?” dedi. O zât da; “Evet. Allahü teâlânın kelâmı doğru ve va’di haktır” dedi. Genç; “Şâhid ol ki, ben nefsimi ve malımı Allahü teâlâya sattım” dedi. O zât; “Vallahi bu büyük bir iştir. Sen küçüksün. Korkarım ki sabredemezsin ve çaresiz kalırsın” dedi. Bunun üzerine o genç; “Ey Şeyh! Bir kimse cenâb-ı Hakla ahitleşsin ve çaresiz kalsın! Hâşâ ve kellâ. Hiç böyle şey olur mu? Şâhid ol hakîkaten ben nefsimi ve malımı Allah için feda ettim, Allah yoluna adadım ve pişman olmayacağım” dedi. Sonra bütün malını sadaka olarak dağıttı. Bizimle birlikte cihâd için sefere çıktı. Bize ve hayvanlarımıza hizmet etmeye başladı. Biz uyurken o nöbet tutardı. Gündüz oruç tutar, geceleri namaz kılardı. Hepimiz onun bu hâline hayran kalırdık. Tâ ki, Rum diyarına vardık. Biz harp hazırlıklarını yaparken, o genç kendinden geçmiş ve hayran bir vaziyette; “Aynâ-yı merdıyye’ye müştakım, ona kavuşmak istiyorum” der dururdu. O hâle gelmişti ki, arkadaşlarımız onun aklının gittiğini zannediyorlardı. Birgün onu çağırdım ve; “Bu söylediğin sözün ma’nâsı nedir?” diye sordum. Dedi ki: “Bir gün uyumuştum. Rü’yâmda gördüm ki, birisi bana; “Aynâ-yı merdıyye’ye git!” diyordu. Sonra birdenbire bir bahçe karşıma çıktı. Bu bahçenin içinde suyu berrak ve saf akan bir ırmak vardı. Irmağın kenarında hûrîler duruyordu. Hepsi de öyle süslenmişler ve öyle güzel idiler ki, dilim onu anlatmaktan âcizdir. Beni görünce birbirlerine; “Müjde! İşte Aynâ-yı merdıyye’nin zevci” dediler. Onlara selâm verdim ve; “Aynâ-yı merdıyye sizin aranızda mı?” dedim. “Bizim aramızda değil, biz onun hizmetçileriyiz, daha ileri git” dediler, ilerledim. Bir başka bahçe gördüm, içinde her türlü güzellikler vardı. Hâlis sütten bir nehir gördüm. Nehir kenarında, benzerini o âna kadar görmediğim güzellikte hûrîler vardı. Onların güzelliğine hayran oldum. Beni görünce birbirlerine baktılar ve; “Müjde olsun ki, bu, Aynâ-yı merdıyye’nin zevcidir.” dediler. Onlara da selâm verdim ve; “Aynâ-yı merdıyye sizin aranızda mıdır?” diye sordum. “Hayır biz onun hizmetçisiyiz” dediler, ilerledim. Bir Cennet ırmağına rastladım. Etrâfında hûrîler vardı. O kadar güzeldiler ki, bunları görünce önceki gördüğüm hûrîlerin güzelliğini unuttum. Onlara da selâm verdim. “Sana da selâm olsun ey Allahü teâlânın veli kulu” dediler. “Aynâ-yı merdıyye sizin aranızda mı?” dedim. “Hayır, biz onun hizmetçileriyiz, ileriye git” dediler, ilerledim. Saf bal akan bir ırmağa vardım. Bu ırmağın da etrâfında hûrîler vardı. Bu hûrîler güzellikte öncekilerden daha üstün idi. Öyle ki, öncekilerin hepsini unuttum. Selâm verdim ve; “Aynâ-yı merdıyye sizin aranızda mı?” diye sordum. “Hayır, bu gördüklerinin hepsi onun hizmetçisidir, ileri git” dediler, ilerledim. Tek bir inciden yapılmış, ipleri nûrdan bir çadır gördüm. Kapısında ay yüzlü bir hizmetçi bekliyordu. Bu hizmetçi öyle güzeldi ki, göz hayrette kalıyordu. Beni görünce; “Ey Aynâ-yı merdıyye! işte sana eş olacak kimse geldi” dedi. Çadıra yaklaşıp içeri girdim. Aynâ-yı merdıyye (huri) inci ve yakut kaplı altın bir taht üzerinde oturuyordu. Onu görür görmez meftun oldum. Bana; “Hoş geldin ey Allahın evliyâ kulu” dedi. Yaklaştım. Boynuna sarılmak istedim. “Sabret, sen dünyâdasın, henüz vakit var. Yarın gece bizim yanımızda olacaksın” dedi. Bu rü’yâdan sonra birden bire uyandım. “Ey Şeyh! O güzelliğe kavuşmak için sabırsızlanıyorum. Hiç sabrım kalmadı” dedi. Sonra savaş başladı. Genç de savaşıp kahramanlıklar gösterdi. Büyük bir yara alıp yere düşmüştü. Onu kaldırıp baktıklarında gülüyordu. Gülerek rûhunu teslim edip, şehîd oldu.”</p><p>Abdullah bin Zeyd ( radıyallahü anh ) şöyle anlatmıştır: “Bir gemiyle yolculuğa çıkmıştık. Gemi rüzgâra kapılıp bir adaya doğru sürüklendi. Adaya yaklaşınca, yanaşıp indik. Adada puta tapan bir adam gördüm. “Neden bu puta tapıyorsun? Bu put, ne fayda sağlar, ne de zarar” dedim. “Siz kime taparsınız?” dedi. “Herşeyi yaratan, her şeye mâlik olan ve her şeye gücü yeten Allahü teâlâya ibâdet ederiz” dedim. “Bunu size kim bildirdi?” dedi. “Allahü teâlâ bize kerîm bir peygamber gönderdi. Onun vasıtasıyla bize bildirdi” dedim. “O peygamber nerededir?” dedi. “Bize Allahü teâlânın gönderdiği dîni bildirip tebliğ vazîfesini tamamladıktan sonra vefât etti. Allahü teâlâya kavuştu.” deyince; “Ondan size hiçbir alâmet kaldı mı?” dedi. “Evet, O, Allahü teâlâdan bir kitab getirdi. Şimdi o Kitâb (Kur’ân-ı kerîm) bizim yanımızdadır” dedim. “Bana gösterin” dedi. Kur’ân-ı kerîmi ona gösterdim. “Ben bunu okumasını bilmiyorum” dedi. Kur’ân-ı kerîmi açıp ona bir sûre okudum. Ben okudum, o ağladı. Sûreyi okuyup bitirince; “Lâyık olan odur ki, kimse bu kelâmın sahibine âsî olmasın” dedi ve hemen müslüman oldu. Kur’ân-ı kerîmden birkaç sûreyi okumayı ve kendisine yetecek kadar din bilgisi öğrendi. O gece yatsı namazını kıldıktan sonra yatma zamanı geldi. O yatmayıp sabaha kadar ibâdet etti. Talebelerime dedim ki: “Bu yeni müslüman oldu. Buna aramızda biraz para toplayıp verelim ki, sıkıntı çekmesin. Parayı toplayıp götürdüğümüzde; “Bu nedir?” dedi. “Bunu al, kendine nafaka yap ki sıkıntı çekmeyesin” dedim. “La ilahe illallah. Ben daha önce bu adada iken puta tapardım. Allahü teâlâyı bilmezdim, fakat O beni zayi etmedi, korudu. Şimdi ise O’nu tanıyorum. Beni hiç zayi eder mi?” dedi. Üç gün sonra bir haber aldım ki, o yeni müslüman olan kimse hastalanıp yatağa düşmüş. Hemen yanına koştum. Bir isteğin bir hacetin var mıdır?” dedim. “Benim ihtiyâcımı, her ihtiyâcı gideren Allahü teâlâ karşıladı” dedi. Bundan bir gün sonra da vefât etti. O gece onu rü’yâmda gördüm. Bir bahçe içinde duruyor. Bahçenin üzerinde yüksek bir kubbe, kubbenin altında bir taht üzerine oturmuş. Yanına da bir hûrî oturmuş. Meâlen; “… Melekler de her kapıdan yanlarına vararak şöyle diyeceklerdir: Sabrettiğiniz için size selâm olsun! Âhıret saadeti ne güzeldir!” (Ra’d:23-24) buyurulan âyet-i kerîmeyi okuyordu.”<br>','image/muhammedzahid.jpg'),(105,'Hace Muhammed Derviş (k.s.)',104,'<h2> Hace Muhammed Derviş (k.s.) </h2>\r\n\r\n<p>Evliyânın büyüklerinden. İnsanları Hakka dâvet eden, doğru yolu göstererek saâdete kavuşturan ve kendilerine “Silsile-i aliyye” denilen büyük âlim ve velîlerin yirmincisidir. Doğum târihi bilinmemekte olup, 1562 (H.970) senesinde vefât etti.</p><p>Rûh ilimlerinde mütehassıs idi. Büyük âlim ve kâmil bir velî olan dayısı Kâdı Muhammed Zâhid’in derslerinde yetişti. Dayısına talebe olmadan önce, on beş sene nefsinin isteklerinden kurtulmak için mücâdele etmiş ve insanlardan uzak yaşamıştı.</p><p>Bir gün ellerini açıp, âcizliğini ve çâresizliğini Allahü teâlâya yalvararak arz etmişti. Âniden Hızır aleyhisselâm gelip; “Eğer sabır ve kanâat istiyorsan, Muhammed Zâhid’in hizmet ve sohbetine kavuşmakta acele et. O sana sabır ve kanâati öğretir.” buyurdu. Hemen Muhammed Zâhid’in yüksek huzûruna varıp, orada ilim tahsîl etti. Güzel terbiye görüp, kemâle geldi. Hocası ona, insanlara doğru yolu anlatmak, ebedî olan Cehennem azâbından kurtaracak şeyleri bildirmek için hilâfet verdi. Hocasının vefâtından sonra yerine geçip, Semerkand’da, doğru yoldan ayrılanlarla ve dîne sonradan sokulan bid’atlerle uğraştı. Bid’atleri yok etti. Çok velî yetiştirdi.</p><p>İnsanları Allahü teâlânın yoluna çağırmada çok gayret gösterdi. Talebelerinin terbiyesi husûsunda, insan üstü bir kuvvet ve gayrete sâhipti. 1562 (H.970) senesinde, ikinci binin yenileyicisi İmâm-ı Rabbânî hazretlerinin dünyâya gelmesinden bir sene önce, Büster kasabasının Dasferar köyünde vefât etti. İnsanları irşâd için yetiştirdiği yüksek talebeleri pekçoktur. Bunların en büyüğü, oğlu Hâce Muhammed İmkenegî’dir.</p>','image/dervişmuhammed.jpg'),(106,'Hacegi Emkenegi (k.s.)',105,'<!-- wp:paragraph --> <p>Evliyânın büyüklerinden. İnsanları Hakka da’vet eden; doğru yolu göstererek, saadete kavuşturan ve kendilerine “Silsile-i âliyye” denilen büyük âlim ve velîlerin yirmibirincisidir. 918 (m. 1512) senesinde Buhârâ’nın İmkene kasabasında doğdu. 1008 (m. 1599)’de doksan yaşında iken İmkene’de vefât etti. Evliyâ’nın büyüklerinden Derviş Muhammed hazretlerinin oğlu ve Muhammed Bâkî-billah hazretlerinin hocasıdır. Zâhirî ve bâtınî ilimleri babasından öğrendi. Babasından feyz alarak tasavvufda yetişip kemâle erdi. Rûh ilimlerinin mütehassısı idi. Bütün ömrü; İslâmiyete hizmetle ve Peygamberimizin ( aleyhisselâm ) güzel ahlâkını insanlara duyurmakla ve öğretmekle geçti. Çok velî yetiştirdi. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Yetiştirdiği velî zâtlardan en başta gelen talebesi, kendisinden sonra halîfesi olan Muhammed Bâkî-billah’dır. Muhammed Bâkî-billah bir gece rü’yâsında Hâcegî Muhammed İmkenegî hazretlerini, gördü. Ona; “Ey oğul! Senin yolunu gözlüyorum” buyurdu. Bâkî-billah hazretleri buna çok sevindi. Hemen huzûruna gitti. Huzûruna varınca ona çok iltifât ve inâyet gösterip, yüksek hâllerini dinledi. Sonra üç gün üç gece birlikte bir odada başbaşa kalıp, sohbet ettiler. Hâcegî hazretleri ona feyz verip, yüksek fâidelere kavuşturdu. Sonra Bâkî-billah hazretlerine; “Sizin işiniz, Allahü teâlânın yardımı ve bu yüksek yolun büyüklerinin rûhlarının terbiyeleri ile tamâm oldu. Tekrar Hindistan’a gitmeniz îcâb ediyor. Çünkü bu silsile-i âliyyenin, orada sizin sayenizde parlıyacağını görüyorum. Bereket ve terbiyenizden çok istifâde edip, büyük işler yapacak olanlar gelecek” buyurdu. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hâce Bâkî-billah (kuddise sirruh) kendilerini bu işe lâyık görmediğinden, özür dilediyse de, Hâcegî İmkenegî, ona istihâre yapmasını emretti. Rü’yâlarını İmkenegî hazretlerine anlattığı zaman, şu karşılığı aldılar “Derhâl Hindistan’a gidiniz. Orada sizin bereketli nefeslerinizden bir azîz meydana gelecek, bütün dünyâ onun nûruyla dolacak. Hattâ, siz de ondan nasîbinizi alacaksınız.” </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hâce Bâkî-billah hazretleri Hindistan’da Serhend şehrine geldiği zaman, kendisine; “Kutbun etrâfına geldin” diye ilham olundu. Bu kutb, İmâm-ı Rabbânî hazretleri idi. Demek ki, bu kıymetli tohum, Semerkand ve Buhârâ’dan getirilmiş, Hindistan toprağına ekilmiş oluyordu. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hâcegî Muhammed İmkenegî hazretleri, ömrünün sonlarına doğru şu şiiri çok okurlardı: “Zaman zaman ölümü hatırlarım, Bugün ne olacak ben de bilemem. İsteğim Rabbimden dûr (uzak) olmıyayım, Başka ne olursa ona râzıyım.” </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Türkiye Gazetesi , İslam Alimleri Ansiklopedisi</p> <!-- /wp:paragraph -->','image/imkenegi.jpg'),(107,'Muhammed Bakibillah (k.s.)',106,'<h2> Muhammed Bakibillah (k.s.) </h2>\r\n\r\n<p>Muhammed Bâki Billah hazretleri 1563 (H.971) senesinde Kâbil şehrinde doğdu. Babasının ismi Abdüsselâm olup, fazîletli bir zâttı. Annesi ise hazret-i Hüseyin’in soyundan olup, seyyide ve mübârek bir hanımdı.</p><p>Daha çocukluk zamanlarında, bâzan bütün gün odanın bir köşesinde başını önüne eğip sessizce oturur, tefekküre dalardı. Gençliğinde, ilim tahsîli için Kâbil’den Semerkand’a gidip, zâhirî ve aklî ilimleri, zamânının en büyük âlimlerinden olan Mevlânâ Sâdık-ı Hulvânî’den öğrendi. Yüksek yaradılışı ve kâbiliyeti ile kısa zamanda, hocasının talebeleri arasında en yüksek seviyeye ulaştı. Zâhirî ilimleri öğrenip bitirmeden tasavvufa yönelip, bâtınî ilimleri öğrenmek için, bu yolun büyük âlimlerinin sohbetlerine ve derslerine gitti. Yaratılışındaki zekâsının ve kâbiliyetinin üstünlüğü ile, ilimlerde yüksek bir dereceye ulaştı.</p><p>Muhammed Bâkî Billah’ın, zâhirî ilimleri tahsîl ettiği gençlik yıllarında, Nakşibendiyye yoluna karşı büyük bir muhabbeti vardı. Kendisini bu yolda yetiştirecek bir büyüğü arıyor, onun derslerinden ve sohbetlerinden feyz almak, faydalanmak istiyordu. Bu büyüklerin bulunduğu Mâverâünnehr’e giderek bir çoğu ile görüşüp tanıştı. Sohbetlerinde bulunarak feyz aldı.</p><p>Sonra Nakşibendiyye yoluna bağlanma arzusu ile yola çıktı. Semerkand’a geldiğinde rüyasında Ubeydullah Ahrar (k.s.) hazretlerini gördü. Ahrar, bu rüyada ona Hacegi İmkenegi hazretleri’ne intisap etmesini tavsiye etti, oda gidip İmkenegi hazretlerine mürid oldu. Başka bir rivayete göre, Baki Billah hazretleri zihnine tasavvufla ilgili iki soru takılmıştı. Bunların cevabını bir türlü bulamıyordu. Rüyasında gördüğü Ubeydullah Ahrar hazretleri ‘’ bu problemlerini kim çözerse senin zahiri şeyhin odur.’’ demişti. Görüştüğü şeyhlerden tatmin edici cevap alamayan Baki Billah hazretleri sonunda Hacegi İmkenegi hazretleri ile tanışıp sorularına cevap alına ona intisap etti.</p><p>Şeyhi İmkenegi hazretleri, Baki Billah hazretleri ile üç gün halvet halinde sohbet etti, bu süre sonunda onu tasavvufa yeterli görüp irşad icazeti verdi ve Hindistan’a gidip Nakşibendiliği orada yaymasını tavsiye etti. Baki Billah hazretleri kendisini bu göreve hazır ve yeterli görmediği için kabul etmek istemedi. Bunun üzerine şeyhinin tavsiyesi ile istihare yaptı. Rüyasında dala konmuş bir papağan gördü ve ‘’bu papağan o daldan inip elime konarsa bu Hindistan seferi çok hayırlı olacaktır’’ diye düşündü. Böyle düşünürken papağanın uçup eline konduğunu gördü. Ağzının suyunu papağanın gagasına akıttı, papağan konuşmaya başladı ve Baki Billah’ın ağzına şeker döktü. Sabah uyandığında rüyasını Şeyhi İmkenegi hazretlerine anlatınca o; ‘’ Papağan Hindistan kuşlarındandır, hemen Hindistan’a gidiniz, orada sizin bereketli varlığınızdan hakikatleri konuşan bir aziz meydana gelecek, bize de onun sayesinde bir bereket ulaşacaktır ’’ dedi.</p><p>Muhammed Bâkî Billah hazretleri hocasının emriyle Hindistan’a gidip, bir sene Lâhor’da kaldı. Oradaki âlimler ve fâdıllar onun sohbetine gelip, istifâde ettiler. Sonra Delhi’ye gidip, vefâtına kadar orada kalıp, insanlara doğru yolu anlattı. İki-üç sene gibi kısa bir müddet irşâd makâmında bulunmasına rağmen, pekçok âlim ve velî yetiştirdi. Onun yetiştirdiği büyüklerin başında, kendisinden sonra halîfesi olan, hicrî ikinci bin yılının müceddidi, İslâm âlimlerinin gözbebeği İmâm-ı Rabbânî Ahmed Fârûkî Serhendî gelir. İmâm-ı Rabbânî hazretleri yetişip kemâle gelince, Muhammed Bâkî-billah bütün talebesinin yetiştirilmesini ona bıraktı. Hâce Ubeydullah ve Hâce Muhammed Abdullah adında iki oğlu vardı. Bunların da yetiştirilmesini İmâm-ı Rabbânî hazretlerine bıraktı. İmâm-ı Rabbânî hazretlerinin Mektûbât’ında bunlara yazılmış mektupları vardır. Oğulları tasavvufta yetişmiş kıymetli zâtlardandı.</p><p>Muhammed Bâkî-billah hazretleri, dâimâ hâllerini gizlerdi. Çok tevâzu sahibiydi. Suâl soranlara zarûret miktârınca, kısa cevap verirdi. Bununla berâber, tasavvuf yolunda karşılaşılan derin mânâların halli için sorulan suâlleri, soranın tamâmen anlayabileceği şekilde, açık şekilde îzâh ederdi.Belki yanlış anlar ve yanlış yola gider düşüncesiyle, bu hususta çok dikkatli davranırdı. Dâimâ hüzünlü ve üzüntülü olduğu hâlde, huzûruna gelenlerle neşeli ve tebessüm ederek konuşurdu. Müslümanlara çok yardım eder, iyi işlerinde onlara faydalı olmaktan aslâ kaçınmazdı. Âlimlere ve büyüklere, aşırı hürmetleri vardı.</p><p>Muhammed Baki Billah hazretlerinin Farsça bazı eserleri ve mektupları Külliyat-ı Baki Billah adıyla tek cilt içinde yayınlanmıştır. (nşr. Ebu’l Hasan Zeyd Faruki ve Burhan Ahmed faruki, Lahor 1967). Kırk yaşına geldiğinde hastalanan Baki Billah hazretleri 25 Cemaziyel-ahir (30 Kasım 1603) tarihinde genç yaşta vefat etti ve delhi’de Kademgah denen mevkide defnedildi. Burası bugün Nebi Kerim Mahallesi, İdgah ( Eidgah Road, Singara Chowk) olarak anılmaktadır.</p>','image/muhammedbakibillah.jpg'),(108,'İmam Rabbani (k.s.)',107,'<h2> İmam Rabbani (k.s.) </h2>\r\n\r\n\r\n\r\nHindistan’da yetişen meşhûr İslâm âlimi ve büyük velî. Âriflerin ışığı, velîlerin önderi, İslâmın bekçisi, müslümanların baştâcı, müceddid, müctehid ve İslâm âlimlerinin gözbebeğidir, insanların i’tikâd, ibâdet ve ahlâk husûsunda doğruyu öğrenmelerini, öğrendikleri bu bilgiler ile amel etmelerini sağlayan, insanları Allahü teâlânın rızâsına kavuşturmak için rehberlik eden ve kendilerine “Silsile-i âliyye” denilen İslâm âlimlerinin yirmiüçüncüsüdür. İsmi, Ahmed bin Abdülehad bin Zeynel’âbidîn’dir. Lakabı Bedreddîn, künyesi Ebü’l-Berekât’dır. 971 (m. 1563) senesinde Hindistan’ın Serhend (Sihrind) şehrinde doğdu. 1035 (m. 1624)’de Serhend’de 63 yaşında iken vefât etti. Türbesi oradadır. İmâm-ı Rabbânî ismiyle tanınmıştır, İmâm-ı Rabbânî, Rabbânî âlim demektir. Rabbânî âlim de; kendisine ilim ve hikmet verilmiş, ilmi ile amel eden, ilim ve amel bakımından kâmil olan âlim demektir. Hicri ikinci bin yılının Müceddidi olmasından dolayı “Müceddîd-i elf-i sânî”, ahkâmı İslâmiye ile tasavvufu vasletmesinden, birleştirmesinden dolayı da, “Sıla” ismi verilmiştir. Hazreti Ömer’in soyundan olduğu için, “Fârûkî” nesebiyle anılmış, Serhend şehrinden olduğu için de oraya nisbetle, “Serhendî” nisbeti verilmiştir. Bütün bu vasıflarıyla birlikte ismi, İmâm-ı Rabbânî, Müceddîd-i elf-i sânî, Şeyh Ahmed-i Fârûkî Serhendî’dir (kuddise sirruh).</p><p>İmâm-ı Rabbânî hazretleri, Peygamberimizin ( aleyhisselâm ) hadîs-i şerîfde; “Benden sonra peygamber gelseydi, Ömer bin Hattâb peygamber olurdu.” buyurarak methettiği ve Hazreti Ebû Bekr’den sonra insanların en üstünü olan Hazreti Ömer’in soyundan olup, yirmidokuzuncu torunudur. Yine hadîs-i şerîfde; “Ümmetimin âlimleri, İsrâiloğullarının peygamberleri gibidir.” buyurularak bildirilen, ilmini nübüvvet kaynağından alan ve “Ulemâ-i râsihîn” denilen âlimlerin en meşhûrlarındandır.</p>Doğumu ve ÇocukluğuBabası ve dedelerinin hepsi, zamanlarının büyük âlimleri, sâlih ve faziletli kimseleri idiler. Babası Abdülehad zâhirî ve bâtınî ilimlerde yetişmiş, tasavvuf hâllerinde kemâl derecede büyük bir âlim ve mürşid-i kâmil idi. Gençliğinde ilmi yaymak, insanlara hizmet etmek, doğru yolu göstermek için seyehat ettiği sıralarda, Hindistan’ın meşhûr kasabalarından Skendere’ye gitmişti. O memleketin asîl bir ailesine mensûb sâliha bir hanım, firâsetiyle Abdülehad’ın mübârek bir zât olduğunu anlayıp, ona; “Kendi kucağımda terbiye edip büyüttüğüm, iffet ve ismet cevheri bir kız kardeşim vardır. Böyle sâliha bir kızın sizinle nikahlanmasını arzu ediyorum. Ümid ederim ki bu ricamı kabûl edersiniz” diye haber göndermişti. Abdülehad bir müddet düşündükten sonra teklifi kabûl edip, o kızla nikahlandı. Bu evliliklerinden İmâm-ı Rabbânî hazretleri doğdu.</p><p>İmâm-ı Rabbânî hazretlerinin memleketi olan Hindistan’ı ilk fetheden, İmâm-ı Rabbânî hazretlerinin onbeşinci dedesi olan Ferruh Şâh’dır Ferruh Şah, Kabil sultanlarının büyük vezirlerinden ve kumandanlarından olup, Gazne ve Kabil taraflarından gelip Hindistan’a yerleşmiş idi. Serhend (Sihrind) şehrini de ilk kuran Sultan Firûz Şâh’dır. Sihrind, siyah arslan demektir. Çünkü, bu şehrin yeri önce arslanlar ormanı idi. Yakınında şehir yoktu. Daha sonraları burası îmâr edilip, güzel bir şehir kuruldu, İmâm-ı Rabbânî hazretleri doğduğunda, Serhend şehri, Hindistan’ın meşhûr bir şehri ve bulunduğu havâlinin merkezi hâline gelmiş idi. Babası Abdülehad, o beldenin tanınmış âlimlerinden ve meşhûr evliyâsından idi.</p><p>İmâm-ı Rabbânî hazretleri çocukluğunda şiddetli bir hastalığa tutulmuştu. Evlerinde büyük bir üzüntü hâsıl olup, vefât edeceğini zannetmişlerdi. O zamanın meşhûr evliyâsından Şah Kemâl Kihtelî Kâdiri’ye götürüp duâsını istediler. Şah Kemâl Kadirî, İmâm-ı Rabbânî’yi görünce büyük bir hayranlıkla bakarak babasına; “Hiç üzülmeyiniz. Bu çocuk çok yaşayacak, ilmiyle âmil, büyük bir âlim ve eşsiz bir ârif olacak” demiş ve çocuğun elinden tutup, ağzından öpmüştür. Muhabbetle sarılmalarından dolayı, Abdülkâdir-i Geylânî hazretlerinin feyzi ve nûru, mübârek vücûdunu kaplamıştır.</p><p>Şah Kemâl Kadirî, İmâm-ı Rabbânî hazretleri hakkında çok güzel ve büyük müjdeler vermiştir. İmâm-ı Rabbânî yedi-sekiz yaşlarında iken Şah Kemâl-Kâdirî vefât etmiştir. İmâm-ı Rabbânî daha sonra bu zâtı ve kendisini götürdükleri evini de hatırlamıştır.</p><p>Yine bir defasında İmâm-ı Rabbânî (kuddise sirruh) gençliği sırasında, çok zayıf düşüp hastalanmıştı. Zafiyetinin çokluğunu ve hastalığının şiddetini gören hanımı çok üzüldü. Abdest alıp iki rek’at hacet namazı kıldı. Ağlayarak ihtiyâç içinde yüzünü yerlere sürdü. Bu ağlama esnasında uyudu. Rü’yâda birisinin; “Hiç üzülme, bu zât daha çok yaşayacaktır, bizim onunla çok büyük işlerimiz vardır. Öyle ki, o işlerin binde biri daha zuhur etmemiştir” dediğini duydu. İmâm-ı Rabbânî o hastalıktan hemen kurtuldu. Sonra hocası Muhammed Bâkî-billah’ın sohbetine kavuştu.<br>Tahsili ve Bakibillah Hazretlerine İntisabı<p>İmâm-ı Rabbânî hazretleri ilk tahsiline, babasından ders alarak başladı. Babasından okuyup Arapçayı öğrendi. Küçük yaşta Kur’ân-ı kerîmi ezberledi. Sesi güzel olduğundan, Kur’ân-ı kerîmi bülbül gibi okurdu, ilminin çoğunu babasından, bir kısmını da zamanının meşhûr âlimlerinden öğrendi. Babasından ders aldığı sırada, çeşitli ilimlere âit küçük kitapları ezberledi. Babasından aldığı dersleri tamamlayınca, Siyalkut şehrine gidip orada, zâhirî ve bâtınî ilimlerde, o zamanın en meşhûr âlimi Mevlânâ Kemâleddîn Keşmîrî’den aklî ilimlerin bir kısmını gayet iyi bir şekilde öğrendi. Mevlânâ Kemâleddîn ( radıyallahü anh ), meşhûr âlim Abdülhakîm-i Siyalkûti’nin de hocası olup, zamanının en yüksek âlimi idi. Ba’zı hadîs kitaplarını da Şeyh Ya’kûb-ı Keşmîrî’den okudu. Âlim-i Rabbânî Kâdı Behlûl-i Bedahşânî’den hadîs, tefsîr ve ba’zı usûl ilimlerinde icâzet (diploma) aldı. Onyedi yaşında iken tahsilini tamamlayıp, aklî ve nakli, fürû’ ve usûl ilimlerinin hepsinden icâzet aldı. Tahsili sırasında, Kadirî ve Çeştî büyüklerinin kalblerindeki feyz ve lezzeti babasından aldı. Babası hayatta iken, zâhirî ve bâtınî ilimleri talebelere öğretmeye başladı. Bu sırada; “Risâlet-üt-tehlîliyye”, “Redd-i revâfid”, “İsbât-ün-nübüvve” adlı eserlerini yazdı. Edebiyata çok meraklı olup, fesahati ve belagatı, sür’at-i intikâli, zekâsının şiddeti herkesi hayrette bırakıyordu. Daha sonra da, Vâhidî’nin; Besît, Vesît, Esbâb-ı nüzûl gibi eserlerini, Kâdı Beydâvî’nin; Envâr-üt-tenzîl, Menhâc-ül-vüsûl, Gâyet-ül-kusvâ ve diğer eserlerini, İmâm-ı Buhârî’nin; Câmi’us-Sahîh, Sülâsiyyât, Edeb-ül-müfred, Efâl-i ibâd, Târih ve diğer eserlerini, Tebrîzî’nin Mişkât-ül-mesâbîh’ini, Tirmizî’nin Şemâil’ini, İmâm-ı Süyûtî’nin Câmi’us-sagîr’ini ve müselsel hadîs rivâyeti icâzetini Kâdı Behlûl-i Bedehşânî’den aldı.</p><p>Bu kadar ilmi ve herkesin üstünde kemâli ile birlikte kalbi, Ahrâriyye (Nakşibendiyye) büyüklerinin aşkı ile yanıyor, bu yolda yazılmış kitapları okuyordu. Babasının vefâtından, bir sene sonra, hacca gitmek üzere Serhend’den yola çıktı. Bu yolculuğunda Delhi’ye varınca, orada tanıdıklarından ve Muhammed Bâkî-billah’ın (kuddise sirruh) talebelerinden olan Mevlânâ Hasen Keşmîrî ile görüştü. Mevlânâ Hasen Keşmîrî, onu hocasının huzûruna götürüp, tanıştırmak istedi ve şöyle dedi: “Bugün Ahrâriyye yolunda bu ülkede başka böyle büyük bir zât yoktur. Talibler onun bir nazarıyla öyle şeylere kavuşuyorlar ki, günlerce çekilen çileler ve çeşitli riyâzetlerle buna kavuşamazlar.”</p><p>İmâm-ı Rabbânî hazretleri, daha önce babası Abdülehad’dan da, Ahrâriyye yolunun ve bu yolda bulunanların şânını ve kıymetini duymuştu. Bu yolun büyüklerinin kitaplarını okuyup onların güzel hâllerini bildiği için; “Bu Hicaz yolunda, böyle büyük bir âlimden, bu büyükler yolunun zikr ve murâkabesini almaktan daha iyi ne olur?” diyerek Muhammed Bâkî-billah’ın huzûruna gitti. Huzûruna girince kalbinde bir nûr parladı. Mıknatıs iğneyi çeker gibi çekildi. Şimdiye kadar duymadığı, bilmediği şeyler kalbine doldu. Hacdan sonra uğrayıp istifâde etmeği niyet etti ise de, kalbindeki sevgi ve arzu, kendisini bırakmayıp, ertesi gün huzûruna gelip Ahrâriyye feyzine kavuşmak şevkini bildirdi. Hizmetinde kaldı. Edeble, can kulağı ile sözlerine ve hâllerine bağlandı. Ya’nî Kâ’beye gitmekten vazgeçip, Kâ’be sahibini talep etti. Yüksek kabiliyeti ve bütün varlığı ile çalışıp, bütün kemâlât kendisinde hâsıl oldu. Üstadının da lütfu ve himmeti ile iki ay içinde kimsede görülmeyen hâllere kavuştu. Muhammed Bâkî-billah, İmâm-ı Rabbânî’nin daha birkaç gün geçmeden yükselmeye başladığını ve üzerindeki irşâd eserlerini görünce, husûsî odasında, ona birkaç sene önce şâhid olduğu hâdiseleri şöyle anlattı: “Yüksek üstadım Hâcegî Muhammed İmkenegî (kuddise sirruh) bana şöyle emretti: “Hindistan’a git, orada senin sayende, bu yüksek yola büyük rağbet olacak ve bu yol revaç bulacak.” Ben kendimi bu işe lâyık görmeyip, özür diledim, istihâre etmemi emretti. Rü’yâda gördüm ki bir papağan, bir dal üzerinde oturuyordu. Ben de kalbimden şöyle niyet ettim: “Eğer şu papağan o daldan iner, elime konarsa, bu seferde bize çok şeyler nasîb olacaktır.” Böyle düşünürken, o papağanın uçup, elime konduğunu gördüm. Ben ağzımın suyunu onun gagasına akıttım. O papağan da ağzıma şeker verdi. O sabah, gördüğüm rü’yâyı Hâcegî Muhammed İmkenegî’ye arzettim. Buyurdu ki: “Papağan. Hindistan kuşlarındandır. Hemen Hindistan’a gidiniz. Orada sizin bereketli irşâdınızla bir azîz yetişecek, bütün dünyâ onun nûruyla dolacak. Hattâ siz de ondan nasîbinizi alacaksınız.”</p><p>Muhammed Bâkî-billah (kuddise sirruh) diğer bir hâdiseyi de şöyle anlatmıştır: “Hocam İmkenegî’den (kuddise sirruh) icâzet alıp Hindistan’a dönüyordum. Sizin bulunduğunuz Serhend şehrine gelmiştim. Rü’yâda bana; “Sen bir kutbun civarındasın” dediler ve kutb olan zâtın şemailini gösterdiler. İşte siz, o zâtsınız.” “Yine Serhend’den geçerken, gördüm ki, göklere kadar yükselen bir meş’ale yanmış, şarkdan, garba kadar bütün dünyâ, bu meş’alenin ışığından aydınlanıyordu. Bu meş’alenin ziyasının gittikçe arttığını, birçok insanların bundan kendi mumlarını yaktıklarını müşâhede ettim. Bu rü’yâyı, sizin dünyâya geleceğinize bir müjdeci, bir işâret biliyorum.”</p><p>Sohbetinde kaldığı bu iki-üç ay içinde, Allahü teâlânın yardımıyla Hâce Bâkî-billah’ın İmâm-ı Rabbânî hakkında bereketli nazar ve terbiyeleri öyle bir semere verdi ki, kalem dil olsa, dil kalem olsa, bunu yazmaktan ve söylemekten âciz kalırlar.</p><p>İmâm-ı Rabbânî hazretleri, daha sonra hocasının mahdûmlarına gönderdiği bir mektûpta şöyle buyurmuştur: “Yüksek üstadımın, beni dünyâ ve âhıret ni’metlerine kavuşturan kıymetli hocamın sevgili yavruları! Biliniz ki, herşeye muhtaç olan bu zavallı kardeşiniz, tepeden tırnağa kadar, o yüksek babanızın sadakaları ve ihsânları içinde yüzüyorum, insanlığın elifbasını ondan öğrendim. Yükseklikleri haber veren kelimeleri ondan okudum. Herkesin senelerce çalışarak kazanabildiği dereceler, onun huzûrunda, terbiyesi altında, az zamanda elime geçti, insanlara meziyet, üstünlük veren bütün kıymetler, ona hizmetimin ikramiyesi olarak üzerime serpildi. Hiçbir işe yaramıyan ve insanlıktan haberi olmıyan bu zavallı, onun nurlu bakışları altında, ikibuçuk ay içinde olgunlaşarak, büyüklerin yoluna katıldı. Onların Allahü teâlâya olan yakînliklerine kavuştu. Böyle az bir zamanda, tasavvufu tatmış olanların, tecelliler, zuhurlar, nûrlar, hâller ve keyfiyetler diye anlatmak istedikleri gizli kazançlar, babanızın parlak kalbindeki deryanın damlaları olarak önüme saçıldı. Bunlardan hangi birini anlatayım. Onun, lütf ederek, acıyarak mübârek gönlünü bu fakire çevirmesi ile, tasavvufcuların tevhîd (bir bilmek), kurb (yakınlık), ma’iyyet (beraberlik), ihata (her tarafı kaplamak), sereyân (her zerrede bulunmak) gibi sözlerle, anlatmak istedikleri ma’rifetlerden, ince bilgilerden ele geçmiyen, hemen hemen birisi kalmadı. Bunların içlerinden, özlerinden bildirilmedik bırakılmadı…”</p><p>Hâce Muhammed Bâkî-billah, zamanının âlimlerinin büyüklerinden ba’zı ahbabına yazdığı mektûplardan birisinde, İmâm-ı Rabbânî hazretlerinden bahsederek buyurdu ki: “Serhend şehrinden bir genç geldi, ilmi pekçok. Her hareke’ti ilmine uygun. Birkaç gün bu fakirin yanında bulundu. Onda çok şeyler gördüm. Dünyâyı, nurla dolduracak bir güneş olacağını anlıyorum. Akrabası ve kardeşlerinin hepsi de pırlanta gibi, kıymetli ve âlim yiğitler! Onların da, az zamanda, ne cevherler olduklarını anladım. Hele Ahmed’in oğulları da var ki, her biri, Allahü teâlânın birer hazinesidir.”<br>İmâm-ı Rabbânî hazretleri, Muhammed Bâkî-billah’ı tanıdıktan sonra, edeple ve can kulağı ile bu hocasının sözlerine ve hâllerine bağlandı. Yüksek kabiliyeti ve bütün varlığı ile çalışıp, hocasının da lütfu ve himmeti ile, iki ay içinde kimsede görülmeyen hâllere kemâlâta ve üstünlüklere kavuştu. Birkaç ay sonra, hocası Muhammed Bâkî-billah ona icâzet verdi. Böylece tasavvuf ilminde ve hâllerinde de yüksek dereceye kavuştuktan sonra, memleketi olan Serhend’e dönmesi emrolundu. Hocası, talebesinden çoğunun yetiştirilmesini de ona bırakıp, onları da arkasından Serhend’e gönderdi. Hocası onun için şöyle buyurdu: “Kalblere deva, rûhlara şifâ olan bu tohumu, Semerkand ve Buhârâ’dan getirip Hindistan’ın bereketli toprağına ektim. Taliblerin yetişip kemâle gelmesi için uğraştım. O (İmâm-ı Rabbânî), her dereceyi aşıp, üstünlüklerin sonuna varınca, kendimi aradan çekip, talebeyi ona bıraktım.” Hocasından başka o zamanın büyük âlimlerinin bir çoğu onu medhetmişlerdir. Hepsi, onun ma’rifet ışığı etrâfında, pervane gibi toplanmışlardır.[/toggle]<p><p>İmâm-ı Rabbânî hazretleri, memleketine gelince zâhirî ve bâtınî ilim ve nûrlarını dünyâya yaymağa, talibleri yetiştirmeğe ve yükseltmeğe başladı. Şöhreti her yere yayılıp, her taraftan âşıkları, onun ilminden ve feyzinden faydalanmaya geliyordu. Talebelerine Beydâvî tefsîri, Sahîh-i Buhârî, Mişkât-i Mesâbîh, Avârif-ül-Me’ârif, Usûl-i Pezdevî, Hidâye ve Şerhi Mevâkıf gibi ba’zı din kitaplarını ders olarak mükemmel bir şekilde okuturdu, ömrünün son zamanlarında dahî talebelerine ilim tahsilini sıkı sıkı emreder, buna çok önem verirdi. Herkesin kalbini ilim ve nûr ile dolduruyor, Muhammed aleyhisselâmın ( aleyhisselâm ) dînini canlandırıyor ve kuvvetlendiriyordu. Zamanının pâdişâhlarını, vâli, kumandan, âlim ve hâkimlerini, çok te’sîrli mektûpları ile, dîne, sünnet-i seniyyeye teşvik ediyor, çok âlim ve evliyâ yetiştiriyordu. Allahü teâlâ ona o kadar ilm-i bâtın ihsân etmişti ki, kendine mahsûs olan ilimleri de cihâna yaydı. Hocası Bâkî-billah da bu yeni ilimlere kavuşmak için huzûruna gelir, hürmetle otururdu. Hattâ birgün geldiği zaman, İmâm-ı Rabbânî’yi kalbi ile meşgûl görüp, odaya girmedi, hizmetçiye de haber verip; “Rahatsız etme!” dedi ve sessizce kapıda bekledi. Bir müddet sonra İmâm-ı Rabbânî hazretleri kalkıp; “Kapıda kim var?” deyince üstadı; “Fakir Muhammed Bakî” dedi. Bu ismi duyunca kapıya koşup, edep ve tevâzu ile karşıladı.</p><p>İmâm-ı Rabbânî hazretleri bir müddet Serhend’de talebe yetiştirmekle meşgûl olup, insanlara doğru yolu anlattıktan sonra, hocası Muhammed Bâkî-billah’ı ziyâret için Delhi’ye gitti. Bir müddet hizmetinde kaldı ve hocası ile çok hoş sohbetleri oldu. Hâllerini bulunduklarından daha yukarıya götürdüler. Bütün bu lütufları ile çok yüksek hâllere, faziletlere kavuşmasına rağmen, hocası Muhammed Bâkî-billah’a öyle edeble davranıyordu ki, daha fazlası mümkün değildi. Muhammed Hâşim-i Keşmî şöyle anlatmıştır: “Hâce Hüsâmeddîn Ahmed’den işittim. Hocam İmâm-ı Rabbânî’yi (kuddise sirruh) medhedip övdükten sonra şöyle buyurdu: “Mertebesi yüksek, fazileti çok olmakla beraber, edebe riâyette, hocamız Muhammed Bâkî-billah’ın talebelerinden hiçbiri, İmâm-ı Rabânî hazretleri gibi değildi. Bunun için bereketler herkesten önce ona nasîb oldu.”</p><p>İmâm-ı Rabbânî hazretleri, hocası Muhammed Bâkî-billah hazretlerinin ikinci defa huzûruna gidip bir müddet kaldıktan sonra, tekrar memleketine döndü. Bir müddet daha taliblere feyz vermekle meşgûl oldu. Bu sırada pek yüksek derecelere kavuştu. Bu hâllerini hocasına mektûplar yazarak bildirdi. Bundan sonra üçüncü defa hocasını ziyârete gitti. Bu ziyâretinden sonra Delhi’den Serhend’e dönüp birkaç gün kaldı ve Lahor şehrine gitti. Lahor şehrinde herkes, İmâm-ı Rabbânî hazretlerinin teşrîfini büyük bir ganîmet bildi. Talebelerinin en meşhûrlarından olan; Mevlânâ Muhammed Tâhir, Hâce Muhammed, Mevlânâ Esgar Ahmed ve Mevlânâ Ravh Hüseyn gibi zâtlar bu sırada talebesi olup, sohbetinde pişip yüksek derecelere kavuştular. İmâm-ı Rabbânî hazretleri Lâhor’da bulunduğu sırada, oranın meşhûr âlimleri kendisine çok hürmet ve edep gösterdiler. Nice muamma ve zor mes’eleleri ondan sorup doyurucu cevaplar aldılar.</p><p>İmâm-ı Rabbânî hazretlerinin Lâhor’daki sohbetleri devam ederken, hocası Muhammed Bâkî-billah’ın vefât haberi geldi. Kalblerdeki huzûr ve ferahlığın yerini, elem ve keder aldı. Bu haberi duyunca, hemen Delhi’ye gidip mübârek mezarlarını ziyâret etti. Oğullarına ve talebelerinin büyüklerine ta’ziye de bulundu. Muhammed Bâkî-billah hazretlerinin talebeleri, üzüntülerini ve kalblerindeki elemi, onun terbiyelerinin ve sohbetlerinin bereketleriyle gidermek için, huzûrlarına gelip, Muhammed Bâkî-billah’a gösterdikleri gibi, İmâm-ı Rabbânî hazretlerine de; muhabbet, hürmet ve teslimiyet gösterdiler. Küçük büyük hepsi onu kabûl edip bağlandılar.</p><p>İmâm-ı Rabbânî hazretleri de yüksek hocasının emrine, vasıyyetlerine ve buradaki kalbi yaralıların ricâlarına uyarak, bir müddet Delhi’de kaldı. İrşâdlarının te’sîri, feyzlerinin bereketi ile, talebelerin sohbete devam ve gayretleri, hocaları Hâce Muhammed Bâkî-billah’ın hayatta olduğu zamanki gibi yeniden tazelendi. Teveccüh eserleri ve cezbe nûrları, bu talebelerin hâllerinde görünmeğe başladı. Bu gayretli yetiştirme ve feyz verme sırasında, ba’zı çekemeyenler oldu ise de, İmâm-ı Rabbânî hazretleri onlara nasihat etti. Bunu da dinlemiyenler sonunda yaptıklarına pişman olup af dilediler, İmâm-ı Rabbânî hazretleri de ihsân ederek onları affetti. Böylece pekçok kimse sohbetlerinden ve feyzlerinden istifâde etti.</p><p>İmâm-ı Rabbânî hazretleri, Ahrâriyye (Nakşibendiyye) yolundan başka; Kâdiriyye, Sühreverdiyye, Çeştiyye ve Kübreviyye yollarından da icâzet almıştır. Çeştiyye ve Kâdiriyye yollarının icâzetini babasından aldı. Babası Abdülehad onu büyük bir muhabbetle severdi. Hattâ İmâm-ı Rabbânî Akra’da bulunduğu sırada, meşgûliyeti sebebiyle babasının yanına gidemeyince, babası onu görmek için Akra’ya gitmiştir. Daha sonra Akra’dan dönüp babasının hizmetinde bulundu. Babası Abdülehad evliyânın büyüklerinden idi. Babasının sohbetinde çok feyze kavuştu.<br>[toggle title=”Ehlisünnet düşmanlarının saldırıları ve Güwalyar Kalesine Hapsedilmesi” load=”hide”]<br>İmâm-ı Rabbânî hazretlerinin dîne yıllarca yaptığı bu büyük hizmetleri, sağlam, ikna edici delîllerle sapık fikirlerinin çürütüldüklerini, Ehl-i sünnet i’tikâdının ve doğru din bilgilerinin yayıldığını, bid’atlerin kalktığını gören ba’zı sapık kimseler, ona cephe aldılar hased ve iftira etmeye başladılar.</p><p>İşte, bunun için ba’zı kimselerin cefâsına, oklarına ve iftirâlarına uğradı. Nice âlimlerin, fâdılların, kâmillerin kendi yollarından ayrılıp, rehberlerini bırakıp, etrâfına ve hizmetine koşuşmaları da, hasedcileri arttırdı. İmâm’ı tehlikeye düşürmek için, hilelere başladılar.</p><p>O zamanın sultânı Selîm Cihangir Hân’ın devlet adamları, hattâ büyük veziri, baş müftîsi ve etrâfındakiler Ehl-i sünnet düşmanı idiler. Hâlbuki İmâm-ı Rabbânî hazretlerinin birçok mektûpları ve bilhassa ayrıca yazdığı “Redd-i revâfid” risalesi, Eshâb-ı Kirâm düşmanlarını red etmekte, câhil, ahmak ve alçak olduklarını anlatmaktadır. İmâm-ı Rabbânî bu risalesini Buhârâ’da bulunan en büyük Özbek hânı Abdullah-ı Cengizî Hân’a yollamıştı. “Bunu İran’da, Şah Abbâs-ı Safevî’ye gösterin! Kabûl ederse ne iyi, etmezse onunla harb caiz olur” demişti. Kabûl etmedi. Harb oldu. Abdullah Hân, Hirât’ı ve Horasan’daki şehirleri aldı. Buralarını yüz sene evvel Safevîler almıştı. İşte bundan sonra, Hindistan’daki bozuk fırkalar, Eshâb-ı Kirâm düşmanları elele verdiler. Sultâna gidip İmâm-ı Rabbânî hazretleri hakkında çeşitli iftiralarda bulunarak şikâyet ettiler. Sultan, oğlu Şah Cihân’ı gönderip, İmâm-ı Rabbânî hazretlerini, evlâdlarını ve yetiştirdiği talebelerini çağırıp, hepsini öldürmeğe karar verdi. Bunun üzerine Şah Cihan, bir müftî ile yanına gitti. Sultâna secde caiz olduğunu gösteren bir fetvâyı da götürdü. İmâm-ı Rabbânî’nin (kuddise sirruh) üstünlüğünü biliyordu. “Babama secde edersen seni kurtarabilirim” deyince, İmâm-ı Rabbânî hazretleri bu fetvânın zarûret zamanında izin olduğunu, azîmet ve din bütünlüğünün secde etmemek olduğunu, ecel gelince, ölümden hiçbir şeyin kurtaramayacağını söyledi ve secde etmeği kabûl etmedi. Çocuklarını ve talebelerini bırakıp sultâna yalnız gitti. Kendisine yapılan iftiralara karşı sultâna o kadar” güzel ve doyurucu cevap verdi ki, sultan yüksek hakîkatleri anlıyabilecek birisi olmadığı hâlde, neş’elendi ve serbest bırakıp özür diledi. Hattâ, sultâna kendisine yapılan iftiraların asılsız olduğunu açık delîllerle anlatırken, orada bulunan ateşe tapıcı Hindûların büyük bir kumandanı, İmâm-ı Rabbânî hazretlerinin dinde olan kuvvetini, sözlerini, lezzet ve kıymetini görerek müslüman oldu. Sultânın ikna olduğunu, kendi uğraşmalarının boş olduğunu gören iftiracı sapıklar; “Bunun adamları çoktur. Sözleri bütün memlekette yürürlüktedir. Bunu serbest bırakırsak bir karışıklık çıkabilir” diyerek, uzun konuşmalardan sonra sultânı aldattılar. Sultan, İmâm-ı Rabbânî hazretlerinin, memleketin on sağlam ve korkunç kalesi olan Güwalyar Kalesi’ne hapsedilmesini emretti ve hapsedildi.</p><p>Bu hâdiseye çok üzülen talebeleri sultâna isyan etmek istediler. Bunu yapabilecek güçte idiler. Fakat İmâm-ı Rabbânî hazretleri onları rü’yâlarında ve uyanık iken bu işten men etti. Sultâna hayır duâ etmelerini emredip; “Sultânı incitmek bütün insanlara zarar verir” buyurdu. Kendisi de sultâna hep hayır duâ ediyordu. Sultânın veziri, koyu bir muhalif olduğundan, zindanda, İmâm-ı Rabbânî hazretlerinin başına kardeşini ta’yin etmiş ve çok şiddetli davranmasını emretmişti. Bu görevli ise ondan çeşitli kerâmetler, üzülmek yerine heybet, sabır ve hattâ neş’e görerek tövbe etti. Bozuk i’tikâdını terkedip Ehl-i sünneti seçti ve onun hâlis talebelerinden oldu. Kalede hapis bulunan binlerce kâfir, onun bereketi ve sohbetleri ile müslüman olmakla şereflendiler. Birçok günahkâr tövbe etti. Hattâ ba’zıları yüksek âlim oldu. İmâm-ı Rabbânî hazretleri hapiste üç sene kaldıktan sonra, sultan yaptığına pişman oldu. Hapisten çıkarıp ikram ve ihsân eyledi. Hattâ hâlis talebesinden ve sâdık dostlarından oldu. Bir müddet, asker arasında kalmasını istedi. Sonra serbest bırakıp, hürmetle vatanına gönderdi. Hapisteki bu sıkıntılardan ve uğradığı dertlerden sonra, evvelce bulundukları hâllerin ve makâmların binlerce üstünde derecelere yükselmiş olarak memleketine döndü. İmâm-ı Rabbânî hazretleri daha önceleri; “Yetiştiğim derecelerin üstünde, daha Çok makamlar vardır. Onlara yükselmek celâl sıfatı ile, sert terbiye edilmekle olabilir. Şimdiye kadar cemal sıfatı ile okşanarak terbiye edildim” buyurmuştu. Talebesinden bir kısmına; “Elli ile altmış arasında üzerime dertler, belâlar yağacak” buyurmuştu. Buyurduğu gibi oldu. O makamlara da yükselmek nasîb oldu.</p><p>İmâm-ı Rabbânî hazretlerini hapsettiren Selîm Cihangir Hân’ın oğlu Şah Cihan, pâdişâh olmak için babasına karşı geldi. Askeri çok ve babası tarafındaki kumandanların çoğu kalbden kendisine bağlı olduğu hâlde zafer kazanamadı. O zamanın evliyâsından birine hâlini anlatıp duâ istedi. O velî dedi ki: “Senin zafer kazanman için vaktin dört kutbunun sana duâ etmesi lâzımdır. Bunlardan üçü seninle beraber ise de, en büyükleri olan dördüncüsü bu işe râzı değildir. O da İmâm-ı Rabbânî Müceddîd-i elf-i sânî hazretleridir. Şah Cihan, İmâm’ın huzûruna gelip duâ etmesi için yalvardı. Fakat, İmâm-ı Rabbânî (kuddise sirruh) onun babasına karşı gelmesine mâni olup nasihat etti. “Babana git, elini öp, gönlünü al, yakında vefât edecek, saltanat sana kalacaktır” diye müjde verdi. Şah Cihan emirlerini dinleyip arzusundan vazgeçti. Az zaman sonra 1037 (m. 1627)’de babası vefât edince saltanata kavuştu.</p><p>Müslümanların zayıf düştüğü, küfrün, sapıklığın, zulmetin, felsefecilerin ve sapık kimselerin her tarafı kapladığı bir zamanda, binlerce kâfir İmâm-ı Rabbânî’nin elinde müslüman oldu. Çok sayıda fâsık ve fâcir onun güzel hâllerini görüp, sohbetini işitip tövbe ederek sâlih müslüman oldu. Uzaktan yakından çok kimseler, rü’yâda ve uyanık iken onu görerek yanına koşmuş, huzûruna geldiklerinde gördüklerini aynen bulmuşlardır. Âlim, sâlih, genç, ihtiyâr binlerce kimse onu görüp, sohbetinde bulununca, feyz alarak kalbleri zikreder olmuştur. Huzûrundaki pekçok sayıda talebeyi hâllere, yüksek derecelere kavuşturmuştur. Her an kerâmetleri görülür feyz ve bereket yayardı. Kerâmetlerinin altıbinden fazla olduğu bildirilmiştir.</p> [/toggle] [toggle title=”İlmi ve Tasavvufi Düşüncesi” load=”hide”]<br>İmâm-ı Rabbânî, İslâm dininde her sözü sened olan, Ehl-i sünnetin temel direklerinden çok büyük bir âlim ve velidir. Kelâm ilminde de müctehiddir. İmâm-ı Rabbânî hazretleri daha ilim deryasına yeni daldığı sıralarda Peygamberimizi ( aleyhisselâm ) rü’yâda görmüştü. Peygamber efendimiz kendisine buyurmuştu ki: “Sen kelâm ilminde müctehid olacaksın.” Bu rü’yâsını hocasına anlatmıştı. O günden beri, ilm-i kelâmın her mes’elesinde ayrı ictihâdı ve görüşleri vardır. Fakat, mes’elelerin çoğunda (Mâtürîdiyye) imamımız ile beraberdir. Eski Yunan filozoflarının İslâmiyete uymayan sözlerini reddedip, yanıldıklarını isbât etti. Tasavvuf büyüklerini tanıyâmayarak, sözlerini anlamayarak, yoldan çıkan, sapıtan ve kendilerini din adamı sanıp, herkesi de yoldan çıkartan, câhil ve ahmakların yüz karalarını meydana çıkardı, önceki birkaç asırda İslâmiyete çok sinsi bir şekilde, din düşmanları tarafından sokulmak istenen felsefî düşünceleri tamamen bertaraf etti. Yazdığı mektûplar ve kitaplarla, kıyâmete kadar bu yoldaki bütün suâllere cevap teşkil edecek izahlar ve açıklamalar yaptı. Daha 18 yaşında iken yazdığı İsbât-ün-nübüvve (Peygamberliğin İsbâtı) kitabı ile peygamberleri filozoflardan kesinlikle ayırarak, peygamberlerin Allahın dînini bildiren ve Allahü teâlânın seçtiği kimseler, filozofların ise, yalnız aklını rehber edinmiş sıradan insanlar olduğunu açıkça ve kesin delîllerle isbât etmiştir. Böylece peygamberliğe inanmayanların, peygamherleri filozof zannedenlerin veya onlarla bir tutmaya kalkışanların, ne kadar yanlış düşündüklerini göstererek, İslâm dînine insan düşüncesi ve fikri karıştırmak ve böylece dîni, zamanla değişir hâle getirmek isteyenlerin yolunu kapatmıştır. Büyük Ehl-i sünnet âlimleri ve evliyânın da ancak Muhammed aleyhisselâmın tam yolunda yürüyen yüksek insanlar olduğunu belirterek, bunlara da filozof diyenlerin bu sözlerinin ne kadar yanlış olduğunu göstermiştir. Bundan sonradır ki, müslümanlar arasındaki sapık kimselerin te’sîriyle ortaya çıkmış fikir ayrılıkları, düşünce farklılıkları sona ermiş, şüpheye ve tereddüde düşürülmüş olanlar itminana ve emniyete kavuşmuşlardır. Daha sonraki asırlarda ve zamânımızdaki filozofların her türlü sözlerine, onun eserlerinde cevaplar bol bol bulunmaktadır.</p><p>İmâm-ı Rabbânî hazretleri, tasavvufun bütün inceliklerine ve en yüksek kemâllerine kavuşarak, Muhyiddîn-i Arabî, Seyyid Abdülkâdir-i Geylânî, Bâyezîd-i Bistâmî ve Cüneyd-i Bağdadî başta olmak üzere, kendisinden önce yaşamış velîlerin sekr hâlinde ya’nî tasavvufda kendinden geçme hâlinde iken söyledikleri ve iyi anlayamayanları şaşırtan yüksek sözlerini, vahdet-i vücûd bilgilerini, gayet net bir şekilde açıklamış, bu büyüklerin yanlış anlaşılmasına ve onlara düşmanlık yapılmasına ve îmânlarının ve i’tikâdlarının tehlikeye düşmesine mâni olmuştur.</p><p>Böylece o büyük velîleri kötülemek veya medhetmek şeklinde de olsa, iftiralar atılmasına son vermiştir. Tasavvuf deryasından bol bol saçtığı yüksek ma’rifetler, beliğ ifâdeler ve fasih sözleri ile, çok kimsenin anlamak ve anlatmaktan âciz kaldığı yüksek hakîkatleri, candan arzulayanlara sunarak, bu sonsuz deryadan susuzlarının hararetini teskin etmiştir. Yolunu şaşırmışlara doğru yolu göstermiş, aşağı derecelerde takılıp kalanları çok yükseklere çıkarmıştır. Sorulan bütün suâllere cevaplar vererek, tasavvufta iyi anlaşılmayan bir yer bırakmamıştır. Mürşidlik, müridlik, tarikat, kutb, gavs, evliyâ, zikr, ma’rifet, kerâmet gibi kelimeleri çok mükemmel bir şeklide açıklamış, bu konulardaki karışık ifâde ve bilgilerin arkasına saklanarak, müslümanları kandıran ve şaşırtan câhillerle, dünyâya düşkün bozuk tarikatçıların maskelerini indirmiştir. Bu husûsta esasları düstûrları açıklamış, bütün bu isim ve sıfatların, asıllarını ve hakîkatlerini gözler önüne sermiştir. Böylece bu yoldan, tasavvuf kelimesi perde edilerek, İslâm dînine bozuk inanç ve ibâdetlerin, uydurma merasim ve toplantıların, her türlü sapıklık ve hurafelerin girip yerleşmesini önlemiştir. Vilâyetin ve veliliğin muhakkak kerâmet göstermek demek olmadığını, asıl vilâyetin Allahü teâlâyı unutmamak ve Allahü teâlânın isimlerine, sıfatlarına ve fiillerine olan ma’rifet, yakınlık olduğunu, tasavvufun, İslâm dîni dışında ayrı bir yol değil, bizzat dînimizin içinde, emir ve yasakların kolaylıkla yapılmasına yardımcı olan ve Allahü teâlâya muhabbet yolu olduğunu çok veciz şekilde îzâh etmiştir. Böylece din bilgisi az olanların ve hakiki tasavvuf ehli olmayanların, şaklabanlıklar ve istidrâclar ile insanları kandırmalarına ve böylelerinin ma’rifet ve kerâmet sahibi hakiki velîlerle karıştırılmasına mâni olmuştur. Kısacası onun tasavvuf deryasında çözmediği bilmece, haber vermediği esrâr kalmamıştır.</p><p>İmâm-ı Rabbânî hazretleri, kitaplarında, mektûplarında, sohbetlerinde ve günlük hayâtında, bütün bid’atlerle şiddetle mücâdele etmiş, bunları bir bir ayıklayarak, unutulmuş olan nice sünnetleri, hattâ farzları yeniden meydana çıkarmıştır. Bid’atlerin en çirkinin i’tikâdda ortaya çıkanlar olduğunu bildirerek, bunlara ve ibâdetlere sokulmak istenen bid’atlerle, ilim, amel ve ma’rifet ile mücâdele etmiş, her sözü ve işinin sünnete uygun olmasına pek çok titizlik göstermiştir.</p><p>Ayrıca zamanındaki bütün fen ilimlerini en üstün şekilde biliyordu. Fen bilgileri üstüne yapağı açıklamalar, bu ilimlerin mütehassıslarını hayrette bırakmıştır. Meselâ, atomların içinin ve böylece maddelerin dolu sanıldığını, hâlbuki elektronların çok hızlı dönüşlerinden dolayı boş olduğunu ilk olarak bundan dörtyüz sene önce açıklamıştır. Bu husûs, fen adamları tarafından ancak yirminci yüzyılda ve uzun tecrübeler sonucu anlaşılabilmiştir.</p><p>Onun tasarruflarının bereketi ile İslâm dîni, bilhassa Hindistan’da çok kuvvetlendi. Ekber Şah zamanında yıkılan, ihmâl edilen İslâm eserleri yenilendi, inançsızlardan pek çok kimse onun elinde müslüman oldu. Binlerce fâsık tövbe etti. Muhlislerinden ve talebesinden olan Hân-ı Hânân ismi ile meşhûr Abdürrahîm Hân, Nüvâb Ferid Mürtedâ Hân, Muhammed a’zam Hân gibi birçok kuvvetli, kudretli vâli ve kumandanları, te’sîrli mektûpları ile İslâmiyeti kuvvetlendirmeğe, yaymağa, Ehl-i sünnet ve cemâat i’tikâdını beyân etmeğe teşvik ve muvaffak eyledi Bunlar da emr-i şerîflerine uyarak, bu yolda çok gayret sarfedip, dînin kuvvetlenmesine hizmet ettiler. Öyle oldu ki, bid’at ve küfr zulmeti kalkıp, îmân ve sünnet nûru yayıldı.</p><p>İmâm-ı Rabbânî hazretleri, tasavvufda kendi yolunu bildiren, yüksek ma’rifetlerle dolu bir mektûbun sonunda şöyle yazmıştır: “Allahü teâlânın bu fakire gösterdiği yol budur. Başlangıçtan sonuna kadar beni mümtaz eylediği yolun aslı, nihâyetin başlangıcına yerleştirilmesi olan Ahrâriyye yoludur. Bu asıl ve temel üzerine birçok binalar kurdurdular, köşkler yaptırdılar. Eğer bu asıl ve temel olmasaydı bu hâle gelmezdi. Buhârâ ve Semerkand’dan tohum getirip, aslı Medine ve Mekke toprağından olan Hindistan’a ektiler. Fazilet suyu ile terbiye eylediler. Bu faziletler ve ihsânlar kemâle gelince, bu ilim ve ma’rifet meyvelerini verdi. Allahü teâlâya bu ni’metlerinden dolayı hamd-ü-senâlar olsun.”</p><p>İmâm-ı Rabbânî hazretlerinin tasavvufda gösterdiği yola “Müceddidiyye” denilmiştir. Tasavvuf; bir müslümanın İslâm ahlâkı ile ahlâklanması için lâzım olan bilgileri ve yolları öğreten ilimdir.</p><p>Tıb ilmi, beden sağlığına âit bilgileri öğrettiği gibi, tasavvuf ilmi de, kalbin, rûhun kötü huylardan kurtulmasını öğretir. Kalb hastalığının alâmetleri olan kötü işlerden uzaklaştırıp, Allah rızâsı için güzel iş ve ibâdet yapmayı sağlar. Zâten dînimiz, önce ilim öğrenmeyi, sonra öğrendiklerine uygun iş ve ibâdet yapılmasını ve bütün bunların da Allah rızâsı için olmasını emrediyor. Kısaca din; ilim, amel ve ihlâsdan ibârettir, insanın ma’nen yükselmesi, dünyâ ve âhıret saadetine kavuşması, bir uçağın uçmasına benzetilirse, îmân ile ibâdet, bunun gövdesi ve motorları gibidir. Tasavvuf yolunda ilerlemek de, bunun enerji maddesi ya’nî benzinidir. Maksada ulaşmak için, uçak elde edilir. Ya’nî îmân ve ibâdet kazanılır Harekete geçmek için de, kuvvet, ya’nî tasavvuf (ahlâk) ilminin yolunda ilerlemek gerekir. Tasavvufun iki gayesi vardır. Birincisi; îmânın vicdânileşmesi, ya’nî kalbe yerleşmesi ve şüphe getiren te’sîrlerle sarsılmaması içindir. Akıl ile, delîl ve isbât ile kuvvetlendirilen îmân böyle sağlam olmaz. Allahü teâlâ, Kur’ân-ı kerîmde Ra’d sûresi 28. âyet-i kerîmesinde meâlen buyurdu ki: “Kalblere îmânın sinmesi, yerleşmesi, ancak ve yalnız zikr ile olur.” Zikr; her işte ve her harekette Allahü teâlâyı hatırlamak, O’nun rızâsına uygun iş yapmak demektir. Tasavvufun ikinci gayesi; fıkıh ilmi ile bildirilen ibâdetlerin seve seve kolaylıkla yapılmasını ve nefs-i emmâreden doğan tembelliklerin, sıkıntıların giderilmesidir, ibâdetlerin kolaylıkla seve seve yapılması ve günah olan işlerden de nefret ederek uzaklaşılması, ancak tasavvuf ilmini öğrenip, bu yolda ilerlemek ile mümkündür. Tasavvufa sarılmak, herkesin bilmediklerini görmek, gaybden haber vermek, nûrlar, rûhlar ve kıymetli rü’yâlar görmek için değildir. Tasavvuf ile elegeçen ma’rifetlere, bilgilere ve hâllere kavuşmak için, önce îmânı düzeltmek, İslâmiyetin emir ve yasaklarını öğrenip, bunlara uygun iş ve ibâdet yapmak lâzımdır. Zâten bu üçünü yapmadıkça, kalbin tasfiyesi kötü huylardan temizlenmesi, nefsin tezkiyesi, terbiye edilmesi mümkün değildir. Tasavvuf bilgileri mürşid-i kâmiller tarafından öğretilir. Mürşid-i kâmil; yol gösteren, rehberlik eden yetişmiş ve yetiştirebilen âlimdir. Böyle olan âlimlerin belli usûllerle gösterdikleri, insanları saadete kavuşturmak için tasavvufta ta’kib ettiği bu yollara, tarikat denilmiştir.</p><p>Tarikatların çeşitli isimler alması, başka başka olmalarından değildir. Aynı hocanın talebeleri, birbirlerini tanımak ve hocaları ile tanınmak, öğünmek için, bulundukları yola mürşidlerinin ismini vermişlerdir. Tarikatlar, başlıca iki kısma ayrılırlar.</p><p>1- Sessiz zikr (Zikr-i hafi) yapan tarikatlar Bu yol Hazreti Ebû Bekr’den gelmiş olup, mürşidlerinin adına göre, (Tayfûriyye), (Yeseviyye), (Medâriyye), hakîki olan; (Bektâşiyye), (Nakşibendiyye), (Ahrâriyye), (Ahmediyye-i Müceddidiyye) ve (Hâlidiyye) gibi isimler almışlardır.</p><p>2- Yüksek sesle zikr (Zikr-i cehri) yapan tarikatlar: Bu yolda, Hazreti Ali’den oniki İmâm vasıtasıyla gelmiştir. Oniki İmâmın sekizincisi olan İmâm-ı Ali Rızâ’dan Ma’rûf-i Kerhî almış ve Cüneyd-i Bağdâdî’nin çeşitli talebelerinin yolunda bulunan meşhûr mürşidlerin adı verilerek, kollara ayrılmışlardır. Böylece Ebû Bekr-i Şiblî yolundan, (Kadirî”), (Şâzilî), (Sa dî) ve (Rıfâî), Ebû Ali Rodbârî yolundan; Ahmed Gazâlî ve Ziyâüddîn Ebû Necîb-i Sühreverdî vâsıtaları ile (Kübrevî) meydana gelmiştir, İmâm-ı Ali’den Hasen-i Basrî vâsıtası ile (Edhemî) ve bundan (Çeştî) hâsıl olmuştur. (Bedeviyye), Rıfâiyyeden hâsıl olmuştur.</p><p>Tarikat, zikr ile Allahü teâlâya kavuşma yoludur. Zikr, Allahü teâlâyı hatırlamak demektir. Her sözünde ve her işinde O’nun emirlerine ve yasaklarına sarılmaktır. Yaklaşık olarak, son yüz seneden beri tarikat diyerek birçok şeyler uyduruldu. Hakîki İslâm âlimlerinin, Eshâb-ı Kirâmın, Peygamberimizden ( aleyhisselâm ) alıp bildirdikleri doğru yol unutuldu. Dinde câhil olanlar, hattâ İslâmiyetin emirlerine açıkça uymayanlar, şeyh ve tarikatçı ünvanı alarak, zikr ve ibâdet adı altında, dînimizin yasak ettiği birçok günahları ve bid’atleri işlediler. Bugün sahte, yalancı mürşidlere, müslümanları sömüren tarikatçılara, dîni siyâsete âlet edenlere çok rastlanmaktadır. Şeyh-ül-İslâm Ahmed İbni Kemâl Efendi’nin Risâle-i Münîre adlı eserinde yer alan bir hadîs-i şerîfte, Peygamber efendimiz ( aleyhisselâm ) buyuruyor ki: “Bir kimsenin havada uçtuğunu ve deniz üzerinde yürüdüğünü, yahut ağzına ateş koyup yuttuğunu görseniz, fakat İslâmiyete uymayan bir iş yapsa, kerâmet sahibiyim derse de, onu büyücü, yalancı, sapık ve insanları doğru yoldan saptırıcı biliniz!”</p><p>İmâm-ı Rabbânî hazretleri, “Mektûbât” adlı eserinin üçüncü cild 123. mektûbunda, bu husûsla ilgili olarak şöyle buyurmuştur:</p><p>“İnsanı Allahü teâlâya kavuşturan yollar ikidir. Birincisi, peygamberlerin yakınlığı gibi olan (Nübüvvet yolu) olup, insanı aslın aslına ulaştırır. Peygamberler “aleyhimüssalevâtü vetteslîmât” ve bunların sahâbîleri bu yoldan kavuşmuşlardır. Ümmetlerinden sahâbî olmıyanlar arasından dilediklerini de bu yoldan kavuşmakla şereflendirirler. Fakat bunlar pek azdır. Bu yolda vâsıta, aracı yoktur. Ya’nî vâsıl olduktan sonra, doğrudan doğruya asıldan feyz alırlar. Hiçbiri ötekine vâsıta olmaz, perde olmaz, İkinci yol, (Vilâyet yolu)’dur. Kutblar, evtâd, büdelâ ve nücebâ ve bütün evliyâ hep bu yoldan kavuşmuşlardır. Bu yol (Sülûk) yoludur. Evliyânın cezbeleri de, bu yolun cezbeleridir. Bu yoldan kavuşanlar birbirlerine vâsıta ve perde olurlar. Bu yoldan vâsıl olanların önderi ve en üstünleri ve ötekilere vâsıta olanı, hazret-i Ali Mürtedâ (kerremallahü teâlâ vechehü’l-kerîm)dir. Bu yoldan gelen feyzlerin kaynağı odur. Resûlullahtan ( aleyhisselâm ) gelen feyzler, ma’rifetler hep onun vâsıtası ile gelir. Fâtımat-üz-Zehrâ, hazret-i Hasen ve hazret-i Hüseyn (r.anhüm), bu makamda, hazret-i Ali ile ortaktırlar, öyle sanıyorum ki, hazret-i Ali, dünyâya gelmeden önce de, bu makamda idi. Vefât ettikten sonra da, bu yolda her velîye gelen feyzler, hidâyetler, yine onun vâsıtası ile gelmektedir. Çünkü kendisi, bu yolun en yüksek noktasında bulunuyor. Bu makamın sahibi odur. Hazret-i Ali vefât edince, ondan yayılan feyzler, hazret-i Hasen ve sonra hazret-i Hüseyn vâsıtası ile geldi. Daha sonra oniki İmâmdan, sağ olanları da vâsıta oldular. Bunlardan sonra gelen evliyâya feyzler, bu oniki İmâm vâsıtası ile geldi. Kutblara, nücebâya da, hep bunlardan geldi.</p><p>Abdülkâdir-i Geylânî (kuddise sirruh), dünyâya gelip, velî oluncaya kadar hep böyle idi. Sonra, bu da bu vazîfeye kavuştu. Ondan sonraki kutblara, nücebâya ve bütün evliyâya oniki İmâmdan gelen feyzler ve bereketler bunun vâsıtası ile geldi. Başka hiçbir velî bu makama kavuşamadı. Bunun içindir ki; “Önceki velîlerin güneşleri battı. Bizim güneşimiz ufuk üzerinde sonsuz kalacak, hiç batmıyacaktır” buyurmuştur. Hidâyet, irşâd feyzinin akmasını, güneş ışıklarının yayılmasına benzetmiştir. Feyzin kesilmesine, güneşin batması demiştir. Abdülkâdir-i Geylânî hazretlerine oniki İmâmın vazîfeleri verilmiştir. Rüşd ve hidâyete vâsıta olmuştur. Kıyâmete kadar, her velîye feyzler onun vâsıtası ile gelecektir. (Abdülkâdir-i Geylânî hazretlerinin bu vasfından dolayı, ona “Gavs-ül-a’zam” denilmiştir.)</p><p>Her asırda gelen müceddidler, onun vekîlleridir. (Hazret-i Îsâ (aleyhisselâm), hazret-i Mehdî ve İmâm-ı Rabbânî (kuddise sirruh) “Nübüvvet yolu” ile vâsıl olduğundan, vâsıtaya ihtiyâçları yoktur. Ebû Bekr-i Sıddîk ( radıyallahü anh ) nübüvvet yolunda, Resûlullahın ( aleyhisselâm ) vekîlidir:</p><p>Resûlullahın vârisi, müceddîd-i elf-i sânî,<br>İlm-i zâhirde müctehid, tasavvufda Veysel Karânî.</p><p>Dîni yaydı yeryüzüne, nûrlar saçdı her mü’mine,<br>Uyandırdı gâfilleri, yüce İmâm-ı Rabbânî.</p><p>İyi bildi ilm-i hâli, dîne uygundu her hâli,<br>Küfr sarmışken cihanı, oldu Ebû Bekr misâli.</p><p>Sohbetinden feyz aldılar, hem kumandan hem de vâli,<br>Ömer Fârûk soyundandır, buna şâhid oldu adlî.</p> [/toggle]<p>Bütün İslâm âlimleri, bu zâtın İmâm-ı Rabbânî hazretleri olduğunda ittifâk etmişlerdir. Peygamberimizden ( aleyhisselâm ) tam bin sene sonra ilim ve irşâd kürsüsüne mutlak olarak oturup, cihanı Resûlullahın ( aleyhisselâm ) nûrları ile aydınlattı. Bid’atleri-temizleyip İslâm dînini ihyâ etti. Onun zamanında Hindistan’da ve hattâ bütün İslâm âleminde baş gösteren sapık fikirler, bozuk inanışlar yayılmaya başlayıp, büyük fitneler çıkmıştı. Ayrıca tasavvufda vahdet-i vücûdu anlatan sözler, müslümanlar arasında çeşit çeşit şekillere sokuldu. Bu yüksek ve kıymetli bilgi anlaşılamadı. Birçok câhiller, büyüklerin sözlerinin ma’nâlarını anlamayarak zamanla dinden çıktı. İslâmiyete karşı olanlar da bunu fırsat bilip, müslümanları doğru yoldan ayırmak için çalıştılar. Böylece tasavvuf bilgileri ile İslâmiyetin hükümleri arasında ayrılık ve çatışma varmış gibi, ikisi birbirinden ayrıymış gibi gösterilerek, müslümanlar çeşitli isimler altında birbirlerinden ayrılmaya ve birbirlerine düşman edilmeye çalışıldı. İmâm-ı Rabbânî hazretleri başta vahdet-i vücûd bilgileri olmak üzere, yanlış anlaşılan daha birçok mes’eleyi gayet açık bir şekilde îzâh ederek, insanların zihinlerini ve kalblerini, yanlış ve bozuk inanışlardan, bid’atlerden temizledi. Hakkı bâtıldan ayırıp, Peygamberimizin ( aleyhisselâm ) hak ve doğru yol olduğunu haber verdiği Ehl-i sünnet i’tikâdını her yere yaydı. Genç-ihtiyâr herkes ve birçok âlim onun etrâfında toplandı. Kendisine ilk defa (Müceddîd-i elf-i sânî) ismini veren, zamanının en büyük âlimlerinden Abdülhakîm-i Siyalkûti’dir. O zamanın diğer büyük âlimleri de onu medhetmiş, övmüştür.</p> [toggle title=”İmâm-ı Rabbânî hazretlerinin husûsiyetlerinden ve üstünlüklerinden bir kısmı şunlardır:” load=”hide”]<p>Zamanının âlimleri, İmâm-ı Rabbânî hazretlerine “Sıla” ismi ile hitâb ettiler. Sıla, birleştirici demektir. Çünkü, o, tasavvufun İslâmiyetten ayrı bir şey olmadığını İslâmiyete uygun bir şey olduğunu isbat ederek, ahkâm-ı İslâmiye ile tasavvufu vasl etmiş, birleştirmiştir. Bir hadîs-i şerîfte; “Ümmetimden Sıla isminde biri gelir. Onun şefaati ile çok kimseler Cennete girer” buyurularak onun geleceği haber verilmiştir. Bu hadîs-i şerîf, İmâm-ı Süyûtî’nin “Cem’ül-Cevâmi’” kitabında vardır. İmâm-ı Rabbânî hazretleri bir mektûbunda; “Beni iki derya arasında “Sıla” yapan Allahü teâlâya hamd olsun” diye duâ etmiştir. Eshâbı, talebeleri ve sevenleri arasında “Sıla” ismiyle meşhûr olmuştur. Hadîs-i şerîfte müjdelenen “Sıla” ismini ondan evvel kimse almamıştır.</p><p>Mevlânâ Abdürrahmân Câmî (kuddise sirruh) Nefehât kitabında diyor ki: Şeyhülislâm Ahmed Nâmık-i Câmî buyurdu ki: “Evliyânın çektiği riyâzetlerin, sıkıntıların hepsini yalnız başıma çektim ve daha çok da çektim. Allahü teâlâ, evliyâya verdiği hâllerin, ihsânların hepsini bana verdi. Her dörtyüz senede, Ahmed isminde bir kuluna böyle büyük ihsânlar yapar ve bunu herkes görür.” Ahmed Câmî’den, İmâm-ı Rabbânî (kuddise sirruh) zamanına kadar dörtyüzotuzbeş sene olup, bu zaman içinde evliyâ arasında bu büyüklükte, Ahmed isminde biri bulunmadı. Ahmed Câmî’nin haberi, büyük bir zan ile İmâm-ı Rabbânî’ye (kuddise sirruh) âid olmaktadır. Şeyhülislâm Ahmed Câmî’nin; “Benden sonra benim ismimde onyedi kişi gelir. Bunların sonuncusu bin târihinden sonra olup, en büyüğü ve en yükseği odur” sözü de, bu husûsu kuvvetlendirmektedir.</p><p>İmâm-ı Rabbânî hazretleri, müceddîd-i elf-i sânîdir. Ya’nî hicrî ikinci binin müceddididir. Eski Ümmetler zamanında, her bin senede yeni din getiren bir Resûl gönderilirdi. Yeni din önceki dîni değiştirir, ba’zı hükümleri kaldırırdı. Her yüz senede de bir Nebî gelir, din sahibi peygamberin dînini değiştirmez, kuvvetlendirirdi. Hadîs-i şerîfde; bu ümmete ise, her yüz yıl başında İslâm dînini kuvvetlendiren bir âlim geleceği haber verilmektedir. Peygamber efendimizden ( aleyhisselâm ) sonra peygamber gelmeyeceğine göre, kendisinden bin sene sonra, İslâm dînini her bakımdan ihyâ edecek, dîne sokulan bid’atleri temizleyip, asr-ı se’âdetteki temiz hâline getirecek, zâhirî ve bâtınî ilimlerde tam vâris, âlim ve ârif bir zâtın olması lâzımdı. Hadîs-i şerîfler bunu bildirmektedir. Bu mühim hizmeti İmâm-ı Rabbânî hazretleri yapmıştır.</p><p>Talebelerinin meşhûrlarından Muhammed Hâşim-i Keşmî “Zübdet-ül-makâmât” adlı eserinde şöyle yazmıştır: “Kalbimden geçti ki: “Eğer Allahü teâlâ, bu zamanın âlimlerinin en büyüklerinden birine, İmâm-ı Rabbânî hazretlerinin Müceddîd-i elf-i sânî olduğunu (ikinci binin kuvvetlendiricisi olduğunu) bildirse, bu ma’nâ tamamen kuvvetlenirdi.” Birgün bu düşünce ile İmâm-ı Rabbânî hazretlerinin huzûruna gittim. Bu fakire hitâb edip buyurdular ki: “Birçok kıymetli kitaplar yazan aklî ve naklî ilimlerde Hindistan’da bir benzeri bulunmayan Abdülhakîm Siyalkûtî’den mektûp aldım.” Bunu söyleyip tebessüm etti. Sonra da; “Mektûbunun bir yerinde bu fakiri medhedip; “Müceddid-i elf-i sânî” yazıyor” dedi.</p><p>Abdülhakîm Siyalkûti; bir gece rü’yâda İmâm-ı Rabbânî hazretlerini gördü, İmâm-ı Rabbânî hazretleri ona şu âyet-i kerîmeyi okudu: “Allah de ve onları kendi oyunlarına bırak.” (En’âm-91) bu rü’yâyı gördükten hemen sonra İmâm-ı Rabbânî’nin huzûruna gelip, hakiki muhlislerinden oldu. Huzûruna gelmeden evvel: “Ben İmâm-ı Rabbânî’nin üveysiyim” (Ya’nî onun rûhâniyeti beni terbiye ediyor) dedi.</p><p>Halîl-ül-Bedahşî (kuddise sirruh) buyuruyor ki: “Silsilet-üz-zeheb büyüklerinden Hindistan’da bir kâmil gelir ki, asrında onun gibisi bulunmaz.” Hindistan’da bu silsileden İmâm-ı Rabbânî’den (kuddise sirruh) başkası meydana çıkmamış olduğundan, bu haberin İmâm-ı Rabbânî’ye âit olması zarurî lâzımdır.</p><p>Hâce Muhammed Bâkî-billah’ın talebesinin en büyüklerinden ve en yüksek âlimlerden olan Seyyid Mîr Muhammed Nu’mân diyor ki: “İmâm-ı Rabbânî’ye tâbi olmağı hocam bana söyleyince, buna lüzum olmadığını anlatmak için; “Kalbimin aynası ancak sizin parlak kalbinizin nûruna karşı duruyor” dedim. Hocam sert bir sesle; “Sen, Ahmed’i ne sanıyorsun? Onun, güneş olan nûru, bizler gibi binlerce yıldızı örtmektedir” buyurdu. Muhammed Bâkî-billah (kuddise sirruh) bir kerre de buyurdu ki: “Bu üç-dört sene içinde, herkese doğru yolu, kurtuluş yolunu göstereceğim diye uğraşdım. Elhamdülillah ki, bu gayretim boşa gitmedi. Çünkü, İmâm-ı Rabbânî gibi biri yetişti.”</p><p>Hâce Muhammed Bâkî-billah bir kerre de buyurdu ki: “Kalblere deva, rûhlara şifâ olan bu tohumu Semerkand ve Buhârâ’dan getirip Hindistan’ın bereketli toprağına ektim. Taliblerin yetişip kemâle gelmesi için uğraştım. O, (Ya’nî İmâm-ı Rabbânî (kuddise sirruh) her dereceyi aşıp üstünlüklerin sonuna varınca, kendimi aradan çekip, talebeyi ona bıraktım.”</p><p>Hâce Muhammed Bâkî-billah, İmâm-ı Rabbânî’ye yazdığı bir mektûpta buyuruyor ki: “Allahü teâlâ size, en yüksek dereceye yetişmek ve herkesi de yetiştirmek nasîb etsin!” Mısra’:</p><p>“Kerîmlerin sofrasından toprağa da nasîb vardır!”</p><p>Mübalağa değil, işin doğrusu şöyledir ki, Şeyhülislâm Abdullah-i Ensârî ( radıyallahü anh ) buyurdu ki: “Beni, Ebü’l-Hasen-i Harkânî yetiştirdi. Fakat Harkânî şimdi sağ olsaydı, hocam olduğunu düşünmez, gelip önüme diz çökerdi.</p><p>Bizim durmamız, ihtiyâcımız olmadığından veya ehemmiyet vermediğimizden değil, belki kabûl işâretini gözetmekteyim, işin doğrusu budur. Allahü teâlâ, bizlere hidâyet ihsân eylesin! Kendini beğenmekten ve aldanmaktan korusun! Bu mektûbumu size getiren Nişâpûrlu Seyyid Sâlih, kalbinin derdine çâre için bana geldi. Vaktim, hâlim buna elverişli olmadığından, vakitlerini yanımda ziyan etmemesi için size gönderiyorum. İnşâallah lütf ve yüksek teveccühünüze kavuşarak istidâdı kadar bir şeyler alır.</p><p>Allahü teâlâ, ilim ve irfan fukarasını, birşeyden nasîbi olmıyanları, sevip seçtiği evliyâsı hürmetine maksatlarına kavuştursun! Evliyâ kaynağı olan makamınıza ihlâs ve saygılarımı arzedemedim. Evet, hâlleri doğru olan bir huzûra ancak bu kelimeyi yazmak mümkündür. Size talebem demek, hayâsızlığın en aşağısı ve görünüşün söylenmesi olup, hakîkati örtmek olur. Bize lâzım olan, haddimizi bilmek, yersiz konuşmamaktır. Duâlarınızı istirhâm ederim efendim.”</p><p>Üstadından başka, o zamanın büyük âlimlerinden, kâmillerinden birçoğu; ona lâyık olan medh-ü-senâlarda bulunmuşlar, ona karşı edebsizce söyliyenlere cevap vererek, hepsi onun ma’rifet ışığı etrâfına pervane gibi toplanmışlardır. Bunlardan parmakla gösterilen en büyükleri; Fadlullah-i Burhân-pûrî, Mevlânâ Hasen-ül-Gavsî, Mevlânâ Abdülhakîm-i Siyâlkûti, Mevlânâ Cemâleddîn-i Tâluvî, Mevlânâ Ya’kûb Sırfi, Mevlânâ Hasen-ül-Kubâdânî, Mevlânâ Mîrekşâh, Mevlânâ Mîr Mü’min, Mevlânâ Can Muhammed Lâhorî ve Mevlânâ Abdüsselâm’dır.</p><p>Fadl Burhân-pûrî, İmâm-ı Rabbânî hazretlerinin güzel evsâfını, doğru hâllerini dinlemekten hoşlanır, kıymetli ma’rifetlerini işitmekle zevklenirdi. Onun, kutb-ül-aktâb olduğunu, hakîkat sırlarından verdiği haberlerin hep doğru olduğunu; sözlerinin doğruluğuna ve hâllerinin yüksekliğine alâmet ise, İslâm dîninin bütün inceliklerine tâbi olması ve herkesin onu sevmesi olduğunu söylerdi. İmâm-ı Rabbânî hazretleri Guwalyar Kalesi’nde habs olduğu zaman, kurtulması için beş vakit namazda çok duâ ederdi. Kendisine Serhend taraflarından talebe gelince: “Siz İmâm-ı Rabbânî’ye yakın olup da, ilmi, ma’rifeti başka yerlerde arıyorsunuz. Güneşi bırakıp, yıldızların ışığına koşuyorsunuz. Sizlere şaşıyorum” derdi.</p><p>Mevlânâ Abdülhakîm-i Siyâlkûtî, İmâm-ı Rabbânî’ye ( radıyallahü anh ) çok ta’zîm ve hürmet ederdi. İnkâr edenlerle mücâdele ederdi. İnkâr edenlere karşı; “Büyüklerin sözlerine, maksatlarını anlamadan i’tirâz etmek cahilliktir. Böylelerin sonu felâkettir, ilim ve feyz kaynağı, irfan menba’ı üstâd Ahmed’in sözlerini red etmek, bilmemezlik ve anlamamazlıktandır” diye yazmıştır.</p><p>Belh şehrinde bulunan Mîr Muhammed Mü’min Kübrevî, talebesinden birini, inâbet, tövbe ve sülûk için, İmâm-ı Rabbânî’nin (kuddise sirruh) huzûruna gönderdi. İmâm-ı Rabbânî’nin huzûruna varınca; üstadından, Seyyid Mîrekşâh’dan, Hasen-i Kubâdâni ve Kâdı’l-kudât Tulek’den selâm getirdi ve; “Üstadım Mîr Muhammed Mü’min buyurdu ki: “İhtiyârlığım mâni olmasaydı ve yerim yakın olsaydı, gidip dersinden istifâde eder, ölünceye kadar ona hizmetçilik ederdim. Kimseye nasîb olmıyan nûrları ile kalbimi aydınlatmağa çalışırdım. Bedenim uzakta, gönlüm ise, onunla oradadır. Bu fakiri, huzûrunda bulunan temiz talebesi gibi kabûl buyurmasını ve mukaddes nûrlarından rûhuma ışık salmasını yalvarırım ve benim için de mübârek elini öp!” dedi” deyip İmâm’ın (kuddise sirruh) bir daha elini öptü. Veda edip ayrılırken de dedi ki: “Belh şehrindeki azîzler, kendilerine, yüksek hakîkatleri bildiren mektûplarınızdan göndermenizi istirhâm ettiler.” Bunun üzerine İmâm-ı Rabbânî bir mektûp yazıp, diğer birkaç mektûpla beraber verdi. Bir müddet sonra, Belh’den Hindistan’a gelen ba’zı sâdıklar dedi ki: “İmâm’ın (kuddise sirruh) bu mektûbu, Mîr Muhammed Mü’min’e ulaşınca, okurken zevkinden yerinde duramıyordu. “Sultân-ül-ârifîn Bâyezîd, Seyyid-üt-tâife Cüneyd ve bunlar gibi büyükler şimdi sağ olsalardı, İmâm-ı Rabbânî’nin (kuddise sirruh) önünde diz çökerler, hizmetinden ayrılmazlardı” dedi.</p><p>O zamanın âriflerinden biri diyor ki: “Âlimlerin, İmâm-ı Rabbânî’nin (kuddise sirruh) yazılarından nasîbleri, câhillerin, hikmet sahiplerinden duyduklarını anlamaları gibidir.”</p><p>O zamanın, ilmi ile amel eden dindar âlimlerden biri buyuruyor ki: “Kalb ve rûh ilimlerinin mütehassısları, ya kitap tasnif ederler veya te’lîf ederler. Tasnif demek; bir ârifin kendine bildirilen ilimleri, esrârı, dereceleri yazmasıdır. Te’lîf ise, başkalarının sözlerini kendine mahsûs bir sıra ile toplayıp yazmasıdır. Tasnif çok zamandan beri dünyâdan kalktı. Yalnız te’lîf kaldı. Fakat, İmâm-ı Rabbânî’nin (kuddise sirruh) yazıları, doğrusu, tasniftir. Te’lîf değildir. Ben, onun talebesi değilim. Fakat insaf ile söylemek lâzım gelirse, onun yazılarına çok dikkat ediyorum. Başkalarının sözlerini bulamıyorum. Hepsi kendi keşfleri, kalbine gelen ilimlerdir. Hepsi de, yüksek, makbûl, güzel ve İslâm dînine uygundur.”</p><p>O zamanın en büyük kadısına, İmâm-ı Rabbânî’nin (kuddise sirruh) hâlleri soruldukta, dedi ki: “Kalb ve rûh âlimlerinin sözlerine ve hâllerine bizim aklımız ermiyor ve almıyor. Fakat İmâm-ı Rabbânî’nin (kuddise sirruh) hâllerini görünce, geçmiş evliyânın hâllerini ve sözlerini anladım ve bildim. Bundan evvel, geçmiş evliyânın acayip hâllerini, garîb ibâdetlerini okuyunca, talebenin bunları, büyülterek yazmış olmaları hatırıma gelirdi. Onun hâllerini, vaziyetlerini görünce, bu düşünce ve tereddütlerim kalmadı.”</p><p>Hadîs âlimi Abdülhak-ı Dehlevî, ilk zamanlar İmâm-ı Rabbânî (kuddise sirruh) hazretlerinin yazılarını beğenmez, i’tirâzlar yazardı. Fakat, son zamanlarda, Allahü teâlânın inâyetine kavuşarak, yaptıklarına pişman oldu. Tövbe etti. Hâce Muhammed Bâkî’nin icâzetli talebelerinden Mevlânâ Hüsâmeddîn Ahmed’e, bu tövbesini şöyle yazdı: “Allahü teâlâ, Ahmed-i Fârûkî’ye selâmetler ihsân etsin! Bu fakirin kalbi, şimdi ona karşı çok hâlis oldu. Beşeriyet perdeleri kalktı. Nefsin lekeleri temizlendi. Yol birliğini bir tarafa bırakalım, böyle bir din büyüğüne karşı durmamak, akıl icâbı idi. Ne insafsızlık, ne cahillik etmişim. Şimdi kalbimde, vicdanımda duyduğum mahcubiyeti, ona karşı küçüklüğümü anlatamam. Kalbleri çevirmek, hâlleri değiştirmek, Allahü teâlâya mahsûstur.” Abdülhak Dehlevî kendi çocuklarına da mektûp yazarak; “Ahmed-i Fârûkî’nin sözlerine karşı i’tirâzlarımın müsveddelerini yırtınız! Kalbimde ona karşı hiçbir bulanıklık kalmamıştır. Kalbim ona karşı hâlis olmuştur” dedi.</p><p>İmâm-ı Rabbânî hazretleri vefâtından sonra da sevilmiş, asırlar boyu medhedilmiş, eserleri okunup istifâde edilmiştir. Büyük velî Mevlânâ Hâlid-i Bağdadî hazretleri, ince rûhunun terennümleri ile dolu olan fârisî dîvânının doksandördüncü sahifesindeki beytlerinde buyuruyor ki:</p><p>“Yâ Rabbî! O nihâyetsiz yolun yolcusu, ilim sahiplerinin reîsi, bu göz ile görülmeyen, akıl ile varılmayan gizli sırların menba’ı, insanların anlayamadığı, ancak senin bildiğin büyüklüğün sahibi, köpüren ve dalgalanan ma’nâlar deryası, maddesizlik ve mekânsızlık âleminin reîsi, nûrları ile Hindistan’ı aydınlatan, Sihrind şehrini, Mûsâ aleyhisselâma Allahü teâlânın kelâmı geldiği şerefli va’di yapan, Muhammed aleyhisselâmın dîninin büyüklüğünün vesîkası, keskin görüşlüler meclisinin ışığı, dîni bütün olanlar ordusunun kumandanı, düşünülemiyen yüksekliklere erişen, izinde gidenleri de oraya çeken Ahmed-i Fârûkî’nin (kuddise sirruh) gözlerinin nûru hürmetine beni affet! Senin af ve merhamet denizinin sonsuzluğunu düşünerek, rahat ediyorum. Allahım! Yalnız senin ihsânına güveniyorum. Çünkü, “Ben af ediciyim” buyuruyorsun!”</p><p>Evliyânın büyüklerinden ve meşhûrlarından olan Mevlânâ Hâlid-i Bağdâdî’ye, hocası Şah Abdullah-ı Dehlevî hazretleri yazdığı bir mektûpta şöyle buyuruyor:</p><p>“İmâm-ı Rabbânî’yi sevenler, mü’min ve takvâ sahipleridir. Sevmeyenler ise şâkî ve münâfıklardır. Bütün âlem-i İslama, İmâm-ı Rabbânî’nin şükrünü eda etmek vâcibtir.” Yine bu mektûpda; “İnsanlarda bulunabilecek her kemâli her üstünlüğü, Allahü teâlâ, İmâm-ı Rabbânî hazretlerine vermiştir…” buyurarak onun için farsça şu şiiri yazmıştır:</p><p>“Her letâfet ki, nihân bûd pes perde-i gayb<br>Heme der sûret-i hûb-ı tû ıyân sâhte end.</p><p>Herçi ber safha-i endîşe keşed kilk-i hiyâl<br>Şekl-i matbû’i tu zîbâter ezân sâhte end.”</p><p>Ma’nâsı:</p><p>Gayb perdesi ardında bulunan güzellikler,<br>Senin eşsiz simanda hepsi zuhur ettiler.</p><p>Hayal kalemi gönül sayfasına ne çizse,<br>Senin düzgün şeklini, ondan güzel ettiler.</p><p>Onu medh edenlerden birisi de, Mevlânâ Hâlid-i Bağdâdî’nin (kuddise sirruh) yetiştirdiği ulemâ ve evliyânın en üstünü, âlim, fâdıl, velîyyi kâmil, sayısız kerâmetler sahibi, Seyyid Tâhâ-i Hakkâri (kuddise sirruh) hazretleridir.</p><p>İmâm-ı Rabbânî’yi (kuddise sirruh) medheden büyüklerden birisi de, ulemânın zîneti, evliyânın ekmeli, Seyyid Abdülhakîm Arvâsî Efendi’dir. “rahmetullahi aleyh”. Sâlihlerden birine yazdığı bir mektûpta buyuruyor ki: “Zikr ve zikrin te’sîri, derin bir denizdir. Onun derinliklerine kimse varamamıştır. Bir dalgalı deryadır ki, bütün dünyâ onun bir dalgasını bilmiyor. Dünyâyı kuşatan öyle bir bahr-i muhittir ki, (okyanustur) onu kavramağa bütün âlemin gücü yetmez. Zikr; zikr edenlerin kalblerinde hâsıl olan bir hâldir. Söylemesi, yazması, bildirmesi imkânsızdır.</p><p>Hak teâlâyı, bilen kimsenin dili söylemez olur. Kelime bulamaz ki, anlatabilsin. Şaşar kalır. Dünyâdan ve insanlardan haberi olmaz. Zikr olunan, Allahü teâlâ olduğu gibi, zikr eden de ancak O’dur. Kendisini yine ancak kendisi zikr edebilir. Mahlûkların, O’nu zikr etmek haddîne mi düşmüştür? Ancak Sıfat-ı ilâhiyesi ile sıfatlanması için, yaratmış olduğu insana kendisini zikr etmesini emr etmiştir. Herkes, yaradılışındaki kabiliyeti kadar, o nihâyetsiz ve dalgalı denizden birşey ile teselli bulur. Veysel Karânî o deryanın bir damlası ile teselli bulmuştur. Cüneyd-i Bağdadî, o denizden bir avuç miktarı ile doymuş, kanmıştır. Abdülkâdir-i Geylânî, ancak o denizin kenarına varmıştır. Muhyiddîn-i Arabî ise, bunun dibinden çıkarılmış bir cevher ile övünmektedir, İmâm-ı Rabbânî, ondan büyük pay almıştır.”</p><p>İmâm-ı Rabbânî hazretlerinin hocası Muhammed Bâkî-billah’ın (kuddise sirruh) büyük oğlu Hâce Ubeydullah, İmâm-ı Rabbânî’ye (kuddise sirruh) yazdığı bir mektûpta onu şöyle medh etmiştir:</p><p>“Kölelerinizin en aşağısı, hakîr Ubeydullah’ın, ihlâs ve ihtisasın menba’ı olan yüksek makamınıza arzıdır. Bu yolun bütün sarhoşluklarından kurtulup, ayıklıkta ve uyanıklıkta en ileri gitmiş olanların başı, taliblere yol gösterenlerin önderi, şeyhülislâm, karanlıkları aydınlatan, bütün insanların rehberi, uykuda olanların uyandırıcısı, ameli kuvvetli, vera’ı çok, kemâli üstün, nûr yüzü, nûr kaynağı olan azîz efendim!</p><p>İslâm dîninin kuvvetlendiricisi, nûrlandırıcısı, bid’at ve alçak şeylerden dînin temizleyicisi, doğruyu ve hakkı söyleyen, dînini kayıran, dînin sağlam hükümlerini koruyan, hakkı arayanlara feyz verme makamlarının sahibi, aşağı mertebelerden saadet ufkuna yükselen muhterem efendim!..”1- Kutbluk istidâdı: Kutb olacağı daha hocası Muhammed Bâkî-billah’a talebe olmadan birkaç sene önce bu hocasına bildirilmiştir.</p><p>2- Tasavvufda yüksek hâllere kavuşmadan önce, hocası Muhammed Bâkî-billah onun cihanı aydınlatacak nûrlarını büyük, bir kandil gibi görüp, hakkında; “Onun, âlemi, nurla dolduracak bir güneş olacağını anlıyorum” buyurdu.</p><p>3- Hocası, İmâm-ı Rabbânî hazretlerine, tasavvufda yetişmek isteyen birini göndererek şöyle demiştir: “Bizi seven ve size gelen bu dostumuzu altı yedi günde nihâyete kavuşturmanızı rica ediyorum.” Böylece İmâm-ı Rabbânî hazretlerinin yüksek derecesine işâret etmiştir.</p><p>4- İmâm-ı Rabbânî hazretlerine murâdlık ve mahbûbluk (çekilip götürülmek) mertebeleri verilip, çok yüksek hâllerle müjdelendi.</p><p>5- Hocası Muhammed Bâkî-billah’ın huzûrunda, iki-üç ay kadar kısa bir zaman içinde, tasavvufda yetişip tam bir olgunluğa ulaştı.</p><p>6- Çok yüksek derecelerde bulunan hocası Muhammed Bâkî-billah, daha hayatta iken, irşâd ve feyz verme makamına İmâm-ı Rabbânî hazretlerini geçirdi.</p><p>7- Yüksek hocası Muhammed Bâkî-billah bir “mektûbunda kendisinden feyz almak için, huzûruna gitmek üzere işâret beklediğini yazmıştır.</p><p>8- Hocası ondan istifâde etmek ve feyz almak için yanına gitmiş ve onun hakkında; “O bizim gibi binlerce yıldızı örten bir güneştir” buyurmuştur.</p><p>9- Yine hocası Muhammed Bâkî-billah birgün; “O, murâdların ve mahbûbların (çekilip götürülen) büyüklerindendir”, bir başka vakit; “Gök kubbe altında bugün, bu yüksek yolun velîlerinden onun gibisi yoktur”, bir başka vakit; “Eshâb-ı kirâm’dan, Tabiînin büyüklerinden ve müctehidlerden sonra seçilmişlerin seçilmişlerinden İmâm-ı Rabbânî gibi birkaç kimse görüyorum” buyurdu.</p><p>10-Bereketler ve faziletler sahibi Hâce Muhammed Bâkî-billah’ın vefâtından sonra, çok gizli ve husûsî sırları açıklayan yazıları ele geçti. Burada dört dâire çizmişti. Birinci dâirede velâyet, ikinci dâirede vilâyet, üçüncü dâirede bâtın kemâlâtı, dördüncü dâirede mutlak kemâl kelimelerini yazıp, bu dört dâirede, Sahabe ve Tabiînden sonra gelen (radıyallahü anhüm) seçilmişlerin seçilmişlerini, bu dâirelerin etrâfına, mertebelerine uygun olarak, şüphesiz bir keşf yoluyla, gayb âleminden kendilerine bildirdiği şekilde yazdı. Bütün bunların arasında en büyüklerinden on-oniki büyüğü, her dâirede en olgun bir şekilde, dâhil edilmiş gördüler. İmâm-ı Rabbânî hazretlerini de bu on-oniki kişi arasında her dâireye girmiş buldular. Muhammed Bâkî-billah defalarca onun kutb olduğuna işâret etmiştir.</p><p>11-Muhammed Bâkî-billah kendi yüksek nisbetlerini İmâm-ı Rabbânî hazretlerine verdikten sonra, diğer yollardaki büyükler de kendi nisbetleri ve terbiye usûllerini kırmızı bir gül gibi ona sunup, daha yüksek makamlara götürdüler. Evliyâullahdan ba’zılarına verilen vilâyet nisbetini ve nübüvvet kemâlâtını tamamen İmâm-ı Rabbânî hazretlerine verdiler. Hepsinin ma’rifeti ile şereflendirdiler. Kendisi birçok defalar bunu söyleyip şöyle buyurdu: “Allahü teâlânın, bu kullarının en aşağısına en büyük yardımı şudur Bu yolda hiçbir sokak, hiçbir makam kalmadı ki, bu fakiri oradan geçirmemiş olsunlar. Sereyânın, ma’iyyetin, ihatanın, vahdetin, tesbihin, tenzihin yüksek nisbetlerini, dünyânın ve âhıretin, varlığı lâzım olanın ve mahlûkâtın esrârını kerem ve ihsân ederek ayrı ayrı bildirdiler.”</p><p>12-Hızır ve İlyas aleyhisselâmın rûhâniyeti ile görüşüp, konuştu. Ona hayatları ve ölümleri hakkında bilgi verdiler. İmâm-ı Rabbânî hazretleri bu husûsu “Mektûbât’ın birinci cild, 282. mektûbunda bildirmiştir.</p><p>13-İmâm-ı Rabbânî hazretleri tasavvufda ilerlemeye başladığı ilk sıralarda, Hızır aleyhisselâm ona ilm-i ledünnîyi öğretti.</p><p>14-Birgün İmâm-ı Rabbânî hazretleri murâkabe halkasında bir kırıklık ve amellerindeki kusurları görme hâlinde iken; “Seni ve kıyâmete kadar vasıtalı veya vasıtasız seni tevessül, vesile edenleri, senin yolunda gidenleri ve sana muhabbet edenleri mağfiret eyledim” nidasını duydu. Ve; “Bunu herkese söyle” diye kendilerine emrettiler. Nitekim Mebde’ ve Me’âd risalelerinde bunu bildirmiştir.</p><p>15-İmâm-ı Rabbânî hazretlerine; “Elbette o, müttekîlerdendir” ilhamı geldi. Bunun sebebi şu idi: Birgün vefât eden oğullarından birinin rûhuna sadaka olarak bir yemek verdi. Bu arada inkisârlarının (kırıklıklarının) kendisini istilâ etmesinden dolayı buyurdu ki: “Bu sadakamızı nasıl kabûl ederler. Allahü teâlâ sadakayı kabûl hakkında; “Allah ancak müttekîlerinkini kabûl eder” buyuruyor. Bunu derken, şöyle bir nidâ geldi: “Elbette o müttekîlerdendir.</p><p>16-İmâm-ı Rabbânî hazretlerine: “Cenâze namazında bulunduğun herkes mağfiret olunmuştur” müjdesi ilham olundu.</p><p>17-Magfiret olunması için hangi mezarın başına gitse, kendisine o mezarda bulunanlardan azâbın kaldırıldığı ilham edilirdi.</p><p>18-İmâm-ı Rabbânî hazretlerine ilham olundu ve müjde verildi ki: “Senin söylediğin ve yazdığın ilimlerin hepsi bizdendir.” Kendisine mahsûs olup, tereddüt ve şüphe ettiği ilimlerin doğrularını ve hakîkatlerini de kendisine bildirdiler.</p><p>19-İmâm-ı Rabbânî hazretleri buyurdu ki: “İslâmiyeti gördüm. Kervanın, kervansaraya indiği gibi, bizim mahallemize, etrâfımıza indi.”</p><p>20-İmâm-ı Rabbânî hazretleri buyurdu ki: “Ramazân-ı şerîfin son on gününde idi. Teravih namazını kıldıktan sonra, kendimde bir gevşeklik hissedip yatağıma yatmak istedim. Yatarken, bu gevşekliğin çokluğundan evvelâ sağ tarafa döneceğimi unuttum. Hâlbuki bu sünnet idi. Sol tarafa dönüp yattım. Bir müddet sonra sünneti terk ettiğim hatırıma geldi. Bunu ilk defa terk ettiğimi düşündüm. O anda unutarak ve sehven olduğu bildirildi. Fakat, sünneti terketmek korkusu benden gitmedi. Hemen kalktım; sağ tarafa dönüp yattım. Bunu yaptıktan sonra Allahü teâlânın nihâyetsiz nûr ve feyzleri zâhir oldu ve şöyle bildirildi: “Sen bu kadar sünnete riâyet edince, âhırette hiçbir şekilde sana azâb etmem!”</p><p>21-Yine Ramazân-ı şerîfin son on gününde buyurdu ki: “Bu gün son derece güzel bir hâl zâhir oldu. Yatağımda uzanmış yatıyordum. Gözlerimi kapamıştım. Yatağımın üzerine bir başkasının gelip oturduğunu hissettim. Bir de ne göreyim, evvelkilerin ve sonrakilerin seyyidi, efendisi Peygamberimizdir ( aleyhisselâm ). Buyurdu ki: “Senin için icâzet yazmağa geldim. Hiç kimseye böyle bir icâzet yazmadım.” Gördüm ki, o icâzetnamenin metninde bu dünyâya âit büyük lütuflar yazılı idi. Arkasında da öbür dünyâya âit, çok inâyetler yazmışlardı.” İmâm-ı Rabbânî hazretleri bu husûsu, “Mektûbât”ının üçüncü cild, 106’ncı mektûbunda uzun bildirmektedir.</p><p>22-Resûlullah ( aleyhisselâm ) İmâm-ı Rabbânî hazretlerine, yârın kıyâmet günü binlerce insanı senin şefaatin ile affederler müjdesini verdi. Muhammed Hâşim-i Keşmî şöyle anlatmıştır: “İmâm-ı Rabbânî hazretleri Peygamber efendimizden ( aleyhisselâm ) bu müjdeyi alınca, bu ni’metin şükrünü eda etmek için, bir ziyâfet verdi. O ziyâfette kendilerinin; “Beni iki derya arasında “Sıla” yapan Rabbime hamd ederim” sözlerine temasla şöyle arzettim: “Azîzlerden birisiyle bu husûsda münâkaşa ettik. Dedi ki, Allah aşkına! Peygamber efendimizden ( aleyhisselâm ) Mehdî hakkında olduğu gibi, bunun hakkında da böyle bir müjde zâhir olmuş mudur? Ben dedim ki: “Hadîs-i şerîflerde ona âid bir işâret olmadığını nereden bileyim ki, biz bütün hadîsleri bilmiyoruz.” O azîz dedi ki: “İmâm-ı Süyûtî’nin “Cem’ul-Cevâmî”, kitabı bende var. Onda bulunmıyan çok az hadîs-i şerîf vardır. Gel, bu ümmetin faziletleri kısmında arayalım.” Bu arama esnasında bir hadîs-i şerîfe rastladık ki, aradığımıza tam uygun idi. Ve o hadîs-i şerîf şu idi: “Ümmetimden “Sıla” isminde biri gelir. Onun şefaatiyle, çok çok kimseler Cennete girerler.” Ben o azîze dedim ki, ne için bu hadîs-i şerîf İmâm-ı Rabbânî hazretlerinin hâline bir işâret olmasın. “Olabilir” dedi ve sustu. Onların kalemi ile açık olarak yazılan “Sıla” kelimesini duydum ve gözümü hadîs-i şerîfin sonu olan şefaat kelimesine diktim. Elhamdülillah ki, o müjdeye de kavuştum. Hazret-i İmâm tebessüm ettiler ve bu fakîr hakkında iltifâtlar buyurdular.</p><p>23-Hazret-i İmâm Peygamber efendimizin ( aleyhisselâm ) yedi derecesine mutâbe’at, ya’nî uymak nûrları ve bereketleri ile şereflendi.</p><p>24-Vesveseler veren Hannâsı (Şeytanı) İmâm-ı Rabbânî’nin sinesinden dışarı çıkardılar. Kendisi bunu şöyle anlatmıştır: “Duhâ (kuşluk) namazında idim. Aniden sinemden büyük bir belânın dışarı çıktığını gördüm. Ondan sonra, onun yuvasının da sinemden çıkarıldığını gösterdiler. Etrâfında bulunan büyük zulmetten de bir eser kalmadı. Kalbimde büyük bir inşirah (ferahlık) buldum. Göğsümden çıkanın, Resûlullahın ( aleyhisselâm ) ondan Allahü teâlâya sığınmakla emir olunduğu Hannâs olduğunu bildirdiler. Ve yine bildirdiler ki, usûl-i dinde zâhir olan düşünce ve tehlikelerin menşei bu Hannâsdır ki, göğüste yuvası vardır. Kalbi her zaman oradan iğneler.</p><p>25-Allahü teâlâ mutlak inâyet ederek, gizli şirki İmâm-ı Rabbânî’nin ibâdetlerinden kaldırdı. Buyurdular ki: “Birkaç gün amellerdeki kusurlarımı görme hâli, beni o kadar kapladı ki, namazda Fâtiha sûresini okurken; “Elbette sana ibâdet ederiz” kelâmına gelince, hayret edip; “Eğer bunu okursam, onun ma’nâsıyla hâllenmiş değilim” dedim. Ve; “Ey îmân edenler! Niçin yapmıyacağınız şeyi söylersiniz?” (Saff-2) âyet-i kerîmesi ile amel etmiş olurum; aklıma geldi. Okumazsam, onsuz namaz tamam olmaz diye düşündüm. Bu hâlde iken, Allahü teâlâ, benim ibâdetlerimden şirki kaldırdığını bildirdi. “İyi bil ki, Allah için olan din, şirk ve riyadan uzak olarak ibâdet etmektir.” (Zümer-3) âyet-i kerîmesinin ma’nâsı zâhir oldu. Bunun için Allahü teâlâya hamd ederim.</p><p>26-İmâm-ı Rabbânî hazretleri, Peygamber efendimize ( aleyhisselâm ) bağlılığının çokluğundan, İmâm-ı a’zamın ve İmâm-ı Şafiî’nin ( radıyallahü anh ) ve bütün talebelerinin ictihâdlarına ittibâlarının fazlalığından, hepsinde fenâ ve bekâya kavuştular. Bunu kendisi şöyle anlatmıştır: “Bir sabah zikr halkasında idim. Aniden bir fenâ hâli zâhir oldu. Kendimden geçtim. Bu hâl o günün ikindi namazından sonrasına kadar devam etti. Gördüm ki; ümmetin ışığı, İmâmların İmâmı, Ebû Hanîfe Kufi ( radıyallahü anh ) bütün talebeleri ile ve kendi mezheblerindeki bütün müctehidlerle etrâfımda toplandılar ve beni sardılar. Hocalarından İbrâhim Nehaî gibileri de orada gördüm. Sonra gördüm ki, İmâm-ı a’zâmın ve bu imamlardan hepsinin nûru bana geldi. Ben onların bu nûrlarından kendime geldim ve bekâya kavuştum. Tamamen o nûrlara gömüldüm. Her birinin nûrunu ayrı ayrı kendimin bir parçası gördüm, İki-üç gün sonra aynı huzûr ve bekâ, İmâm-ı Şafiî ve talebesi ve mezhebindeki müctehidleri ile zuhura geldi. Hanefî âlimlerinin benden ayrılıp çıktıklarını, İmâm-ı Şafiî’nin talebesinin ve müctehidlerinin bana geldiklerini, kalbime girdiklerini gördüm. Evvelkiler gibi, bunların da nûrları benim parçalarım oldu. Birkaç saat sonra, Hanefî mezhebinin nûrları, eskisi gibi tekrar bana geldiler. Şimdi kendimi bu iki mezhebin nûrlarına kavuşmuş buluyorum…”</p><p>27-İmâm-ı Rabbânî hazretleri buyurdu ki: “Erkeklerden ve kadınlardan vasıtalı ve vasıtasız olarak bizim yolumuza girmiş olanları ve girecekleri bana gösterdiler. İsimlerini, soylarını, doğum zamanlarını ve memleketlerini bize bildirdiler. İstersem hepsini tek tek sayabilirim. Hepsini bana bağışladılar.”</p><p>28-Yine buyurdu ki: “Hindistan’da peygamberler geldiğini bildirdiler (aleyhimüsselâm). Ba’zılarına üç, ba’zılarına iki, ba’zılarına bir kişi imân etti.” Bu memlekette bulunan, bu peygamberlerin ba’zılarının mübârek mezarlarını da İmâm-ı Rabbânî hazretlerine gösterdiler ve onların nûrlarını müşâhede eylediler.</p><p>29-İmâm-ı Rabbânî hazretlerinin en büyük husûsiyetlerinden biri de şudur Vefâtına yakın buyurdu ki: “Bir insana verilmesi mümkün olan bütün kemâlleri, olgunlukları bana ihsân eylediler. Peygamber efendimize ( aleyhisselâm ) mutabeat, tâbi olmak ve verasetle bu makama kavuşturdular.”</p><p>30-Buyurdu ki: “Birgün amellerimdeki kusuru görme hâli beni kapladı. Büyük bir pişmanlık ve kırıklık içinde iken “Allahü teâlâ için tevâzu göstereni, Allahü teâlâ yükseltir” hadîs-i şerîfi gereğince, şöyle bir nidâ geldi: “Seni ve kıyâmete kadar seninle vasıtalı ve vasıtasız olarak tevessül, vesile edenleri mağfiret eyledim.”<br>[/toggle] [toggle title=”İbadet ve Adetleri” load=”hide”]<br>İmâm-ı Rabbânî hazretleri yüksek hâller ve binlerce kerâmet sahibidir: Bu husûsta şöyle buyurmuştur: “Gerçi amel ve işlerden bize ne ihsân olunduysa bunları husûsi ihsân ve mücerret ikram ile bilirim. Bunun sebebi ise Peygamber efendimize ( aleyhisselâm ) mutabeat, uymak sebebiyledir, işimin esâsını bunda bilirim. Bana verilenlerin hepsini, az olsun çok olsun Peygamberimize ( aleyhisselâm ) uymak, tâbi olmak sebebiyle verdiler. Vermediklerini de, insanlık icâbı olarak, bu tâbi olmaktaki noksanlıktan dolayı vermediler.”</p><p>İmâm-ı Rabbânî hazretlerinin talebelerinin meşhûrlarından olan Muhammed Hâşim-i Keşmî şöyle anlatmıştır: “Birgün Hazret-i İmâm’ın huzûrunda oturuyordum. Onlar ma’rifetleri yazıyordu. Aniden bevl sıkıştırması sebebiyle kalkıp helaya gitti. Fakat hemen sür’atle dışarı çıktı. Böyle sür’atle helaya girip, hemen aceleyle dışarı çıkmalarına hayret ettim. “Acaba bunun sebebi nedir?” dedim. Heladan çıkar çıkmaz su ibriğini istedi ve sol elinin baş parmağının tırnağını yıkadı ve oğaladı. Sonra tekrar helaya girdi. Bir müddet sonra çıkınca buyurdu ki: “Bevl sıkıştırdı, acele ile helaya girdim ve oturdum. Gözüm tırnağımın üzerine gitti. Üzerinde siyah bir nokta vardı. Kalem yazıyor mu diye kontrol etmek için bunu yapmıştım. Hâlbuki, o nokta Kur’ân-ı kerîmin harflerini yazarken kullanılırdı. Orada oturmağı doğru görmedim ve edebe riâyete uygun bulmadım. Bevl sıkıştırmasından dolayı sıkıntı çektimse de, bu sıkıntı, bir edebi terketmenin vereceği sıkıntının yanında çok az göründü. Dışarı çıktım. O siyah noktayı yıkadım ve tekrar içeri girdim.”</p><p>“Bir başka zaman yine huzûrlarında idim. Mevlânâ Sâlih-i Haşlânî’ye emir buyurup; “Bahçeden birkaç karanfil alıp getir” dedi. O da altı tane karanfil alıp getirdi. Karanfilleri çift sayıda getirdiği için onu azarladı ve; “Bizim en aşağı bir talebemiz, hiç olmazsa şu kadarını duymuştur ki: “Allahü teâlâ tektir ve teki sever.” Tek’e riâyet ve dikkat müstehâbdır. İnsanlar müstehâbı ne zannediyorlar. Müstehâb, Allahü teâlânın sevdiği şeydir. Eğer dünyâyı ve âhıreti Allahü teâlânın sevdiği birşey için verseler, hiçbir şey vermemiş olurlar” buyurdu. Sonra buyurdu ki: “Biz müstehâba o kadar riâyet ederiz ki, yüzümüzü yıkarken önce suyu sağ tarafımıza getiririz. Çünkü sağdan başlamak müstehâbdır.”</p><p>Birgün sedir üzerinde yaslanmış oturuyordu. Aniden fırlayıp yere indi ve şöyle buyurdu: “Yatağın altında bir kâğıt gördüm. Bu kâğıt üzerinde birşey yazılı olup olmadığını, varsa ne yazılı olduğunu anlayamadım. Bir kimseye o kâğıdı alıp kaldırmasını söyleyecektim. Fakat bu kadar zaman bile oturmayı edebe aykırı gördüm.”</p><p>Bir başka vakit, hafızlardan biri kendi minderlerinden aşağı bir minder koyup üzerine oturarak, Kur’ân-ı kerîm okumağa başladı, İmâm-ı Rabbânî hazretleri bu durumun farkına varıp, hemen üzerinde oturduğu yüksek minderi bir kenara çekip yere oturdu. Hiçbir zaman Kur’ân-ı kerîm okumakta olan hafızdan yüksekte oturmazdı.”</p><p>Zamanının meşhûr âlimlerini ve İmâm-ı Rabbânî hazretlerini de görmüş olan bir zât şöyle anlatmıştır: “İmâm-ı Rabbânî hazretlerini görüp sohbetinde bulunduktan sonra, Burhânpûr şehrinde bulunan onu sevenlerden meşhûr Şeyh Muhammed bin Fadlullah’ın huzûruna gitmiştim. Bu zât benden İmâm-ı Rabbânî hazretlerini sordu ve; “O büyüğün huzûrunda bulunmuşsun, hadi gördüklerini anlat da dinleyelim” dedi. Ben cevâbımda; “Benim gibi bir maksatsızın, onun kalb hâllerinden ne haberi olur? Ama zâhirde sünnet ve sünnetin inceliklerine riâyet ve dikkat husûsunda, İmâm-ı Rabbânî hazretlerini şöyle buldum ki, eğer bu zamanın bütün velîleri toplansa, onun yaptıklarının yüzde birini yapamazlar” dedim. Bunun üzerine Şeyh Muhammed bin Fadlullah çok sevindi ve şöyle buyurdu: “Madem ki böyledir, onun gibi bir din büyüğü, sırlardan ve hakîkatlerden ne söylerse ne yazarsa, hepsi sahih ve doğrudur. Bunların doğru olduğuna ve bunlara kavuştuğuna işâret, sözlerinin doğruluğu ve hâllerinin tamamen sünnete uygun olması yetişir.”</p><p>Zamanın devlet adamlarından biri İmâm-ı Rabbânî hazretlerinin hâlleri hakkında tereddütteydi. Birgün Hazret-i İmâm’ın komşusu ve kadıların reîsi olan zâtla, yalnız bir yerdeyken; “Siz âlim bir zâtsınız, doğru konuşursunuz ve çok dindarsınız, komşunuz olan azîzin hâlini bana anlatınız” dedi. Bunun üzerine o zât şöyle dedi: “Kalb ve rûh âlimlerinin sözlerine ve hâllerine bizim aklımız ermiyor ve almıyor. Fakat şu kadar söyleyeyim ki; “İmâm-ı Rabbânî’nin (kuddise sirruh) hâllerini görünce, geçmiş evliyânın hâllerini ve sözlerini anladım ve bildim. Çünkü bundan evvel, geçmiş büyük evliyânın acâib hâllerini, riyâzetlerini, garip ibâdetlerini kitaplarda okuyunca, onları sevenlerin bunları abartarak yazmış oldukları hatırıma gelirdi. İmâm-ı Rabbânî hazretlerinin hâllerini görünce, bu düşünce ve tereddütlerim kalmadı. Hattâ bu hâlleri yazanlara, az yazdıklarından dolayı kırılıyorum.”</p><p>Talebelerine zikre çok devam etmelerini, huzûr ve murâkabeyi çok istemelerini gösterir ve buyururdu ki: “Bu dünyâ; amel, çalışma, huzûr ve hâl elde etme yeridir. Bu kalb hâllerini, dîne uyarak yapılan zâhirî amellerin neticesi olduğunu biliniz.”</p><p>İmâm-ı Rabbânî hazretlerinin fıkıh mes’elelerinde ilmi çoktu ve her mes’eleye ânında cevap verebilecek bir derecedeydi. Usûl-i fıkıhta da tam bir maharet sahibiydi. Fakat ihtiyâtının çokluğundan, çoğu zaman kıymetli fıkıh kitaplarına başvururdu. Seferde ve hazarda ba’zı kıymetli fıkıh kitaplarını yanında bulundururdu. Onların bütün gayreti, müftâbih, fıkıh âlimlerinin üzerinde ittifâk ettikleri fetvâlara, dâima uymaktı. Ba’zı fıkıh âlimlerinin caiz dediği, ba’zılarının mekrûh dediği bir işte, o kerahet tarafını tercih eder ve o işi yapmazdı. Buyururdu ki: “Bir mes’elenin yapılmasında ve yapılmamasında, helâl ve haram olmasında ihtilâf olursa, yapılmaması ve haram tarafını tercih etmeği mümkün olduğu kadar elden kaçırmamalıdır.”</p><p>Yaz olsun, kış olsun, seferde ve hazarda; ekseriya gecenin yarısından sonra, ba’zan da gecenin üçte ikisi geçtikten sonra kalkar, o vakitte okunması sünnet olan duâları okur, mükemmel bir abdest alırdı. Abdest alırken bir başkasının su dökmesini istemezdi. Abdest suyunda o kadar ihtiyâtlı davranırdı ki, bundan fazlası tasavvur olunamaz. Abdest alırken kıbleye dönmeye çok dikkat ederdi. Fakat ayaklarını yıkarken, kuzeye ve güneye dönerlerdi. Ya’nî, ayaklarını kıbleye karşı yıkamaz, kıbleye ayak uzatmazdı. Her abdestte misvak kullanmağa ve her namazda abdest almağa çok dikkat ederlerdi. Her uzvu üç defa yıkar, her defasında, elleriyle uzuvdan suyu silerdi, tâ ki yıkanan uzuvdan ve ellerinden damlama ihtimâli kalmasın. Bunun sebebi; abdestte kullanılmış suyun temiz ve necis olması hakkında ihtilâf vardır. Her ne kadar fetvâ, temiz olduğuna dâir ise de, ihtiyâtlı davranırdı. Her uzvu yıkarken, Kelime-i şehâdet ve “Tekmile-i Mişkât” gibi hadîs kitaplarında, ba’zı fıkıh kitaplarında ve “Avârif-ül-Meârif’de. bildirilen abdest duâlarını okurdu. Abdesti bitirdikten sonra, o vakitte okunması bildirilen duâyı okurlar ve teheccüd namazına başlardı. Tam bir itminan, huzûr ve cem’iyyetle, uzun sûreler okuyarak teheccüd namazı kılardı. Öyle ki, insan gücü buna zor takat getirirdi. İlk zamanlarında, teheccüd, kuşluk ve feyz-i zeval namazlarında, Yâsîn sûresini tekrar tekrar okurdu. Hattâ bu sûreyi, bir namazda seksen defa okuduğu olurdu. Ba’zan daha az, ba’zan daha çok okurdu. Son zamanlarda, daha çok, namazda Kur’ân-ı kerîmi hatm ile meşgûl oldu. Teheccüd namazını bitirdikten sonra tam bir huşû’ ve istiğrak ile sessizce murâkabeye otururdu. Sabahtan iki-üç saat önce, sünnete uyarak bir müddet yatardı, tâ ki teheccüd namazı, iki uyku arasında olsun. Sonra ortalık ağarmadan tekrar uyanır, sabah namazını kılardı. Sabah namazının sünnetini evde kılar, sünnetle farz arasında sessiz olarak; “Sübhânallahi ve bi-hamdihi sübhânallahil azîm” duâsını devamlı okurdu. Sabah namazının farzını kıldıktan sonra işrâk vaktine kadar, mescidde talebeleri, eshâbı ile murâkabe halkasında oturur, sonra iki selâmla dört rek’at işrâk namazı kılardı. O vakitte okunması îcâb eden tesbihler ve duâlar ile meşgûl olurdu.</p><p>Sonra evine gider hanımının ve çocuklarının hâllerini sorar eve lâzım olan ve yapılması îcâb eden işleri söylerdi. Sonra husûsî odasına çekilir, Kur’ân-ı kerîm okurdu. Bundan sonra da talebelerini çağırıp hâllerini sorardı. Yâhud da talebelerinin en yükseklerini çağırır, kendisine mahsûs sırlardan bahseder, bu sırları dinleyen talebeleri kendinden geçerdi. Çünkü bu marifetleri dinlerlerken kendi nisbetlerini ve kendisine verilen ni’metleri onların kalblerine akıtırdı. Ba’zan talebelerinden herbirine, hâline ve istidâdına göre bir vazîfe verirdi. Talebelerinde hâsıl olan bir hâli ve değişmeyi anlardı. Hepsine yüksek maksatlı olmayı, sünnete uymayı, dâima zikr, murâkabe, huzûr ve hâllerini gizlemek üzere olmalarını, tekrar tekrar söylerdi. Buyururdu ki: “Eğer bu dünyâyı ve içerisindekileri Allahü teâlânın beğendiği, râzı olduğu bir işe vermekle, onun rızâsına uygun bir iş yapılacağı bildirilse, bunu büyük bir ganîmet biliniz. Bu, bir kimsenin kırık saksı parçaları ile, dünyânın en kıymetli mücevheratını satın almasına benzer.” “La ilahe illallah, Muhammedün Resûlullah” mukaddes kelâmını tekrar tekrar söylemek husûsunda şöyle buyurdu: “Görüşün ve gidişin âciz kaldığı, arzu ve himmet kanatlarının düştüğü, her bilgi ve buluşun dışına çıkıldığı zaman, insanı; (La ilahe illallah Muhammedün Resûlullah) tevhîd kelimesinden başka, birşey ilerletemez. Bu kelimenin âgûşuna sığınmadan, oralarda yükselmek olamaz. Sâlik, bu güzel kelimeyi bir kere söylemekle, o makama yükseliyor. Bu yüksek kelimenin işâret ettiği hakîkat sayesinde, o makamdan yukarıya ilerliyor. Kendinden uzaklaşıp, Allahü teâlâya yaklaşıyor. O yolun en az bir parçası, bütün bu gökler küresinden katkat çoktur. Bu kelimenin üstünlüğünü buradan anlamalıdır. Bütün mahlûkların, bu kelime yanında varlığı hiç kalır. Duyulmaz bile. Büyük bir deniz yanında, bir damla kadar da değildir. Bu güzel kelimenin derecesi ne kadar yüksek ise, bu mukaddes kelimenin büyüklüğü, o kadar çok meydana çıkar. Arabî şiir tercümesi:</p><p>Güzelliği o kadar çok görünür,<br>Ona bakış, ne kadar çok olursa,</p><p>Dünyâda bundan daha kıymetli, daha üstün bir arzu olmaz ki, insan, her bulunduğu yerde, (her işinde, her vazîfesinde) bu güzel kelimeyi tekrar tekrar söylemekle lezzet alsın ve haz duysun. Ama ne yapılabilir ki, bütün arzular ele geçmiyor, insanlarla konuşmak ve gaflete düşmek çaresiz oluyor.”</p><p>Kendi talebelerine fıkıh kitaplarını mütâlâa etmelerini söylerdi ve şöyle buyururdu: “Din âlimlerinin kitaplarından, dînin sağlam hükümlerini araştırınız, çıkarınız. Hangileri müftâbihdir, hangileri ile amel edilmiştir ve hangileri bid’at ve merdûtturlar öğreniniz! Çünkü Peygamber efendimizin ( aleyhisselâm ) zamanından çok uzak kaldık. Çok şeyler bozuldu. Bid’at ve günahların zulmeti her tarafı kapladı. Bu zulmette sünnet-i seniyye nûrundan, ışığından başka kurtuluş yolu yoktur.” Yine buyururdu ki: “Keşf gözüyle görüyorum ki: Bid’atler karanlık bir girdap gibi, bütün dünyâyı sardılar. Sünnetin nûru her tarafta ateş böcekleri gibi görünüyor.”</p><p>Sohbetlerinin çoğu sükût ile geçerdi. Sohbetlerinde bir müslüman gıybet edilmez, kimsenin aybı zikr olunmazdı. Talebeleri onun olduğu yerde, gayet edeb ve huşû’ ile otururlardı. Temkin (dikkat) ve istikrarı (kararlılığı) o derece idi ki, bu kadar yüksek hâllere sâhib olduğu hâlde, onlarda bir değişme eseri görülmezdi. Coşma, bağırma, hattâ yüksek sesle “Ah!” bile söylediği görülmezdi. Muhammed Hâşim-i Keşmî şöyle demiştir, “İki sene huzûrlarında bulunduğum hâlde, üç-dört defa gözyaşlarının temiz yüzlerine indiğini gördüm. Yine üç-dört defa yüksek ma’rifetleri beyân ederken gözlerinde ve yüzlerinde kırmızılık, iki mübârek yanaklarında hararet terleri ve kırmızılığı müşâhede eyledim. Birgün bir ma’rifeti beyân ederken, bir müddet sustular. Bu susma zamânındaki duraklamada, büyük hâller, yüksek muâmeleler zâhir oldu. O zaman gözlerinde kendinden geçme eserleri ve bir parça kırmızılık göründü.”</p><p>Dahve-i Kübrâ vaktinde, kuşluk namazını sekiz rek’at olarak, odalarında yalnız olarak kılar, sonra talebeleri ile yemek yerlerdi. Yemeğe önce kendisi başlardı. Bütün oğullarına ve talebelere pişen yemeklerden verirdi. Oğullarından, talebelerinden veya hizmetçilerinden biri orada bulunmasaydı, onun yemeğinin ayrılmasını emrederdi. Yemekten sonra bildirilen duâları okurdu. Son zamanlarında uzleti, yalnızlığı seçmişti. Çoğu zaman oruç tutardı. Ve aynı odada yemek yerdi, insanlar arasında meşhûr olan, yemeklerden sonra Fâtiha okumak, onlardan çok az görülmüştür. Çünkü, sahih hadîslerle gelmemiştir. Her gün öğleden önce, bir defa, bir şeyler yerlerdi ve bu yedikleri de çok az olurdu. Bununla beraber, şöyle buyururdu: “Ne yapayım ki, âhır zaman geldiği için yemeklerde de bereket kalmadı. Açlıkta, dünyânın ve dînin Serverine ( aleyhisselâm ) tamamen uymak ele geçmiyor.” Yine şöyle buyururdu: “Ârifi, meleklikten insanlığa yaklaştıran, yemekten başka bir şey değildir. Yemeği huşû’ ve huzûr ile yerdi Yemek yerken, sol dizi yatırır, sağ dizi dikerek otururdu. Ba’zan da, bağdaş kurarak yemek yerdi. Öğleden önce sünnet olduğu için bir müddet kaylûleye yatar uyurdu. Müezzini, öğlenin evvel vaktinde ezan okurdu. Ezanı duyar duymaz hemen abdest alır, öğlenin sünnetini kılardı ve buyururdu ki: “Peygamber efendimiz ( aleyhisselâm ) bi’setten vefât edinceye kadar, öğlenin sünnetini terketmedi.” Bu namazda ba’zan uzun, ba’zan kısa okurdu. Sonra dört rek’at farzı, sonra iki rek’at sünneti sonra da dört rek’at daha nafile kılardı, öğle namazı bittikten sonra, hafızdan bir cüz veya daha az, yâhud daha çok Kur’ân-ı kerîm dinlerdi. Eğer verilecek ders varsa, verirdi. Eğer hafız orada olmazsa kendi odasına gidip, Kur’ân-ı kerîm okurdu, ikindi namazını, her şeyin gölgesinin, iki mislini geçtikten sonra, evvel vaktinde kılardı, İkindi namazından evvelki dört rek’at sünneti terkettiği görülmemiştir, ikindiden sonra akşama kadar, talebeleriyle beraber, sessizce murâkabede otururlardı. Bu, sabah ve ikindi halkalarında, kalben talebelerin hâllerine teveccüh ederdi.</p><p>Akşam namazını, hava bulutlu değilse, vaktin evvelinde kılar, farzdan sonra kalkmadan on kere kalbden; “La ilahe illallahü vahdehû lâ şerîke-leh, Lehü’l-mülkü ve Lehü’l-hamdü yuhyî ve yümît biyedihil-hayr ve hüve alâ külli şey’in kadir” kelimesini okurdu. Farzdan ve sünnetlerden sonra; “Allahümme entesselâm ve minkesselâm tebârekte yâ zelcelâli vel-ikrâm” duâsından fazla bir şey okumazdı, iki rek’at sünneti kıldıktan sonra, evvâbîn namazını kılar, sonra o vakitte bildirilen duâları okurdu. Evvâbîn namazını altı rek’at kılardı. Ba’zan da dört rek’at kıldıkları da olurdu. Bu husûsta buyurdu ki: “Ba’zı hadîs şerhedicileri, hadîste bildirilen altı rek’ata, akşam namazının iki rek’at sünnetinin de dâhil olması muhtemeldir dediler.” Bu namazda ekseriya Vâkıa sûresini okurdu. Yatsı namazını İmâm-ı a’zamın bildirdiği vakte göre, ufuktaki beyazlık kaybolunca kılardı. Yatsının farzından evvel dört rek’at sünneti kılardı, İki rek’at yatsının sünnetinden sonra, dört rek’at nafile kılardı. Son dört rek’at sünnette, Elif lam mim, Secde, Tebâreke ve Kulyâ eyyühelkâfirûn ve Kulhüvallahü ehad sûrelerini okurdu. Ba’zan o dört rek’atta dört kul (ya’nî kulyâ eyyühel kâfirûn, kulhüvallahü ehad ve kul e’ûzüleri) ayrı ayrı okurdu. Eğer bu dört rek’atta, Elif lam mim, Secde sûresini ve Mülk sûresini okumazsa, vitir namazından sonra, bu iki sûreyi ve Duhân sûresini okur, bunların bu vakitlerde okunmasını talebelerine söylerdi. Vitir namazının birinci rek’ atında ekseriya “Âlâ” sûresini, ikinci rek’atta “Kâfirûn” sûresini, üçüncü rek’atta “İhlâs” sûresini okurdu. Hanefî’nin kunût duâsına Şafiî’nin kunût duâsını ilâve ederdi. Vitir namazını kıldıktan sonra oturarak iki rek’at nafile namaz kılardı. Birinci rek’atta “Zilzal”, ikinci rek’atta “Kâfirûn” sûrelerini okurdu. Son zamanlarında, bu iki rek’ati nâdir olarak eda eyledi ve buyurdu ki: “Fıkıh âlimlerinin bu husûsta çeşit çeşit sözleri vardır.” Vitir namazından sonra âdet hâline gelen iki secdeyi yapmazdı. Buyururdu ki “Âlimler bunun kerâhiyyetine fetvâ verdiler. Vitir namazını ba’zan yatsıdan, ba’zan da teheccüd namazını kıldıktan sonra kılardı. Ba’zılarının yaptığı gibi, gecenin evvelinde kılınan vitir namazını, gece kalkınca bir daha kılmazdı. Buyururdu ki: “Peygamber efendimiz ( aleyhisselâm ) buyurdu ki: “Bir gecede iki vitir olmaz.” Yine buyurdu ki: “Bir gece bana gösterdiler ki: Vitir namazını kılmayıp yatan ve gecenin sonunda kılacağım diye niyet edene, sevâb meleği, vitir namazını kılıncaya kadar sevâb yazar. O hâlde, vitir ne kadar geç kılınırsa, o kadar iyi olur. Bununla beraber buyurdu ve hattâ yazdı ki: “Vitri acele kılmakta veya te’hir eylemekte Peygamber efendimize ( aleyhisselâm ) uymaktan başka hiçbir şey göremiyorum. Ve, hiçbir fazileti mutâbeat (tâbi olmak) ayarında bulamıyorum. Resûlullah ( aleyhisselâm ), vitri ba’zan gecenin evvelinde, ba’zan da gecenin sonunda kılardı. Şekilde ve sûrette de olsa, kendi se’âdetimi her işte, O servere ( aleyhisselâm ) benzemekte bilirim. Binlerce gecenin ihyasını, bir mutâbeatın, Resûlullaha bir işte uymanın, yarısına değişmem. Ramazân-ı şerîfin son on gününde i’tikâfta idim. Talebeleri toplayıp dedim ki: “Resûlullaha ( aleyhisselâm ) tâbi olmaktan başka hiçbir şeye niyet etmeyiniz ki, bizim insanlardan ayrılmamızdan ve uzletimizden ne çıkar. Yüzlerce tutulmayı bir mutâbeati (uymayı) elde etmek için kabûl ederim. Ama tevessülsüz (vesilesiz), binlerce uzleti kabûl etmem. Beyt:</p><p>“Gözü sarayda olan, hiçbir şeyi göremez,<br>Bahçesindeki bostanı, lâleyi, gülü bilemez.”</p><p>Allahü teâlâ, Peygamberine ( aleyhisselâm ) tam uymağı nasîb eylesin.”</p><p>Yatsı namazını ve vitir namazını kıldıktan sonra, hemen yatmaya giderdi. Yatmadan evvel okunması bildirilen âyetleri ve duâları okurdu. Yatsıdan sonra hemen yatmak hakkında buyururdu ki: “Yatsı namazından sonraki uyanıklık, gecenin sonundaki uyanmayı geciktirir.” Eğer bir kimse bu vakitte yanlarında otursa, gayet resmî konuşurdu.</p><p>Son zamanlarda, Cum’a geceleri talebelerini toplarlar, bin adet salevât-ı şerîfe okuyup Resûlullaha ( aleyhisselâm ) gönderirlerdi. Bunu bitirdikten sonra, bir müddet murâkabede oturur, tam bir inkisar (kırıklık) ile duâ ederdi. Tavırlarından bununla emr olunduğu anlaşılırdı. Ya kendisinin tertîb ettiği bir cüzden daha fazla olan salevât-ı şerîfe risalesini, veya Abdülkâdir-i Geylânî’nin ( radıyallahü anh ) tertîb eylediği, salevât-ı şerîfe risalesini okurdu.</p><p>Cum’a namazında câmiye ve bayram namazlarında bayram namazının kılındığı yere giderdi. Cum’a namazından sonra, ihtiyâten zuhru âhır namazını da kılardı. Cum’a namazını kıldıktan sonra, Fâtiha, İhlâs ve mu’avvizeteyn’in herbirini yedi kerre okurdu. Kurban Bayramı günü tekbirleri, yoldan giderken yüksek sesle söylerdi. Ba’zan da “Müdmerat” kitabındaki fetvâya uyarak alçak sesle söylerdi. Zilhiccenin ilk dokuz gününde, gündüzleri oruç tutardı, geceleri, sabahlara kadar ibâdet eder, uzlete çekilip ibâdet ile meşgûl olurdu. Hacca gidenlere müstehâb olduğu için, onlara benzemek niyetiyle o günlerde saç ve tırnak kesmezlerdi. Ama, arefe günü, Arafattakilere benzemek için, hacıların yaptıklarını yapmazdı. Bu on günde gece ve gündüz, “Velfecr” sûresini okurdu. Bunun gibi, bu ayın onundan sonra Küsûf namazı kılardı. Teravih namazlarını seferde ve hazarda tam bir cem’iyyet ve huzûr ile kılar, Kur’ân-ı kerîmi tekrar tekrar hatm ederdi. Bu günlerde iki veya üç defa hatm ederdi. Teravih namazı aralarında ba’zan salevât-ı şerîfe, ba’zan da bu zamanda okunması îcâbeden duâları okur, üç kerre “Sübhâne zil-mülki ve’l-melekût…” duâsını okurdu. Ramazânın hâricinde de dâima hatm okurdu. Buyururdu ki: “İnsanlar arasında meşhûr ve şevk ile mukarrer olan “Hatmi Ahzâb” bu yolun sohbetlerinde sünnet olarak söylenmiştir.” Buyurdu ki: “Azîzlerden biri, Mevlânâ Ya’kûb-i Çerhî’nin (kuddise sirruh) yazdığı şu şiiri görmüş ve “Hatmi Ahzâb”ı şöyle bildirmiş: Beyt:</p><p>“Fâtiha, En’âm, Yûnus, Tâhâ’yı eyle tamam,<br>Ankebût’la, Zümer’le, Vâkıa’yla vesselâm.”</p><p>Kur’ân-ı kerîm okurken, dinliyenler, okumasından ve simasından, Kur’ân-ı kerîmin esrârının ve bereketlerinin ona akıp geldiğini anlarlardı. Muhammed Hâşim-i Keşmî şöyle anlatmıştır: “Birgün tilâvet (Kur’ân-ı kerîm okuma) esnasında, bu fakire dönüp; “Sübhânallahi ve bi-hamdihi”, Kur’ân-ı kerîmde, Allahü teâlâ ile Habîbi arasında çok sırlar vardır ki, onları ancak Râsih ilimli âlimler anlar” buyurdu.</p><p>İmâm-ı Rabbânî hazretleri namaza dururken, tekbir almak üzere iki elini kulaklarına kaldırır, avuç içlerini kıbleye çevirir, parmaklarının arasını hafif açık tutar, baş parmaklarını kulak yumuşaklarına değdirir ve; “Allahü ekber” diyerek tekbir alırdı. Sağ elini sol eli üzerine koyup, sağ elinin baş ve serçe parmağını halka yaparak sol elinin bileğini kavrardı. Namazda iki ayağı arasındaki mesafe, dört parmak genişliğinde idi. Namazda ayakta dururken, kıyâmda iken, her iki ayağı üzerine tam basardı. Tek ayağı üzerine meyl etmezdi. Kıyâmda iken, secde edeceği yere bakardı. Kırâati, okumayı, tecvid kaidelerine uygun ve tertil üzere tek tek okur, âyet-i kerîmelerin ma’nâlarını anlar, esrârına ererdi. Kıyâm ve kırâattan sonra tekbir alıp rükû’a eğilirdi. Rükû’da başını sırtıyla aynı hizada tutup, belini de düz tutardı. Rükû’da el parmakları ile diz kapaklarını kuvvetlice kavrar, ayaklarına bakardı. Rükû’dan doğrulunca kavme yapar, sübhanallah diyecek kadar, ya’nî bir tesbih miktarı ayakta dik dururdu, İmâm olunca, rükû’dan kalkarken; “Semiallahü limen hamideh” der sonra içinden; “Rabbena lekel hamd” söyler. Cemâat ile kılarken ise İmâm: “Semiallahü limen hamideh” dedikten sonra o: “Rabbena lekel hamd” derdi, iki secde arasında bir tesbih söyleyecek kadar durur “celse” yapardı. Secdede kucağına bakardı. Secdede karnını dizlerine ve uyluklarına bitiştirmez, açık tutardı. Secdede a’zâlarını yere tam koyardı. Rükû’da ve secdede öyle bir hâl ve yakınlık hâsıl olurdu ki, onu ancak kendisi bilirdi. Rükû’ ve secdede, el ve ayak parmaklarını kıbleye karşı uzatırdı. Talebeleri ve kendisine bağlı olan eshâbı namazı onun gibi kılmaya çalışırlardı.</p><p>Talebelerinin meşhûrlarından Bedreddîn Serhendî şöyle anlatmıştır: “Ben, İmâm-ı Rabbânî hazretlerinin talebesi olmadan önce, ba’zan Cum’a namazı kılmak için onun mescidine giderdim. Mescidde onun namaz kıldığını görenler “Sanki o, Resûlullahın ( aleyhisselâm ) nasıl namaz kıldığını görerek namaz kılıyor” derlerdi. Ben âlimlerden ve şeyhlerden çok kimsenin namaz kılışını gördüm, fakat, İmâm-ı Rabbânî hazretlerinin namaz kılışı gibi hiç kimsede görmedim. Namazın âdabına ve erkânına öylesine uyardı ki, onun namaz kılması büyük bir hârika idi. Öylesine bir ta’zim, temkin, huşû’, vekâr ve inkisar gösterirdi ki, böyle namaz kılmak, ancak Resûlullaha ittibâ tam tâbi olmak ve râsih âlim olmakla ve bâtını kuvvetin nihâyetine ulaşmakla mümkün idi. Benim ve pekçok kimsenin İmâm-ı Rabbânî hazretlerine talebe olması, onun namaz kılışına hayranlık sebebiyledir.”</p><p>Namazda ve namaz dışında Kur’ân-ı kerîm okurken, korku âyetlerini öyle bir şekilde okurdu ki, korku ifâdesi yüzünden belli olurdu. Recâ, (ümit) âyetlerini tebessüm ederek, suâl şeklinde olan âyetleri suâl şeklinde okurdu. Kur’ân-ı kerîm okurken asla tegannî yapmazdı. Yolculuk esnasında, hayvan üzerinde mahfilde oturur, bir yastık alıp üzerinde Kur’ân-ı kerîm okurdu. O vaziyette, ba’zan altı cüz, ba’zan da daha az okurdu. Secde âyeti gelince secde ederdi. Üzerinde Kur’ân-ı kerîm olan minderi gözlerine çok yakın tutar ve böylece gözlerinin uygun olmayan birşeyi görmemesini te’min ederdi. Yalnız namaz kıldığı zaman, rükû’daki ve secdedeki tesbihleri beş, yedi, dokuz veya onbir defa hâle ve vakte göre okurdu. Buyururdu ki: “Yalnız namaz kılan bir kimsenin kuvveti, kudreti olduğu hâlde, tesbihleri en az olarak söylemesi ne kadar ayıb olur.” Yine buyururdu ki: “Namazda, sünnetlere, müstehablara ve edeblere riâyet etmek, kalbin huzûrda olmasına sebep olur. Çünkü bütün bu riâyetler zikrdir ve Allahü teâlâyı hatırlamak ve O’na teveccühtür.” Yine buyururdu ki “İnsanlar, riyâzet ve mücâhedelere heves ederler, hâlbuki namazın edeblerine riâyet ve dikkat etmek, riyâzet ve mücâhedelerden çok daha üstündür. Bilhassa, farz, vâcib ve sünnet namazlarında, buyurulduğu gibi namaz kılmak çok zor ele geçer. Bunun için Allahü teâlâ buyuruyor ki:. “Namaz (nefsinize) ağır gelen bir yüktür. Ancak kalbinde huşû’ olanlara ağır gelmez.” (Bekâra-45)</p><p>Buyururdu ki: “Birçok vera’ ve riyâzet sahibi insan görüyorum ki, riâyet ve ihtiyâta gayret ediyorlar, ama namazın edeblerinde gevşeklik gösteriyorlar.” Abdest aldıktan sonraki, iki rek’at namazı ve câmiye girince, hürmeten kılınan iki rek’at tehiyyat-ül-mescid namazını terk etmezdi. Revâtib sünnetleri gibi, zevâid sünnetleri de hazarda ve seferde dâima kılardı.</p><p>İyi amellerde ve işlerde bir ilâve ve noksanlık yapmamak için çok ihtiyâtlı davranırdı. Teravih namazı hâriç, hiçbir nafile namazı cemâatle kılmazdı. Hattâ, nafile namazları cemâatle kılmak mekrûhtur buyururdu. Aşure günü, Berât ve Kadr geceleri, cemâatle nafile namaz kılanları men ederdi. Hattâ bu husûsta, fıkhın en kuvvetli rivâyetlerini bildiren bir mektûp yazmıştır, istihâre ederek iş yapardı. Ba’zan da kalbinin kanâati ile ve sünnet olan duâları okuyarak iş yapardı. Ba’zan birçok mühim mes’eleye bir istihâre yapar, istihâre yaptığı işleri ayrı ayrı sayardı. Eğer istihârenin evvelinde mühim olan bir şeyi unutsa, istihârenin arasında veyâhud sonunda onu da yerine getirirdi. Teşehhüdde “Ettehıyyâtü okurken” sağ elinin parmağını (işâret parmağını) kaldırmazdı. Buyururdu ki: “Her ne kadar ba’zı hadîslerin zâhiri, görünüşdeki ma’nâları, parmak kaldırmağı gösteriyorsa da, hattâ Hanefî âlimlerinden bunun caiz olduğuna dâir rivâyetler gelmişse de, iyi araştırılır, incelenirse, ihtiyâtlı olmak lâzım geldiği ve hakîki fetvâların bunu terketmeyi îcâb ettirdiği anlaşılır.”</p><p>Hastaları ziyârete gider, Peygamberimizden ( aleyhisselâm ) naklen gelmiş olan duâlar okurdu. Hattâ ba’zı hastaların şifâ bulması için, kalb ile de teveccüh ederdi. Birçok hasta, bu feyzler menba’ının teveccüh ve duâları ile iyileşirdi. Kabirleri ziyârete gider, ölüler için mağfiret ister ve duâ ederdi. Da’vetlere giderdi. Fakat, günah işlenen, oyun oynanan, semâ ve raks edilen yerlere ve da’vetlere gitmezdi. Ehl-i sünnet âlimlerinin bildirdiklerine kıl ucu kadar uygunsuzluğu bulunan hâli kabûl etmezdi.</p><p>Ahrâriyye yolunun büyüklerini, diğer yollarınkilerden daha üstün bilirdi. Bu yola; “Eshâb-ı Kirâm yolunun aynısıdır” derdi. Çünkü buyururdu ki; “Sonda olanlar, başlangıca yerleştirilmiştir.” Yine şöyle buyururdu: “Bu yolumuzun büyükleri; “Bizim nisbetimiz, yolumuz, bütün nisbetlerden, yollardan üstündür” buyurdular. Bunun sebebi, onların bu yolunun sünnete uymakta ve azîmete riâyet ve dikkat etmekte, diğer yollardan daha ilerde olmasıdır. Böyle olunca, nisbetleri de diğerlerinin nisbetinden üstün olur. Bu yolda sonra gelenlerin, Hâce Behâeddîn Buhârî (Şâh-ı Nakşibend), Alâeddîn-i Attâr, Hâce Muhammed Pârisâ ve Hâce Ubeydüllah-i Ahrâr gibi büyüklerin yollarına uymayan ruhsat cinsinden hareketlerini beğenmezdi.</p><p>Beydâvî tefsîri, Sahîh-i Buhârî, Mişkât-i Mesâbih, Avârif-ül-Meârif, Pezdevî, Hidâye ve Şerhi Mevâkaf gibi ba’zı din kitaplarını, ders olarak mükemmel bir şekilde okuturdu, ömrünün son günlerinde dahi talebelerine ilim tahsilini sıkı sıkı emreder, ilim tahsilini önde tutardı.</p><p>Bir yere gitse, sünnet olan günlerde yola çıkar. Buyururdu ki: “Günlerin uğursuzluğu Peygamber efendimizin ( aleyhisselâm ) dünyâya teşrîflerinden sonra kalkmıştar. Buna; “Günler, Allahın günleri, kullar da Allahın kullarıdır” hadîs-i şerîfi delîldir derdi. Yolculuğa çakacağı zaman, istihâre eder ve yolculuğa çıkarken okunması îcâbeden duâları okurdu. Bunun gibi, konaklama ve duraklama yerlerinde sünnet olan duâları terketmezdi. Elbiselerini giyerken, su içerken yemek yerken ve aynaya bakarken, bu zamanlarda okunması bildirilen duâları okurdu.</p><p>Çok hamd ve istiğfar ederdi. Az bir ni’mete çok şükrederdi. Hattâ evlâ olan bir işi terketse çok fazla istiğfar ederdi. Eğer bir belâya mâruz kalsa; “Kötü amellerimiz ve hâllerimiz sebebiyledir” derdi. Fakat o belâyı, birçok kirleri temizleyen bir sabun gibi görürdü. Buna, yükselmenin sebebi derdi. Vaktin sultânının İmâm-ı Rabbânî hazretlerini bir kalede hepsettiği günlerde talebelerinden biri, ona bir mektûp yazıp, hâlinin kabzından (tutulmasından), daralmasından ve insanların eziyetlerinden şikâyet etmişti. İmâm-ı Rabbânî hazretleri bu talebesine cevap olarak şu mektûbu yazdı:</p><p>“Allahü teâlâya hamd olsun, sevdiği seçtiği kullarına selâmlar olsun. Gönderdiğiniz mektûp geldi. İnsanlardan eziyet ve cefâ gördüğünüzü yazıyorsunuz. Bu cefâ, bu yoldakilerin güzelliğinin kendisidir ve onların paslarını temizlemek ve cilalamaktır. Niçin kabz ve hâllerin daralmasına ve bulunmasına sebeb olsun! Bu fakîr, bu kaleye ilk geldiğim zamanlar, insanların eziyet ve cefâlarını, birbiri arkasından gelen nûr dalgaları, ışık bulutları gibi buldum ve hissettim. Bunların verdiği sıkıntılara katlanmak sebebiyle hâlim alçaklardan, yükseklere çıkarıldı. Birçok seneler, cemâl sıfatlarının terbiyesi ile, çok konaklar makamlar aşdırdılar. Şimdi celâl ile terbiye ediyorlar ve yüksek makamlara kavuşturuyorlar. Bu belâ ve cefâlara sabrediniz, hattâ râzı olunuz, cemâl ile celâli aynı biliniz. Yazıyorsunuz ki: “Bu fitnenin zuhurundan, ya’nî sizi kaleye hapsetmeleri sebebi ile, ne zevk kaldı ne de hâl.” “Hâlbuki zevk ve hâllerin artması lâzımdır. Çünkü Mahbubun (Sevgilinin, ya’nî Allahü teâlânın) cefâsı, vefasından daha çok lezzet verir. Niçin belâ olarak düşünülsün.”</p><p>Avvâm gibi konuşuyorsunuz ve kendinizi ni’metlerden uzak görüyorsunuz. Çünkü cemâlde ve ni’metlerde, mahbûbun arzusu vardır. Celâlde kendi arzusu yoktur. Buradaki vaktim ve hâlim, eski hâllerimden, çok daha gayrıdır, çok daha yüksektir. Aralarında büyük farklar vardır.”</p><p>İmâm-ı Rabbânî hazretlerinin onyedi sene sohbetinde ve hizmetinde bulunan ve talebelerinin meşhûrlarından olan Bedreddîn Serhendî, Hadarât-ül-Kuds kitabında, İmâm-ı Rabbânî hazretlerinin şeklini, sûretini, mübârek yüzünü şöyle ta’rîf etmiştir “Onun mübârek hilyesini şöyle beyân edelim ki, sevenleri ve yolunda bulunanlar, onun mübârek yüzünü ve sohbetlerini düşünerek feyz alsınlar. Beyaza yakın buğday tenli ve açık alınlı idi. Alnında ve mübârek yüzünde öyle bir nûr parlardı ki, ona bakacak takat kalmazdı. (Bir talebesi de; “Ne zaman mübârek yüzüne baksam, alnında ve yanaklarında “Allah” yazılı görürdüm” demiştir.) Kaşlarının arası açık idi. Kaşları yay gibi olup, uzun, siyah ve ince idi. Gözleri irice olup, siyahı tam siyah, beyazı tam beyaz idi. Mübârek burnunun ortası yüksekçe olup, ince idi. Dudakları kırmızı ve ince idi. Dişleri sık, birbirine bitişik olup, inci gibi parlar idi. Sakalları sık, heybetli ve yuvarlak olup, yanaklarına taşmazdı. Uzun boylu ve ince yapılı idi. Ya’nî şişman değil idi. Sıcakta da olsa teri hep misk gibi kokardı. Yüzünün güzelliği Yûsuf aleyhisselâmın güzelliğini andırırdı. Vecâheti (heybeti), vakarı Halîlürrahmân İbrâhim aleyhisselâmın heybetini andırırdı. Onu gören gayr-i ihtiyâri, Yûsuf aleyhisselâmın güzelliğini bildiren; “Böyle insan olmaz, bu ancak üstün bir melektir” (Yûsuf-31) meâlindeki âyet-i kerîmeyi hatırlardı ve “Sübhânallah bu Allahü teâlânın velî kuludur” derdi ve; “Görüldüklerinde Allahü teâlâ hatırlanır” hadîs-i şerîfini hatırlardı. Ondan her an ve her saat hârikalar zuhur ederdi.</p><p>“Ey yükseklerden feyiz saçan rahmet bulutu,<br>Senden yağıyor bereketli nisan yağmuru.</p><p>Bekliyoruz senin feyizinle, kurtuluşu,<br>Zîrâ hâlimiz harab rûhumuz kan ağlıyor.”</p> [/toggle] [toggle title=”Menkıbeleri ve kerâmetleri:” load=”hide”]<br>İmâm-ı Rabbânî hazretlerinin hayatını, menkıbe ve kerâmetlerini anlatmak üzere yetmişden ziyâde kitap yazılmıştır. Bunların en meşhûrlarından olan “Hadarât-ül-Kuds” kitabında meşhûr talebesi Bedreddîn Serhendî şöyle demiştir: “Onyedi sene İmâm-ı Rabbânî hazretlerine hizmette bulundum. Eğer huzûruna kavuştuğum ilk günden i’tibâren, vâki olan keşf ve kerâmetlerini, yüksek hâllerini, makam ve derecelerini yazsaydım, sâdece benim gördüklerim hesaba gelmezdi. Çünkü, her saat, her an o hazretten kerâmetler zuhur ediyordu. Kaldı ki, hergün sâdece bir kerâmetini kaydetseydim, huzûrunda bulunduğum müddet içinde altı bin kerâmetini yazıp, kayda geçebilirdim.”</p><p>İmâm-ı Rabbânî hazretleri buyurdu ki: “Bize amel ve işlerden ihsân olunan şeylerin hepsi, Muhammed aleyhisselâma tâbi olmak, uymak sebebiyle ihsân olundu, işimin esâsını Muhammed aleyhisselâma tâbi olmakta bilirim.” Yine buyurdu ki: “Allahü teâlâ, nihâyetsiz ihsân ve kereminden bana öyle büyük ihsânlarda bulundu ki, bir kuru dala teveccüh ve himmet etsem bütün dünyâ ondan aydınlanır. Fakat, Allahü teâlânın rızâsı bu gibi işlerin zuhurunda değildir. Ben de böyle şeyleri yapmak istemem.”</p><p>İmâm-ı Rabbânî hazretlerinin yüzlerce kerâmeti Zübdet-ül-makâmât, Menâkıb ve Makâmât-ı Ahmediyye-i Saîdiyye ve Hadarât-ül-Kuds gibi onun hakkında yazılan kıymetli kitaplarda kaydedilmiş olup, bir kısmı şöyledir:</p><p>Mevlânâ Muhammed Yûsuf, zamanının âlimlerinden bir zât idi. Muhammed Bâkî-billah onu tasavvufda yetişmesi, kemâle ermesi için İmâm-ı Rabbânî hazretlerinin sohbetine göndermişti. Mevlânâ Yûsuf henüz kemâle ermeden hastalanmış ve ölümü yaklaşmıştı. İmâm-ı Rabbânî, onu ziyârete gitti. Mevlânâ Yûsuf teveccüh ve himmet istedi. İmâm-ı Rabbânî (kuddise sirruh), murâkabe ile meşgûl olup, onu Fenâ ve Bekâ makamlarına kavuşturdu. O, bu hasta hâlinde, kalbindeki bu ilerlemeleri görüp, haber verdi. Yolu tamam eyledi ve aynı anda vefât etti. Allaha kavuştu.</p><p>Çok uzak memlekette bulunan bir azîz, İmâm-ı Rabbânî hazretlerinin medhini duyup, Serhend şehrine geldi. Geceleyin bir kimsenin evinde misâfir kaldı, İmâm-ı Rabbânî’den istifâde etmek için geldiğini, ona talebe olmak şerefine kavuşmak istediğini ve bunun için çok neş’eli olduğunu söyleyince, ev sahibi İmâm-ı Rabbânî’yi kötülemeye başladı. O azîz çok üzüldü. Mahcûb oldu. İmâm-ı Rabbânî’ye sığınıp kalbinden; “Ben yalnız Allah rızâsı için, size hizmet niyeti ile gelmiştim. Şu şahıs, beni bu saadetten mahrûm etmek istiyor” dedi. Bu sırada İmâm-ı Rabbânî birdenbire yalın kılıç gözüküverdi. Hâllerini inkâr eden, o şahsı parça parça eyledi ve evden çıktı. O azîz sabahleyin mübârek huzûruna kavuşunca, geceki hâdiseyi arz etmek istedi. Fakat İmâm-ı Rabbânî hazretleri; “Gece olanı, gündüz anlatma” buyurup, kerâmetini gizledi.</p><p>İmâm-ı Rabbânî hazretlerinin eski talebelerinden seyyid bir zât şöyle anlatmıştır: “İmâm-ı Rabbânî hazretlerinin birâderi Sürûnç beldesinde idi. Ona bir mektûp yazıp huzûruna gelmesini istemişti. Bu mektûbu götürmek için beni vazîfelendirdi. Yola çıkarken selâmetle gitmem için duâ edip Fâtiha okudu ve bana buyurdu ki: “Yolda “Kureyş sûresini” çok oku ki, tehlikelerden korunasın. Şayet yolda müşkil bir iş ile karşılaşırsan bizi hatırla!” Gitmek üzere yola çıktım. Yanımda iki kişi daha vardı. Sürûnç’a iki menzil yolumuz kalmıştı. Fakat önümüzde dehşetli bir çöl vardı. Bu çölde iken bir ara, yanımdakilerden ayrılıp biraz uzağa gittim. Abdest tazeledim ve abdest aldıktan sonra iki rek’at namaz kılmak üzere namaza duracaktım. Bu sırada karşıma birden bire korkunç bir arslan çıkıverdi. Bana doğru yaklaşıyordu. Hemen hocam İmâm-ı Rabbânî hazretlerinin; “Bir müşkil ile karşılaşırsan bizi hatırla” emri hatırıma geldi. Kendi kendime; “Ey hocam! Allahü teâlânın izniyle imdâdıma yetiş, beni bu yırtıcı arslanın pençesinden kurtar!” dedim. Daha ben sözümü bitirmeden İmâm-ı Rabbânî hazretleri gözüküverdi. Bana saldırmak üzere olan arslana benden uzaklaşması için eliyle işâret etti. Arslan kaçarak uzaklaşıp gitti. Bu hâdiseyi yanımda bulunan arkadaşlarım da gördü. Bana; “Böyle bir anda imdâdına yetişen bu büyük zât kimdir?” dediler. Ben de; “İmâm-ı Rabbânî hazretleridir” dedim. Onlar da bu hâdise üzerine, İmâm-ı Rabbânî hazretlerini çok sevenlerden oldular.”</p><p>“Hadarât-ül-Kuds” kitabının müellifi, İmâm-ı Rabbânî hazretlerinin kerâmetlerini yazarken, amcası Şeyh Muhammed’den naklen şöyle anlatmıştır: “İsfehan’dan dönmekte olduğumuz bir yolculukta atımdan heybem düşmüştü. Farkına varınca, atımı kâfiledekilere bırakıp heybeyi aramak için kâfileden ayrıldım. Şuraya da bakayım, buraya da bakayım diyerek ararken aradan çok zaman geçti. Kâfile gözden kayboldu. Kâfileden uzak kaldım. Çöl ve dağdan başka hiçbir şey göremiyordum. Yolumu kaybettim. Şaşkın, perişan bir hâlde, çaresizlik içinde ağlayarak her tarafa koşuyordum. Fakat kâfileden bir eser göremiyordum. Buralarda ölüp gideceğim, yolumu şaşırdım diye düşünüyordum. Sonra bir suyun başına oturup abdest aldım. Tam bir yalvarışla duâ edip, hocam İmâm-ı Rabbânî hazretlerinin imdâdıma yetişmesini istedim. Ben böyle duâ ederken, İmâm-ı Rabbânî hazretleri bir at üzerinde karşıma çıkıverdi. Yanıma yaklaşıp durdu ve; “Elini ver” buyurarak elimden tutup beni atın terkisine bindirdi. Sonra atı sür’atle sürüp aradığım kâfileye yaklaştı. Ben kâfileyi uzaktan görünce beni attan indirip! “Hadi git” buyurdu. Kâfileye ulaştım, İmâm-ı Rabbânî hazretleri gözden kayboldu, bir daha göremedim.”</p><p>Serhend kadılarından birinin oğlu, İmâm-ı Rabbânî hazretlerinin sohbetinde bulunanlardan ve sevenlerinden idi. Bu genç bir defasında çok ağır bir hastalığa yakalandı. Tabibler hastalığına bir ilâç bulamadılar. Bunun üzerine İmâm-ı Rabbânî hazretlerine bir mektûp yazıp, yalvararak, içinde bulunduğu şiddetli hastalıktan kurtulması için duâ istedi. İmâm-ı Rabbânî hazretleri mektûbuna cevap yazıp; “Biz seni himâyemize aldık, bu hastalıktan kurtulacaksın. Hatırını hoş tut” buyurdu. O genç İmâm-ı Rabbânî hazretlerinin teveccühü ve duâsı bereketiyle, hastalıktan kurtulup sıhhate kavuştu. Sonra tekrar sohbetine devam etmeye başladı. Bu hastalıktan kurtulduktan sonra hâlini zevk ve şevkle anlatıp, bağlılığını dile getirirdi. İmâm-ı Rabbânî hazretlerinin eski talebelerinden biri şöyle anlatmıştır: “Küçüklüğümde Kur’ân-ı kerîmi ezberleyip hafız olmuştum. Daha sonra Serhend’den İlâhâbâd’a gittim. Zamanla işe dalıp ezberimi unuttum. Bende hafızlık kalmadı. Böylece aradan birkaç yıl geçti. Sonra memleketim olan Serhend’e döndüm. Bu sırada Ramazân-ı şerîf ayı idi. Serhend’e geldiğimde İmâm-ı Rabbânî hazretleriyle görüşünce bana; “Hâfız! Teravih, namazını, hatim ile kıldır!” buyurdu. Kur’ân-ı kerîmin ezberimde kalmadığını, hafızlığımı kaybettiğimi söyledim. Fakat; “Okuyacaksın!” buyurdu. Üç defa hâlimi arzedip; “Bende hafızlık kalmadı” dedimse de kabûl etmediler. Çaresiz emre uydum. Teravih namazını kıldırmak üzere İmâm oldum, İmâm-ı Rabbânî hazretlerinin himmeti ve emirlerinin bereketi ile, unutmuş olduğum hâlde ilk gün yirmibir cüz’ü ezberden okumak sûretiyle teravih kıldırdım. İmâm-ı Rabbânî hazretleri kıyâmda dinledi. Diğer cemâat uzun müddet kıyâmda durmaya güç yetiremedi. İkinci gün terâvihde hatmi tamamladım. Bende hafızlık kalmadığı hâlde böyle okuyabilmem, İmâm-ı Rabbânî hazretlerinin bereketi ile idi.”</p><p>İmâm-ı Rabbânî hazretlerinin talebelerinden Muhammed Türâb şöyle anlatmıştır: “Kardeşim ağır bir hastalığa yakalanmıştı. Hastalığı o derece şiddetli idi ki, artık kurtulma ümidi kalmamış gibiydi. Hattâ kefeni bile hazırlanmıştı. Bu hâlde iken birgün İmâm-ı Rabbânî hazretlerine bir sığır ve bir miktar da para hediye etmeye nezr etmişti. Ertesi gün birdenbire ayağa kalkıp; “Ben iyileştim” dedi. Bu hâlini görenler, bu delirdi mi? nasıl olur dediler. Sonra ona çorba içirdiler. Gerçekten ağır hastalıktan kurtulmuş sıhhate kavuşmuştu. Sonra bize o gece seher vaktinde İmâm-ı Rabbânî hazretlerini rü’yâda gördüğünü ve elinden tutup; “Sen sıhhate kavuşacaksın üzülme!” buyurduğunu ve böylece sıhhate kavuştuğunu söyledi.</p><p>Birgün İmâm-ı Rabbânî hazretleri talebelerinden Şeyh Müzzemmil hakkında şöyle buyurdu: “Görünüyor ki, şeyh Müzzemmil şu anda korkunç hâlde! Bir kuyuya düşmüş durumdadır! Öyle bir hâlde ki çıkmak için elini ayağını oynatamıyor!” Şeyh Müzzemmil. İmâm-ı Rabbânî hazretlerinin eski ve meşhûr talebelerinden idi. Dağda dolaştığı bir sırada aniden ayağı kayıp derin bir kuyuya düşmüştü. Kuyunun derinliğinde elini ayağını oynatamadığı için çıkamıyordu. Çaresiz kuyunun içinde kalakalmıştı. O bu hâlde iken bir köylü hâlini farkedip hemen koşup on kişilik bir gruba haber verdi. Bunun üzerine hemen gelip Şeyh Müzzemmil’i düştüğü kuyudan çıkardılar.</p><p>İmâm-ı Rabbânî hazretlerinin yakın talebelerinden, Şehzâde Veliahd’ın hocası olan Mîrek Şeyh şöyle anlatmıştır: “Ben önceleri İmâm-ı Rabbânî hazretlerini sevenlerden değildim. Çünkü, onun hakkında; “Kendini Hazreti Ebû Bekr’den üstün görüyor” diye bir iftira yayılmıştı. Bu sıralarda Hindistan’a gitmiştim. Serhend şehrine varınca eski dostlarımdan biriyle karşılaştım. Bu arkadaşım önceden çok kötü bir insandı. Fakat bu defa karşılaştığımda onu çok iyi ve üstün bir hâlde, takvâ sahibi gördüm. Yüzünde bir nûr vardı. “Sen böyle değildin bu hâl nedir?” dedim. Dedi ki; “Ben İmâm-ı Rabbânî hazretlerinin hizmetine ve sohbetine girdim, devamlı huzûrundayım. Onun sohbetinin bereketi ile bu ni’mete kayuştum.” Bunun üzerine ben ona; “Senin bahsettiğin zât kendinin Hazreti Ebû Bekr’den üstün olduğunu yazmış. Onun sohbetinin te’sîr ve fâidesi nasıl olur?” dedim. O” arkadaşım ben böyle deyince; “Asla! Binlerce asla! Bilmeden, anlamadan inkâr etme! O yeryüzünün kutbudur. Eğer sen onu görmüş ve sohbetine kavuşmuş olsaydın onun hakkında söylenilen bu iftiranın asılsız olduğunu anlardın” dedi. Fakat bendeki şüphenin çokluğu sebebiyle; “Görmek istemiyorum” dedim. Arkadaşım bana İmâm-ı Rabbânî hazretlerinin huzûruna gidip onu görmem için çok ısrar etti. Mutlaka görmemi ve bu yanlış düşünceden kurtulmamı istiyordu. Bu ısrar üzerine İmâm-ı Rabbânî hazretlerinin huzûruna gitmeye karar verip kendi kendime; “Eğer şu üç şeyden bahsedip beni ikna ederse ben de onu sevenlerden olurum” dedim. Kendi kendime cevâbını almak hakkında kendini Hazreti Ebû Bekr’den üstün görüyor diye söylenilen iftiraya cevap vermesi, hemen bu mevzûyu açıp bu husûsta benim şüphelerimi giderip tam ikna etmesi idi. İkincisi; benim babam ve dedelerimden bahsetmesi, üçüncüsü de Hâce Hâvend Mahmûd’dan bahsetmesi idi. Bu karardan sonra beni götürmek isteyen ve bu husûsda çok ısrar eden arkadaşımla beraber, İmâm-ı Rabbânî hazretlerinin huzûruna gittik, İmâm-ı Rabbânî hazretlerini daha uzaktan görür görmez bütün a’zâlarım heybet ve dehşete kapıldı. Kalbim ona tutuluverdi. Korkarak ve titreyerek huzûruna yaklaşbm. Oturmamıza izin verdi. Oturduktan sonra yastığının altından bir mektûp çıkarıp benim elime verdi. Sonra verdiği bu mektûbu okuyup öyle bir izah yaptı ki, hakkında yapılan ve kendini Hazreti Ebû Bekr’den üstün görüyor diyenlerin iftiralarına cevap verip açıkladı. Benim bu husûsta artık hiç şüphem kalmadı. Bundan sonra zihnimde tuttuğum ikinci mes’eleye geçip; “Mevlânâ Mîrek! Senin baban şöyle şöyle bir zât, deden de şöyle şöyle bir zât ve senin ecdadının şerefi şöyledir” diyerek medhetti. Sonra ayrılmak üzere kalktığımızda veda ederken hatırıma, üçüncü suâlim olan mes’eleden, Hâce Hâvend Muhmûd’dan bahsetmedi diye geçti. Tam bu sırada yüzünü bana dönüp; “Hâce Hâvend bizim Pîr-zâdemizdir ve cezbe sahibidir” buyurdu. Bir sohbetinde bu üç kerâmetini gördüm.”</p><p>İmâm-ı Rabbânî hazretlerinin talebelerinden biri şöyle anlatmıştır: “İmâm-ı Rabbânî hazretleri; herkese, önce kendisi selâm verirdi. Birgün hatırımdan; “Bu gün huzûruna gidip önce ben selâm vereyim” diye geçti. Bu niyetle gittim. Evlerine varınca kalabalık bir cemâat arasında yaklaştım, öyle oldu ki, birkaç adım daha atsam hocamla karşı karşıya gelecektim. Fakat henüz o beni, ben de onu görememiştim. Tam bu sırada cemâatin arasından ismimi söyleyerek; “Selâmün aleyküm yâ filân!” dedi. Çâresiz hemen huzûruna çıkıp “Ve aleykümüsselâm” dedim. Sonra; “Niyetim önce selâm vermek idi” diye arzettim. Tebessüm etti.”</p><p>Birgün talebesinden on kişi, aynı akşam, Îmân-ı Rabbanî’yi iftara da’vet ettiler. Kabûl buyurdu. Aynı akşam, aynı anda, hepsinin evinde hazır bulunup, iftar etti.</p><p>Birgün buyurdu ki: “Kâ’be-i muazzamayı tavaf arzum o kadar ziyâdeleşti ki, yerimde duramaz oldum. Allahü teâlânın lütfu ile, bu şevk ve iştiyâk cazibesinde, Kâ’be-i şerîfeyi yanımda gördüm ve tavaf ile şereflendim.”</p><p>İmâm-ı Rabbânî hazretlerinin talebelerinden seyyid bir zât şöyle nakletmiştir: “Acîn’de idim, bir grup tüccâr da yanımda idi. Bu tüccârlar arasında Can Muhammed adında Celender’den bir zât da bulunuyordu. Onunla aramızda bir dostluk kurmuştuk. Birgün birisi bana, sultânın, İmâm-ı Rabbânî hazretlerini hapsettiğini söylediğinden çok üzüntülü idim. Can Muhammed beni böyle kederli görünce, üzüntümün sebebini sordu. Ben de, İmâm-ı Rabbânî hazretlerinin hapsedildiğini duyduğum için, çok üzüntülü olduğumu söyledim. Can Muhammed bana; “Ben de onun talebesiyim. Bugün işin aslını ondan öğreneceğim” dedi. Sonra gidip kaylûle yaptı ya’nî öğle vaktine yakın biraz uyudu. Sonra bu uykusunda, rü’yâsında İmâm-ı Rabbânî hazretlerini gördüğünü ve kendisine; “İşittiğiniz haber doğrudur. Fakat ba’zı makamları geçmek, Allahü teâlânın celâl sıfati ile terbiye edilmeye bağlıdır. Eğer böyle olmasaydı o makamları geçmek mümkün olmazdı. Dostlarımıza söyle, gönüllerini hoş tutsunlar, işin sırrı budur” buyurduğunu söyledi.</p><p>Yine Can Muhammed Celenderî şöyle anlatmıştır: “Ben İmâm-ı Rabbânî hazretlerinin çok hizmetinde bulundum. Her ne zaman mübârek yüzünü görsem alnında ve iki yanağında Allahü teâlânın ismini, “Allah” yazılı olduğunu açıkça görürdüm.”</p><p>Yine Can Muhammed Celenderî, Acîn’de görüştüğü o seyyid zâta şöyle anlatmıştır: “İmâm-ı Rabbânî hazretlerinin yanında talebe iken, birgün akşama doğru İmâm-ı Rabbânî hazretleri bana; “Sana bir iş söylesem yapar mısın?” buyurdu. “Canım feda olsun yapmaz olur muyum!” dedim. Bunun üzerine benim elime yazılı bir kâğıt verdi ve buyurdu ki: “Hâfız Rahne’nin bahçesine git, orada bir grup derviş oturmaktadır. Onların yanına var. Aralarından güzel yüzlü bir dervişin onlardan geride bulunduğunu göreceksin. Bu dervişin yanına git, ona bizim duâ ettiğimizi söyle. Bu kâğıdı ona ver ve buraya gelmesini söyle.” Emri üzerine derhâl söylediği yere gittim. Söylediği gibi dervişlerden bir cemâat ve bu cemâatten biraz geride oturan güzel yüzlü bir derviş gördüm. O da beni gördü ve görür görmez bana; “Seni İmâm-ı Rabbânî hazretleri mi gönderdi?” dedi. Evet deyip elimdeki kâğıdı ona verdim, İmâm-ı Rabbânî hazretlerinin duâ ettiğini ve çağırdığım söyledim. Ben böyle deyince kalkıp, benimle yola koyuldu.</p><p>İmâm-ı Rabbânî hazretlerinin huzûruna girdiğimizde bir köşede oturuyordu. Çağırıp geldiğim zât da başka yere oturdu. Bu sırada İmâm-ı Rabbânî hazreleri kahve getirmemi söyledi. Hemen koşarak dergâhtaki kahve pişirilen yere gittim. Kahveyi alıp getirdim, önce İmâm-ı Rabbânî hazretlerine taktim ettim. “Ona götür” buyurarak gelen misâfire götürmemi istedi. Ona götürmek üzere yüzümü o tarafa döndüm. Onu da İmâm-ı Rabbânî hazretlerinin sûretinde gördüm. Bu sefer o, önce İmâm-ı Rabbânî hazretlerine götürmemi söyledi. Dönüp baktım, İmâm-ı Rabbânî hazretleri yerinde oturuyordu! Huzûruna çağırıp geldiğim o derviş, İmâm-ı Rabbânî hazretlerinden beni sordu. O da; “Bu Celender’dendir. İsmi, Can Muhammed’dir” dedi. Bunun üzerine o derviş; “Babası bizim tanıdıklarımızdandır. Bunu hangi tarikatta yetiştiriyorsunuz?” deyince; “Kâdiriyye silsilesinden” buyurdu. Bunun üzerine o zât; “Allahü teâlâya hamd olsun. Onu Seyyid Abdülkâdir-i Geylânî’ye kavuştururuz” dedi. Bu sırada İmâm-ı Rabbânî hazretleri dışarı çıkmak üzere kalktı ve benden bir ibrik su istedi. Hemen hazırladım. Dışarı çıktığında bana kutup yıldızını göstererek; “Can Muhammed! Kutup yıldızını biliyor musun? Bu mudur değil midir? Dikkatli bak!” buyurdu. Dikkatli baktım kutup yıldızından, üzerinde siyah hırka bulunan bir zât çıktı ve ok gibi bir anda yanımıza geldi. İmâm-ı Rabbânî hazretleri bana buyurdu ki: “Huzûruna yaklaş! O, Abdülkâdir-i Geylânî’dir! Ona intisâb et, bağlan.” Bu emre uyarak hemen huzûruna yaklaştım, benim kendisine intisabımı (talebeliğimi) kabûl etti. Sonra tekrar kutup yıldızına doğru gidip, yıldızında kayboldu. Bu sırada İmâm-ı Rabbânî hazretleri, abdest aldıktan sonra mescide girdi. İmâm-ı Rabbânî hazretlerinin beni göndererek çağırdığı derviş de yanımda idi. Bana; “Abdülkâdir-i Geylânî hazretlerini gördün mü?” dedi. Ben de “Evet” dedim.”</p><p>Bu hâdiseyi Can Muhammed Celenderî’den naklen anlatan seyyid zât şöyle anlatır. “Ben bunları Can Muhammed Celenderî’den dinledikten sonra ona dedim ki: “Bu kadar kıymetli şeylere kavuştuktan sonra neden ticârete dalıp da dergâhdan uzak kaldın?” O da bana; “Acâib bir hikâyedir. Ben, İmâm-ı Rabbânî hazretlerinin huzûrunda talebe iken akrabâlarım gelip, beni götürmek istediler. “Buna müsâade et, biz bunu kethüda (ticâret reîsi) yapacağız” diye ısrar ettiler. İmâm-ı Rabbânî hazretleri bana; “Git kethüda ol” buyurdu. Ben ayrılıp gidemedim. Yakınlarım tekrar gelip, ısrarla beni istediler. “Git” buyurdu. Ben yine gidemedim. Akrabâlarım kalabalık bir hâlde tekrar geldiler, beni götürmek için ısrar ettiler. İmâm-ı Rabbânî hazretleri bu hâlden rahatsız oldu. Birgün birşey yiyordu. Kendi ağzından yediği şeyin bir parçasını koparıp benim ağzıma verdi. Onu ağzıma alır almaz hâlim değişdi. Dünyâ işlerini düşünür hâle dönmüştüm. Çâresiz beni götürmek için gelip ısrar eden akrabalarımla bu sefer gittim. Ticârete başlayıp, kethüda oldum. Bundan sonra ticâretle uğraştım. Fakat hocam İmâm-ı Rabbânî hazretlerini unutmadım. Ona bağlılığımı kesmedim. Her ne zaman buraya gelsem, ziyâret edip görüşürüm, sohbetinde bulunurum” dedi.”</p><p>İmâm-ı Rabbânî hazretlerinin yüksek talebelerinden biri şöyle anlatmıştır: “İmâm-ı Rabbânî hazretleri namazlarda devamlı İmâm olur, namazı kıldırırdı. Ben bir defasında huzûrunda iken acaba devamlı İmâm olmalarının hikmeti nedir diye düşünüp merak ettim. Ben böyle düşündüğüm sırada, İmâm-ı Rabbânî hazretleri birdenbire bana buyurdu ki: “Şafiî ve Mâlikî mezheblerinde Fâtihasız namaz caiz değildir. Bunun için bu mezheblerde İmâma uyan cemâat Fâtiha okur. Bu husûsu gösteren sahih hadîs-i şerîfler de vardır. İmâm-ı a’zama göre ise, cemâatte İmâmın Fâtihayı okuması cemâat için de kâfidir, İmâma uyan cemâatin Fâtiha okumasını caiz görmemiştir. Hanefî mezhebi fukahâsının cumhuru, çoğu böyle buyurmuştur. Ancak Hanefî mezhebinde okumanın caiz olduğuna dâir ba’zı rivâyetler de vardır. Bunun için de namazlarda İmâm olmak sûretiyle, mezheplerin hepsinin hükmüne uymaktayım.”</p><p>Serhend şehrinin Cîtbûr kasabası kumandanlarından biri isyan edenlerin üzerine yürümeği, onlarla savaşmağı düşündü. O civarda bulunan âlimlerden bir zâta bu husûsta istihâre etmesini söyledi. O zât da; “Galip geleceksiniz, muhakkak gidiniz” dedi. Bu kumandan o zâtın işâreti gereğince savaşmak üzere yola çıktı. Fakat zafer kazanacaksın diyen zât, keşfinde tereddüt edip, ihtiyât olsun diye durumu bir de İmâm-ı Rabbânî hazretlerine sormak için bir mektûp yazdı. Mektûbunda dedi ki: “Ben bu husûsda kendisine gâlib geleceksin diye müjde verdim. Acaba hazretiniz ne buyururlar?” İmâm-ı Rabbânî hazretleri cevâbında, “Keşfde hatânız oldu. Bize göre tamamen aksi olacak. Birşey güneş gibi meydanda açıkça görünmeyince, keşfedilmeyince hüküm vermemek lâzım” buyurdu. Fakat o kumandan çok uzağa gittiğinden, ona yeni bir haber ulaştırılamadı. İmâm-ı Rabbânî hazretlerinin; “Keşfde hatânız oldu” buyurmasından sonra, üç dört gün geçmeden, o kumandanın, baş kaldıranlar karşısında hezimete uğrayıp perişan olduğu ve geri döndüğü haberi geldi.</p><p>İmâm-ı Rabbânî hazretlerinin talebelerinden biri şöyle anlatmıştır: “Bir defasında şiddetli bir sıtma hastalığına tutulmuştum. Uzun müddet bu hastalıktan kurtulamadım. İyice bitkin ve zayıf düştüm. Artık hastalığım o dereceye gelmişti ki, yakınlarım hayâtımdan ümidi kesip, ölürken yanında bulunalım diye geceleri başımda duruyorlardı. Ben bu hâlde iken hocam İmâm-ı Rabbânî hazretlerini hatırlayıp, onun bereketi ile hastalıktan kurtulmam için duâ ettim. Hastalığımın şiddetlendiği bir sırada geceleyin, üzerinde boydan boya bembeyaz elbise olan ve yüzü kapalı bir zât karşıma çıkıverdi. Yanıma yaklaşıp; “Bu ridâyı (örtüyü), Peygamberimiz server-i kâinat aleyhisselâtü vesselâm, İmâm-ı Rabbânî Şeyh Ahmed Fârûkî Nakşibendî hazretlerine gönderdi, İmâm-ı Rabbânî hazretleri de sana gönderdi. Ben bunu sana giydirmek için geldim! Bunun bereketiyle sen hastalıktan kurtulup sıhhate kavuşacaksın!” dedi. Sonra o ridâyı başımdan ayağıma kadar örttü. Bu sırada ayaklarımdan bir soğuma başladı. Bu soğukluk başıma kadar ulaştı. Hastalıktan kurtuldum. Yanımda bulunan kız kardeşim, ayaklarımın soğuduğunu farkedince artık benim ölmek üzere olduğumu zannederek ağlayıp feryâd etmeye başladı. Ben onun feryadından rahatsız olup; “Üzülme, ben iyileştim” dedim. Sonra çorba isteyip içtim. Tam bir sıhhate kavuştum. Hattâ o gün kalkıp, sabah namazını ayakta kıldım.” Yine bu talebesi şöyle anlatmıştır: “Birgün bir arkadaşımın evinde, arkadaşımla birlikte, içinde afyon bulunan bir yiyecek hazırlamıştık. Bundan ikimizden başka bir kimsenin haberi yoktu. Yiyeceği hazırladıktan sonra, İmâm-ı Rabbânî hazretlerinin namaz kıldırdığı mescide gidip cemâatle namaz kıldık. Namazdan sonra dönüp, hazırladığımız içinde afyon bulunan o yiyeceği yiyecektik. Namaz bittikten sonra, İmâm-ı Rabbânî hazretleri, içeri girmek üzere iken kapının önünde durup her ikimizi de yanına çağırdı. Huzûruna varınca bize; Cennetten, hûrîlerden, Cennetteki köşklerden bahsedip, dünyânın lezzetlerinin geçici olduğunu, âhıret saadetini ve lezzetlerini kazanmak için uğraşmak lâzım olduğunu anlattı. Sözünü bitirirken de; “O hazırladığınız afyonlu yiyeceği yemeyiniz!” buyurdu. Bu sözü üzerine kerâmeti karşısında hayran, şaşkın kaldık. Eve gidip hazırladığımız afyonlu yiyeceği yemeyip bir havuza attık. İmâm-ı Rabbânî hazretlerinin bu kerâmeti karşısında ona bağlılığımız kat kat arttı.”</p><p>Yine bu talebesi anlatmıştır: “Annem hasta idi. Sevâbını Behâeddîn-i Buhârî hazretlerinin rûhuna hediye etmek niyetiyle bir miktar para nezrettim, adadım. Bu parayı alıp hocam İmâm-ı Rabbânî hazretlerine götürdüm. Dağıtması için takdim ettim. Fakat; “O senin yanında kalsın” buyurup, gayet nâzik ve güzel bir tavırla parayı kabûl etmediler. O gece rü’yâmda İmâm-ı Rabbânî hazretlerini gördüm. Bana; “Ey falan! Uyan ve git annen can çekişmektedir. Vefât ederken başında bulun!” dedi. Uykudan uyandım, gece vakti hocam İmâm-ı Rabbânî hazretlerine gittim. Teheccüd namazını kılmıştı. Selâm verdim ve gördüğüm rü’yâyı anlattım. Bir müddet başını eğip murâkabeye daldı, uzaktan teveccüh etti. Sonra bana buyurdu ki: “Çabuk git’ Annen vefât etmek üzeredir!” Ağlayarak annemin yanına koştum. Yanına varınca nabzını yokladım. Durmak üzere idi. Biraz sonra da vefât edip Hakkın rahmetine kavuştu.”</p><p>İmâm-ı Rabbânî hazretlerinin talebelerinden biri şöyle anlatmıştır: “Din düşmanlarının ve hasetçilerinin iftirası üzerine Sultan Cihangir, İmâm-ı Rabbânî hazretlerini Guwalyar kalesine hapsetmişti. Bu günlerde büyücülerden biri bana dedi ki: “Ben Hintçe ba’zı isimler biliyorum. Eğer bunları bir namaz vaktinden diğer namaz vaktine kadar okursan o gün düşman helak olur! Bu çok tecrübe edilmiştir.” Sonra o isimleri bir kâğıda yazdı ve bana verip; “Evinin tavanındaki bir ağacın altına koy” dedi. Alıp evimin tavanındaki bir ağacın altına koydum ve; “Yarın Salı günüdür. Yarın okurum” dedim. O gece rü’yâmda hocam İmâm-ı Rabbânî aniden karşıma çıktı. Hayret içinde parmağını ısırarak; “Bizim dostlarımızın böyle bir şey yapması çok hayret edilecek bir iştir. Sakın ha o işi yapma, sihirdir!” dedi. Bu rü’yâdan sonra büyücünün yazdığı o yazıları okumaktan vazgeçtim. Sonra, Sultan, İmâm-ı Rabbânî hazretlerini hapsettiğine pişman olup, serbest bıraktı. Hapisten çıktıktan sonra huzûruna gittim. Ben evde gizlediğim o sihir yazılı kâğıdı saklıyordum. Bir defa da olsa düşmanın ciğerine bir ok saplamak istiyordum, işimi açmayıp, gizleyeyim diye düşündüm. Hocam İmâm-ı Rabbânî hazretleri hapisten çıkınca üç gün Serhend’de kaldı. Her üç gün bu niyetle huzûruna gittim. Düşmana birşey yapayım diye düşünüyordum. Üçüncü gün gittiğimde beni kalabalık cemâat arasından çağırttı ve bana buyurdu ki:</p><p>“O Hintçe isimleri okuma, çünkü onlar sihirlidir!” öyle birşey olmadığını söyleyip, saklamak istedim. Bunun üzerine; “Bana niye böyle söylüyorsun? O isimleri falan sihirbazdan öğrendin!” diyerek o sihirbazın ismini söyledi. Sonra; “O öğrendiğin şeylerin yazılı olduğu kâğıt, evinin tavanındaki bir ağaç arasındadır. Her ne kadar sihir te’sîr ederse de sihir yapmak haramdır! Şimdi git o sihir yazılı kâğıdı yırt!” buyurdu. Ben başımı önüme eğdim. Sonra bana; “O işi yapmayacağına ve sihir yazılı kâğıdı yırtacağına dâir söz ver” buyurdu. Elimi tutup eliyle vurdu. Ben bu kerâmeti karşısında hayret ettim. Çünkü, yapacağım o işi hiç kimse bilmiyordu. Hemen eve gidip üzerinde sihir yazılı kâğıdı, tavandaki ağacın altından çıkardım ve yırtarak parça parça edip attım.”</p><p>İmâm-ı Rabbânî hazretlerini seven bir vâli vardı. Birgün o vâliye bir haber gönderip, bulunduğu yerden uzaklaşmasını yoksa başına büyük bir belâ geleceğini bildirdi. Fakat o vâli bu tavsiyeye uymadı. Neticede pâdişâhın kızgınlığına uğrayıp cezalandırıldı. Başına başka belâlar da geldi.</p><p>İmâm-ı Rabbânî hazretlerine bağlı bir tüccâr, birgün huzûruna gelip; “Gençliğim geçti, ihtiyârladım, ömrüm geçmek üzere, beni arkamdan anacak, bana duâ edecek bir evlâdım olmadı!” diyerek bu husûsta ısrarla teveccüh isteyip, bir evlâdı olması için duâ etmesini istedi. İmâm-ı Rabbânî hazretleri, bir müddet murâkabe yaptıktan sonra;.”Senin bu hanımından çocuğun olmayacak, başka bir hanım daha nikahlarsan ondan seni yâd edecek bir çocuğun olur” buyurdu. Bundan sonra o tüccârın ilk hanımı vefât etti. Tüccâr da başka bir hanımla daha evlendi. Bu hanımından bir oğlu, birde kızı oldu.</p><p>İmâm-ı Rabbânî hazretlerinin akrabâlarından biri şöyle anlatmıştır: “Ben, İmâm-ı Rabbânî hazretlerinin talebelerinden olmayı arzu ediyordum. Fakat çeşitli mâniler sebebiyle, bir türlü hizmetine girmek nasîb olmamıştı. Bir gece karar verip, “Yarın gidip hâlimi arzedip, beni de talebeleri arasına kabûl etmesini isteyeyim” diye düşündüm. O gece rü’yâmda kendimi derin bir deniz kenarında gördüm. İmâm-ı Rabbânî hazretleri ise karşı sahilde idi. Huzûruna kavuşmak istiyordum. Bana; “Çabuk gel! Çabuk gel! Geç kaldın” buyurdu. Bu sözlerini işitince kalbim hemen zikretmeye başladı. Sonra uykudan uyandım, kalbim artık zikrediyordu. “İmâm-ı Rabbânî hazretlerinin yolu böyledir. Daha ben sohbette bulunmadan kalbim zikre başladı. Ya bir de sohbetinde bulunsam nasıl olur?” dedim. Sabahleyin İmâm-ı Rabbânî hazretlerinin huzûruna gidip, gördüğüm rü’yâyı bana olan teveccüh ve tasarruflarını anlatarak hâlimi arzettim. Kalbimin zikretmeye başladığını söyledim. Bana; “Yolumuz tam budur. Buna devam et” buyurdu.</p><p>İmâm-ı Rabbânî hazretlerine bağlı olanlardan Mevlânâ Murtaza Nâib şöyle anlatmıştır: “Askere gittiğimde ihtiyâçlarımı karşılama husûsunda sıkıntıya düştüm. O günlerde mühim ihtiyâçlar zor te’min ediliyordu. Oğullarım da askerde olduğundan sıkıntım artıyordu. Bu sebeble çok üzülüyordum. Bir gece İmâm-ı Rabbânî hazretlerinin yardımıma yetişmesini istiyerek, Allahü teâlâya duâ ettim. O gece İmâm-ı Rabbânî hazretlerini gördüm. Elime üzerinde birşeyler yazılı olan bir kâğıt verdi. Sabahleyin bu kâğıdı dîvâna götürüp, ihtiyâçlarımdan dolayı bana yardım etmeleri için verdim, İki-üç gün içinde işim görüldü. Arzu ettiğim şeye kavuşup rahatladım. Bu işimin hemen halledildiğini görenler hayret edip; “Biz senelerdir askeriz, bizim mühim işlerimiz daha hâlledilmedi, bu nasıl olur?” dediler. Bunun üzerine, İmâm-ı Rabbânî hazretlerinin tasarrufu ve bereketiyle olduğunu anlattım. Ona karşı sevgileri ve bağlılıkları iyice arttı.”</p><p>Yine bu zât şöyle anlatmıştır: “Babam bana vasıyyet etti ve dedi ki: “Vefât edince, cenâzemi İmâm-ı Rabbânî hazretlerine götürüp, beni de talebeleri arasına almasını iste. O öyle bir yolda ki, insanlar öldükten sonra da onun teveccühüne kavuşur” dedi. Babam vefât edince vasıyyeti üzerine cenâze namazının kılınması ve hâlini arzetmek için cenâzesini götürdüm. Durumu arzettim. Bunun üzerine; “Yarın meclisimizde hazır bulun” buyurdu. Ertesi gün gidip huzûruna oturdum. Bu sırada beni bir hâl kapladı. Kendimden geçip gaybet (kendimi kaybetme) hâline girdim. Bu hâlde iken bir de gördüm ki, babam da huzûrunda oturuyor. İmâm-ı Rabbânî hazretleri ile arasında bir kişi vardı. Babam da zikrediyordu. Babamın bu hâlini görünce Rabbime şükrettim.”</p><p>Bu talebesi yine şöyle anlatmıştır: “İmâm-ı Rabbânî hazretleri Guwalyar kalesinde hapis iken, birgün vefât ettiği haberi yayıldı. Çok üzülüp ağladım ve Fâtiha okudum. Üzüntüyle ağlayıp gözyaşı dökmekte olduğum gece rü’yâmda İmâm-ı Rabbânî hazretlerini gördüm. Yanında birkaç dervişle içeri girdi. Bana hitâb ederek; “Vefât ettiğime dâir yayılan haber yalandır!” buyurdu. Bunun üzerine hemen uyanıp kalktım, yayılan haberin yanlış olduğunu, İmâm-ı Rabbânî hazretlerinin sıhhat ve afiyette olduğunu bildirdim.”</p><p>İmâm-ı Rabbânî hazretlerinin talebelerinden Mevlânâ Muhammed Emîn, birgün ona şöyle arzetti: “Nevâbşîr Hâce, asil ve şerefli bir aileye mensûp olup, babası ve dedeleri evliyâdan idi. Fakat Nevâbşîr Hâce çok içki içiyor ve haram olan işlerle meşgûl oluyor, bunun ıslâhı için bir teveccüh buyurunuz. Bu bir komutandır. Eğer tövbe etmek nasîb olursa onun sebebiyle askerlerden pekçok kimse de kurtulur, sâlih kimselerden olurlar.” Bunu arzedince İmâm-ı Rabbânî hazretleri sükût etti. Yine bir defa aynı şey arzedilince İmâm-ı Rabbânî hazretleri buyurdu ki: “Ey Mevlânâ Muhammed! Nevâbşîr Hâce’nin hâline teveccüh ettim. Onu haramlar ve günahlar içinde gördüm. Onu bu kötü hâlden kurtarmak için çok teveccüh ettim, uğraştım. Elim ona ulaşmadı. Fakat sonunda onu kendimize çekeceğiz” buyurdu. Aradan uzun zaman geçti. Hakkında böyle buyurduğu o kimse, içki içmeyi ve işlediği diğer haramları terkedip tövbe etti. Bundan sonra ibâdet ve tâatla meşgûl oldu. Bu zât bir defasında Serhend şehrinden başka bir şehre gitmişti. Serhend’e dönüşünde hastalanıp vefât etti. Oğulları onu İmâm-ı Rabbânî hazretlerinin türbesi yanında bir yere defnettiler. Böylece İmâm-ı Rabbânî hazretlerinin; “Sonunda biz onu yanımıza çekeceğiz” buyurmasının hikmeti anlaşıldı.”</p><p>Birgün İmâm-ı Rabbânî hazretleri odasında yalnız otururken, talebelerinden Abdülmü’min hizmetinde bulunuyordu. Abdülmü’min’e; “Ne istiyorsan iste?” buyurdu. Abdülmü’min yeni müslüman olmuş ve İmâm-ı Rabbânî hazretlerini tanıyıp hizmetinde bulunmakla şereflenmişti. Dedi ki: “Her ne kadar uğraşdımsa da annemle, birâderimin müslüman olmalarını sağlayamadım! Onların müslüman olmaları için teveccüh buyurmanızı arzu ediyorum.” Bunun üzerine İmâm-ı Rabbânî hazretleri; “Çok muhabbet, çabuk müslüman olmaya sebep olacak” buyurdu. Aradan üç gün geçti ki o talebesinin annesi ve kardeşi Serhend’e gelip müslüman olmakla şereflendiler.</p><p>Muhammed Hâşim-i Keşmî şöyle anlatmıştır: “İmâm-ı Rabbânî hazretlerinin talebelerinden biri bana şöyle anlattı: “Birgün İmâm-ı Rabbânî hazretleri hastalanmıştı. Bu hastalığı sırasında yemek için onbir tane üzüm istedi. Hizmetçi üzümleri getirince, İmâm-ı Rabbânî hazretleri murâkabeye daldı. Bir müddet sonra başını kaldırıp; “Çok garîb bir hâl gördüm.</p><p>Bu üzümleri önüme koydukları zaman, hepsinin Allahü telâlâya münâcaat ettiklerini, yalvardıklarını işittim. Allahü teâlâ üzümlerin münâcaatını kabûl etti ve hastalıktan kurtulmağı bunları yemeğe bağlı kıldı” buyurdu. Bu üzümlerden birkaç tane yeyince hastalığı tamamen geçti. Geri kalan üzümleri de sakladı. Bir müddet sonra küçük oğlu hastalandı. Bu hastalığa dayanamayacak bir hâl alınca o üzümleri yedirdiler ve onun da hastalığı iyileşti.”</p><p>Muhammed Hâşim-i Keşmî şöyle nakleder: “Hâller sahibi Seyyid Rahmetullah’dan işittim. Şöyle anlattı: “Dekken melikinin emri üzerine, iki üç arkadaşla bir sahraya gittik. Orada bir puthâne gördüm. Birgün senin üstadından, “Bir müslümanın elinden bunu yıkma işi gelirse, bunu muhakkak yıksın, veya zarar versin. Bu işi yapmaktan kaçınmasın. Çünkü bunu yapan Allah yolunda, din için cihâd eden gaziler sevâbına kavuşur” diye duymuştum. Onların bu sözlerine güvenerek arkadaşlarıma bu sahrada, bu puthâneyi koruyan kimse görünmüyor, burayı yıkalım dedim. Duvarlardan biraz yıkmıştık ki, bu civarda tarlalarında çalışan Hindulardan biri, bizim puthâneyi yıkmakta olduğumuzu görmüş. Koşup, o puthânede tapınan köylülere haber vermiş. Aniden ne görelim! Bin kişiye yakın bir kalabalık, taşlarla, sopalarla, mızraklarla tam bir kızgınlıkla üzerimize doğru geliyorlar. Ben ve arkadaşlarım hayret ve korkudan ne yapacağımızı şaşırıp, olduğumuz yerde kaldık. Kaçmağa bile cesâret edemedik. Kalbimden Kelime-i şehâdet getirmeğe başladım. Bu hâlde iken, senin üstadının kalbine müteveccih oldum ve; “Ey din büyüğü! Sizin nasihatinize güvenip bu işi yapmağa koyulduk. Allahü teâlânın izniyle bizi bu alçak kâfirlerin elinden kurtar” dedim. Bu yalvarma ve iltica esnasında İmâm-ı Rabbânî’nin ( radıyallahü anh ) sesi kulağıma geldi. Ve dedi ki: “Hiç korkma! Şimdi senin için İslâm askeri gönderiyorum.” Ben arkadaşlarıma; “Bana bir hâl oldu. Hazret-i İmâm’ın sesini duydum, İmâm’ın söz verdiği askerler ne zaman gelecek, bunlar yaklaştı” dedim. Hindular çok yaklaşmışlardı ki, aniden otuz kırk kadar süvari göründü. Tam bir sür’atle geldiler, bir kısmını kamçıladılar ve bizi korudular. Hepsini sürüp götürdüler. Bu iş senin büyük üstadının tasarrufu ve kerâmeti ile oldu.</p><p>Kıymetli talebelerinden Seyyid Cemâl, sahrada arslanla karşılaştı. Kaçacak yer yoktu, İmâma sığınıp, imdâd diledi, İmâm, elinde baston ile göründü ve o kükremiş arslana şiddetle vurdu. Arslan kaçtı. Talebe kurtuldu.</p><p>İmâm-ı Rabbânî hazretlerinin makbûl talebelerinden biri, cüzzam hastalığına yakalandı. Dostları, onunla oturmaktan, bir arada durmaktan, onunla sofraya oturup yemek yemekten kaçınıyorlardı. Hattâ birgün, bir toplantıda, çok sevdiği arkadaşlarından biri onunla aynı kabdan yemek yemekten açıkça çekindi. Bu zât, bundan çok kırıldı ve üzüldü. Hazret-i İmâm’ın dergâhına sığınıp, Allahü teâlânın izniyle teveccüh ve yardım etmesi için yalvardı. Hazret-i İmâm, şefkat ve merhametlerinin çokluğundan, kederlendi ve o hastalığın kalkması için duâ etti. O hastalığı kendine çekti. Şöyle ki, bu hastalık o kimsenin bedeninden onun mübârek ayaklarına intikâl eyledi. Dostları bu kimsenin vücûdunda hastalıktan eser kalmadığını gördüler. Gerçi muhlislerin ihlâsı ve akidesi daha çok kuvvetlendi. Ama, bu hastalığın hazret-i İmâm’a geçmesinden, hepsi rahatsız, huzûrsuz olup, eleme gark oldular. Bu hastalık sebebi ile, oğullarının ve talebesinin sabırsızlığını, feryâdlarını, ağlamalarını ve korkularını görünce, kendilerinden de kaldırılması için bir daha duâ edip, yalvardı. Allahü teâlânın yardımı ile, kendilerinden de kalktı. Oğullarına ve dostlarına bunun müjdesini ulaştırdılar. O hastalığın bulunduğu a’zâlarını gösterip eser kalmadığını bildirdiler. Hepsi şükrettiler.</p><p>İmâm-ı Rabbânî hazretleri talebeleri ile birlikte bir köye gitmek üzere yola çıkmışdı. Bir sahraya geldikleri sırada, hava çok sıcak ve tozlu idi. Talebeleri bunaltıcı havada susamışlar ve sıcaktan rahatsız olmuşlardı. İmâm-ı Rabbânî hazretleri gözlerini semâya dikerek duâ edince, birkaç adım yürümeden bir parça bulut göründü ve hepsini gölgeledi. Toz kalkmayacak ve çamur olmayacak kadar yağmur yağdı. Yağmurun ardından havanın hararetini düşüren hafif bir rüzgâr esti.</p><p>Talebelerinden biri şöyle anlatır: “İmâm-ı Rabbânî hazretleri taleberiyle beraber bir yolculuğa çıkmıştı. Bir kervansarayda konakladıkları sırada, talebelerine aniden şöyle buyurdu: “Bu gün buraya bir belâ geleceğini ve herkese sirayet edeceğini görüyorum. Arkadaşlarımız birbirlerine söylesinler herkes; (Bismillâhillezî lâ yedurru me’asmihî şey’ün fil-ardı velâ fissemâi ve hüvessemî’ul-alîm) ve Eûzü bi-kelimâtillâhittâmmâti min şerri mâ halak) duâlarını tekrar tekrar okusunlar. Çünkü, bu duâyı kim okursa, Allahü teâlânın inâyeti ile kendisi ve malı korunur.” Bunu söyledikten sonra iki saat geçmeden kervansarayın ba’zı kısımlarında yangın çıktı. Bir türlü söndüremediler ve birçok mal yanıp telef oldu. Bu arada İmâm-ı Rabbânî hazretlerinin talebelerinden Mevlânâ Abdülmü’min Lâhorî’nin de malları yandı. Ona; “Sana hiç kimse okunması îcâbeden duâları söylemedi mi?” buyurdu. Arkadaşları ona bu duâların okunması gerektiğini söylemeyi unutmuşlardı.”</p><p>Muhammed Hâşim-i Keşmî şöyle anlatmıştır: “Seyyidlerden bir genç, medresede talebe idi. Onunla arkadaşlık ederdik. Birgün ağlayarak yanıma geldi ve başından geçen bir hâdiseyi anlattı. İmâm-ı Rabbânî hazretlerinin büyük bir kerâmetini görmüştü. Dedi ki: “Hazreti Ali’ye karşı savaşanları, hele Hazreti Muâviye’yi sevmezdim. Bir gece senin üstadın İmâm-ı Rabbânî’nin “Mektûbât”ını okuyordum. Okuduğum yerde; “İmâm-ı Enes bin Mâlik buyurdu ki: “Hazret-i Muâviye’yi, sevmemek onu kötülemek, hazret-i Ebû Bekr’i ve hazret-i Ömer’i sevmemek bunları kötülemek gibidir. Ona söğene, bunlara söğene verilen cezayı vermek lâzımdır” yazılı idi. Bunu okuyunca, canım sıkıldı ve yerinde olmayan bir yazıyı buraya yazmış dedim. “Mektûbât’ı yere attım. Yatağıma uzandım. Uyudum. Rü’yâmda gördüm ki; senin o büyük üstadın öfkeli ve kızgın bir hâlde yanıma geldi. İki mübârek elleri ile kulaklarımı çekti ve; “Ey câhil çocuk! Sen bizim yazdığımızı beğenmiyorsun ve kitabımızı fırlatıp, yere atıyorsun. Benim yazımı okuyunca şaşaladın ve inanmadın. Ama gel, seni bir zâta götüreyim de gör! Resûlullahın ( aleyhisselâm ) eshâbını sevmediğin için, aldandığını ondan işit” buyurdu. Beni çekerek, bir bahçeye götürdü. Beni bahçenin kapısında bırakıp kendisi yalnızca ilerledi. Uzakta görünen büyük bir odaya doğru yürüdü. Orada nûr yüzlü, büyük bir zâtın oturmakta olduğunu gördüm. Çekinerek ve saygı ile o zâta selâm verdi. Önünde diz çöküp oturdu. Ona birşeyler söylüyor, beni gösteriyordu. Uzaktan bana bakışlarından benden bahsettiği anlaşılıyordu. Biraz sonra senin o yüksek üstadın İmâm-ı Rabbânî, kalktı. Beni çağırdı. “Bu oturan zât, hazret-i Ali ( radıyallahü anh )dir. İyi dinle! Bak ne buyuruyor” dedi. Yanlarına gidip, selâm verdim. “Sakın, sakın! Resûlullahın ( aleyhisselâm ) eshâbına karşı, kalbinde bir dargınlık bulundurma! O büyüklerden hiçbirini, hiç kötüleme. Aramızda muharebe şeklinde görünen işlerimizin, hangi iyi niyetlerle yapıldığını, biz ve o kardeşlerimiz biliriz!” dedi. Senin yüksek hocanın adını söyleyerek; “Bu zâtın yazılarına da sakın karşı gelme!” buyurdu. Bu nasihati dinledikten sonra, kalbimi yokladım. Bu husûsdaki tereddüdün ve soğukluğun, kalbimden çıkmadığını gördüm. Bu hâlimi hemen anladı. Öfkelendi. Senin yüksek hocana bakarak; “Bunun gönlü daha temizlenmedi. Suratına bir tokat indir!” dedi. Şeyh hazretleri, yüzüme kuvvetli bir tokat indirdi. Tokadı yiyince, kendi kendime dedim ki: “Bunu sevdiğim için onlara düşmanlık etmiştim. Hâlbuki kendisi onlara düşmanlığımdan bu kadar çok incinmektedir. Bu hâlden vazgeçmeliyim!” Kalbimi yokladım. Düşmanlık, kırgınlık kalmamış, tertemiz buldum. O anda uyandım. Şimdi de kalbim o kinden temizlenmiştir. O rü’yânın, o sözlerin tadı, beni başka hâle soktu. Kalbimde Allahtan başka hiçbir şeyin sevgisi kalmadı. Senin yüksek hocan İmâm-ı Rabbânî’ye ve onun yazdıklarındaki ma’rifete inancım iyice arttı.” İmâm-ı Rabbânî hazretlerinin talebelerinden mevki sahibi yüksek rütbeli bir subay, hazret-i İmâm’ın bir vezirin yanına gittiğini duyunca, üzüldü ve; “Dünyalık isteyenlerin huzûruna gitmek, onlara yakışmazdı” dedi. Bunu söylerken orada, hazret-i İmâm’ın muhlislerinden biri vardı. O subaya; “Elbette bir müslümanın işini görmek yahut hayırlı bir iş için gitmişlerdir, sizin bu i’tirâzınız hiç de iyi değildir” dedi. Öbürü susup, birşey söylemedi. O genç subay aynı gece rü’yâda gördü ki, gaybden bir grup insanlar geldi. Tamamen kızgın idiler. Büyük bir suç işlemiş gibi kendisini azarladılar. Birgün evvelki i’tirâzı ile işlemiş olduğu kabahati kendisine hatırlattılar. Sıkıca tutup dilini kesmek istediler. Çok yalvardı, özür diledi, sayısız tövbe ve istiğfar eyledi. Diğerleri de kabûl edip vaz geçtiler. Bundan sonra görünüşte ağır gelse de, hazret-i İmâm’ın hiçbir işine ve sözüne i’tirâz etmedi.</p><p>Muhammed Hâşim-i Keşmî nakleder “Vera’ ve faziletler sahibi, cenâb-ı Hakkın velî kulu, Hâce Abdülhak bu fakire şöyle anlattı: “Zamanımız âlimlerinden birinin meclisinde idim. Söz senin yüksek hocandan açılmıştı. O âlim, hazret-i İmâm’ı kötülemeğe başladı. Ben o âlime dedim ki: “Bu fakîr, bu azîzin sohbetinde bulundum. Aynı zamanda çok evliyâ da gördüm. Onlarda gördüğüm yüksek hâlleri, eşsiz ma’rifetleri ve dînimize bu derece bağlılığı, diğerlerinde göremedim. Biliyorum ki, bu büyükler Allah adamlarıdır.” O âlim, bir takım mes’eleler ortaya attı. Uzun müddet konuştuktan sonra, kendisine dedim ki “İşte Kur’ân-ı kerîm! Hadi, ikimiz de abdest tazeleyip, ikişer rek’at namaz kılalım. Tam bir niyet ve ihtiyâç ile Kur’ân-ı kerîmi açalım. Açtığımız sahifenin ilk kelâmını bu zâtın hâline işâret tutalım ve münâkaşaya böylece son verelim.” Sözümü kabûl etti. İkimiz de ikişer rek’at namaz kıldık. Kur’ân-ı kerîmi o âlim eline aldı. Tam bir arzu ve iştiyâkla sahifeyi açtı. Kur’ân-ı kerîmden açtığı sahifenin başında meâlen; “Öyle insanlar vardır ki, ticâret ve alış-veriş onlara Allahın zikrini (Allahı hatırlamağı) unutturmaz” (Nûr-37) buyurulan âyet-i kerîme çıktı. O âlim hayret etti ve söylediklerine pişman oldu. Ben de şükrettim. Onların bu kerâmetlerini gördüğüm için, onlara bağlılığım daha çok arttı.”</p><p>İmâm-ı Rabbânî hazretlerinin güvenilir bir talebesi ve oğulları şöyle anlatmışlardır Bir tüccâr İmâm-ı Rabbânî hazretlerinin komşularından birinin malını çaldı. Mal sahibi ise, İmâm-ı Rabbânî hazretlerinin akrabasından bir genci hırsızlıkla itham etti. O genç, hakaret ve dayak korkusundan kaçıp gitti. Serhend nöbetçisi bunu duyunca hazret-i İmâm’ı çağırdı, işinde gevşeklik gösterenin yanına gitmek îcâbetmediğini bildikleri hâlde, İmâm-ı Rabbânî hazretleri talebelerinden birisi ile, yaya olarak oraya gitti. O edepsiz nöbetçi onların şânına yakışmayan çok alçak sözler söyledi Hazret-i İmâm ise gayet yumuşak cevaplar verdi. Bu esnada Mevlânâ Tâhir Bedahşî geldi. O kızgın nöbetçiye; “Kimi ayağına çağırdığım biliyor musun? Allahü teâlânın dostlarına kötü davrananlar elbette kısa zamanda cezasını görür” dedi. Nöbetçi onları bıraktı. Aradan birgün geçmeden bu edebsiz nöbetçi, semtinde bulunan büyük bir kalabalıkla münâkaşa etti. İş kavgaya döküldü. O nöbetçi, oğullarından ve akrabasından yirmi kadar insanla kalabalığa karşı koymak istedi ve evin damına çıktı. O evde de harb için saklanan patlayıcı maddeler vardı. Oraya aniden bir ateş düştü ve büyük bir patlama oldu. O nöbetçi, bütün oğlu ve akrabası ile havaya uçtu. Cesedleri bile görülmedi. Böylece Allah dostlarına kötü söz söylemenin cezasını canıyla ödedi. Beyt:</p><p>Yalnız kendine değil, edebsizin zarârı,<br>Onun ateşi sarar, hattâ bütün âfâkı.</p><p>Zamanın sultânı, haksızlık yapan kumandanlardan birinin oğlunu, tam bir kızgınlıkla Lâhor’a çağırdı. Sultânın kızgınlığının çokluğunu görenler, gelir gelmez, onu fillerin ayakları altına attırıp ezdirecek diye düşündüler. Kumandanın oğlu da böyle düşünmüştü ve çok korkmuştu. Serhend şehrine gelince, İmâm-ı Rabbânî hazretlerini o zamana kadar görmediği hâlde, ona inanması ve ma’nevî bağlılığı sebebi ile, huzûrlarına gelip kendisini koruması için yalvardı. Bunun üzerine İmâm-ı Rabbânî hazretleri ona; “Hiç korkma! Allahın izni ile sana hiçbir kötülük ve eziyet yapılmayacak, hattâ sultan sana lütfedip muhabbet ve hürmet gösterecek” buyurdu. Eleminin ve ızdırâbının çokluğundan onlara; “Size bağlı olan bu muhlisiniz hakkında buyurduklarınızı, kalem ile bir kâğıda yazsanız ve o yazıyı bu garîbe verseniz, hiç sıkıntım kalmazdı efendim” diye arzetti. Bu husûstaki ısrârının fazlalığı üzerine İmâm-ı Rabbânî hazretleri tebessüm edip şöyle yazdı: “Filân kimse, sultânın gadabından, kızgınlığından kurtulmak için bu fakire sığındı. Bu fakîr onu himâye kanatlarımın altına aldım. Helak olmaktan kurtuldu.” Bu kâğıdı alıp huzûrundan ayrıldı. Epey bir zaman sonra, birisi haber getirip; bu şahsa sultânın eziyet ettiğini zindana attığını söyledi. Bu haber İmâm-ı Rabbânî hazretlerinin kulağına gidince, tebessüm etti ve: “Sabah güneşi kadar açık olarak görüyorum ki, o şahıs sultandan şefkat ve inâyet görmektir. Söylenenler doğru değildir” buyurdu. İki üç gün sonra haber geldi ki, bu şahıs sultânın huzûruna çıkınca, sultan kendisini gülerek karşıladı ve birkaç nasihat edip, sonra iltifât göstererek ona hil’at verdi.</p><p>Sultan-zâdelerin birini, zamanın pâdişâhı zindana attırdı. Pâdişâh onun öldürülmesini istiyordu. O zavallı her tarafa baş vurdu. Evliyâdan da yardım istedi. O sırada İmâm-ı Rabbânî hazretleri Akra’ya gelmişlerdi. Zindanda üzgün bir hâlde bulunan bu zât, İmâm-ı Rabbânî hazretlerinin eski talebelerinden biri vâsıtası ile kendisinin kurtulması için, husûsî teveccüh ve duâ etmesini rica etti. Bu talebe gelip tam bir yalvarma ve ısrar ile, o zâtın isteğini arzetti. Hazret-i İmâm o gece teveccüh eyledi. Sabahleyin buyurdu ki: “Ona müjde ulaştır ki, ölümden kurtuldu. En kısa zamanda hapisten de çıkacak.” O talebe sevinçle bu haberi ona götürdü. Fakat Sultan-zâde, ızdırâbının ve eleminin çokluğundan bu habere tamamen inanamadı. Allahü teâlânın velî kullarından olan başka bir zâtdan da kurtulması için teveccüh etmesini, bir haberci ile rica etti. O velî de; “Üzülmesin! Gördüm ki; Nakşibendî büyüklerinden birinin çengeli geldi. Onun balığını, helak girdabından çıkardı” dedi. Sultan-zâde o günlerde hapisten çıktı. İmâm-ı Rabbânî hazretlerinin talebelerinden oldu. Bu işe vâsıta olan o zât anlatır: “Hazret-i İmâm onun kurtulacağını buyurduğu zaman; “Gününü söylemeyince, gönlü rahat etmiyor” dedim. Buyurdular ki: “Yarın çıkacak.” Söyledikleri gibi oldu, ertesi gün hapishâneden kurtuldu.”</p><p>Muhammed Hâşim-i Keşmî şöyle anlatmıştır: “Annesi tarafından Sultan-zâdelerden olan, bu yüksek yolumuzun üstâdlarından birinin oğlu, kulunç hastalığına yakalandı. Günlerce devam etti. Doktorlara baş vurdu. Bir fâide göremedi. Çok eziyetler çekti. Çok üzüldü. Ne yapacağını, kime baş vuracağını bilemiyor, gece gündüz gözüne uyku girmiyordu. Bu hakîrin tanıdıklarından olan yakınlarından birini, bu fakire gönderip; “Yolumuzun azîzlerinin büyüklerinden yüksek üstadınıza, iyi bir zamanda, bu belânın kaldırılması için teveccüh etmelerini arzederseniz, biz ve büyüklerimizin rûhları sizden memnun olur” diye söyledi.</p><p>Bu haberi getiren fakir ikindiden sonra geldi. O gece yatsı namazından sonra, İmâm-ı Rabbânî hazretlerini odalarında yalnız bulup, hastanın durumunu anlatıp kendilerinden teveccüh istediğini arzettim. “İnşâallah elimizden geleni yaparız” buyurdu. Sabah namazının farzını kıldıktan sonra, bizzat kendisi bu fakiri çağırdı. Kulağıma yaklaşıp; “Teheccüd namazından sonra, akşam sizin söylediğiniz hastalığın kalkması için duâ ettim. Allahü teâlânın yardımı ile o belâ kalktı. Hemen git. Duâmızı o ümitsize ulaştır” buyurdu. Bu fakir emirlerine uyarak, o şahsın yanına gittim. Beni görür görmez, yerinden fırladı, boynuma sarıldı ve gözlerinden yaşlar akmağa başladı. Hâlbuki, ben daha bir kelime konuşmamış idim. Dedi ki: “Seni ne için gönderdiklerini anladım. Biraz önce, burada olanlara; “Gecenin bitmesine birkaç saat kalmışdı ki; bu hastalık benden tamamen kalktı. Sanki hiç hasta olmamış gibi bir hâle geldim” demiştim. Yakînen anladım ki, ricamı onlara arzetmişsiniz. Onlar da bu anda teheccüd namazına kalkmışlar, bu hastalığın kalkmasına duâ ve teveccüh eylemişlerdir. Duâları kabûl edildi. Şimdi müjdesini bana gönderirler diye düşünüyordum.” Ben de; “İşin doğrusu tamamen anladığınız, düşündüğünüz gibidir. İmâm-ı Rabbânî hazretleri beni bu müjdeyi size ulaştırmak için gönderdiler. Elhamdülillah ki, yüksek yaratılışınız ve bağlılığınız sebebi ile yazıya ve habere lüzum göstermediniz” dedim. Bu hâdiseyi gördükten sonra şeyh-zâde, sultan evlâdından olduğu hâlde, İmâm-ı Rabbânî hazretlerinin huzûruna gelip, tövbe ve inâbetle, talebe olma saadetine kavuştu. Muhlislerinden ve sevdiklerinden oldu. Öyle ki, hocasına gelirken dâima yaya olarak huzûruna gelir, bu memlekette, bu zamanda, böyle büyük bir zâtın bulunduğuna dâima şükrederdi.”</p><p>Hâce Divâne Sûreti’nin talebesi olan Mevlânâ Muhammed Emîn ağır bir hastalığa tutulmuştu. Bu hastalığı epey bir zaman devam etti. Doktorların tedâvisinden bir fâide görmedi. Hazret-i İmâm’ın büyüklüğünü duyunca, tam bir yalvarma ile mektûp yazıp, şifâ ve deva olan duâlarını istirhâm edip, teberrüken bir elbise göndermelerini de yalvararak istedi. İmâm-ı Rabbânî hazretleri onun arzusu üzerine merhamet edip, bir mektûbu ve teberrüken bir gömleklerini gönderdi.</p><p>Mektûp şöyledir:</p><p>“Kıymetli oğlum! Kendi üzerinize şefkatli bir anne gibi titremeniz ne zamana kadar sürecek? Kendiniz için üzülmeniz, dertlenmeniz, ne kadar devam edecek! Kendini ve herkesi ölü olarak düşünmek, hissiz ve hareketsiz şeyler gibi bilmek lâzımdır. “Elbette sen öleceksin, o kâfirler de ölecekler…” (Zümer-30) âyet-i kerîmedir. Bu birkaç günlük dünyâ hayâtında, çok zikr ederek, kalb hastalığından kurtulmak en mühim iştir. Bu kısa zamanda ma’nevî hastalıkların ilâcı, Allahü teâlâyı hatırlamaktır. Maksadların en büyüğü olan kalb, Allahtan başkasına tutulursa, ondan ne hayır gelir. Âhırette kalb selâmeti isterler. Rûhun, Allahtan başka şeylerden kurtulmasını ararlar. Bizim gibi dar düşünceliler, dâima kalb ve rûhumuzu başka şeylere bağlamak için sebepler aramağı düşünürüz. Heyhat’ Heyhat! Ne yapalım. Âyet-i kerîmede meâlen; “Allah onlara zulm etmez, onlar kendilerine zulm ederler” (Âl-i İmrân-117) buyuruldu. Zâhiren olan hastalığınızdan merak etmeyiniz, inşâallah sıhhate kavuşup tamâmiyle iyi olacaksınız. Bu fakirden elbise istemiştiniz. Bir gömlek gönderdim. Giyiniz ve çok bereketli olan netice ve semerelerini bekleyiniz. Allah yolunda gidenlere selâmlar olsun. Beyt:</p><p>“Efsâne gibi okuyanlara efsânedir<br>Kıymetini bilene, behâsız hazînedir.”</p><p>Mevlânâ Muhammed Emîn, İmâm-ı Rabbânî hazretlerinin gönderdiği gömleği giydi. Onun duâsı bereketiyle senelerce devam eden o hastalıktan kurtuldu. Gelip talebelerinden oldu.</p><p>Talebelerinden fazilet sahibi bir zât şöyle anlatmıştır: “Benim İmâm-ı Rabbânî hazretlerine talebe olmamın sebebi şudur: Çok sevdiğim bir akrabam vardı. Ağır hastalığa tutuldu. Çok doktorlara gitti, ilâç kullandı. Fakat bir fâide görmedi. Bir kimseden, İmâm-ı Rabbânî hazretlerinin ismini ve büyüklüğünü duydum. Huzûruna gidip, teveccühlerini istirhâm ettim. Fâtiha okudu ve husûsî odasına gitti. Biraz sonra çıkıp; “Hastası için bizden şifâ isteyen ilim talebesi nerededir” deyip, beni çağırdı. Hemen huzûruna gittim. “Gelin, af ve mağfiret olunması için Fâtiha okuyalım!” dedi. Sonra ben şaşkın ve üzgün olarak, Serhend’den birkaç kilometre uzakta bulunan köyüme döndüm. Yolda, kendi kendime dedim ki: “İmâm-ı Rabbânî hazretlerinin Fâtiha okuyalım buyurarak, Fâtiha okumasından bu akrabamın vefât ettiği anlaşılıyor. Eğer böyle ise, bu çok büyük bir hârikadır. Muhakkak gelip, talebesi olmalıyım.” Eve geldiğim zaman gördüm ki, akrabam vefât etmiş, yıkamış ve gömmüşlerdi. Hesâb ettim. Tam İmâm-ı Rabbânî hazretlerinin beni çağırıp; “Af ve mağfireti için Fâtiha okuyalım” buyurduğu sırada vefât etmişti. Ben bu sebeple, o büyük İmâm’ın talebelerinden oldum.”</p><p>Muhammed Hâşim-i Keşmî şöyle anlatmıştır: “İmâm-ı Rabbânî hazretlerinin makbûl talebelerinden olan, yüksek yaradılışlı bir azîzden işittim, şöyle buyurdu. “Mühim bir iş için Lahor şehrinden, Burhânpûr şehrine gitmiştim. Serhend’e gelip, hazret-i İmâm’ın ellerini öpmekle şereflendiğim zaman hastalandım. Gideyim mi, kalayım mı diye tereddüt ediyorum, İmâm-ı Rabbânî hazretleri; “Çok mühim bir işin var, muhakkak gitmelisin, inşâallah hayırlısı olur” buyurdu. Emîrlerine uyarak yola çıktım. Henüz iki üç konak gitmiştim ki, hastalığım arttı. Bir gece böyle devam etti. Bu hastalığın şiddetli zamanında kendi kendime; “Onlar bana; “Gidin bunda hayır vardır” buyurdu dedim.” Hâlbuki hastalığım çok arttı. Bu düşünceden sonra bu hastalığın ateşi ve sıkıntısı esnasında, İmâm-ı Rabbânî hazretlerini rü’yâda gördüm. “Hiç üzülme, şifâ bulacaksın yola devam et” buyurdu. Sabah olunca, o hastalıktan hiçbir eser kalmadığını gördüm. Delhi’ye gelince, orada bir dostum bana Hâre (bir şehir) helvası ikram etti. Bunu yiyince, o hastalık daha şiddetli olarak tekrar bana geldi. Yatağa düştüm ve İmâm-ı Rabbânî hazretlerinin kerem ve teveccühüne kavuşmak için yalvarmağa başladım, İki gün geçmeden, hazret-i İmâm’ın huzûrunda bulunan, eski ve samîmi dostlarımdan biri, aniden kapıdan içeri girdi. “Hayırdır, inşâallah” dedim. Dedi ki: “Beni İmâm-ı Rabbânî hazretleri gönderdi. “Git, filân dostunun yanında bulun, şimdi ağır hastadır, senin gibi işten, hâlden anlayana çok ihtiyâcı olup, beraber bulunursunuz” buyurdu. “Senin yanına gelmek üzere yola çıkacağım sırada bir torba şifalı ot isteyip sana getirmem için bana verdi. İşte getirdim.” Ben dedim ki: “Bu otları İmâm-ı Rabbânî hazretleri benim hastalığımın iyileşmesi için ilâç olarak göndermiştir. Bu otları ezip, suyunu içmeliyim.” Doktorlar; “Sıtmanın şiddetli zamanında, tatlı ve soğuk yenmez, içilmez” deyip, beni bu işten men etmek istediler. Ben onlara; İmâm-ı Rabbânî hazretleri bunları benim için gönderdi içeceğim” dedim, ister istemez o otları ezip şerbet yaptılar, içer içmez, hastalığımın yarısının geçtiğini anladım. Ertesi gün kalan otların da suyunu çıkarıp içtim. O hastalık ve sıtma tamamen geçti. Orada bulunanlar, bu hâdise üzerine hayretler içerisinde kaldılar ve İmâm-ı Rabbânî hazretlerine bağlılıkları kuvvetlendi.” Dekken memleketinde bulunan bir zât vardı. İmâm-ı Rabbânî hazretlerini henüz görmemişti. Fakat uzaktan tanımış ve sohbetine kavuşmayı çok arzu ediyordu. Arzusunun çokluğundan; “Uzakta kalan ve o ni’metlerden mahrûm olan bu garîbe imdâd ediniz” şeklinde bir mektûp yazdı. İmâm-ı Rabbânî hazretleri, bu mektûbu okuyup ona cevap olarak yazdığı mektûpda şöyle buyurdu:</p><p>“Mektûbunuzu okurken, o diyardaki nûrâniyetinizin fazlalığını gördüm ve ümidim arttı. Bunun için Allahü teâlâya hamd ve şükürler olsun.” O zât bu müjdelerle dolu mektûbun gelişinden bir sene sonra, İmâm-ı Rabbânî hazretlerinin sohbeti ile şereflendi. Bir müddet o kapıda hizmet etti ve çok iyi muâmele gördü. Sonra tekrar, Dekken’e gitti. Dekken’e döndükten sonra İmâm-ı Rabbânî hazretlerinin müjdesi zâhir oldu. Binlerce tâlib onun yardımı ile Ahrâriyye yoluna girdi. Bir çokları, hâl ve zevklere kavuştu. Birçok fâsık tövbe edip, doğru yola girdi. Onun bu hâlini, İmâm-ı Rabbânî hazretleri daha önceden görmüş ve haber vermişdi. Mısra’:</p><p>“Kalbler, uzağı gören gözüne, esîr olsun.”</p><p>Dekken’de emrinde binlerce insan olan, bir vâli vardı. Bu vâli sâlihleri, âlimleri, ârifleri severdi. İmâm-ı Rabbânî hazretlerine de çok bağlılığı ve muhabbeti vardı. Aniden eyâlet başkanlığından azledildi. Zamanın sultânı, onun ve çocuklarının hakkında gayet kötü düşünüyor, hattâ öldürmek bile istiyordu. O vâlinin tanıdıklarından olan, Mir Muhammed Nu’mân onun hâlini İmâm-ı Rabbânî hazretlerine bir mektûp yazarak arzetti. Husûsî yardımlarını istirhâm edip, tekrar aynı makama gelmesini ve sultan tarafından gelecek belâlardan muhafaza edilmesi için duâ istedi. İmâm-ı Rabbânî hazretleri mektûbuna şöyle cevap yazdı: “Mektûbunuzu okurken o hân (vâli) gözümde, pek yüksek göründü. Onun hakkında hiç merak etmeyiniz.” Bu mektûp, Mir Muhammed Nu’mân’a ulaşınca, mektûbu vâliye gönderdi. O da buna çok sevindi şükretti ve dedi ki: “Sultânın, yoktan yere beni bu kadar fenâ tanıması ve beni bu hâle düşürmesi bana çok ağır geliyor. Hasedçiler, sultâna benim hakkımda çok yalanlar söylemişler ve yazmışlar. Bununla beraber büyük velîlerin, eşsiz âriflerin teveccühlerine tamamen inanıyorum ve güveniyorum.” Bu mektûbun yazılmasından on-oniki gün sonra, sultan yaptığına pişman oldu. Tekrar merhamet ve şefkat edip, o eyâlet ve memleketi vâlinin emrine verdi. Eskisinden daha çok ihsân ve iltifât eyledi.</p><p>İnsanları doğru yola getirmek için çok çalışan bir âlim, muhabbet ve tam bir aşk ile, İmâm-ı Rabbânî hazretlerinin dergâhına koştu. Huzûruna gelince, İmâm-ı Rabbânî hazretleri yeni gelenlere, bilhassa şeyhlere ve âlimlere karşı gösterdiği neş’eyi, tevâzu ve muhabbeti bu kişiye göstermedi. Ba’zı üstün talebeleri İmâm-ı Rabbânî hazretlerine; “Bu zât, meşhûr âlimlerdendir” diye arzedip; “Tam bir ihlâs ile, çok uzaktan huzûrunuza geldi. Ona, merhamet buyurun” dediler. Buyurdu ki: “Evet, öyle düşünüyorduk. Fakat, alnında açık bir yazı ile “münkir” kelimesinin yazılı olduğunu görüyorum. Ne yapalım!” Talebeleri bundan dolayı şaşırdılar. Bir müddet onların yanında kaldı. Zamanla İmâm-ı Rabbânî hazretlerinin keşf ve firâsetlerinin tamamen doğru olduğu anlaşıldı. Çünkü Peygamber efendimiz ( aleyhisselâm ); “Mü’minin firâsetinden korkunuz, çünkü o Allahın nûru ile bakar” buyurmaktadır.</p><p>İmâm-ı Rabbânî hazretlerinin talebelerinden azîz bir zât şöyle anlatmıştır: “Daha hocamın huzûru ile şereflenmemiştim. Bir mektûp gönderip; “Peygamberimizin ( aleyhisselâm ) eshâbının bir sohbetle, eshâbdan olmayan, en büyük evliyâdan daha üstün olmalarının sebebi nedir? Yoksa bir sohbette evliyâda hâsıl olan bütün hâllerden daha üstün bir hâl mi elde ediyorlardı” diye sordum, İmâm-ı Rabbânî hazretleri bunun cevâbında; “Bu suâlinizin cevâbı sohbete, hizmete ya’nî beraber bulunmaya ve görüşmeye bağlıdır” diye yazdılar. Bundan sonra İmâm-ı Rabbânî hazretlerinin huzûrları, hizmetleri ve sohbetleri ile şereflendim. Daha ilk sohbette öyle hâllere kavuştum ki, açıklamaya ve beyâna sığmaz. Aynı gün İmâm-ı Rabbânî hazretleri beni çağırıp: “Bu gün senin mektûbuna cevap verdim, senin hâllerin başka şekil aldı. Anladın mı? Yoksa anlamadın mı?” buyurdu. Ayaklarına kapandım. O esrâr ve firâset nûrlarının bahçesindeki servinin ayaklarının toprağına, kalb gözlerimden gizli nehirler akıttım.”</p><p>İmâm-ı Rabbânî hazretlerinin talebeleri şöyle anlatmıştır: “Gönül sahibi bir seyyid, birgün İmâm-ı Rabbânî’nin huzûrlarına geldi. Seyyidi, öyle bir hâl kaplamıştı ki, yanında oturan onun kalbinin; “Allah! Allah!” dediğini duyardı. Hele uyuduğu zaman kalbinin bu zikri iki kat fazla duyulurdu. Zamanın meşâyıhından, kemâle ve olgunluğa gelmeden icâzet almıştı. Bu icâzetin hakkıyla verilmemiş olduğu anlaşıldı, İmâm-ı Rabbânî hazretlerinden de izin ve icâzet almak istiyordu. Onun kalbinin zikretmesi ve isteği üzerine, İmâm-ı Rabbânî hazretleri buyurdu ki: “Mübârek bir zât olduğu anlaşılıyor. Ama bu hadde varan kalb zikrinin istilâsından ve hakkıyla verilmemiş olan o icâzetlerden dolayı olan düşünceleri, onun ilerleme yolunu kesiyor. Ona yapılacak ilâç, bu hâllerini yok etmektir.” iki gün geçmeden, o kalbe âid zikr kendisinden öyle alındı ki, her ne kadar kendini zorlasa bile zikr edemedi. Şaştı kaldı. Ağlamağa, inlemeğe, feryâd etmeğe başlayıp, çok göz yaşları döktü. İmâm-ı Rabbânî hazretleri birkaç gün içinde, teveccühü ile onu eritti ve onun gurûrunu kökünden kazıdı. Sonra onu çağırıp, tasavvufda gizli hâller ile süsledi, hâllendirdi ve buyurdu ki: “Kalb hâlleri, kalbe âid ve kökleşmiş olmalıdır.” İmâm-ı Rabbânî hazretlerinin makbûl ve keşf sahibi küçük kardeşleri ve kıymetli talebesi Şeyh Muhammed Mes’ûd, geçim için ihtiyâcını gidermek maksadıyla, Kandehâr şehrine ticârete gitmişti. O günlerde İmâm-ı Rabbânî hazretleri, bir sabah huzûrlarında bulunan hizmetçilerine şöyle buyurdu: “Ne garîb iştir. Kardeşim Muhammed Mes’ûd’un nerede olduğunu öğrenmek için teveccüh eyledim. Keşf gözü ile her ne kadar aradıysam, hiçbir yerde bulamadım. Bundan sonra daha dikkatli teveccüh eyledim, ölmüş ve henüz gömülmüş olan yeni mezarını gördüm.” Dinleyenler hayretler içerisinde kaldılar. İmâm-ı Rabbânî hazretleri bunu söylemesinden bir müddet sonra, kardeşinin beraber gittiği arkadaşları geldiler ve onun Kandehâr’da vefât ettiğini söylediler.</p><p>İmâm-ı Rabbânî hazretleri bir defasında Ecmîr şehrine gitmişti. Bu sırada mübârek Ramazan ayı gelmişti. Âdeti üzere teravih namazlarında, Kur’ân-ı kerîmi hatm etmeğe başladı. Birinci gece yağmur yağdığı için küçük bir mescidde namazı kıldılar. Çok sıkışık oldu. Ba’zı kimselerden onlara sıkıntı ve eziyet geldi. Namazı bitirdikten sonra, buyurdu ki: “İnşâallah hatmlerimizi bitiririz. Eğer Allahü teâlânın ihsânı ile geceleri yağmur yağmayıp, mescidin avlusunda teravih namazı kılarsak ne büyük bir ni’met olur.” Muhammed Hâşim-i Keşmî bundan sonrasını şöyle anlatmıştır: “Bu fakir, bir arkadaşıma; “Ne söylediklerini duydun mu? Ramazanın sonuna kadar bir daha yağmur görmeyeceğiz, inşâallah” dedim. Dördüncü hatmi bitirdikleri Ramazân-ı şerîfin yirmiyedinci gecesine kadar, gece yağmur yağmadı. Bu da onların büyük bir kerâmeti idi.”</p><p>Yine Muhammed Hâşim-i Keşmî şöyle anlatmıştır: “Teravih namazı kıldığımız o mescidin, bir duvarı sağlam yapılmamıştı ve bir tarafa doğru eğilmişti. O kadar ki, mescide gelenlerin çoğu ve etrâfında bulunanlar oradan geçerken, bugün yarın bu duvar yıkılacak derlerdi. İmâm-ı Rabbânî hazretleri birgün bu düşüncelerine temasla buyurdu ki: “Bu duvar, bu fakirler burada kaldığı müddetçe, bize riâyet edip her hâlde yıkılmayacak. Nitekim büyükler; “Bizim şakamız ciddîdir” buyurmuşlardır. Buyurdukları gibi duvar, İmâm-ı Rabbânî hazretleri oradan ayrılıncaya kadar yıkılmadı. Oradan ayrıldığımız gün, ben, herkes gittikten sonra bir bahâne ile bir saat kadar o mescidin yanında kaldım. Duvarın yıkılmasını ta’kib ediyordum, İmâm-ı Rabbânî hazretleri mescid görünmez oluncaya kadar uzaklaşınca duvar birdenbire yıkılıverdi.”</p><p>Muhammed Hâşim-i Keşmî şöyle anlatmıştır: “İmâm-ı Rabbânî hazretleri Lahor şehrine gittikleri zaman bir gece, yatsı namazını kıldıktan sonra eski bir binanın yanında durup; “Sakın kimse bu binanın yanında bulunmasın!” dedi. O gece yağmur yağacak ve fırtına esecek bir durum gözükmüyordu. Tecrübeli bir şahıs bana; “Diğer eski binalar bundan kurtulacak da, bu binanın kabahati nedir ki, yıkılacak” dedi. Gecenin üçte ikisi geçtikten sonra, o bina aniden yıkıldı. Bu binada bir kadın yatıyordu. Ev onun başına çöktü. Yakın olan birisinin ayağına da bir tuğla düştü. Kadını görenler ezildi ve öldü zannederlerdi. Hazret-i İmâm; “Biz bu gece burada kimse kalmasın demedik mi?” buyurdular. O kadını oradan çıkardıkları zaman, üzerinde bir yara ve incinme görülmedi, bir zarar görmemişti.”</p><p>O zamanın sultânının üçüncü oğlu, diğer kardeşlerinden çok daha olgun ve aralarında seçkin bir durumda idi. Babasına isyan etmişti. Bir taraftan babası, bir taraftan da bu oğlu, kuvvetli ordularla birbirlerine hücum ettiler. Şiddetli bir harb başladı. Babasının tarafında bulunup, en mühim işleri deruhte eden büyük bir kumandan, bu harb sırasında sultânın oğlunun tarafına geçti. Diğer kumandanlar da bu düşüncede idiler. Bu şehzâde, velîlerin ve âlimlerin sevgisini kazanmıştı. İslâmiyetin yayılmasına gayret ve müslümanları himâye ediyordu. Zamanın evliyâsının büyüklerinden bir kısmı, İmâm-ı Rabbânî hazretlerine mektûp yazıp; “Delhi’de bulunan velîler ve büyükler keşf ve vâkı’alarla galibiyetin ve nusretin şehzâde tarafında olduğunu görüyorlar. Hazretiniz bu husûsda ne buyururlar” dediler: İmâm-ı Rabbânî hazretleri cevâbında; “Harb meydanındaki vaziyetin bunun aksi olduğunu anlıyorum, fakat sonunda şehzâdenin kazanacağını tamamen görüyorum” buyurdu. Buyurdukları gibi oldu. Bir müddet kadar diğerleri devleti idâre edip, sonra Allahü teâlâ kardeşler arasında sultanlığı ona (Şah Cihan bin Cihângir’e) nasîb etti. Babasının vekîli olarak onun makamına geçti. Allahü teâlâ, bu sultâna Hindistan’ı adâlet ve ihsânla dolduran bir padişahlık nasîb eyledi. Bu pâdişâh sayesinde memleket başka nizâma girdi. Ârifler ve âlimler bambaşka hürmet gördüler. Dîne üstün hizmetler yapıldı.</p> [/toggle]<br>[toggle title=”Vefatı” load=”hide”]<br>İmâm-ı Rabbânî hazretleri 1024 (m. 1615) senesinde, elliüç yaşlarında iken, talebelerinden çok sevdiklerine; “Benim ömrüm ve hayâtım hakkındaki kazâ-yı mübremin altmışüç sene olduğunu ilham ile bana bildirdiler” buyurdu. Ve buna çok sevindi. Çünkü Peygamber efendimize ( aleyhisselâm ) tâbi olmasının çokluğu, yaş bakımından da uymakla belli oluyordu. Aynı zamanda bu husûsta Hazreti Ebû Bekr’e, Hazreti Ömer’e ve Hazreti Ali’ye de uymuş oluyordu.</p><p>1032 (m. 1623) senesinde Ecmîr’de iken; “Vefât etmemin yakın olduğuna dâir işâretler, alâmetler görülmeğe başladı” buyurdu. Serhend’de bulunan kıymetli oğullarına mektûp yazıp; “Ömrümüzün sona ermesi yakındır” buyurdu. Babalarının hasreti ve ayrılığı ile yanan, evliyânın gözlerinin nûru kıymetli oğulları, bu mektûbu alınca, babalarının bulunduğu yere hareket ettiler. Huzûruna kavuşunca, birgün, bu yüksek oğullarını husûsi odaya çağırdı. Buyurdu ki: “Kıymetli oğullarım, bu dünyâya hiçbir şekilde nazarım ve bağlılığım kalmadı, öbür dünyâya gitmek îcâb ediyor, gitme ve yolculuk alâmetleri görünmeğe başladı.” Muhammed Hâşim-i Keşmî demiştir ki: “Oğulları odadan çıkınca, kalblerindeki sıkıntıyı ve ölçülemeyen üzüntüyü, bu fakîr gördüm. Her birinin ağlamaktan boğazı tıkanıyordu. Böyle olduklarını görünce, kendilerine ne için bu kadar ağladıklarını sordum. Babaları İmâm-ı Rabbânî hazretlerinin, vefâtının yakın olduğunu açıklaması üzerine ağladıklarını öğrendim. Fakat İmâm-ı Rabbânî hazretleri, bu haberden oğullarının çok üzgün olduğunu, kalblerindeki sıkıntı ve darlığı görünce, aynı zamanda kendisine daha bir yıldan çok yaşayacakları bildirilince, tekrar oğullarını çağırdılar ve: “Bir takım işleri tamamlamak için daha bir müddet yaşayacağımızı bildirdiler” buyurdu. Bu müjdeden, bu iki mes’ud kardeş çok sevindiler, mesrûr oldular. Bundan sonra bu hâdiseyi bana anlattılar. Bununla beraber, bu fakirin gözyaşlarının aktığı rahneleri (çukurları) açmış oldular. Fakat, bu müjdelerinden, kıymetli oğulları ve bu kalbi yaralı âşık, uzun yıllar yaşayacaklarını ümid ettik.”</p><p>Gaybî habercilerden biri de şudur “İmâm-ı Rabbânî hazretleri o günlerde, Hâce Mu’înüddîn Ceşti hazretlerinin mezârını ziyârete gitti. Bir müddet o evliyânın kalblerine murâkabe ederek oturdu. Kalkınca, buyurdu ki: “Hazret-i Hâce çok iltifât edip, çok şefkat gösterdiler. Kendi husûsî bereketlerinden ziyâfetler verdiler. Konuştuk ve çok sırlar açıklandı. Konuşulanlardan biri şudur: Buyurdu ki: “Bu asker arasında bulunmaktan kurtulmağa çalışmayınız. Kendinizi Allahü teâlânın rızâsına bırakınız.” Bu arada o mezarda hizmet gören türbedârlar gelip, İmâm-ı Rabbânî hazretlerinin elini öpmekle şereflendiler.</p><p>Mu’înüddîn Ceşti hazretlerinin kabrinin örtüsünü her sene değiştirip eskisini evliyânın büyüklerinden birine gönderirlerdi. Yâhud da zamanın pâdişâhına verirler, o da kıymetli inci ve mücevherat gibi, bir sandıkta, teberrüken saklardı. O gün, o mezârın örtüsünü değiştirdiler ve eskisini İmâm-ı Rabbânî hazretlerinin huzûruna getirip, buna en çok lâyık olan sizsiniz diyerek takdim ettiler. İmâm-ı Rabbânî hazretleri tam bir edeble kabûl etti. Örtüyü hizmetçilerine verip, kalbden soğuk bir ah çekdi ve; “Hazret-i Hâce’ye bundan daha yakın bir libâs, bir örtü yoktur. Bunu, bana kefen etmek için saklayın” buyurdu.</p><p>Muhammed Hâşim-i Keşmî şöyle anlatmıştır: “O günlerde bir gece, teheccüd vaktinde bu fakir, husûsî odalarının yanına geldim. Kapılarının eşiğinin dibinde başımı dizlerimin üzerine koyarak, tefekkür etmeğe başladım. Aniden o odadan ağlamakla karışık acıklı, hüzünlü bir ses işittim. Kulağımı kapıya dayadım ve İmâm-ı Rabbânî hazretlerinin içli olarak bir beyt okuduklarını ve Hakkı gören gözlerinden ihtiyâç ve muhabbet gözyaşları döktüklerini anladım. O beyt şu idi:</p><p>“İki günlük hayatla Câmî gamına doymadı,<br>Âh ne güzel olurdu, şu ömrüm uzun olsaydı.”</p><p>İmâm-ı Rabbânî hazretleri Ecmîr seferinden Serhend’e dönünce, artık evinde inzivâya çekildi. Bir müddet, beş vakit namaz ve Cum’a namazı hâriç, evden dışarı çıkmadı. Nûr ve esrâr menba’ı olan husûsî odasına; Muhammed Hâşim-i Keşmî’den, yüksek oğullarından, talebelerinden ve hizmetçilerinden iki üç kişi hâriç, başkalarının girmesi çok nâdir oluyordu. Bu halveti seçtiği günlerden birgün, soğuk bir nefes çekip; “Şeyhülislâm’ın (Ebû Ali Dekkâk’ın) meşrebi çok yükselince, meclisinde insan kalmadı” sözünü söyledi. Burada olduğu gibi, ömrünün sonuna doğru, İmâm-ı Rabbânî hazretlerinin meşrebi de o kadar yüksek oldu ki, talebelerinin en yüksekleri bile onun yanında mektebe yeni başlayan küçük çocuklar gibi kalıyorlardı.</p><p>O günlerde dostlarına yazdığı mektûplarda ekseriya istiğfar ve Kelime-i tevhîd’in çok okunmasını yazardı. Hattâ ba’zı mektûplarında; “Ömrümüzün sonu yaklaştı, bakalım ne olur?” diye açıkça yazdı. Muhammed Hâşim-i Keşmî şöyle anlatmıştır: “Bu esnada, Dekken idâresinde karışıklıklar ve hercû merçler sebebiyle hatırıma, gidip çocuklarımı alıp, yüksek huzûrlarına getirip, Serhende, yerleşeyim diye geldi. Bu arzumu İmâm-ı Rabbânî hazretlerine arzettim. Nihâyet yüzlerce hasret ve gamla izin verdi. Gitmek için izin verdiği zaman, kendilerine; “Duâ buyurunuz da, bir an evvel dönüp Hakka kulluk edenlerin sığınağı olan kapınızla şerefleneyim” diye arzettim. Bir âh çekip; “Duâ edelim de, âhırette, hep beraber bir yerde olalım” buyurdu. Bu canları yakan son sözleri aklımı başımdan aldı. Fakat, bu talihsizin nasîbi mahrûmluk olunca, kazaya karşı gelemeyip, ister istemez, gözlerimden kanlı yaşlar akıta akıta, hasret ve gurbet şiirleri dize dize hazırlığa başladım ve ayrıldım.”</p><p>İmâm-ı Rabbânî hazretleri vefât etmeden altı ay önce, Şa’bân ayının onbeşinci gecesi olan “Berât kandili” gecesini, kendi husûsî odasında ihyâ eyledi. O gece yarısı, kıymetli hanımının bulunduğu odaya geldi. Hanımı dedi ki: “Bu gece ecellerin ve amellerin takdîr edildiği gecedir. Kimbilir Allahü teâlâ kimin defterine ölecek ve kimin defterine yaşayacak! diye kaydetti.” İmâm-ı Rabbânî hazretleri bu sözü duyunca; “Niçin tereddüt ve şüphe ile söylüyorsun? Ya isminin, dünyâda yaşayacaklar sahifesinden silindiğini görenin hâli nice olur?” buyurdu. Bunu söyleyince, esrâr yatağı olan kalbinden bir âh çekti. Böylece İmâm-ı Rabbânî hazretleri, o sene vefât edeceğine kerâmetiyle işâret buyurmuşlardı.</p><p>İmâm-ı Rabbânî hazretlerinin talebelerinden biri şöyle anlatmıştır: “İmâm-ı Rabbânî hazretlerinin ömrünün son günlerinde, hasta olduğu sırada huzûruna çıkıp, birkaç günlüğüne memleketime gidip gelmek için izin istedim. “Birkaç gün dur!” buyurdu. Sonra tekrar arzedip; “Hemen gidip, döneceğim” dedim. “Birkaç gün sabret!” buyurdu. Fakat; “Gidip en kısa zamanda huzûrunuza döneceğim” deyince, izin verdi ve: “Sen nerede, biz nerede, ilkbahar nerede?” mısra’ını okudu. Bu sözünden birkaç gün sonra vefât etti.</p><p>Bunun gibi, husûsî mahremleri ve onlara çok yakın olanlar; bu günlerde İmâm-ı Rabbânî hazretlerine inzivâ ve insanlardan uzak kalmalarına temasla; “Çoluk-çocuğunuzdan ve bütün insanlardan ayrılmanızın, uzlete çekilmenizin sebebi nedir?” diye sorunca, cevâbında: “Bu dünyâdan göçmemi çok yakın görüyorum, İş böyle olunca, tamamen inzivâ ve ayrılığı tercih edip, dâima istiğfar ediyorum, af diliyorum. Bunları zarurî görüyorum. Bütün vakitlerimi ve nefeslerimi, zâhirî ve bâtınî ibâdetlerle geçirmeyi elzem buluyorum. Bu da ancak, insanlardan ayrılmak ve yalnız kalmakla ele geçer. Bunun için beni bırakınız, benden ayrılınız ve beni Allahü teâlâya ısmarlayınız” buyurdu.</p><p>Yine bugünlerde, birgün kendi evinin aralığında (holünde) istirahat ederken, aniden; “İki üç ay sonra biz bu evde olmayız” buyurdu. Orada bulunanlar; “Husûsî odanızda mı bulunacaksınız?” diye arzettiler. Buyurdu ki: “Orada da olmayacağım.” Ya nerede olacaksınız?” diye sordular. “Bu yerlerden hiçbirinde olacağım görülmüyor. Bakalım ne olur?” buyurup, yollarının îcâbı açık söylemedi.</p><p>Bu arada çok sadaka verdi ve büyük hayırlar yaptı. Esrâr mahremlerinden, yakınlarından biri, bu sadaka ve hayratlarının çokluğunu görünce; “Bütün bu hayratlar, belâların giderilmesi için midir?” diye sordu. Buyurdu ki: “Hayır, belki de kavuşmak şevki ile bunları yapıyorum. Ve şu beyti okuyup gözlerinden sevinç gözyaşları döküldü:</p><p>“Vuslat günüdür sırdaşım âleme kucak açayım,<br>Bu devletin, bu ni’metin sevinçlerini saçayım.”</p><p>Muharrem-ül-harâm ayının onikinci günü buyurdu ki: “Bana bu dünyâdan öbür dünyâya gitmeme kırk veya elli gün kaldığını bildirdiler. Mezârımı da gösterdiler.” Bu sözleri dinleyenler üzüldüler ve şaşa kaldılar. Ciğerlerindeki yara yeniden tazelendi. O günlerde, oğlu Muhammed Sa’îd birgün, İmâm-ı Rabbânî hazretlerini ağlarken gördü. Sebebini sordu. Cevâbında; “Allahü teâlâya kavuşmanın sevinci ile ağlıyorum” buyurdu. Yine oğlu; “Allahü teâlâ, bu işi, bu dünyâda çok sevdiklerinin isteğine bırakır. Madem ki, siz bu kadar çok istiyorsunuz, elbette gidersiniz” diye arz etti. Bu sözü söyleyen oğullarında bir değişme gördü ve buyurdu ki: “Muhammed Sa’îd! Allahü teâlânın gayretine dokunuyorsun.” Oğlu; “Kendi hâlime üzülüyorum” dedi ve gayet samimî bir beyânla, derd ve elem dolu kalbini dışarı vururcasına; “Ey gönlümün sürûru babacığım! Bize yaptığınız bu şefkatsizlik ve acımasızlık nedendir?” diye arz etti. Bunun üzerine; “Allahü teâlâ sizden sevgilidir. Ayrıca bizim size şefkat ve yardımlarımız, vefât ettikten sonra, bu dünyâdakinden daha çok olacaktır. Çünkü bu dünyâda iken, insanlık îcâbı ba’zan ister istemez yardım ve teveccüh tam olmuyor. Hâlbuki öldükten sonra, beşerî sıfatlardan tamamen ayrılma vardır” buyurdu. Bunu söylediği günden i’tibâren, o günleri saymağa başladılar. Şöyle ki, Safer ayının yirmiikinci gecesi kalbleri hasta eshâbına; “Bugün söylediğim günlerin kırkıncı günü geçmiş oluyor. Bakalım bu yedi-sekiz günde ne zuhur eder” buyurdu. Yine oğullarına buyurdu ki: “Şu arada hâsıl olan birkaç günlük sıhhatte, Allahü teâlâ, Habîbine ( aleyhisselâm ) tâbi olan bir insanda bulunabilecek bütün kemâlâtı bana ihsân eyledi. Oğullarının bu sözlerden kalbleri parçalandı. Çünkü, bu sözlerde Hazreti Ebû Bekr ( radıyallahü anh ) Sıddîk-i Ekber’in; “Bu gün dîninizi tamam eyledim.” âyet-i kerîmesi gelince kalblerine gelen, ya’nî Peygamber efendimiz ( aleyhisselâm ) vefât edecektir, ilhamından bir işâret bulunduğunu anladılar. Mısra’:</p><p>“Senin misk zülfünden, ayrılık gecesinin kokusu geliyor.”</p><p>Safer ayının yirmiüçü Perşembe günü, dervişlere, kendi mübârek elleriyle elbiselerini taksim etti. Kendi üzerinde pamuklu, sıcak tutan bir elbise bulunmadığı için, havanın soğukluğu te’sîr edip, tekrar sıtma hastalığına tutuldu ve tekrar yatağa düştü. Peygamber efendimiz ( aleyhisselâm ) hastalıktan kurtulup, az bir zaman sonra tekrar hasta olmuşlar ve vefât eylemişlerdi. İmâm-ı Rabbânî hazretleri, bu husûsta da ittibâ’ı (uymayı) kaçırmadı. Bu hastalıktan evvel hizmetçilerinden birine; “Mangal için şu kadar liralık kömür al!” buyurdu. Biraz sonra tekrar yanına çağırarak; “Söylediğimin yarısı tutarında kömür al, çünkü bir ses kalbime, o kömürleri yakacak kadar zaman kalmadı diyor” buyurdu. Kömürün bir kısmını kendisi için ayırtıp, diğerini çocuklarına gönderdi. Kendisine ayrılmış olan miktar, vefât ettiği gün tamamen bitmişti. Bu hastalık zamanında, yüksek ilimleri, çok fazla olarak kendi yüksek oğullarına anlattı. Birgün ince hakîkatleri beyânda o kadar uğraşıyor ve bunun için o kadar konuşuyordu ki, kıymetli oğulları Hâce Muhammed Sa’îd; “Hazretinizin hastalığı bu kadar konuşmanıza elverişli değildir, bu ma’rifetlerin beyânını bir başka zamana bıraksanız nasıl olur babacığım?” diye arzetti. Bunun üzerine buyurdu ki: “Ey oğlum! Daha zaman ve fırsat var mı? Biliyorum ki, bir başka vakit, bu kadarını söylemeye de kuvvet ve kudret bulamayacağım.”</p><p>Bu günlerde hastalığı şiddetli olmasına rağmen cemâatle namaz kılmağı terketmedi. Ancak son dört-beş gün, yalnız başına namaz kıldı. Duâları, tesbihleri, salevâtları, zikri ve murâkabeyi, hiçbir eksiklik olmadan yapıyordu. Dînimizin ve hocalarının yollarının inceliklerinden hiçbirini terketmiyordu. Bir gece, gecenin üçüncü yarısında kalkıp abdest aldı. Teheccüd namazını ayakta kıldı ve; “Bu bizim son teheccüdümüzdür” buyurdu.</p><p>Vefâtından biraz önce, kendinden geçme hâli görüldü. Büyük oğlu, bu kendinden geçme hâlinin çokluğu, hastalığın şiddetinden mi, yoksa istiğrak (nurlara gömülme) sebebi ile midir, diye arzetti. Cevâbında; “İstiğrak sebebi iledir. Çünkü, ba’zı çok yüksek hâller görünüyor. Bunun için onlara teveccüh ediyorum, tâ ki hepsini oldukları gibi görebileyim ve bunlarla herşeyim tamam ve kâmil olsun” buyurdu. Bu derin sırlardan kısaca yüksek oğullarının kulaklarına fısıldadı. Bu kendinden geçme hâlinden kurtulunca, ciğeri yaralı, kalbi yanık talebelerine elveda sözünü hatırlatan, vasıyyetlerini söylemeye başladı. Bu vasıyyetlerin çoğu; mutâbeata, Peygamberimize ( aleyhisselâm ) tâbi olmaya teşvik, sünnete yapışma, bid’atten kaçınma, zikr ve murâkabeye devam etme hakkında idi.</p><p>Buyurdu ki: “Sünnete çok sıkı sarılmak lâzımdır.” Bu sözleriyle de Peygamber efendimize ( aleyhisselâm ) uymak istemişlerdi. Çünkü, Peygamber efendimiz ( aleyhisselâm ) vefât edecekleri zaman böyle nasihat eylemişlerdi. Abbâd bin Sâriye’den ( radıyallahü anh ). Tirmizî ve Ebû Dâvûd şöyle rivâyet eder “Resûlullah ( aleyhisselâm ) bize va’z ediyordu. Bu va’zdan kalbler ürperiyor. Gözler yaşarıyordu. Dedik ki: “Yâ Resûlallah! Bu sözleriniz veda va’zına benziyor, bize vasıyyet ediniz.” Resûlullah aleyhisselâm buyurdular ki: “Size vasıyyetim olsun: Allahtan korkunuz, bir köle bile emr-i ilâhîyi bildirirse dinleyiniz ve yapınız. Yaşayanlarınız çok şeyler görecek. O zaman benim ve Hulefâ-i râşidînin sünnetine gayet sıkı sarılınız, onu elden kaçırmayınız. Dinde bid’atten çok sakınınız. Çünkü bütün bid’atler dalâlettir, sapıklıktır.”</p><p>İmâm-ı Rabbânî hazretleri vasıyyetine devamla şöyle buyurdu: “Dînimizin sahibi, Resûlullah ( aleyhisselâm ) nasihatlerin en incelerini bile; “Din nasihattir” hadîs-i şerîfi gereğince ihmâl etmediler. Dînimizin kıymetli kitaplarından, tam tâbi olmak yolunu öğreniniz ve bununla amel ediniz. Benim techiz ve tekfin işlerimde sünnete uyunuz.” Bundan evvel daha önce mübârek hanımına buyurmuştu ki: “Eğer ben senden evvel, bu sıkıntılarla dolu dünyâdan âhırete gidersem, benim kefenimi, senin mehr parandan aldırırsın.”</p><p>Nasihatlerinden biri de; “Mezarımı belli olmayan bir yere yapınız” idi. Yüksek oğulları arzettiler ki: “Bundan evvel, hazretinizin işâreti ile ağabeyimizin gömüldüğü, şerefli ve bereketli yer hakkında; “Benim mezarım orada olacaktır. Aynı yerde gömüleceğim” buyurmuştunuz. Bu gün de böyle buyuruyorsunuz.” “Evet öyle idi. Fakat şimdi ben böyle istiyorum” dedi.</p><p>Oğullarının, bunu kabûl etme hakkında durakladıklarını görünce; “Eğer böyle yapmazsanız, şehrin dışında yüksek babamın yanına defnediniz. Bu da olmazsa, şehrin hâricinde bir bahçede benim mezarımı yapınız. Süslemeyiniz. Olduğu gibi bırakınız ki, en kısa zamanda nişanı kalmasın” buyurdu.</p><p>Hazret-i İmâm kendi kabirleri için buyurdukları iki üç yer hakkında, oğullarında bir duraklama, bir dikkat, hattâ bir şaşkınlık görünce, tebessüm edip; “Serbestsiniz. Nereyi münâsip görürseniz, oraya defnediniz” buyurdu. Vefât ettiği Safer ayının yirmidokuzunda Salı günü, gece kendine hizmet eden hizmetçilerine; “Çok zahmet çektiniz, bu sizin son zahmetinizdir” buyurdu. Gecenin sonunda: “Bu gece de bitti, sabah oldu” buyurdu. O günün işrâk zamanında; “Bevl edeceğim, bir leğen getirin” buyurdu. Getirdiler, fakat içinde kum yoktu, “İçinde kum olmazsa sıçrama ihtimâli olabilir” buyurdu. O en nâzik zamanda da, en ince husûslara dikkat edip, bevl etmedi ve; “Bu leğeni kaldırın, beni de yatağıma yatırın” buyurdu. Dediği gibi yaptılar. Kendilerine biraz sonra, vefât edeceksin, abdest almağa vakit bulamayacaksın ilhamı gelince, abdestini bozmak istemedi ve abdestli olarak rûhunu teslim etmek istedi. Sedirin üzerine yatınca, sünnet üzere sağ elini sağ yanağının altına koyup, zikrle meşgûl oldu. Büyük oğlu Muhammed Sa’îd, babasının sık sık nefes aldığını görünce; “Hâl-i şerîfiniz nasıldır babacığım?” diye arzetti. “İyiyim ve kıldığım o iki rek’at namaz kâfidir” buyurdu. Bundan sonra bir daha konuşmadı. Yalnız Allahü teâlânın ismini söyledi ve biraz sonra da vefât etti. Peygamberlerin büyüklerinin çoğunun son sözleri namaz olmuştur. Bu husûsta da Peygamberlerin serverine ( aleyhisselâm ) tâbi oldu. Vefâtı binotuzdört senesi, Safer ayının yirmisekizi, güneş hesabı ile yirmidokuzu, Salı günü kuşluk vakti vâkî oldu.</p><p>O ay yirmidokuz gün idi. Peygamber efendimizin ( aleyhisselâm ) vefât ayı olan Rebî’ul-evvel ayının ilk gecesi, Peygamber efendimizin ( aleyhisselâm ) huzûruna kavuştu. Hastalık ve humma çektiği günler, yaşının sene adedi kadar olup, altmışüç gün idi. Hadîs-i şerîfde; “Bir günlük humma, bir senenin keffâretidir” buyuruldu. Çektikleri hastalık, bu hadîs-i şerîfin ma’nâsına uygun oldu.</p><p>İmâm-ı Rabbânî hazretlerinin nurlu bedeni yıkama tahtasının üzerine koyulup, elbiseleri soyulunca, orada olanların hepsi de gördüler ki, hazret-i İmâm, namazda olduğu gibi ellerini bağladı. Sağ elinin baş parmağı ve küçük parmağını, sol elin bileğinde halka yaptı. Hâlbuki, oğulları vefâtından sonra, kollarını düzeltip uzatmışlardı. Yıkama tahtasına yatırırken, tebessüm etti ve bir müddet böyle mütebessim olarak kaldı. Hattâ orada olanlar feryâd ettiler.</p><p>Yıkayıcı, mübârek ellerini açıp düzeltti. Sol tarafa yatırdı, sağ tarafını yıkadı. Sağ tarafa yatırıp sol tarafını yıkayacağı zaman, orada bulunanlar, velilik kuvvetinin bir alâmeti olarak, zaîf bir hareketle ellerinin hareket ettiğini, biraraya geldiğini ve eskisi gibi tekrar sağ elinin baş ve küçük parmaklarının, sol elinin bileğinde halka yaptığını gördüler. Hâlbuki sağ tarafa yatınca, sağ elin sol el üzerine gelmemesi îcâbederdi. Latif elleri mum ve taze gül yaprağı kadar taze idiler. Bununla beraber öyle bir kuvvetle sol elini tutmuştu ki, ayırmak ve çözmek mümkün değildi. Kefene sardıkları zaman, yine ellerinin bağlandığı görüldü. Böylece iki-üç defa vâki oldu. Nihâyet oradakiler, bunda derin bir ma’nâ ve gizli bir sır olduğunu anlayıp, bir daha ellerini açmaya uğraşmadılar ve oğulları Hâce Muhammed Sa’îd; “Madem ki, muhterem babam böyle istiyor, böyle bırakalım” buyurdu. Peygamber efendimiz ( aleyhisselâm ) hadîs-i şerîfde; “Yaşadıkları gibi ölürler” buyurdu. Bu, Allahü teâlânın büyük bir ihsânıdır. Dilediğine ihsân eyler. O’nun ihsânı boldur.</p><p>İmâm-ı Rabbânî hazretlerinin cenâze namazını, oğlu Hâce Muhammed Sa’îd kıldırdı. Vefâtında 63 yaşında idi. Serhend’de evinin yanında defnedildi. Daha sonra Afganistan pâdişâhı Şâh-i Zaman, kabri üzerine büyük ve çok san’atlı bir türbe yaptırdı. Vefât haberi, talebelerini ve sevenlerini çok üzüp ağlattı. Duyulduğu her yerde gözyaşları döküldü. Vefâtı üzerine çok şiirler yazılmış ve pekçok târih düşürülmüştür. Onun vefâtına dayanamayan talebelerinden Muhammed Hâşim-i Keşmî şöyle anlatır: “Vefât ettiği günün akşamı şehrin kenarında, virâne bir mescidde, o pahasız hazînenin hayaliyle içim yanıyor, kalbim parçalanıyordu. Kalbimden soğuk ahlar çekiyor, gözümden yakıcı gözyaşları döküyordum. Ben bu hâlde iken birden hocamın rûhâniyeti gözüküp; “Sabretmek lâzım” buyurdu Binlerce kırıklık ve perişanlık içinde; “Ey efendim, ateşe kim dayanabilir?” dedim, “İbrâhim aleyhisselâma uymayı yerine getirmek lâzımdır” buyurdu. Böylece, bu kendinden geçmiş âşığın divaneliği arttı, ızdırâbımı ve ona olan muhabbetimi dile getiren şiirler söylemeğe başladım.”</p><p>Büyük oğlu Muhammed Sa’îd buyurdu ki: “Yüksek babamı, vefâtından sonra rü’yâda gördüm. Allahü teâlânın kendisine verdiği büyük ni’metlerden tam neş’e ve sevinçle anlatıyordu ve bununla iftihar ediyordu. Kendisine; “Canım babacığım, şükr makamından hiç kimseye bir nasîb verdiler mi?” diye arzettim. “Evet, beni de şükredenlerden eylediler” buyurdu. Arzettim ki, Kur’ân-ı kerîmde meâlen; “Şükreden kullar azdır” (Sebe’-13) buyuruluyor. Bu âyet-i kerîmeden anlaşılan, bu cemâatin, peygamberler olduğudur. Yâhud da Peygamberlerin en büyük eshâblarıdır. Ebû Bekr-i Sıddîk ( radıyallahü anh ) gibi deyince; “Evet, öyledir. Fakat beni husûsî bir ihsân ve inâyetle, o cemâate dâhil eylediler” buyurdu.</p><p>Hâce Muhammed Ma’sûm hazretleri buyurdu ki: “Babamı vefâtından sonra rü’yâda gördüm. Münker ve Nekîr’in suâli nasıl geçti? diye sordum.” Buyurdu ki: “Allahü teâlâ merhamet ederek, bereket cihetiyle ilham edip; “Eğer sen izin verirsen bu iki melek kabrine gelecek” buyurdu. Arzettim ki: “Ey Allahım! Bu iki melek de, senin huzûrunda kalsınlar dedim. Nihâyetsiz rahmet ve merhametinden bana acıdı ve onları benim yanıma göndermedi.” Tekrar; “Kabir sıkması nasıl geçti?” diye sordum. “Oldu, fakat çok az oldu” buyurdu.<br>[/toggle] [toggle title=”Çocukları ve Talebeleri” load=”hide”]<br>1- Hâce Muhammed Sâdık: Büyük oğlu olup, daha küçük yaşta tasavvufda yüksek hâllere kavuştu. Onsekiz yaşında iken zâhirî ilimleri bitirip, ders vermeye başladı. Tasavvufda en yüksek dereceye ulaştı. Yirmidört yaşında iken 1025 (m. 1616) senesinde tâ’ûn, veba hastalığından vefât etti.</p><p>2- Hâce Muhammed Sa’îd: Babasının huzûrunda ilim öğrenip, onyedi yaşında aklî ve naklî ilimleri öğrendi. Tatlı sözlü ve alçak gönüllü olup, dünyâya hiç kıymet vermezdi. Hadîs ve fıkıh ilimlerinde, yüksek derecede âlim idi. İmâm-ı Rabbânî hazretleri bu oğluna icâzet ve hilâfet verip; “Muhammed Sa’îd, Ulemâ-i râsihîndendir (ilmini nübüvvet kaynağından alan âlimlerden)” buyurdu. Bu oğlu 1070 (m. 1660) senesinde vefât etti.</p><p>3- Muhammed Ma’sûm: Hindistan’da yetişen kelam âlimlerinin en meşhûrlarından olup, zâhirî ve bâtınî ilimlerde pek yüksek derecede idi. O doğunca, İmâm-ı Rabbânî hazretleri; “Muhammed Ma’sûm’un dünyâya gelişi bizim için pek bereketli ve pek mübârek oldu” buyurmuştur. Babası onu aklî ve naklî ilimlerde yüksek derecede yetiştirmiştir. Ona; “İlim tahsilini çabuk bitir ki, seninle işimiz vardır” buyurmuştur. Muhammed Ma’sûm (r.aleyh) daha ondört yaşında iken babasına; “Ben kendimde öyle bir nûr görüyorum ki, bütün âlem güneş gibi ondan aydınlanmaktadır. Eğer o nûr sönerse dünyâ karanlık, zulmetli olur!” diyerek hâlini babasına arzetmiştir. Bunun üzerine babası İmâm-ı Rabbânî ona; “Sen zamanının kutbu olursun” buyurarak müjde vermiştir. Muhammed Ma’sûm, daha sonra bu husûsu şöyle belirtmiştir “Allahü teâlâya hamdü senalar olsun. Va’dedilen ele geçti. Müjdelere kavuştum!” Muhammed Ma’sûm ( radıyallahü anh ) 1079 (m. 1667) senesinin Rebî’ul-evvel ayının yedinci günü vefât etti.</p><p>4- Muhammed Ferrûh: Daha çok küçük iken feyz ve nûrlara kavuşmuş, küçük yaşta, tâ’ûn hastalığından 1024 (m. 1615) senesinde vefât etmiştir.</p><p>5- Muhammed Îsâ: ismi, Îsâ aleyhisselâmın ismine izafeten Îsâ konmuştur. Birgün İmâm-ı Rabbânî hazretleri “Tâhâ” sûresini dinliyordu. Buyurdu ki: “Îsâ aleyhisselâmı gördüm. Meclisimizde idi. Bana; “Senin bir çocuğun dünyâya gelecek. İsmini benim ismimden koyunuz” dedi. Doğunca ismini Muhammed Îsâ koydular. Dört yaşına gelince hârikaları, kerâmetleri görülmeye başladı. Bu oğlu da Muhammed Ferrûh ile aynı gün tâ’ûn hastalığından vefât etti.</p><p>Veba (tâ’ûn) hastalığının yaygın olduğu günlerde, iki oğlu Muhammed Ferrûh ve Muhammed Îsâ hastalandılar. İmâm-ı Rabbânî hazretleri bu iki kardeşi birbirinden ayrı yerlerde yatırın dedi. Muhammed Ferrûh’u cemâathâne odasında, Muhammed Îsâ’yı ise, içerideki odada yatırdılar. Muhammed Îsâ vefât etti. “Muhammed Ferrûh’da ağırdır. Kardeşinin vefâtını ona haber vermeyelim” dediler. Bu sırada Muhammed Ferrûh; “Ey kardeşim, vefasızlık ettin, benden evvel gittin” dedi. Mevlânâ Abdülhay orada idi. “Baba, kime söylüyorsun?” dedi. “Muhammed Îsâ’ya söylüyorum. Ahırete gitmede benden evvel davrandı” cevâbını verdi. Mevlânâ Abdülhay, “Muhammed Îsâ içerideki odadadır. Onun vefât ettiğini nereden bildin?” deyince, Muhammed Ferrûh; “Meleklerin onu gasl ettiklerini görüyorum” dedi. Aynı gün akşam Muhammed Ferrûh da vefât etti.</p><p>İmâm-ı Rabbânî hazretleri, Mevlânâ Sâlih’e gönderdiği bir mektûpda (Birinci cild, 306. mektûp), tâ’ûn hastalığından küçük yaşta vefât eden oğulları için kısaca şöyle yazıyor:</p><p>“Kardeşim Molla Sâlih! Serhend’de bulunanların başına gelenleri dinle! Büyük oğlum Muhammed Sâdık ( radıyallahü anh ), iki küçük kardeşi Muhammed Ferrûh ve Muhammed Îsâ birlikte âhırete gittiler. “İnnâ lillahi ve innâ ileyhi râci’ûn.” Allahü teâlâya sonsuz hamd olsun ki, önce geride kalanlara sabr etmek gücünü ihsân eyledi. Bundan sonra bu belâdan râzı olmayı nasîb eyledi. Beyt:</p><p>“Beni incitsen de, yüz dönmem yine,<br>Sabretmek tatlı olur sevgili elemine.”</p><p>Sekiz yaşında vefât eden ve bu yaşta çok kerâmet ve hârikaları görünen Muhammed Îsâ’dan ne bildireyim! Her üçü de, nefis birer cevher idiler. Bize emânet verilmişlerdi. Allahü teâlâya hamd olsun ki, bu emânetleri râzı olarak sahibine teslim eyledik. Yâ Rabbî! Peygamberlerin efendisi hürmetine, bizi onların sevâbından mahrûm bırakma! Onlardan sonra bizleri fitneye düşürme!”</p><p>6- Ümmü Gülsüm: İmâm-ı Rabbânî hazretlerinin kerîmesi, kızı olup, iffet hazînesi idi. İmâm-ı Rabbânî hazretleri birgün çocukları ile evde oturuyorlardı. Kerîmeleri Ümmü Gülsüm o zaman yedi yaşında idi. Odaya girdi ve annesine; “Vah vah! Siz Allahdan gâfil hâlde oturuyorsunuz” dedi. İmâm-ı Rabbânî hazretleri ona; “Bîbî! Sen Allahü teâlâyı unutmamak hâlini nereden aldın?” buyurdu. “Siz perde arkasından, filân hanıma zikr telkin ediyordunuz. Ben de perde arkasında olan o hanımefendinin yanında idim. O günden beri benim kalbim zikr ediyor. Dâima, Allah Allah diyor. Allahü teâlâyı bir an unutmuyorum. Aynı zamanda kalblerde olanları da biliyorum. Kimi görsem, kalbindekini bilirim” dedi. Kardeşlerinden birgün sonra, ya’nî Rebî’ul-evvelin sekizinci günü o da vefât etti. İmâm-ı Rabbânî hazretlerinin bu kızından başka iki kızı daha vardı. Bunlardan biri, babasının sağlığında vefât etti. Diğeri de Kâdı Abdülkâdir’le evlendi.</p><p>7- Muhammed Eşref: İmâm-ı Rabbânî hazretlerinin oğullarından olup, babasının sağlığında, süt emmekte iken vefât etti.</p><p>8- Şah Muhammed Yahyâ: İmâm-ı Rabbânî hazretlerinin en küçük oğludur. Bu oğullarına Şah lakabını vermesinin sebebi; Şah İskender-i Kâdirî’nin bu çocuğa, daha çok küçük yaşta teveccüh edip, inâyet nazarları ile hâlini süsleyip, kendi dedelerinin âdeti üzere, bu gözbebeğine Şah ismini vermiş olmasıdır. Yahyâ ismini vermelerine gelince; bu oğlu dünyâya gelmeden önce, İmâm-ı Rabbânî hazretlerine şöyle ilham olundu: “Evinde bir çocuk dünyâya gelecek, senin ismini ihyâ edecek, yaşatacaktır.” Dünyâya gelince, o müjde sebebi ile ismini; ihyâ eden ma’nâsına Yahyâ koydu.</p><p>İmâm-ı Rabbânî hazretleri, dâima bu vilâyetin gözbebeğinin yaradılışının ve kabiliyetinin yüksekliğinden bahsederlerdi. Hattâ bu göz nûru, hazret-i İmâm’ın bereketli terbiyeleri ile sekiz dokuz yaşlarında iken Kur’ân-ı kerîmi ezberledi. Daha çok küçük yaşta, kendisinde ilim tahsiline karşı öyle bir rağbet ve muhabbet görülüyordu ki, üstadına yaptığı rabıtalar ve bu esnadaki müşâhedeler, hiç bir çocukta görülmüş ve duyulmuş değildir. İmâm-ı Rabbânî, Ecmîr seferinden dönerken, hizmetçilerinden birkaçı, Şah Muhammed Yahyâ’yı, hazret-i İmâm’ı karşılamak için iki üç konak ileriye götürdüler. Hazret-i İmâm’ın huzûruna geldi. İmâm-ı Rabbânî hazretleri, dört gün sonra Serhend’e geleceklerini söyledi. Oğlu Serhend’e dönmek için babasından izin istedi. İmâm-ı Rabbânî hazretleri; “Dönmek için niçin bu kadar acele ediyorsun. Yoksa bizi özlemedin mi?” buyurdu. “Burada kalırsam derslerim kalır ve filân arkadaşım beni geçer. Bunu istemem. Hocamı da özledim” dedi. İmâm-ı Rabbânî hazretleri çok memnun oldu ve; “Evet, ne için böyle olmasın ki, âlimler tabakasındandır, sâlihler ve hafızlar hânedânındandır” buyurdu ve izin verdi.</p><p>Şah Muhammed Yahyâ babasının vefâtından sonra, yüksek ağabeylerinin bereketli terbiyeleri ile, aklî ve naklî ilimleri tamamen öğrendi. Tam bir kuvvet ve kudretle ilim kürsüsüne oturup, en zor kitaplardan ders okutmaya başladı. Allahdan başka herşeyden vaz geçip, lüzumsuz hiçbir şey yapmayıp, vakitlerinin kıymetini bilip, sünnet-i seniyyeye uyup, bu büyükler yoluna tam riâyet edip, bu yolda devam etti. Öyle ki, temizliğin ve ma’nevî nisbetin varisliği, temiz alnından belli olurdu. Boyu, gözleri, kaşları, yürüyüşü, yüksek babasına çok benzerdi. Makbûl ve sevgili olmasının alâmetlerinden biri de, Hâce Bâkî-billah’ın büyük oğlu Hâce Muhammed Abdullah’ın kızının, bu vilâyet sedefinin nikâhı altına girmesidir. 1037 (m. 1627) senesinde onbeş yaşında idi ve “Mutavvel” okuyordu.</p><p>Zâhirî ilimlerden sonra, yüksek ağabeylerinin yanında tasavvuf yolunda ilerledi. Kemâl ve ikmâl derecelerine kavuşup, mürşid-i kâmil-i mükemmil oldu. Yüksek keşf ve ma’rifetler sahibi oldu. Bir kısmını kalem dili ile, hazret-i Urvet-ül-Vüskâ İmâm Ma’sûm’a arzetti, doğruluklarını sordu. Mektûbât-ı Ma’sûmî’de bunlar vardır.</p><p>Yüksek ağabeyleri, Haremeyni şerîfeyni ziyârete gidince, bu da onlarla beraberdi. O mübârek yerlerin feyz ve nûrlarından çok nasîb aldı. 1098 (m. 1687)’de vefât etti. Tegannînin haram olduğuna dâir bir risalesi vardır. (Tegannî; Kur’ân-ı kerîmi ve ezanı, hareke veya harf katacak veya harfleri değiştirecek şekilde, müzik perdelerine uyarak okumaktır.)</p><p>Şah Muhammed Yahyâ’nın iki oğlu kaldı. Biri Şeyh Ziyâeddîn, diğeri Şeyh Fakîrullah idi. Bunların ikisi de zâhir ve bâtın kemâllerine kavuşmuşlardı. Mektûplarından birkaçı Gülşen-i Vahdet’de vardır.</p><p>Talebeleri: İmâm-ı Rabbânî hazretleri irşâd makamına geçip, insanları irşâda, doğru yolu anlatmaya başlayınca, insanlar dünyâ kazançlarını bırakıp, yakın-uzak heryerden karınca ve çekirge sürüleri gibi huzûruna üşüştüler. Onun bereketiyle, dünyâda bir benzeri daha bulunmayan ve büyük bir ni’met olan ders halkaları ve sohbet meclisleri kuruldu. İslâmiyetin zayıf, kâfirlerin galip olduğu bir zamanda, binlerce gayr-i müslim İmâm-ı Rabbânî hazretlerinin huzûrunda müslüman oldu. Nice fâsık ve fâcir, haramlara dalmış felâket içinde olan günahkâr kimseler, onun sohbeti ile hidâyete kavuşmuş, hâllerini düzeltip, takvâ sahibi ve ibâdet eden kimseler olmuşlardır.</p><p>Dünyânın her yerinden, uzaktan-yakından pekçok insan, İmâm-ı Rabbânî hazretlerini rü’yâda ve uyanıkken görüp, aşk ve muhabbetle huzûruna koşmuşlardır. Âlimlerden, sâlihlerden, zengin ve fakirlerden pekçok kimse böylece huzûruna gelip, sohbetiyle şereflenmişler, ondan feyz almışlardır.</p><p>İmâm-ı Rabbânî hazretleri, huzûruna gelip, sohbetinde toplanan herkese teveccüh eder, feyz verir ve tasavvufta üstün hâllere kavuştururdu. Elinde tövbe edip, ona talebe olanların sayısı yüzbinlerin üstündedir. Seçkin talebelerini insanlara doğru yolu anlatmak üzere çeşitli memleketlere göndermiş ve talebeleri vasıtasıyla oralara da feyz vermiştir.</p><p>İmâm-ı Rabbânî hazretlerinin talebelerinin meşhûrlarından bir kısmı şu zâtlardır:</p><p>Muhammed Sâdık: Yirmidört yaşında iken çok az insanın kavuşabileceği yüksek derecelere kavuşan büyük oğludur. Babasının sağlığında 1025 (m. 1616) senesinde vefât etmiştir. Muhammed Sa’îd: Yüksek hâller, güzel ahlâk ve temiz ameller sahibi ikinci oğludur. Aklî ve naklî ilimlerde âlim, tasavvuf bilgilerinde mütehassıs idi. Babasının husûsî sırlarına büyük derecelerine, eşsiz kemâlât ve hâllerine kavuşup, onun nûrunu bütün âleme yayan üçüncü oğlu Muhammed Ma’sûm-i Fârûkî olup, dokuzyüzbin talebesi vardı. Bunlardan yüzkırkbini evliyâ, yedibini de mürşid-i kâmil idi. İmâm-ı Rabbânî hazretlerinin talebeleri arasında, en meşhûrlarından ve halîfelerinden olanları da şu zâtlardır 1- Mîr Muhammed Nu’mân, 2- Şeyh Tâhir-i Lâhori, 3- Bedî’uddîn Sehâren-pûri, 4- nûr Muhammed Pütnî, 5-Hamîd-i Bingâlî, 6- Şeyh Müzzemmil, 7-Şeyh Tâhir Bedahşî, 8- Mevlânâ Ahmed Berkî, 9- Mevlânâ Kâsım Ali, 10- Mevlânâ Yûsuf Semerkandî, 11-Mevlânâ Muhammed Sâlih Gülâbî, 12-Mevlânâ Muhammed Sıddîk Keşmî, 13- Şeyh Abdülhayy, 14- Mevlânâ Yâr Muhammed Telkânî, 15- Mevlânâ Hasen-i Berkî, 16- Şeyh Abdülhâdî, 17-Şeyh Hacı Hıdır Efgân, 18- Şeyh Yûsuf-i Berkî, 19- Şeyh Mühibbullah, 20- Mevlânâ Ahmed Deybenî, 21- Kerîmüddîn Baba Hasen Ebdâlî, 22- Şeyh İshâk Sindî, 23- Mevlânâ Abdülvâhid Lâhori, 24- Mevlânâ Emânullah Lâhorî, 25- Muhammed Sâdık Bedahşânî, 26- Yâr Muhammed Kadîm, 27-Mevlânâ Kâsım Ali, 28- Âdem Bennûrî 29- İmâm-ı Rabbânî hazretlerinin hayâtını ve menkıbelerini anlatan “Zübdet-ül-makâmât” kitabını yazan ve Mektûbât’ın üçüncü cildini toplayan meşhûr talebesi, Muhammed Hâşim-i Keşmî, 30- Yine hayâtını ve menkıbelerini anlatan “Hadarât-ül-Kuds” kitabını yazan, meşhûr talebesi, Bedreddîn Serhendî en meşhûr talebelerindendir.</p><p>Yüksek talebelerini, insanlara zâhirî ilimleri ve bâtınî ma’rifetleri öğretmeleri için her tarafa gönderdi. Meselâ; Mevlânâ Hamîd-i Bingâlî, Mevlânâ Muhammed Sıddîk-i Bedahşî, Şeyh Müzzemmil, Mevlânâ Tâhir-i Bedahşî, Mevlânâ Ahmed-i Deybenî, Kerîmüddîn-i Baba Hasen-i Ebdâlî, Hasen-i Berkî, Mevlânâ Abdülhayy-i Belhî, Mevlânâ Hâşim-i Keşmî, Mevlânâ Bedreddîn-i Serhendî, Yûsüf-i Berkî, Hacı Hıdır Efgân, Hâce Muhammed Sâdık-i Kâbilî, Mevlânâ Yâr Muhammed Kadîm-i Talkânî ve diğerleri..</p><p>Bu zâtlar İmâm-ı Rabbânî hazretlerinin seçkin talebelerindendir. Bunların sohbetinden milyonlarca insan feyz alarak, Vilâyet makamına kavuşmuşlardır. Bu yüksek talebelerine çok yüksek müjdeler vermiş ve insanların bu seçkin zâtların sohbetlerine kavuşmalarını teşvik eylemiştir. Talebesinden ba’zılarını vilâyet ve kutbluk makamı ile müjdelemiştir.</p><p>Nûr Muhammed Pütnî (kuddise sirruh): talebesinin büyüklerindendir. Bunun hakkında; “O, ricâl-ül-gaybdendir. Ya Nükabâdan, yâhud Nücebâdandır” buyurdu.</p><p>Bedî’üddîn-i Sehârenpûri (kuddise sirruh): Rü’yâda Peygamber efendimizden ( aleyhisselâm ) çok inâyet ve iltifâtlara kavuştu. Kendisine; “Sen Hindistan’ın sirâcısın kandilisin” buyuruldu. Zamanın kutbu olmak saadetine de kavuştu.</p><p>Mevlânâ Ahmed-i Berkî (kuddise sirruh): Bir hafta içinde bütün sülûk konaklarını geçmiştir. Bu da memleketinin kutbu olma şerefine nail olmuştur.</p><p>Mevlânâ Muhammed Tâhir-i Lâhori (r.aleyh): Kendi memleketinin kutbu olmakla şereflendi. Allahü teâlâ kendisine; “Senin teveccüh ettiklerinin hepsini Cehennem ateşinden halâs ettim ve sana talebe olanı bağışladım” diye ilham eyledi.</p><p>Seyyid Âdem-i Bennûrî (r.aleyh): Daha ilk teveccühde ve hattâ telkin ânında, talebeyi tasavvufda Fenâ-i kalbî makamına ve nisbet-i hâssaya ulaştırırdı. Allahü teâlâ tarafından kendisine husûsî bir tarz ve yol ihsân edildi. Bu yola “Ahseniyye” denmiştir, işte bu yol ile insanları Allahü teâlâya yaklaştırıyordu. Bu beşareti, müjdeyi, İmâm-ı Rabbânî hazretleri, şu sözleri ile kendisine verdiler “Size bizden istifâde ettiğinizden daha çoğu gaybî olarak verilecektir. Sizin yolunuza tevessül (vesile) eden, mağfiret olunmuştur. Kıyâmette size yeşil bir sancak verilir. Size tevessül edenler, sizin yolunuzda gidenler, kıyâmet gününde o sancağın altında rahat ve gölgede olurlar.” Dörtyüzbinden ziyâde kimse huzûrunda tövbe etti. Bin tane kâmil talebesi vardı. Seyyid Ahmed, Medîne-i münevvereye gidince, Resûlullah ( aleyhisselâm ) selâmını almış ve pek az kimseye bile nasîb olmıyan müsâfeha etmek şerefine kavuşmuştu. O sırada; “Ey oğlum! Sen benim yanımda kal!” diyerek bir ses duyuldu ve hakîkaten, Medîne-i münevverede vefât etti.</p><p>Seyyid Muhammed Nu’mân-ı Bedahşî (kuddise sirruh): İmâm-ı Rabbânî hazretleri, bir mektûbunda, Seyyid Muhammed” Nu’mân-ı Bedahşî’ye: “Sizin kemâl hilâliniz, güneşin karşısında ondördüncü ay gibi oldu. Güneşe verilenlerin hepsi, ona aksetti” yazdı. Kutb olduğu kendisine müjdelendi, İrşâdları çok fazla oldu. Yüzbinlerce insanı Allahü teâlâya yaklaştırdı. Zamanın pâdişâhı, talebesinin çokluğundan korktu. Onu Dekken’den çağırıp yanında muhafaza eyledi. Buyurdu ki: “Peygamber efendimizi ( aleyhisselâm ) rü’yâda gördüm. Ebû Bekr-i Sıddîk ( radıyallahü anh ), O serverin yanında idi. Buyurdu ki: “Yâ Ebâ Bekr! Oğlum Muhammed Nu’mân’a söyle, Ahmed’in makbûlü, benim makbûlümdür ve Allahü teâlânın makbûlüdür. Ahmed’in merdûdünü, kabûl etmediğini ben ve Allahü teâlâ sevmeyiz.” İmâm-ı Ahmed Rabbânî’nin (kuddise sirruh) makbûllerinden olduğum için, bu müjdeyi duyunca, büyük bir sürura kapıldım. Bu huzûr içerisinde iken, tekrar şöyle buyurdular: “Oğlum Muhammed Nu’mân’a de ki: Senin makbûlün, Ahmed’in (İmâm-ı Rabbânî’nin) makbûlüdür. Onun makbûlü, benim ve Allahü teâlânın makbûlümüzdür. Senin merdûdün, kabûl etmediğin Ahmed’in, benim ve Allahü teâlânın merdûdüdür.”</p> [/toggle] [toggle title=”Eserleri ve Eserlerinden Seçmeler” load=”hide”]<br>Eserleri: 1- Mektûbât: İslâm âleminde İmâm-ı Rabbânî’nin mektûbâtı kadar kıymetli bir kitap daba yazılmamıştır. Mektûbât, üç cild olup, beşyüzyirmialtı mektûbunun toplanmasından meydâna gelmiştir. Kelâm ve fıkıh bilgilerini, tasavvufun ma’rifetlerini açıklayan uçsuz bir derya gibi eşsiz bir eserdir.</p><p>Mektûbât’ın birinci cildi 1025 (m. 1616) senesinde talebelerinin meşhûrarından Yâr Muhammed Cedîd-i Bedahşî Talkânî tarafından toplanmıştır. Birinci cildde üçyüzonüç (313) mektûp vardır. Bu cildin son mektûbu, Muhammed Hâşim-i Keşmî’ye yazılmıştır. İmâm-ı Rabbânî hazretleri birinci cildin son mektûbunu yazınca; “Muhammed Hâşim’e gönderilen bu mektûpla resûllerin, din sahibi peygamberlerin ve Eshâb-ı Bedr’in sayısına uygun olduğundan, üçyüzonüç mektûpla birinci cildi burada bitirelim” buyurmuştur.</p><p>İkinci cildi ise 1028 (m. 1619) senesinde yine talebelerinden, Abdülhay Pütnî tarafından toplanmıştır. Bu cildde Esmâ-i hüsnâ ya’nî Allahü teâlânın Kur’ân-ı kerîmde geçen doksandokuz ismi sayısınca doksandokuz (99) mektûp vardır.</p><p>Üçüncü cild de İmâm-ı Rabbânî hazretlerinin vefâtından sonra 1040 (m. 1630) senesinde talebelerinden Muhammed Hâşim-i Keşmî tarafından toplanmış olup, bu cildde de Kur’ân-ı kerîmdeki sûrelerin sayısınca yüzondört (114) mektûp vardır. Her üç cildde toplam beşyüzyirmialtı (526) mektûp vardı. İmâm-ı Rabbânî hazretlerinin vefâtından sonra on mektûbu daha üçüncü cilde ilâve edilmiştir. Böylece toplam mektûp adedi. (536) olmuştur.</p><p>Mektûbât’daki mektûpların birkaçı Arabî, geri kalanların hepsi Fârisîdir. 1392 (m. 1972) senesinde, Pakistan’da Karaşi’de (Edeb Menzil, Sa’îd Kompani) de Gulâm Mustafa Hân tarafından, üç cildi iki kitap hâlinde ve haşiyesinde açıklamalar olarak, gayet okunaklı ve nefis basılmıştır. Bu Fârisî baskının, 1397 (m. 1977) senesinde İstanbul’da, ofset baskısı yapılmıştır. Muhammed Murâd-i Kazanî Mekkî tarafından 1302 (m. 1884) yılında Arabîye tercüme edilerek, “Dürer-ül-meknûnât” adı verilmiş, 1316 (m. 1898)’da Mekke-i mükerremede Miriyye matbaasında basılmıştır. 1382 (m. 1963)’de, İstanbul’da da ofset yolu ile birinci hamur kâğıda gayet nefis basılmıştır. İmâm-ı Rabbânî’nin (kuddise sirruh) ve oğlu Muhammed Ma’sûm’un (kuddise sirruh) (Mektûbât) kitapları, Müstekîm-zâde Süleymân Efendi tarafından Farsçadan Türkçeye, Osmanlıcaya tercüme edilip, 1277 (m. 1860) senesinde taşbasması yapılmıştır. Daha sonra birinci cildi Türkçeye tercüme edilerek, “Müjdeci Mektûblar” adı ile İstanbul’da Hakîkat Kitabevi tarafından yayınlanmıştır. Mektûbât’ın ikinci ve üçüncü cildindeki mektûplardan da bir kısmı Türkçeye tercüme edilerek, “Tam İlmihâl Se’âdet-i Ebediyye” kitabı içinde 108 madde hâlinde yayınlanmıştır.</p><p>İmâm-ı Rabbânî’nin mübârek oğlu Muhammed Ma’sûm-i Serhendî’nin yetiştirdiği, yüzlerce evliyânın meşhûrlarından olan Muhammed Bâkır Lâhorî, 1080 (m. 1668)’de “Mektûbât’ı Fârisî olarak hülâsa edip, özetleyerek “Kenz-ül-hidâyât” ismini vermiştir. Bu eser yüzyirmi sahife olup, içinde yirmi başlık vardır. 1376 (m. 1957) senesinde Lâhor’da basılmıştır.</p><p>İmâm-ı Rabbânî hazretlerinin büyük talebelerinden Muhammed Hâşim-i Keşmî şöyle anlatır: “Hocamın zamanında yaşayan ve derin âlim olan bir zât bana: “Senin hocanın risaleleri ve mektûpları olduğunu duydum, fakat görmedim” dedi. Ben de İmâm-ı Rabbânî hazretlerinin bir mektûbunu, o dindar âlime okudum. Dinlerken zevkinden coşup, ellerini kaldırdı. Bir müddet duâ etti ve; “Yâ Rabbî! Bu muazzam şeyhe dâima selâmet ver!” dedi, sonra bana; “Bid’atlarla dolu olan bu bozuk zamanda kalb kararıyor, paslanıyor. Senin yüksek hocanın sözleri o pasları sildi, kalbimi cilâlandırdı” dedi.</p><p>İmâm-ı Rabbânî hazretlerinin talebelerinden biri şöyle nakleder: “İmâm-ı Rabbânî hazretleri buyurdu ki: “Bütün yazılarımızı, âhır zamanda gelecek olan Hazret-i Mehdî’nin okuyacağı ve hepsini makbûl bulacağı bize bildirildi.”</p><p>Son asrın zâhir ve bâtın ilimlerinde kâmil, dört mezhebin fıkıh bilgilerinde mahir, büyük İslâm âlimi ve rûh bilgilerinin mütehassısı, Seyyid Abdülhakîm-i Arvâsî hazretleri defalarca şöyle buyurmuştur: “Ba’de kitâbillah ve ba’de kütüb-i sitte efdal-i kütüb, Mektûbâtest.” Ya’nî, Allahü teâlânın kitabı olan Kur’ân-ı kerîm’den sonra ve Resûlullahın ( aleyhisselâm ) hadîs-i şerîflerinin toplanması ile meydana gelmiş olan Kütüb-i sitteden sonra, dîn-i İslâmda yazılmış kitapların en üstünü Mektûbât’tır. Yine Mektûbât’tan bahsederken; “Din ve dünyâya en ziyâde yarıyan ve dîn-i İslâmda misli yazılmamış Mektûbât kitabı…” buyurmuştur.</p><p>Evliyâ-yı Kirâmın vilâyetlerinin kemâlâtının ma’rifetlerini bildiren kitapların en kıymetlisi, Celâleddîn-i Rûmî’nin “Mesnevî”si olduğu gibi, hem vilâyet kemâlâtının ma’rifetlerini, hem de nübüvvet kemâlâtının ma’rifetlerini ve inceliklerini bildiren kitapların en kıymetlisi ve en üstünü, İmâm-ı Rabbânî hazretlerinin “Mektûbât” kitabıdır.</p><p>Diğer eserleri de şunlardır: 2- Redd-i revâfıd: Fârisî olup, Râfizîleri reddeden bu kitabın Türkçesi, (Hak sözün Vesîkaları) kitabında, bir bölüm olarak, Hakîkat Kitabevi tarafından yayınlanmıştır. Arapcaya da tercüme edilmiştir. 3- İsbâtün-nübüvve: “Peygamberlik nedir?” adı ile Türkçeye tercüme edilmiştir. Hak Sözün Vesîkalan kitabı içinde bir bölüm olarak yayınlanmıştır. Ayrıca Arapcası, İngilizceye ve Fransızcaya da tercüme edilmiştir. 4- Mebde’ ve Me’âd, 5-Âdâb-ül-mürîdîn, 6- Ta’lîkât-ül-Avârif, 7-Risâle-i tehlîliyye, 8- Şerh-i Rubâ’ıyyât-ı Abd-il-Bâkî, 9- Meârif-i ledünniye, 10- Mükâşefât-ı gaybiyye, 11- Cezbe ve sülûk risalesi.</p><p>İmâm-ı Rabbânî hazretlerinin eşsiz eseri “Mektûbât”, hem yazıldığı asırda, hem de sonraki asırlarda, hakîki saadeti arayanlar tarafından aşk ve şevkle okunmuş, istifâde edilmiş ve pekçok insanın se’âdete kavuşmasına vesile olmuştur. Allahü teâlânın rızâsına kavuşmak isteyenlere fâideli olmak için yazdığı bu eserinden seçmeler:</p><p>İmâm-ı Rabbânî hazretleri, büyük oğlu Muhammed Sâdık’a yazdığı birinci cilddeki 260. mektûbun son kısmında şöyle buyurdu:</p><p>“Ey oğlum! Kutb-i irşâdın feyz vermesi ve ondan feyz almakla ilgili ma’rifetler, “Mebde’ ve Me’âd” risalesinde, “İfâde ve istifâde” babında yazılmışdı. Sırası gelmiş iken, fâideli olan bu ma’rifeti de, buraya yazıyorum. Orada yazılı olan ile karşılaştırınız! Kutb-i irşâd, kemâlât-i ferdiyyeye de mâlikdir. Çok az bulunur. Asırlardan, çok uzun zaman sonra, böyle bir cevher dünyâya gelir. Kararmış olan âlem onun gelmesi ile aydınlanır. Onun irşâdının ve hidâyetinin nûrları, bütün dünyâya yayılır. Yer küresinin ortasından tâ arşa kadar herkese; rüşd, hidâyet, îmân ve ma’rifet onun yolu ile gelir. Herkes, ondan feyz alır. Arada o olmadan, kimse bu ni’mete kavuşamaz. Onun hidâyetinin nûrları, bir okyanus gibi, (çok kuvvetli radyo dalgaları gibi) bütün dünyâyı sarmıştır. O derya, sanki buz tutmuştur. Hiç dalgalanmaz (ya’nî şöhretten uzak olur, onu kimse tanımaz.) O büyük zâtı tanıyan ve seven bir kimse, onu düşünürse, yâhud, o, bir kimseyi sever, onun yükselmesini isterse, o kimsenin kalbinde, sanki bir pencere açılır. Bu yoldan, sevgisi ve ihlâsına göre, o deryadan kalbi feyz alır. Bunun gibi bir kimse, Allahü teâlâyı zikr ederse ve bu zâtı hiç düşünmezse, meselâ onu tanımazsa, yine ondan feyz alır. Fakat, birinci feyz daha fazla olur. Bir kimse, o büyük zâtı inkâr eder, beğenmezse, yâhud o büyük zât, bu kimseye incinmiş ise, Allahü teâlâyı zikr etse bile, rüşd ve hidâyete kavuşamaz. Ona inanmaması veya onu incitmiş olması, feyz yolunu kapatır. O zât, bunun istifâdesini istememiş olmasa bile, onun zararını istemese bile, hidâyete kavuşamaz. Rüşd ve hidâyet, var görünür ise de yoktur. O zâta inanan ve sevenler, onu düşünmeseler de ve Allahü teâlâyı zikr etmeseler de, yalnız sevdikleri için, rüşd ve hidâyet nûruna kavuşurlar. Fârisî beyt tercümesi:</p><p>Susdum artık, zekîlere bu yeter,<br>Çok bağırdım, dinleyen varsa eğer.</p><p>Âlemlerin rabbi olan Allahü teâlâya hamdolsun. O, rahmândır ve rahimdir. O’nun resûlü Muhammed aleyhisselâma ve Âline ve Eshâbına sonsuz salât ve selâm olsun.”</p><p>Birinci cild, 23. mektûpda şöyle buyurdu:</p><p>“Bir din âlimi, gençlere din öğreteceği zaman, bunlara önce, İslâm düşmanları ve câhil kimseler tarafından şırınga edilen, yanlış bilgileri ve iftiraları anlayıp, onların temiz ve körpe kafalarını bu zehirlerden temizler. Zehirlenen rûhlarını tedâvi eder. Sonra, yaşlarına ve anlayışlarına göre, İslâmiyeti ve meziyetlerini, faydalarını, emirlerindeki ve yasaklarındaki hikmetlerini, inceliklerini ve insanlığı saadete ulaştırdığını, onların kalbine yerleştirir. Böylece gençlerin rûh bahçelerinde, dertlere deva, rûhlara gıda olan nefis çiçekler yetişir. Böyle bir din âlimini ele geçirmek, en büyük kazançtır. Onun bakışları, rûhlara işler. Sözleri, kalblere te’sîr eder. Dîn-i İslâmı hazır lokum gibi yutmak, susuz kalmış iken soğuk şerbet içip ciğerlerine kadar serinliyebilmek, ancak böyle bir Allah adamının sunması ile mümkündür…”</p><p>Birinci cild, 193. mektûp:</p><p>Allahü teâlâ yardımcımız olsun! işlerinizi kolaşlaşdırsın! Ayıb ve çirkin olan şeylerden korusun!</p><p>Âkil ve baliğ olan erkeğin ve kadının birinci vazîfesi; Ehl-i sünnet âlimlerinin yazdıkları akâid bilgilerini öğrenmek ve bunlara uygun olarak inanmakdır. Allahü teâlâ, o büyük âlimlerin çalışmalarına bol bol sevâb versin! Âmin. Kıyâmette Cehennem azâbından kurtulmak, onların bildirdiklerine inanmağa bağlıdır. Cehennemden kurtulacak olanlar, yalnız bunların yolunda gidenlerdir. (Onların yolunda gidenlere “Sünnî” denir.) Resûlullahın ( aleyhisselâm ) ve Eshâbının “rıdvânullahi aleyhim ecmaîn” yolunda gidenler yalnız bunlardır. Kitâbdan ve sünnetten (ya’nî Kur’ân-ı kerîmden ve hadîs-i şerîflerden) çıkarılan bilgiler içinde kıymetli, doğru olan, yalnız bu büyük âlimlerin, kitâbdan ve sünnetden anlayıp bildirdikleri bilgilerdir. Çünkü, her bid’at sahibi, ya’nî her reformcu ve her sapık kimse, bozuk düşüncelerini, kısa aklı ile, kitâbdan ve sünnetden çıkardığını söylüyor. Ehl-i sünnet âlimlerini gölgelemeğe, küçültmeğe kalkışıyor. Demek ki, kitâbdan ve sünnetden çıkarıldığı bildirilen her sözü, her yazıyı doğru sanmamalı, yaldızlı propagandalarına aldanmamalıdır…</p><p>İ’tikâdı düzeltdikten sonra, helâl, haram, farz, vâcib, sünnet, mendûb ve mekrûh olan şeyleri de fıkıh kitaplarından öğrenmek ve her işi bunlara göre yapmak da lâzımdır. Talebeden birkaçına emir buyurunuz da, Fârisî dilinde yazılmış fıkıh kitaplarından birini, toplandığınız zaman okusunlar. “Mecmû’a-i Hâni” ve “Umdet-ül-İslâm” adındaki kitapları okumak çok uygun olur.</p><p>Allah korusun, i’tikâd edilecek şeylerde bir sarsıntı olursa, kıyâmetde. Cehennemden hiç kurtulmak olmaz. İ’tikâd doğru olup da, işlerde gevşeklik olursa, tövbe ile ve belki tövbesiz de af olunabilir. Eğer af olunmazsa, Cehenneme girse bile, sonunda yine kurtulur. Görülüyor ki, işin aslı ve temeli, i’tikâdı düzeltmektir. Hâce Ubeydüllah-i Ahrâr buyurdu ki: “Bütün iyi hâlleri ve buluşları bize verseler, fakat Ehl-i sünnet ve cemâat i’tikâdını kalbimize yerleşdirmeseler, hâlimi harab; istikbâlimi karanlık bilirim. Eğer, bütün harablıkları, çirkinlikleri verseler ve kalbimizi Ehl-i sünnet i’tikâdı ile süsleseler, hiç üzülmem.” Allahü teâlâ, bizi ve sizi, Ehl-i sünnet i’tikâdından ayırmasın! İnsanların efendisi hürmetine ( aleyhisselâm ) duâmızı kabûl buyursun! Âmîn.</p><p>Lâhor’dan gelen bir talebe, Şeyh Ciyûn’un eski Nahhâs Câmii’nde Cum’a namazı kıldığını söyledi. Meyan Refi’uddîn onun iltifâtına kavuşduktan sonra, Kâdı Şeyh Ciyûn’un kendi bahçesinde bir câmi yaptırdığını söyledi. Böyle haberleri işittiğimiz için, Allahü teâlâya hamd olsun! Allahü teâlâ böyle iyi işleri arttırsın! Böyle haberleri işitince, çok, hem de pekçok sevinmekteyiz.</p><p>Muhterem Seyyid hazretleri! Bugün, müslümanlar kimsesiz kaldı, İslâmiyete yardım için, bugün az birşey vermek, binlerce altın vermiş gibi kıymetli olur. Hangi talihli kimseye bu büyük ni’meti ihsân ederlerse, ona müjdeler olsun! Dînin yayılmasına, İslâmiyetin kuvvetlendirilmesine çalışmak, her zaman iyidir ve kim olursa olsun böyle çalışan, cihâd sevâbına kavuşur. Fakat, İslâm düşmanlarının her yandan saldırdığı bu zamanda, Ehl-i beyt-i nebeviden olan siz kahramanların yardım etmesi, elbette daha iyi, daha güzel olur. Çünkü Allahü teâlâ, İslâmiyet gibi en büyük ni’metini, kullarına, sizin yüksek ceddîniz ile gönderdi. Sizin yardımınız, kendi yaptığı şeye yardım etmek olur. Başkalarının yardımı ise böyle olmaz, Resûlullaha ( aleyhisselâm ) tam vâris olabilmek, bu büyük işi yapmakla olur. Resûlullah ( aleyhisselâm ) Eshâbına karşı buyurdu ki: “Siz, öyle bir zamanda geldiniz ki, Allahü teâlânın emirlerinin ve yasaklarının onda birini yapmaz iseniz, helak olur, Cehenneme gidersiniz. Sizden sonra öyle müslümanlar gelecek ki, Allahü teâlânın emirlerinin ve yasaklarının onda birini yapabilseler Cehennemden kurtulurlar.” işte bizim zamanımız, o zamandır ve müjdelenenler de, şimdiki müslümanlardır. Fârisî beyt tercümesi:</p><p>Se’âdet topu, ortaya kondu.<br>Topu kapan yok, erlere noldu?</p><p>Bu yakınlarda, mel’ûn Guvendval kâfirinin öldürülmesi çok güzel oldu. Onun ölümü, Hindûların burunlarının kırılmasına sebeb oldu. Ne niyetle olursa olsun, niçin öldürüldü ise öldürülsün. İslama saldıranların alçalması, müslümanlar için bir kazançdır. O kâfir öldürülmeden önce rü’yâda, devlet reîsimizin, kâfirlerin liderlerinin başını kesdiğini görmüşdüm. Doğrusu, o kâfir, düşmanların önderi ve kâfirlerin şefleri idi. Allahü teâlâ, o alçakları yardımsız bıraksın!</p><p>İslâmiyetin ve müslümanların yükselmesi, kâfirlerin ve kâfirliğin kıymetden düşmesine, aşağı olmasına bağlıdır. Allahü teâlâ, zımmîlerden cizye almağı emreyledi. Onlardan bu vergiyi almak, onları aşağı kılmak içindir. Kâfirler ne kadar yükselirse, müslümanlar da o kadar alçalır. Bu inceliği iyi anlamalıdır. Çok kimse, bu bağlılığı anlayamıyor. Bu yüzden dinlerini yıkıyorlar. Allahü teâlâ, Tövbe sûresinin, 73. âyetinde meâlen; “Ey sevgili Peygamberim ( aleyhisselâm )! Kâfirlerle ve münâfıklarla cihâd et, döğüş! Onlara sert davran!” buyurdu. Kâfirlerle döğüşmek, onlara sert davranmak, dinde zarurî lâzımdır. Ya’nî îmânın şartıdır. (Fakat, cihâdı hükümet yapar. Devletin ordusu yapar. Müslümanların cihâdı, asker olarak hükümetin verdiği vazîfeyi yapmakdır.)</p><p>İslâmiyetin emirlerini bildirmek için, hârika işler yapmak, kerâmet sahibi olmak şart değildir. Bilenlerin, bilmeyenlere öğretmeleri lâzımdır. Elimde gücüm, kuvvetim yokdu da, İslâmiyetin yasak etdiği şeylerin kötülüklerini söyliyemedim diyerek, özür ve bahâne ileri sürmek, kıyâmetde insanı azâbdan kurtaramayacakdır. İnsanların en iyileri olan peygamberler (aleyhimüsselâm), İslâmiyetin emirlerini, yasaklarını bildirirlerdi. Ümmetleri mu’cize isteyince; “Mu’cizeleri Allahü teâlâ yaratır. Bizim vazîfemiz O’nun emirlerini bildirmekdir” buyururlardı. Allahü teâlâ, dilerse ümmetlere merhamet ederek, inanmaları, saadete kavuşmaları için, o anda mu’cize yaratırdı. Her ne olursa olsun, İslâmiyeti bildirmek, gençlere öğretmek, fâidelerini açıklamak, düşmanların yalanlarını, iftirâlarını cevaplandırmak elbette lâzımdır. Bilenler, bildirmezlerse, cezadan, azâbdan kurtulamayacaklardır. Bu vazîfeyi yaparken, fitne çıkarmamağa dikkat etmelidir. Dikkatle çalışırken, kendine bir sıkıntı gelirse, bunu ni’met bilmelidir. Peygamberler (aleyhisselâm), Allahü teâlânın emirlerini bildirirken, görmedikleri sıkıntılar, çekmedikleri işkenceler kalmadı. Onların en üstünü Resûlullah efendimiz buyurdu ki: “Hiçbir peygambere, benim çekdiğim eziyet çektirilmedi.” Fârisî beyt tercümesi:</p><p>Ömür geçdi, derdimi anlatmak bitmedi,<br>Bitireyim artık, gece devam etmedi.</p><p>Vesselâm.</p> [/toggle] [toggle title=”Mübarek Sözleri” load=”hide”]<br>“Edebi gözetmek, zikrden üstündür. Edebi gözetmeyen, hakka kavuşamaz.”</p><p>“Ehlin gönlü için (ailenin gönlünü almak için) günah işlemek ahmaklıktır.”</p><p>“Eshâb-ı Kirâm sohbet ile yükseldi. Eshâb-ı Kirâm, dîni bildirenlerdir.”</p><p>“Eshâb-ı Kirâma dil uzatan dîni yıkar. Eshâb-ı Kirâmın îmânda ayrılıkları yoktur.”</p><p>“Eshâb-ı Kirâmın hepsi, evliyânın hepsinden üstündür.”</p><p>“Farzı bırakıp, nafile ibâdetleri yapmak boşuna vakit geçirmektir.”</p><p>“Felâsifenin (filozoflar) kısa görüşleri, yalnız madde âlemini görmektedir.”</p><p>“Gına sahiblerinin ya’nî zenginlerin, alçak gönüllü olması güzeldir. Fakirlerin ise onurlu olması lâzımdır.”</p><p>“Haram sebeple elde edilen herşey de haramdır.”</p><p>“Havf (korku), gençlikte; recâ (ümîd), ihtiyârlıkta olmalıdır.”</p><p>“Hayr, Allahü teâlâdan gelendedir.”</p><p>“Her sabah ve akşam yüz kerre; “Sübhânellahi ve bi-hamdihi” demelidir.”</p><p>“Her ne ki kalbin huzûruna yardım ede, mübârektir.”</p><p>“Her hatıra geleni yapmağa kalkışmamalıdır.”</p><p>“Herşeye kalbi bağlamaktan kurtulmadıkça, Hak teâlâya bağlanılamaz.”</p><p>“İbâdet-i gayrdan (başkasına tapınmaktan) kurtulmak için, Allahü teâlâdan başka birşey istememelidir.”</p><p>“İbâdetin hâlis olması için mâsivâya köle olmakdan kurtulmalıdır.”</p><p>“İhlâs ile yapılan bir iş, senelerce yapılan ibâdetlerin kazancını hâsıl eder.”</p><p>“İctihâd ve kıyas; âyetlerin ve hadîslerin ma’nâlarını açığa çıkarmaktır.”</p><p>“İnsana lâzım olan önce Ehl-i sünnete uygun inanmak, sonra Allahü teâlânın emir ve yasaklarına uymak, daha sonra tasavvuf yolunda ilerlemektir.”</p><p>“İslâmın temeli; Ehl-i sünnet âlimlerinin bildirdiklerine inanmak ve yapmaktır.”</p><p>“Kalbe gelen lekeleri temizlemek için; tövbe, istiğfar, pişmanlık ve iltica (sığınma, yalvarma) etmelidir.”</p><p>“Kalbin tasviyesi (temizlenmesi); İslâmiyete uymakla, sünnetlere yapışmakla, bid’atlerden kaçmakla ve nefse tatlı gelen şeylerden sakınmakla olur. Zikr ve rehberi (doğru yolu gösteren âlimi) sevmek bunu kolaylaştırır.”</p><p>“Kalbin birçok şeyleri sevmesinin sebebi, hep o birşey içindir. O da nefsdir.”</p><p>“Kâfirlere Kıymet vermek müslümanlığı aşağılamak olur.”</p><p>“Kelâm-ı ilâhi’nin tefsîri; nakil ile, işitmekle olur.”</p><p>“Kelime-i tevhîd; putlara ibâdeti bırakıp, Hak teâlâya ibâdet etmek demektir.”</p><p>“Küfür, nefs-i emmârenin isteklerinden hâsıl olur.”</p><p>“Malı zarardan korumanın ilâcı, zekât vermektir.”</p><p>“Maraz-ı kalbi (kalbin hasta olması), Allahü teâlânın emirlerine ve yasaklarına kalbin inanmaması demektir.” “Maraz-ı kalbi, kalbin mâsivâya (Allahü teâlâdan başka şeylere) bağlanmasıdır.”</p><p>“Maraz-ı kalbiye tutulmuş olanların hiçbir ibâdeti ve tâati fâideli olmaz.”</p><p>“Mâsivâ, mahlûklar demektir.</p><p>Akla hayâle gelen, düşünülen, görülen herşey mâsivâdır.”</p><p>“Mekrûhtan sakınmak ve bir edebi gözetmek; zikrden, fikirden ve murâkabeden daha fâidelidir.”</p><p>“Meyyite (ölüye); duâ, Fâtiha, sadaka ve istiğfar ile yardım etmelidir.”</p><p>“Minnet ve sıkıntıya katlanmak, muhabbet sahiblerine lâzımdır.”</p><p>“Mübah olan şeyleri lâzım olunca kullanmalıdır. Mübahları, kulluk vazîfesini yapmak için niyet ederek kullanmalıdır.”</p><p>“Mübahları gelişi güzel kullanan, şüpheli şeyleri yapmağa başlar. Şüphelileri yapmak da harama yol açar.”</p><p>“Büyükleri sevmek saadetin sermâyesidir. Muhabbete müdâhâne (gevşeklik) sığmaz.”</p><p>“Nefs bir merkez bir santraldir. Duygu organları onun âletleridir.”</p><p>“Nefs bir kötülük deposudur. Kendini iyi sanarak Cehl-i mürekkeb olmuştur.”</p><p>“Nefse, günahlardan kaçmak, ibâdet yapmaktan daha güç gelir. Onun için günahtan kaçmak daha sevâbtır.”</p><p>“Nefs-i emmâre, hiç kimsenin emri altına girmeyip, herkese emretmek ister.”</p><p>“Nefs-i emmâreyi yıpratmak, azgınlığını önlemek için dîne uymaktan başka çâre yoktur.”</p><p>“Namazda hâsıl olan lezzetlerde, nefsin nasîbi yoktur.”</p><p>“Namazın mi’râc olması bu ümmete mahsûstur.”</p><p>“Uyku zamanında yüz kere tesbih (sübhânellah demek), tahmîd (elhamdülillah demek) ve tekbîr (Allahü ekber demek) okumak, kendini hesaba çekmek sayılır.”</p><p>“Razzâk olan Hak teâlâ, rızıklara kefil olmuş, kullarını bu sıkıntıdan kurtarmıştır.”</p><p>“Se’âdet, ömrü uzun ve ibâdeti çok olanındır.”</p><p>“Saâdet-i ebediyyeye kavuşmak, peygamberlere uymağa bağlıdır.”</p><p>“Sohbeti ganîmet bilmelidir. Sohbetin üstünlüğü, bütün üstünlüklerin ve kemâllerin üstüdür.”</p><p>“Sünnet ile bid’at arasında şüpheli olan bir işi terk etmelidir.”</p><p>“Sünnet ile bid’at birbirinin zıddıdır. Birini yapınca öteki yok olur.”</p><p>“İslâmiyete uymadan, azâbdan kurtulmak olmaz.”</p><p>“İslâmiyete uymak, nefsin isteklerini bırakmak demektir.”</p><p>“İslâmiyete uymayan kimse, Allahü teâlâya kavuşamaz.”</p><p>“İslâmiyete uygun olmayan sözler ve işler, insanı felâkete sürükler.”</p><p>“Şeytan, (Allahü teâlâ rahimdir af eder) diyerek insanı günah işlemeğe sürükler. Hâlbuki kıyâmet günü düşmanlara merhamet olunmayacaktır.” “Şeytan, kötülükleri iyilik şeklinde gösterip insanları aldatır.” “Şöhret, âfettir.”</p><p>“İstemek, kavuşmanın müjdecisidir. Yanıp yakılmak da kavuşmanın başlangıcıdır.”</p><p>“Taleb (istemek), büyük ni’mettir. Ni’meti elden kaçırmamak için, onun şükrünü yerine getirmek lâzımdır.”</p><p>“Tâlib olmayan kimse, tâlib olmayı istemelidir. Bu istek de büyük ni’mettir.”</p><p>“Talibin nefse uymaması lâzımdır. Bu da vera’ ve takvâ ile olur ki, haramlardan sakınmalıdır.”</p><p>“Talibin yalvarması ve çok sevmesi lâzımdır.”</p><p>“Tasdik demek, kalbin şüphesiz inanmasıdır. Bilmek, anlamak demek değildir.”</p><p>“Tekmîl-i sınâ’at telâhuk-i efkâr iledir. Ya’nî san’atların, fenlerin gelişmesi, buluşların birbirine eklenmesi iledir.”</p><p>“Zâhid, dünyâya gönül bağlamadığı için, insanların en akıllısıdır.”</p><p>“Zekât niyeti ile bir kuruş vermek, dağlar kadar altını sadaka olarak vermekten kat kat daha sevâbdır.”</p><p>“Sâlih ameller İslâmın beş şartıdır. Sâlih amelleri yapmadan kalb selâmette olmaz.”</p><p>“Cennet ile Cehennemden başka ebedî bir yer yoktur. Cennete girmek için îmân ve dînin emirlerine uymak lâzımdır.”</p><p>“Dünyâyı maksad edinmemeli. Dünyâ, nefsin arzularına yardımcıdır. Dünyâ ve âhıret bir arada olmaz. Dünyâya düşkün olmak, günahların başıdır. Dünyâya düşkün olanlar âhırette zarar görür. Dünyâya düşkün olmamanın ilâcı, İslâmiyete uymaktır.”</p><p>“Bu zamanda dünyâyı terk etmek çok zordur. Dünyâyı terk lâzımdır. Hakîkaten terk edemeyen, hükmen terk etmelidir ki, âhırette kurtulabilsin. Hükmen terk etmek de büyük ni’mettir. Bu da, yemekte, içmekte, giyinmekte, meskende, dînin hududundan dışarıya taşmamakla olur.”</p><p>“Dünyâyı terk etmek iki türlüdür; birincisi, mübahların, zarûret miktarından fazlasını terktir. Bu çok iyidir, ikincisi, haramları ve şüphelileri terkedip yalnız mübahları kullanmaktır. Bu zamanda bu da iyidir.”</p><p>“Tesbih okumak (sübhânellah demek), tövbenin anahtarı ve hattâ özüdür.”</p><p>“Tövbe yapabilmek, Hak teâlânın büyük ni’metidir.”</p><p>“Ulemâ-i din (iyi din adamları, hakîki din âlimleri), dünyâ ni’metlerinden vazgeçmişlerdir. Dîni yaymaktan ve dîni kuvvetlendirmekten başka şey düşünmezler.”</p><p>“Ulemâ-i dünyâ (dünyâya düşkün olan kötü din adamları), dünyâ ve dünyâ ni’metleri arkasında koşarlar. Bunlarla arkadaşlık etmek zararlıdır. Kötülükleri herkese bulaşır.”</p><p>“Ulemâ-i sû’ (kötü din adamları) insanların doğru yoldan sapmalarına sebep olurlar.”</p><p>“Rü’yâlar güvenilecek şey değildir. Uyanık iken ele geçen kıymetlidir.”</p><p>“Vakit çok kıymetlidir. Kıymetli şeyler için kullanmak lâzımdır, işlerin en kıymetlisi sahibine hizmet etmektir. (Ya’nî Allahü teâlâya ibâdet ve tâat etmektir.”</p><p>“Gençlik zamanında dînin emirlerine uymak, dünyâ ve âhıret ni’metlerinin en üstünüdür.</p><p>“Annenin yavrusuna fâidesi olmadığı (annenin yavrusundan kaçacağı) kıyâmet günü için, hazırlık yapmayana yazıklar olsun!”</p><p>“Âyet-i kerîmede; “Vallâhu basîrun= Allah onların ne yaptıklarını görmektedir” buyuruldu. Allahü teâlâ herşeyi gördüğü hâlde (insanlar) çirkin işleri yaparlar. Aşağı bir kimsenin bile bu işleri gördüğünü bilseler, vaz geçerler yapmazlar. Bunlar ya Hak teâlânın görmesine inanmıyorlar, Yâhud onun görmesine kıymet vermiyorlar, îmânı olana her ikisi de yakışmaz.”</p><p>“Velîlerin hiçbiri, peygamber mertebesine varamaz.”</p><p>“Velîlerin hiçbiri, Sahâbî mertebesine çıkamaz.”</p><p>İmâm-ı Rabbânî hazretleri buyurdu ki:</p><p>“Allahü teâlânın hayırlı işlerde kullandığı kimselere müjdeler olsun!”</p><p>“Her işi, dînini seven ve kayıran, doğru âlimlerin kitaplarından öğrenmelidir.”</p><p>“İyi kimselerle arkadaşlık kurmalı, kötü kimselerle arkadaşlıktan kaçınmalıdır.”</p><p>“Mâlâya’nî (boş şeyler) ile vakit geçirmek, Allahü teâlâdan uzaklaşmaya işârettir.”</p><p>“İhlâs ile yapılan küçük bir iş, senelerce yapılan ibâdetler gibi kazanç (sevâb) hâsıl eder.”</p><p>“Her ibâdeti seve seve yapmalı. Kul hakkına dokunmamağa, hakkı olanlara hakkını ödemeğe titizlikle çalışmalıdır.”</p><p>“Dünyânın vefasızlıkta eşi yoktur, dünyâyı isteyenler de alçaklıkta ve bahillikte (cimrilikte) meşhûrdur. Azîz ömrünü, bu vefasızın ve değersizin peşinde harcayanlara yazıklar ve korkular olsun.”</p><p>“Gençlik çağının kıymetini biliniz! Bu kıymetli günlerinizde, İslâmiyet bilgilerini öğreniniz ve bu bilgilere uygun olarak yaşayınız! Kıymetli ömrünüzü faydasız, boş şeyler arkasında, oyunla ve eğlence ile geçirmemek için uyanık olunuz.”</p><p>“İnsanlar riyâzet deyince, açlık çekmeği ve oruç tutmağı anladılar. Hâlbuki, dînimizin emr ettiği kadar yimek için dikkat etmek, binlerce sene nafile oruç tutmaktan daha fâidelidir.”</p><p>“Bir kimsenin önüne lezzetli, tatlı yemekler konsa, iştihâsı olduğu hâlde ve hepsini yemek istediği hâlde, dînimizin emr ettiği kadar yiyip, fazlasını bırakması, şiddetli bir riyâzettir ve diğer riyâzetlerden çok üstündür.”</p><p>“Bir farzı vaktinde yapmak, bin sene nafile ibâdet yapmaktan daha çok fâidelidir.” Fârisî beyt tercümesi:</p><p>“Allahtan başka her neye tapınsan, hepsi hiçtir.<br>Yazıklar olsun ol kimseye ki, bir hiç iledir.”</p><p>“Ölüm gelmeden önce, yapacak işi bilmeli, yüzü ak olarak, Allahü teâlâyı özliyerek can vermelidir.”</p><p>“Sebeplere yapışmak Allahü teâlâya güvenmeğe mâni değildir. Sebepleri ve onlardaki te’sîrleri de o yaratıyor.” Fârisî beyt tercümesi:</p><p>“Ne varsa güzel, Allah sevgisinden başka.<br>Hepsi cana zehirdir, şeker dahî olsa.”</p><p>“Herşey, Allahü teâlânın varlığını ve sıfatlarını gösteren, birer işârettir.”</p><p>“Hayrı ve şerri yaratan Allahü teâlâdır. İyilik istiyenlerden râzıdır. Kötülük istiyenlerden râzı değildir.”</p><p>“Birkaç günlük zamanı büyük ni’met bilerek, Hak teâlânın beğendiği şeyleri yapmağa çalışmalıdır.”</p><p>“Allahü teâlânın kıymet verdiği ilmi, onun sevmediği yolda kullanmak, çok çirkin bir iştir.”</p><p>“Büyük ihsân ve iyilik, kerîmlere güç gelmez.”</p><p>“İnsan tedbir alır, sebeplere yapışır, takdîri bilmez. Allahü teâlânın takdîri, kulun tedbîri ile değişmez.” Beyt:</p><p>“Yüzlerce dile mâlik olsa da vücûdum.<br>Lütfunun şükrünü, nasıl yapabilirim.”</p><p>“Gökler, yıldızlar, elementler, canlılar yok idi. Hepsi Allahü teâlânın yaratması ile var oldu.”</p><p>“Şefaatçi aramak tövbenin bir parçasıdır.” Beyt:</p><p>“Kendinden haberi olmayan kimse<br>Nerede kaldı başka şeyleri bile.”</p><p>“Ölmek, felâket değildir, öldükten sonra, başına gelecekleri bilmemek felâkettir.”</p><p>“Sonsuz kurtuluşa kavuşmak için, üç şey muhakkak lâzımdır ilim, amel, ihlâs.”</p><p>“Ölülere duâ ve istiğfar etmekle ve onlar için sadaka vermekle, imdatlarına yetişmek lâzımdır.”</p><p>“Dünyâyı ele geçirmek için âhıreti vermek ve insanlara yaranmak için Allahü teâlâyı bırakmak anmaklıktır.</p><p>“Nefse kolay ve tatlı gelen şeyi seâdet zan etmemeli, nefse güç ve acı gelenleri de şekavet ve felâket sanmamalıdır.”</p><p>“Birkaç günlük zamanı büyük ni’met bilerek, Allahü teâlânın beğendiği şeyleri yapmağa çalışmalıdır.”</p><p>“İbâdetlerin hepsini kendinde toplayan ve insanı Allahü teâlâya en çok yaklaştıran şey namazdır.”</p><p>“Câhillerin, büyüklere dil uzatmalarına sebeb olmayınız! Her işinizin İslâmiyete uygun olması için, Allahü teâlâya yalvarınız.” Beyt:</p><p>“Haramdan sakın, farzı yapmaya bak<br>Farzı yapmazsan, olur hâlin harâb.”</p><p>“Geçici lezzetlere, çabuk biten, tükenen dünyalıklara aldanmamalıdır.”</p><p>“İhsan sahibinin kapısı çalınınca açılır..”</p><p>“Gönül dalgınlığının ilâcı: gönlünü Allahü teâlâya vermiş olanların sohbetidir.”</p><p>“Dünyâ hayatı pek kısadır. Bunu en lüzumlu şeyde kullanmak gerekir. Bu en lüzumlu şey de, kalbini toparlamış olanların yanında bulunmaktır. Hiçbirşey sohbet gibi fâideli değildir.”<br>','image/imamrabbani.jpg'),(109,'Muhammed Masum (k.s.)',108,'<h2> Muhammed Masum (k.s.) </h2>\r\n\r\n\r\n<p>Asıl adı Muhammed’di. Günaha düşmekten ve şüphelilere yaklaşmaktan çok sakındığı için ”Ma’sum” lakabıyla anılırdı. İmâm-ı Rabbânî hazretlerinin üçüncü oğludur. 1599 (H. 1007) senesinde Hindistan’ın Serhend şehrine iki mil uzakta bulunan Mülk-i Haydar mevkıinde doğdu.</p><p>O daha küçük iken, babası onda tam bir olgunluk ve irşâd eserleri gördü. İstidâdının yüksekliğini anlayınca teveccüh ve nazarları ile ona yönelip, istidâdının altında gizli kemâlâtın açığa çıkmasını bekledi. Buyurdu ki: “Hâl, ilimden sonra olduğu için, ilim okumaktan başka çâre yoktur.” Bu sebeple oğluna aklî ve naklî ilimleri okutmağa başladı. En zor ve en derin kitapları satır satır, yaprak yaprak okumasını emretti. Böylece Muhammed Ma’sûm hazretleri, ilim tahsîline başladı. İmâm-ı Rabbânî hazretleri ona; “İlim tahsîlini çabuk bitir ki, seninle büyük işlerimiz vardır.” buyururdu. Daha on dört yaşında iken babasına; “Ben kendimde öyle bir nûr görüyorum ki, bütün âlem güneş gibi ondan aydınlanmaktadır. Eğer o nûr sönerse dünyâ karanlık, zulmetli olur.” diye arzedince, babası; “Sen zamânının kutbu olursun.” buyurarak müjde verdi. Nitekim daha sonra bunu kendisi şöyle belirtmiştir: “Allahü teâlâya hamdü senâlar olsun. Vâd edilen ele geçti. Babamın müjdelediklerine kavuştum.”</p><p>Muhammed Ma’sûm, ilminin çoğunu babasının huzûrunda öğrendi. Bu tahsîli sırasında İmâm-ı Rabbânî hazretleri bir mektubunda onun hakkında şöyle yazmıştır: “Bu günlerde oğlum Muhammed Ma’sûm, Şerh-i Mevâkif’i bitirdi. Bu arada Yunan felsefecilerinin kusur ve hatâlarını iyi anladı. Nice faydalara kavuştu. Allahü teâlâya bu ihsânından dolayı hamd ve senâlar olsun.” İlminin bir kısmını da büyük ağabeyi Muhammed Sâdık’tan ve babasının halîfelerinden olan büyük âlim Muhammed Tâhir-i Lâhorî’den öğrendi. Ayrıca başka âlimlerden de ilim öğrendi. Hadîs ilminde babasından icâzet, diploma aldı.</p><p>On altı yaşında iken, bütün ilimlerin tahsîlini bitirdi. Bundan sonra tamâmen tasavvufa yönelip, babasının feyzlerine, üstün makamlara, büyük derecelere ve yüksek kemâlâta kavuştu. Kendinden önce yaşayan büyük velîlerin bir ömür harcayarak elde ettiklerini, o daha çocukluğunda elde etti. Bu durumu kendisi şöyle ifâde etmiştir: “Bu fakîr, (yâni Muhammed Ma’sûm) o esrar denizlerinin dalgıcı oldum. O yüksek efendim (İmâm-ı Rabbânî), dâimâ bu fakîrin hâlini kontrol ve teftiş ederdi. İlerlememi yakından incelerdi. Çok teveccüh buyururdu. Gizli hakîkatleri beyân eyledikleri zaman bu fakîrden başkası, şerefli huzurlarında yoktu. Kavuştuğum şeyleri sorduktan sonra çok iltifât eylediler. Yüksek hâllere kavuştuğumun müjdesini verdiler. Allahü teâlâya bunun ve verdiği nîmetler için hamd ü senâlar olsun.”</p><p>İmâm-ı Rabbânî hazretleri ömrünün son günlerinde onu husûsî odasına çağırıp buyurdu ki: “Benim bu dünyâya bağlılığım yalnız bu kayyumluk vazifesi ve muâmelesi sebebiyle idi. Devamlı teveccühlerden sonra o sana verildi. Bütün mahlûkât tam bir şevk ile yüzünü sana dönüyor. Şimdi bu fânî dünyâda kalmak için sebep bulamıyorum. Bu denî, aşağı ve hakîr dünyâdan göç etmem yaklaştı.” Muhammed Ma’sûm-i Fârûkî buyurdu ki: “Bu fakîr, bu gizli müjdeyi duyduğum hâlde kalbim parçalandı. Gözlerim yaşla doldu. Büyük bir elem ve üzüntü ile kendimden geçtim. Ne dilimde konuşacak kuvvet, ne kulağımda dinleyecek kudret kaldı. Bendeki bu değişmeyi görünce, şefkât ve merhametinin çokluğundan bir müddet daha yaşayacağını işâret edip; “Allahü teâlânın âdeti şöyledir ki; birini kendine çağırır, diğerini onun yerine oturtur.” buyurdu.</p><p>Muhammed Ma’sûm, babası İmâm-ı Rabbânî hazretlerinin vefâtından sonra, vâz ve irşâd makâmına geçip talebe yetiştirmeye başladı. O da ilim ve feyz saçarak insanları doğru yola dâvet etti. İslâm târihinde rüşd ve hidâyeti onun ki kadar yaygın olan bir âlim ve mürşid görülmemiştir. Dokuz yüz bin kişi ona talebe olup elinde tövbe etmiş, talebelerinden yüz kırk bini evliyâlık mertebelerine kavuşmuş, yedi bini de mürşid-i kâmil, tam ve olgun bir âlim olarak yetişip, irşâd ile emrolunmuştur. Talebeleri onun huzûrunda bâzan bir ayda, bâzan bir haftada evliyâlık kemâlâtına ererlerdi. Bâzılarını bir teveccühde, makamların hepsine ulaştırırdı.</p><p>Muhammed Ma’sûm hazretlerinin yetiştirdiği mürşid-i kâmillerden herbiri, bulunduğu yerlerde insanlara feyz vererek, onları irşâd ettiler, hak olan doğru yolu anlattılar. Böylece onun feyz ve mârifeti her tarafa yayıldı. Yapılan bu mükemmel hizmetler, îzâh edilemeyecek kadar umûmileşti, yaygınlaştı ve asırlar sonrasına aksetti. Talebelerinin meşhûrlarından olan Murâd-ı Münzevî hazretlerinin kabri İstanbul’dadır. İstanbul’da medfûn bulunan en büyük üç evliyâdan biridir.</p><p>Muhammed Ma’sûm hazretleri 1657 (H.1068) senesinde hacca gitti. Bu sefere çıkıp mukaddes beldelere varınca buyurdu ki: “Bu yerlerin her tarafını Peygamber efendimizin nûrları ile dolmuş buluyorum.” Mekke ve Medîne’de bulundukları müddetçe, beyâna sığmaz hâller müşâhede eyleyip, bir kısmını yakınlarına anlatmıştı. Buyurdu ki: “Mekke-i mükerremeye geldiğim zaman tavâf-ı kudûm yaptım. Melekler ve hûrilerin Kâbe’yi tavaf ettiklerini, böyle şevk ve kavuşma hasretinin insanlarda olamayacağını gördüm. Her defâsında Kâbe’yi üç defâ medhederlerdi. Kâbe’nin etrâfından göğe kadar her yeri kaplamışlardı.”</p><p>Yine şöyle buyurdu: “Mekke’den Arafat’a gitmek için yola çıktım. Mina’ya varınca, namaz kılmak için Mescid-i Hîf’e girdim. Peygamber efendimiz o mescidin yakınında çadır kurmuş, konaklamışlardı. Aynı zamanda orada Mûsâ ve Hârûn aleyhimesselâmın makamları vardı. Bu mescidde oturduk. Allah’ın Peygamberi tam bir heybet ve celâl ile geldi. O’nun o mübârek latîf vücûdu sebebiyle yer gök nûr ile doldu. Her şey o nûrun içine gömüldü.”</p><p>Mekke-i muazzamada bulunduğu sıralarda, büyük kardeşi Hâce Muhammed Saîd hastalanmıştı. Hastalığı da ağırdı. Kurtulması için duâ etti.Teveccüh buyurdu. Ağlayarak Allahü teâlâya sığındı. Ellerini kaldırarak, içli duâ eyledi. Sonra buyurdu ki: “Duâ esnâsında müşâhede eyledim ki; huşû ile ellerimi kaldırıp, Allahü teâlâya duâ ettiğim sırada, mahlûkatdan milyonlarcası, bana uyarak ellerini kaldırdılar. Murâdımın hâsıl olması için, duâma iştirak ettiler. Böylece duâm kabûl oldu. Ağabeyimin rahatsızlığı geçip tam sıhhate kavuştu.”</p><p>Yine buyurdu ki: “Kâbe’de idim. Hazret-i İbrâhim’i, makâm-ı İbrâhim’de gördüm. Onun yakınında inanılmıyacak zuhûrlar ve garîb hâller buldum.”</p><p>Peygamber efendimizin dünyâyı şereflendirdikleri Rebî’ul-evvel ayının on ikinci gecesi, Kabe’de Mültezem’in yanında iken, irşâd ile meşgûl olayım mı, yoksa bu işi bırakıp uzlette, kendi başıma mı ibâdetle meşgûl olayım diye Resûlullah efendimize tazarrû, yalvarma ve ilticâda bulundum. Çok kıymetli olan irşâd ile meşgûl olmam için emrolundum. Allahü teâlânın rızâsının tamâmen bu işte olduğunu ve bu işe gayret etmemi bildirdi. Hattâ bunu terketmemin hiçbir şekilde rızâsına uygun olmadığı anlaşıldı.</p><p>Urvet-ül-vüskâ Muhammed Ma’sûm hazretleri Mekke-i mükerremeden ayrılıp, Cidde’ye geldiği zaman buyurdu ki: “Nûrlar ve esrâr, Harem-i şerîfin dışında, içindekilerden daha çok görünmeğe başladı. Zîrâ, huzurda iken, nûrların ziyâsının çokluğu, onlara bakmamıza mâni oluyordu. Bu yüzden hiçbir tarafa bakamıyordum ve her şeyi iyice anlayamıyordum. Nûrların azalması, bakmayı kolaylaştırdığı için, anlamak da mümkün oluyor.” Sonra Medîne’ye gitmek üzere yola çıktı.</p><p>Medîne-i münevvere yoluna büyük bir sevgi ile koyuldu. Mescid-i nebînin nûrlarının eserlerinin, dalgalarının görünmesi, duyulmağa başlaması, bir an evvel bu kıymetli yerlere kavuşmağı hızlandırıyordu. Bunun gibi Sahâbe-i kirâmın mübârek mezârlarına ulaşmak için tam gayret ediyordu. Bedir vâdisine gelince, Sugra’da yatan Bedir muhârebesi şehîdlerinden hazret-i Abdülhâris’in mezârını ziyârete gitti. Yanındakilerle berâber, bir müddet mezârın başında murâkabe eyledi. Sonra; “Onun mezârının başında teveccüh ettim. Kendisini bulamadım. Bir müddet sonra görünüp, bize doğru geldi. Büyük bir neşe ile beni karşıladı.” buyurdu.Sonra Medîne’ye girdiler. Medîne’de Peygamber efendimizin kabrini ziyâret ederek, uzun müddet murâkabe ile meşgûl oldu ve; “Peygamberlerin sonuncusu, kereminin çokluğundan ve merhametlerinin fazlalığından gözüküp yanıma geldi.Lütf ve inâyet buyurup beni kucakladı. O kadar nîmete kavuştum ki, bunun gibisine bu zamâna kadar kavuşmamıştım.” buyurdu. Orada bulunduğu müddetçe Peygamber efendimizi bu şekilde defâlarca görmüştür.</p><p>Muhammed Ma’sûm hazretleri Medîne-i münevverede bulunan Eshâb-ı kirâmdan birçok zâtın ve diğer büyük zâtların medfûn bulunduğu Bakî’ kabristanını da ziyârete gitti.Bu ziyâreti sırasında da, Eshâb-ı kirâmın büyüklerinin rûhâniyeti ile görüştü. Bakî’ kabristanında vedâ ziyâreti yaparken, hazret-i Osman’ın nûr saçan mezârı başında oturdu. Diğer mezârları da ziyâret için oradan ayrılırken, hazret-i Osman’ın rûhâniyeti gözüküp onu uğurladı ve üç defâ öptü. Ayrıca hazret-i Abbâs’ın, hazret-i Âişe’nin, hazret-i Fâtıma’nın, Peygamber efendimizin küçük yaşta vefât eden mübârek evlâdı İbrâhim’in ve diğer büyüklerin rûhâniyetini görmüştür. Onların da feyz ve bereketlerine kavuştuğunu, herbirinden ayrı ayrı hâller gördüğünü bildirmiştir.</p><p>Muhammed Ma’sûm hazretlerinin, vefât ettiği sene, Şa’bân ayının on beşinci gecesi, yâni duâların kabûl olduğu, ecellerin takdir edildiği Berât gecesinde, talebelerinden bâzı hâdiseleri sorup cevap aldı. Sonra da; “Bir kutbun ismini yaşayanlar defterinden sildiler.” buyurarak, vefât edeceğine işâret etti.Yine vefâtına yakın bir zamanda bir yerde durup; “Pek yakında kemâl sâhiplerinden birinin mezârı burası olur.” buyurdu. Vefât edince kabrinin orası olduğunu görenler bu sözdeki işâreti anladılar. Yine o günlerde babası İmâm-ı Rabbânî hazretlerinin kabrini ziyâret ettiği sırada ondan âhiretin hâllerini sorduğunu ve babasının cevâbında; “Burada her şey rahmet iledir” buyurduğunu bildirdi ve ertesi gün vefât etti.Vefâtları 1668 (H.1079) senesi Ağustos ayının on yedinci günü öğle vakti idi. Cenâzesini, Ahund Sücâdil yıkadı. Mübârek ağzını yıkamaya sıra gelince, yıkayıcı; “Bu mübârek ağzı açmaya tâkat getiremiyorum.” dedi. Bunun üzerine Muhammed Ma’sûm hazretleri kendisi, hayatta olanlar gibi ağzını açtı, suyu ağzına aldı ve ağzını çalkaladı. Orada bulunanlar bu hâli görünce şaşırdılar. Namazını en küçük kardeşi, Şeyh Yahyâ kıldırdı. Mezârı, hayatta iken; “Burada kemâl mertebelerine kavuşan bir fakîrin mezârı bulunur” buyurduğu yer oldu. Bâbür sultânı ve talebesi olan Evrengzîb Âlemgir, kabri üzerine yüksek kubbeli bir türbe yaptırdı. Türbesi, babası İmâm-ı Rabbânî hazretlerinin türbesinin birkaç yüz metre kuzeyindedir. İmâm-ı Rabbânî hazretlerinin Mektûbât’ında, bu oğluna yazdığı mektuplar vardır.</p><p>Muhammed Ma’sûm hazretlerinin kıymetli neslinden pekçok veli yetişmiş ve zamanlarının kutbu olmuşlardır. Bütün İslâm memleketlerine feyzleri yayılıp nûrlandırmıştır. Ecdâdlarının vârisleri ve yeryüzünün meşhûrları olmuşlardır. Hidâyet ve irşâdda yüksek derece kazanmışlardır.</p><p>Muhammed Ma’sûm hazretlerinin üç ciltlik;Mektûbât-ı Ma’sûmiyye adlı bir eseri vardır. Bu üç cildde toplam altı yüz elli iki mektup vardır. Son olarak 1976 (H.1396) senesinde Pakistan’ın Karaçi Şehrinde bastırılmıştır. Fârisî olan bu mektuplar arasından yüz kırk bir adedi seçilerek; Müntehâbât-ı Ma’sûmiyye adı ile İhlâs Holding A.Ş. tarafından bastırılmıŞtır.</p> [toggle title=”Muhammed Ma’sûm Fârûkî hazretleri Mektûbât-İ Ma’sûmiyye’sinin 1. cild 4. mektubundaşöyle buyurmaktadır:” load=”hide”] “Bu bir köşede unutulmuşu hatırlıyarak, kardeşim Mevlânâ Muhammed Hanîf ile gönderdiğiniz mektup geldi. Okuyunca, çok sevindirdi. Ortağı, benzeri olmayan cenâb-ı Hakk’a bağlılığınızı ve O’nun muhabbetinin ateşi ile yandığınızı okuyunca, sevincimiz kat kat arttı. Bu âhir zaman fitne ve zulmeti içinde, Allahü teâlâ, bir kulunun kalbine, kendi sevgisini yerleştirir ve kendi hicrânı, ayrılığı ile onu yakarsa ne büyük nîmettir! Bu nîmetin kıymetini bilip, şükrünü yapmak lâzımdır. Durmayıp, bunun artmasına çalışarak, aşk-ı ilâhînin, en son derecesine yükselmesini beklemelidir. Hakîkî matlûbdan başka hiçbir şeye gönül bağlamamalı, faydası olmayan şeylerle uğraşmamalıdır. Muhabbet ateşi, nefs-i emmârenin azgınlığından, yükselmesinden meydana gelen, izzet-i nefs perdesini tamâmen yakarak, ezelî ve ebedî kemâlâtİn nûrlarİ, kalbi aydİnlatmalİdİr. “Nîmetlerime Şükrederseniz, onlarİ arttİrİrİm.” (İbrâhim sûresi: 7) buyrulmuŞtur.</p><p>Ey mes’ud ve bahtiyâr kardeşim! Allahü teâlânın sevdiği kullarının yolunda yürümek arzusunda isen, bu yolun şartlarını ve edeblerini gözetmelisin! En önce, sünnet-i seniyyeye yapışmak ve bid’atlerden sakınmak lâzımdır. Çünkü Allahü teâlânın sevgisine ulaştıran yolun esâsı bu ikisidir. İşlerinizi, sözlerinizi ve ahlâkınızı, dînini bilen ve seven, dindâr âlimlerin sözlerine ve kitaplarına uydurmalısınız. Sâlih kullar gibi olmalısınız ve onları sevmelisiniz. Uykuda, yemekte ve söylemekte aşırı gitmeyip, orta derecede olmalısınız. Seher vakti (yâni gecelerin sonunda) kalkmağa gayret etmelisiniz. Bu vakitlerde istigfâr etmeyi, ağlamayı, Allahü teâlâya yalvarmayİ ganîmet bilmelisiniz. Sâlihlerle berâber olmayİ aramalİsİnİz. “İnsanİn dîni, arkadaŞİnİn dîni gibidir.” hadîs-i şerîfini unutmayınız! Şunu, iyi biliniz ki, âhireti, seâdet-i ebediyyeyi isteyenlerin, dünyâ lezzetlerine düşkün olmaması lâzımdır.</p><p>Mübâh olan lezzetleri bırakamazsanız, hiç olmazsa, haramlardan ve şüphelilerden kaçınınız. Böylece âhirette kurtulmak umulsun. Fakat, her türlü altın ve gümüş eşyânın ve çayırda otlayan hayvanların ve ticâret eşyâsının zekâtını, topraktan, tarladan, ağaçtan alınan mahsüllerin öşrünü de her hâlükârda vermek lâzımdır. Bunların verilecek mikdârları, fıkıh kitaplarında bildirilmiştir.</p><p>Zekâtı ve fıtraları, İslâmiyetin emrettiği kimselere seve seve vermelidir. Akrabâyı ziyâret etmeli, mektupla gönüllerini almalıdır. Komşuların haklarını gözetmelidir. Fakirlere ve borç isteyenlere merhamet etmelidir. Malı, parayı, İslâmiyetin izin vermediği yerlere harcetmemeli, izin verilen yere de, isrâf etmemelidir. Bunlara dikkat edince, mal zarardan kurtulur ve dünyâlıklar, âhiretlik hâlini alır. Belki de bunlara dünyâ denmez.</p><p>İyi biliniz ki, namaz dînin direğidir. Namaz kılan bir insan, dînini doğrultmuş olur. Namaz kılmayanın dîni yıkılır. Namazları, müstehap zamanlarda, şartlarına ve edeblerine uygun kılmalıdır. Bunlar fıkıh kitablarında bildirilmiştir. Namazları cemâatle kılmalı, birinci tekbîri imâm ile birlikte almağa çalışmalıdır ve birinci safta yer bulmalıdır. (Câmiye geç gelip, birinci safa geçmek için, safları yarmak, cemâate eziyet vermek haramdır.) Bunlardan biri yapılmazsa mâtem tutmalıdır. Kâmil bir müslüman, namaza durunca, sanki dünyâdan çıkıp âhirete girer. Çünkü dünyâda Allahü teâlâya yaklaşmak, çok az nasîb olur. Eğer nasîb olursa o da zılle, gölgeye, sûrete yakınlıktır. Âhiret ise, asla yakınlık yeridir. İşte namazda, âhirete girerek, burada nasîb olan devletten hisse alır. Bu dünyâda hasret ve firâk ateşi ile yanan susuzlar, ancak namaz çeşmesinin hayat suyu ile serinleyip rahat bulur. Büyüklük ve mâbûdluk sahrâsında şaşırmış kalmış olanlar, namaz gelininin çadır etekleri altında vuslatın (matlûba kavuŞmanİn) kokusunu duyarak hayrân olurlar. Allahü teâlânİn sevgili Peygamberi buyurdu ki: “Bir mümin namaz kİlma?a baŞlayİnca, Cennet kapİlarİ onun için açİlİr. Rabbi ile onun arasİnda bulunan perdeler kalkar. Cennet’te olan hûriler onu karŞİlar. Bu hâl, namaz bitinceye kadar devâm eder.”</p><p>Bu yolun büyüklerinden birini buluncaya kadar; Kur’ân-ı kerîm okuyarak, ibâdetleri yaparak, kıymetli kitaplarda ve hadîs-i şerîflerde bildirilen duâları, tesbihleri okuyarak vakitlerinizi mâmûr ediniz! Bu duâ, tesbîh ve ibâdetlerden bir kısmını bu fakîr, toplamıştım. Mevlânâ MuhammedHanîf almıştı. Zamânınızın çoğunu; “Lâ ilâhe illallah” kelimesini söylemekle geçiriniz. Kalbi temizlemekte çok tesirlidir. Her gün, belli mikdâr okursanız iyi olur. Abdestli ve abdestsiz söylenebilir. Bu yolun büyüklerini sevmeyi saâdetin sermâyesi biliniz! Bu yolda ilerleten en kuvvetli vâsıtanın, bu muhabbet olduğunu biliniz.Fârisî beyt tercümesi:</p><p>Aradığın hazînenin nişânını verdim sana!</p><p>Belki sen kavuşursun, biz varamadıksa da!</p><p>Allahü teâlâ size ve doğru yolda gidenlerin hepsine selâmet ve rahatlıklar versin!” (Birinci cild, on dördüncü mektup.)</p> [/toggle] [toggle title=”Mübarek Sözleri” load=”hide”] Muhammed Ma’sûm Fârûkî hazretleri buyurdu ki: “Âdet olarak, riyâ, gösteriş olarak değil de, Allah rızâsı için, fakirlere yemek, sadaka verip, sevâblarını meyyitin rûhuna göndermek iyi olur ve büyük ibâdet olur.”</p><p>“İnsanlar arasına karışmak, eğer onların haklarını yerine getirmek için olursa zikr olur.”</p><p>“Belâların ve şiddetli şeylerin kalkması için istigfâr, tövbe etmek çok faydalıdır.”</p><p>“Kulun ıslah olması, kalbinin ıslah olmasına bağlıdır. Fesâdı da kalbin fesâdına bağlıdır.”</p><p>“Sâlih amellerin sevâbını bütün müminlerin rûhuna hediye etmek iyi ve makbûldür. Her birine ayrı sevâb ulaşır. Hakkında hediye etmek için niyet edilip okunan ve hediye edilen meyyitin sevâbı hiç eksilmez.”</p><p>“İnsanın izzeti, îmân ve mârifet iledir. Mal ve mevkî ile değildir.”</p><p>“İnsan her neye kavuşursa, başına ne gelirse bunların hepsi takdir-i ezeliyye iledir.”</p><p>“İnsandan bu fânî dünyâda istenen, kulluk vazifesini yerine getirip, ibâdetleri yapmasıdır.”</p><p>“Allahü teâlâ insanı beyhûde yaratmadı ki, insan kendi hâline terk olunsun. İstediğini yapsın, hevâ-yı nefse ve hoşuna giden şeye uysun!O, emirlere uymakla ve yasaklardan sakınmakla mükellef kılınmıştır. İnsan için bunu yapmaktan başka çâre yoktur. Bunu yapmayıp, nefsine, arzu ve hevesine uyanlar, âsi, inadcı olup, Allahü teâlânın gazabına uğrarlar ve çeşitli azablara müstehak olurlar.”</p><p>“Vakitleri zikr ve tefekkür ile mâmûr etmek lâzımdır. Vakti en mühim işler ile geçirmelidir. Yalnızken ve başkaları ile birlikte iken takvâ ve havf (korku) üzere olmalı ve ölüm ânını düşünüp, tefekkürü terk etmemelidir.”</p><p>“Allahü teâlânın rızâsını kazanmak için can atarak gayret göstermek, vakti zikr ve tefekkür ile geçirmek lâzımdır. Gecelerin karanlığını istiğfâr ile aydınlatmalı(geceleri çok tövbe etmeli) ve bu az vakitte (dünyâ hayâtında) âhiret azığını hazırlamalıdır.</p><p>“Bid’atler yayılıp sünnetler terkedildiği zulmetli zamanda, İslâm ilimlerinin tahsîli ve neşri en mühim işlerdendir. Ve Muhammed aleyhisselâmın sünnetini yaymak en büyük maksattandır.”</p><p>“Günahlardan hemen sonra tövbe yapılırsa ve tövbe günahtan sonra üç saat içinde yapılırsa o günah amel defterine yazılmaz.”</p><p>“Tövbe kapısı açıktır. Allahü teâlâ raûf ve rahîmdir. Kimse kusurdan hâli değildir. Ümidli olmalıdır.”</p><p>“Kur’ân-ı kerîm okumak, Allahü teâlâ ile tekellüm (konuşmak) olur.”</p><p>“Cennet’e girmek ancak rahmet-i ilâhî iledir.”</p><p>“Ömrün en kıymetli zamânı gençlik zamânıdır. En kıymetli şey ise mârifetullahdır. Gençliğini en kötü şey olan hevâ ve heves peşinde harcayıp, mârifetullahı, ömrün en kötü zamânı olan ihtiyârlık zamânına bırakanlara yazıklar olsun!”</p><p>“Kıymetli ömrünü bu fânî ve denî, alçak olan dünyâ için sarf eden kâbiliyetli gençlere çok yazık! Onlar gençliklerini dünyâ için harcamakla, aldatıcı bir kahpeye âşık olmuşlar, kıymetli cevherleri saksı parçaları ile değişmişlerdir!”</p><p>“Müminin hesâbı kısa bir zaman için olacaktır. Birinin hesâbı diğerinin hesâbını geciktirmez.”</p><p>“Dünyâ hayâtı çok kısadır. Bu birkaç günlük kısa fırsat zamânında, kabri ve kıyâmeti unutmamak (hazırlanmak) lâzımdır.”</p><p>“Dünyâ hayâtı gâyet kısadır. Ebedî saâdete kavuşmak dünyâ hayâtına bağlıdır. Saâdetli kimse; bu kısa dünyâ hayâtındaki fırsatı ganîmet bilip, âhirette kurtuluşa sebeb olacak işleri yapan ve âhiret azığını hazırlayandır.”</p><p>“Son nefes korkusu bir nîmettir ki, Hakk’ın dostları bu derde tutulmuş, giriftâr olmuşlardır.”</p><p>“Dünyâ hayâtı geçicidir. Bu birkaç günlük hayâtı ganîmet bilip, Allahü teâlânın rızâsını kazanmaya sarfetmek lâzımdır. Alçak dünyânın nîmetlerine dalmayıp, âhireti istemek lâzımdır. Ebedî olan âhireti ve âhiret nîmetlerini kazanmak için çalışmalıdır.”</p><p>“Rızık mukadderdir. Ziyâde ve noksan ihtimâli yoktur. Rızkın noksan veya ziyâde olması, Hak teâlânın husûsî fazlı iledir. Hiç kimsenin bunda bir katkısı yoktur.”</p><p>“Sadakanın sevâbını evvelâ Resûlullah efendimizin rûhuna, sonra da diğer meyyitin rûhuna hediye etmelidir.”</p><p>“Seher vakitlerinde ağlamayı ve istigfâr etmeyi ganîmet bilip, en büyük iş olarak addetmelidir.”</p><p>“Seher vaktinde uyanık olmayı mümkün olduğu kadar elden bırakmamalı ve ağlayarak namaz kılıp istigfâr etmeyi ganîmet bilmelidir.”</p><p>“Attâr-ıŞiblî kırk sene ağladı ve başını kaldırıp semâya bakmadı. Ağlamasının sebebi sorulunca; “Kabrin korkusundan ve kıyâmet gününün heybetinden ağlamaktayım” dedi. Semâya neden bakmıyorsun? diye sorulunca da; “Meclislerde kahkaha atarak çok güldüm. Bu yüzden utanıp başımı kaldırıp bakamıyorum.” buyurdu.”</p><p>“İslâmiyete uymadıkça, hiçbir vakit mârifet-i ilâhî hâsıl olmaz.”</p> [/toggle] [toggle title=”Keramet ve Menkıbeleri” load=”hide”] Muhammed Ma’sûm-i Fârûkî hazretlerinin yüksek talebelerinden olan MuhammedHanîf-iKâbilî, gençlik yıllarında Kâbil şehrinde bulunurken, rüyâsında iki büyük zâtı görür. Kim olduklarını merak edince biri gelip; “Her ikisi de Müceddid-i elf-i sânî İmâm-ıRabbânî hazretlerinin oğludur. Biri rahmetler hazînesi Muhammed Saîd, diğeri Urvet-ül-vüskâ Muhammed Ma’sûm’dur.” dedi. O da beni Muhammed Ma’sûm’un huzûruna götür deyince, o şahıs da; “Ben senin yanına onun işâreti ile seni götürmek için geldim.” dedi. Onu alıp MuhammedMa’sûm hazretlerinin huzûruna götürdü. Muhammed Hanîf, büyük müjdelerle dolu olan bu rüyâsından uyanınca, gördüklerini yakınlarına anlattı. Büyük bir şevk ve cezbeye kapılmıştı. Bunun üzerine Kâbil’den Serhend’e gitti.Serhend’e varınca Muhammed Ma’sûm hazretlerinin huzûruna girip, aynen rüyâsındaki gibi gördü. Ona talebe olup bir müddet derslerine ve sohbetlerine devâm etti. Hocasının büyüklüğü, ihsânı ve himmeti ile aklından, hayâlinden geçmeyen derecelere, kulakların duymadığı, gözlerin görmediği mârifetlere kavuştu. Hocasından icâzet ve hilâfet alarak memleketi olan Kâbil’e döndü. İnsanları irşâda ve yetiştirmeye başladı. Orada bulunan bir takım kimseler, hocasının ve onun üstünlüğünü anlayamayıp karşı çıktılar. Nihâyet bir grup insan aralarında anlaşıp, Hâce Muhammed Hanîf’e geldiler: “Biz bir kerâmet, bir hârika görmeyince, sizin büyüklüğünüze inanmayız.” dediler. Ve; “Biz bir ziyâfet hazırlayacağız. Üstâdınızı dâvet ediyoruz. Bugün yemek vaktinde onun Serhend’den Kâbil’e gelmesini bekliyoruz. Eğer gelirse, hepimiz senin taleben oluruz.” diye ilâve ettiler. Hâlbuki, hocası ile arasındaki mesâfe değil bir günlük, bir aylıktan daha uzak ve yüzlerce kilometre idi. Hâce Muhammed Hanîf hazretleri, hocasına olan bağlılığının çokluğundan ve Allahü teâlânın kullarına şefkatinden, bunu kabûl eyledi ve; “Hocam Muhammed Ma’sûm hazretleri yemeği ekseriyetle yatsı namazından sonra yer. Siz yemekleri hazırlayın, geleceğini ümid ederim.” dedi.</p><p>Oradakiler gülüp oynamaya, alaylı bir şekilde yemekleri ve misâfir odasını hazırlamaya başladılar. Vakit gelince Hanîf’e; “Yatsı vakti oldu. Artık yemek yiyelim.” dediler. Hâce Muhammed Hanîf hazretleri de; “Yemeği getirin, üstâdımın yemek yeme zamânı bu zamandır.” buyurdu. Oradakilerin bir kısmı yemeğin getirilmesi ile meşgûl oldular. Bir de ne görsünler! MuhammedMa’sûm hazretleri altı oğlu ile birlikte evin kapısından girip kendileri için ayrılmış olan minder üzerine oturdu. Yüksek oğulları da babalarının etrâfında halka şeklinde oturdular. Oradakiler bu hâli görünce, hayretler içinde kaldılar. Ne yapacaklarını şaşırdılar. Özür ve af dilediler.</p><p>Muhammed Ma’sûm hazretleri buyurdu ki: “Yalnız MuhammedHanîf’in hatırı için geldim. Onu çok sevdiğim ve o da bana bağlı olduğu için onu kırmadım. Yoksa maksadım, niyetim kerâmet göstermek değil. Sakın bundan sonra evliyâdan kerâmet istemeyiniz. Büyük zarar ve ziyanlara düşersiniz.” Hep berâber yemeğe başladılar. Hem yediler, hem de konuştular. Konuşulanlar, yenenlerden tatlıydı. Orada bulunanlar, Muhammed Ma’sûm hazretlerinin sohbetini dinleyerek kalblerindeki zulmetten kurtuldular. Onu sevenler arasına girip, saâdete erdiler. Her ne kadar Muhammed Ma’sûm hazretlerinin orada biraz kalmasını istediler ve bu bizim için en büyük saâdettir dedilerse de, Muhammed Ma’sûm hazretleri; “Hiç kimseye haber veremedim, bundan kimsenin haberi yok, belki bize bağlı olanlarda bir merak ve üzüntü hâsıl olur.” buyurup, ayrıldılar.</p><p>Sofî Pâyende Tılâ Kâbilî anlatır: “MuhammedMa’sûm hazretleri bana icâzet verdikten sonra, memleketime gidip, insanları irşâd etmemi emretti. Bunun üzerine; “Efendim, irşâd makâmında bulunmak, masraf ister. Gelen giden çok olur. Benim ise sarfedecek bir şeyim yoktur.” dedim. Bu sözler üzerine bana; “Ey Sofi! Bir parça kırmızı ve bir parça da siyah kâğıt getir.” buyurdu. Hemen gidip getirdim. Mübârek elleri ile o kâğıtları, para şeklinde kesti. Sonra ıslatıp bana verdi. Bu kâğıtlar o anda altın ve gümüş para oldu. Hayretler içerisinde kaldım. Kendi kendime; “Bu tasarrufu bana ihsan etselerdi, ne iyi olurdu” dedim. Kalbimden geçeni anlayıp, bana tekrar buyurdu ki: “Peki bu tasarrufu Hak teâlânın izniyle sana verdim. Ama ihtiyâcın olduğu zaman, kullanırsın. Kırmızı kâğıdı yuvarlak yapar, ıslatırsan altın olur. Siyah kağıdı ıslatırsan gümüş olur.”Sonra izin alarak, memleketime gittim. Evimize her gün misâfir geliyordu. Buyurdukları gibi yapıyordum. Kâğıtlar, altın veya gümüş para oluyordu. Hocamın bu tasarrufu ile gereken her masrafı karşılayıp irşâd vazifesine devâm ettim. Halk tarafından çok sevildim ve böylece onlara hizmet ettim.” Bu talebesinin ismi, altın yapan Kâbilli Sofi mânâsında; “Sofî Pâyende Tılâ Kâbilî” diye meşhûr olmuştur.</p><p>Hüdâperest Hân adında bir vâli, vâliliği bırakıp, Muhammed Ma’sûm hazretlerine talebe olmuştu. Bir gün evine altı misâfir gelmişti. Onlara yedirecek ve ikrâm edecek bir şeyi yoktu. Sohbet ve hatmi kaçırmamak için hocası Muhammed Ma’sûm’un huzûruna gitti. Hocası Muhammed Ma’sûm hazretleri sıkıntısını kerâmetiyle anlayıp, sohbetten sonra, kendisine ve altı misâfirine onar tâne olmak üzere yetmiş tâne, “Enbe” denilen yemiş verdi. Ayrıca altı misâfiri için, “Eşrefî” denilen altı altın para verdi ve; “Sen bizim oğlumuz yerindesin, burada bulunduğun müddetçe, sana misâfir gelirse hiç çekinmeden bize haber ver.” buyurdu.</p><p>MuhammedMa’sûm hazretlerinin, Sofî Pâyende Kerbâs adında bir talebesi, huzûrunda yetişip halîfelerinden oldu. Yanından ayrılıp memleketine giderken, ona biraz kumaş vermişti. Verirken de; “Bu kumaşta bereket vardır.” buyurmuştu. Sofî Pâyende uzun zaman o kumaştan bir parça keserek satıp ihtiyaçlarını temin etti. Kumaş hiç eksilmiyordu. Hayâtının sonuna kadar böyle devâm etti. Vefâtından sonra da vasiyeti üzerine o kumaş kendisine kefen yapıldı. Bunun için, kumaş yapan Sofî mânâsında “Sofî Pâyende Kerbâs” ismi ile meşhûr olup anıldı.</p><p>Muhammed Ma’sûm hazretlerinin talebelerinin meşhûrlarından ve halîfelerinden olan Hâce Muhammed Sıddîk’a, Peşâver’de irşad, talebe yetiştirme vazifesi verilmişti. Bu talebesi şöyle anlatmıştır: “Hocam Muhammed Ma’sûm hazretlerini çok özlemiştim. Mübârek yüzünü görüp, sohbetinde bulunmak için Peşâver’den, Serhend’e gitmek üzere yola çıktım. Bir katıra binip yola devâm ediyordum. Yolda katır birden bire ürküp kaçmaya başladı. Sonra da beni düşürdü. Ayağım üzengiye takıldı, bir türlü kurtaramadım. Katır, beni sürüklemeye başladı. Yanımda ve çevremde beni bu hâlden kurtaracak hiçbir kimse de yoktu. Tam bir çâresizlik içinde iken hocam Muhammed Ma’sûm hazretlerini hatırladım. Allahü teâlânın izni ile hocamın imdâdıma yetişmesini istedim. Daha böyle düşünür düşünmez hocam âniden gözüküverdi. Katırı tutup durdurdu. Ben ayağımı üzengiden kurtarıp, yerden kalkıncaya kadar bekledi. Ayağa kalkınca hocamın ayaklarına kapanıp, bu yardımından dolayı memnûniyetimi ve muhabbetimi arzetmek istedim. Fakat ben ayağa kalkar kalkmaz hocam gözden kayboldu, onu orada göremedim.”</p><p>Yine, talebelerinin büyüklerinden HâceMuhammedSıddîk şöyle anlatmıştır: “Hocam MuhammedMa’sûm hazretlerinin sohbetine ve derslerine devâm ettiğim sırada, memleketime gidip gelmek üzere izin almıştım. Yola çıkıp bir müddet gittikten sonra, yolda derin bir su kenarında durdum. Gömleğimi yıkamak istedim. Fakat bu sırada ayağım kaydı. Birden bire suya düşüp batmaya başladım. Su beni boyluyordu. Yüzme de bilmiyordum. Bir batıyor bir çıkıyordum. Ölmek üzereydim. Tam bu sırada hocam Muhammed Ma’sûm hazretleri gözüküp elimden tuttu ve beni boğulmaktan kurtardı. Sonra da gözden kayboldu.”</p><p>Yine bu talebesi şöyle anlatmıştır: “Bir gün kendimden geçip muhabbet ateşiyle yanarak sahralara düşmüştüm. O kadar gitmişim ki sahraya dalıp şehirden çok uzaklaşmışım. Sahrada öyle susamıştım ki, neredeyse susuzluktan ölecektim. Ben bu hâlde çâresiz iken, hocam Muhammed Mâ’sûm hazretleri uzaktan gözüküverdi. Hemen şevk ile sevinerek hocamın yanına koştum. Tam huzûruna varınca hocam gözden kayboldu. Fakat hocamın bana gözüküp, sonra da gözden kaybolduğu yerde bir pınar buldum ve suyundan içtim. Böylece şiddetli susuzluktan ve helak olmaktan kurtuldum.”</p><p>Muhammed Ma’sûm hazretlerinin sohbetinde bulunmakla şereflenen ve talebesi Hâce Muhammed Sıddîk’ın talebesi olan bir zât şöyle anlatmıştır: “Bir defâsında hayvanıma odun yükleyip getirirken yük devrilip yıkıldı. Yalnızdım ve tekrar yüklemek için yardım edecek kimsem yoktu. Çâresiz kalakaldım. Tam bu sırada Muhammed Ma’sûm hazretleri birden bire karşıma çıkıverdi. Yıkılan yükü hayvanın üzerine koydu ve gözden kayboldu.”</p><p>Muhammed Ma’sûm hazretlerinin talebelerinin büyüklerinden olan Hâce Mûsâ şöyle anlatmıştır: “Hocam Muhammed Ma’sûm hazretleri bana, icâzet-i mutlaka ve hilâfet verip; “Size itâat ederler, sözünüzü dinlerler.” buyurup, memleketime dönmemi söylediği zaman kendisine; “Bizim memleketimizdeki halk, sert tabiatlıdır, böyle şeyleri bilmezler, zâhirî bir kerâmet ve tasarruf görmezlerse bu yola girmezler. Hattâ böyle olunca alay ederler. Oradaki insanlar, sert tabiatlı ve sıkıntı vericidirler. Onlar hakkında öyle bir teveccüh buyurunuz ki, itâat etsinler. Böyle olunca elbette oradakiler de sevenlerden ve muhlislerden olurlar.” diye bildirdim. Bunun üzerine hocam; “Senin isminin anıldığı yerde, sana itâat ederler. Bir de, senin duân her hastalığa şifâdır. Onunla hastaları iyi edersin. Oradaki bütün insanlar sizi severler.” dedi. Gerçekten hocamın buyurduğu gibi oldu.”</p><p>Sa’dullah Hân, Şâh Cihân’ın yanındayken, Muhammed Ma’ sûm hazretlerinin büyük bir mürşid-i kâmil olduğunu inkâr ederek, dil uzatıp hâllerini yalanlamıştı. O anda kulunç hastalığına tutuldu. Bu hastalığa birdenbire yakalanıvermesinin, Muhammed Ma’sûm hazretleri hakkında söylediği kötü sözlerden olduğunun farkına vardı. Pişmân oldu ve MuhammedMa’sûm hazretlerine beş yüz rupye (o zamânın parası) ve bâzı hediyeler gönderdi. “Benim kusur ve anlayışsızlığımı affetsin.” diye haber yolladı. Bir bardak içerisinde de su gönderip şifâ olması için suya okumasını da istemişti. Fakat Muhammed Ma’sûm hazretleri bunları aslâ kabûl etmedi. Oğulları o kimseyi kurtarmak için çok yalvarınca, buyurdu ki: “Yalan söyleyenlerin nefesinde bereket ve şifâ olmaz. Bize yalancı dedi.” O Hânın adamlarına; “Çabuk gidiniz. Onun rûhu, bu cevâbı bekliyor.” buyurdu. Sa’dullah’ın adamları, utanarak geri döndüler ve duyduklarını söylediler. Sa’dullah Hân bu sözleri işitince o anda öldü.</p><p>Berekât-ı Ma’sûmî kitabının müellifi şöyle anlatmıştır: “Bir gün Evrengzîb’in oğlu, zamânın pâdişâhı Muhammed Muazzam Şâh’ın meclisindeydim. MuhammedMa’sûm hazretlerinin tasarruflarından bahsediliyordu. Muhammed Muazzam Şâh dedi ki: “Sultan Evrengzîb, Keşmîr’e giderken, irşâd diyârı olan Serhend’den geçiyordu. Urvet-ül-vüskâ Muhammed Ma’sûm hazretlerini ziyâret ile şereflendi. O sene, pâdişâh olmasının beşinci senesiydi. Ben de babamın yanındaydım. Muhammed Ma’sûm hazretleri; “Baban vefât ettikten sonra, pâdişâhlık sana geçecektir.” buyurdu. Kırk beş sene sonra bu müjdesi doğru çıktı. Evrengzîb’in pâdişâhlık müddeti elli sene idi.”</p><p>BOL NÎMET VE BEREKET</p><p>Muhammed Ma’sûm hazretleri buyurdu ki: Peygamber efendimizin mihrâbının yanında öğle namazını kılıyordum. Bu mübârek yerlerden ayrılık düşüncesinin verdiği hüzün ve elemin tesiriyle ağlamağa başladım. Bu üzüntü ve gam içerisinde iken, kabr-i seâdetten, o temiz ve en güzel kokulu mezârdan etrâfa nûr saçılmağa başladığını gördüm. Peygamber efendimiz tam bir heybetle o nûrlar arasından göründü. Mübârek kabrinden çıktı. Yanımıza geldi. Kerem ve ihsânının çokluğundan, benzerini hiçbir zaman göremediğim, sultanların tâcı ve hil’atı gibi, bir tac ve hil’atı bana giydirdi. Bu tac çok süslü ve pek kıymetliydi. O anda bana bildirdi ki: “Mübârek vücudlarına değen ve şimdi çıkarıp sana verdikleri bu hil’at, diğerlerine benzemez.” Görüyorum ki, Ravda-i mutahharadan, gece gündüz devâm üzere, bütün mahlûkâta nîmetler ve bereketler nehir gibi akİyor. Nitekim, onun hakkİnda Kur’ân-İ kerîmde Allahü teâlâ meâlen; “Biz seni ancak, âlemlere rahmet olarak gönderdik”buyuruyor.</p><p>İBRİĞİN SIRRI</p><p>Muhammed Ma’sûm, bir gün abdest alırken abdest aldığı ibriği kuvvetle duvara fırlattı. Hizmetinde bulunan talebesi gitti ve başka bir ibrik getirdi.Talebesi, önce verdiği ibriğin böyle atılıp kırılmasına üzüldü. “Acabâ ne kusur ettim.” deyip, Muhammed Ma’sûm hazretlerinin yakınlarından birine gidip durumu anlattı. O da, talebesinin bu üzüntülü ve korkulu hâlini Muhammed Ma’sûm-i Fârûkî hazretlerine bildirdi. Muhammed Ma’sûm hazretleri buyurdu ki: “Ona söyleyiniz korkmasın. O ibriği attığım sırada, bizi sevenlerden birisi sahrada, kana susamış bir arslana rastladı. Arslan o anda onu orada öldürecek, parça parça edecekti. O talebem ise tam bir âcizlik içinde bizden yardım istedi. O anda elimde ve yanımda ibrikten başka bir şey yoktu. Bunun için ibriği arslana fırlattım ve o zavallıyı kurtardım.”</p><p>Bu hâdiseyi yaşayan talebesi başından geçenleri sonra şöyle anlattı: “Sahrâda âniden bir arslan gördüm. O anda Hocam, İmâm-ı Muhammed Ma’sûm hazretlerini hatırladım. Hemen baş gözüm ile gördüm ki, İmâm-ı Ma’sûm hazretleri geldi, elindeki ibriği arslana fırlattı. Arslanda hareket edecek kuvvet kalmadı.Sonra hocam gözümden kayboldu. Böylece beni o arslandan kurtardı. Sonra, o ibriğin kırılmış parçalarını yerden topladım. Hâlâ yanımda saklıyorum.”</p><p>KISA ÖMÜR</p><p>Muhammed Ma’sûm hazretleri buyurdu ki: “İnsanın ömrü çok azdır. Sonsuz olan âhiret hayâtında, insanın karşılaşacağı şeyler, dünyâda yaşadığı hâle bağlıdır. Aklı başında olan, ileriyi görebilen bir kimse, dünyâdaki kısa hayâtında, âhirette iyi ve rahat yaşamağa sebeb olan şeyleri yapar. Âhiret yolcusuna lâzım olan şeyleri hazırlar.”</p><p>“Bir kimse âhirete yönelirse, Allahü teâlâ keremiyle, onun dünyâ ve âhiret ihtiyaçlarını giderir.”</p><p>BOŞ HAYALLERDEN VAZGEÇ</p><p>Bir genç, Muhammed Ma’sûm hazretlerinin sohbetine gelirdi. Bu genç, bir kıza âşık olup, dalgın ve dağınık bir hâldeydi. Muhammed Ma’sûm hazretleri bir gün o gencin hâlini anlayıp buyurdu ki: “Bu bozuk düşünceden ve lüzumsuz hayâlden vazgeç! Himmet ve arzu yüzünü hakîkat bahçesine çevir! Mârifet bostanından meyveler topla! Elbette bu diğerinden daha iyi olacaktır.” Bu hâl içerisinde ezilen ve sıkıntı içinde olan genç, Hâfız-ı Şirâzî’nin bir beytini okuyarak bu hâlden kurtulması için duâ ve himmet etmesini istedi. Muhammed Ma’sûm hazretleri, gencin bu sözü üzerine, o hâlden kurtulması için duâ ve himmet etti ve; “Seni bu hâlden kurtardılar!” buyurdu. Genç bu sözü duyar duymaz, kendini toplayıp aklı başına geldi. Mecazî olan aşk ve sevgisi, hakîkî aşka döndü. Muhammed Ma’sûm hazretlerinin sâdık talebelerinden oldu. Hattâ onun feyz ve bereketlerinden o kadar faydalandı ki, sâlih, velî ve kâmil bir zât oldu.</p><p>EHL-İ SÜNNETİN ŞEREFİ</p><p>Bir gün İran kumandanlarından râfızî îtikâdlı biri, Hindistan’ın başşehrine gitmek üzere yola çıkmıştı. Serhend şehrinden geçerken, alay edercesine, hizmetçilerinden birini Muhammed Ma’sûm hazretlerinin huzûruna gönderip, ziyâretine gelmek istediğini bildirdi. Muhammed Ma’sûm hazretleri; “Misâfir kâfir de olsa ona ikrâmda bulununuz.” sözü gereğince, misâfir için hazırlık yaptırdı. İkindiye kadar beklediler. Gelmedi. Sonunda o kumandanın gittiği haberi geldi. Maksadı, Ehl-i sünnetin en büyük âlimlerinden ve koruyucularından olan Muhammed Ma’sûm ile alay etmek, onu küçük görüp hafife almakmış. O sırada, Muhammed Ma’sûm hazretlerinin en yüksek halîfelerinden olan Hâce Muhammed Hanîf-i Kâbilî misâfir geldi. Hazır olan yemekleri onun için getirdiler. Hâce Muhammed Hanîf, hediye olarak birkaç tâne bıçak getirmişti.Başka hediyeler de vardı. Muhammed Ma’sûm hazretleri bıçaklardan birini alıp; “Bir salatalık getirin.” buyurdu. Salatalık getirdiler. O bıçakla salatalığı kesti ve buyurdu ki; “Salatalığı keserken, bizimle alay etmeye kalkışan o râfizînin de başının kesildiğini gördüm.” Hakîkaten buyurduğu gibi oldu.</p><p>ON İKİ SENE SONRA</p><p>Ekberâbâd şehrinde tasavvufta yetişmiş bir âlim vardı. Hastalanıp ölmek üzere iken, talebesi olan kız kardeşinin oğlunu istedi. Sonra; “Senin hâllerin tamamlanmadı. Ben de ölüyorum. Şimdi senin, Muhammed Ma’sûm hazretlerinin huzûruna gidip, sülûk eylemen, tasavvufta yetişmen ve böylece kemâl mertebelerine kavuşman gerekiyor. Zannedersem, bu büyük nîmete ancak, on iki sene sonra kavuşabileceksin.” buyurdu. Bu zât söylenilen müddet içinde, her ne kadar birçok yere gittiyse de, irşâd diyârı olan Serhend’e yolu düşmedi. Ancak on iki sene sonra, Serhend şehrine geldi. Muhammed Ma’sûm hazretlerinin ziyâreti ile şereflendi. Muhammed Ma’sûm hazretleri onu görünce; “Üstâdının sana söylediği on iki sene bugün doldu.” buyurdu. Gelen talebe hesâb etti aynen buyurdukları gibiydi. Sonra buyurdular ki: “Bu mânâyı, üstâdının büyüklüğünü göstermek için izhâr eyledim. Burada bulunanlar da, onun kemâlini böylece öğrensinler diye söyledim.”</p>','image/muhammedmasum.jpg'),(110,'Şeyh Seyfüddin (k.s.)',109,'<blockquote>Hindistan - Serhend\'de İmam Rabbani hazretlerinin 200 metre güneyinde</blockquote> <p style=\"text-align: justify;\">İmam-ı Rabbani Hazretleri nin torunu ve eI-Urvetü\'l-Vüska Muhammed Masum el Faruki Hazretleri\'nin altıncı oğludur, ismi Muhammed Seyfüddîn, nisbesi Farükî\'dir. Muhyi\'s-sünne (sünneti ihya eden) lakabıyla meşhur olmuştur. 1055 (1645) senesinde Hindistan\'ın Serhend şehrinde doğdu. 1684 (H. 1095) senesinde aynı yerde vefat etti. Kabri, babası Muhammed Masum el-Faruki Hazretleri\'nin türbesinin yakınındaki türbededir.</p> <p style=\"text-align: justify;\">Seyfüddin-i Farükî (Kuddise Sirruhü) küçük yaşından itibaren ilme yönelip ders okuyabilecek yaşa geldiği zaman Kur\'an-ı Kerim\'i ezberledi. Sonra amcası Muhammed Sa\'id\'den akli ve nakli ilimleri tahsil edip kısa zamanda çok şeyler öğrendi. Zamanının marifet deryası olan babası Muhammed Ma\'sum-i Faruki Hazretleri\'nin teveccüh ve sohbetleriyle, Nakşibendiyye yolunun usul ve adabı üzere tasavvuf yolunda ilerleyip, kısa müddet içinde manevi mertebeleri kat etti, birçok hallerin ve kerametlerin sahibi oldu. Manevî derecelere kavuşup, arifler semasının ayı ve alimlerin baştacı oldu. Kendisine, ilahî hazinelerin kapıları aralanıp, birçok ihsanlara kavuştu.</p> <p style=\"text-align: justify;\">Zahiren ve batinen olgunlaştıktan sonra babasının emriyle insanlara, Allah-u Te\'ala\'nın dinin, Rasullulah (Sallallahu Aleyhi ve Sellem) in güzel ahlakını anlatmak ve vaktin sultanı Evrengzib AIemgir Han\'ın dini terbiyesi için vazifelendirilip Delhi\'ye gitti.</p> <p style=\"text-align: justify;\">Sohbetlerinin bereketiyle Hindistan\'da yayılmış birçok bidat ve sapıklık, Sultan Alemgir Han tarafından ferman çıkartılarak ortadan kaldırıldı ve Rasulüllah (Sallallahu Aleyhi ve Sellem)in unutulmuş ve kaybolmuş sünnetleri ortaya çıkarıldı. Diğer vezirler, valiler ve devlet adamları da Seyfüddin-i Faruki Hazretleri\'nin sohbetleriyle şereflenip hidayete kavuştular. Ona son derece saygı duyup huzurunda ayakta dururlardı.</p> <p style=\"text-align: justify;\">Muhammed Seyfüddin-i Faruki Hazretleri\'nin himmet ve bereketiyle, Hindistan\'ın her tarafında İslamiyet yayılıp Müslümanlar kuvvetlendi. Bidat sahipleri ve kafirler perişan olup, hiçbir yerde kabul görmediler. Hindistan hiçbir zaman böyle bir devir görmemişti.</p> <p style=\"text-align: justify;\">Muhammed Seyfüddin-i Faruki Hazretleri, Delhi\'deki bu gelişmeleri ve Sultan Alemgir Han\'ın sevindirici halini babasına mektup yazarak bildirdiği zaman, babası çok sevinip dua etti.</p> <p style=\"text-align: justify;\">Delhi\'de, onun sohbet meclisleri çok bereketli ve kalabalık olurdu. Kafirler, facirler, fasıklar da onun sohbet meclisine gelip, yüksek huzuruyla şereflenince, hidayete kavuşup eski günahlarına tevbe edip, istiğfar ederek geri dönerlerdi.</p> <p style=\"text-align: justify;\">Onun sohbeti bereketiyle, binlerce kişi hidayete ve kemale kavuşup, yüksek derecelere ulaşmıştı. Dergahına her gün binlerce kişi gelir feyz alırdı. Delhi\'de kurduğu tekkeden pekçok halifeler yetişti. Burada yetişen halifeler aracılığıyla, Nakşibendiyye\'nin Müceddidiye kolu, Afganistan, Türkistan, Irak ve Şam bölgelerine yayıldı.</p> <p style=\"text-align: justify;\">Ömrünü islamiyet\'in emir ve yasaklarını öğrenmek, öğretmek ve insanlara anlatarak onların dünyada ve ahirette saadete, kurtuluşa ermeleri için sarf eden Muhammedi Seyfüddin Hazretleri bin dört yüz veli yetiştirdi. Birçok velî ve mürşid-i kamil yetiştirip, insanların hidayete kavuşmalarına vesile oldu. Seyyid Nur Muhammed Bedayuni (Kuddise Sirruhü) yetiştirdiği talebelerinin en büyüğü ve kamilidir.</p> <p style=\"text-align: justify;\">Sekiz oğlu vardı. Üçü kendi huzurunda kemale geldi. Beşi henüz küçüktü. Büyük olan oğulları Şeyh Muhammed Azam, Şeyh Muhammed Hüseyin ve Şeyh Muhammed Şu\'ayb\'dır. Diğer oğulları Muhammed İsa, Muhammed Musa, Muhammed Kelimetullah, Muhammed Osman ve Abdurrahman\'dır. Altı kızı vardı. Bunların isimleri de Cennet, Habibe, Saire, Şehrî, Refiunnisa ve Zehra\'dır. (Rahmetullahi Aleyhim ve Aleyhinne Ecma\'în)</p> <p style=\"text-align: justify;\">\'\'Mektubat-ı Seyfiyye\'\' adlı bir eseri olup, için de yüz doksan mektup vardır. Bu kıymetli eseri, oğlu Muhammed Azam (Rahimehullah) toplayıp kitap haline getirmiş, Hindistan\'ın Haydarabad şehrinde basılmıştır.</p> <p style=\"text-align: justify;\">Kaynaklar ; Lalegül dergisi – Cübbeli Ahmet Hoca Efendi (Muhammed Fazlullah es-Serhendi, \'Umdetü\'l-makamat, sh:392; Yusuf en-Nebhanî, Cami\'u keramati\'l-evliya, 1/204; Muhammed Zahid el-Kevserî, İrgamü\'l-merîd, sh:75; \'Abdülmecid el-Ham, el-Kevkebü\'d-dürriyye \'ale\'l-Hadaiki\'l-verdıyye fi ecillai\'s-sadati\'n-Nakşibendiyye, sh:593-595; Ahmed Hilmî, Hadîkatü \'1-evliya, sh:112; İslam Alimleri Ansiklopedisi, 16/173)</p>','image/şeyhseyfeddin.jpg'),(111,'Seyyid Nur Muhammed Bedvani (k.s.)',110,'\r\n<blockquote>Hindistan - Yeni Delhi\'de , Nizameddin Evliya dergahı yakınında</blockquote> <p style=\"text-align: justify;\">Evliyanın büyüklerindendir, seyyid olup soyu Rasülullah (Sallallahu Aleyhi ve Sellem) e ulaşır. Hindistan\'ın Bedayun şehrindedir. Doğum tarihi bilinmemektedir.</p> <p style=\"text-align: justify;\"><strong>Seyyid Nur Muhammed Bedayüni</strong> Hazretleri ilmini ve feyzini İmam-ı Rabbanî Hazretleri\'nin torunu, büyük alim ve mürşid-i kamil Muhammed Seyfüddin Faruki Hazretleri\'nden aldı. Şeyhinin ölümünden sonra Abdülhak Muhaddis ed-Dehlevî (Rahimehullah)ın oğlu Hafız Muhammed Muhsin (Rahimehullah)ın sohbetlerine devam etti.</p> <p style=\"text-align: justify;\">Seyfüddîn-i Farükî Hazretleri\'nin derslerinde ve sohbetlerinde yetişip icazet aldı. İlimde o kadar yükselmişti ki sarf, nahiv, mantık, me\' anî, tefsîr, hadîs ilimlerinde ve tasavvufta zamanının yegane alimi ve rehberi idi. Tasavvuf ehli onunla iftihar etmişlerdir, insanlar ondan feyiz almak için sohbetine koşmuşlardır. Bir teveccühü ile talebelerinin kalpleri zikretmeye başlardı. Yetiştirdiği talebelerin en meşhuru ve halîfesi Muhammed Can-ı Canan el-Mazhar Hazretleri olup evliyanın büyüklerindendir.</p> <p style=\"text-align: justify;\"><strong>Seyyid Nur Muhammed Bedayünî</strong> Hazretleri dînin emirlerine tam uyardı. Şüpheli şeylerden ve haramlardan sakınma husüsunda gayreti son dereceye ulaşmıştı. Yiyeceği ekmeğin ununü helalden tedarik eder, hamumnu kendi yoğump, pişirir ve açlık ağır bastıkça azar azar yerdi.</p> <p style=\"text-align: justify;\">İstiğrak ve cezbe halleri yani tasavvufta ilahî aşk ve kendinden geçme hali pek ziyade idi. On beş sene bu hal üzere yaşadı ve tasavvufi hallere gark oldu. Ömrünün son zamanlarında bu halden ayıklık haline dönmüştür. Sünnet-i Seniyye\'ye ittiba\'a çok dikkat gösterirdi. Rasülüllah (Sallallahu Aleyhi ve Sellem)in hayatını yüksek ahlakını anlatan kitapları devamlı yanında bulundurur, bunları okuyup, hallerinde ve işlerinde Rasulullah (Sallallahu Aleyhi ve Sellem)e uymaya çalışırdı.</p> <p style=\"text-align: justify;\">Bir gün birisi yiyecek bir şey hediye getirmişti. Kendisine takdim edilince, nazik bir tavırla \"Bu yiyecekte bir zulmet gözüküyor, bir araştırınız.\" buyurdu. \"Bu yiyecek helaldendir.\" diye arzettiler. Fakat araştırınca, bu yiyeceğin gösteriş niyetiyle hazırlandığını anladılar.</p> <p style=\"text-align: justify;\">Dünyaya düşkün olan bir kimse, kendisinden emanet bir kitap istediğinde verirdi. Kitap geri getirilince o kitabı bir yere koyar ve üç gün bekletirdi. Verdiği kimseden kitap üzerine sirayet eden zulmet, sohbetinin bereketiyle dağıldıktan sonra alip okurdu.</p> <p style=\"text-align: justify;\">Evliyanın büyüklerinden ve <strong>Seyyid Nur Muhammed Bedayuni</strong> Hazretleri\'nin en başta gelen talebesi olan Habibullah Can-ı Canan el-Mazhar Hazretleri ondan bahsederken gözleri yaşla dolar ve talebelerine şöyle derdi: \"Sizler Seyyid Nur Muhammed Bedayüni Hazretlerine yetişemediniz, onu görmediniz. Eğer görmüş olsaydınız, imanınız tazelenir ve \'\'Allah-u Te\'ala ne büyük kudret sahibidir ki. böyle mübarek bir zat yaratmış\'\' derdiniz. Onun keşfi son derece kuvvetli idi. Başkalarının baş gözüyle göremediklerini o, kalp gözüyle görür ve anlardı.Hayatı baştan sona fazilet ve kerametlerle doludur.</p> <p style=\"text-align: justify;\">1135 (1722) senesinde Delhi\'de vefat etti. Mürîdlerinden Newab Mükerrem Han\'ın Nizameddin Evliya Türbesi civarında bulunan bağına defnedildi. En önemli halîfesi olan Can-ı Canan el-Mazhar Hazretleri daha sonra buraya bir türbe yaptırdı.</p> ','image/nurmuhammedbedayuni.jpg'),(112,'Şemsüddin Can-ı Canan Mazhar (k.s.)',111,'<h1> Şemsüddin Can-ı Canan Mazhar (k.s.) </h1>\r\n\r\n<p style=\"text-align: justify;\">Tam adı Şemsüddin Habibullah Mirza Mazhar Can-ı Canan ibni Mirza Can ibni Abdissübhan ed-Dehlev’dir. 1 Ramazan 1110’da (3 Mart 1699), ailesi Dekken’den Ekberabad’a (Agra) göç ederken Kalabağ adlı küçük bir kasabada doğdu.</p><p style=\"text-align: justify;\">Can-ı Canan Hazretleri ‘nin babası bir Çiştî şeyhine intisab ederek tasavvuf yoluna girince 1110 (1699) yılında askeri görevinden istifa edip ailesiyle birlikte göç etmiş, Mazhar Hazretleri de bu yolculuk sırasında dünyaya gelmişti. Kendisine, babasının isminden kinaye olarak ve bir erkek çocuğun babasının asıl canı olduğunu ifade etmek üzere Can-ı Can adı verilmiştir. Ancak bu isim kısa bir süre sonra Can-ı Canan (Cancanan) olarak değiştirilmiş, Farsça ve Urduca şiirlerinde kullandığı “Mazhar” mahlası da zamanla adının bir parçası olmuştur.</p><p style=\"text-align: justify;\">Mirza Mazhar Hazretleri muhtemelen babasının son yıllarında veya onun 1130’da (1718) ölümünden kısa bir süre sonra Ekberabad’dan aynlarak Delhi’ye gitti. Başlangıçta tasavvufa pek az ilgi duyan Mazhar Hazretleri, Abdürrasül ed-Dehlevli’den tefsir ve İmam-ı Rabbani’nin torunu Hacı Muhammed Efdal es Sıyalkutî’den hadis ve fıkıh tahsili gördü.</p><p style=\"text-align: justify;\">Babasının mesleğini devam ettirmeyi düşünerek orduda bir görev almak için girişimde bulundu. Başvurusu reddedildiğinde Çiştî velîlerinden Kutbüddin Bahtiyar Kaki’nin, kendisine manen bütün gücünü manevî arayışa vakfetmesi tavsiyesinde bulunduğu kaydedilmektedir.</p><p style=\"text-align: justify;\">Mirza Mazhar Hazretleri bunun üzerine Nakşibendî-Müceddidî şeyhi Nur Muhammed el-Bedayuni Hazretleri’ne intisab etti, Bedayuni Hazretleri’ne bağlılığı onun vefatından sonra da devam etti ve türbesinde altı yıl süreyle inzivaya çekildi.</p><p style=\"text-align: justify;\">Bedayünî Hazretleri son dönemlerinde ona bir mürşid aramasını söylediği için kendisi Şah Muhammed Zübeyr, Şah Hafız Sa’dullah ve Muhammed Abid Sünamî (Kaddesellahu Esrarahum) adlı üç Nakşî-Müceddidî şeyhine daha intisab etti. Şah Hafız Sa’dullah bir şair olarak kabiliyetini geliştirmesine yardımcı oldu,Muhammed Abid Sünamî de ona Kadiri, Sühreverdi ve Çişti tarikatlarına intisab etmesi için ayrıca destek verdi. Böylece Mazhar (Kuddise Sirruhu) Hazretleri, Nakşibendî-Müceddidi silsilesinin dört ana kolunu kendi şahsmda birleştirmis oldu.</p><p style=\"text-align: justify;\">Sünami’nin vefatından (1160/1747) sonra yoğun bir şekilde irşad faaliyetine başlayan Mazhar Hazretleri, dergahını Delhi’de kurarak Müceddidiliğin merkezinin Sirhind’i de tehdit eden istikrarsızlığın hakim olduğu Pencap’tan Delhi’ye intikal etmesini sağladı. Halifelerini Gucerat, Pencap ve Dekken başta olmak üzere Hindistan’ın her tarafına gönderdi. Bazen onların faaliyet merkezlerini bizzat ziyaret etti.</p><p style=\"text-align: justify;\">Hadis alimlerinin meşhurlarından olan Şah Veliyyullah ed-DehIevi şöyle demiştir: “Allah-u Te’ala bize sahih keşifler ihsan eyledi. Bu zamanda, hiçbir yerde Mirza Can-ı Canan Hazretleri’nin benzeri yoktur. Makamlarda ilerlemek istiyen onun hizmetine gelsin.” Hadîs öğrenmek için kendisine gelenleri, istifade etmeleri için Can-ı Canan Hazretleri’ne gönderirdi. Ona yazdığı mektuplarda ; “Allah-u Te’ala faziletlerin tecelli mahalli olan sizlere uzun zaman selamet versin ve bütün Müslümanları bereketlerinize kavuştursun.” derdi.</p><p style=\"text-align: justify;\">Mirza Mazhar Hazretleri 1183’te (1769) Delhi’den ayrılıp aralarında çok sayıda müridinin bulunduğu Rohilla Afganlıları’nın geleneksel kalesi olan Rohilkband’a gitti. Sonra yine Delhi’ye döndü. Artık vücudu oldukça zayıf düştüğünden sadece ileri gelen mürîdlerinin huzuruna çıkmasına izin veriyordu. Nihayet cuma namazına gidemez oldu.<br />1195 yılı Muharrem ayının başında (Aralık 1780 sonu) dergahının önünden geçmekte olan Şi’i bir grubun taziye törenini görünce, onların hak ettikleri şekilde tahkîr edici bir değerlendirme yaptı. 5 veya 7 Muharrem’de (1 veya 3 Ocak 1781) dergahına gelen silahlı üç kişi tarafından vuruldu, üç gün sonra da (10 Muharrem Aşara Günü’nde) şehid oldu.</p><p style=\"text-align: justify;\">Saldırganların, taziye törenini kınadığından dolayı kendisinden intikam almak isteyen Şi’iler olduğu iddia edilmekteyse de bu konuda kesin bir delil bulunamamıştır. Katilleri siyasi ve dini sebeplerden dolayı Rohilla Afganlıları’na düşman olan Necef Han’in görevlendirmiş olmasi da muhtemeldir.</p><p style=\"text-align: justify;\">Mirza Mazhar Hazretleri üç önemli halife yetiştirmiştir. Bunlardan tefsir ve hadis alanında büyük bir alim olan Gazi Senaullah Panipeti, ”et-Tefsiru’l-Mazhari” adlı Arapça tefsiri Mirza Mazhar Hazretleri’ne ithaf emiştir. Hatta Can-ı Canan Hazretleri bu müridi hakkında “Kıyamet günü bana Ne getirdin denilince Senaullah Panipeti’yi getirdim, diyeceğim.” buyurmuştur.</p><p style=\"text-align: justify;\">Diğer halîfesi Na’imullah Behraiçî; Mazhar Hazretleri’nin hayatı, görüşleri ve uygulamaları hakkında ”Matmüuat-ı Mazhariyye” ve ”Bişarat-ı Mazhariyye” adıyla iki kitap kaleme almıştır.</p><p style=\"text-align: justify;\">Onun daha etkili halifesi Şah Gulam Ali diye de tanınan Abdullah ed-Dehlevi’dir. Mürşidi hakkında ”Makamat-ı Mazhariyye” adlı bir eser yazan Gulam Ali Dehlevi, Mirza Mazhar Hazretleri ‘nin türbesinin yaninda Hindistan’ın en önemli Müceddidi merkezi olan bir dergah inşa etmiştir.</p><p style=\"text-align: justify;\">İngilizler’in 1857’deki Hint ayaklanmasını bastırması sırasında yıkılan dergah Şah Gulam Ali’nin silsilesinden gelen Şah Ebü’l-Hayr tarafından onarılmıştır. Kendisine nisbetle Dergah-ı Şah Ebü’l-Hayr olarak tanınan dergah bugün de faaliyetini sürdürmektedir. Şah Ebü’l-Hayr ayrıca Mirza Mazhar Hazretleri, Abdullah ed-Dehlevî ve Ebü Sa’îd Ahmedi’nin kabirlerini aynı alanda yanyana gelecek<br />şekilde toplamıştır.</p><p style=\"text-align: justify;\">Mazhar Hazretleri’nin müridlerini irşad amacıyla Farsça olarak yazdığı mektuplar “Kelimat-ı Tayyibat” adlı eserde derlenmiş olup seksen dokuz mektup ihtiva etmektedir.</p><p style=\"text-align: justify;\">Abdullah ed-Dehlevi’nin ”Makamat-ı Mazhariyye “sinde de yirmi dört mektubu yer almaktadır. Bütün mektupları “Mirza Mazhar Can-Canan ki Hutut” adıyla Urduca’ya tercüme edilmiştir (nşr. Halîk Encüm, Delhi 1962). Mazhar Hazretleri’nin Farsça ve Urduca şürlerini ihtiva eden bir de dîvanı vardır (Kanpür 1271/1855).','image/mazharıcanıcanan.jpg'),(113,'Şeyh Abdullah Dehlevi (k.s.)',112,'<h2> Şeyh Abdullah Dehlevi (k.s.) </h2>\r\n\r\n<p>Altın silsilenin yirmidokuzuncu halkası yine Hind diyarından. Babası Şah Abdüllatif, Kadiri tarikatına bağlı. Oğlu doğmadan önce rüyasında Hz. Ali’yi gördü. Hz. Ali ona: “Oğluna Ali adını koymasını” söyledi. Bu yüzden oğlu doğduğunda babası ona “Ali” adını verdi. Ancak daha sonra kendisine “Gulam-ı Ali” denmeğe başlandı. “Gulam-ı Ali” Ali’nin hizmetçisi demekti. Daha sonra rüyasında Hz. Peygamber’in Dehlevi’ye bizzat ”Abdullah” diye hitap etmesi sonucu ” Abdullah Dehlevi” diye meşhur oldu.</p><p style=\"text-align: justify;\">Seyyid olup, Hazreti Ali efendimizin soyundandır. 1158 (m. 1745) senesinde Hindistan’ın Pencap şehrinde doğdu. Mazhar-ı Cân-ı Cânân hazretlerine talebe oldu. Onun sohbeti ve teveccühleri ile kemâle gelerek, zamanının bir tanesi oldu. Çok kerâmetleri görüldü. En büyük kerâmeti, kendisine gelen sâdık kimselerin kalblerine bir teveccüh ederek, feyz ve bereketle doldurmasıydı. Binlerce âşıkı bir bakışta cezbelere ve vâridât-ı ilâhiyyeye kavuştururdu. İnsanların Cehennemden kurtulması için zamanın sultanlarına, komutanlarına, beylere, âlimlere, cemiyete hükmeden kimselere mektûplar yazar, onlara nasîhatlarda bulunurdu. Çeşitli memleketlere göndermiş olduğu mektûplarından yüzyirmibeş adedi, talebelerinden Rauf Ahmed Müceddidî tarafından toplanarak, “Mekâtîb-i şerîfe” ismi verildi. Abdullah-ı Dehlevî hazretleri, 1240 (m. 1824) senesinde Delhi’de vefât eyledi. Şah Cihan Câmii yakınındaki kendi dergâhında, mermerden yapılmış mezar içinde, üstâdının yanında ve onun batı tarafında medfûndur. Binlerce âşıkı her zaman ziyârete gelmekte, onun feyz ve bereketlerinden istifâde etmektedir.</p><p style=\"text-align: justify;\">Abdullah-ı Dehlevî, küçük yaşından i’tibâren babasının yanında ilim öğrenmeye başladı. Onüç yaşına gelince, babası onu, kendi hocası olan Nâsırüddîn hazretlerinin sohbetinde bulunup, ilim öğrenmesi için Delhi’ye götürdü. O sırada Şeyh Nâsırüddîn vefât ettiği için görüşmek mümkün olmadı. Bunun üzerine babası; “Ey oğlum! Ben seni üstadım Nâsırüddîn hazretlerinden ilim öğrenip, onun terbiyesi altında yetişmen için getirmiştim. Ne yapalım, nasip değilmiş. Şimdi serbestsin. Mübârek kalbine nereden bir ma’rifet kokusu gelir, seni yetiştirecek bir âlim ve velî bulabilirsen, ona gidip büyüklerin yolunu öğrenebilirsin” dedi. Abdullah-ı Dehlevî, bunun üzerine Delhi’de Allah adamlarının sohbetlerinde bulunmaya gayret etti. Evliyânın büyüklerinden Hâce Zübeyr, onun halîfelerinden Ziyâullah ve Abdüladl, Hâce Nâsırüddîn’in oğlu Hâce Mîr Dürer, Mevlânâ Fahreddîn, Fahr-i Cihân-ı Çeştî Dehlevî, Hâce Nânû, Hâce Gulâm-ı Çeştî gibi büyük zâtların sohbetleriyle şereflendi. Yirmiiki yaşına kadar onlardan tefsîr, hadîs, fıkıh gibi zâhirî ilimleri öğrendi. Tasavvuf yolunda yetişip büyük bir velî olmak için çalıştı. Yirmiiki yaşından sonra, zamanın bir tanesi, dünyânın en büyük âlim ve evliyâsı, insanları hakka da’vet eden, Resûlullah efendimizden ( aleyhisselâm ) gelen feyz ve bereketleri alıp başkalarına aktarabilen, velîler zincirinin halkalarından Mazhar-ı Cân-ı Cânân hazretleriyle karşılaştı.</p><p style=\"text-align: justify;\">Seyyid Mazhar-ı Cân-ı Cânân’ın kendisini talebeliğe kabûl buyurması için yalvardı. O da; “Evlâdım! Bizim yolumuz, tuzsuz taş yalamak gibidir. Bunun için sen kendine, zevk ve şevk ile dolu olan yerler bul” buyurdu. Onun büyüklüğünü anlayan Abdullah-ı Dehlevî ise; “Ben de tuzsuz taş yalamayı arzu ediyordum. Bunu hepsinden çok seviyorum. Ne olur bu fakiri kabûl buyurunuz” dedi. Mazhar-ı Cân-ı Cânân “Peki” buyurup kabûl etti. Önce zâhirî ilimleri öğretti. Zamanın fen ilimlerinde yetiştirdi. Sonra da tasavvufta yetiştirmeye başladı. Nakşibendiyye yolunun edeblerini öğretti. Onbeş sene Mazhar-ı Cân-ı Cânân’ın şerefli sohbetinde bulundu. Huzûrunda nihâyete kavuşunca, ya’nî evliyâlık mertebelerinin sonuna ulaşınca, kendisine Nakşibendiyye, Kâdiriyye, Çeştiyye, Sühreverdiyye ve Kübreviyyede irşâd için icâzet verdi.</p><p style=\"text-align: justify;\">Abdullah-ı Dehlevî hazretleri, hocasının vefâtından sonra talebe okutmağa başladı. Âlim ve sâlihlerden yüzlerce kimse, uzak yolculuklara katlanarak Abdullah-ı Dehlevî hazretlerinin huzûruna koştular. Onun hizmetiyle şereflenip, kalblere deva olan sohbetlerine kavuştular. Teveccühleri bereketiyle yüksek makamlar sahibi oldular. Resûlullah efendimizden ( aleyhisselâm ) i’tibâren gelen nübüvvet yolunun feyzlerine mazhar oldular. Bunların en başta geleni, Bağdat’tan gelen Mevlânâ Hâlid hazretleridir.</p><p style=\"text-align: justify;\">Abdullah-ı Dehlevî, günlük hayâtını hadîs-i şerîflere uygun olarak geçirirdi. Çok az uyurdu. Teheccüd namazına kalktığında, talebelerini de uyandırırdı. Namazdan sonra yatmaz, Kur’ân-ı kerîm okur, murâkabe ve Allahü teâlâyı zikr ile meşgûl olurdu. Sabah namazını evvel vaktinde cemâatle kılar, talebeleriyle birlikte işrak vaktine kadar murâkabe ve Allahü teâlânın yüce ism-i şerîfini kalbleriyle anarlardı. Her bir talebesine ayrı ayrı teveccüh ederek, onların tasavvuf yolunda ilerlemelerini sağlardı. İşraktan sonra talebelere hadîs-i şerîf ve tefsîr dersi verirdi. Ziyâret için gelenlere ikramlarda bulunur, onlarla kısaca görüşür, sıkıntılarını giderdikten sonra gitmelerine müsâade ederdi. Makam sahibi olanlara da aynı muâmeleyi yapar, diğerlerinden ayırt etmezdi.</p><p style=\"text-align: justify;\">Cömertliği dillere destan idi. Hayası o kadar çoktu ki, insanlarla göz göze gelmemeye çalışır, aynada kendi yüzüne dahî bakmazdı. Müslümanlara o kadar şefkatli ve merhametli idi ki, kendisine kötülük yapanlara bile gece seher vakitlerinde duâ ederdi. Hâkim Kudretullah Hân, Abdullah-ı Dehlevî hazretlerinin komşusu idi. Çoğu zaman Abdullah-ı Dehlevî’yi gıybet eder, aleyhinde konuşurdu. Birgün hapse düştü. Abdullah-ı Dehlevî hazretleri onu hapishâneden çıkartmak için her türlü çâreye başvurdu. Hapisten çıktığında yaptıklarına utanıp, Abdullah-ı Dehlevî’nin huzûruna geldi. Tövbe ettiğini bildirdi ve ona çok bağlı talebelerinden oldu.</p><p style=\"text-align: justify;\">Abdullah-ı Dehlevî her zaman şehîd olmayı arzu ederdi. Lâkin buyururlardı ki: “Mürşidim ve üstadımın, ya’nî Mazhar-ı Cân-ı Cânân hazretlerinin şehîd edilmesinden insanlara çok sıkıntılar geldi. Üç sene büyük kıtlık olup, binlerce insan öldü. Yine o şehîdlik hâdisesi üzerine insanlar arasında olan kavga ve gürültülerde ölenler, herkesin bildiği gibi yazıya sığmayacak kadar fazla oldu. Onun için şehîd olmaktan vaz geçtim.” Abdullah-ı Dehlevî’nin son hastalığında basur ve kaşıntısı arttı. Bu sırada Luknov’da bulunan Ebû Sa’îd Fârûkî’ye kısa zamanda birçok mektûplar yazıp; “Benden sonra yerime siz oturursunuz” dediler. Bu haberler üzerine Ebû Sa’îd çok şaşırdı. Çoluk çocuğunu Luknov’da bırakıp sür’atle geldi. Huzûrlarına gelince; “Sizinle karşılaştığım zaman içimden çok ağlayacağım diyordum. Fakat öyle bir vakitte geldiniz ki, ağlayacak gücüm de yok” buyurup, çok ihsânlarda bulundular. Âdetleri öyle idi ki, hastalandığında vasıyyetname yazdırırlardı. Şimdi de hem yazdırdılar, hem söz ile anlattılar ve buyurdular ki: “Devamlı zikrediniz. Büyüklere bağlılığımızı muhafaza ediniz. Güzel ahlâklı olup, insanlarla iyi geçininiz. Kaza ve kader husûsunda nasıl ve niçini bırakınız. Yol kardeşleri ile birlik olmayı lâzım biliniz. Fakr, kanâat, rızâ, teslim, tevekkül ve feragat üzere olunuz. Benim cenâzemi, âsâr-i nebeviyyenin bulunduğu Delhi’deki Büyük Câmi’ye götürünüz Allahın Resûlünden ( aleyhisselâm ) şefaat isteyiniz.” Yine buyurdu ki: “Hazret-i Hâce Behâeddîn Nakşibend (r.aleyh); “Bizim cenâzemizin önünde;</p><p>Huzûruna müflis olarak geldim,<br /> Yüzünün güzelliğinden birşey isterim.</p><p>Şu boş zenbilime elini uzat,<br /> O mübârek eline güvenirim</p><p>beytlerini okuyun” buyurmuşlardı.</p><p>Ben de, bu şiirin ve ayrıca aslı Arabî olan şu şiirin güzel sesle okunmasını istiyorum:</p><p>Kerîmin huzûruna azıksız geldim,<br /> Ne iyiliğim var, ne doğru kalbim,<br /> Bundan daha çirkin hangi şey olur?<br /> Azık götürürsün, O ise kerîm.”</p><p style=\"text-align: justify;\">Cumartesi günü idi. Mevlevî Kerâmetullah Sâhib’e; “Çabuk Meyan Sâhib’i (ya’nî Şah Ebû Saîd’i) (rahmetullahi aleyh) çağırınız” buyurdular. Mevlevî Sâhib ecele kalkıp, Ebû Sa’îd hazretlerini çağırdı. Kapıdan içeri girince, bakışlarını ona çevirdi ve bu hâlde, 22 Safer 1240 (m. 1824) senesinde, kuşluk vakti murâkabe hâlinde iken, bu sıkıntılarla dolu dünyâdan ayrıldılar. İnsanlık için büyük üzüntü ve zarar olan vefâtı haberini duyan binlerce insan toplandı. Cenâze namazı, Büyük Câmi’de kılındı. Şah Ebû Sa’îd imâm oldu. Cenâzesı, üstâdı Mazhar-ı Cân-ı Cânân hazretlerinin medfûn bulunduğu kabrin sağ yanına defnolundu.</p><p style=\"text-align: justify;\">Şimdi orada bulunan üç kabirden biri de Şah Ebû Sa’îd hazretlerinindir. Hacdan dönerlerken Tunek’de vefât etti. Cenâzesini oradan getirip, Abdullah-ı Dehlevî’nin sağ yanına defnettiler. Bu duruma göre, Abdullah-ı Dehlevî’nin mezârı ortada olandır. Abdullah-ı Dehlevî’nin vefâtı için; “Nevverallahu madca’ahü: Allahü teâlâ kabrini nûrlandırsın” “Can be-Hak Nakşıbend-i sânî dâd: İkinci Nakşibend hakka can verdi” târih düşürüldü. Şâh Rauf Ahmed de pek güzel bir ruba’i söyledi ki şöyledir:</p><p>Zamanının kayyûmu Şâh Ahdullah-ı Dehlevî,<br /> Vefât etti, açıldı ona, Cennât-i kerîm<br /> Kalbimden vefâtına târih aradım, buldum:<br /> Fî ravhın ve reyhânın ve Cennât-in-na’îm (1240)</p><p style=\"text-align: justify;\">Abdullah-ı Dehlevî hazretlerinin en büyük kerâmeti, yetiştirdiği binlerce âlim ve evliyadır. Bunların içinde en büyükleri şunlardır: Mevlanâ Hâlid Ziyâeddîn Bağdâdî, Ebû Sa’îd Fârûkî, Mevlânâ Besâretullah, Mevlânâ Pîr-zâde, Rauf Ahmed, Mevlanâ Muhammed Can, Mevlanâ Fadıl Gulâm, Mevlânâ Şeyh Sa’dullah Sahib, Mevlânâ Şeyh Abdülkerîm, Mevlânâ Şeyh Gulâm Muhammed, Mevlanâ Abdürrahmân, Mevlânâ Seyyid Ahmed, Mevlânâ Seyyid Abdullah Magribî, Mevlânâ Pîr Muhammed Mevlânâ Muhammed Münevver.</p><p style=\"text-align: justify;\">Abdullah-ı Dehlevî hazretleri, “Makâmât-ı Mazhariyye” isimli eserinde, mübârek hocası Mazhar-ı Cân-ı Cânân’ı pek güzel anlatmaktadır. “Mekâtib-ı şerîfe” isimli kitabı ise, çok fâideli bilgi ve sırları açıklayan bir hazînedir. Bu kitaptan birkaç mektûp Tam İlmihâl Se’âdet-i Ebediyye isimli eserde, Türkçeye tercüme edilmiştir. Bu mektûpları okuyanlar Abdullah-ı Dehlevî hazretlerinin ilminin, derecesinin yüksekliğini açıkça görmektedir. Talebelerinden Rauf Ahmed Müceddidî, hocasının son bir sene içinde yaptığı sohbetleri yazarak, bir kitap hâlinde toplamıştır. Bu kitaba; “Dürr-ül-me’ârif” ismini vermiştir ki, çok fâideli bir eserdir. Bu iki kitap, Hakîkat Kitabevi tarafından neşredilmiştir.</p> [toggle title=”Mevlânâ Hâlid-i Bağdadî hazretleri, hocası Abdullah-ı Dehlevî hazretlerini, Dîvân’ında şöyle anlatmaktadır:” load=”hide”] “Mübârek hocam karanlık ufukları aydınlatıp, mahlûkâtı dalâletten hidâyete kavuşturmaya vesile oldu.</p><p>Bu büyük zât, Gulâm Ali Abdullah’dır ki, bir teveccühü ile çürümüş kemikler dirilir.</p><p>Onu anlatmak kelimelerle ifâde etmek öyle kolay değildir. Ancak edibler onu anlatmak için, temsil yapıp, misâl vermekte bir beis görmediler.</p><p>O, bir fazilet denizi bir cömertlik ve kerem dağıdır. Her fazilet ve iyi hallerin kaynağı, menbaıdır.</p><p>O, hidâyet yıldızı, karanlık gecelerin dolunayı, takvâ ummanı, feyzler definesi, yüksek hâller ve kerâmetler hazinesidir.</p><p>O, hilmde yer, vekarda dağlar, ziya bakımından güneş, yükseklikte semâ gibidir.</p><p>O, dîn-i İslâmı en güzel bilen bir kaynak, irfan ma’deni, mahlûkâtın yardımcısı, iyilik ve ihsân menbaıdır.</p><p>O, Allahü teâlâya kavuşturucuların kutbu, evtâdın rehberi, mahlûkların gavsi (yardımcısı), ebdâl isimli Hak âşıklarının maksadı, hedefidir.</p><p>O, mahlûkların şeyhülislâmı, müslümanların baş tacı, büyüklerin reîsi, müşkillerde müracaat yeridir.</p><p>Gizli bir rehberlikle en iyiye götürücü, en iyi yol göstericidir. Bütün gücü ile insanları Allahü teâlâya da’vet edici, çağırıcıdır.</p><p>O, âlemlerin Rabbinin sevdiği bir kuldur. Kim onun gösterdiği doğru yoldan giderse, sen o kimseye; “Ey emsallerine rehber olan zât” diye hitâb et.</p><p>Nefsi hevasının bukağısıyla bağlanmış nice câhilleri, o, bir nazarla, teveccühle nefsinin elinden kurtarmıştır.</p><p>Nice kâmil velîler, ondan yüzçevirdiği için yüksek hâllerden ve ma’rifetlerden mahrûm kalmıştır.</p><p>Onun yüksekliğini inkâr eden nice kimseler helak olmuş, Allahü teâlânın şiddetli azâbına yakalanmıştır.</p><p>O, noksan olanların kemâle gelmesine vesile olan, bütün kemâl ehlinin de noksanını tamamlayandır.</p><p>Şânı yüce Allahü teâlâ, onu, azamet ve heybet kubbesi altında gizlemiştir.”<br /> [/toggle] [toggle title=”Mübarek Sözleri” load=”hide”] “Dünyâ sevgisi bütün kötülüklerin, günahların başıdır. Günahların başı da küfürdür.”</p><p>“Hizmet görmek isteyen, hocasına hizmet etsin.”</p><p>“Talibin her vakit, her ibâdetten ayrı ayrı lezzet alması lâzımdır. Namazda nasıl hâllere kavuştuğunu, Kur’ân-ı kerîm okurken nasıl bir bağlılığın zuhur ettiğini, hadîs-i şerîf dersinde nasıl şevklerin hâsıl olduğunu, Kelime-i tevhîd söylerken nasıl bir zevkin meydana geldiğini bilmelidir. Bunun gibi şüpheli lokmalardan nasıl bir zulmetin yükseldiğini ve diğer günahları da buna benzeterek te’sîrlerini bilmelidir.”</p><p>“Zevk, şevk, keşf ve kerâmet peşinde olan, Allahü teâlâyı arayıcı değildir.”</p><p>“Nefsinin arzularına tâbi olan, Allahü teâlâya nasıl kul olur? Ey insan! Kime tâbi isen onun kulu olursun.”</p><p>“Müceddidî yolu, dört feyz denizini birlikte bulundurur: Nakşibendî, Kadirî, Çeştî ve Sühreverdî. Lâkin birincisi galiptir.”</p><p>“Bu fakirin rûhâniyetine teveccüh ediniz! Yahut, Mirzâ Mazhar-ı Cân-ı Cânân’ın mezarına gidip, onun rûhâniyetine teveccüh ediniz! Ona teveccüh edince, Allahü teâlânın feyzlerine kavuşulur. O, zamânımızdaki binlerce diriden daha fâidelidir.”</p><p>“Yemekde, bir nefsin rızâsı (beğenmesi), bir de nefsin hakkı vardır. Nefsin rızâsı, çok ve iyi yemekler yemektir. Nefsin hakkı ise, farzları ve sünnetleri yerine getirecek kadar kuvvet verecek gıdalardır.”</p><p>“Peygamber efendimiz ( aleyhisselâm ) bütün kemâlâtı kendinde toplamış idi. Ama o kemâllerden, her asırdaki ümmetinde o vakte uygun olanlar zuhur etmiştir ve edecektir. Feyzler hazînesi olan mübârek bedeninin kemâlleri, aç durmak, cihâd ve ibâdet etmek olup, Eshâb-ı Kirâmda göründü. Resûlullahın ( aleyhisselâm ) mübârek kalbi ile alâkalı olan kemâller, istiğrak (nurlara gömülme), kendinden geçme, zevk ve şevk, âh, feryâd ve vahdet-i vücûd sırları olup, Cüneyd-i Bağdâdî’nin (r.aleyh) dilinden evliyâya verildi. Bâtın nisbetinde kendini yok etmek ve yok olmak, Nakşibendî büyükleri ile Hâce Nakşibend Muhammed Buhârî hazretlerinde ortaya çıktı. Şerefli Muhammed ismi ile alâkalı kemâl mertebeleri ve olgunluklar, Müceddîd-i elf-i sânî zamanında zuhur etti.”</p><p>“Duâ ederken nûrlar akıp gelir. Duânın kabûl olması yönünden bu bereketleri ayırmak zordur. Ba’zıları demişlerdir ki, eğer iki elde ağırlık hissedilirse, duânın kabûl alâmetidir. Biz de deriz ki, eğer sadrın inşirahı, ya’nî göğüste bir genişleme, kalbde bir açıklık hâsıl olursa, kabûl alâmetidir.”</p><p>“İnsanlar dört kısımdır: “Nâmerdler, merdler, civânmerdler ve ferdlerdir. Dünyâyı isteyen nâmerd. âhıreti istiyen merd, âhıretle birlikte Hak teâlâyı isteyen civânmerd, yalnız, Hakkı isteyen ferddir.”</p><p>“Resûlullahdan ( aleyhisselâm ) üveysî olmak isteyen, yatsı namazından sonra, Peygamber efendimizin ( aleyhisselâm ) mübârek ellerini, kendi elinde imiş gibi tutup şöyle demelidir: “Ey Allahın Resûlü, sana beş şeyde bî’at ettim: Eşhedü en lâ ilahe illallah ve eşhedü enne Muhammeden abdühü ve resûlühü demek, namaz kılmak, zekât vermek, Ramazan’da oruç tutmak ve gücüm olduğunda Kâ’be’ye gidip haccetmek.” Birkaç gece bunu yapmalıdır. Eğer büyüklerden birine üveysî olmak istiyorsa, yalnız olarak oturup, iki rek’at namaz kılıp, sevâbını onun rûhuna göndermeli ve rûhuna müteveccihen oturmalıdır.”</p><p>“Allahü teâlâ bana öyle bir idrâk, ya’nî anlama kuvveti ihsân etti ki, bedenim de, kalb gibi oldu. Önden, arkadan, sağdan, soldan kim gelirse bilirim.”</p><p>“Sa’dî Şirâzî, Sühreverdî yolunda, anlayış sahibi idi. İki sözde tasavvufu ne güzel anlatır.</p><p>Âlim, mürşid, üstâd Şihâbüddîn Sühreverdî. Bana unutulmayan iki nasihat verdi.</p><p>Biri, asla kendini hiç iyi bilmemektir,<br /> Diğeri, başkasını hiç kötü görmemektir.”</p><p>“Bizden konuşan, bizim elbisemizi giyinir ve bizim tavrımızı seçmiş olur.”</p><p>Abdullah-ı Dehlevî hazretlerinin Mekâtib-i şerîfe adında bir mektûbâtı vardır. Farsçadır. Çok hoş, çok tatlı, fâideli ve bereketli bir eserdir. Mektûplarından ba’zı bölümler aşağıdadır:</p><p>“Allahü teâlâya, çok, temiz, sevdiği ve beğendiği gibi hamd-ü sena olsun. Ni’metlerine şükretmeyi, ni’metlerini arttırması için vesile kıldı. O’na, nasıl ve ne kadar hamd ve şükredeceğimizi bilemiyoruz. Zîrâ bizi Muhammed aleyhisselâmın ümmetinden edip, Ehl-i sünnet ve cemâat i’tikâdı ile şereflendirdi. Ehl-i sünnette, Şeyhayn’ı ya’nî Hazreti Ebû Bekr ile Hazreti Ömer’i diğer bütün ümmetten üstün tutmak, iki dâmâdı, ya’nî hazret-i Osman’la hazret-i Ali’yi sevmek, Ehl-i beyti sevmek ve ta’zim etmek, Eshâb-ı Kirâma (r.anhüm) hürmet etmek esastır. Bu sevgi ve ta’zim, îmân ve kurtuluşun iki esâsıdır. Yine Allahü teâlâya hamd olsun ki, bize peygamberleri evliyâdan üstün tutma i’tikâdını ihsân eyledi.</p><p>Hiçbir velînin zevk, şevk, sır ve ilimleri, hiçbir peygamberin yüksek derecelerine ulaşamaz. Çünkü velîdekiler sıfatların, peygamberdekiler zâtın tecellîsinden hâsıl olmaktadır. Bunun için evliyâ, enbiyâya tâbi oldu. Hattâ Eshâb-ı Kirâmın da (r.anhüm) evliyâ üzerine üstünlüğü sabittir. Peygamberlerin en üstününün bereketli sohbetinde bulunmakla, ilâhî hikmet çeşmeleri ve nihâyetsiz feyz pınarları oldular ve Ümmet-i Muhammedin hidâyet ve saadetine çalıştılar. Resûlullahın ( aleyhisselâm ) inâyet nazarlarından, kalblerinde öyle feyz ve nûr buldular ki, sabır, kanâat, tevekkül, rızâ ve teslimiyet, hayatlarının sermâyesi oldu. Teheccüd ve nafile ibâdetler, kendilerine güzel ahlâk oldu. Allahü teâlâya ve Resûlullaha ( aleyhisselâm ) olan aşırı muhabbetlerinden, îmân etmemiş akrabâları ile muharebeyi iki dünyâ saadeti ve kurtuluşu bildiler. Canları pahasına, din ve İslâmın yücelmesi için, cihâddan hiç geri durmadılar. Ya’nî diğer insanların müslüman olması için, onlara İslâmı duyurmak için, kendi canlarını verdiler.</p><p>O hâlde hiçbir velî, en aşağı derecedeki bir sahâbînin derecesine erişemez. Eshâb-ı Kirâmın (r.anhüm) hepsine teşekkür etmek, bütün müslümanlara lâzım oldu. Allahü teâlâ onlara en iyi karşılıklar versin. Buradan Peygamber efendimizin ( aleyhisselâm ) mübârek ve mukaddes sohbetinin ne kadar te’sîrli, bereketli olduğu anlaşılmaktadır. Önceki âlim ve evliyâ sonrakilerden üstündür. Yakînen biliyor ve inanıyoruz ki, evvelki büyüklerin bereketli terbiye ve telkinleri ile, sonrakilerde hâller, sırlar ve ma’rifetler hâsıl oldu. Bizim büyüğümüz hazret-i Müceddîd İmâm-ı Rabbânî buyurdu ki: “Şeyh Muhyiddîn İbni Arabî (r.aleyh), ma’rifet ve sırlarda İmâm ve rehberdir. Biz sona kalanlar, onların ni’met sofrasından birşeylere kavuştuk, üzerinde durulmamış ba’zı cüz’î şeyler, mes’eleler kalmıştı, onları açıkladık. Nitekim nahiv ilminin İmâmı Sibeveyh, Ahveş ve benzerleridir, İbn-i Hâcib, Radî ve benzerleri, ba’zı incelikleri ortaya çıkardılar. Fukahâdan sonra gelen âlimler, fer’î ve cüz’î çok mes’ele açıkladılar. Ama bütün bunlara, İmâm-ı a’zam ve İmâm-ı Muhammed’den (r.aleyhimâ) ettikleri istifâdelerle kavuştular.”</p><p>İmâm-ı Rabbânî hazretleri, beyân eylediği kendi yolunun ilim, ma’rifet ve tarikat ıstılâhlarının hepsi, velîlerin üstadı Hace Muhammed Bâkî-billah hazretlerinin onları terbiyesi ile hâsıl olmuştur.</p><p>Onlar, ya’nî İmâm-ı Rabbânî hazretleri, Müceddîd-i elf-i sâni’dir. Hicri ikinci bin yılında İslâm dîninin yenileyicisi ve kuvvetlendiricisidir. Beyân ettiği hakîkatler, incelikler, ilâhî ma’rifetler, feyzler, bereketler, kalblere feyz akıtıp ıslâh etmeler, yüksek makamlar, Allahü teâlâya yaklaştırıcı dereceler hakkında bildirdikleri ile, sofiyye-i aliyyenin ilimlerini yenilemiş, zamanına kadar hiçbir tasavvuf kitabında bulunmayan mertebe, makam, ıstılâh ve hâllerden, sır ve ma’rifetlerden bahsetmiş, müceddidlik vazîfesini yapmıştır. O hâlde, inkarcılardan olma!</p><p>Bütün bunlar, İmâm-ı Rabbânî hazretleri, Hâce Ma’rûf-ı Kerhî, hazret-i Gavs-is-sekaleyn, Hâce Mu’înüddîn, Hâce Şâh-ı Nakşibend, Hâce Alâüddevle Semnânî ve hazret-i İmâm-ı Gazâlî (r.aleyhim) gibi hepsi müceddid idiler. Bunların nûrları, ilimleri, ma’rifetleri ve feyzleri, müceddid olduklarının delîlidir.”</p><p>“Yüksek makamlar ve beğenilen hâller sahibi. Allahü teâlâ size selâmet versin. Esselâmü aleyküm ve rahmetullah. Münşî Na’îmüddîn Hân, iyi hâllerinizden çok bahsettiler. Bunun için, bu birkaç satır, kırık dökük ifâdeler yığını mektûbu yazdım ki, uzakta kalmış olanları inâyet nazarınızdan unutmayasınız ve teveccüh ediniz. Zîrâ bu ihtiyârın ömrü günah işlemekle geçti. Şikâyet, gıybet, dil uzatma, ayıblama, la’net etme, büyükleri anlayamama neticesi sitemler şeklinde açık günahlar, yahut huzûr içinde olmayan, tecvide riâyet edilmeden namaz kılma, boş ve lüzumsuz şeylerden kesilmeden oruç tutma, ma’nâsını düşünmeden Kur’ân-ı kerîm okuma ve boş vakitleri Allah korkusu ve huzûru ile geçirmeme ve sayılı nefesleri gafletle harcama şeklindeki diğer günahlar o kadar çoktur ki, amel defterimi kararttılar. Binlerce teessüfler, esefler olsun ki, cihan bahçesine gül için geldik, ama diken topladık. Hasretler, ziyanlar olsun ki, bize sıhhat, afiyet ve rahatlık verildi. Hepsinin şükründe kusur ve eksiklik eyledik. Pişmanlıklar olsun ki, Kur’ân-ı kerîm ve Peygamber efendimiz ( aleyhisselâm ) gibi eşsiz iki ni’met ihsân olundu. Biz ise onların şükründe olacak yerde hâlâ gafletteyiz. Allah korusun. Hayretteyim. Yarın ne yüzle Allahü teâlânın ve Peygamberinin ( aleyhisselâm ) huzûrunda kabûl görürüz. Bu ne anlayışsızlıktır. Bu uygunsuzluk ve liyakatsizlikle, şefaat ve mağfiret derecesine ulaşmak çok zordur. Ancak Allahü teâlânın gadabını aşmış rahmeti, ümîdimizdir. Mücerred ihsânı ile muâmelesine güveniyoruz. Yoksa hiç özrümüz, özür dileyecek yüzümüz yoktur.</p><p>Ölüm başımızın ucunda, kıyâmet çok yakın, işe yarar hangi ameli işledik. İyiler Cennete girip, Cennet ni’metlerine ve Hakkın dîdârına kavuşurlar. Bizim gibi gafiller, ellibin senelik hesâb günü bizi hesaba çektirecek, bırakmayacak şeylerle meşgûlüz. Düşünmek lâzımdır ki, yarın hasret, ziyan elde kalmasın. Allah katında kıymetli kulların yaptıkları gibi, seher vaktinde kalkıp, gözlerden hasret gözyaşları akıtmağı, mücâhede ve can çıkarırcasına gayretle ibâdet ve kullukta bulunmayı Hak teâlâ nasîb eylesin. Hazret-i Münşî Na’îmüddîn Hân ve sevgili zât-ı âliniz, husûsî zamanlarınızda, yolda kalmış ihtiyârları hatırlayınız. Gıyabî duâ kabûle daha yakındır. Buradakiler ve bu fakîr size her zaman duâ ediyoruz. Allahü teâlâ iki dünyâ se’âdeti versin.”</p><p>“Allahü teâlâya hamd ve Resûlüne salât-ü selâmdan sonra, o bereketli memleketin (Orta Doğu) âlimleri, fâdılları, hafızları, emirleri, hâkimleri, şerîfleri ve ileri gelenleri! Hepinizin ma’lûmu olsun ki, zâhir ve bâtın faziletlerini, ya’nî İslâm dîninin görünen ve görünmeyen güzellik, üstünlük ve meziyetlerini kendinde toplamış olan Mevlânâ Hâlid (r.aleyh), gaybî işâretlerle, Hindistan’da, Şâhcihânâbâd’da (Delhi) bu aşağı kulun yanına geldi. Zikr, murâkabe ve diğer vazîfeler ile meşgûl oldu. Allahü teâlânın yardımı ve meşâyıh-ı Kirâmın vâsıtası ile kendilerinde huzûr, Cem’iyyet, kendinden geçme, cezbeler, varidat, keyfiyetler, hâller, nûrlar hâsıl oldu. Nakşibendîde, kalb nisbeti denilen mertebeye kavuştu. Bu hâl ve makamlarla, talibleri yetiştirmek ve Hakka kavuşturmak için, kendilerine icâzet ve hilâfet verilip, vatanına gitti. Büyük kabûl gördü ve o diyarda Ahrâriyye yüksek yolunu yaydı. Bunun için Allahü teâlâya hamd olsun!</p><p>Mevlânâ Hâlid’in eli benim elimdir. Onu görmek beni görmektir. Onu sevmek beni sevmektir. Bunun gibi onu sevmemek, ona düşman olmak da, bana ulaşır. Onun makbûlü, benim pîrân-ı kibârımın ya’nî Şâh-ı Nakşibend, Hâce Ubeydullah-i Ahrâr, Hâce Muhammed Bâkî-billah, İmâm-ı Rabbânî’nin (r.aleyhim) makbûlüdür. Mevlânâ Hâlid’e ta’zim ve hürmet etmek, o memleketteki Müslümanlara lâzımdır. Ona hayır duâ edip, çok yaşamasına, kaza ve belâlardan korunmasına duâ etmek ise bu fakîre vâcibdir. Hadîs-i şerîfde; “İnsanların en hayırlısı, insanlara faydalı olan kimsedir” buyuruldu.</p><p>Mevlânâ’nın varlığını büyük ni’met, onu sevmeyi ve edebini gözetmeyi vâcib biliniz. Hadîs-i şerîfde; “İslâmın dört cüz’ü vardır: Tevhîd ve ameller, îmân, ihsân ve kıyâmetin tasdiki” buyuruldu. İhsân mertebesi İslâm dîninin rûhudur. Sübhânellah! Mevlânâ Hâlid’in huzûr ve sohbetinde bu mertebe ele geçiyor. Âhırete yönelme kuvvetlenip, dünyâdan yüz çevirme, soğuma hâsıl oluyor. Eshâb-ı Kirâm (aleyhimürrıdvân) zamanında, Peygamber efendimizden ( aleyhisselâm ) gelen feyzler, Eshâb-ı Kirâmın kalblerinde huzûra sebep olurdu. Peygamber efendimizden sonra, O’nu göremeyen evliyânın kalblerine gelen feyzler, dayanamayıp kendinden geçmelere, ızdırablara, velvele ve cezbelere sebep oldu. (Bu, Peygamber efendimizi ( aleyhisselâm ) görememenin, kavuşamamanın neticesi idi.)</p><p>Sübhânellahi ve bihamdihi. Allahü teâlâya hamd olsun ki, Mevlânâ Hâlid, bütün feyz ve hâl derecelerinden, nasîbini aldı ve taliblerin istidat ve kabiliyetlerine göre o feyzleri kalblerine akıtmakla meşgûldür. Böyle bulunmaz bir cevherin şimdi o memlekette olması, o ülkeler için saadet, ondan istifâde etmek istiyenler için, en büyük kurtuluş vesilesidir. Tasavvuf ehli arasında, hiçbir asırda, hiçbir devirde, onun kadar çok feyz toplamış bir başkasını bilmiyorum. Onu himâye, ona yardım, ihlâs, muhabbet ve ondan istifâde vâcibdir. Hâce Muhammed Bâkî’nin talebeleri içinde İmâm-ı Rabbânî Müceddîd-i elf-i sânî’nin, İmâm-ı Rabbânî hazretlerinin talebeleri arasında, Seyyid Âdem Bennûrî’nin ve bu hiçbir işe yaramayanın talebeleri arasında Mevlânâ Hâlid hazretlerinin imtiyazları vardır. Belki bu kadar çok feyzler, o büyüklerin sohbetlerinde bile yoktu.</p><p>Elhamdülillah, tekrar elhamdülillah. Mevlânâ Hâlid’i çekemeyenlerin eziyet ve düşmanlıklarına mâni olunuz. Mübârek kalbini üzmesinler ve kılına kimseyi dokundurmasınlar ve bu hareketleri ile sevâba kavuşsunlar.</p><p>Yoksa yardımcı ve mu’în olmada Allahü teâlâ kâfidir.”</p><p>Şâh-ı Dehlevî Gulâm Ali Abdullah hazretleri, talebesinin büyüklerinden Mevlânâ Hâlid-i Bağdâdî’ye (r.aleyh) gönderdikleri bir mektûpda, Mevlânâ’nın derece ve faziletlerini uzun uzun anlattıktan sonra, İmâm-ı Rabbânî (kuddise sirruh) hakkında şöyle buyuruyor: “Âlimler ve ârifler söylemişler ve yazmışlardır ki: “İmâm-ı Rabbânî’yi sevenler, mü’min ve müttekî olanlardır. Sevmiyenler de, münâfık ve şakilerdir. İslâm memleketleri hazret-i Müceddîd’in feyz ve nûrları ile doldu. Bütün müslümanlara, hazret-i Müceddîd’in (r.aleyh) ni’metlerine şükr ve hamd etmesi vâcib oldu.” Başka bir mektûbunda; “İnsanda bulunabilecek her kemâli, her üstünlüğü, Allahü teâlâ, İmâm-ı Rabbânî hazretlerine vermiştir. Vermediği yalnız peygamberlik makamı kalmışdır” demiş ve aşağıdaki rubaiyi yazmışdır:</p><p>Her letâfett ki, nihân bûd pes-i perde-i gayb,<br /> Heme der sûret-i hûb-i tu ıyân sahte end,</p><p>Herçi ber safha-i endîşe keşed kilk-i hıyâl,<br /> Şekl-i matbû’i tû zîbâ-ter ezan sahte end.</p><p>Ma’nâsı:</p><p>Gayb perdesi ardında bulunan güzellikler,<br /> Senin eşsiz simanda hepsi zuhur ettiler.</p><p>Hayal kalemi gönül sayfasına ne çizse,<br /> Senin düzgün şeklini, ondan güzel ettiler.</p><p>“Talebe, sâdık olan tâlib demektir. Allahü teâlânın sevgisi ile ve O’nun sevgisine kavuşmak arzusu ile yanmaktadır. Bilmediği, anlıyamadığı bir aşk ile şaşkın hâldedir. Uykusu kaçar, gözyaşları dinmez. Geçmişdeki günahlarından utanarak başını kaldıramaz. Her işinde Allahdan korkar, titrer, Allahü teâlânın sevgisine kavuşduracak işleri yapmak için çırpınır. Her işinde sabreder. Her geçimsizlikde, sıkıntıda kusuru kendisinde görür. Her nefesde Allahını düşünür. Gaflet ile yaşamaz. Kimseyle münâkaşa etmez.</p><p>Bir kalbi incitmekten korkar. Kalbleri Allahü teâlânın evi bilir. Eshâb-ı Kirâmın hepsini “r.anhüm” diyerek iyi bilir. Hepsinin iyi olduğunu söyler. Peygamber efendimiz ( aleyhisselâm ) Eshâbı Kirâm arasında olan şeyleri konuşmamağı emir buyurdu. Sâlih müslüman, bunları konuşmaz, yazmaz ve okumaz. Böylece, o büyüklere karşı bir edebsizlikde bulunmaktan kendini korur. O büyükleri sevmek, Allahın Resûlünü ( aleyhisselâm ) sevmenin nişanıdır, alâmetidir. Kendi bilgisi ile, kendi görüşü ile evliyâ-yı Kirâmı, birbirinden aşağı ve yukarı diye ayırmaz. Birinin, daha yüksek, daha üstün olduğu ancak âyet-i kerîme, hadîs-i şerîf ve Sahâbe-i Kirâmın sözbirliği ile anlaşılır. Muhabbet sarhoşluğu elbet başkadır. Aşk sahibi ma’zûrdur.</p><p>Namazı cemâat ile kılmak ve “tumânînet” (rükû’da, secdelerde, kavmede ve celsede her uzvun hareketsiz durması) ile kılmak, rükû’dan sonra “Kavme” (kalkıp, ayakta her uzv yerine yerleşecek şekilde dik durmak) yapmak ve iki secde arasında “Celse” (dik oturmak) yapmak bizlere Allahın Peygamberi ( aleyhisselâm ) tarafından bildirildi. Kavmenin ve celsenin farz olduğunu bildiren âlimler vardır. Hanefî mezhebinin müftîlerinden Kâdîhân, bu ikisinin vâcib olduğunu, ikisinden birisini unutunca secde-i sehv yapmak vâcib olduğunu ve bilerek yapmıyanın namazı tekrar kılmasını bildirmişdir. Müekked sünnet olduklarını bildirenler de, vacibe yakın sünnet demişlerdir. Sünneti hafif görerek, ehemmiyet vermiyerek terk etmek küfürdür. Namazın kıyâmında, rükû’unda, kavmesinde, celsesinde, secdelerinde ve oturulduğu zamanında, ayrı ayrı, başka başka keyfiyetler, hâller hâsıl olur. Bütün ibâdetler namaz içinde toplanmışdır. Kur’ân-ı kerîm okumak, tesbih söylemek (ya’nî sübhânallah demek), Resûlullaha ( aleyhisselâm ) salevât söylemek, günahlara istiğfar etmek ve ihtiyâçları yalnız Allahü teâlâdan istiyerek O’na duâ etmek, namaz içinde toplanmışdır. Ağaçlar, otlar, namazda durur gibi dik duruyorlar. Hayvanlar, rükû’ hâlinde, cansızlar da namazda (ka’dede) oturuyor gibi yere serilmişlerdir. Namaz kılan, bunların ibâdetlerinin hepsini yapmaktadır. Namaz kılmak, mi’râc gecesi farz oldu. O gece mi’râc yapmakla şereflenen, Allahü teâlânın sevgili Peygamberine ( aleyhisselâm ) uymağı düşünerek namaz kılan bir müslüman, O yüce peygamber ( aleyhisselâm ) gibi, Allahü teâlâya yaklaşdıran makamlarda yükselir. Allahü teâlâya ve O’nun Resûlüne karşı edebi takınarak huzûr ile namaz kılanlar, bu mertebelere yükseldiklerini anlarlar. Allahü teâlâ ve O’nun Peygamberi, bu ümmete merhamet ederek, büyük ihsânda bulunmuşlar, namaz kılmağı farz etmişlerdir. Bunun için Rabbimize hamd ve şükür olsun! O’nun sevgili Peygamberine ( aleyhisselâm ) salevât ve tehıyyât ve duâlar ederiz! Namaz kılarken hâsıl olan safa ve huzûr şaşılacak şeydir. Üstadım (Mazhar-ı Cân-ı Cânân) buyurdu ki: “Namaz kılarken, Allahü teâlâyı görmek mümkün değil ise de, görür gibi bir hâl hâsıl olmaktadır.” Bu hâlin hâsıl olduğunu tasavvuf büyükleri sözbirliği ile bildirmişlerdir. İslâmiyetin başlangıcında namaz Kudüs’e karşı kılınırdı. Beyt-ül-mukaddese karşı kılmağı bırakıp, İbrâhim aleyhisselâmın kıblesine dönmek emîr olunduğu zaman, Medine’deki yuhudiler kızdılar. “Beyt-ül-mukaddese karşı kılmış olduğunuz namazlar ne olacak?” dediler. Bekâra sûresinin 143. âyet-i kerîmesi gelerek; “Allahü teâlâ îmânlarınızı zayi eylemez!” meâlinde buyuruldu. Namazların karşılıksız kalmayacakları bildirildi. Namaz, îmân kelimesi ile bildirildi. Bundan anlaşılıyor ki, namazı sünnete uygun olarak kılmamak, îmânı zayi etmek olur. Resûlullah efendimiz ( aleyhisselâm ) “Gözümün nûru ve lezzeti namazdadır” buyurdu. Bu hadîs-i şerîf; “Allahü teâlâ namazda zuhur ediyor, müşâhede olunuyor. Böylece gözüme rahatlık geliyor” demektir. Bir hadîs-i şerîfde; “Ya Bilâl ( radıyallahü anh ) Beni rahatlandır!” buyuruldu ki; “Ey Bilâl! Ezan okuyarak ve namazın ikâmetini söyliyerek, beni rahata kavuşdur” demekdir. Namazdan başka bir şeyde rahatlık arayan bir kimse, makbûl değildir. Namazı zayi eden, elden kaçıran, başka din işlerini daha çok kaçırır.</p><p>Faidesiz şeyler söylemek, müslümanları gıybet etmek, orucun sevâbını giderir. Gıybet etmek, ibâdetlerin sevâblarını yok eder. Gıybetden sakınmak vâcibdir. Zahmet çekerek, sıkıntılara katlanarak ibâdet yapıp da, bunun sevâbını yok etmek, ne kadar akılsızlıkdır. İbâdetler, Allahü teâlâya arz olunur. Gıybeti ve fâidesiz sözleri sahibinin huzûruna çıkarmak, O’na karşı edebsizlikdir.</p><p>Din büyüklerinin resimlerini yaparak ziyâret ediyorlar. Bunları ziyâret, Allahü teâlânın rızâsına kavuşdurur diyorlar. İslâmiyetde böyle şeyler yoktur. Görmeden uydurma yapılan resimlere büyüklerin ismini koymak iftira olur. Allahü teâlâ bunlara tövbe etmek nasîb eylesin! Medîne-i münevverenin büyük âlimlerinden, hadîs ilmi mütehassısı Seyyid İsmâil Efendi (r.aleyh), ulûm-i Müceddidî’ye kavuşmak için, Medîne-i münevvereden Hindistan’a kadar bu fakiri görmeğe geldi. Bu zâtı “Âsâr-ı şerîfi (ya’nî mukaddes emânetleri) ziyâret etmesi için Büyük Mescid’e (ya’nî Asya’nın en büyük câmii olan Delhi’deki Şah Cihan Câmii’ne) gönderdim. Hemen geri gelip, orada Resûlullahın ( aleyhisselâm ) nûrları bulunmakla beraber, putların zulmeti de duyuluyor dedi. Câmi’deki vazîfelilerden araştırdım. Odadaki bir sandıkta büyüklerin ismini taşıyan resimlerin bulunduğunu öğrendim. Seyyid İsmâil Efendi’nin, bu zulmetlerin te’sîri altında kaldığını anlamış oldum. Resûlullaha ( aleyhisselâm ), İbrâhim aleyhisselâmın resmini gösterdiklerinde, mübârek eli ile bu resmi yırtdı. Yûsuf sûresinin 106. âyet-i kerîmesinin; “Onların çoğu Allahü teâlâya îmân ediyoruz derler. Fakat imansızdırlar. Başka şeylere ibâdet ederek müşrik olmuşlardır” meâl-i şerîfi, bu hâli haber vermekdedir. Horoz döğüştürmek, güvercinle oynamak gibi her oyun haramdır. Bir taşı yontarak, “Kadem-i şerîf adını takıp, Peygamberin ayağının izidir demek de resimlere, putlara tapınmak gibidir.</p><p>Nevruz günü (ve Noel gecesi), mecûsîler gibi bayram yapmak, kâfirlere teşebbüh (benzemek) olur. Tarikatçılar, şeyhler bu çirkin işleri yapınca talebelerine nümûne olur) sened olur. Onlar da bu felâkete, bu akıntıya kapılırlar. Hocalık ve talebelik, takvâ ile olur. Şirkden ve haramlardan sakınmakla olur. Kalbde hâllerin hâsıl olması ve ba’zı şeylerin keşf olunması, görülmesi ve fen bilgilerinin dışında, akılları şaşırtacak işlerin yapılması, kâfirlerde de hâsıl olur. Riyâzetler çekmek, belli şeyleri ibâdet olarak yapmak, muska yazmağı, hastaları, büyülenmiş olanları okumağı, üflemeyi, san’at hâline getirmek din işleri değildir. Câhilleri, ahmakları toplamak ve dünyâlık ele geçirmek için yapılmaktadır. İslâmiyetde bunların kıymeti ve ehemmiyeti yokdur. İslâmiyetde kıymeti olan ve ehemmiyeti olan ve insanı Allahü teâlâya yaklaştıran şey, ancak, O’nun Peygamberine ( aleyhisselâm ) uymak, o yüce Peygamberin ( aleyhisselâm ) izinde bulunmakdır. Eshâb-ı Kirâmın ve Ehl-i beyt-i izamın (r.anhüm) yolu budur. Kur’ân-ı kerîm bu yolu göstermek için gönderilmiştir. Allahü teâlâ, hepimizi sevgili Peygamberinin ( aleyhisselâm ), Eshâb-ı Kirâmın ve Ehl-i beyt-i izamın yolunda bulundursun! Âmîn.</p><p>Îmânı olmayan kimsenin sonsuz olarak Cehennem ateşinde yanacağını Peygamber efendimiz haber verdi. Bu haber elbette doğrudur. Buna inanmak, Allahü teâlânın var olduğuna, bir olduğuna inanmak gibi lâzımdır. Sonsuz olarak ateşde yanmak ne demekdir? Herhangi bir insan sonsuz olarak ateşde yanmak felâketini düşünürse, korkudan aklını kaçırması lâzım gelir. Bu korkunç felâketden kurtulmak çâresini arar. Bunun çâresi ise, çok kolaydır. “Allahü teâlânın var ve bir olduğuna ve Muhammed aleyhisselâmın O’nun son peygamberi olduğuna ve O’nun haber verdiği şeylerin hepsinin doğru olduğuna inanmak” insanı bu sonsuz felâketten kurtarmaktadır. Bir kimse ben bu sonsuz yanmaya inanmıyorum, bunun için böyle bir felâketten korkmuyorum, bu felâketden kurtulmak çâresini aramıyorum derse, buna deriz ki: “İnanmamak için elinde senedin, vesîkan var mı? Hangi ilim, hangi fen inanmana mâni oluyor?” Elbet vesîka gösteremeyecekdir) senedi, vesîkası olmayan söze ilim, fen denir mi? Buna zan ve ihtimâl denir. Milyonda, milyarda bir ihtimâli olsa da, “Sonsuz olarak ateşde yanmak” felâketinden sakınmak lâzım olmaz mı? Az bir aklı olan kimse bile böyle felâketden sakınmaz mı? Sonsuz ateşte yanmak ihtimâlinden kurtulmak çâresini aramaz mı? Görülüyor ki, her akıl sahibinin îmân etmesi lâzımdır. İmân etmek için vergi vermek, mal ödemek, yük taşımak, ibâdet zahmeti çekmek, zevkli, tatlı şeylerden kaçınmak gibi sıkıntılara katlanmak lâzım değildir. Yalnız kalb ile, ihlâs ile, samimî olarak inanmak kâfidir. Bu inancını, inanmayanlara bildirmek de şart değildir. İmâm-ı Rabbânî (r.aleyh) yetmişüçüncü mektûpda buyuruyor ki: “Sonsuz ateşde yanmaya inanmayanın, buna çok az da bir ihtimâl vermesi, zannetmesi akıl icâbıdır.” Sonsuz olarak ateşde yanmak ihtimâli karşısında, bunun yegâne ve kat’î çâresi olan “Îmân” ni’metinden kaçınmak, akılsızlık, hem de çok büyük şaşkınlık olmaz mı?”</p><p>“Resûlullah efendimiz ( aleyhisselâm ), bütün peygamberlerin efendisi olup, kemâlât-ı ilâhiyyeyi, ya’nî Allahü teâlânın ihsân ettiği kemâlâtın cümlesini kendinde toplamıştır. Âlimlerin ve velîlerin gıpta ettiği ilimler ve feyzler, O hazretin ( aleyhisselâm ) kemâlâtından bir nûr zerresidir. Peygamber efendimiz ( aleyhisselâm ), kendinde toplanan bu kemâlâtı, Eshâb-ı Kirâmın (r.anhüm) gönüllerine akıtarak, onları, Allahü teâlâya olan yakınlık mertebelerinin en üstününe ulaştırdı. Böylece Eshâb, ihsân, iyilik, yakîn, muhabbet ve ma’rifet derecelerinde en büyük mertebeye yükseldiler. Dünyâdan yüz çevirmeyi, âhırete dönmeyi ve Peygamber efendimizin bütün sünnetlerine uymayı âdet edindiler. Mü’minin mi’râcı olan ve sünnet üzere (Peygamber efendimize tam uyarak) kıldıkları namazdan, Kur’ân-ı kerîm okumaktan, zikirlerden nasîbdâr oldular. Vatanlarını, mal ve mülklerini terk ederek, kâfirlerle muharebe edip, Allah yolunda şehîd olmayı arzu ettiler. Sekîne ve itminanda öyle idiler ki, Resûlullahın huzûrunda iken, onları taş sanarak başlarına kuş konardı. Resûlullah efendimizin ( aleyhisselâm ) sohbeti ile öyle yüksek derecelere kavuşurlardı ki, O’nun ( aleyhisselâm ) şereflendiği rü’yet, sanki bunlara da nasîb olurdu. Bu sebeple Eshâb, sohbetten sonra; “Cenâb-ı Hakkın şühûdunda idik” derlerdi.”<br /> [/toggle] [toggle title=”Menkıbeleri” load=”hide”] Yine Abdullah-ı Dehlevî hazretleri anlattı ki: “İlk zamanlar geçiminde zorluklarla, güçlüklerle karşılaştım. Elimde olan ne kadar dünyâ malı varsa hepsi bitti. Allahü teâlâya tevekkülü, ahlâk edindim. Eski bir hasırı yatak, bir tuğla taşını yastık edindim. Bir elbiseyi yıllarca giydim. Bu şekilde, on beş senedir kanâat köşesinde oturdum. Bir defasında o kadar çaresiz kaldım, bitkin düştüm ki, artık bulunduğum bu hücre benim mezârım olacaktır diye düşünmeye başladım. İşte bu düşünce bende hâsıl olunca Allahü teâlânın yardımı ulaştı. O’nun ihsân denizine gark oldum. Kalb gözüm açıldı. Melekler âlemini görmeye başladım. Ondan sonraki günlerde hücreme bir kimse gelip; “Kapıyı açınız” dedi. Açmadım. Tekrar açınız dedi. Yine açmadım. Bunun üzerine pencereden bir miktar para atıp gitti.”</p><p>Abdullah-ı Dehlevî’nin, Peygamber efendimize çok fazla muhabbeti vardı. Şerefli ismini duyduğu zaman, kendinden geçecek gibi olurdu. Bir defa hizmetçisi su getirdiğinde; “Resûlullahın ( aleyhisselâm ) mübârek sayesi, ya’nî feyz ve nûr gölgesi üzerinize olsun” dedi. Bu sözü duyunca birden yüzlerinin rengi değişti, kendinden geçer gibi oldu ve hizmetçinin alnından öpüp; “Biz, o şerefe lâyık bir kimse olabilir miyiz?” diyerek tevâzu ettiler ve hizmetçiye duâ ettiler. Kur’ân-ı kerîmi okumaktan ve dinlemekten çok zevk alırdı. Eğer şevk hâlinin galip olduğu zamanlar dinleseydi, düşer kalır ve; “Daha okumayınız, dayanamıyorum” buyururdu. Ekseriya, Celâleddîn-i Rûmî’nin Mesnevî’sini okutup dinlerdi. Onunla vecd hâline kavuşur. Kendini kaybedercesine ilâhî aşka dalardı. Fakat, başkalarının yaptığı gibi dînin-emir ve yasaklarına uymayan taşkınlıklarda bulunmazdı. Onun her hali dîne uygundu. Çok nâzik ve nazîf (temiz) idiler.</p><p>Yakın talebeleri anlattılar “Mübârek hocamızın odasından zaman zaman çok güzel kokular duyardık. O zaman anlardık ki, Resûlullah efendimizin ( aleyhisselâm ) ve büyük âlim ve evliyânın rûhları ziyârete gelmişler. Hocamız; “Hâce Nakşibend’in ve İmâm-ı Rabbânî hazretlerinin mübârek yüzlerini baş gözümle görüyorum. Bir defa karnım ağrıdı. Hazret-i İmâm-ı Rabbânî’nin rûhâniyetinden yardım istedim. O anda hazret-i İmâm’ın sûretini havada gördüm. Yanıma geldiler ve rahatsızlığımı ânında giderdiler” buyururdu. Hocamız, Peygamber efendimizin sünnet-i şerîflerine o kadar bağlıydı ki, birgün; “Biz muhabbet şerbetini içenlerdeniz. Bizim muhabbetimizin artmasına sebep olan, kalblerimize çeşit çeşit zevk bahşeden hadîs-i şerîfler ve salevât-ı şerîfelerdir” buyurdu.</p><p>Bütün âlimler, evliyâ ve sonsuz feyz talibleri bilirler ki; hiçbir kerâmet ve hârika, Allahü teâlâyı sevmek ve peygamberlerin Efendisine ( aleyhisselâm ) tâbi olmak gibi olamaz. Bu iki ana madde, Abdullah-ı Dehlevî hazretlerinde kemâl üzere idi. Ya’nî kerâmetten üstün diye bildirilen istikâmet sahibi idi.</p><p>Kerâmetlerinin en büyüğü, hârikalarının en üstünü, taliblerin gönüllerine tasarruf etmeleri ve Hakkın feyz ve bereketlerini onların kalblerine akıtmaları idi. Bu büyük iş, Abdullah-ı Dehlevî’de o kadar çok oldu ki, anlatması ve misâlleri, cildlerle kitap olur. Binlerce talibin kalbini devamlı Allahü teâlâyı anar hâle getirdi. Yüzlercesini cezbelere ve ilâhî feyzlere kavuşturdu. Çoklarını yüksek makam ve hâllere eriştirdiler. Bununla beraber dünyâya âit kerâmetleri ilâhî ilhamlarla gaybdan haber vermeleri de çok idi. İnsanların müşkillerini çözer, derdleri ve istekleri için duâ ederdi. Çoklarının işleri onun duâları ile hallolurdu. Beyt:</p><p>İşlerin olması mutlak Allahdandır.<br /> Sakın zannetmeyin Abdullahdandır.</p><p>O yüksek makamlar sahibinin her sözü hârika olup, Allahın Peygamberinin ( aleyhisselâm ) mu’cizelerinin şuaları idi.</p><p>Birçokları Abdullah-ı Dehlevî’yi rü’yâda görüp, büyüklerin yolunu anlar, içine düşen şevk ile huzûrlarına gelir, yüksek makamlara kavuşur, memleketlerine dönerlerdi. Taliblerin sayısı çok olduğu hâlde, teveccühle herbirini makamdan makama geçirir, hâlden hâle ulaştırırdı. Teveccühünün kuvvetli oluşundandır ki, senelerce sürecek işleri, günlere sığdırırlardı. Çok fâsık ve fâcirler, yüksek teveccühleri sebebiyle tövbe edip, doğru yola gelmişlerdir. Ba’zı kâfirler, küçük bir iltifâtı ile İslâmla müşerref olmuşlardır.</p><p>Abdullah-ı Dehlevî şöyle anlattı: Birgün, Peygamber efendimizin ( aleyhisselâm ) muhabbet ateşinden dayanamaz hâle geldim. O’nun ayrılık acısıyla çok ağladım. O gece hocam Mazhar-ı Cân-ı Cânân hazretlerinin önde gelen talebelerinden Mîr Rûhullah’ı rü’yâda gördüm. Bana; “Resûl-i ekrem efendimiz ( aleyhisselâm ) oturmuş sizi bekliyorlar” dedi. Son derece istek ve şevkle huzûrlarına gittim. Boynuma sarıldılar. Boynuma sarılıncaya kadar kendi mübârek şekillerinde idiler. Sonra Seyyid Emîr Külâl hazretlerinin şekline girdiler.</p><p>Yine birgün, yatsı namazından önce uyumuştum. Resûlullah ( aleyhisselâm ) gelip, men’ettiler. (Ya’nî o saatte yatmaktan men’ettiler) ve bunun cezasını bildirdiler.</p><p>Bir defa rü’yâda Peygamber efendimize ( aleyhisselâm ) suâl edip; “Yâ Resûlallah; “Beni gören gerçekten beni görmüştür” sizin hadîsiniz midir?” dedim. “Evet” buyurdu. Devamlı tesbih ve tahmîd okuyup, mübârek rûhuna hediye ederdim. Bir defa okuyamadım. Rü’yâda Resûlullahı, Tirmizî’nin Şemâil’inde anlatılan şekilde gördüm. Geldi ve; “Okumamışsın” buyurdu.</p><p>Ber defa Cehennem ateşi korkusu bini kapladı. Rü’yâda Resûl-i ekremi ( aleyhisselâm ) gördüm. Geldi ve; “Bizi seven, Cehenneme girmiyecek” buyurdu.</p><p>Bir defa O yüksek hazreti ( aleyhisselâm ); gördüm “Senin ismin, Abdullah ve Abdülmüheymin’dir” buyurdu.</p><p>Bir defa gördüm ki, yüzümün şekli Sultân-ül-meşâyıh hazretlerinin (Ya’nî Nizâmeddîn Evliyâ’nın) mübârek yüzüne çok benziyor.</p><p>Bir defa gördüm ki, bir şahıs, Sultân-ül-meşâyıh hazretlerinin gömleğini getirdi ve; “Onlar, sizin üstâdınızdır” dedi. Dedim ki: “Benim üstadım Mirzâ Cân-ı Cânân hazretleridir.” Birkaç defa tekrar etti. Sonunda; “Sultân-ül-meşâyıh, sizin sohbet hocanızdır” dedi.</p><p>Bir defa İmâm-ı Rabbânî Müceddîd-i elf-i sani hazretleri teşrîf eylediler. “Sen benim halîfemsin!” buyurdular.</p><p>Bir defa hazret-i Şâh-ı Nakşibend teşrîf buyurdu. Gömleğimin içine girdiler.</p><p>Birgün Hâce Bâkî-billah hazretlerinin mezarına gittim. Teveccüh buyurmalarını arzettim. Mezardan kalktı ve teveccüh eylediler.</p><p>Birgün Hâce Kutbuddîn (Bahtiyar Kâkî) hazretlerinin kabrini ziyârete gidip; “Allah için bana bir şey verin” dedim. Su ile dolu bir havuz gördüm. Kenarından su akıyordu. Kalbime; “Senin kalbin, Müceddidî muhabbetiyle doludur. Başkasını almaz” diye bildirildi.</p><p>Birgün Sultân-ül-meşâyıh Nizâmeddîn-i Evliyâ’nın mezârına gittim. Teveccüh etmelerini arzettim. “Kemâlât-ı Ahmedî sizde hâsıl olmuştur” buyurdu. “Kendi bağlılığınızı muhabbetinizi de ihsân ediniz” diye arzettim. Teveccüh ettiler. Gördüm ki, çehresi benim yüzüm gibi olmuş. Çok memnun ve mesrûr oldum. Son derece haz duydum.</p><p>Bir defa hazret-i Hâce Muhammed Zübeyr’in vefâtının sene-i devriyesi gününde bulundum. Toplu hâlde oturmuş Hâce Muhammed hakkında sohbet ediyorduk. Bir ara kapı açıldı, içeri Hâce Muhammed Zübeyr girdi ve; “Çok ibâdet ediniz, bu yolda kulluk yapmaya çalışmak lâzımdır ki, tasarrufdan bir kapı açsınlar” dedi. “Siz bu mertebeye nasıl kavuştunuz?” diye arzettim. “Çok ibâdet etmekten” buyurdu.</p><p>Birgün şüpheli bir yemek yemiştim. Gördüm ki, Mazhar-ı Cân-ı Cânân hazretleri istifra ediyor ve ardından; “Her yerde yemek yememelidir” buyuruyordu. Ben de yediklerimi istifra edip kustum.</p><p>Birgün kendi kendime “Oturduğumuz ev geniş olsaydı” diye düşündüm. “Çoluk-çocuğun yok, ne yapacaksın” diye ilham olundu. Bir gece; “Yâ Resûlallah!” dedim. “Söyle, ey sâlih kul!” diye cevap geldi.</p><p>Talebesinden Mevlevi Kerâmetullah, zâtülcenb hastalığına yakalanmışdı. Abdullah-ı Dehlevî hazretlerinin elini hastanın üzerine temas ettirmesiyle, hastalık Allahü teâlânın izniyle geçti.</p><p>Delhi Câmii’nin imamının çocuğu uzun zamandır hasta yatıyordu. Bir gece rü’yâda, Abdullah-ı Dehlevî hazretleri kendi evine gelip, hasta oğluna birşey içirdi. Sabah olunca oğlunun tamamen iyileştiğini gördü. Çok sevindi. Sıdk ve hâlis bir niyet ile biraz para alıp, huzûruna geldi ve; “Bunları kabûl ediniz” diye arzetti. Abdullah-ı Dehlevî tebessüm ederek; “Bu bizim geceki hizmetimizin ücreti midir?” diyerek keşf-i kerâmet buyurduğunda, Mevlevi Fadl Ahmed (Câmi’nin İmâmı); “Hayır efendim, bu ancak bu geceki, lütf ve inâyetinize şükür bile olamaz” dedi.</p><p>Talebelerinin ileri gelenlerinden Ahmed Yâr, ticâret için sefere çıkmıştı. Dönerken hocası Abdullah-ı Dehlevî’yi yanında yürüyor gördü. Ahmed Yâr’a; “Hızlı yürü, kâfile geride kalsın! Çünkü yolda, soyguncular, yol kesiciler vardır. Kâfileyi basmak istiyorlar” buyurdu ve kayboldu. Ahmed Yâr anlattı: “Acele ettim. Kervandan çok ileri geçtim. Yol kesiciler gelip, ardımdan kâfileyi bastılar. Ben kurtuldum. Sağ sâlim evime geldim.”</p><p>Hazret-i Zülf Şah anlattı: Abdullah-ı Dehlevî’yi ziyârete gidiyordum. Fakat onu hiç görmemiştim. Memleketim Delhi’den çok uzaktı. Yolu şaşırdım. Heybetli bir zât karşıma çıktı ve bana yolu gösterdi. “Sen kimsin” dedim. “Ben, ziyâreti için yola çıktığın kimseyim” buyurdu. Bu hâl, bana iki kerre oldu.</p><p>Eshâbının büyüklerinden Mîr Ekber Ali’nin akrabasından bir kadın hastalanmıştı. Abdullah-ı Dehlevî hazretlerinden, hastalığının azalması için duâ etmesini rica etti. Fakat o duâ etmedi. İlle duâ etmesini istirhâm edince; “Bu kadın, onbeş günden çok yaşamaz” buyurdu. Allahü teâlânın takdîri ile onbeşinci gün vefât etti. Lâkin Mîr Ali, kadına teveccüh edip, hastalığının kalkmasına uğraşdı. Ama yaşamasına fâide vermedi. Abdullah-ı Dehlevî hazretleri cenâzesinde bulundu ve; “Mîr’in teveccühlerinin bereketleri, bu hanımın üzerinde açıkça görülmektedir” buyurdu.</p><p>Abdullah-ı Dehlevî, birgün Hakîm Nâmdâr Hân’ı ziyârete gitti. Onu sekerât hâlinde, gözlerini kapamış ve şuuru gitmiş buldu. Yakınları; “Allahü teâlâya, hastalığının gitmesi için teveccüh ediniz” dedi. O da, hastaya bir baktı. O anda hastanın şuuru yerine geldi, gözlerini açtı. Bir müddet, rahat olarak onunla konuştu. Sonra Abdullah-ı Dehlevî kalkıp mübârek adımını, kapısından dışarı atıp çıkınca hasta hemen vefât etti.</p><p>Ahmed Yâr’ın amcasını, sultan hapsetmişdi. Ahmed Yâr ağlayarak hocasının huzûruna geldi ve durumu arz etti. Abdullah-ı Dehlevî; “Birisini gönder, onu hapisten çıkarsın” buyurdu. Ahmed Yâr ise; “Bu nasıl olur, kalenin etrâfı muhafız askerler ve nöbetçilerle kuşatılmıştır” dedi. Hocası da; “Sen orasını düşünme, sözümü dinle git, onu kurtarırsın” buyurdu. Ahmed Yâr anlattı ki: “Gittik, onu hapisten kurtardık ve nöbetçilerden hiçbiri bize müdâhalede bulunmadı.”</p><p>Abdullah-ı Dehlevî’nin huzûruna bir şahıs gelip; “Ey yüksek efendim! Oğlum iki aydan beri kayıbdır: Çocuğumu bana vermesi için Allahü teâlâya duâ eder misin?” dedi. O da; “Çocuğunuz evdedir” buyurdu. Gelen çok şaşırarak; “Ben şimdi evden buraya geldim” dedi. Tekrar; “Evinize gidiniz. Çocuğunuz evdedir” buyurdu. O kimse emre uyarak evine gitti ve gerçekten çocuğunu evde buldu.</p><p>Hakîm Rükneddîn Hân başvezir olunca, Abdullah-ı Dehlevî, sevdiklerinden birini bir iş için ona gönderdi. Rükneddîn Hân onunla ilgilenmedi. Abdullah-ı Dehlevî’nin kalbi kırıldı. Kısa bir süre sonra hiçbir sebep yok iken Rükneddîn Hân azlolundu ve bir daha o yüksek makama gelemedi. Başka bir seferinde Delhi vâlisine kalbi kırıldı ve o gün o vâli de azledildi.</p><p>Abdullah-ı Dehlevî’nin talebelerinden biri, ahbâbları ile bir yolculuktan hocalarına dönüyordu. Yolda kendi aralarında konuşuyorlar ve; “Hocamızın yüksek huzûrlarına kavuştuğumuzda, bize ikram olarak ne istiyelim?” dediler. Biri; “Bana bir seccade vermesin”, öbürü; “Bana bir takke vermesini arzu ederiz” diye konuştular. Huzûrlarına varınca, Abdullah-ı Dehlevî herkese, arzu ettiği şeyi ikram etti.</p><p>Ölüm hâline yaklaşan birisini, dostlarından biri sırtına alıp, seher vaktinde Abdullah-ı Dehlevî’nin huzûruna getirdi. Abdullah-ı Dehlevî hazretleri duâ ettikten sonra hastaya bir teveccüh buyurdu. O anda hasta iyileşti.</p><p>Abdullah-ı Dehlevi hazretlerine, hasta sahipleri gelir hastalarının iyi olması için duâ isterlerdi. O da, gelenleri boş çevirmez, sıhhate kavuşmaları için duâ buyururdu. Allahü teâlâ, böyle sevgili bir kulunun duâsını kabûl buyurduğu için, hasta ânında iyi olurdu. Bunu işiten herkes, Abdullah-ı Dehlevî’nin hâne-i saadetlerinin önünde birikirler, dertlerine derman ararlardı. Buna rağmen Abdullah-ı Dehlevî’nin mübârek vücûtlarında üçten ziyâde hastalık mevcût idi. Bu hastalıklar sebebiyle namazlarını dahî özürlü olanlar gibi kılardı. Bunu bilen dostlarından biri dayanamayıp; “Efendim! Herkes hastalıktan kurtulmak için sizden duâ istiyor. Cenâb-ı Hak da bu duâlarınızı reddetmiyor. Her gelen, şifâya kavuşmuş olarak huzûrunuzdan ayrılıyor. Hâlbuki kendi üzerinizde birden çok hastalık var. Bir duâ buyursanız da bu dertlerden kurtulsanız olmaz mı?” diye sordu. O da cevaben; “Onlar hastalıktan kurtulmak için duâ istiyorlar. Biz ise, Allahü teâlânın verdiği bu dert ve belâlardan, O gönderdiği için râzıyız. Dert ve belâlar, kemend-i mahbûbtur. Allahü teâlâ, bu dertleri sevdiği kullarına, dilediklerine verir. Bu sebeple dertlerin bizden gitmesini değil, gönderilmesini isteriz” buyurdu.</p><p>Delhi’de kıtlık, kuraklık vâki oldu. Abdullah-ı Dehlevî hazretleri mescidin avlusuna çıkıp, kızgın güneşin altında oturdu ve; “Yâ Rabbî, sen yağmur yağdırmayınca, buradan kalkıp gitmem” dedi. Bir saat geçmeden yağmur yağdı.</p><p>Bid’at sahiblerinden biri, Muhammed Bâkî-billah hazretlerinin kabrinin yanında oturmuştu. O anda Abdullah-ı Dehlevî de orada idi. “Orada oturma!” buyurdu. O kimse bu sözü dinlemedi. Bunun üzerine; “Allahü teâlânın hakkı için, orada oturamazsın” buyurdu. O anda söz dinlemeyen bid’at ehli kimse, titretici bir sıtmaya yakalandı. Oradan istemeyerek kalktı gitti. Üç gün sonra öldü.</p><p>Birgün güzel, yakışıklı bir gayr-i müslim genç, Abdullah-ı Dehlevî’nin meclisine, severek gelip, sohbetini dinlemeye başladı. Mecliste olanların hepsi, onun bu hâline hayret ettiler. Abdullah-ı Dehlevî hazretlerinin mübârek nazarları o gence değince, gencin kalbinde bir değşiklik oldu. Hemen küfürden tövbe ederek İslama geldi. Böylece yüz güzelliğine bir de İslâmın ve îmânın güzelliği, nûru eklendi. Beyt:</p><p>Evliyâyla, onları candan severek otur,<br /> Onlarla oturan kul, kalkınca sultan olur.</p><p>Yine Meyan Ahmed Yâr anlattı: “Birgün mübârek hocam ile birlikte, kızı vefât etmiş olan yaşlı bir hanımın evine ta’ziyeye gittik. Hazret-i Şeyh, o hanıma hitaben; “Allahü teâlâ, sana ona karşılık daha iyisini ihsân eder” dedi. Kadın; “Hocam! Ben ihtiyârım, kocam da çok ihtiyârdır. Bu durumda bizim artık çocuğumuz olmaz” diye cevap verdi. Hocam buyurdu ki: “Hak teâlâ herşeye kâdirdir.” Sonra hocam ile birlikte o evden çıktık. O kadının evinin bitişiğinde olan mescide geldik. Hocam abdestini tazeledi ve iki rek’at namaz kıldı. O kadına çocuk vermesi için Allahü teâlâya duâ etti. Sonra bana dönüp; “Allahü teâlâya, o kadına bir çocuk vermesi için arz-ı hacette bulundum. Duâmın kabûl oluğuna dâir alâmetleri gördüm. İnşâallah çocuğu olacaktır” buyurdu. Daha sonra hocamın buyurduğu gibi, Allahü teâlâ, o kadına bir oğul verdi ve çok yaşadı.</p><p>Mübârek dergâhlarının yakınında, Eshâb-ı Kirâma düşman olan birinin yeri vardı. Abdullah-ı Dehlevî’nin talebesi çok olduğundan dergâh küçük geliyordu. Bunun için genişletilmesi lâzımdı. Sahibi olan kadından, o yeri istediler. Kadın vermedi. Nihâyet Delhi’nin ileri gelenlerinden olan Hâkim Şerîf Hân’ı ona gönderdiler ve; “Eğer satıp, para almaktan utanıyorsan, kıymetini gizli olarak gönderelim. Siz, nezr, hediye gibi bir isimle bize verdiğinizi söyleyin” dediler. Allahın velî kullarına düşman olan bu kadın, Hâkim’in sözünü kabûl etmedi. Ayrıca Abdullah-ı Dehlevî hakkında, râfızîlerin âdetleri olduğu üzere çirkin, kaba sözler söyledi. Hâkim kalktı. Abdullah-ı Dehlevî’nin yanına geldi ve duruma anlattı. Abdullah-ı Dehlevî hazretleri ellerini açarak; “Yâ Rabbî, söylediklerini duydun!” dedi. Allahın takdîri ile o evde bir çocuk hâriç, hepsi kısa zamanda öldü. Çocuk da hastalandı. Anladılar ki, yaptığımız kötü iş sebebiyledir. O oğlanı Abdullah-ı Dehlevî’nin huzûruna yolladılar. O yeri de hediye ettiler.</p><p>Mevlânâ Kerâmetullah Sâhib anlattı: “Abdullah-ı Dehlevî hazretlerinin şerefli huzûrunda bulunduğum zamanlar, acâib ve garîb şeyler müşâhede ederdim. Bir defasında sabah namazından sonra murâkabe ve zikr zamanında, kitabı koltuğumun altına alıp, okumak niyeti ile geldim. Bakışlarını bana çevirdi ve; “Otur ve meşgûl ol” buyurdu. Büyük küstahlık edip; “Sizin huzûrunuza gelmemin sebebi, zahmet ve zorluk çekmeden öğrenmek istememdendir. Sıkıntı ve zorluk çektikten sonra her yerde mümkündür” dedim. “Şâh-ı Nakşibend Behâeddîn’in hürmetine sana sıkıntısız ve zahmetsiz vereceğim, otur” buyurdu. O esnada bana teveccüh eyledi. Kendimden geçtim ve düştüm. Sanki yüreğim, göğsümden dışarı çıkmış idi. Bir zaman sonra kendime geldim. Abdullah-ı Dehlevî zikri bitirmişti. Güneş de doğmuştu. Şah Ebû Sa’îd gibi seçkin eshâbı hâlâ orada idiler. Mahcûb oldum. “Ne oldu” dediler. “Uyku bastırdı” dedim. Tebessüm ettiler.”</p><p>Abdullah-ı Dehlevî, ömrünün sonlarında hastalıklardan çok güçsüz kaldı. İbâdetlerini zevkle, fakat büyük zorluklar içinde yapardı. Buyururdu ki: “Şu şiiri okuduğum zaman Allahü teâlâ, vücûduma bir güç kuvvet veriyor, gençleşiyorum:</p><p>“Gerçi ihtiyârım, kalbim hasta, dermansızım,<br /> Yüzünü andıkça kuvvet gelir, gençleşirim.”</p><p>Ya’nî; “Her ne kadar ihtiyâr, hasta ve mecalsiz olsam da, hakîkî ma’şûk, aşk ve şevkinin nûrlarını gösterdikçe gençleşirim.”<br />','image/abdullahdihlevi.jpg'),(114,'Şeyh Hafız Ebu Said Sahib (k.s.)',113,'<h2> Şeyh Hafız Ebu Said Sahib (k.s.) </h2>\r\n\r\n\r\n\r\n<p style=\"text-align: justify;\">Şeyh Ebü Said Sahib (k.s.) Hazretleri 2 Zilkade 1196 (M.1782) senesinde Hindistan’ın Rampur şehrine bağlı Mustafaabad beldesinde doğdu. Nesebi İmam-ı Rabbanî Hazretlerine ulaşır. Babasının ismi şeyh Safiyyü’l-kadr’dir.</p><p style=\"text-align: justify;\"><strong>İlim Tahsili</strong><br /> Salih bir zat olacağının alametleri daha küçük yaşta iken alnında parlıyordu. Zira hiç kimse onu diğer çocuklar gibi oynarken görmemişti. On bir yaşında iken Kur’an-ı Kerim ezberledi. Tecvid ilmini Kari Nesîm’den (rah.) öğrendi. Sesi gayet güzel, okuyuşu düzgün, tertil üzere okumaya riayet eder, dinleyenler mest olurdu.</p><p style=\"text-align: justify;\">Akli ve nakli ilimleri tahsîl etti ve çok büyük ilim sahibi oldu. Birçok kitabı Müftü Allame Şerefüddîn’den (rah.) okudu. Bazılarını da Şah Veliyullah Dehlevi Hazretlerinin oğlu Mevlana Rafiuddin Muhaddis’ten (rah.) okudu. Hadis senedini üstazı şeyh Abdullah Dehlevî Hazretlerinden, dayısı Mevlana Sirac Ahmed’den (rah.). Şah Veliyullah Dehlevî Hazretlerinin oğlu Şeyh Abdülaziz’den (rah.) öğrendi. On dokuz yaşında tahsilini tamamladı.</p><p style=\"text-align: justify;\"><strong>Abdullah Dehlevî Hazretlerine İntisabı ve Irşad Vazifesini Alması</strong><br /> Tarikat-ı Müceddidiyye-i Nakşibendiyye’yi, ilim tahsili esnasında babasından öğrendi. Babası 1236 (M. 1820) senesinde vefat edinceye kadar onun hizmetinde bulundu. Ondan istifade etti ve feyz aldı. Babasının vefatından sonra, onun emriyle Şeyh Şah Dergahı Hazretlerinin sohbetlerine katıldı.</p><p style=\"text-align: justify;\">Sonra Şemsüddin Habibullah (k.s.) Hazretlerinin halîfelerinin büyüklerinden Panipüt şehrinde bulunan Senaullah-i Panipütî’ye bir mektub yazdı. Senaullah Hazretleri, cevap olarak yazdığı mektupta Mevlana Şeyh Abdullah Dehlevî Hazretlerinin sohbetine gitmesini söylemesi üzerine onun sohbetine katıldı. Abdullah Dehlevî Hazretleri onu izzet ve ikram ile karşıladı ve irşad makamına oturmasını işaret etti. Ancak Ebü Said Hazretleri, ”ben bunun için değil istifade ve hizmet için geldim” deyince birçok iltifatta bulundu.</p><p style=\"text-align: justify;\">Birkaç ay sohbetine devam ettikten sonra Abdullah Dehlevî Hazretleri, Nakşibendiyye, Kadiriyye ve Çeştiyye tarikatlerinden icazet ve hilafet verdi; birçok müridini ona havale etti. Mürîdlerinin büyüklerinden olan Mevlana Halid-i Kürdî ve Seyyid İsmail Medenî gibi zatlar onun teveccühüne mazhar oldular.</p><p style=\"text-align: justify;\">Abdullah Dehlevî Hazretleri sık sık: ”Mürîdin iradesi, Ebü Saîd Hazretlerinin iradesi gibi olmalı. Zira o, irşad makamını bırakıp müridliği tercih etti.” buyururlardı. Ebü Saîd Hazretlerine karşı tazim ve medihte mübalağa ederdi; seferden dönse onu karşılardı. Bir defasında, Ebü Said Hazretleri bir seferden dönerken hasta olmasına rağmen kalkıp oturdu ve karşılamayı ihmal etmemek için ”Beni ona götürün” dedi. Dergahın dışında bulunan Mescidü’l-hakîm’e götürdüler ve Ebü Said Hazretlerine birçok iltifatta bulundu.</p><p style=\"text-align: justify;\">Ebü Said Hazretleri, Abdullah Dehlevî Hazretlerinin sohbetine devam etti. Abdullah Dehlevî Hazretlerinin hastalığı şiddetlenince, Ebü Saîd Hazretlerine birkaç mektub yazdı.</p><p style=\"text-align: justify;\">Bu mektuplardan birisi şöyledir: “Nesebi ve hasebi yüksek Hazret-i Şah Ebu Saîd Sahib! Esselamü aleyküm ve rahmetullah. Bu günlerde zayıflığım, nefes darlığım ve diğer rahatsızlıklarım arttı. Oturmak ve kalkmak çok zor olmaya başladı. Bir de bel ağrısı başlayınca namazlarımı ayakta kılamaz oldum. Oturmaya dahi takatim yok. Şeyh Rafîuddîn senin veya Mevlevî Beşaretullah’tan birinizin yanımda olmasını zaruri olduğunu söyledi. Şu günlerde sizin gelmeniz daha münasib olur. Süratle buraya gel. Çünkü Mevlevî Beşaretullah evimdekiler hasta olduğu için benden izin istedi. Ne zaman geleceği de belli değil….</p><p style=\"text-align: justify;\">Görüyorum ki bu makama oturmak bizden sonra size verildi. Daha önceki hastalığım sırasında görmüştüm ki sen bizim makamımızda oturuyorsun ve sana bu yolun kayyumluk vazifesi verildi. Bu teveccühlere kabiliyetli sizden başka kimse yoktur. Mektubumu alır almaz buraya hareket ediniz. Şeyh Ahmed Said’i orada kendi yerinize bırakınız. O da hüsn-i hatimemiz ve Rabbimin huzuruna kavuşmamız için dua etsin ve salevatla, istiğfarla, kelime-i tayyibeyi tekrarla meşgul olsun, Kur-‘an-ı Kerîm hatmi ve bu yolun büyüklerinin tarif ettiği hatimleri yapsın; Peygamber Efendimiz’in (s.a.v.) sünnet-i seniyyelerine sımsıkı sarılsın”</p><p style=\"text-align: justify;\">Ebu Said Hazretleri bu mektuplar üzerine yerine oğlu Ahmed Said Hazretlerini bıraktı ve Leknev’den Delhi’ye, Üstazının emrine uyarak huzuruna geldi.</p><p style=\"text-align: justify;\">Vefatından sonra irşad makamına oturdu. Dünyanın her bir tarafından talebeler geldi; feyz-i ilahiyi, mürîdlerin kalbine akıtan bir vasıta oldu. Babaları ve dedeleri gibi Şerîat-i Mustafaviyyenin yücelmesi, Tarîkat-ı Nakşibendiyye-i Ahmediyyenin yayılması için büyük gayret gösterdi.</p><p style=\"text-align: justify;\">Bu yolun lazımı olan fakirlik ve yoksulluğun acılarını tattı. Tevazu, inkisar, vakar, sabır gibi ahlak-ı hamide ile mevsuf idi. Yaklaşık dokuz sene irşad makamında bulundu.</p><p style=\"text-align: justify;\"><strong>Haremeyn-i Şerîfeyn’i Ziyareti</strong><br /> Yerine oğlu Şeyh Ahmed Said Hazretlerini oturtup 1249 (M.1834) senesinde hac vazifesini ifa için Haremeyn-i Şerifeyn’e gitti. Bütün belde halkı Ebü Said Hazretlerinin gelişini nimet ve ganimet bildiler. Hicaz topraklarına ulaştığında, Şeyh Abdullah Dehlevi Hazretlerinin halîfesi ve o zaman Şeyhu’l-Haremeyn makamında bulunan Şeyh Muhammed Can el-Bacuri Hazretleri karşıladı. Mekke-i Mükerreme’ye girdiğinde kadı, müfti, ulema ve ümeradan ileri gelenler, hürmet ve tazim ile karşıladılar. Mekke-i Mükerreme’de üç ay kadar kaldı. Muharrem ayında, ishal ve humma gibi hastalıklar arız oldu. Peygamber Efendimiz’i (s.a.v.) ziyaret etmek için Medine-i Münevvere’ye gitti. Peygamber Efendimiz (s.a.v.) tarafından manen çeşitli iltifat ve alakaya mazhar oldu. Buranın ileri gelenlerinin birçoğu, intisab etti ve kendilerinden istifade ettiler.</p><p style=\"text-align: justify;\"><strong>Eserleri</strong><br /> Talebelerinin arzusu üzerine tarikatı anlatan <strong>Hidayetü’t-talibîn</strong> isimli latif bir risale hazırladı. Üstazına arz edince üstazı son derece beğendi ve risalenin sonuna risaleyi medheden birkaç satır yazdı ve duada bulundu. Bu risale müridler için bir rehber oldu. Mekke-i Mükerreme’de Farsçadan Arabçaya tercüme de edildi. Ayrıca Veliyyüddinzade Mehmed Hıfzi Efendi tarafından da Türkçeye tercüme edilmiş, 1882 yılında basılmıştır.</p><p style=\"text-align: justify;\"><strong>Vefatı ve Kabr-i Şerîfleri</strong><br /> Birçok fütühat ve füyüzat ile Medine-i Münevvere’den vatanına dönmek için yola çıktı. Leknev şehrine varınca hastalığı şiddetlendi. 1250 (M. 1835) senesi, Ramazan Bayramı günü sekerat-ı mevt hali zuhur etti. Sefer müddetince yanında bulunan ortanca oğlu Şeyh Abdülgani’ye sünnete tabi olmasını, ehl-i dünyadan da uzak durmasını vasiyet etti. “Eğer ehl-i dünyanın kapısına sen gidersen zelil olursun.” buyurdular.</p><p style=\"text-align: justify;\">Sonra hangi namaz vakti? diye sordu. Mevlevi Habibullah, mübah bir vakitteyiz, namaz kılabilirsiniz,dedi. Ebu Said hazretleri o gecenin tamamını namazda geçirdi. Öğleden sonra Yasin suresini okunmasını istedi. Yasin suresini 3 defa dinledi. ” tamam çok az kaldı” buyurdular. Kelime-i sehadet okuyordu. 1250 (M. 1835) senesi, Ramazan Bayramı günü öğle ile ikindi arasında ruhunu teslim ettiler. Mevlevî Habibullah ve kafilede bulunan diğer kimseler gasil işiyle meşgul oldular. Yıkanıp kefenlendi ve Kadı Halilurrahman namazını kıldırdı. Sonra tabutunu kırk gün süren bir yolculukla Delhi’ye götürdüler. Delhi’de naşını tabuttan çıkarıp kabre koyduklarında daha yeni yıkanmış gibi hiçbir değişme olmamıştı. Naşının altına konulan pamuklar da gayet güzel kokuyordu.</p><p style=\"text-align: justify;\">Kabr-i şerifleri Delhi’de, üstazı Şeyh Abdullah Dehlevi hazretlerinin yanındadır.</p>','image/ortak.jpg'),(115,'Şeyh Habibullah Can-ı Canan (k.s.)',114,'','image/ortak.jpg'),(116,'Şeyh Mazhar İşan Can-ı Canan (k.s.)',115,'<h2> Şeyh Mazhar İşan Can-ı Canan (k.s.) </h2><p style=\"text-align: justify;\">Mazhar İşan Can-ı Canan(k.s.) Hazretleri, Ahmed Said (k.s.) Hazretlerinin en küçük oğludur. 3 Cemaziyelevvel 1248 (M. 1832) senesinde Delhi’de dünyaya geldi. Dedesi Şeyh Ebü Saîd (k.s.) Muhammedî meşreb olduğuna işaret için doğum tarihi olarak (Mezahir-i Muhammedi) ibaresini düşmüş ve Mazhar-ı Muhammed ismini vermiştir.</p><p style=\"text-align: justify;\"><strong>İlim Tahsili ve İrşad Vazifesi </strong><br /> Dedesi, bu torununu çok sever ve: “Bu çocukta ülü’l-azmiyye kokusu kokuyor. Yakında şanı yüce, feyzi umumi olacak.” buyururlardı. Dedesi bu sözleri söylediğinde Muhammed Mazhar Hazretleri henüz bir yaşındaydı. Hakikaten az bir zaman geçtikten sonra, buyurdukları ortaya çıkıp hakka’l-yakin mertebesine ulaştı. Muhammed Mazhar Hazretleri: ”Ben bu hali bekledim. Bu hal tam otuz üç sene sonra zuhur etti.” buyurdular.</p><p style=\"text-align: justify;\">Dokuz yaşında Kur’an-ı Kerîm’i ezberledi; pederlerinden dinî, tasavvufî ve Sarf-Nahiv gibi alet ilimlerine dair kitaptan okudular. Tarikat-ı aliyyeyi, daha küçük yaşta iken pederlerinden aldılar. Yirmi iki yaşında iken zahiri ve batıni ilimleri tahsil edip bitirdi ve icazet-i mutlaka aldı. Babası, kendisine huzurunda müridlerine teveccühü emrettiler ve mürîdlerinden bir cemaati ona havale ettiler. İmam-ı Rabbani Hazretlerinin Mektübat’ını, pederlerinin huzurunda tahkik ve tedkik ile iki defa okudular. Bundan dolayı Mektübat’ın müşkil yerlerini halletmede Allah’ın ayetlerinden bir ayet; bir rehber oldular.</p><p style=\"text-align: justify;\">Haremeyn-i Şerîfeyn’i ziyaret şevki arttığından pederlerinden izin aldılar. Seyyid-i Kainat Efendimiz (s.a.v.) tarafından çeşitli inayet ve kerametlere mazhar oldular. Maksadına kavuşmuş ve memnun olarak babasının hizmetine; Delhi’ye döndüler.</p><p style=\"text-align: justify;\">Daha sonra, Delhi’de meydana gelen hadiseler üzerine babasıyla beraber Haremeyn-i Şerîfeyn’e hicret ettiler. Bazen Mekke-i Mükerreme’de bazen Taifte bazen de Medîne-i Münevvere’de irşada devam ettüer. Pederleri Ahmed Said (k.s.) kendisini çok sever; namazlarında onu imam yapar, ondan hususiyle maraz-ı mevtinde Kur’an-ı Kerim dinlerdi. Pederlerinin vefatından sonra, yirmi dokuz yaşında irşad makamına geçti.</p><p style=\"text-align: justify;\">Akli ve nakli ilimleri cami, usul ve fürüu havi, bütün ilimlerde mahir idi. İsyan ve gaflette olan birçok kişiyi irşad edip hidayete erdirdi. Kalblerin derdini ve devasını bilir, her talebesine munasib olan zikri tarif ederdi. Mürîdleri terbiyede takib ettiği usul, hiçbir ziyade ve noksan; tebdil ve tağyir olmadan aynen babalarının usulü idi. Saliklerin terbiyesinde Peygamber Efendimiz’in (s.a.v.) ”Müjdeleyiniz, nefret ettirmeyiniz” hadis-i şeriflerini esas alırlardı. Huzuruna birçok yerden, alimler ve salihler geldiler.</p><p style=\"text-align: justify;\">Himmeti ve Allahü Teala’nın fazlıyla Medîne-i Münevvere’de Babu’l-Baki’de üç katlı bir medrese yaptırdı. İçinde beş bin cild kitabı bulunan bir kütüphane ve yetmiş odalı bir tekke vardı. Her hafta Kur’an-ı Kerim’i hatmetmek, her Ramazan-ı şerifte Sahih-i Buhari hatmi yapmak, her Zilhicce ayının onunda Sahih-i Müslüm hatmi yapmak, Muharrem-i şerifin ilk on gününde, Pazartesi ve Perşembe günleri, eyyam-ı biyz yani her Hicri ayın on üç, on dört ve on beşinci günleri oruç tutmak onun adetlerindendi. Bu esnada hadis-i şerîf ve tasavvuf dersleri yapar, hususiyle İmam-ı Rabbani Hazretlerinin Mektübat’ını okuturdu.</p><p style=\"text-align: justify;\">İmam-ı Rabbanî Hazretlerinin Mektübat’ını Arapçaya tercüme eden Muhammed Murad Kazani, Muhammed Mazhar (k.s) Hazretlerinin mürîdlerindendir.</p><p style=\"text-align: justify;\"><strong>Mübarek Sözlerinden</strong><br /> ”İşleri Allahü Teala’ya havale etmek, hallerin değişmesinin Allahü Teala’nın takdiriyle olduğuna inanmak, meydana gelen hadiselerde ‘niçin, nasıl’ dememek, itiraz etmemek, Allahü Teala’nın kullarına vadettiği nimetleri tefekkür ederek kalbini/ imanını kuvvetlendirmek, onun sonsuz hazinesini hatırlamak, kendi nefsinden ve bütün mahlükattan tamamen ümidini kesmek, sadece Allahü Teala’dan ümid etmek, işte hayat-ı tayyibenin özü bunlardır.”</p><p style=\"text-align: justify;\">”Talib, masivallahı terk ettiği ve Allah’ın kazası ve hükümleri karşısında gassalın elindeki meyyit gibi olduğu zaman Allahü Teala’nın rızasını ve ona kavuşmayı istemiş olur”</p><p style=\"text-align: justify;\"><strong>Eserleri </strong><br /> <strong>Menakib-ı Ahmediyye</strong> ve <strong>Makamat’ı Saidiyye</strong> isimli eseriyle, adab-ı tarikat ve pederinin menkıbelerine dair Risaleleri vardır.</p><p style=\"text-align: justify;\"><strong>Vefatı ve Kabr-i Şerîfleri</strong><br /> 12 Muharrem 1301 (M. 1883) senesinde karın ağrısından ahirete irtihal ettiler. Sabah, kalabalık bir cemaat ile namazı eda olunduktan sonra Cennetü’l-Baki’de pederi Ahmed Said (k.s.) Hazretlerinin kabri yanına defnolundu.</p>','image/ortak.jpg'),(117,'Şeyh Salahuddin İbn-i Mevlana Siracüddin (k.s.)',116,'<p style=\"text-align: justify;\">Salahuddin İbn-i Mevlana Siracüddin (k.s.) Hazretleri, Kırgızistan’ın Oş şehrindendir. Şiirde kullandıkları “Sakıb” mahlası dolayısıyla Salahuddin Sakıb diye de bilinirler. Babaları Mevlana (Mevlevi) Siracüddin (vefatı: 1296/1879), onun babası Hal Muhammed-i Oşi (vefatı: 1271 /1854-55), onun babası meşhur mutasavvıf-şair Hoca Nazar Hüveyda-yı Çimyani (vefatı: 1195/1781), onun babası Gaib Nazar, onun babası Er Nazar, onun babası Tülek Muhammed-i Sufî, onun babası da ”Şeyh-i il” denilen Kul Süleyman’dır.</p><p style=\"text-align: justify;\">Salahuddin Hazretleri, 1838 yılında Oş’ta dünyaya geldiler. Eserlerinde Oşlu olduklarını bilhassa ifade buyurmaktadırlar</p><p style=\"text-align: justify;\"><strong>İntisabı ve İrşad Faaliyeti </strong><br /> Babaları Mevlana Siracüddîn (k.s.), Hokand medreselerinde tahsil görmüş devrinin önde gelen müderrislerinden ve Nakşibendî şeyhlerindendi. İslamî ilimleri son derece mükemmel bir şekilde tahsîl ettikleri gibi ilk zamanlarında babalarına intisap ederek tasavvuf yolunda ilerlediler.</p><p style=\"text-align: justify;\">Salahuddîn Hazretlerinin yetiştiği devir, Türkistan’ın büyük karışıklıklarla çalkalandığı, bölgedeki Türk hanlıklarının birbirleriyle giriştikleri mücadeleler neticesinde zayıflayarak Rus işgaline açık hale geldikleri bir zamana tesadüf etmişti. Bugünkü Türkistan coğrafyasında o zamanlar üç hanlık hüküm sürmekteydi ki bunlar Buhara, Hive ve Hokand hanlıklan idi. Oş ve civarının sınırları içinde bulunduğu Hokand Hanlığı, 1864-1865 yıllarında kanlı çarpışmalardan sonra Ruslar tarafından işgal edilmişti.</p><p style=\"text-align: justify;\">Ruslar Hokand Hanlığı’nı işgal ettikten sonra ülkede büyük zulümler yapmış, çeşitli katliam ve tecavüzlere girişmişlerdi. Bu buhranlı devirde Mevlana Siracüddîn Hazretleri, oğlu Salahuddîn’i Doğu Türkistan’a, Yarkend ve Hoten taraflarına gönderdiler. Salahuddîn Sakıb (k.s.), bir müddet Hoten’de, sekiz yıl kadar da Yarkend’de, vatanı Oş’tan uzakta hayli meşakkatli yıllar geçirdikten sonra. 1295/1878 yılında hacca gitmek niyetiyle Yarkend’den ayrıldılar.</p><p style=\"text-align: justify;\">1296/1879 yılı Salahuddin Ibn-i Mevlana Siracüddîn (k.s.)’in hayatında bir dönüm noktası teşkil etmektedir. Bu sene ilk haclarını yapmışlar ve hac sırasında Medine-i Münevvere’de <a href=\"http://www.evliyalar.net/seyh-mazhar-isan-can-i-canan-ks/\">Muhammed Mazhar</a> Hazretleriyle (vefatı: 1301/1883) görüşüp hizmetinde bulunarak kendisinden icazet almışlardır. Aynı yıl babaları Mevlana Siracüddin’in (k.s.) ebedî aleme göçmesi üzerine irşad makamına geçtikleri gibi babasının bütün müridleri, takriben 1000 kişi, kendisine mürid olmuşlardır. 1306/1889 yılında ikinci haclarını yaptılar. 1908 yılında, o sırada bir medrese talebesi olan <a href=\"http://www.evliyalar.net/suleyman-hilmi-tunahan-k-s/\">Süleyman Hilmi Efendi</a> (Tunahan) ile buluşmak üzere İstanbul’a geldiler.</p><p style=\"text-align: justify;\">İstanbul’da zamanın padişahı Sultan ikinci Abdülhamid Han’la bizzat görüştükleri gibi Süleyman Hilmi Efendi’nin (k.s.) yetişmesine himmet gösterdiler. Müteakiben son haclarını ifa etmek üzere Hicaz’a hareket ettiler. Burada Şerif Hüseyin’in türlü eza ve cefalarına maruz kalmalarma rağmen Allah’ın izniyle Hicaz’dan sağ salim ayrılarak memleketlerine döndüler.</p><p style=\"text-align: justify;\"><strong>Süleyman Hilmi Tunahan Efendi Hazretleriyle Buluşması </strong><br /> Süleyman Hilmi Tunahan Hazretlerinin İstanbul’a gelişleri 1907 yılındadır. Silistre’de bulunan Satırlı Medresesi’nde bir mikdar ulum-ı Arabiyye tahsil ettikten sonra İstanbul’a gelerek Fatih dersiamlarmdan Bafralı Ahmed Hamdi Efendi’nin ders halkasına dahil olmuşlardır. Salahuddin Hazretleri 1908 yılında İstanbul’a geldiklerinde, Süleyman Hilmi Efendi bir medrese talebesidir. Salahuddin Hazretleriyle Süleyman Efendi Hazretlerinin buluşması, 1908 yılının bir Ramazan gününde (Hicrî 1326 Ramazan/Ekim 1908) İstanbul imaretlerinden birinin verdiği, ikisinin de iştirak ettikleri bir iftar yemeğinde olmuştur. Yemekler yenilip bittikten sonra Salahuddin İbn-i Mevlana Siracüddîn Hazretleri, genç bir talebe olan Süleyman Efendi’ye hitaben:</p><p style=\"text-align: justify;\">“Evladım Süleyman! Sen bir dua oku buyururlar. Süleyman Efendi, hiç tanımadığı bu muhterem zatın emrini derhal yerine getirerek yemek duasını yaparlar. Yemekten sonra Salahuddin Hazretlerinin ellerini yıkaması için Süleyman Efendi bizzat ibrikle su dökerler. Sonra Salahuddîn Hazretleri, Süleyman Efendi’nin (k.s.) vaktiyle görmüş olduğu rüyayı hatırlatarak, “Biz senin seyr ü sülükunu tamamlatmak için geldik.” buyururlar. Süleyman Efendi derhal ayaklarına kapanırlar. Böylece Salahuddîn Hazretlerinin müridi olurlar.</p><p style=\"text-align: justify;\">Sonra Salahuddîn Hazretleri ile Süleyman Efendi Hazretleri birlikte Bursa’ya giderler. Bir rivayete göre Emir Sultan Camii’nde, bir rivayete göre de Uludağ’da erbain çıkarırlar. Süleyman Efendi Hazretleri, üstazını büyük himmet ve teveccühlerine mazhar olurlar.</p><p style=\"text-align: justify;\">İstanbul’a döndükten sonra Salahuddîn Hazretleri, Sultan İkinci Abdülhamid Han ile birkaç defa daha görüşmüşlerdir. 31 Mart İsyanı, padişahın hal edilmesi gibi hadiseler sırasında Salahuddîn Hazretleri îstanbul’da bulunuyorlardı. Sultan Abdülhamid’in 31 Mart İsyanını bastırmaması, Salahuddîn Hazretlerinin ikazı neticesinde olmuştur. Zira kendisine çok kan döküleceğini ve artık burcun dönmüş olduğunu ifade buyurmuşlardı.</p><p style=\"text-align: justify;\"><strong>Boşuna Zahmet Çekmeyiniz!</strong><br /> Salahuddin İbn-i Mevlana Siracüddîn (k.s.) hazretlerinin kerametleri sayılamayacak kadar çoktur. Kendileri devamlı istiğrak halinde zamanın kutbu ve tayy-i mekan sahibi idiler. Sabah namazlarının ekserisini, bu suretle yani tayy-i mekan ile Kabe-i Muazzama’da kılarlardı.</p><p style=\"text-align: justify;\">Salahuddîn Hazretleri, Istanbul’dan ayrılarak son haclarını ifa etmek üzere Mekke-i Mükerreme’ye gelmiş bulunuyorlardı. Mekke Şerifliğinde, Birinci Dünya Harbi yıllarında Osmanlı Devleti’ne isyan edecek olan Şerif Hüseyin bulunuyordu. Şerif Hüseyin, Salahuddîn Hazretlerinin pek çok kerametlerini duymuş ve itibar edilir bir zat olarak tanımıştı. Bu münasebetle kendisinden korkarak hapsettirdi, kapılara kaim zincirler vurdurdu. Salahuddîn Hazretleri kalın zincirleri kırmak suretiyle hapishane kapısını açıp çıkmak kerametini gösterdiler. Şerif Hüseyin, tekrar yakalatıp bu sefer çok daha sıkı tedbirler aldırarak hapsettirdi.</p><p style=\"text-align: justify;\">İbn-i Mevlana Siracüddîn Hazretleri zincirleri tekrar kırarak hapishaneden çıktı. Memleketine kaçmaması için her tarafta sıkı tedbirler alınmasına, bütün yollar tutulmuş olmasına rağmen, Cidde’den hareket eden bir gemiye binerek memleketine dönmek üzere yola çıkh. Bu haber duyulunca gemi tepeden tırnağa aranmasına rağmen gemide bulunamadı. Sonradan geminin yanaşacağı limana da telgrafla emirler verilmesine rağmen bulunamadı. Şerif Hüseyin’in kendilerini buldurmak için bütün Hicaz’ı alt-üst etmekte olduğunu bildikleri için şu telgrafı çektiler:</p><p>“Sağ salim memleketime döndüm, boşuna zahmet çekmeyiniz!”</p><p style=\"text-align: justify;\"><strong>Vefatı ve Kabr-i Şerifleri </strong><br /> Hicazdan döndükten kısa bir süre sonra 1328/1910 yılında Oş’ta irtihal-i dar-ı beka eylediler. Kabirleri Kırgızistan’ın Oş şehrinin Şark mahallesinde yüksek bir tepe üzerinde bulunan Sermezar kabristanlığında aile kabristanındadır. Kabirleri üzerinde bulunan türbe, 1940’lı yıllarda Komünistler tarafından yıktırılmış olup yakın zamanda yeniden yaptırılmıştır.<br /> Vefatlarına Farsça:<br /> Mesken ü me’va-yı mayan şüd behişt (Bizim yerimiz-yurdumuz cennet oldu) tarihi düşürülmüştür.</p><p style=\"text-align: justify;\">Ayrıca Hokand ülkesinin meşhur şairlerinden Hacı Muhyi Efendi:<br /> (Dedi ki ”Vasıl-ı Hak cennet-meab Sakıb”)<br /> (Dedi ki, Sakıb Hakk’a ulaştı, yeri cennet oldu) şeklinde tarih düşürmüştür.</p><p style=\"text-align: justify;\">Vefatına düşürülen üçüncü tarih ise şöyledir:<br /> <p style=\"text-align: justify;\"><strong>Eserleri</strong><br /> <strong>l – Makülat-ı Sakıbî </strong>: Nakşıbendiyye-Müceddidiyye Tarikatı’nın adabı ile bazı dinî-fıkhi meselelerin anlatıldığı bu eser Türkçe kaleme alınmıştır. Yazma halinde bulunan eserin bilinen tek nüshası, Özbekistan Fenler Akademisi Şarkiyat Enstitüsü Kütüphanesi’ndedir.</p><p style=\"text-align: justify;\"><strong>2 – Ma’mulat-ı Sakıbî</strong> : Nazari ve amelî olarak tasavvufa dair meselelerin anlatıldığı eser yine Türkçe kaleme<br /> alınmıştır. Eserin yazma nüshası, Oş’taki varislerinin elinde bulumnaktadır.</p><p style=\"text-align: justify;\">3 – Divan: Salahuddîn Hazretlerinin ”Sakıb” mahlasıyla yazdığı, bir kısmı Farsça olmak üzere şiirlerinin toplandığı eseridir. Yine Oş’taki varislerinin elinde bulunan Divan, birçok tarihî malumat da ihtiva etmektedir.</p>','image/ortak.jpg'),(118,'Şeyh Süleyman Hilmi Silistirevi (k.s.)',117,'','image/ortak.jpg'),(119,'Mevlana Halid-i Bağdadi (k.s.)',113,'<h2> Mevlana Halid-i Bağdadi (k.s.) </h2>\r\n\r\n<p style=\"text-align: justify;\">On sekizinci yüzyılın sonu ve on dokuzuncu yüzyılın başında Irak ve Şam’da yetişmiş büyük velîlerden. Asrının müceddidi idi. Babasının ismi Ahmed’dir. İsmi Hâlid, lakabı Ziyâüddîn’dir. Bağdâdî nisbesiyle meşhûr olmuştur. Babası hazret-i Osman’ın, annesi ise hazret-i Ali’nin soyundandır. Bu sebeple Osmânî diye de anılmaktadır. Mevlânâ Hâlid-i Bağdâdî diye meşhûr olmuştur. 1778 (H.1192) senesinde Bağdât’ın kuzeyindeki Şehrezûr kasabasında doğdu. 1826 (H.1242) senesinde Şam’da vefât etti. Kabri Şam’ın kuzeyinde, Kâsiyûn Dağı eteğindeki kabristanda bulunan türbesindedir. Sevenleri tarafından ziyâret edilmektedir.</p><p style=\"text-align: justify;\">Küçük yaşta ilim tahsîline başlayan Hâlid-i Bağdâdî, keskin zekâsı, kuvvetli hâfızası, sağlam irâdesi ve çalışkanlığı ile dikkati çekti. Süleymâniye’de devrin meşhûr âlimlerinden Muhammed bin Âdem-i Kürdî, Sâlih-i Kürdî, Abdürrahîm Berzencî ile kardeşi Abdülkerîm Berzencî’den, Abdullah-ı Harpânî’den ve daha pekçok âlimden ilim öğrenip, icâzet aldı. Sarf, nahiv, edebiyât, usûl, mantık, hikmet (fen), hey’et (astronomi), geometri, hesâb ilimleri ile tefsîr, hadîs, fıkıh, kelâm, tasavvuf ilimlerini ve diğer ilimleri öğrendi. Fîrûzâbâdî’nin Kâmûs’unu ezberledi. Öğrendiği bütün ilimlerde din ve fen adamlarına hocalık yapacak derecede üstün bir bilgiye sâhib oldu. Din ve fen ilimlerindeki üstünlüğü ve geniş bilgisi sebebiyle zamânının bütün âlimleri ve velîlerinin takdirlerini kazandı. Hangi ilimden ve hangi fenden ne sorulursa sorulsun derhal cevâbını verirdi. Zekâsı ve bilgisi karşısında akıllar hayrete düşerdi.</p><p style=\"text-align: justify;\">Hocası Seyyid Abdülkerîm Berzencî 1788 (H.1203) senesinde tâundan vefât edince, onun talebesi boş kalmasın diye ders vermeye başladı. Her taraftan âlimler dersine koştu. Her müşkülü çözer her derde devâ olurdu. Dünyâya ehemmiyet vermez, gece gündüz ibâdet ederdi. Böylece yirmi bir yaşındayken, ulemâya ve talebeye üstâd olup, yedi sene ders okuttu. Sözü tesirli, avâm ve havâss arasında sözü delîl olan şerefli bir zâttı.</p><p style=\"text-align: justify;\">1805 senesinde hacca gitti. Yolda Şam âlimlerinden çok saygı gördü. Tevâzûundan dolayı, Allâme Muhammed Kuzberî’den hadîs rivâyeti; Mustafa Kürdî’den Kâdirî yolu icâzeti aldı. Bir müddet Şam’da kaldıktan sonra Hicaz’a gitmek için yola çıktı. Medîne-i münevvereye kavuştuğu zaman Peygamber efendimize aşk derecesindeki sevgisini anlatan Kasîde-i Muhammediyye’yi Farsça olarak yazdı.</p><p style=\"text-align: justify;\">Medîne-i münevvereye geldiğinde, kâmil bir velî bulup ona teslim olmak arzusundaydı. Bir gün Yemenli fazîlet sâhibi bir zâta rastladı. Câhilin âlimden nasîhat istemesi gibi ondan nasîhat istedi. O zât dedi ki: “Ey Hâlid Mekke-i mükerremeye gittiğin zaman edebe uymayan birşey görürsen hemen reddetme.” Mevlânâ Hâlid hazretleri Mekke-i mükerremede bir Cumâ günü Kâbe-i şerîfe karşı Delâil-i Hayrât’ı okurken birinin, Kâbe’ye sırt çevirip kendine bakdığını gördü. “Utanmadan Kâbe’ye arkasını çevirmiş. Edebi gözetmiyor!” diye düşünürken, o kimse; “Mümine hürmet, Kâbe’ye hürmetten daha öncedir. Bunun için yüzümü sana çevirdim. Niçin beni kötülüyorsun. Medîne’deki zâtın nasîhatını unuttun mu?” dedi. Mevlânâ Hâlid hazretleri bunun büyük velîlerden olduğunu anladı. Ondan af diledi ve; “Beni talebeliğe kabûl et.” diye yalvardı. O da; “Sen burada olgunlaşamazsın.” dedikten sonra eli ile Hindistan’ı göstererek; “Senin işin orada tamam olur.” dedi ve gitti.</p><p>Bu gördüğü zatın hocası Abdullah-ı Dehlevî olduğu rivayet edilmektedir.</p><p style=\"text-align: justify;\">Mevlânâ Hâlid hazretleri, memleketi Süleymâniye’ye dönüp ders vermeye başladı. Fakat gece-gündüz Hindistan’ı düşünüyordu. Bir gün bu düşünceler içindeyken, Hindistan’ın Dehli şehrinde bulunan evliyânın en büyüklerinden Abdullah-ı Dehlevî’nin talebelerinden Mirzâ Abdürrahîm isimli bir zât çıkageldi. O talebe, Abdullah-ı Dehlevî; “Mevlânâ Hâlid’e selâmımızı söyle bu tarafa gelsin!” buyurdu.” dedi. Uzun zaman başbaşa görüştüler. Mevlânâ Hâlid talebelerine ders vermeye gelmez oldu. Talebeler, Hindli’ye kızmaya başladı. Bir süre sonra, 1809 senesinde ikisi birlikte İran ve Afganistan üzerinden Hind yolculuğuna çıktılar. Umulmadık bir zamanda medreseyi ve talebeyi bırakıp bu ânî ayrılışına şehrin bütün halk ve talebeleri çok üzüldüler. Yoldan çevirmek için çok ısrar ettiler ve yalvardılarsa da fayda vermedi. Hindistan’ın karanlıklar ve tehlikeler içinde bulunduğunu söyleyip vaz geçirmek istediler. Onlara; “Âb-ı hayât zulümâtta bulunur.” şeklinde cevap veren Mevlânâ Hâlid hazretleri, arkadaşı Mirzâ Abdürrahîm ile yaya olarak yola çıktı.</p><p>Mevlânâ Hâlid, Tahran’dan; Bistâm, Harkan, Semnân ve Nişâbur’a geçti. Geçtiği yerlerdeki evliyâyı, şiirleriyle medheyledi. Âriflerin kutbu Bâyezîd-i Bistâmî’nin kabrini ziyâret ettiği zaman meşhûr bir kasîde söyledi.</p><p style=\"text-align: justify;\">Sonra Tûs (Meşhed) şehrine gitti. Orada, on iki imâmın dokuzuncusu Mûsâ Kâzım’ın oğlu İmâm Ali Rızâ’nın türbesini ziyâretinde de, çok güzel bir kasîde okuyarak onu medheyledi. Mevlânâ Hâlid, Ahmed Nâmıkî Câmî’nin kabrini ziyâret etti. Onu da Fârisî bir kasîdeyle medheyledi. Buradan Afganistan’a geçti. Hirat’a uğradı. Hirat’ın bütün âlimleri, fazîlet sâhipleri, ziyâretine geldiler. Gelenler arasında Abdullah-i Hıratî (Hirevî) de vardı. Bu zât sonradan Mevlânâ Hâlid hazretlerinin talebesi oldu. Her şehirden ayrılırken; âlimler, vâli ve kumandanlar ve halk ona âşık olup, saatlerce yola uğurladılar. Kandehâr, Kâbil, Peşâver âlimlerinin suâllerine verdiği cevaplarla hepsini hayran bıraktı. Peşâver’de çok hürmet ve tâzimle karşılandı. Âlimler onun üstünlüğünü tasdik ve ikrâr ettiler. Sonra Lâhor şehrinin bir kasabasında kâmil bir velî olan Allâme Mevlânâ Senâullah Dehlevî’yi (rahmetullahi aleyh) ziyâret etti. Mevlânâ Senâullah Dehlevî, Mazhar-ı Cân-ı Cânân’ın en üstün talebelerindendi.</p><p style=\"text-align: justify;\">Mevlânâ Hâlid; burada başından geçenleri şöyle anlatır: Bu kasabada bir gece kaldım. Rüyâda, Şâh Abdullah-ı Dehlevî hazretlerinin, yanağımdan tutup beni kuvvetle kendine çektiğini gördüm. Sabahleyin Mevlânâ Senâullah’ın huzûruna gittiğim zaman, daha rüyâmı anlatmadan; “Kardeşimiz ve seyyidimiz Abdullah-ı Dehlevî’nin huzur ve hizmetlerini câna minnet bilmeli, huzur ve hizmetinde bulunmayı, sana vâd olunan nîmetlere kavuşmaya sebep bilmelisin.” dedi. Daha sonra o kasabadan ayrıldım. Hindistan’ın başşehri olan Dehli ismi ile meşhûr Cihânâbâd’a geldim.</p><p style=\"text-align: justify;\">Aylarca süren uzun ve yorucu bir yolculuktan sonra tam bir senede Dehli’ye (Cihanâbâd) ulaşan Mevlânâ Hâlid-i Bağdâdî hazretleri Dehli’ye vardığında, Abdullah-ı Dehlevî hazretlerinin bulunduğu şehre gelmenin sevinci ile, seferdeyken yanında bulunan şeylerin hepsini, fakirlere dağıttı. Sonra Hindistan’ın en büyük velîsi ve büyük İslâm âlimi, Şâh Abdullah-ı Dehlevî’nin huzûruna kavuştu.</p><p style=\"text-align: justify;\">Abdullah-ı Dehlevî, onu talebeliğe kabûl etti. Ona nefsinin terbiyesi için dergâhı temizleme vazifesini verdi. Mevlânâ Hâlid, bu kadar ilimde âlim olmasına rağmen, hiç îtirâz etmedi. Bir gün yerleri temizleme işi nefsine zor geldi. Derhal nefsine; “Eğer mübârek hocamın verdiği bu şerefli vazifeden kaçarsan yerleri süpürge ile değil, bu sakalınla süpürtürüm.” diyerek hitâb etti. Artık bundan sonra hatırına böyle hiçbir düşünce gelmedi. Bir gün yine böyle su taşırken, hocası Abdullah-ı Dehlevî hazretleri ile karşılaştı. Abdullah-ı Dehlevî, onun mübârek omuzları üzerinden Arş’a doğru muazzam bir nûrun yükseldiğini ve meleklerin ona gıbta ve hayranlıkla baktıklarına şâhid oldu. Abdullah-ı Dehlevî, Mevlânâ’nın tasavvufta pek yüksek derecelere eriştiğini, kemâle gelip olgunlaştığını görünce, bu vazifeden alıp, devamlı huzûrunda bulunmasını emretti. Mevlânâ Hâlid-i Bağdâdî hazretleri, orada da hocasına canla başla hizmet ederek, büyük mücâhede ve çetin riyâzetler çekti. Abdullah-ı Dehlevî’nin huzûrunda beş ay çalışıp sohbetleri ve nazarlarıyla büyük velîlerden olmak saâdetine erişti. Huzur ve müşâhede makâmına kavuştu. Vilayet-i kübrâ hâsıl oldu. Müceddidiyye, Kâdiriyye, Sühreverdiyye, Kübreviyye ve Çeştiyye yolunda kemâle geldi. Abdullah-ı Dehlevî’nin kalbindeki bütün esrâr ve mânevî üstünlüklere kavuştu.</p><p style=\"text-align: justify;\">Mevlânâ Hâlid-i Bağdâdî hazretleri, feyz ve kemâl bulunca, Abdullah-ı Dehlevî hazretleri; “Ey Hâlid, şimdi memleketine ve Bağdât’a git! Oradaki Hak âşıklarını, sevdiklerine, yâni Allahü teâlâya kavuştur.” buyurunca, Mevlânâ Hâlid hazretleri; “Ey benim sebeb-i devletim, yüksek sığınağım, efendim! Orada Hayderî ve Berzencî seyyidleri çoktur. İnsanlara doğru yolu anlatmakla nasıl meşgûl olurum. Çünkü, onlar şöhret ve îtibâr sâhibi ve âlimlerin sığınağı durumundadırlar. Böyle bir işe kalkışsam, diğer insanlar bile beni men ederler.” diye arz etti. “Sen, memleketine git. İrşâd ile meşgûl ol. Bütün seyyidler, senin ayağının toprağına yüz sürerler ve şerefli zâtına hizmetçi olurlar. Oranın vâlileri, emînleri, âlimleri, fazîlet sâhipleri, mübârek ayağını öperler. Şimdi ne istersen vereyim, iste yâ Hâlid!” buyurdu. “Din için dünyâlık isterim!” dedi. “Git, her istediğini verdim!” deyip; “Yolun üzerinde, filân yerde, evliyânın büyüklerinden, iki seneden beri yemez, içmez, konuşmaz, Hakk’a gönlünü vermiş, ölü gibi hareketsiz durup, Hakk’ın sevgisine dalmış şerefli bir zât var. Ona selâmımı söyle, hayırlı duâsını al ve şerefli elini öp!” buyurdu. Sonra bütün talebe ve sevdikleriyle, dört millik mesâfeye kadar Mevlânâ Hâlid’i uğurladı. Sonra; “Hâlid bürd”, yâni “Hâlid herşeyi aldı götürdü.” buyurdu.</p><p style=\"text-align: justify;\">Mevlânâ Hâlid, o velînin olduğu beldeye gelince, yerini sordu. Uzaktan gösterdiler. Bulunduğu yere doğru yürüyünce, velînin heybetinden Mevlânâ Hâlid’i (rahmetullahi aleyh) bir korku ve dehşet kaplayıp, gidemedi, olduğu yerde kaldı. Hemen Şâh-ı Dehlevî hazretlerini hatırladı. Korkusu gitti. O zâtın yanına gidip, hocasının selâmını bildirdi. O da başını murâkabeden kaldırıp; “Aleyke ve aleyhisselâm.” buyurdu. Sonra; “Ey Hâlid, senin fütûhâtın ve irşâdının yayılma yeri Bağdât’tır.” deyip, tekrar murâkabeye daldı. Mevlânâ Hâlid hazretleri, o zâtın, nisbet-i Muhammedî denizine gömülmesine, feyz nûrları içinde bir an cemâl-i Haktan ve O’nu murâkabeden ayrılmamasına hayran kalarak oradan ayrıldı.</p><p style=\"text-align: justify;\">Mevlânâ Hâlid Şîrâz’a, oradan İsfehan’a sonra Hemedan’a gitti. Hangi şehre teşrif etse, Allahü teâlânın emirlerini ve yasaklarını hatırlatması güzel âdetlerindendi. Bu şehirlerdeki vâz ve nasîhatlerini duyan îtikâdı bozuk kimseler ona kötülük yapmak istedilerse de, Allahü teâlânın koruması ve Mevlânâ Hâlid’in heybeti sebebiyle korkup bir şey yapamadılar. Sonra Senendec’e, oradan da 1811 (H. 1226) senesinde vatanları olan Süleymâniye’ye gittiler. Bütün âlimler, fazîlet sâhipleri, talebe, şehrin ileri gelenleri ve halk sevinç ve neşe ile onu karşılamağa çıktı. Süleymâniye’de bir bayram havası yaşandı. Bir müddet burada kaldıktan sonra Bağdat’a gitti. Seyyid Abdülkâdir-i Geylânî hazretlerinin dergâhına yerleşip beş ay kadar insanlara İslâmiyetin emir ve yasaklarını anlattı. Tekrar Süleymâniye’ye dönerek ilim öğretmeye ve talebe yetiştirmeye devam etti.</p><p>Mevlânâ Hâlid-i Bağdâdî hazretleri 1813 senesinde Süleymâniye’den tekrar ayrılıp Bağdât’a gitti. İkinci defâ Bağdât’a teşriflerinde, çok kimseler kendisine talebe oldu.<br>Mevlânâ Hâlid-i Bağdâdî hazretleri bir müddet Bağdât’ta kalıp İslâmiyeti anlattıktan ve talebe yetiştirdikten sonra memleketi olan Süleymâniye’ye döndü. Orada kendisi için bir dergâh inşâ edildi. Bu dergâhta insanlara vâz ve nasîhat edip talebe yetiştirdi.<br>Süleymâniye’deyken, Berzencîler’den silâhlı iki yüz kişi, Mevlânâ Hâlid-i Bağdâdî hazretlerinin öldürülmesine karar verdiler. Cumâ günü, silâhlı olarak mescidin dış kapısında beklemeye başladılar. Cumâ namazı kılındıktan sonra, bütün halk câmiden dışarı çıktı. Hâlid-i Bağdâdî hazretleri, her zaman câmiden en son çıkardı. Dışarı çıkanlar bu silâhlı kişilerin Mevlânâ Hâlid hazretlerine kötülük yapmak niyetinde olduklarını anladılar. Mevlânâ Hâlid hazretleri, mescidin kapısından çıkıp, bu silâhlı ve kötü niyetli kimselere heybetli bir nazarla bakınca kalblerinde müthiş bir korku hâsıl oldu. Öldürmek için gelenlerden bâzısı nâra atarak kaçıştı, bâzıları da yüzüstü düşerek perişân oldu. Bundan sonra, Mevlânâ Hâlid hazretleri ile bütün talebeleri, hiçbir şey olmamış gibi, Cennet misâli olan hânekâha gittiler. Kaçan bu düşmanların çoğu; “Mevlânâ câmiden çıkınca, onun omuzlarında heybetli bir arslanın ağzını açmış, üzerimize atlamak üzere olduğunu gördük. O anda aklımız başımızdan gitti, kaçacak yer bulamadık.” dediler.</p><p>Mevlânâ Hâlid-i Bağdâdî hazretleri Bağdât’ta ilimle ve insanlara İslâmiyeti anlatmakla meşgûl olduğu sırada, onu hased eden inkarcılardan birisi Bağdât Vâlisi Saîd Paşaya bir mektup yazarak Mevlânâ Hâlid hazretlerini şikâyet etti. Mektup yalan ve iftirâlarla doluydu. Hattâ Mevlânâ Hâlid hazretleri küfürle ithâm ediliyordu. Mektûbu okuyan vâli, sinirlenerek mektubu yere çarptı ve; “Sübhânallah! Eğer hazret-i Şeyh Hâlid de müslüman değilse, müslüman kimdir? Bu mektubu yazan ya delidir veya Allahü teâlâ onun basîret gözünü kör etmiştir. Bunun sebebi de o kimsedeki aşırı haseddir. Allah’a sığınırız, Allah’a sığınırız.” dedi.<br>Bağdât’taki âlimlere bu mektuba bir reddiye yazılmasını emretti. Halle Müftüsü Muhammed Efendi bu mektuba bir reddiye yazarak bozuk fikirlerini çürüttü. Bu mektubu Bağdât âlimleri de tasdik ettiler. Daha sonra hatâ ettiğini anlayan iftirâcı iddiâlarından vazgeçip Mevlânâ Hâlid hazretlerinden özür diledi ve affedildi.</p><p>Mevlânâ Hâlid-i Bağdâdî hazretlerine düşman olan ve karşı çıkanlardan pekçoğu onun güzel ahlâkı ve kerâmetleri karşısında insafa gelip büyüklüğünü kabûl ettilerse de bâzıları aynı hased ve muhâlefetlerine devâm ettiler.</p><p>Mevlânâ Hâlid-i Bağdâdî hazretleri bir müddet Allahü telânın emir ve yasaklarını anlattıktan ve talebe yetiştirdikten sonra Süleymaniye’den âile fertlerini ve talebelerinden bir kısmını da berâberine alarak yerleşmek üzere Şam’a gitti. Şam ahâlisi, âlimleri ve idârecileri ona saygı ve iltifât gösterdiler. Şam Vâlisi Abdurrahmân Paşanın oğlu Mahmûd Paşa Mevlânâ Hâlid hazretlerinin üstünlüğünü anladı. Uzaktan yakından pekçok kimsenin onun sohbetiyle ve ilim meclisleriyle şereflenmek üzere geldiklerini görerek ona bir mescid ve bir dergâh yaptırdı. Kendisinin ve talebelerinin geçimlerini sağlayabilecek maddî yardımlarda bulundu. Mevlânâ Hâlid-i Bağdâdî hazretleri sohbetleriyle insanların dünyâda ve âhirette kurtuluşa ermeleri için gayret etti. Pekçok âlim ve fazîlet sâhibi kimse onun sohbetlerinde bulundu. Şeyh İsmâil Şirvânî, Şeyh Ahmed Eğribozî ve başka zâtlar bunlardandır.<br><br>Mevlânâ Hâlid-i Bağdâdî hazretleri Şam’da bulunduğu sırada Abdülvehhâb es-Sûsî’yi İslâmiyeti anlatmak ve Nakşibendiyye yolunun esaslarını tanıtmak üzere vazîfelendirip gönderdi. Abdülvehhâb es-Sûsî İstanbul’a gidince, kendisini şeyhülislâma kabûl ettirdi. Âlimlerden bir grub büyük vezirler ona bağlandılar. Abdülvehhâb es-Sûsî devlet adamları ve ulemâ ile düşüp kalkması sebebiyle ucb ile kendini beğendi ve kibire kapıldı. Zenginliğe ve dünyâ malına meyletmesi sebebiyle İslâmiyete uygun olmayan hareketler yapmaya başladı. Bu durumu keşif yoluyla anlayan ve habercileri vâsıtasıyla bilgi alan Mevlânâ Hâlid-i Bağdâdî hazretleri mektup yazarak Abdülvehhâb es-Sûsî’yi Şam’a çağırıp tövbe etmesini istedi ve yerine başkasını vazîfelendirip gönderdi. Abdülvehhâb es-Sûsî zâhiren Mevlânâ Hâlid hazretlerine itâat ediyor göründüyse de, gizlice hîleli yollara başvurdu. Fakat Allahü teâlâ Mevlânâ Hâlid hazretlerine onun başvurduğu hîleli yolları bildirdi. Mevlânâ Hâlid efendimiz üç kere mektup yazarak işin hakîkatini İstanbul’daki talebelerine ve sevenlerine bildirdi ve onun tasavvuf yolundan tard edildiğini, sözlerinin dinlenmemesi gerektiğini haber verdi.<br>Bu mektuplardan birinde buyurdu ki: “…Size mâlûm olsun ki, Abdülvehhâb tarîkat ve şerîat esaslarından pekçok şeyi bozdu. Bu yolda bulunma şerefini de dünyâ leşini almaya vesîle etti, îtibâr vesîlesi kıldı. İstanbul’da maddî çıkarlara yol açtı. Allah orayı belâdan korusun. Gerek İstanbul’da, gerekse Irak’ta insanların inkârına sebeb oldu. Onun davranışları insanlar arasında vehimlere ve vesveselere yol açtı.<br>Sizin ona çok tâzim edip saygı göstermeniz onun için gurur sebebi oldu.Kendi üzerindeki terbiye haklarını inkâr yoluna gitti. Ondan son derece ters davranışlar ortaya çıktı. İşte anlatılan sebeplerden dolayı ilâhî irâde onun tarîkat yolundan kovulması yolunda tecellî etti. Bâzı sırlarından dolayı, onlar basîret sâhibi olanlara gizli bir şey değildir.<br>Bu mektup size ulaştıktan sonra onunla muhatap olmayın. Bunun tersine davranırsanız bu silsile büyüklerinin sizinle olan bağları kopar. Kezâ bu fakirle de bir bağlantınız kalmaz. Sevgi hakkını gözeterek bu mektubu yazdım. Size bir zarar gelmemesi için oradaki ihlâs sâhibi kardeşlerimiz ve sevenlerimiz de bu mektubun muhâtabıdırlar.”<br>Tasavvuf yolundan tard olunan Abdülvehhâb es-Sûsî yaptıklarına pişman olup bir gün Mevlânâ Hâlid hazretlerinin talebelerinden olan Şeyh Yahyâ hazretlerine gelerek elini öptü ve affedilmesi için vâsıta olmasını istedi. Şeyh Yahyâ, Mevlânâ Hâlid-i Bağdâdî’nin huzûruna geldi ve Abdülvehhâb’ın affını diledi. Mevlânâ Hâlid hazretleri buyurdular ki: “Bu iş benim elimde olsa affederdim. Fakat Nakşibendiyye silsilesinin sâdâtı (efendileri) onu tarîkat kapısından kovmuşlardır. Şâyet Abdülvehhâb sakalını traş eder, yüzünü siyaha boyayıp bir merkebe ters bir şekilde biner, sokaklarda gezer, kendini teşhir ederse, o zaman belki şeyhlerin rûhâniyeti onu affeder.” Bunun üzerine Şeyh Yahyâ; “Üstâdım! Abdülvehhâb nefsine böyle bir iş yükleyemez. İzin veriniz de onun yerine bu işi ben yapayım, Abdülvehhâb affolunsun. Ben kendimi müslümanların hayrı için fedâ ederim.” dedi. Onun bu sözlerini dinleyen Mevlânâ Hâlid hazretleri ağlayarak Şeyh Yahyâ ile kucaklaştı. Şeyh Yahyâ dönüp Abdülvehhâb’ın yanına gitti ve dedi ki: “Sen kendinden başka kimseyi kınama, ancak ve sâdece kendini kınayabilirsin.” Zâten kötü niyetliliği kendine huy edinmiş olan Abdülvehhâb es-Sûsî, Medîne-i münevvereye giderek Mevlânâ Hâlid hazretlerinin aleyhinde küfre vardıracak iftirâlar ve sözler sarf etti.<br><p>Mevlânâ Hâlid-i Bağdâdî hazretleri Şam’da bulunduğu sırada, onun büyüklüğünü çekemeyenler, Osmanlı Pâdişâhı Sultan İkinci Mahmûd’a; “Asker ve silâh topluyor, güçlenip devletinize baş kaldırmak istiyor. Ülkeni ondan koruyasın.” diye şikâyette bulundular. Sultan İkinci Mahmûd Han hemen büyük âlim Şeyhülislâm Mekkîzâde Mustafa Âsım Efendiyi huzûruna çağırdı. Durumu kendisiyle görüştü. Mustafa Âsım Efendi; “Ey müminlerin emîri! Allahü teâlâ Kur’ân-ı kerîmin Hucûrat sûresi 6. âyetinde meâlen; “Size fâsığın biri haber getirirse onu iyice araştırın.” buyuruyor. Görüşüm odur ki, onun hâlini araştırıp açığa çıkarabilecek güvenilir iki kişiyi bulup yollayınız. Hiç sezdirmeden gitsinler, araştırmalarını yapıp dönsünler.”</p><p>Bunun üzerine Sultan Mahmûd Han iki kimseye derviş elbisesi giydirip araştırmak için Şam’a gönderdi. Derviş kıyâfetiyle giden kimseler gizlice araştırmaya başladılar. Allahü teâlâ bu kimselerin gelişini Mevlânâ Hâlid hazretlerine mânevî olarak bildirdi. Kalbine, kendisine gelen iki misâfire ikrâmda bulunması ilhâm olundu. Derviş kıyâfetindeki bu kimseleri bulduran Mevlânâ Hâlid-iBağdâdî hazretleri onları yemeğe dâvet etti. Yemek hazırlanıncaya kadar da kendi durumunu açıkladı. Kendi evini oda oda onlara gezdirdi. Bu odalarda ev eşyâsı dışında hiçbir şey bulamadılar.</p><p>Bu hâlin Mevlânâ Hâlid hazretlerinin kerâmeti olduğunu anlayan o kimseler, saygı ve hürmetle ayaklarına kapandılar. Artık gizleyecek bir şey yoktu. Olan her şeyi açıkladılar. Ona talebe olup tasavvuf yoluna girdiler. Huzûrunda kalıp İstanbul’a dönmek istemediler. Fakat Mevlânâ Hâlid hazretleri; “Olmaz. En uygunu İstanbul’a dönmenizdir. Hazret-i Sultana durumu anlatırsınız.Verilen görevi tam yerine getirmiş olursunuz. Ancak bundan sonra isteyen buraya döner, isteyen de orada kalır. Bundan sonrası için artık bir günâh yoktur.” buyurdu.</p><p>Vazîfeli iki kişi Sultan İkinci Mahmûd Hana dönüp şikâyetlerin asılsız olduğunu bildirdiler. Sultan da aldığı bu haber üzerine Allahü teâlâya hamd etti. Şeyhülislâma da bu teklifinden dolayı teşekkür etti. İki kişiden birini Mevlânâ Hâlid hazretlerinin hizmetine yolladı. O kimse Şam’a gidip senelerce Mevlânâ Hâlid-i Bağdâdî’nin hizmetinde bulundu ve orada vefât edip türbesinin yanına defnedildi.</p><p>Sonra Sultan Mahmûd Hanın saray nâzırlarından Mevlevî Hâlet Efendi, Mevlânâ Hâlid’in şöhret ve îtibârını çekemeyerek, kendisini halîfeye çekiştirdi. “On binlerle adamı vardır. Devlet ve saltanat için tehlikelidir. Ortadan kaldırılması lâzımdır.” dedi. Sultan Mahmûd Han; “Din adamlarından devlete zarar gelmez.” diyerek sözüne kıymet vermedi. Mevlânâ Hâlid hazretleri bunu işitince, hayır ve selâmetle duâ etti ve; “Hâlet Efendinin işi Pîri Celâleddîn-i Rûmî hazretlerine havâle olundu. Onu huzûruna çekip cezâsını verecektir.” buyurdu. Az zaman sonra Sultan Mahmûd Han Mora İsyânına sebeb olduğu için onu Konya’ya sürdü. Orada îdâm olundu.<br>Mevlânâ Hâlid-i Bağdâdî hazretleri Bağdât’taki vazîfesini tamamladıktan sonra son olarak 1822 senesinde Şam’a gitmek üzere hazırlandı. Âile fertlerinden bazılarını Bağdât’ta bıraktı. Bağdâtlılar gitmesini istemediler. Ancak Mevlânâ Hâlid hazretleri kendilerine gelen mânevî işâretin Şam’a gitmeleri doğrultusunda olduğunu belirterek yola çıktı. Talebeleri ve sevenlerinden büyük bir cemâatle Şam’a geliyorlardı. Şam arâzisine geldikleri zaman, Safvek bin Fâris diye meşhûr Şemmer kabîlesinden bir yol kesici, adamları ile kâfileyi soymak istedi. Safvek bin Fâris, bu hâdiseyi şöyle anlatır: “Pekçok yardımcımla Mevlânâ Hâlid’in kâfilesine hücûm edeceğim zaman, kâfileden beyaz elbiseli, ata binmiş, heybetli biri göründü. Sonra gözlerimizin önünde büyük bir dağ kadar oldu. Yolcular ile aramızda büyük bir engel teşkil etti. Artık kâfiledekileri seçemez olduk. Boyunun uzunluğu semâya kadar varan bir büyük dağ gibi olan bu zâtı görünce, korkudan bir titreme gelerek, mızraklarımız elimizden düştü.Sonra herkes hayvanlarından düştü. Artık kâfilede Allah’ın sevgili bir kulu olduğunu anladık ve hep bir ağızdan; “Aman aman, affedin affedin!” diye bağırıştık. Bunun üzerine kâfile görünmeye başladı. İçlerinde Mevlânâ Hâlid’i görünce, hepimiz kusurlarımızın affını rica ve niyâz ettik. Ellerine sarılarak tövbe ve istiğfâr eyledik.”</p><p>Sağ sâlim Şam’a gelen Mevlânâ Hâlid-i Bağdâdî hazretleri, Ümeyye Câmiindeki Gazze büyüklerinin Halvethânesine girdi. Şam’a bu gelişi sırasında Seyyid İsmâil Efendinin kızı Âişe Takıyye Hanımla evlendi. Sonra Bağdât’ta kalan hanımı ve âile fertlerinin de getirilmesini emretti.</p><p>Mevlânâ Hâlid-i Bağdâdî hazretleri Şam’ın meşhûr semtlerinden Kunvat’ta büyükçe ve geniş bir konak satın aldı. Âilesi ile birlikte oraya yerleşti. Oranın bir kısmını vakıf olarak bağışladı. Konağın yanına bir mescid yaptırdı. Bu mescidde beş vakit namaz cemâatle kılınmaya başladı. İleri gelenlerden ve halktan pekçoğu Mevlânâ Hâlid hazretlerinin cemâat ve sohbetlerine koştu. Vezirler ve devlet adamları onun huzûrunda el pençe divan durdular. Kâfile kâfile gelenler Nakşibendiyye yoluna girip talebesi oldular. Kendisine devletin ileri gelenlerinden mektuplar yazıldı, vâliler ziyâretine koştular. Âlimler ve şâirler üstünlüğünü anlatan eserler ve şiirler yazdılar. Kısaca İslâm dünyâsının her tarafında onun üstünlüğünü ve fazîletini bilmeyen ve kabûl etmeyen kalmadı.</p><p>Mevlânâ Hâlid-i Bağdâdî hazretleri Şam’da kaldığı müddet içinde pekçok yıkık mescidi tâmir ettirdi. İdas Câmii de bunlar arasındadır. Yerleştiği konağın yakın bir yerine bir köy kurdu. Orada halîfeleri ve talebelerinden bir cemâatin kalmasını emretti. O köy halkının dînî terbiyesini ise, halîfelerinden Şeyh İsmâil Enârenî ile Şeyh Ahmed Hatib’e bıraktı. Şuvayka Câmii olarak bilinen Murâdiye Câmiinde Muhammed Hânî’yi, Sâlihiyye’deki Câmi-i Sâhibe’de Abdülkâdir Dimlanî’yi insanlara İslâmiyeti anlatmakla ve Hatm-i hâcegân yaptırmakla vazîfelendirdi. Kendisi de medresesinde sabahları Şâfiî fıkhı okuttu.</p><p>Şam’dayken Kudüs’e giderek Mescid-i Aksâ’yı ve büyüklerin kabirlerini ziyaret etti. Kudüs halkından saygı iltifat gördü. Kudüs’ten Urfa’ya gelerek mübârek makamları ziyâret etti ve insanlara vâz nasihat ederek kurtuluşlarına vesîle oldu. Tekrar Şam’a döndü. 1826 senesi hacca gidişinde berâberinde halîfelerinden ve talebelerinden pekçok kimse de bulundu. Yol boyunca gittiği beldelerin insanlarına da İslâmiyeti anlatanMevlânâ Hâlid hazretleri hac vazîfesini yerine getirdi. Medîne-i münevvereye giderek sevgili Peygamberimizin kabr-i şerîfini ziyâret etti. Mekke-i mükerremede ve Medîne-i münevverede pekçok âlim ve evliyâ zâtlarla karşılaşıp sohbet etti. Aynı sene içinde Şam’a döndü ve vazîfesine devâm etti.<br>Mevlânâ Hâlid hazretleri hayâtının son senesinde Ramazân-ı şerîf ayının son gününde halîfeleri ve sevenlerine Kudüs’e gitmek istediğini bildirdi. Talebeleri bu habere çok sevindiler. Fakat Şevvâl ayı içerisinde tâûn salgını, vebâ hastalığı ortaya çıktı. Talebeleri; “Kudüs’e gitmenin tam zamânıdır.” dediler. Onlara buyurdu ki: “Şimdi üzerinde durduğumuz mesele, tâuna karşı sabırlı olmaktır. Bunun sevâbı, istediğiniz şeyden daha çoktur.” Tâunla şehîd olup gitmenin fazîletinden ve iyiliğinden bahsetti. Tâûndan ölenlerin şehîd olacağı hakkında hadîs-i şerîfleri okuyarak bu yüksek dereceye kavuşmak istediğini bildirdi.</p><p>O sırada birisi gelip; “Efendim duâ edin de bana tâûn bulaşmasın.” diye yalvarınca, ona duâ ettiler. O kişi kurtuldu. Kendileri için ise; “Rabbime kavuşmayı istememekten hayâ ederim.” buyurdu.</p><p>Mevlânâ Hâlid-i Bağdâdî hazretlerinin Muhammed Behâüddîn isimli beş yaşındaki oğlu bu sene tâûn hastalığına tutulup vefât etti. Onun vefâtını haber alınca, buyurdu ki: “Ey Rabbim! Bu musîbete sabır ve genişlik verip, beni sevinçle rızıklandırdın. Önümde rûhunu aldın. İnşâallah yüksek katınızda büyük bir nasîbi olur. Oğlum Behâüddîn mıknatısımızdır. Bizi kendisine çeker. Biz ona uyarız. Vekîlimizdir.” buyurdu. Nûrlu yüzlerinde sevinç doğmuştu. Merhum oğluna sabır ve tahammül etmenin fazîletlerini içine alan sohbet ve vâza başladı. Âhirete göç eden bu temiz yavrunun Kâsiyûn Dağındaki bir tepeye defnolunmasını emretti. Bu yere bundan evvel kimse defnolunmamıştı. Şeyh İsmâil ve Şeyh Muhammed Nâsih hazretlerine techiz ve tekfinini emir buyurdu. Cenâze yıkandıktan sonra, müslümanların omuzlarında, adı geçen yere götürüldü. Bizzat Mevlânâ Hâlid hazretleri imâm olup, cenâze namazını kıldırdıktan sonra defneylediler.</p><p>Behâüddîn’in vefâtından sonra, diğer oğlu Abdürrahmân da aynı sene içinde taûndan vefât etti. Abdürrahmân gâyet zekî, merhamet sâhibi, akıllı bir çocuktu. O da defin hazırlıkları bitince Kâsiyûn isimli tepeye, kardeşi Behâüddîn’in mezârının kuzey tarafına defnedildi. Çok kalabalık bir cemâat cenâzesinde bulundu.</p><p>Mevlânâ Hâlid-i Bağdâdî hazretleri, son zamanlarına doğru, yanlarında bulunan emânet kitapları sâhiplerine vermek için ayırmaya başladılar. Bir ara talebelerinden birini gönderip, Şeyh İsmâil Enârenî’yi çağırttı. Ona; “Buradan hiç bir yere çıkmam. Ancak oğlum Behâüddîn’in yanına gitmeyi isterim.” buyurdu. Şeyh İsmâil; “Efendim güneşin harâretinden oraya gitmek ve orada oturmak mümkün olmaz.” deyince Mevlânâ Hâlid hazretleri; “Güneşin harâreti bize zarar vermez.” buyurdu. Sonra kütüphânesinin önünde oturdu ve; “Ey İsmâil! Beni dinle, aslâ muhâlefet etme. Vefâtımdan sonra, çoluk-çocuğum, fıkıh kitaplarım, diğer hukûkî işlerim için yerime vasî olarak, İsmâil Enârenî’yi tâyin ettim. Ondan sonra Muhammed Nâsih, sonra Abdülfettâh, ondan sonra da seni seçtim. Malımın üçte birini namaz borcumun iskâtı için ayırın. Bir su sarnıcı inşâ edin. Ben zannederim ki, ümmetin iyi zâtlarından bâzı ihlâs sâhipleri, bu makâmda, sevdiklerimiz için dergâh binâ ederler. Malımın üçte birinden geri kalanı da, kapımızdaki fakir ve yoksullara verilsin. Ölümümden daha büyük bir musîbet size gelmez. Ona karşı sabır ve tahammül gösteriniz. İnsanlarla münâkaşa etmeyiniz.” buyurdu.</p><p>Şeyh İsmâil de; “Efendim, bugün kalblerimizi hüzün ve kederle doldurdunuz. İnşâallah bu emir gelmez de ömrünüz uzun olur.” dedi. Mevlânâ Hâlid hazretleri; “Ey İsmâil! Biz Şam’a ancak ölmek için geldik. Buraya geliş gâyemiz bundan başka bir şey değildir. Cenâb-ı Hak, Beyt-i mukaddesi ve Nebiyy-i zîşânı ziyâreti ve Hâcc-ı ekberi, bize geçmiş senelerde nasîb etti. İnşâallah saâdet-i ebediyyeye nâil oluruz. Başka bir şey istemiyoruz. Bâzı inkârcıların size yapacağı ezâ ve cefâdan korkuyoruz. Bilhassa falan kimsenin ezâ ve cefâsından korkuyoruz. Hak teâlâya yalvararak duâ ediyoruz ki, size eziyet verecek olan o kimse fazla yaşamasın. Çünkü sevdiklerimize iftirâ ederek zahmet verir.” buyurdu. Buyurdukları gibi, kendilerinden kısa bir müddet sonra o kimse öldü.</p><p>Bir gün Mevlânâ Hâlid-i Bağdâdî hazretleri, Şeyh İsmâil Gazzî’ye buyurdular ki: “Bütün kitaplarımı vakfettim.” O esnâda içeriye Şeyh Muhammed Nâsih Efendi girdi ve; “Efendim Seyyid Hüseyin Efendi ve berâberinde bâzı âlim zâtlar, size tâziyeye geldiler.” dedi. Daha sonra onları karşılayıp, oturmalarına müsâade ettiler. Oğlu Abdurrahmân için tâziyelerini kabûl etti. Ziyâretçiler gidince, Şeyh İsmâil Efendi de izin alıp ayrılmak istedi. Mevlânâ hazretleri: “Bugün burada kalınız.” buyurdu. Sonra da; “İnsanların; “Mevlânâ Hâlid kerâmet izhar ediyor.” demelerinden korkmasaydım, bütün arkadaş ve dostlarımla vedâlaşırdım. Bu Cumâ gecesi gideceğimizi zannediyorum.” buyurdu. Daha sonra kendisine yemek getirildiğinde; “Bu ve bundan başka yemeklerden yiyemeyeceğim, ölümü isteyen hem de yemek yiyen hiç bir kimse gördünüz mü?” buyurdu. Uzun bir müddet dünyâ yemeklerinden yemedi. Sonra; “Dünyâ yemeklerine doymuş olduğum hâlde, Rabbime kavuşmayı arzu etmem.” diyerek, evlâdı ile şakalaşan bir baba gibi, ayaklarını evin içinde yere vurdu. Bundan önce böyle bir hâl kendilerinden görülmemişti. Sonra kitapların bulunduğu yere gitti. Emânet aldığı kitapları sâhiplerine göndermeye başladı. Çoluk-çocuğuna teker teker nasîhat ve vasiyet ederek vedâlaştıktan sonra; “Biz bu Cumâ gidiyoruz.” buyurdu. Sonra mescide vardı. İkindi namazını kıldıktan sonra, medresenin olduğu tarafa yöneldi. Kapısına geldiklerinde, sevdiklerinden İsmâil Gazzî’yi yanına çağırıp iltifât etti.Kütüphânesinin önünde oturdu. Önceki vasiyetini ve nasîhatı tekrar etti. Çoluk-çocuğuma hoş nazarla bakınız. Seçtiğim vasîm Şeyh İsmâil Enârenî’dir. Benden sonra irşâd vazifesinde bulunacak seçtiğim talebemdir. Bu husûsu hiç kimse hatırından çıkarmasın.” buyurup, İsmâil Gazzî’ye: “Bana kalemi ver, vakıf şartlarını yazayım.” buyurdu ve mübârek ellerine kalem alıp; “Bu kitapları Allah için vakfettim. Vakfımın şartları şunlardır.” diyerek şartlarını yazdı. Sonunda da; “Bu yazılan şartlarla vakfettiğim kitaplarımın küçük bir tânesini de olsa değiştiren, noksanlaştıran kimseler üzerine; Allah’ın, meleklerinin ve bütün insanların lâneti yağsın.” buyurdular. O esnâda talebelerinden olan Hanefî mezhebi fıkıh âlimlerinin büyüklerinden Seyyid Muhammed Emîn ibni Âbidîn içeri girdi ve bâzı sorular sordu.</p>','image/ortak.jpg'),(120,'Seyyid Taha Hakkari (k.s.)',119,'<h2>Seyyid Taha Hakkari (k.s.)</h2><p>Hakkari – Şemdinli’nin Bağlar köyünde</p><p style=\"text-align: justify;\">Osmanlılar zamanında Anadolu’da yaşayan evliyânın en büyüklerinden. İnsanları Hakka da’vet eden, onlara doğru yolu gösterip hakîkî saadete kavuşturan ve kendilerine “Silsile-i aliyye” denilen büyük âlim ve velîlerin otuzbirincisidir. Abdülkâdir-i Geylânî hazretlerinin onbirinci torunudur. Ya’nî Peygamber efendimizin soyundan olup, seyyiddir. Hâlid-i Bağdâdî’nin talebelerinin büyüklerindendir. Rûh bilgilerinin mütehassısı, Rabbanî ilimlerin hazinesidir. Mevlânâ Hâlid’in talebesi olan Seyyid Abdullah’ın kardeşi Molla Ahmed’in oğludur. Lakabı; Şihâbüddîn, İmâdüddîn ve Kutb-ül-irşâd vel-medâr’dır. Hocası tarafından Şemdinân’da Nehri kasabasında ders vermeğe me’mûr edildi. Bütün İslâm âlimleri gibi, gecelerini gündüzlerine katarak İslâmın güzel ahlâkını yaymış, herkesi iyilik yapmağa teşvik eylemiştir. 1269 (m. 1853) senesinde Nehrî’de vefât eyledi.</p><p style=\"text-align: justify;\">Seyyid Tâhâ, çocukluğundan itibâren büyük bir istidâd, vekar ve heybet sahibi idi. Onu her gören ilerde pek büyük bir zât olacağını söylerdi. Küçük yaşta Kur’ân-ı kerîmi hatmetti ve ezberledi. Sonra ilim tahsiline başladı. Süleymâniye, Kerkük, Irak, Erbîl, Bağdat gibi ilim merkezlerine giderek şöhretli âlimlerden; tefsîr, hadîs, fıkıh gibi zâhirî ilimleri, zamanın fen ve edebiyat bilgilerini öğrendi.</p><p style=\"text-align: justify;\">Seyyid Tâhâ, daha ilim talebesi iken, birgün Bağdat’a yakın bir yerde, çok küçük bir akarsudan abdest alıyordu. Arkadaşları; “Bu su çok azdır, bununla abdest olmaz” deyince; “Bu, mâ-i câridir, ya’nî akar sudur. Dînimizde bununla abdeste izin vardır. Siz ilim talebesisiniz, bunları bilirsiniz. Sonra bu suda balık bile yaşar” buyurdu ve elini orada biriken su birikintisine sokup çıkardı. Arkadaşlarına uzatarak; “Bakın bu suda kocaman balıklar yaşamaktadır” deyip elindeki balığı gösterdi. Bu büyük kerâmeti gören arkadaşları; “Bundan sonra sen ne yaparsan yap, bir daha sana i’tirâz etmiyeceğiz” dediler.</p><p style=\"text-align: justify;\">Onüçüncü asrın kutbu olan Mevlânâ Hâlid, Hindistan’a giderek, Gulâm Ali Abdullah Dehlevî’nin huzûru ile şereflenip, lâyık ve müstehak oldukları fazilet ve kemâlâti aldı. Sonra, Allahü teâlânın kullarına doğru yolu gösterip Hakka kavuşturmak için vatanına döndü. Her taraf, Mevlânâ’nın kalbinden saçılan nûrlar ile aydınlanmağa başladı. Bu sırada arkadaşı olan Seyyid Abdullah da, Süleymâniye’de bulunan Mevlâna’yı ziyârete gitti. Onun da sohbetle bulunarak, kemâle geldi ve halîfe-i ekmeli ya’nî en olgun halîfesi oldu. Mevlânâ Hâlid-i Bağdâdî’ye, biraderi oğlu Seyyid Tâhâ’nın, harikulade ve yüksek istidâdını anlattı. Mevlanâ Hâlid-i Bağdadî hazretleri de, bir daha gelişinde, onu beraber getirmesini emir buyurdu. Seyyid Abdullah bir dahaki ziyâretlerinde yeğeni Seyyid Tâhâ’yı da götürdü. Mevlânâ hazretleri, Bağdat’ta Seyyid Tâhâ’yı görür görmez, hemen Abdülkâdir-i Geylanî hazretlerinin kabr-i şerîfine gidip istihâre etmesini emr eyledi. Seyyid Tâhâ da kabre gidip istihâre eyledi. Ceddi Abdülkâdir-i Geylânî hazretleri, Allahü teâlânın izniyle kabr-i şerîfinden kalktı ve onu çok iyi karşıladı. Sonra; “Benim yolum büyük ise de, şimdi ehli kalmadı. Mevlânâ Hâlid ise, zamanının âlimi, evliyânın en büyüğüdür. Hemen ona git, teslim ol, onun emrine gir” buyurdu.</p><p style=\"text-align: justify;\">Seyyid Tâhâ, büyük dedesi Seyyid Abdülkâdir-i Geylânî hazretlerinin ma’nevî emri ve izni üzerine, Mevlânânın huzûruna geldi. Bu öyle bir gelişdi ki, pek az kimselere nasîb olmuş, nasıl ve neler elde ederek gideceği, bu başlangıç ve gelişden belli oluyordu. Mevlânâ, Seyyid Tâhâ’nın yetişmesine, gözlerin görmediği, kulakların duymadığı, kalblerin düşünemediği manalara erişmesine himmet gösterip yardım etti. İleride zamanın en büyük âlim ve velîsi olacak tarzda, ihtimam ve ciddiyetle onu terbiye etti. Riyâzet ve mücâhedesinde hiç eksiklik etmedi. Nefsin istediklerini yaptırmayıp, istemediklerini yaptırdı.</p><p style=\"text-align: justify;\">Mevlânâ Hâlid hazretleri, yetiştirme ve terbiye esnasında, Seyyid Tâhâ’ya dağdan istincâ taşları getirttirdi. Bu hâl, talebeleri arasında, taaccüble karşılanır; “Hocamız Mevlânâ, Resûl-i ekremin ( aleyhisselâm ) Ehl-i beytine çok fazla bağlı olduğu hâlde, Seyyid hazretlerini dağa göndermesinden hikmet nedir?” derlerdi. Hazret-i Mevlâna ise, bu husûsda konuşmaz sükût ederdi.</p><p style=\"text-align: justify;\">Seyyid Tâhâ hazretleri, Mevlânâ Hâlid-i Bağdadî’nin yanında seksen gün kaldıktan sonra, evliyâlıkta pek yüksek derecelere kavuştu. Keşf ve kerâmet sahibi olarak hilâfet-i mutlaka ile şereflendi.</p><p style=\"text-align: justify;\">Seyyid Tâhâ hazretleri, hilâfetle müşerref olup Berdesûr’a hareket edeceği zaman, hazret-i Mevlânâ onu büyük bir cemâatle teşyî’ etti, uğurladı. Vedâdan sonra, Seyyid Tâhâ, Mevlânâ’nın ayrılmış olduğunu hissedip, atına binmek istediğinde, üzenginin bir kimse tarafından tutulduğunu anladı. Baktığında, üzengiye yapışan ve onu tutanın hocası Mevlânâ’nın olduğunu gördü. “Estağfirullah” deyip, geri çekildi. Hazret-i Mevlânâ, Seyyid Tâhâ hazretlerine hitaben; “Bir zaman nefsinin terbiyesi için size dağdan taş getirtiyordum. Şimdi Resûl-i ekremin Ehl-i beytine olan bağlılığım hasebiyle, üzengini benden başka kimse tutamaz. Siz de bundan kaçınamazsınız” buyurdu. O da sıkılarak, “Emîr edebden üstündür” sözü gereğince ata bindi. Bir müddet binlerce âlim, sâlih, talebe ve halkın katıldığı uğurlama merasimi ile yürüdü. Sonra, Mevlânâ durdu. Elindeki dizginleri, Seyyid Tâhâ’ya verip; “Bundan sonra dizginlerin senin elindedir. Terbiye ve yetişmende kusur etmedim. Cenâb-ı Hak yardımcın, büyüklerin rûhları sığınağın olsun” buyurdu. Tâhâ-i Hakkâri hazretleri Mevlânâ Hâlid-i Bağdâdî’nin halîfesi olarak Berdesûr’a geldi.</p><p style=\"text-align: justify;\">Seyyid Abdullah, Nehrî’de talebe yetiştirmek ile meşgûl iken, oraya çok yakın olan Berdesûr’a Seyyid Tâhâ’nın da gönderilmiş olmasının hikmetini anlayamayan birçokları; “Böyle iki büyük halîfenin bir yere gönderilmesinin sebebi nedir?” dediler. Fakat bunu, kısa bir süre sonra Seyyid Abdullah vefât ettiğinde anladılar. Bunun üzerine, oranın halkı tarafından Seyyid-i Büzürk (Büyük Efendi) diye bilinen Seyyid Tâhâ hazretleri, Nehri kasabasına gelip talebe yetiştirmeğe başladı. Burada kırkiki sene, ilim talebesine, Hak âşıklarına ve Hakkı arayanlara feyz ve nûr saçtı. Âşıklar, uzaktan yakından pervane gibi bu irşâd ve nûr kaynağının etrâfına toplandılar. Nehri, Cennet bahçelerinin gıbta edeceği bir gülistan oldu ki, Allahı arayanların arzusu ve rûhlarının mıknatısı hâline geldi. Şimdi birkaç harab evin bulunduğu Nehri’de, o zaman nüfus onaltıbine yükseldi. Nehri, birkaç câmi, mescid, medreseler, çarşı ve diğer dükkân, han, hamam ve benzeri binalarla o civarın merkezi idi.</p><p style=\"text-align: justify;\">Seyyid Tâhâ hazretleri, vefa ve sadâkatte Hazreti Ebû Bekr-i Sıddîk’ı, şecaatte ve adâlette Hazreti İmâm Ömer’i, haya ve hilmde Hazreti Osman’ı, vilâyet-i kübrâda Hazreti İmâm Ali’yi (r.anhüm) temsil ederdi. Tıpkı Resûlullaha yakın Eshâb-ı Kirâmdan birisi gibi idi.</p><p style=\"text-align: justify;\">Seyyid Tâhâ hazretlerinin, murâkabe etmesinin çokluğundan, boynundaki kemik, dışarıya doğru eğilmiş gibi görünürdü. Vekâr ve heybetinden mübârek yüzüne bakılmazdı. Yüzündeki heybet şuası, ondördüncü gecedeki ay gibi gözleri kamaştırırdı. Alnı geniş, kaşları kesif (sık), iki kaşları arası açık, mübârek gözleri siyah, yüzleri yuvarlak, sakalı top, orta boylu bir nûr parçası idi. Gönül sahibleri görünce, rûhen âşık olurlardı. Hülâsa, ilâhî nûrun tecellîsi idi. Sohbetlerinin ehli olanlar, aşkla kendilerinden geçerlerdi. Nehri hududuna girildiğinde, feyz ve muhabbet kokuları, akıllı olanları ve gönül sahiplerini istilâ ederdi. Ziyâretçiler, abdestsiz olarak Nehrî’ye giremezdi. En büyük halîfelerinden meşhûr Molla Tâhâ ki, “Halîfe Köse” lakabıyla tanınır, o buyurdu ki: “İki yerinden başka Nehrî’nin bütün taşları, ağaçları, herşeyi nûrdur. Biri, yahudi mahallesi, öbürü Mûsâ Bey ismindeki bir münâfığın kalesidir.”</p><p style=\"text-align: justify;\">Seyyid Tâhâ hazretleri, teheccüd namazını ekseriya saâdetli hânesinde, ba’zan kendi mescidlerinde eda ederlerdi. Kuşluk namazını dâima câmide kılardı. Her gün medreseleri kontrol eder, müderris ve talebelerin tahsillerini tedkik buyururdu. Müderrislerin müşkil mes’elelerini hallederdi. Nehri, karınca yuvası gibi, dâima sâlih kişiler ve talebelerle dolu idi. Binlerce gönül sahibleri feyz almak için boyunlarını büküp, o dergâha akın ederlerdi. Gece-gündüz o makamın, zikr, fikr, ibâdet ve tâatsız bir ânı bulunmazdı. Seyyid Tâhâ hazretleri dergâha teşrîflerinde, herkesin gönülleri, inci saçılan dillerinden çıkacak sözlere bağlanırdı. Nehri kasabası binyediyüz hâne iken, hiçbir evde yemek söz konusu değildi. Hepsi tekkeden yer, içerdi. İkindi namazından sonra “Hatm-i hâcegân-ı kebîr”, sonra İmâm-ı Rabbânî hazretlerinin “Mektûbâtı okunurdu. Seyyid Fehîm hazretleri Nehrî’de ise ona, yok ise, muhterem dâmâdları ve halîfeleri Seyyid Abdülehad hazretlerine okuturlardı. Bu arada ba’zı kelime veya cümle üzerinde geniş bir îzâh, sohbetlerinin mevzû’unun esâsı olurdu. Nehrî’de misâfirlerden, faraza sadrâzam olsa dahî, akşamla yatsı arasında yemek fasılası yoktu. Bu müddet zikr, fikr ve ibâdetle geçirilirdi. Akşam yemeği, akşam üzeri yenirdi. Talebelere teveccüh edip makamlarını yükseltme vakitleri, Seyyid hazretleri tarafından ta’yin buyurulur, gün, saat ve şartlarını îlan ederlerdi. Ba’zan bu teveccühü halîfelerinden birisine yaptırırlardı. Kendisini sevenlerden ve talebelerinden kimseyi unutmazlar, herkesin hâlini genişçe suâl buyururlardı. Kimin bir sıkıntısı olursa, hemen gidermeğe çalışırlardı. Sıla-i rahme ehemmiyet verir, muhtaç olanların ihtiyâçlarını karşılardı. Hocasının tavsiyelerine binâen devlet ricali ile temas buyurmazlar, ancak ba’zı müslümanların zararını önlemek üzere mektûp yazarlardı. Hâlbuki başta Sultan Abdülmecîd Hân olmak üzere, bütün devlet ricali her emirlerine amade idi.</p><p style=\"text-align: justify;\">Seyyid Tâhâ hazretleri, bütün cihâna hükmeden bir hükümdâr olsa, dünyâyı en güzel şekilde idâre edebilirdi. Aklı, idrâki, idâre ve intizâmı akıllara hayret verirdi. Dünyâ ve âhırete âid ilimlerdeki maharet ve ihtisası, herkesten üstün idi. Hülâsa, madden ve ma’nen, İslâm âlemine bahşedilen ilâhî lütuflardan bir büyük ni’met idi.</p><p style=\"text-align: justify;\">Seyyid Abdülhakîm Arvâsî hazretlerinin babasının dedesi olan Seyyid Muhammed, o zaman Van’dan gelip, bu kaynakdan feyz aldı. Seyyid Tâhâ, Van’ı şereflendirince, Seyyid Muhammed’in evinde misâfir olurdu. Seyyid Muhammed’in birâderi Molla Lütfî’nin oğlu Seyyid Sıbgatullah Efendi de, Hizân’dan Van’a gelince, Seyyid Tâhâ’ya talebe oldu. Çok feyz ve bereketlere kavuştu. Sonra Hizan’a babasının yanına gitti. Bundan sonra, yüzlerce talebesi ile, her yıl Nehri’ye Seyyid Tâhâ hazretlerini ziyârete giderdi.</p><p style=\"text-align: justify;\">Seyyid Tâhâ hazretleri zamanında, İran Şahı, Şemdinan’a yakın 145 pare köyü, her şeyi ile beraber Seyyid Tâhâ’ya bağışladı. Bu haberi kendisine getirdiklerinde, bir an başını eğip kaldırdıktan sonra; “Elhamdülillah” dedi. İran şahı ölünce, oğlu bu köyleri geri aldı. Haberi Seyyid Tâhâ’ya getirdiklerinde, yine başını eğip bir an sonra kaldırdı ve; “Elhamdülillah” buyurdu. Köse Halîfe; “Efendim! Köyleri size hediye ettikleri zaman da hamd ettiniz. Geri aldıklarında da hamd ettiniz. Hikmeti nedir?” diye arzedince; “Hediye ettikleri zaman kalbimi yokladım. Dünyâ malına sevinmediğimi gördüm, bunun için hamd ettim. Şimdi geri aldıklarında, yine kalbime baktım. Hiç üzüntü bulunmadığını gördüm. Yine hamd ettim” buyurdu.</p><p style=\"text-align: justify;\">Seyyid Tâhâ hazretlerinin, Köse Halîfe nâmıyla ma’rûf, âlim, âmil ve veliy-yi kâmil bir talebesi var idi. Seyyid Tâhâ’nın halîfelerinden olup ismi Tâhâ idi. Edebinden, “İsmim Tâhâ’dır” demeğe haya ederdi. Üstadından kendisine bir isim vermesini düşünür, fakat arzedemezdi. Sakalı biraz seyrek idi. Birgün, bu düşüncesini ve utancını keşfeden hocası, bir talebesine; “Bizim Köse buraya gelsin” buyurdu. Buna çok sevinip, bu ismi üzerine aldı ve hilâfetle şereflendikten sonra da ismi, “Köse Halîfe” kaldı.</p><p style=\"text-align: justify;\">Seyyid Tâhâ-i Hakkâri’nin kerâmetleri pekçoktur. Bunlardan ba’zıları:</p><p style=\"text-align: justify;\">Musul taraflarında şeyhlik iddiasında bulunan bir kimse, talebesinden birini Seyyid Tâhâ hazretlerinin yanına gönderdi ve; “Seyyid Tâhâ’ya, sünnete uymayan bir iş işletmeden, buraya dönme” dedi. O da kalkıp Nehrî’ye geldi. Bir ikindi namazından sonra, Seyyid Tâhâ hazretlerinin mescidin kapısında duran ayakkabılarından sol ayağınınkini uzağa koydu. Bununla mescidden sağ ayakla çıkmasını ve sünnete uygun olmayan bir iş yapmasını düşünmüştü. Fakat Seyyid Tâhâ hazretleri, kalabalık içerisinde, o kişiye hitâb edip; “Aldığın ayakkabıyı yerine koy! Senin aradığın şey, bu kapıda yoktur” buyurdu.</p><p style=\"text-align: justify;\">Bir gece hırsızın biri, Seyyid Tâhâ hazretlerinin anbarına girip bir çuval un almak istemişti. Çuvalı doldurdu, fakat kaldıramadı. Yarıya kadar boşalttı, yine kaldıramadı. Biraz daha boşalttı. Yine kaldırıp götüremedi. O sırada, Seyyid Tâhâ hazretleri anbara geldi ve; “Ne o, çuvalı kaldıramıyor musun? Yardım edeyim” deyince hırsız, donakalıp birşey diyemedi. Seyyid hazretleri çuvalı kaldırıp, hırsızın sırtına verdikten sonra; “Bunu al git, bizim adamlarımız görmesin, belki canını yakarlar. Bir daha ihtiyâcın olursa, anbara değil, bize gel” buyurduğunda hırsız tövbe edip, sâdık talebelerinden oldu.</p><p style=\"text-align: justify;\">Seyyid Tâhâ hazretlerinin kayınpederi, Nehri kadısı idi. Bu mübârek dâmâdını o kadar çok severdi ki, kabrinin, onun kabrine girişte yapılmasını ve; “Seyyid Tâhâ hazretlerinin kabrini ziyâret etmek isteyen Hak âşıkları, benim mezarıma uğrayıp da geçsinler. Belki o mübârek zâtı ziyâret edenlerin hürmetine Allahü teâlâ beni affeder. Yahut onu ziyârete gelenlerin ayaklarına mezarımın toprağı değmekle teberrük ederim” buyurdu. (Gerçekten o mezar, Seyyid Tâhâ hazretlerinin mübârek kabirlerinin tam girişindedir.)</p><p style=\"text-align: justify;\">Bir ermeni. Seyyid Tâhâ hazretlerine gelip; “Çocuğum olmuyor, sizin büyük bir zât olduğunuza inanıyorum. Duâ edin de, çocuğum olsun” dedi. Seyyid Tâhâ hazretleri, talebesinden birine; “Git bir beze iki tane koyun kılı koy, sar, getir!” buyurdu. Talebesi emri yerine getirdi. Seyyid Tâhâ, ermeniye; “Bu bezi beline sar, hiç çıkarma” buyurdu. Aynı ermeni beş sene sonra gelip; “Efendim, her bâtında iki çocuk olmak üzere, beş senede on tane çocuğum oldu. Artık yeter” dedi. Seyyid Tâhâ da; “Belindekini artık çıkarabilirsin” buyurdu.</p><p style=\"text-align: justify;\">Seyyid Sıbgatullah, Arvas’dan Hizân’a halîfe olarak gönderilmeden önce, Van’a gitmişti. Van vâlisi, Vanlılara nasihat etmek için Van’da kalmasını çok rica etti. O da; “Hocam Seyyid Tâhâ hazretleri müsâade ederlerse kalırım” dedi. Nehrî’ye varınca, vâlinin ricasını ve ilâveten; “Van halkı nasîhata çok muhtaçdır” diyerek arzetti. Seyyid Tâhâ: “Molla Sıbgatullah! Van halkı âsîdir. Ne sen onları ıslah edebilirsin, ne de ben. Ancak bana ma’lûm olduğuna göre, sizin hânedandan büyük âlim ve fâzıl Seyyid Fehîm isminde bir zâtın gizli te’sîrli himmetleri ile Van halkı muvakkaten ıslâh edilecektir. O zâtın şu anda hayatta olup olmadığını bilmiyorum” buyurunca, bu hikmetli beyânlarına karşılık Seyyid Sıbgatullah; “Evet efendim, o zât benim amcazâdemdir. Cezîre’de Şeyh Hâlid Cezîrî’nin yanında, ilim tahsiline devam etmektedir. Gerçekten buyurduğunuz gibi ilim ve fazileti ile meşhûrdur” dedi. Hazret-i Seyyid Tâhâ, bu îzâha çok memnun olup; “İkinci gelişinizde onu mutlaka bana getireceksiniz” buyurdu.</p><p style=\"text-align: justify;\">Bir müddet sonra, Seyyid Muhammed, oğlu Seyyid Fehîm’in Seyyid Tâhâ hazretlerinden ilim tahsil etmesi için onunla Nehrî’ye doğru yola çıktılar. Yolda; “Yavrum Fehîm! Huzûruna çıkacağın Seyyid Tâhâ, çok büyük zâtdır. Vilâyet derecelerinin en yükseğindedir. Feyz almadıkça, kemâle ermedikçe, ondan sakın ayrılma” dedi. Nehrî’de Seyyid Tâhâ hazretlerinin elini öptüler. Seyyid Fehîm-i Arvâsî ayakta iken, Tâhâ-i Hakkâri hazretleri bir vazîfe verip, ta’lim buyurdu. Sıcak bir günde anlattıklarını tekrar ettirdi. Seyyid Fehîm, hepsini olduğu gibi söyleyip, yalnız “Hatt-ı tûlânî” yerine “Hatt-ı tûlf” dedi. Seyyid Tâhâ, onu hemen düzeltti. O zaman Seyyid Fehîm pek genç idi. Medrese derslerini henüz bitirmemişti.</p><p style=\"text-align: justify;\">Seyyid Tâhâ hazretleri, birgün talebeleriyle birlikte, Ahmed-i Cüzeyri hazretlerinin “Dîvân”ından okuyordu. Bir beytin ma’nâsını talebelerine sordu. Herkes birşeyler söyledi. O zaman, Seyyid Fehîm çok genç idi ve oraya yeni gitmişti. “Sen ne dersin Molla Fehîm?” buyurdu. Seyyid Fehîm hazretleri de, anladığını söyledi. Nihâyet Seyyid Tâhâ; “Söyleyenler içerisinde, Cüzeyrî’nin muradına en yakın olanı Seyyid Fehîm’in söylediğidir. Bununla beraber, onunla, Cüzeyrî’nin muradı arasında yerle gök kadar mesafe vardır” buyurdu. (Cüzeyrî büyük velîlerden ve Hak âşıklarından olup, yaslandığı taş, kalbinin hararetinden, aşkının ateşinden ısınırdı. Oradan ayrılınca, ihtiyâr bir kadın o taşa hamurunu koyar, biraz sonra hamur pişerek ekmek olurdu. Çok garîb kerâmetleri, çok ince ve yanık ma’nâlı şiirleri vardır. “Dîvân”ı, doğu illerimizde asırlardır okunmaktadır.)</p><p style=\"text-align: justify;\">Tâhâ-i Hakkâri hazretleri, Seyyid Fehîm’i öyle yetiştirmişti ki, oğlu Habîb vefât edince, Seyyid Fehîm hazretlerine; “Bir bak bakalım, bizim evlâd nasıldır, ne ile meşgûl oluyor?” buyurdu. Seyyid Fehîm hazretleri, kabrinde murâkabe edip geldi ve; “Oğlunuzu, rahat ve dağılmış inci tesbîh tanelerini toplayıp, bir ipliğe dizmeğe uğraşır gördüm” dedi. Bunun üzerine Seyyid Tâhâ; “Ben de öyle gördüm, onları ancak kıyâmete kadar dizer” buyurdu. (Bu oğullarının kabri, kendi kabirlerinin bitişiğindedir.)</p><p style=\"text-align: justify;\">Seyyid Tâhâ, birgün, câmi duvarına dayanarak otururken, oraya Seyyid Fehîm geldi. Seyyid Tâhâ hazretleri mübârek eli ile işâret ederek, onu yanına çağırdı ve buyurdu ki; “Sen zekî bir talebesin. Mutavvel’i okumalısın!” O da; “Efendim kitabım yok. Hem de, memleketimizde okunan bir kitap değildir” deyince, Seyyid Tâhâ kendi kitabını verdi. Seyyid Fehîm tahsilini bitirmek için, Muş’un Bulanık kazası, Âbirî köyünde, Molla Resûl-i Sübkî’nin yanına gitti. Mutavvel’i bunun huzûrunda okuyup, bitirdi. Vilâyet derecelerinde yükselmek için de her yıl iki kerre Nehrî’ye ya’nî Şemdinân’a geliyordu. Her gelişinde, Seyyid Tâhâ’nın çeşitli iltifâtlarıyla şerefleniyordu. Meselâ birgün, câmi sofasında “Mektûbât” okunuyordu. Dinleyenler çok kalabalıktı. Seyyid Fehîm ise uzakta ayakta dinliyordu. Seyyid Tâhâ, kitapdan başını kaldırarak; “Molla Fehîm! Acaba şimdi hiç üstâd yok mu?” buyurunca, Seyyid Fehîm cevap vererek; “Şimdi bulunan üstâd gibi, hiç gelmemiştir” deyiverdi.</p><p style=\"text-align: justify;\">Seyyid Tâhâ hazretleri, Seyyid Fehîm’in kemâle gelip olgunlaştığını görünce ona, talebe yetiştirmek üzere mutlak icâzet verdi. Seyyid Fehîm ise, bu işi görmeğe lâyık olmadığını bildirdi. Seyyid Tâhâ ise, ısrarla bu vazîfeyi alması için uğraştı ve kabûl ettirdi. Memleketi olan Arvâs’a gitmesini emir buyurdu. Seyyid Fehîm, Nehri’deki dağın tepesine çıkıp giderken, tekrar çağırdı. Kitapların içindeki mektûplarını kendisine göstererek; “Bu ihlâs ve sevgi, sizin değil midir? Niçin bu vazîfeden kaçınıyorsun” buyurdu.</p><p style=\"text-align: justify;\">Seyyid Tâhâ hazretleri, bir gece rü’yâsında Resûl-i ekrem efendimizi ( aleyhisselâm ) uçsuz-bucaksız bir sahrada ilerlerken gördü. Önlerinde, yanlarında ve arkalarında, şefaat isteyen pekçok insan vardı. Kimi eteklerine tutunmuş, kimi önlerine geçip dize gelmiş ve başını eğmişti. Seyyid Tâhâ hazretleri bir kenarda bekliyordu. Allahın Resûlü ( aleyhisselâm ) onu görünce, ona doğru yöneldiler. Ona iltifâtlarda bulundular.</p><p style=\"text-align: justify;\">Yine bir gece rü’yâsında, dağdan bol bir suyun aktığını ve herkesin ondan içmeğe koştuğunu gördü. Kendisi ise o gün, suyu kaynağından içmek için dağın tepesine tırmanıyordu. Bir de gördü ki, suyun kaynağında Allahın Resûlü ( aleyhisselâm ) var. Ve bütün sahrayı kol kol dolaşan sular, O’nun mukaddes parmaklarından akmaktadır… Seyyid Tâhâ, suyu o mübârek parmaklardan ve fışkırış noktasından içmek saadetine erişmek için yaklaştı ve içti.</p><p style=\"text-align: justify;\">Hocası Mevlânâ Hâlid hazretleri, kendisine yazdığı Fârisî mektûplarından birinde şöyle buyurdular: “Kıymetli Seyyid Tâhâ! Allahü teâlânın emânında olunuz! Âfet olan şöhretten dâima çok sakınınız! Kişi için, talebelerin çokluğu büyük belâ olabilir. Allahü teâlâ sizi o âfetten korusun! Âmîn. Kalbin acem beldelerine meylini, öldürücü, rûhu kurutucu zehir biliniz! Nerede kaldı ki, onların yanına gidilsin. Onlara yakın olmaktan, tatlı, idâreli dil kullanmaktan çok uzak olmalıdır. İnşâallah bir araya gelmezsiniz. Eğer şah bile bizzat da’vet ederse, gitmemelidir. Nerede kaldı ki, başkalarının da’vetine gidilsin. Böyle da’vete verilecek cevap şudur: “Biz derviş kimseleriz. Bizim işimiz, dünyâdan kesilmek ve İslâm pâdişâhına duâ etmek, insanların dînine hizmettir. Devlet reîslerinin meclisinin edeblerini bilmeyiz.” Sana emrettiğim üzere ol, muhalefet etme! Molla Mustafa Eşnevî’ye de fakirin selâmını söyle ve bu yazdıklarım aynı zamanda onun içindir. Fitne olan yerden çok uzak olup, dîne hizmet edecek yerde bulunmak ve yerleşmek zarurîdir. Bizden birşey gizli tutulmasın ki, helake sebep olur. Kulların en za’îfi Hâlid-i Nakşibendî Müceddidî.”</p><p style=\"text-align: justify;\">Seyyid Tâhâ hazretleri, halîfesi Seyyid Sıbgatullah Arvâsî’ye yazdıkları Fârisî bir mektûpda şöyle buyuruyor: “Adı güzel, feyz ve fâide menbâı Molla Sıbgatullah! Selâm eder, duâlarımı bildiririm. Gönderdiğiniz güzel mektûbunuz geldi. Bizi sevindirdi. Allahü teâlâya hamd ve şükürler olsun ki, dünyâ ve âhıret saadetinin sermâyesi olan fukaraya (evliyâya) muhabbetiniz hiç sönmemiş, kızıl kor gibi durmaktadır ve ayrılık günleri onu hiç etkilememiş. İki şeyi muhafaza etmek lâzımdır: Bu dînin sahibine son derece bağlılık ve hocasına ihlâs ve muhabbet üzere olmak. Bu iki şey olunca, ne verilirse ni’mettir. Bu ikisi kuvvetli olup, başka birşey verilmezse, hiç üzülmemelidir. Sonunda verilecektir. Eğer, Allah korusun, bu iki şeyden birinde halel (ârıza, sakatlık) olursa, bununla birlikte hâller ve zevkler bulunsa da, bunları istidrâc bilmeli, kendinin harablığı görmelidir. Doğru yol budur. Allahü teâlâ muvaffak eylesin!”</p><p style=\"text-align: justify;\">İkinci mektûplarında da; “Duâcınızın hâllerini sorarsanız, Allahü teâlâya hamd olsun ki, sevdiklerimizin istediği şekildedir. “Kardeşimin oğlu, birkaç kimse ile birlikte huzûrunuzla şereflenmek isterler, izin var mıdır?” diyorsunuz. Buyursunlar! Fakat kendinizi onlara karşı yetersiz göstermemek şartıyla. Her zaman geliniz. Canınız istediği kadar kalınız. Ne zaman gitmek isterseniz gidersiniz. Vesselâm ved-duâ! Kulların en za’îfi Seyyit Tâhâ Hâlid-i Nakşibendî.”</p><p style=\"text-align: justify;\">Birgün Seyyid Tâhâ hazretlerine; “Amcanız Seyyid Abdullah hazretlerinin üzerinde türbe vardır. Başkalarında ise yoktur. Acaba hikmeti nedir?” diye sordular. Seyyid Tâhâ hazretleri de şöyle buyurdu: “Biz Berdesûr’dan Nehrî’ye gelmeden önce, basit bir şekilde örtmüşler. Amcam sağ olsaydı, babasının üstünü dahî örtmezdi. Madem ki, siz örttünüz, biz birşey demiyoruz. Ama bizim üzerimiz örtülmeyecektir.” (Gerçekten bu emir devam etmektedir. Başkale’de, Gayda’da, Arvas’da, Van’da, Ankara’da ve diğer yerlerdeki ona bağlı seyyidlerin hiçbirinin üstü örtülü ya’nî türbe içinde değildir.)</p><p style=\"text-align: justify;\">Seyyid Tâhâ hazretleri Şehîdân dağını her yıl iki kere ziyâret ederdi. (Bu dağ, Şemdinli’nin doğusunda, hattâ babalarının medfûn bulunduğu Meleyân köyünün de doğusundadır. İran hududuna yakındır. Hazret-i Ömer ( radıyallahü anh ) zamanında, Eshâb-ı Kirâm, o belde ve ülkeleri feth için buraya gelmişler ve bu dağda şehîd olmuşlardır. O zamandan beri bu dağın ismi Şehîdân (şehîdler) dağıdır.</p><p style=\"text-align: justify;\">Irak’ın Revândız havâlisinde, Berzend kabilesi ile Hayderî kabilesi arasında bir husûmet meydana gelip, birbirlerine harb îlân ettiler. Irak’ta, sözleri geçen bütün halk araya girdiği hâlde, bu fitne ve kavgayı önleyemediler. Önemli mes’ele olduğundan, Seyyid Tâhâ hazretlerine; “Bunu siz hâlledersiniz” dediler. Sulh ve barıştırma dînî bir emir olduğundan, hemen Irak’a, ya’nî Revândız’a hareket eyledi. Her iki taraf Seyyid Tâhâ hazretlerini görünce, birlikte karşılayıp ellerini öperek emirlerine uydular. Bunları barıştırıp, Nehrî’ye geldiklerinde, âdetleri olduğu üzere, Nehri yolunda bulunan nehir kenarındaki Zî Tûvâ Çeşmesi başında istirahat ettiler. Beraberlerinde bulunan bin kişiye öyle bir teveccüh ettiler ki, bunlardan beşyüz kişi derhal, o anda hâl ve kerâmet sahibi oldu. (Bu büyük kerâmet, irşâd târihinde ender zevata nasîb olmuştur. Zî Tûvâ Çeşmesi, bugünkü kaza merkezi ile, Nehri arasındaki dere kenârındadır.)</p><p style=\"text-align: justify;\">Irak’tan iki seyyid genç, altı katırı hediyelerle yükleyip, Nehrî’ye, Seyyid Tâhâ hazretlerine getirmek için yola çıktılar. Hârûnân köyünden geçerken, Seyyid Tâhâ hazretlerinin büyüklüğünü inkâr eden Mûsâ Bey adındaki bey, katırları yükleri ile birlikte gasbetti. Gençler ağlayarak Nehrî’ye gelip Seyyid Tâhâ hazretlerini haberdâr ettiler. Seyyid Tâhâ, Mûsâ Bey’e haber gönderip; “Bu katırların yükleri bana âit olduğundan, yükler senin olsun. Bu gençler seyyiddirler. Onlara merhamet et, katırlarını teslim et” buyurdu. Mûsâ Bey emirlerini dinlemedi. Katırları vermedi. İkinci defa haber gönderip; “Benim nâmıma ve hatırıma versin” buyurdu. Buna da karşı çıkınca, Seyyid Tâhâ büyük hiddetle; “Cum’a gecesi gelsin de o vermesin görelim” buyurdu. Cum’a gecesi, Nehrî’den, talebeler gidip, neticeyi öğrenmek için nöbet beklediler. Meğer Bey, divanhânesinde kendine inananlarla oturmuş, Seyyid Tâhâ’nın evliyâlığını inkâr husûsunda konuşuyormuş. Bu fısk meclisinin bitişinden sonra, yatak odasına girip yatağına uzanırken, mi’desine bir ağrı girdi. “Karnım!.. karnım!..” diye bağırarak can verdi. Vaziyeti anlayan dokuz oğlu hemen Nehrî’ye gelip, katırları yükleri ile birlikte teslim ederek Seyyid Tâhâ’ya sığındılar. “Lütfen, merhameten babamızın defin merasiminde bulunup, duâ buyurunuz” dediler. Onlara cevaben; “Benim bulunmam, ona bir menfaat sağlamaz buyurdu. Çocukları çok ısrar ettiler. Hazret-i Seyyid nihâyet kalkıp, cenâzeye gitti. Cenâzenin kapkara kömür gibi olduğu görüldü. Definden sonra, Seyyid Tâhâ; “Benim gelişimden zerre kadar menfaatlenmedi” buyurdu. Cenâb-ı Hak, bir seyyide hakaret etmenin onu üzmenin cezasını verdi. Bunu herkes açıkça gördü.</p><p style=\"text-align: justify;\">Herkî aşiretinden Molla Abdullah isminde bir müderris, iki talebesi ile birlikte ziyâret için Nehri’ye giderken, çayın başında oturdular. Molla Abdullah, talebelerine; “Herkes abdest alarak Nehri’ye gider. Abdestsiz kimse gitmez. Ben bu âdeti bozup, abdest almadan gideceğim” dedi. Talebeleri; “Hocam, biz bu âdeti bozmayalım, abdest alıp da gidelim” dedilerse de Hoca Efendi: “Sanki bu dînî bir hüküm müdür? Ben yapmam!” dedi. Bu arada elini yüzünü yıkarken, koltuğundan bastonu suya düşdü. Elini uzatıp, bastonu almak isterken, hikmet-i ilâhî baston, onun başına, yüzüne vurarak yüzünü gözünü kan içinde bıraktı. Sonra baston gayb oldu. O da, böyle söylediğine pişman oldu. Yaralarını sarıp, abdest aldı. Nehri’ye gitti. Seyyid hazretlerinin dergâhına girince, bastonu duvarda asılı gördü. Gözleri bastona takılıp kalınca, Seyyid Tâhâ hazretleri; “Herhalde bu bastondan dayak yemişsiniz” buyurdu. Molla Abdullah yaptıklarına pişman olup, tövbe etti, talebelerinden olmakla şereflendi.</p><p style=\"text-align: justify;\">Berzencî seyyidlerinden Seyyid Mûsâ, kervanabaşı olarak İran’a gidiyordu. Gayet sarp bir yerde, ayağı kayan katırı uçuruma yuvarlanırken; “İmdâd yâ Seyyid Tâhâ!” diye bağırdı. O anda bir el, hayvanı olduğu yerde durdurdu. Çekip yola çıkardılar. Seyyid Mûsâ, bir müddet sonra ziyâret için Nehri’ye gitti. Seyyid Tâhâ hazretleri; “Yâ Seyyid Mûsâ! Bir katır için bizi İran’a çekiyorsunuz” buyurdu.</p><p style=\"text-align: justify;\">Van’ın Gürpınar kazasından bir zât, Nehri’ye gidip, Seyyid Tâhâ’ya talebe olmak istedi. Kabûl edilince de geri dönüp evine geldi. Talebe olduktan birkaç gün sonra, hayvanlarının bir kısmını kurt kaparak telef etti. Şeytan; “Bu hocaya bağlanmak sana yaramadı, uğursuz geldi” diye vesvese verdi. O talebe nihâyet Seyyid Tâhâ hazretlerinin daha önce kendisine hediye ettiği tesbihi iade etti. Maksadı hocasından ayrılmaktı. Tesbih, Seyyid Tâhâ’ya takdim edildiğinde, tebessüm buyurdu. Aradan günler geçmişti. Birgün öğle vakti namaza kalkarken, birden mübârek ellerini uzatıp; “Def ol, yâ la’în” buyurup namaza başladılar. Namazdan sonra Köse Halîfe; “Efendim, mübârek ellerinizi uzatmadaki hikmet ne idi?” diye suâl etti. O da: “Gürpınar’da bir müslüman sekerâtta iken, şeytan aleyhilla’ne imansız gitmesine çalışıyordu. Büyüklerin bereketiyle defedildi. Adam îmânla vefât etti” buyurdu. Köse Halîfe; “Tesbihi iade eden olmasın?” dedi. “Evet, odur” buyurdu. “Efendim, o edebsizlik ve terbiyesizlik etmişti” deyince de; “Bir zaman bize muhabbeti var idi” buyurdular.</p><p style=\"text-align: justify;\">Seyyid Tâhâ hazretleri, birgün câmide büyük bir cemâate namaz kıldırmak için ayağa kalkmıştı. Niyetten önce, mübârek sağ elini birden ileri uzattı. Geri çektiğinde bir miktar su, mübârek cübbelerinin kolundan döküldü. Canlı bir balık da yere düştü ve çırpınmağa başladı. Cemâat hayrette kaldı. Namaz kılındıktan sonra Köse Halîfe cesâret edip; “Efendim, bu su ve balık nereden geldi?” diye arz etti. Seyyid Tâhâ hazretleri cevaben; “Kızıldeniz’de bir gemi batıyordu. Talebelerimizden birinin “İmdât yâ mübârek hocam” diye çağırması üzerine, yardım edip, gemiyi düzelttik. Büyük âlimlerimizin himmeti, bereketiyle kurtuldular. Bu su ve balık oradandır” buyurdu.</p><p style=\"text-align: justify;\">Sultan Abdülmecîd Hân zamanında, Müks kaymakamı Derviş Bey, yaptığı bir hatâ sebebiyle kaymakamlıktan çıkarılmış, ayrıca yakalandığında hapse atılması için emir verilmişti. Bu sebeple Derviş Bey, gece gündüz saklanıyor dışarı çıkamıyordu. Kaymakam Derviş Bey’in hatırına, Arvas’ta Seyyid Fehîm hazretleri geldi. Hemen huzûruna gidip, tövbe ettiğini vazîfesine yeniden iade edilmesini, kendisinin affedilmesi için Şark bölgesinin askerî idâre âmiri olan Erzincan müşîrine şefaatçi olmasını yalvardı. Seyyid Fehîm hazretleri kendisine sığınan kaymakama; “Allahü teâlâya hamd ve şükür olsun ki, seyyidimiz ve mürşidimiz hayattadır. Böyle mühim mes’elelere karışmam doğru olmaz. Seni bir mektûpla ona göndereyim. İnşâallah te’sîrini muhakkak görürsünüz” diye müjde verdi. Kaymakam Derviş Bey, Seyyid Tâhâ hazretlerinin huzûruna varınca, takdim olunan mektûbu okudu. Sonra, Seyyid Tâhâ, hemen Erzincan müşîrine şu meâlde bir emirname yazdı: “Derviş Bey’i sana gönderiyorum, işini mutlaka yap. Senin de bana bir işin düşerse yaparım, vesselâm.” Mektûbu Derviş Bey’e verdi. Derviş Bey mektûbu okudu, tatmin olmadı. Fakat; “Bundan başka çâre yoktur” deyip, Erzincan’a yollandı. Bir gece yarısı Erzincan’a ulaştı; “Şimdi bir otele ineyim, yarın müşirle görüşürüm” deyip, bir otele gitti. Hemen karşısında polisleri gördü. Meğer bütün otellerin kapısındaki polisler, Derviş Bey’i bekliyormuş. İsmini sordular. Derviş olduğunu anlayınca, hürmet gösterip; “Hemen müşîr Bey’e gidelim” dediler. Derviş Bey; “Gecedir, yatıyor, rahatsız etmiyelim” dediyse de, polisler; “Bize verilen emir ve talimat şudur: “Müks’lü Derviş Bey hangi saatte gelirse, derhal bana getirin, uykuda isem uyandırın.” Derviş Bey’i hemen götürüp, müşîre haber verdiler. Müşîr derhal kalkıp, Derviş Bey’in boynuna sarıldı ve; “Bu sekizinci gecedir, hazret-i Seyyid Tâhâ bir an bile uyku ve istirahatime müsâade buyurmadılar; “Derviş Bey’i gönderiyorum, işini mutlaka yap, serbest olsun, aksi takdîrde helak olursun” buyuruyor” dedi. Hemen telgrafla Derviş Bey’in tahliye edilmesini, affedildiğini, vazîfesine iade edildiğini bildirdi. Serbest olarak eski yerine gönderdi. Derviş Bey, dönüşünde teşekkür için Nehri’ye Seyyid Tâhâ hazretlerine gidip, elini öptü; “Sizin yolunuza girip talebeniz olmak istiyorum” deyince, Seyyid hazretleri; “Arvas’a git, Seyyid Fehîm Efendi, yapacağın vazîfeyi söylesin” buyurdu.</p><p style=\"text-align: justify;\">Misâfirlerin hizmetlerine me’mûr levazım âmiri, bir akşam üzeri Seyyid Tâhâ hazretlerinin huzûruna gelerek; “Efendim! Bu fakîr, bu akşam üzeri, bin erkek ve beşyüz kadın misâfirlerin yemeklerini çıkartıp yedirdim. Şu anda beşyüz kişi Nehrî’ye girmektedir. Anbarlarda un kalmadı, ne yapayım?” diye arzedince, Seyyid Tâhâ; “Anbarlarda olması lâzım” buyurdu. “Efendim, süpürdüm, birşey kalmadı” deyince; “Bir daha bak” diye emretti. Bunun üzerine âmir gidip baktığında, anbarların unla dolu olduğunu hayretle gördü.</p><p style=\"text-align: justify;\">Seyyid Tâhâ, Nehrî’nin alt tarafında bir değirmen yapmayı düşündü. Bu değirmenin plânı ve projesini bizzat kendisi hazırlayıp, yapılışı esnasında talebeleriyle beraber sırtında taş taşıdı. Günlerce çalıştıktan sonra nihâyet değirmenin inşâsı tamamlandı. Değirmen öyle san’atlı, öyle muntazam yapılmıştı ki, hazne kısmına buğday konulduğunda kendiliğinden çalışmaya başlar, haznede buğday bittiğinde de dururdu. Bunu görenler, Seyyid Tâhâ hazretlerinin aklının çokluğuna hayran kalırlardı. Nitekim halîfelerinden Seyyid Sıbgatullah şu beyti söylemiştir:</p><p style=\"text-align: justify;\">“Gözümüz revak gibi sizin eşiğinizdedir,<br /> Kerem et, kalbime gir; evim sizin evinizdir.”</p><p style=\"text-align: justify;\">Seyyid hazretleri beyti işitip, iltifâtla yanlarına teşrîf buyurdu.</p><p style=\"text-align: justify;\">Bir kimse şehîd olmuş ve büyük bir velînin yanına defnedilmişti. Seyyid Tâhâ onun şehîdlik mertebesini görüp; “Bu kimsenin, şu büyük velîden aşağı olduğu söylenemez” buyurdu.</p><p style=\"text-align: justify;\">Seyyid Tâhâ hazretleri, kendisini Mevlânâ Hâlid-i Bağdâdî’ye götüren velîni’meti amcası Seyyid Abdullah hazretlerine, bu büyük ni’metin şükrü olarak, hep hürmet ve hizmet etti. Onu hep iyilikle andı ve rûhuna pekçok sevâblar hediye etti. Ayrıca buyurdu ki: “Vefât ettiğimde benim kabrimi kabristanın en üst tarafına yapınız ki, sırf beni ziyârete gelenler, amcam Abdullah hazretlerinin kabrine uğramak mecbûriyetinde kalsınlar.</p><p style=\"text-align: justify;\">Onu da ziyâret ederek mübârek rûhuna sevâblar hediye etsinler.” (O kabristanın bir yolu vardı. Seyyid Abdullah’ın kabri girişte idi. Seyyid Tâhâ hazretlerinin kabrine gitmek isteyen Seyyid Abdullah’ın kabrinin yanından geçmesi lâzımdı.)</p><p style=\"text-align: justify;\">Seyyid Tâhâ hazretleri, öyle yüksek dereceli bir âlim idi ki, onu gören müslim veya gayr-i müslim, o anda Allahü teâlâyı hatırlarlardı.</p><p style=\"text-align: justify;\">Mevlânâ Hâlid hazretleri; “Beni, Seyyid Abdullah ve Seyyid Tâhâ’dan üstün zannetmeyin” buyurunca, meclisinde olanlar; “Efendim! Siz ikisinin de hocasısınız” dediler. “Benim onlar yanındaki yerim, bir sultanın çocuklarını yetiştiren bir hoca gibidir. Onlar sultanın çocukları olduğu için, bu hocadan üstündürler” buyurdu.</p><p style=\"text-align: justify;\">Seyyid Tâhâ hazretleri Seyyid Sıbgatullah’a buyurdular ki: “Molla Sıbgatullah! Üstadına muhabbet ve onunla sohbet, her şeyden üstündür. Çünkü üstâd, kemâl mertebelerinin en yükseğine kavuşturmak ve ona ma’rifetleri vermekle, talebesinin hastalıklarını izâle eder, giderir” buyurdu.</p><p style=\"text-align: justify;\">Yine şöyle buyurdu:</p><p style=\"text-align: justify;\">“Şâh-ı Nakşibend hazretleri, yolunun esâsını Eshâb-ı Kirâmın (aleyhimürrıdvân) yolu üzere kurdu. Onlar Resûlullahın ( aleyhisselâm ) muhabbeti ile yetindikleri gibi, bize de üstada muhabbet yeter.”</p><p style=\"text-align: justify;\">“Bana Cennet ve Cehennemden bahsetmek işi verilmedi. Bu kapıda olanlara bu ikisi te’sîr etmez.” Bu sözü açıklarken halîfesi Seyyid Sıbgatullah Arvâsî şöyle buyurdu: “Ebrâr, ya’nî iyi mü’minler âhıretleri için amel ederler, mukarrebler, ya’nî Allahü teâlâya yakın olan ve hep O’nunla bulunmaktan zevk alan seçkinler, sâdece Allahü teâlâ için amel ederler.”</p><p style=\"text-align: justify;\">“Zikr yapılmaksızın yalnız rabıta ile Hakka kavuşmak mümkündür. Zikr ise, rabıtasız kavuşturucu değildir.”</p><p style=\"text-align: justify;\">Seyyid Sıbgatullah Arvâsî hazretleri, Seyyid Tâhâ hazretlerine; “Nefehât gibi ba’zı kitaplarda, ba’zı evliyâ için (kuddise sirruh) ba’zıları için (r.aleyh) deniyor; hikmeti nedir?” diye suâl edince, şöyle buyurdu: “Birincisi, nefsinden tamamen kurtulanlar, ikincisi kendinde, nefsinden birşeyler kalanlar içindir. Nefsden tamamen kurtulmak, irşâdın şartı değildir. (R.aleyh) denenlerden de bir çoğu, irşâd makamına oturmuşlar, büyüklerin yolunda olup, fâideli olmuşlardır.”</p><p style=\"text-align: justify;\">Halîfesine şöyle buyurdu: “Halka önce işâretle muâmele et. Bu fâide vermezse ibâre ile (söz ile) söyle. Bu da fâide vermezse, ondan yüz çevir. Sen birinden yüzünü çevirirsen, Resûlullaha ( aleyhisselâm ) kadar bütün “Silsile-i aliyye” büyükleri ondan yüz çevirir.”</p><p style=\"text-align: justify;\">“Münkirden (inkarcıdan) aslandan kaçar gibi kaçın! Münkirin ekmeğini yiyenin kalbi, zikre karşı kırk gün ölür. Bu münkirler, Resûlullahın ( aleyhisselâm ) zamanında olsaydı, ona îmân etmezlerdi.”</p><p style=\"text-align: justify;\">Seyyid Tâhâ hazretleri ba’zan; “Misvakla kılınan bir rek’at namaz, misvaksız kılınan yetmiş rek’attan hayırlıdır” hadîs-i şerîfini okurdu. “Hadîsdeki sivâk, “misvâklamak” ma’nâsına geldiği gibi “sensiz” ma’nâsına da gelir. O zaman hadîs-i şerîfin ma’nâsı; “Sensiz, ya’nî kendini düşünmeden Rabbinle olduğun bir rekat, kendinle olduğun yetmiş rek’attan fâidelidir” buyururdu.</p><p style=\"text-align: justify;\">Birgün, kendilerine; “Nehrî’de sâdık talebeniz kimdir?” dediler. “Molla Muhammed Münhanî’dir” buyurdu. “O, katı tabiatlıdır” dediler. Bunun üzerine Mevlânâ Ahmed Cüzeyrî’nin Dîvân’ındaki şu beyti okudu:</p><p style=\"text-align: justify;\">“Ehl-i tarik, makamları seyr ederken renk renktir,<br /> Bir kısmı ilâhi cemâl, bir kısmı celâldedir.”</p><p style=\"text-align: justify;\">“Amellerinizi ucb (kendini beğenmek, ibâdeti kendinden bilmek) ile örtmeyiniz, yok etmeyiniz.”</p><p style=\"text-align: justify;\">“Bizim yolumuzda ucb ve riya yoktur. Riya ve ucba helâl diyen, yolumuzda değildir.”</p><p style=\"text-align: justify;\">“Bizim yolumuzun yolcularının fâideleri, ana ve babalarına dahî ulaşır.”</p><p style=\"text-align: justify;\">Evliyânın vefâtından sonra istifâde hakkında; “Kılıç kınından çıkmadıkça, (ruh, bedenden çıkmadıkça) kesmez” buyurdu.</p><p style=\"text-align: justify;\">Seyyid Tâhâ hazretleri, 1269 (m. 1852) senesinde bir ikindi vakti, Haram Çeşmesi denilen ağaçlık bir mevkide talebeleri ile sohbet ediyordu. Sohbet ânında kendisine iki mektûp arzedildi. Bunları kıymetli dâmâdı Abdülehad Efendi’ye okuttuktan sonra; “Abdülehad! Şöhret âfettir. Artık bizim dünyâdan gitmemizin zamanı geldi” buyurdu. Abdülehad da; “Aman Efendim, Şam’dan gelen bu iki mektûp nedir ki?” dedi. O gün sohbetten sonra hâne-i saadetlerine gitti ve orada hastalandı. Onbir gün hasta yattı. Hastalığının ağır olmasına rağmen namazlarını mümkün olduğu kadar ayakta kılmağa çalıştı. Hastalığının onikinci, Cumartesi günü talebeleri ve yakınları ile helâllaştı, vedâlaştı, vasıyyetini bildirdi. Kardeşi Seyyid Sâlih hazretlerini çağırttı. Onun için; “Birâderim Sâlih, kâmil, olgun bir velîdir. Herkesin başı onun eteği altındadır” buyurdu. Yerine kardeşi Sâlih hazretlerini halîfe bıraktı. İkindi vaktinde, talebelerinin Yâsîn-i şerîf tilâvetleri arasında, mübârek rûhunu Kelime-i tevhîd getirerek teslim eyledi.</p><p style=\"text-align: justify;\">Mübârek mezârı Nehrî’dedir. Onu seven âşıkları, uzak yerlerden gelerek, mübârek kabrinden fışkıran nûrlardan, feyzlerden istifâde etmekte, bereketlenmektedirler.</p><p style=\"text-align: justify;\">Seyyid Tâhâ hazretlerinin iki oğlu vardı. Biri genç yaşta vefât etti. İsmi Habîbullah idi. Bu oğlunu çok severdi. Diğer oğlu Seyyid Ubeydullah hazretleri olup, babasından istifâde ettikten sonra, amcası Seyyid Muhammed Sâlih hazretlerinden hilâfet aldı. Amcasından sonra, büyük bir metanet ve adâletle Nehri makamını, irşâd ve hükümdârlıkla idâre etmişti. Daha sonra Mekke-i mükerremeye gönderilmiş, Tâifde kendisine konak verilmişti. Mekke-i mükerreme’de hazret-i İbrâhim aleyhisselâmın makamında, tavaf sünnetinin son secdesinde, büyüklere yakışan bir tarzda vefât edip, Cennet-i Mu’allâ kabristanında defnedilmiştir.</p>','image/ortak.jpg'),(121,'Şeyh Halid Cezeri (k.s.)',119,'<h2>Şeyh Halid Cezeri (k.s.)</h2>\r\n\r\n<p style=\"text-align: justify;\">Şeyh Halid-i Cezeri hazretleri , Cizre ilçesinde doğmuştur. Doğum tarihi kesin olarak bilinmemektedir. Cizre’nin köklü ailelerinden biri olan Hacı Zuraf ailesinden olan Şeyh Halid-i Cezeri, Hacı Zuraf’ın amcasıdır. Bugun Cizre’de Ozkan, Oktaykaan ve Emek soyadını taşıyanlar bu ailenin mensuplarıdır.</p><p style=\"text-align: justify;\">Şeyh Halid-i Cezeri, ilim tahsiline memleketi olan Cizre’de başladı. O dönemlerde Botan bölgesinin en meşhur medresesi olan Cizre’deki Kırmızı Medrese’de birçok büyük alimden ders aldı.</p><p style=\"text-align: justify;\">Mevlana Halid-i Bağdadi, Irak’tan Şam’a geçerken, tarih boyunca bir ilim ve irfan merkezi olan Cizre’ye uğrayarak Nakşbendi tarikatını anlatmak ve halkı irşad etmek ister. Cizre’de halkın büyük teveccühü ile karşılanır. Kendisini misafir ve ziyaret eden ilim ehli arasından “Molla Halid” olarak tanınan Halid-i Cezeri’nin ilmini ve halini beğenir ve onu Şam’a davet eder. Bunun uzerine Halid-i Cezeri, Mevlana Halid-i Bağdadi ile birlikte Şam’a gider ve orada seyr u suluka girer. Bu sürenin ne kadar olduğu konusunda kesin bir bilgi bulunmamaktadır. Halid-i Cezeri, şeyhinin yanında büyük bir mahviyet ve tevazu ile hizmete devam etmiş, onun teveccühüne nail olmuş ve eğitimini tamamladıktan sonra kendisine tasavvufi icazet verilerek Cizre, Mardin, Diyarbakır ile Botan bolgesinde bulunan dağlardaki köylerin irşadı ile görevlendirilmiştir.</p><p style=\"text-align: justify;\">Mevlana Halid-i Bağdadi’nin önde gelen halifelerinden biri olan Şeyh Halid-i Cezeri, şeyhi tarafından özellikle Cizre halkının irşadı icin görevlendirilmiş ve bu vazife tamamlanmadan şehri terk etmemesi istenmiştir. Bu emir uzerine, ilk yıllarda onun faaliyetlerine karşı çıkanlar olmuşsa da o bir yandan muderrislik vazifesi, bir yandan da yoğun bir irşad hizmeti yürütmüştür. Bu vazifenin Cizre’de ne kadar sure ile devam ettiği tam olarak bilinmemekle birlikte kaynaklarda geçen ve halen Cizre’de ilimle uğraşan hemen herkesin sözlü olarak naklettiği bir olay, Halid-i Cezeri tarafından Cizre’deki irşad hizmetlerinin tamamlandığına bir işaret olarak kabul edilir.</p><p style=\"text-align: justify;\">Buna göre, şehri çevreleyen Dicle nehrinin iki yakası arasında bir köprü bulunmadığından gecişler ve her turlu taşımacılık “Kelek” adı verilen tahta sallarla gerçekleştirilmektedir. Bir zaman bu tahta sallardan biri üzerinde yolcularca unutulan bir çanta uzun süre orada kalır. Nihayet, çantanın sahibi olmadığına inanılan bir kişi tarafından alınması üzerine şehir halkı bu olaya büyük tepki göstererek çantayı alan kişiyi şehirden cıkarırlar. İşte bu olay üzerine Şeyh Halid-i Cezeri, şeyhi Halid-i Bağdadi tarafından verilen Cizre’nin irşadı vazifesinin tamamladığına kanaat getirir ve kuzeyde bir yere yerleşme arzusu duyar. Bunun üzerine Gabar Dağı’nın batısında bulunan Demirboğaz (Kerhver) köyüne yerleşir. Ancak bir süre sonra Kerhver köyünün doğusunda ve Gabar Dağının zirvesine daha yakın Basret köyüne geçer.</p><p style=\"text-align: justify;\">Basret Köyü, içinden geçen bir çay ile batıda Hacıaliye, doğuda ise Derşev aşiretlerinin sınırlarının ortasındadır. O tarihte sıklaşan ve şiddetlenen iki aşiret arasındaki sınır tartışmaları nedeniyle, her iki aşiretin ileri gelenleri bir araya gelerek Kerhver köyünde ikamet eden Şeyh Halid-i Cezeri’yi hakem tayin ederler. Ancak yapılan anlaşmaya sadakat konusunda sorunlar devam edince, iki aşiretin arasındaki bu köyün kullanımını Şeyh Halid-i Cezeri’ye vermek ve onun ilim ve irfanından istifade etmek konusunda anlaşırlar. Şeyh Halid-i Cezeri, kendisine yapılan bu teklifi kabul ederek Eski Basret olarak bilinen yerleşim alanında büyük bir mescid ve buna bağlı bir medrese ve bir dergah kurarak tedris ve irşad hizmetlerine başlar.</p><p style=\"text-align: justify;\">Şeyh Halid-i Cezeri’nin tedris ve irşad hizmetleri arttıkca Hacıaliye ve özellikle Basret köyünün doğusunda ve Gabar Dağı’nın zirvesinde bulunan Derşev Köyü ve Derşev aşireti mensuplarından cok sayıda kişi ona intisap ederler. Medrese ve dergahta eğitim alan Derşevi ailesine mensup Şeyh Muhammed Nuri ed-Derşevi ve Şeyh Abdulhakim ed-Derşevi gibi birçok alim ve arif yetişir. Basret Dergahı kısa sürede bölgede adından çok zikredilen bir irfan merkezi haline gelir. Bölgenin tanınmış alimlerinden biri olan Molla Halil-i Siirdi, Şeyh Halid-i Cezeri’yi Basret köyünde sık sık ziyaret eder, onun sohbetlerine katılır ve ondan hilafet alır.</p><p style=\"text-align: justify;\">Doğu ve Guneydoğuda irşad hizmeti yürüten hemen bütün tarikat şeyhlerinin ortak yönlerinden bir tanesi, her yıl ortalama üç ay kadar kendi çevrelerinde ve halifelerinin bulundukları bölgelerde belli sayıdaki talebesiyle birlikte irşada çıkmalarıdır. Şeyh Halid-i Cezeri de bu çercevede irşad faaliyetleri yürütmüştür. Bircok tanınmış alim Şeyh Halid-i Cezeri’nin yanında medrese okumuş ve tasavvufi eğitimden gecerek ondan icazet almıştır. Bu alimlerden , Basret dergahında postnişin olan Şeyh Salih-i Sıpki , Mardin ve çevresinin irşadı için görevlendirdiği Şeyh Hamid-i Mardini ve Gavs-ı Hizani olarak bilinen Sıbgatullah Arvasi hazretleri en önemlileridir.</p><p style=\"text-align: justify;\">Şeyh Halid-i Cezeri, kurduğu medrese ve dergah ile tedris ve irşad merkezi haline getirdiği Basret köyünde 1839 tarihinde vefat etmiştir. Kabrinin üzerine Mardinli ustalar tarafından kubbeli bir türbe yapılmıştır. Vefatından sonra türbesi bölge halkının en onemli ziyaret mekanlarından biri haline gelmiştir.</p><p style=\"text-align: justify;\">Halid-i Cezeri’nin erkek cocuğu olmamış, üç kızını üç halifesi veya ailesinden birileri ile evlendirmiştir. Kendisinden sonra Basret Dergahı’nın postnişini olan Şeyh Salih-i Sıpki ile Mardin bolgesindeki halifesi Şeyh Hamid-i Mardini’nin oğlu damadı olmuştur.</p><p>','image/ortak.jpg'),(122,'Osman Siraceddin Tavili (k.s.)',119,'<h2>Osman Siraceddin Tavili (k.s.)</h2> <p>İstanbul – Hadımköy’de Çakmaklı köyü yakınındaki dergahında. Tem’den Hadımköy’e giderken , İstanbul Üniversitesini geçtikten sonra 300 mt ileride 184. sokağın bir arka sokağındadır.</p><p style=\"text-align: justify;\">Şeyh Muhammed Osman Siraceddin (KS), ulu bir zat olup, hayâ ve vakar sahibi bir mürşid, milletin ve dinin kandili olarak, İslamî şeriatın, gerçeğin ve tarikatın başında hizmetkâr olarak bulunmaktadır. Bizzat âlimlerin, fakirlerin, iyiliklerin ve güzelliklerin hâdimidir.</p><p>1314 hicrî senesinde (miladî 1896) Halepçe kentine bağlı, şerefli Biyara köyünde dünyaya gelmiştir. İlim, takva, temizlik, iffet, itaat ve ibadet evinde terbiye görüp yetişmiştir. Henüz küçük bir çocuk iken, Yüce Allah (CC), O’nu, en güzel bir şekilde biten bitki gibi terbiye ve edep sahibi bir çocuk olarak irşad evinde yetiştirmişti. Genç yaşta babasının nezaret ve terbiyesi altında büyümüş, Arapça ve kısmen Fars ilimleri öğrenmiş, özellikle Arap edebiyatına vâkıf olmuş, Biyara ve Durud medreselerinde eğitim yapmıştır. </p><p>Bahusus en çok Kur’an tilâvetini sevmiş, tecvid dersini meşhur Mısırlı Şeyh Mustafa İsmail’den almış, ihlâsla amellerine devam etmiş, din, şeriat ve fıkıh ilimlerinde ilerlemiş ve yükselmiş; işte bütün bunlar bağlılığın, takvanın ve ledûnnî ilmin sonucu olarak kendilerine ihsan buyurulmuştur.</p><p>Babalarının vefatından sonra ilim ve dine bütün gayreti ve cehdi ile sarılmış, yılmadan çalışmış, fakirlere ve zavallılara kendi malından yedirmiş, bu uğurda vaktini, malını, rahatını harcamış; ziyaretçilerine ve mensuplarına yardım ederek, hizmetini sürdürmüştür. Diğer yönden birçok aileleri korumuş, böylece uzak, yakın, oğul, kız diye bir fark göstermeden herkesi bir tutmuş, onların başında bir gölge olarak kalmıştır.</p><p>Böylece 1958 yılına kadar hayatını Biyara’da geçirmiş, bazı siyasî sebeplerden dolayı, bu tarihten sonra İran’a göç etmiş, orada irşad ve çalışmaları için ve İslâmî incelikleri ayakta tutup korumak için daha geniş bir alan bulmuş, bu suretle çevresi âlim, fazıl kimselerle sarılmıştı.</p><p>Bunlardan bir örnek gösterebiliriz: Mesela, asrın büyük bilgin ve âlimlerinin başkanı ve Balik’de müderris olan üstad Hacı Molla Bakır, Dağıstan ve Türkmen baş âlimlerinden Sahra Şeyhi Dağıstanlı Abdülkadir Hazretleri, Şeyh Yar Muhammed Nazarî Hazretleri ki, Yarcan lâkabı ile anılmaktadır. Bu zat, Rus hududu sahrasındaki Türkmenler’den olup, Şeyh Alâeddin (KS)’in halifesi idi. Daha sonra Şeyh Muhammed Osman Siraceddin (KS)’e bağlanmış, Hazret-i Şeyh’in ders vermesi için kendilerine 400-500 talebelik büyük bir medrese inşa etmiş, bütün masrafları da bizzat kendisi karşılamıştır. Bu meşhur Yarcan Medresesi’nden başka, kendi mıntıkasında, Hazret-i Şeyh Osman Siraceddin (KS)’in irşad görevini sürdürmesi için yüzden fazla medrese bina etmişti. Bu çalışma ve gayreti sayesinde, özellikle Hazret-i Şeyh (KS)’in bu mıntıkayı ziyareti süresince, Kendileri’ne bağlanan Müslümanların sayısı bir milyonu geçiyordu. Bütün bu harcamaların çoğunu Şeyh Yarcan, kendi has malından vermekteydi ki burada yenme ve içme harcamaları, söz konusu hesaba dâhil değildi.</p><p>Şimdiki halde Devrud Medresesi, halen tedrisatına Molla Muhammed Selinî idaresi altında devam etmekte, buraya devam eden talebelerin nafaka ve harcamaları, Şeyh Muhammed Osman Siraceddin (KS)’in mülkünün gelirinden karşılanmaktadır. Bu medresede Seyyid Molla Ahmed, beş vakit namazı cemaatle kıldırmakta, Mahmudabad ve Devrud hanegâhında hatm-i şerif, tehlil ve tekbir meclisleri kesintisiz göreve devam etmektedir.</p><p>Bu arada söylemeden geçemeyeceğim. Bizzat ben, batıdan, özellikle Avrupa’dan Mübarek Şeyhimize pek çok mektup geldiğine şahid oldum. Burada bu mektuplardan birini, içindeki samimi şiir dolayısıyla yazmadan geçemeyeceğim. Mektup, Amerika Kıtası’nın Kanada ülkesinden gelmekteydi. Kanada’nın Nores bölgesinde bu tarikatın benimsenmesi görevinde bulunan Yahya bin Hakaveyk adlı bağlısı, şeyhi Hazret-i Osman Siraceddin (KS) hakkında şu şiiri yazmış ve göndermişti. Şiir, Yahya bin Hakaveyk’in Hazret-i Şeyh (KS)’e ihlâsla bağlılığının mütevazı bir örneğidir:</p><p>Ey Şeyhlerin Şeyhi, Hazret-i Siraceddin,<br /> Bu fakir, feda olsun senin için.</p><p>Mübarek cevherleri, çıktığı ağzından<br /> Günün birinde avucumla topladım.</p><p>O vakit, arzın kutbu olduğuna inandım,<br /> Sana hoş gelecek, ancak Rabb’imi andım.</p><p>Merhamet et ki dualarıma cevap alayım,<br /> Allah’ımı Amerika’nın Nores’inden anayım.</p><p>Hizmetkârınız Yahya bin Hakaveyk</p><p>İşte orada bulunanlar da yeterli şahid olarak, ulu makam sahibi Hazret-i Şeyh (KS)’e tutunup bağlanmışlardı. Daha sayılamayacak kadar sayıda mektuplarla kendisine bağlananların çokluğuna şahidiz. Böylece güzel nam ve şöhreti, âlemin ufuklarını aşmış bulunmaktadır.</p><p>1970 senesinde, İran’da yapılan devrimden sonra ve bazı sebeplerden dolayı, Hazret-i Şeyh (KS), çok kıymetli ve aziz vatanına, yani doğduğu yer olan Biyara’ya dönmüştü. Daha sonra Irak ile İran arasında alevlenen savaş sırasında, evliyalar diyarı Bağdat’a göç etmiş, böylece kış, yaz, soğuk, sıcak, gece, gündüz demeden, kıymetli vakitlerini, muhtaca yardım, korkana teselli, hastaya şifa, tövbekârları irşad işinde harcamış, diğer taraftan da keremli ailesi ve çocuklarına müşfik bir baba sevgisi göstermeyi ihmal etmemiş, onların iyi yetişmelerine, mütevazı ve edepli olmalarına özen göstermiş, dolayısıyla saygı görmelerini temin etmiştir. Mütevazı evi ve hanegâhı, ziyaretçilerinin misafirhanesi, miskinlerin barınağı ve umutsuz hastaların bakım yeri olmuştur.</p><p>Hazret-i Şeyh Osman Siraceddin (KS)’in ilk evlilikleri, Hüseyin Han Rezav’ın kızı Rabia Hanım ile olmuştur. Bu hanım, güzel ahlâk ve güzel sesiyle Kur’an tilâveti yapması ile bilinir. Bu hanımdan Şeyh Cemaleddin, Şeyh Abdülmelik ve Âmine Hanım doğmuştur.</p><p>Daha sonra, Eba Ubeyde köyünün ileri gelenlerinden, Seyyidzâde lâkabı ile bilinen, Şeyh Ali oğlu Şeyh Muhammed’in kızı Kâfiye Hanım ile evlenmiş, bu evlilikten de Şeyh Nasıh, Şeyh Rauf ve Sıdıka Hanım adında çocukları olmuştur.</p><p>Son eşi ise vefatına kadar yanında bulunan iffetli ve dindar, Hazret-i Şeyh (KS)’e ve tarikata bağlılığı ile tanınmış olan Hacı Seyyide Emine Hanım’dır. Bu hanım, Hoşer mıntıkasında, Kâdirî tarikatı mürşidi, Safa Hâne köyünün ileri gelenlerinden Şeyh Seyyid Mehmet Çerağ Abdül Al’ın kızıdır. Hazret-i Şeyh (KS), ailesi hakkında şöyle demiştir: “Allah (CC.)’a hamd olsun ki, ailem, benim tam rızam ve şükrümdür. Bize hizmette kusur etmediği gibi, hanegâha gelenlere bakmakta ve bu güne kadar onlara sonsuz cömertlikte harcama yapmaktadır. Minnetim büyüktür. Bu ailenin adına gölge düşürecek hiçbir aykırı şeyi ondan görmedim ve hissetmedim. ”</p><p>Hakikat şudur ki, muhterem ailesi, nesebce ve nisabca hanımefendi, ehl-i itaat ve ehl-i namaz olup, ailesinin yolunu izlemektedir. Babasının Şeyh Mahmud ile akrabalığı bulunmaktadır. Bu zat, tanınmış bir bilgin olup, icazetini Çersitânî Üstad Molla Abdullah’tan almıştır. Ayrıca Hazret-i Şeyh (KS)’den de Nakşibendî Tarikatı’nı almış bulunuyordu. Emine Hanım’ın annesi Hacer Hatun olup, şeriata bağlı, güzel Kur’an okuyan, eli açık, bağış ve ihsan sahibi bir hanımdır. Kızı Emine Hanım’ı, Şeyh Alâeddin (KS)’in oğlu Şeyh Osman (KS)’a vereceğini adamıştı. Kendisi vefat edince, ailesi adağını yerine getirmiş, Emine Hanım’ı, Hazret-i Şeyh Osman (KS)’a vermişlerdi.</p><p>Hazret-i Şeyh Muhammed Osman Siraceddin (KS), birçok kitap sahibiyle dosttur. Bunlardan Şeyh Muhammed Ârif, Şeyh Muhammed Garib, Üstad Molla Ali Şerifî, Üstad Hacı Edib, şair olan ve bu risaleyi anlatan Molla Abdullah Fenaî ve mütevazı gönüllü, şeyhine vefalı, edep sahibi ve on beş sene Hazret-i Şeyh (KS)’in hizmetinde bulunan üstad Hacı Molla Ali Lacânî bulunmaktadır. Yine arkadaşlık ettiklerinden, Müderris Molla Mahmud Kalî vardır.</p><p>Keza Kur’an-ı Kerim’i üç türlü tilâvet eden hattat, zahid ve nâsık Lübnanlı Şeyh Hüseyin Useyran ve Devrud’da hanegâh imamı Molla Üstad Seyyid Ahmed gibi kişiler vardır. Özellikle Seyyid Ahmed, Şeyh Muhammed Balisânî, merhum Şeyh Molla Muhammed ve Molla Bahâ ve merhum Müderris Biyaralı Molla Ali ve Molla Abdullah Fenaî, Molla Abdülhâlik ve Molla Muhammed Dergî’nin mallarıyla ve hizmetleriyle yaşattıkları medreselerde, talebe okutmuş ve eğitmişlerdir. Nitekim bugün dahi Devrud’da tedrisat devam etmekte ve pek çok talebe okumaktadır.</p><p>Bu âlim, fâzıl, edeb ve dirayet erbabı, Hazret-i Şeyh (KS)’e tam ihlâs ve itaat ile bağlı olup, çevresini bir halka gibi sarmış bulunmakta, meclisleri bu gibi kimselerden boş kalmamaktadır.</p><p>Kur’an okuyan büyük bilginlerden biri de Âlim Hacı Molla Mehmed Emin Kânî Sananî ve vakar ve edep sahibi üstad Şeyh Halid El Müfti, kardeşi Nureddin El Müfti ve Ömer Bin Hattab Camii’nde hatip ve imam olan oğlu Şeyh Muhsin, Hacı Molla Nezid, Hacı Molla Osman El Merduhî, Hacı Osman Siyrî, okuyucu Şeyh Molla Halid El Serdî, Üstad Seyyid Ahmed ve kardeşi Molla Seyyid Ebubekir, merhum edib Molla Ahmed’in kardeşi Hoca Molla Hîbetullah, Hazret-i Şeyh’in etrafındaki halkada bulunan kişilerdir. Molla Hîbetullah’ın dinî ve şer’î telif kitapları bulunmakta olup, Şeyh Muhammed Osman Siraceddin (KS) hakkında el yazısı ile Ke’sü-şşaribin adlı bir kitabı vardır. Ayrıca bu aileyi anlatan bir kitabı ile Arap, Türk ve Kürt büyüklerini anlatan kitapları bulunmaktadır.</p><p>Biyara veya Devrud’daki hanegâhı ziyaret etmiş olanlar, oranın idare ve tedrisatı ile misafireten gelen yolcuların ve ziyaretçilerin ihtiyaçlarının nasıl giderildiğini görür, bu işlerin görülmesi için ne kadar insana ihtiyaç olduğu da anlaşılmış olur.</p><p>Şunu açıkça söyleyebiliriz ki, henüz parmak boyunu geçmeyen gençler, bu şerefli hizmetleri, Allah (CC) için ve şeyhlerine sevgi ve bağlılıktan görmektedirler. Bu hizmetleri yapanlardan biri de Hacı Mehmed oğlu Hacı Tevfik Efendi’dir. Bu zat ümmî olup, okuma yazması olmadığı halde, hanegâhta Hazret-i Şeyh (KS)’in maiyetinde okuma yazma öğrenmekle kalmamış, Arapça ve Farsça dillerini öğrenmiş, kavramış, bugün dahi gece ve gündüz Hazret’in hizmetinde bulunmakta idi.</p><p>Ve yine bu aileye hizmet edenlerden biri de Mehmet Said Çaycı’dır. Bu kerametli aileye bugüne dek hulûs ile bağlı olup, 40 senedir, yorgunluk duymadan şeyhinin hizmetinde bulunmakta, ziyaretçilerin ve hacet erbabının rahatını temin etmektedir.</p><p>Keza Abdullah Derman lakabı ile anılan Abdullah Sübhan ise Hazret-i Şeyh (KS)’in kâtipliğini yapmakta ve hastalara verilen ilâç reçetelerini yazmakta idi.</p><p>Yine bu ailenin ve Hazret-i Şeyh (KS)’in vefakâr aşçısı Hacı Muhammed Aşpeze, günde 200 ve daha çok kişiye yiyecek hazırlamakta, Horamî lehçesiyle konuşmaktadır.</p><p>Ve yine mutasavvıf zatlardan biri de sabırlı, zâhid ve nâsik Mahmud Çaycı’dır. Bu evin ihtiyaçlarını temin eden halûk, sevimli ve hareketli bir zat olan Cemal Bahavan ve Hazret-i Şeyh (KS)’in emlâkinin idaresi ve hizmeti ile görevli mühendis Salâh Said-Et-Tâhirî vardır.</p><p>Hazret-i Şeyh (KS)’in hanegâhında, bakacak kimsesi olmadığından, daimi hanegâhta kalan, kendilerini ibadete vermiş tarikat erbabı ile sâlim ve sakin olan Molla Kerkim ve Mutasavvıf Ahmed Efendi, amcaları olan cezbe sahibi sofilerden Nadir Efendi vardır. Hazret-i Şeyh (KS)’in özel hizmetini gören Şeyh Ebu Mustafa Molla Kerim Hammudî, Ane kesimi ahalisinden olup, Hazret-i Şeyh (KS)’in doktorlara havale ettiği hastaların rehberliğini yapmakta idi.</p><p>Saliha kardeşlerden olup ziyarette bulunan kadınlar ile hanegâhtaki kadın efendilere canla başla hizmet edenlerden biri, Hazret-i Şeyh (KS)’in sütkız kardeşi Tuba Hanım, diğerleri ise Hace Hatice Hanım, Seyyidzâde Âmine Hanım ve Hacı Tevfik’in zevcesi Aişe Hanım’dır. Bu hanımlar, bu keremli evi ziyaret edenlere hizmet etmekte olup, bu görevi ne bir memuriyet, ne de hizmetçilik görevi ile yapmamaktadırlar. Bunlar, Allah (CC)’ın ve Şeyhleri (KS)’nin rızasını almak için sadakat ve muhabbet ile hizmette bulunmakta, evin eşyasının bakımına, temizliğine itina göstermekte ve korumaktadırlar. Bu hanımlar, dünyanın ziynet ve eşyasına tamah etmeden bakmakta, Şeyhleri (KS) de kendilerine cömertçe elini uzatmaktadır.</p> <p>Hazret-i Şeyh (KS), 1990 senesinde Türkiye’ye hicret etmiştir.</p><p>Hadımköy yolu üzerinde bulunan Çakmaklı köyü yanındaki dergâhında irşadına devam etmiş ve 30 Ocak 1997’de vefat etmiştir.</p><p>Türbesi, Dergâhın bahçesindedir.</p>','image/ortak.jpg'),(123,'Şeyh Siraceddin İsmail Şirvani (k.s.)',119,'<h1> Şeyh İsmail Şirvani (k.s.)</h1>\r\n<p style=\"text-align: justify;\">İsmail Siraceddin Şirvani hazretleri, Hicretin 1197 (1782/83) yılında Rusyanın, Şemahi kazasına bağlı Kürtemir’de dünya ya gelmiştir. Tahsil çağına ulaşınca, Şemâhî kasabasında bulunan âlimlerden Baba Efendinin talebelerinden olan Muhammed Nûrî Efendiden, ilk tahsiline başlayıp, Molla Câmî’nin Kâfiye Şerhi’ne kadar okudu. (1800/01) tarihinde Erzincan’a gelip Meşhur Evliya-zade Abdurrahman Efendi’den derse başlamış ve bu zatın önünde dersini tamamlamıştır.</p><p style=\"text-align: justify;\">Daha sonra Tokat’a gelen İsmail Şirvani , birkaç sene de Tokat’ta kaldıktan sonra Bağdat’a gitmiş Bağdat’ta Şeyh Yahya El-Mervezi’den Hadis ilmini okumaya başlamıştır. Bir taraftanda Ademoğlu lakabı verilen Molla Muhammed namındaki faziletli kişiden Felsefi İlmileri tahsil etmiştir.</p><p style=\"text-align: justify;\">1227 (1812) tarihinde Bağdat’tan Burdur kasabasına gelerek, burada da Fıkıh ilmini tahsil etmiştir. Buradan da doğum yeri olan asıl memleketi Kürtemir’e dönüp yedi sene kadar eğitim ve öğretimle meşgul olmuştur. Daha sonra memlektinden doğruca Hicaz’a gidip Hicaz’dan dönüşünde Medine-i Münevvere’ye uğramış ve oradan İstanbula gelerek birkaç ay kaldıktan sonra, Hindistan da bulunan <a href=\"http://www.evliyalar.net/abdullah-dehlevi-k-s/\">Seyyid Abdullah Dehlevi Hazretlerini</a> ziyaret etmek üzere İstanbul’dan ayrılmıştır. Basra’ya vardığı zaman orada kendilerine vaki olan manevi bir işaret üzerine Bağdat’a yönelmiş ve Bağdat’ta <a href=\"http://www.evliyalar.net/mevlana-halid-bagdadi-k-s/\">Mevlana Halid Bağdadi</a> Hazretlerine intisab eyleyerek, Mevlana Halid hazretlerinin yanında seyr-i sülük’unu tamamladıktan sonra (1813-1817) Hilafet rütbesi ile taltif edilmiş, zahiri ve batıni ilimleri neşretmek üzere görevlendirilmiştir. 1233(1817/18)de yüce mürşitlerinin izni ile Şirvan’a dönmüş dokuz yıl kadar Şirvan’da irşat görevi ile meşgul olmuş, ve bu arada evlenmiştir. İsmail Şirvani hazretlerinin Şirvan’da Abdulhamit Efendi adında bir oğlu dünya’ya gelmiş bu zat Karadeniz’e bir yolculuk esnasında vapurdayken vapurun batması ile vefat etmiştir.</p><p style=\"text-align: justify;\">Mevlana Halid’in ölümünden sonra Dağıstan’a geri döndü ve zaviyesini kurdu. Has Muhammed Şirvani, Şeyh Muhammed Yaraği, Seyyid Cemaleddin Gazikumuki’yi sırasıyle halefi olarak yetiştirdi. İsmail Şirvani’nin başlattığı tasavvufi faaliyet kısa zamanda bütün Kafkasya’da süratle yayılarak daha sonra İmam Şeyh Şamil‘in şahsında bayraklaşan müridizm hareketine başlangıç oluşturdu. Faaliyetleri Rusyanın siyasi politikalarına uymadığı için, Rusya tarafından evvela yakın müridleri hapsedilip sürgün edildi. Şeyh İsmail Şirvani’nin bölgedeki nüfuzundan korkan Rus idaresi bir taraftan da O’nu tazyik etmeye başladı ve Şirvan’ı terk etmesini istedi. Bu baskılar neticesinde önce Ahıska’ya sonra ise Anadolu’ya göç etti.</p><p style=\"text-align: justify;\">Amasya’ya gelişlerinden iki sene sonra 1244(1828/29) yılında oğlu Mehmet Rüştü dünya ya gelmiştir. (Sadrazam Mehmet Rüştü Paşa). Mevlana İsmail Şirvani bundan sonra Amasya’dan ayrılarak Sivas’a gitmiş ve dokuz sene Sivas’ta ikamet etmiştir. Diğer oğlu Ahmet Hulusi (Kadasker), 1249(1833/34) yılında Sivas’ta doğmuştur. İsmail Şirvani 1255(1839/40) yılın da tekrar Amasya’ya dönmüş burada 1260(1844) yılında üçüncü oğlu Mustafa Bey doğmuştur. İsmail Şirvani Hazretleri Ömrünün son zamanlarını Amasya’da geçirip, orada 1847 (H.1264) senesinde çıkan kolera salgınından bir Ramazan ayında vefât etti. Geçirdiği ömür 67 yıldır.</p><p style=\"text-align: justify;\">Siraceddin mahlası Hazreti Mevlana Halid Bağdadi tarafından verilen bir lakabtır. Alimler arasındaki lakabı, Fakirullah, Kutbu’l-Aktab, Gavsü’l-Enam, Seyyid Ennüceba, Şah İsmail Şirvani, Hazreti Mevlana diye çağrılır. Denizli Kasabası’ndan Şeyh Hacı Ahmet Efendi ve yukarda ismi geçen Mir Hamza Nigari bu zatın halifelerindendir. Akli ve nakli ilimlerde zamanının emsalsiz bir bilgini olduğu, özel olarak fıkıh ilminde bir kaynak teşkil eder derecede bilgiye sahip olduğu anlatılmaktadır. İsmail Şirvani hazretleri, gayet alçak gönüllü, iteatkar, saygılı ,Şah Nakşbend meşrep, hikmet sahibi, Hakka ulaştıran, eğitici bir mürşiddi. Kabirleri Amasya’da Samlar Mahallesinde oğlu Rüştü Paşa tarafından yaptırılan türbededir. Yukarı Türbe denilen yer burasıdır.</p>','image/ortak.jpg'),(124,'Muhammed Kudsi Bozkıri (ks.)',119,'<h2>\r\nMuhammed Kudsi Bozkıri (ks.) </h2>\r\n<p style=\"text-align: justify;\">Hacı <strong>Memiş Efendi</strong> yalnız Konya’nın değil, bütün Anadolu’nun ilminden ve feyzinden istifade ettiği büyük bir Alim ve ünlü bir Veli’dir. Hacı Memiş (Muhammed Kudsi) Efendi 1784 yilinda Konya ili, Bozkır ilçesi, Ali Çerçi köyünde dünyaya geldi.<br /> Babasinin adı Mustafa Efendi, annesinin adı Halime Hanım’dır. Soyu Peygamberimiz Hz.Muhammed (sav)’e dayanır. Çocukluğu Bozkır’ın Karacahisar köyünde geçti. Kendi akrabalanndan aynı zamanda Ebu Said Hadimi Hazretleri’nin de talebesi olan İbrahim Efendi’nin terbiyesi altında yetişti. Daha sonra Karacahisar’da İbrahim Efendi’nin oğlu Müderris Yeğen Muhammed Efendi’den de ders alarak ilmini genişletti.<br /> Alanya, Hadim, Kayseri ve İstanbul’da tahsiline devam ederek eşi bulunmaz bir alim oldu. Meviana Halidi Bağdadi Hazretleri’nin halifesi olan Ödemişli Şeyh Hasan Kudsi Efendi’den Nakşî Halidi Tarikatı İcazeti aldı. . . . Şam’da bulunan Mevlana Halidi Bağdadi Hazretlennı görme arzusu kendisinde dayanılmaz bir hal alınca Şam’a gitti Kırk gün Mevlana Halidi Bağdadi Hazretleri’nin yanında bulunarak O’ndan da İcazet aldı. Mevlana Halidi Bağdadi hazretleri , Hacı Memiş Efendi ile ilgili şöyle buyurmuştur ” Bir Türk geldi ve bizde ne varsa aldı gitti.”<br /> Bir müddet Kudüs’te kaldı. Oradan Mekke-i Mükerreme’ye giderek Hacı oldu. Sonra, dönerek medresesini kurdu. Öğrenci yetiştirmeye başladı.<br /> Daha sonra, Bozkır Hocaköy (Üçpınar)’e yerleşti. Hocaköy(Uçpınar)’de yine medresesini kurarak öğrenci yetiştirmeye devam etti. Orada 17 yıl kaldı. Hocaköy (Üçpınar)’de kendisini çekemeyenlerin çoğalması üzerine Seydişehir’e göç etti. Seydişehir’de talebesi Hacı Abdullah Efendi’nin yaninda 5 ay kaldıktan sonra aynıilçenin Çavuş köyüne gitti. Çavuş’ta da medresesini kurarak talebe okutmaya devam etti.<br /> İlim ve tasavvufu birlikte yürüten Memiş Efendi (rh.a) Miladi 28 “Ekim’1852 / Hicri 14 Muharrem 1269 yilinda Perşembe günü 71 yasinda iken Çavuş köyünde Hakk’ın Rahmetine kavuşmuştur. Talebelerinden ve Halifelerinden Hacı AbdullahEfendi, Hacı Memiş Efendi’yi yıkayıp kefenlemiş, Hocakoy’den gelenlerin hazır olduğu kalabalık bıi cemaatle cenaze namzını kıldırmıştır. Çavuş köyündeki medresenin yanındaki yere defnolunmuştur.<br /> Hacı Memiş Efendi’nin külahla örtülü olan türbesi, Hacı Abdullah Efendi’nin öncülüğünde 1866 yılında yaptırılmıştır.<br /> Hacı Memiş Efendi vefat ettiği zaman geride: bir post, bir hasır, bir çarık ve birde asa’dan başka bir şey bırakmamıştır.<br /> Hayatta iken; “Vücudunu çürüten er olmaz” buyururlardı. Vefatından 13 yıl sonra türbesi inşa edilirken kabri açıldığı zaman kefeni ve vücutları, hayatta olduğu gibi hiç bozulmadığı görülmüştür.<br /> Hacı Memiş Efendi’nin türbesi Konya-Seydişehiryolu üzerinde, Konya”dan itibaren 70. km’deki Çavuş Kasabası’ndadır.<br /> Hacı Memiş Efendi ,Baki aleme göç ettikleri zaman 4 hanımından 7 oğlu ve 4 kızı bulunmakta idi. Torunlarından Zeynel Abidin Efenedi , Rıfat Efenedi ve Ziya Efendi 1909’da Konya’da Islahı Medaris’i açtılar. Onların yetiştirdikleri talebeler<br /> Memleketimize pek çok hizmetlerde bulundular. Bunlardan bazıları: Fahri Kulu, Hacı Veyiszade Mustafa Kurucu, Saatçi Osman Efendi, İbrahim Hakkı Konyalı ve Abdullah Tannkulu (rahmetullahi aleyhim ecmain).<br /> Ayrıca, sayılan elliye yaklaşan Halifeleri ile de Nakşibendî Tarikatının Halidiye kolunun Anadolu’da yayılmasına vesile olmuştur.</p><p style=\"text-align: justify;\"><strong>Halifelerinde Bazıları ;</strong><br /> 1- Şeyh Muhammed Bahaeddin Efendi (v. 1906) ; Hacı Memeiş efendi ‘nin en büyük oğlu , Konya’da irşad faaliyetini yürütmüş ve Hacı Fettah Kabristanına sırlanmıştır.<br /> 2- Şeyh Hacı Abdullah Efendi (v. 1903) ; Seydişehir’de irşad etmiştir. Kabri şerifi Seyyid Harun Veli hazretlerinin hemen karşısındadır.<br /> 3- Topbaşzade Hacı Ahmed Kudsi Efendi (v.1889) ; Kadınhan’ın da irşad etmiş , kabri şerifi Mevlana Türbesi bahçesindedir.<br /> 4- Muhammed Zahreddin Efendi (v. 1859) ; Bozkır – avdan köyü<br /> 5- Şeyh Hacı Feyzullah Efendi (v.1876) – İstanbul</p><p style=\"text-align: justify;\"><strong>Hacı Memiş Efendi ‘nin Şemaili ve Ahlakı</strong><br /> Hacı Memiş Efendi ; orta boylu, esmere yakın tenli olup alın ve kaşlarının arası açık idi. Kaştan ince ve uzun, gözleri orta ve siyah idi. Burnunun ucu yüksek, ağzı büyük ve genişti. Sakalı gür ve büyükçeydi. Vefat ettiği zaman beyazı siyahından daha çoktu. Kemikleri iri ve kuvvetli idi. Alnında velilik nuru parlamakta olup heybetli bir görünüşe sahipti. Kendisini aniden gören kimse korku ile dolardı. Hacı Memiş Efendi gayet vakur ve sekinet sahibiydi. Asla kahkaha ile gülmezdi. Ara sıra tebessüm ederdi.Çok sıcak kanlı idi. Kendisi ile sohbet eden kimse ondan asla ayrılmak istemezdi.Dili tatlı, yüzü gayet sevimliydi.<br /> Daima hakikatlerden bahseder, marifetleri açıklardı. Hiçbir zaman gereksiz konuşmaz, daima hayırla nasihat buyururlardı. Sözlerini işiten kimseye asla usanma gelmezdi. Keramet eseri olarak, kim dünya sıkıntı ve darlıkları yönünden şikayetçi oiarak onun yanına gelse, hemen ferahlığa kavuşur, büyük bir rahatlık hissederdi. Eğer kendisinde dünya sevgisi varsa, hemen yok olur, geçim sıkıntısı ve dertlerinden kurtulurdu. Netice olarak İlahi dergaha yönelen melek yüzlü bir kimse oluverirlerdi.<br /> Gariplere, yetimlere, yoksullara çok yardlm ederdi. Cömertlikte ve eli bollukta zamanın bir tanesiydi. Dünyaya ve içindekilere iltifat gostermezdi. Sayılmayacak derecede evinde misafirleri olurdu. İmkanları kıt bir köyde oturmasına rağmen hepsini yediri, içirirdi. Herkesi dünya sevgisinden meneder, Allah’ın sevgisine yöneltirdi. ” Rızık için üzülüp ızdırap çeken kimse insan defteri dışındadır.”<br /> buyururdu.</p><p style=\"text-align: justify;\"><strong>Hacı Memiş Efendi’nin Kızları ve Oğulları ;</strong><br /> Oğulları ;<br /> 1- Muhammed Bahaeddin Efendi<br /> Hacı Memiş Efendi’nin 2. hanımı Gümüş Kadın’dan en büyük oğludur. 1834’de Bozkır Karacahisar’da doğmuştur. Hasan Kudsi Efendi’nin kızı Emine Hanımla evlenmiştir. 1862’de Konya Bekir Sami Paşa Medresesi’ne Müderris oldu<br /> 44 yıl bu medresede eğitim öğretim faaliyetleri yaninda Nakşı Halidi Tarikatı üzerine Babasinin Halifesi olarak irşat görevini yürüttü. Orayı bir ilim merkezi haline getirdi 1906’da Konyatda vefat etmiştir. Şeyh ve müderris idi. türbesi Konya , Hacı Fettah Mezarlığı’ndadır. Zeynelabidin Efendi (1869-1940) ve Muhammed Rifat Efendi (1871-1920) ve Ahmet Ziya Efendi (1875-1923) isimlerinde üç çocuğu vardır.<br /> 2- Mustafa Asım Efendi ( Koca Müftü)<br /> Bozkır Müftüsü idi. M.1906’da Hocaköy’de etmiştir. Orada metfundur.Annesi Gümüş Kadın’dır.<br /> 3- Ubeydullah Efendi<br /> M.1881’de Hocaköy ‘de vefat etmiştir. Kabri Kurşunlu Camii bahçesindedir.Annesi Gümuş kadındır.<br /> 4- Halid Efendi<br /> (1841 – 1909) Karaman’da vefat etmiştir. Kabri Karaman Ketane Camii bahçesindedir.Annesi Emiş Kadın’dır.<br /> 5- Zeynelabidin Efendi<br /> 18 yasinda Bozkır Karacahisar köyünde vefat etmiştir. Kabri oradadır. Kur’an-ı Kerim Hafızı idi. Annesi Emiş Kadın’dır.<br /> 6- Sıddık Efendi<br /> (1851 – 1921)Bozkır Hocaköy ‘de vefat etmiştir. Orada metfundur.Annesi Emiş Kadın’dır.<br /> 7- Hasan Kudsi Efendi<br /> (1847 – 1921) Konya’da vefat etmiştir, Kabri Hacı Fettah Mezarlığındadır. Annesi Emine Hanım’dır.</p><p style=\"text-align: justify;\">Kız Çoçukları<br /> 1- Havva Hanım<br /> Annesi Havva Hanım’dır. Bozkır Karacahisar’da doğmuştur. Softa Hoca Mehmet Efendi ile evlenmiştir. Kabri Bozkır Hocaköy’dedir.<br /> 2- Fatma Hanım<br /> Annesi Gümüş Kadın’dır. Bozkır Kadısı Abdullah Efendi ile evlenmiştir.M.1863’de Hocaköy ‘de vefat etmiştir. Kabri oradadır.<br /> 3- Ayşe Hanım<br /> Annesi Gümüş Kadın’dır. Avdan’lı Şeyh Muhammed Zahreddin Efendi ile evlenmiştir. Kabri Bozkır Avdan köyündedir.<br /> 4- Hatice Kübra Hanım<br /> Annesi Emiş Kadın’dır. Hocaköy’lü Mehmet Efendi ile evlenmiştir. M.1926yılındaBozkır Hocaköy ‘de vefat etmiştir. Kabri Hocaköy’dedir.</p><p style=\"text-align: justify;\"><strong>HACI MEMİŞ EFENDİ’DEN MENKÎBELER</strong><br /> 1- Hacı Memiş Efendi , her zaman Allah’ın emirlerinİ ve yasaklannı insanlara bildirmeye çalışırdı. Dini uğrunda canını feda etmekten çekinmezdi. Islamın emirlerine uymada çok titizlik gösterir. “Bir kişinin şeriatta ne kadar eksikliği varsa bir o kadar da tarikatta noksanı olur!” derdi. Tarikatla şeriatı bir bilirdi. Herhangi bir konuda, “Şeriatte böyle amma hakikatte veya tarikatte bu böyle değil” diyenlere çok<br /> kızar ve; “Bunlar Şeytana uyarak temiz şeriatı işlemez hale getirirler ve böylece sapıklardan olurlar” buyururdu. Memiş Efendi’nin temsil ettiği ilim ve tasavvuf hareketi Ebu Said el Hadimi’nin ilmi geleneğine ve Mevlana Halidî Bağdadî’nin<br /> tasavvuf anlayışına dayanır.</p><p style=\"text-align: justify;\">2- Hacı Memiş Efendi , İslam’ın yaşanması için çalışır ve didinirdi. Şeriatle hakikati bir bildiği için. “Şeriat hakikatin ta kendisidir. Bazıları kabuk ve iç ile bir benzetme yapmışlarsa da biz buna razı değiliz. Çünkü kabuk ile iç arasinda nevi bakımdan ayrılık vardır” buyururdu.</p><p style=\"text-align: justify;\">3- Hacı Memiş Efendi ‘nin aim bir müridi vardı.25 sene fakirlik çektiğinden dolayı, ücretli olarak köylere Ramazan imamlığına (cerr)’e giderdi. Ona:”Cerre çıkma!<br /> Yaninda olanla kanaat et! Allahü’Zülcelal’e tevekkül ol’ Eğer geçmiş senenin gelirlerinden az olursa, eksiğini ben tamamlayacağım”. Buyurdu. O alim murid cerre çıkmakdan vazgeçerek eldeki ile kanaat etti. O zat sonradan ; ”Senelerce sefillik çektim. Geçim darlığım vardı. Bir mal sahibi de olamadım. Şimdi ise , Allah’a hamdolsun hem sefaletten kurtuldum, hem de mal sahibi olarak zengin oldum” diyerek devamlı şükrederdi.</p><p style=\"text-align: justify;\">4- Hacı Memiş Efendi (rh.a) Keramet göstermekten çok çekinirdi. Eğer keramet bir müridin kurtuluşuna sebeb olacaksa çaresiz olarak açığa vururlardı. Nitekim alimlerden çok yavaş kabiliyete sahip bir müride, bir gün üç saatlik bir uzak’lıktaki bir köyde bir kalb daralması geldi. İçinden şöyle geçiyordu: “Alemde şeyh endişesini neden çekeyim, Tarikat için neden bir sürü zahmete katlanayım? Bu meslekten bir şey anlayamadım. Bundan sonra ben de diğer insanlar gibi kendi işlerimle meşgul olacağım” diyerek tasavvufu inkara yöneldi. Bu düşüncelerini hiç bir kimseye açmadan Hacı Memiş Efendi’nin huzuruna gelince, Hacı Memiş Efendi ona: “Kimin şeyhi yoksa onun şeyhi şeytandır!.. değil mi? Hak yoldan çıkmaya hangi akıllı cesaret edebilir?” buyurarak o müridinin yanlış düşüncesin! gönlünden çıkardı.</p><p style=\"text-align: justify;\">5- Hacı Memiş Efendi ‘nin öğrencilerinden biri, rüyasında kendisini Yazıcızade Muhammed Efendi’nin ‘Muhammediyye’ adlı kitabını cild ve kağıdı ile beraber yediğini gördü.Uyandıktan sonra: “İnşaallah bundan sonra Hacı Bayram Veli ve Yazıcızade Muhammed Efendi hazretlerini ziyaret edip oraya intisap edeyim. Bizim feyzimiz oralardan görünüyor”diye rüyayı yorumladı.Namaz vakti yaklaşınca namaz kılmak için camiye çıkınca Hacı Memiş Efendi o zata yöneldi ve aniden: “Bir kimse önündeki hazır olan bayramı bırakıp da niçin başka yere Bayram aramağa gitsin? Bazan kişiye şeyhinden olan feyzi diğer bir şeyhtenmîş gibi görünür. Bu Allah’ın bir hikmetidir. Sen amellerinde samimi ol! diyerek ogrencisine güzel bir ders verdi.</p><p style=\"text-align: justify;\">6- Hacı Memiş Efendi’nin blr müridi tasavvufi eğitimini tamamlamadan memleketine gitmek istedi. Hacı Memiş Efendi ona, “Gitme! Eğitiminı tamamla! dedi. Buna rağmen o kişi memleketine gitti. Sonra çok ağır bir hastalığa tutuldu.Hasta ve ümidsiz bir halde yatarken, bir gece rüyasında Hacı Memiş Efendi’nin yanında olduğunu gördü. Hacı Memiş Efendi elinde bir kazma ile karnındaki hastalığa sebeb olan şeyin üzerine birkaç defa vurup oradan bir şey çıkardı. Öğrencisi uyandığında hiçbir hastalığının kalmadığını görünce Allah’a hamd ederek tekrar hocasının yanına döndü.</p><p style=\"text-align: justify;\">7- Hacı Memiş Efendi yetenekli öğrencilerine ilgi alaka gösterirdi. Böyle bir öğrencisine; “Sen denizin ötesine bile gitsen benim elimden kurtulamazsın” buyurdu. Bir süre sonra, o öğrenci ilim tahsili için Mısır’a gitti. Bir gün dersini anlamadığı için üzüntülü olarak uyuyakaldı. Gece rüyasında dersi tamamiyle öğrenmişti. Senelerden sonra Hacı Memiş Efendi’yi ziyarete geldiğinde Hacı Memiş Efendi ona tebessüm ederek; “Sana ben denizin ötesinde bile olsan elimden kurtulamazsın demedim mi?” diye buyurdu. Bu sözlerinden sonra o mürid o<br /> geceleyin öğrenmiş olduğu dersin Hazretin öğrettiğine dair kerametlerini hissettiğini sonradan anlatmıştır.</p><p style=\"text-align: justify;\">8- Hacı Memiş Efendi’nin türbesine bitişik olan camı, zaman içinde harap olup, ihtiyacı karşılamayınca yıkıarak yerine biraz daha geniş olarak yeniden yapılmıştı. Cami inşaatl devam ederken Beyşehirli bir kimse gelip kapı ve pencereleri<br /> kendisinin yaptıracağını bildirmiş. Beklemedikleri bu yardım karşısında: “Rüyanda babanı mı gördün?” diye takıldıkları o kişi şunları söylemiş:<br /> ” Ben 6 yaşıma kadar felçli idim ve yürüyemiyordum. Annemle babam beni alarak Hacı Memiş Efendi’nin türbesi gelip, sandukanın yanına yatırdılar. Kendileri de namaza durunca sandukadan bir el uzanarak beni ayağa kaldırdı “Ben de<br /> yürüyerek aşağıya inmeye başlayınca, namazlannı bozarak arkamdan yetişen annemle babama durumu anlattım. Bu yüzden merhuma minnet borcum vardı, onu ödemek istedim” dedi.</p><p style=\"text-align: justify;\">9- Şeyh Mustafa Efendi, Hacı Memiş Efendi ‘nin halifelerindendi. Hacı Memiş Efendi ‘nin vefatından sonra kabirlerini tamir hususunda çok gayret sarf eder. Tamir esnasinda kabir, ayak tarafından açılır. Mustafa Efendi elini açılan yerden kabre sokunca mübarek ayaklarının vefatı uzun seneler geçmesine rağmen hala sıcak, soğumamış olduğunu görür. Kabirde yatan Efendimiz Hazretleri; “Daha sıcak değil mi?” diye buyurmuşlar. Bu sözleri işiten halife hazretleri bağırarak düşüp bayılmıştır. Bu halde bir müddet yatmışlardır.</p><p style=\"text-align: justify;\">10- Bir adam Hacı Memiş Efendi için; Ben bir yemek hazırladım. Eğer kamil (haluk, gerçek) bir veli, evliya ise bu hazırladığım ve meşru olmayan” yemeği yemez dedi ve Hacı Memiş Efendiyi evine yemeğe davet etti. Hacı Memiş Efendi müritlerinden birini alarak davete icabet etti. Eve vardılar yemeği yemek için,sofraya oturarlar;<br /> Mürit oruçlu olduğu için başka bir odaya gitti. Ev sahlibi Memiş Efendiye; ”Efendim müridinizde sofraya çağırsanız” dedi. Hacı Memiş Efendi adamın niyetini anladığından; ” O bir şahindir. Değme leşe kanmaz!” buyurdu. Adam bu sözden bir şey anlamadı. Bu sefer müridin yanına gidip, ” Hacı Efendi seni sofraya bekliyor” dedi.<br /> Mürid’de; “Efendimiz Hacı Memiş Efendi koskoca bir okyanustur. Herhangi bir leş onu asla bulandıramaz” dedi. Bu sözlerden sonra yaptığı işten utanan adam yaptıklarından dolayı tövbe istiğfar edip Hacı Memiş Efendinin samimi talebelerinden oldu.</p><p style=\"text-align: justify;\">11- Devlet tarafından Konya yöresine gönderilen ve büyük alimlerden olan bir müfettiş Bozkır’a gelir. Burada Halidiye tarikatına ve Hacı MemişEfendiye intisap edenlere zulüm ve işkence edermiş. Bu müfettiş sonunda Hacı Memiş Efendi’yle de karşılaşmış. Hacı Memiş Efendi’ye; ” Allah, Kur’anı Kerim (Zümer suresi 54. Ayetinde) “Rabbinize inabe edin(bağla-nın)”buyuruluyor. Inabe şeyh olmaz, Hakka olur ”der.<br /> Hacı Memiş Efendi; Sen alim birisin, ayette geçen “Rabbinize” (ila rabbiküm) kelimesinde geçen “ila” niçin? Konulmuştur diye sorar.<br /> Müfettiş; “ila” kelimesi Arap dili kurallarina göre bir şeyi sonlandırmak için kullanılır deyince Hacı Memiş Efendi: “Efendi Allah hakkında bir son olur mu? Başlangıcı yok ki sonu olsun. Hakkın varlığına başlangıç ve son düşünmek caiz değildir. Böyle bir şey asla mümkün de değildir. Fakat Allah yolunda fani olan ve Hakka ulaşan Şeyhe bağlanmak Hakka bağlanmaktır” buyurur. Bu cevaptan sonra alim olan bu müfettiş yanlış düşüncelerden vazgeçer ve Hacı Memiş Efendinin iyi bir öğrencisi olur.</p>','image/ortak.jpg');
INSERT INTO `muhterem` (`id`, `ad`, `ustid`, `hayat`, `resim`) VALUES (125,'Abdullah Mekki (k.s.)',119,'<h2> Abdullah Mekki (k.s.)</h2>\r\n<p>Suudi Arabistan – Mekke’de cennetül Mualla kabristanında</p></blockquote><p style=\"text-align: justify;\">Nakşi – Halidi yolunun büyüklerden olan Abdullah Mekki (k.s.), Mevlana Halid-i Bağdadî hazretlerinin halifelerindendir. İsmi Abdullah’tır, Erzincani ve Mekki nisbeleriyle tanınmıştır. Doğum ve vefat tarihleri bilinmemektedir. On dokuzuncu yüzyılda yaşamıştır.Aslen Mekkeli olan Abdullah Efendi, zamanının usülüne göre çeşitli ilmileri tahsil etti. İlimde yüksek dereceye ulaştıktan sonra Bağdad’da bulunduğu sırada büyük alim ve veli, Nakşibendiyye yolunun mürşid-i kamili Mevlana Halid-i Bağdadî hazretlerini tanıdı, sohbetleriyle şereflendi.</p><p style=\"text-align: justify;\">Mevlana Halid hazretlerinin sohbet ve hizmetlerinde bulunarak, kemale, olgunluğa ulaştı. Tasavvuf yolunda ilerleyip yüksek manevi derecelere kavuştu. Mevlana Halid-i Bağdadî hazretlerinin talebelerinin önde gelenlerinden oldu. Hocası ona hilafet-i mutlaka yani tam icazet, diploma verdi. İnsanlara İslamiyetin emir ve yasaklarını anlatmak ye talebe yetiştirmekle vazifelendirerek Erzincan’a gönderdi.</p><p style=\"text-align: justify;\">Abdullah Mekki (k.s.) önce Erzurum’a uğradıktan sonra Erzincan’a gitmek üzere yola çıktı. Erzincan’a gelirken buranın ova ve dağlarını seyredip, yanındakilere; “Allah bilir ama Mevlana Halid-i Bagdadî hazretlerinin bize tarif buyurdukları memleket burası olmalıdır. Buradaki zatın biz de nasibi ve emaneti vardır”dedi.</p><p style=\"text-align: justify;\">Abdullah Mekki (k.s.), Erzincan’ı şereflendirince insanlar akın akın ziyaretine geldiler. Gelenler arasında Terzi baba diye bilmen Muhammed Vehbi Efendi de vardı. Abdullah Mekki (k.s.), Muhammed Vehbi Efendi içeri girince ayağa kalktı. Onu davet edip yanına oturttu Muhammed Vehbî’ye karsı hiç kimseye göstermediği iltifatlarda bulundu.</p><p style=\"text-align: justify;\">Sonra Muhammed Vehbi Efendii’nin durumunu öğrenmek için yanndakilere; “Bu zatın serveti var mıdır?” diye sordu. Oradakiler; “Hayır. Yalnız köyde, Sarıgöl’de bir bağı ile, şehirde bir evi, birkaç parça tarlası ve terzilik yaptığı bir dükkanı vardır” dediler. Bunun üzerine Muhammed Vehbi’yi yanına çağıran Abdullah Mekki hazretleri, “Oğlum! Pir-i azam Mevlana Halid-i Bağdadi bizi buralara gönderdi, Bize ehline verebileceğimi bir emaneti verdi. O emanete seni layık gördüm. Kabul edersen onu sana teslim edeyim”diye teklifte bulundu. Muhammed Vehbi, Abdullah Mekki’ye gönül huzuru ve teslimiyet, ifade eden bir tavırla; “siz bilirsiniz” cevabını verdi.</p><p style=\"text-align: justify;\">Abdullah Mekki; “Vereceğim emanet sana çok faydalar sağlayacak” buyurunca, Muhammed Vehbî Efendi; ”Şeyh Efendi! Vallahi dünya için Allah demem” cevabını verdi. Bunun üzerine Abdullah Mekki; “Oğlum haydi git! Sen bulacağını buldun. Teslim edeceğim emanetde zaten bu idi” buyurarak onun yüksek derecesine işaret etti. Terzi Baba’ya himmetle nazar ederek emaneti tevdî etti. Terzi Babanın hali derhal değişti. Manevî feyzler deryasına daldı.</p><p style=\"text-align: justify;\">Bir müddet Erzincan’da kalan Abdullah-ı Mekki, sohbetleriyle insanların Allahü tealanın rızasına kavuşmaları için çalıştı. Bu sırada onun sohbetinden ve hizmetinden ayrılmayan Terzi Baba da tasavvuf yolunda ilerleyip evliyalık derecesine kavuştu. Abdullah Mekki, Terzi Baba’nın olgunluğa erdiğini görerek, ona hilafet verdi.</p><p style=\"text-align: justify;\">Yerine Terzi Babayı bıraktıktan sonra Erzincan’dan ayrılarak Erzurum’a oradan da Küdüs’e gitti. Mukaddes makamları ve büyüklerin kabirlerini ziyaret ettikten sonra Mekke-i mükerremeye ulaştı. Orada yerleşip Nakşibendiyye yolunun Halidiyye kolunun yayılması ve insanların bu manevî yoldan faydalanmaları için gayret sarf etti. Mevlana Halid-i Bağdadî hazretleri hayatta olduğu müddetçe Abdullah-ı Mekki’nin ihtiyaçalırını Süleymaniye, Şam ve Bağdad’dan gönderdi. Hac ibadetini yerine getirmek için gidişinde onun misafiri oldu.</p><p style=\"text-align: justify;\">Abdullah-ı Mekkî, Mekke’de kaldığı müddet içinde pekçok alim ve evliya ile karşılaşıp, sohbet etti. Sayısız talebe yetiştirdı. Hac ibadetini yerine getirmek için gelen Şeyh Süleyman bin Hasan Kırımi sohbetinde kemale olgunluğa erdi.</p><p style=\"text-align: justify;\">Abdullah Mekkî Hazretleri’nin halifelerinden Süleyman Kırımî (kırımlı) ve İsmet Garibullah-i Yanyavî (Yanyalı) bir gün Mekke’den Taife deve ile yolculuk yapıyorlardı. Yolculuk esnasında Süleyman Kırımi’nin devesi çöktü. Yoldaşı İsmet Garibullah’a sultanımız vefat etti dedi. Ve geriye Mekke’ye döndüler Gerçektende Abdullah Mekkİ Hazretlerİ vefat etmişti. Süleyman Kırîmî Mekke’de kalarak irşat vazifesini devam ettirdi. İsmet Garibullah hazretleri ise, Türkiye’ye geldi. Edirne de Sultan Camiinde irşat vazifesine devam etti.</p><p style=\"text-align: justify;\">Abdullah-ı Mekkî Erzincani büyük alim, ilmiyle amel eden, fazilet sahibi velî bir zat idi. Dünya ve ona aid olan her şeyden kesilerek, vatanını ve yakınlarını bırakıp İslamiyetin emir ve yasaklarmı anlatmak için çeşitli memleketleri dolaştı. Evliyanın büyüklerinden olup, sekr, cezbe ve manevî sarhoşluk hali ile fena makamlarını geçmiş, evliyalığın en yüksek makamlarına kavuşmuştu. Mevla kabri şerifi mübarek etsin . (amin)</p>','image/ortak.jpg'),(126,'Şeyh Muhammed Selim Hartavizde (k.s.)',119,'','image/ortak.jpg'),(127,'Ahmed Bin Süleyman Ervadi (k.s.)',119,'<h2> Ahmed Bin Süleyman Ervadi (k.s.) </h2>\r\n<p style=\"text-align: justify;\">Ahmed Ziyauddin Gümüşhanevi hazretleri’nin Şeyhi , Mevlânâ Hâlid-i Bağdâdî hazretlerinin en son halifesi Ahmed b. Süleyman el-Ervâdî, Trablusşam’ın Ervad kasabasında doğdu. Bu yüzden Ervâdî nisbesiyle tanındı. Nesebi Hz. Hüseyin (ra.) yoluyla Peygamber Efendimiz’e ulaşır.</p><p style=\"text-align: justify;\">İlk tahsiline memleketinde başlayan Ervâdî hazretleri ilmini ikmal etmek için Mısır ve Şam’a çeşitli seyahatler yapar. Bu memleketlerin meşhur alimlerinden dersler alır. Bunlar arasında Mısır ve Şam diyarının en mümtaz alimlerinden ve Ezher Üniversitesi şeyhlerinden İbrahim el-Bacûrî, Şeyh Muhammed el-Fudâlî; Mısır müftülerinden Şeyh Ahmed et-Temîmî, Şeyh Abdurrahman el-Uşmûnî, Şeyh Ahmed es-Sâvî el-Halvetî en-Nakşibendî, Mustafa el-Mübellad el-Ahmedî, Mustafa el-Bolâkî, Şeyh Abdurrahman el-Küzberî, Hüseyin ed-Decânî, Allame Muhammed İbni Âbidîn de bulunmaktadır.İlim tahsilini bu hocalarda tamamlayarak icâzet alır. Bu sahada bazı hocalarını bile geride bırakacak kadar büyük bir mesafe kat’eder. Zâhirî ilimlerde üstadlık payesini kazandıktan sonra kendisinde tarikate intisap duygusu uyanır. Bunun için muhitinin muhtelif bölgelerinde bulunan meczub, ümmî, velî ve ârif şeyhlerin hizmetinde bulunur. Ekberiye, Rifâiye, Desûkiye, Ahmediye (Bedeviye), Halvetiye ve Şâzeliye’den icazet alıp Câmiu’t-turûk bir hilâfet iznine sahip olur. Daha sonra Şam’da bir müddet Mevlânâ Hâlid-i Bağdâdî’nin hizmetlerine ve sohbetlerine devam ederek kısa zamanda Kâdiriye, Sühreverdiye, Kübreviye, Çeştiye, Nakşibendiye, Müceddidiye, Mazhariye ve Hâlidiye tarikatlerinden de hilâfet-i tâmme ile icazet alır. Memleketine dönerek şeyhinin işareti ile tarikat neşrine başlar.</p><p style=\"text-align: justify;\">Hiçbir ilim yoktur ki Ervâdî hazretlerinin ondan büyük bir nasibi olmasın ve hiçbir tarikat yoktur ki ondan büyük bir fazilete ermesin.</p><p style=\"text-align: justify;\">Ervâdî, kendisinden ilim öğrenmeye gelenlere çok faydalı dersler takrir ettirir, nefis terbiyesi ve tasfiyesi için kendisine gönül bağlayan müridlerine de izinli olduğu tarikatlerden birinin usûl ve âdâbı ile müridin kabiliyetine göre değişen seyr u sülûk tarzı uygulardı.</p><p style=\"text-align: justify;\">Müridlerine; bazen Ekberiye tarikatinde olduğu gibi sadece teveccüh ederek, bazen Bedeviye tarikatinde olduğu gibi muhabbet nazarıyla bakarak, bazan de Rifaiye ve Hâlidiye tarikatinde olduğu gibi onları etrafına saf saf toplayıp kalplerindeki havâtırın def’i için teveccüh ederdi. Her müridin kabiliyetine göre kendi bâtınından feyz almasını sağlar, ledünnî ilmin gönüllerinde zuhuruna gayret gösterirdi.</p><p style=\"text-align: justify;\">Şeyh-i Ekber Muhiddin İbnü’l-Arabî’ye ait Risâle Men Arefe Nefsehu Fekad Arefe Rabbeh isimli eserin şerhinde Ervâdî, Nakşibendî tarikatinde bulunan, nefsin yedi mertebesini kat’etme keyfiyetini anlattıktan sonra şöyle diyor:<br />“Nefsin yedi tabakasını kat’etmek bazı tarikatlerde esmâ-ı seb’ay’ı (yedi isim) geçmekle, bazılarında şeyhin müride teveccüh etmesiyle, bazılarında şeyhin müride muhabbet nazarıyla bakmasıyla, bazılarında ise şeyhle bir araya gelerek ilim ve feyiz almak suretiyle olur. Bu durumda mürid şeyhin dediklerini duymasa bile şeyhle biraraya gelmek suretiyle ilimle dolup taşar. Nitekim şeyhim Hâlid-i Bağdâdî’nin dersinde hazır bulunduğum zamanlar istiğrak haline girer, ne dediğini duymaz ve birşey görmez olurdum. Şam’daki medresesinde bulunduğum sırada bazı alimler bana şeyhin derste takrir ettiği şeylerden sordukları zaman, söylediklerinin hepsinin hafızamda fazlasıyla mevcut olduğunu görür ve onları tek tek açıklardım.”</p><p style=\"text-align: justify;\">Ervâdî hazretleri bir müddet memleketinde bulunduktan sonra şeyhi tarafından İstanbul’a gönderilmiştir. Mevlânâ Hâlid (ks.), halifesi Ervâdî’yi İstanbul’a gönderişindeki ulvi gayeyi şöyle anlatır:<br />“Ey dost! Parıltısı ile Kuzey Afrika, Buhara, Mısır, Mekke, Medine, Hindistan ve Uzak Doğu’nun aydınlanacağı zât için İstanbul’a git, onu ara bul. O henüz açılmamış bir velayet goncasıdır. İstanbul’a senden evvel pek çok halife gönderilmiş ise de onun nasibi ezelde sana tevdi ve tensip edilmiştir. Onun irşadı ile meşgul ol. Zira o bizden sonra sâhib-i zaman ve rehber-i tarîkat olacaktır.”<br />Bu sözler üzerine Ervâdî hazretleri, İstanbul’a giderek Ahmed Ziyâüddîn-i Gümüşhânevî hazretlerini bulur ve ona tarikat telkininde bulunur.</p><p style=\"text-align: justify;\">Osmanlı Devleti’nin her bölgesine, her köşesine halifeler gönderen Bağdâdî hazretleri, İstanbul’a gönderdiği halifelerin özellikle uymaları gereken hususları belirlemiş, bunların yerine getirilmesini istemişti. Bunun sebebi, İstanbul’un Dârulhilâfetilaliyye olarak İslâm dünyası içindeki özel konumu ve hemen hemen bütün tarikatlerin temsil edildiği zengin bir tasavvuf muhitine sahip oluşuydu. İstanbul halifelerinin uyması gereken şartlar şunlardı:<br />1. İstanbul’a gidecek olan halife vezirler ve devlet adamları ile yakın alaka kurmaktan kaçınıp gerek bizzat ve gerek bir vasıta ile onlardan bir maaş tayini veya yakınlık istemeyecek. Tekke ve zaviye adına bile olsa bundan sakınılmalıdır.<br />2. Tekke ve zaviyesine genç kadınların tarikat ve telkin alma bahanesi ile olsa da gidip gelmelerine izin verilmemelidir.<br />3. İstanbul hilafetini kabul eden kişi basit bir meselede dahi olsa ihtiyatı ve haberleşmeyi elden bırakmamalı, bağımsız hareket etmemelidir.<br />4. Beraberinde götürdüğü hanımı üzerine İstanbul hanımlarından biri ile evlenmemeli, irşat hizmetlerinin verimini düşürücü böyle bir tutumdan sakınmalıdır.<br />5. Mürid ve müntesiplerin şahsi işlerinde, tekke ve tarikat adını kötüye kullanmalarına asla fırsat verilmemelidir.<br />6. Dünya işlerinde kanaatkâr olmalı, Peygamber Efendimiz’in “Yaşayabileceğin kadar dünyan için, içerisinde kalacağın kadar âhiretin için çalış. Muhtaç olduğun kadar Allah için ateşinin yakıcılığına tahammülün kadar cehennem için çalış.” hadîs-i şerîfini hatırdan uzak tutmamalıdır.<br />İstanbul’da hizmet görmesi düşünülen Hâlidîler için ileri sürülen bu emir ve tavsiyeler, Mevlânâ Hâlid-i Bağdâdî’nin tarikat prensiplerini gösterdiği kadar zamanın şartları çerçevesinde tarikatlere yönelik tenkit noktalarını da giderici mahiyet arzetmektedir.<br />Halifelerinde mânevî kemal ve kabiliyetten başka anılan bu şartlara da riayeti şart koşan Bağdâdî hazretlerinin halifelerinden Ervâdî’yi sırf Gümüşhânevî’yi irşad etmek üzere mânevî bir işaretle göndermiş olması, onun İstanbul şartlarında ve konulan esaslara göre tarikat neşrinde bulunabilecek kabiliyet sahibi olduğunu gösterir.<br />Ervâdî hazretlerinin Günüşhanevî hazretlerinden başka müridleri ve halifeleri de vardır. Halifelerinden Salim el-Mesûtî, Ervâdî hazretlerinde şahit olduğu kerâmetleri şöyle anlatıyor:<br />“Bir gün elinde çok az miktarda su alan bir ibrik gördüm. Şeyhim abdest almaya başladı. Su yetmedi ve bitti. Sonra hazret, ibriğe baktı aniden bardak su ile doldu, tekrar bitti, tekrar bakınca ibrik su ile doldu. Üç veya dört defa tekerrür eden bu halden sonra abdestini tamamladı.<br />“Bir defasında da çok uzaklarda, haksız yere hapsedilmiş olan ve kendisinden istimdat eden müridini, bir anda tayy-ı mekân ederek bulunduğu yere varıp hapisten kurtarmıştır.”</p><p style=\"text-align: justify;\">Halifelerinden biri de Abdüllatif b. Ömer el-Buhârî’dir.Mevlânâ Hâlid’in kendisine “Sana Şam sahillerinin şeyhi denilse yeridir.” diye iltifat ettiği Ervâdî, açık bir sırrın, berrak bir nurun, bol bir feyzin, güzel koku gibi yayılan şeref ve faziletin ve seyyid olma şerefinin sahibi idi. Alim ve ârif olarak zamanının büyüklerinden olduğunda şüphe olmayan Ahmed b. Süleyman el-Ervâdî hazretlerinin yüzden fazla eseri bulunmaktadır. Kendisi aynı zamanda şairdir.</p><p>Ervâdî hazretlerinin önemli eserleri şunlardır:<br />1. Ferâid-i Fevâid<br />2. Mir’âtü’l-irfân<br />3. Târîh-i Kebîr<br />4. Elfiye fî ulûmi’l-edeb<br />5. Kifâyetü’l-mürîd min Mühimmâti’l-Tarîk<br />6. Kitâbu’n-Nuri’l-mazhâr fî Şerhi Salâti’l-vüstâ li’ş-Şeyhi’l-Ekber<br />7. Risâle fî Râbıta beyne fîhâ şemâili’r-ricâli’t-tarîka<br />8. Risâle fi’l-Halvet<br />9. Evrâd<br />10. Manzûme fî Esmâi’llâhi’l-hüsnâ<br />11. İlhâmâtü’r-rabbâniyye fî Şerhi’s-Saliti’z-Zâtiyye<br />12. Keşfu’s-sutûr an meâni salâti’n-nûr<br />13. et-Tibrü’l-Mesbûk fî nihâyeti’s-sülûk</p><p style=\"text-align: justify;\">Ervâdî hazretleri, 1261/1845 senesinde şeyhinin işareti ile İstanbul’a gelmişti. Burada müridi Ahmed Ziyâüddîn-i Gümüşhânevî’ye yaptırdığı ilk halvetten sonra bir ara memleketine gider. Bir yıl sonra İstanbul’a gelen Ervâdî iki sene Ayasofya Camii’nde hadis dersi okutur. İcra edilen ikinci halvetin ardından Gümüşhânevî’ye izinli olduğu bütün tarikatlerden hilâfet-i tâmme ile icâzet verir. Ervâdî hazretleri 1264/1848 yılında Gümüşhânevî’ye İstanbul’daki Hâlidi şeyhlerinden Abdülfettah el-Ukarî’ye (1281/1864) sohbet şeyhi olarak bağlanmasını tavsiye ederek, memleketi Trablusşam’a döner. Trablusşam müftüsü diye de anılan Ahmed b. Süleyman el-Ervâdî 1275/1858 senesinde memleketinde âhirete irtihal etmiş, Diba Mescidi’ndeki medfen-i mahsusuna defnedilmiştir.</p>','image/ortak.jpg'),(128,'Şeyh Ali Sebti (ks.)',119,'<h2> Şeyh Ali Sebti (ks.) </h2>\r\n<p style=\"text-align: justify;\">Şeyh Ali Sebti Hazretleri, 1786 yılında Diyarbakır’a bağlı ancak günümüzde Mardin’in Savur ilçesine bağlı olan merkez köylerinden Kırkdirek (Çilsütun)’da dünyaya gelir. Rivayete göre, Çilsütun köyünden kırk tane veli yetişmiştir. Bunlardan kırkıncısı ise Ali Sebti hazretleri’dir. Bu köye Kırkdirek adı Şeyh Ali Sebti’nin Mevlana Halid Bağdadi’nin (177?-1827) kırkıncı halifesi olduğu için verilmiştir. “Sebti” kelimesi Şeyh Ali Sebti’ye hocası Mevlana Halid–i Bağdadi tarafından tasavvufi bir mahlas olarak verilmiştir. Bu kelime Arap bilginleri tarafından evlad-ı Resul olanlara iltifat mahiyetinde söylenirmiş.</p><p style=\"text-align: justify;\">Sultan IV. Murat’ın Bağdat seferleri sırasında bir takım iftiralar sonucunda Şeyh Ali Sebti’nin dedeleri siyasi bir operasyona maruz kalır, evleri yakılıp yıkılır, köyleri harabeye döner. Bu olayda Sebti’nin “Seyyidlik” şecereleri de zayi olur. Fakat Sebti Hazretlerinin seyyid olduğu Hüseyin Hilmi Işık tarafından kaleme alınan “Tam İlmihal Saadeti Edebiye” adlı eserin sonunda belirtilir. Şeyh Ali Sebti ilk ilim tahsilini Diyarbakır Ulu Camii medresesinde yapar. Daha sonra eksik kalan ilmini ise Irak’ın Erbil ve Süleymaniye şehirlerinde tamamlayarak icazetini alır. Bundan sonra kendi köyüne döner ve medrese açıp ders vermeye başlar. Bu sırada irşad ve hilafetle görevli olarak Hindistan’dan dönen Nakşibendî müritlerinden Mevlana Halid, büyük mürşitleri Abdullah-ı Dehlevi’nin emriyle Diyarbakır’a uğrayıp Aliyyü’s Sebti’yi bularak evine misafir olur ve irşadında kendisine arkadaş olmasının Abdullah-ı Dehlevi tarafından emredildiğini söyler. O da Mevlana Halid’le birlikte Diyarbakır’dan ayrılarak Şam’a gider. Şeyh</p> [toggle title=”Şeyh Ali Sebti hazretleri (k.s.) ni,n İcazetnamesi” load=”hide”]<p style=\"text-align: justify;\"><strong>ŞEYH ALİ SEBTİ EL-PALEVİ HAZRETLERİ’NE (KUDDİSE SIRRUHU) MEVLANA HALİD BAĞDADİ HAZRETLERİNİN EMRİYLE, MEVLANA SAHİB MAHMUD HAZRETLERİ TARAFINDAN VERİLEN İCAZETNAMENİN TERCÜMESİ<br />RAHMAN VE RAHİM OLAN ALLAH’IN ADIYLA</strong><br />Allah’ın kendi zatı için razı olacağı hamd ile Allah’a hamd olsun. Salât ve selam onun vahyine ve hitabına dosdoğru bir şekilde sarılan yeryüzündeki halifeleri (kastedilen yirmi dört peygamber arasından) arasından en seçkini Hz. Muhammed (s.a.v) ve onun ashabının (onun arkadaşlarının ve yolundan giden ümmetinin) üzerine olsun. <br />Sonra ben Allah için sevilen ve yüzünü (yönünü, istikametini) Allah’a dönmüş olan Şeyh Ali Efendi’ye icazet verdim. Allah onun halini güzelliklerle doldursun. Yüce Nakşibendî Tarikatı’nda insanları bilgilendirme (irşat) , Allaha yönelme (tevcih), Allah’a zikir ( zikir telkini) sunarak feyzini ( bereketini) müminlerin üzerlerine serpsin. (akıtsın)<br />Sonra ben onu defalarca tecrübe (ilmini ahlakını sınayarak denedim) ettim. O görüşlerinin tesirini talebeleri için sürdürsün. Onları güzel bir şekilde aydınlatma ( onlara nurlarını serpme) ve örtünmeyi yükseltmek ( Ahlakı yükseltmek) için kudretini güzel bir şekilde kullansın.<br />Sonra Peygamberin şeriatını seçmesi (sımsıkı bağlı olması), ve yüce silsile sadaatinden icazetli olması (o silsileye dâhil olması için) için icazet verdim. Evliyaların yolunda sabit bir şekilde kalmak (dimdik ayakta durmak) isteyen her kimse onun sohbetini ganimet bilsinler. (kaçınılmaz bir fırsat olarak değerlendirsinler)<br />İlimleri yeterli derecede olmayan âlimlerin ve onların akıllarının kuşatmadığı şeyler için onun emrine ve hizmetine her kim (ona lazım olan işlerde yardımcı olmak) yardımcı olursa karşılığı kendisine garanti edilir. (Allah onun karşılığını verir)<br />Ona Kitap (Kur’an) ve Sünnet’e sarılmasını vasiyet ederim. Doğru yolu bulan (keşfeden) ve vicdanlarının sesine kulak veren imamların (evliyaların) üzerinde ortak karara vardıkları Fırka-ı Naciye (Kurtuluşa eren kişiler) olan Ehl-i Sünnet’in görüşlerini muhteva eden fıkıh kurallarını (içtihat) düzeltmeye görevlidir.<br />Ona vasiyetim; Kuran-ı öğretenlere, Fıkuhaya ( Fıkıh âlimlerine) ve fakirlere özenli davranacak, (özen gösterecek) ve gönlünü (içini) daima ferah tutacak, herkese karşı nefsinde hoşgörülü olacak, eli açık cömert olacak, güler yüzlü olacak, kendisini görmeye gelenlere bol bol ikram edecek.<br />İslam dini uğruna kendisine isabet eden musibetlere sabır edecek yapılan eziyet ve sıkıntılara katlanacak, din kardeşlerinin hatalarını ve kusurlarını düzeltmelerine vesile olacak, küçüklere ve büyüklere nasihat edecek, kin ve düşmanlığı terk edecek, dünya malına meyil etmeyecek ( maddi menfaat peşinde koşmayacak).<br />Allah’ın geçim için kendisine sunduğu rızık ile yetinecek ona şükür edecek, Allah rızık konusunda kendisine yüzünü çevirerek güvenen kimseyi asla zayi etmez.<br />Kurtuluşa dönüşün ( Allah’a kurtularak dönüşün) ancak doğrulukla olduğunu bilecek. Allah’a ulaşmanın yolu ancak Hz. Muhammed’e (s.a.v) tabi ( onun yolundan giderek emirlerini ve nehiylerini yerine getirmekle) olmaktır. Hz. Muhammed’in (s.a.v) ashabına salât ve selam olsun.<br />Kendisini bir kimseden (herhangi bir kimseden) faziletli (üstün, yetenekli) görmeyecek, bilakis kendisinde oluşan manevi halleri kendi nefsinden bilmeyecek (bu hallerin Allah’ın inayetiyle olduğunu asla unutmayacak)<br />Her kim kendisine karşı uzun süre (çoğu zaman) hasetlik ve nimette kusurluluk ( nankörlük, münafıklık) yaparsa onları Allah’a havale edecek. Kendi gayretiyle (himmeti ile) onların bu şerlerini defetmeye yükümlü değildir.<br />Bu Tarikatta (Nakşibendiyye) öyle insanlar (evliyalar, âlimler, tasavvuf erbapları) vardır ki onların gücüyle ( himmeti) ile dağlar korkularından sarsılırlar. Şayet onlar dilerlerse (dilemek isteseydiler) hızlı bir şekilde kötülerin fesadını ve fitnesini Allah’ın inayetiyle (kudreti, gücü) kökünden söküp atarlardı.<br />Allah’ın salât ve selamı Nebi-il Ümmeti (Ümmetin Peygamberi) Hz. Muhammed’in (s.a.v) âline (ailesine) ve ashabının (onun yolundan giden arkadaşları ve ümmeti) üzerine olsun.<br />Hamd Âlemlerin rabbi (terbiye edicisi, düzenleyicisi) Allah’a mahsustur.<br />Sadi (Sahib) Mahmud<br />Ehli Halidiyyil Muhammedi<br />MÜHÜR<br />Mütercim: Serdar KARABULUT[/toggle]<p style=\"text-align: justify;\">Ali Sebti, Mevlana Halid’in vefatına kadar yanında kalır ve madden ve manen büyük hizmetlerde bulunur. Bunun neticesinde Mevlana Halid Bağdadi tarafından kendisine hilafet verilmiştir. Mevlana Halid Bağdadi vefatından önce Şeyh Ali Sebti’ye, “Vefatımdan sonra Palu’ya gidiniz, orada irşat ile meşgul olunuz”, diye vasiyette bulunmuştur. Bir gün Şeyh Sebti’nin annesinin hasta olduğu haberi gelir. Bunu duyan Mevlana Halid, Sebti’yi çağırarak, “Ali annen hastadır, anneni görmeye git”, emrini verir. Yola çıkan Ali Sebti eve ulaştığında annesinin vefat ettiğini öğrenir. Annesinin sağlığına yetişemeyen Ali Sebti bu üzüntü içinde tekrar şeyhinin yanına döner. O, Şam’a geldiğinde şeyhi Mevlana Halid’in de vefat haberini duyunca üzüntüsü bir kat daha artar. Diğer bir rivayete göre ise, sağlığında hocasının verdiği icazetnameyi kabul etmemiştir. Mevlana Halid Bağdadi vefat edince Sebti’ye kardeşi Şeyh Mahmud Sahib, “Sizin icazetnameniz Mevlana Halid’in emri üzerine yazılmış, ben de imzalıyorum. Bana verilen emir üzerine doğuda Palu’ya yerleşip doğu bölgesinde halkı irşad etmekle vazifelendirilmiş olduğunuzu size bildirmekle Mevlana’nın size vasiyetini yerine getirmiş bulunuyorum”, buyurmuştur. İcâzetnâmesini talebelerinden Abdullah-ı Mekkî Palu’ya getirerek teslim eder. Bu arada Şah Abdullah Dehlevi’nin manevi işaretleri Ali Sebti’nin “üveyslik” mertebesinde talim edilmesine vesile olmuştur.</p> Şeyh Ali Sebti Hazretleri doksan altı yıl yaşamış ve beş erkek çocuğu olmuştur, beş oğlundan üçünün soyu devam etmiş olup, bu sülaleden 216 aile yetişmiş ve (422+261+161) toplam: 844 torunu olmuştur.<br />SÜLALEDE VAR OLAN SOY İSİMLERİ:<br />1-AKAR<br />2-AYGÖREN<br />3-BİLGİN<br />4-DENİZ<br />5-DURGUN<br />6-FIRAT<br />7-GÖRÜR<br />8-İMRE<br />9-ÖZSOY<br />10-SEPTİOĞLU olmak üzere 10 tanedir.</p><p>Şeyh Ali Septi Palevi Hazretlerinin Hanımları:<br />1-Ekrekli Molla Ali Kızı Ayşen Hanım<br />2-Melekanlı Esma Hanım<br />ŞEYH ALİ SEBTİ PALEVİ (K.S)’NİN YEDİ ÇOCUĞUOLMUŞTUR<br />1-Şeyh Muhammed Nesih Efendi (k.s) (1835-1873)<br />2-Şeyh İbrahim (Kudo) Efendi (k.s) (6 yaşında vefat etmiş)<br />3-Şeyh Mahmudi Feyzi Efendi (k.s) (1838-1895)<br />4-Şeyh Hasan Naqi Efendi (k.s) (1843-11918)<br />5-Şeyh Hüseyini Taqi (Zeki) Efendi (k.s) (1848-1914)<br />6-Amine (Melekandan evlenmiş)<br />7-Fatma (Bekar iken vefat etmiş)<br />1-ŞEYH MUHAMMED NESİH EFENDİ(k.s) soyu devam etmemiştir.<br />2-ŞEYH MAHMUD FEYZİ EFENDİ (k.s) 10 çocuğu olmuş:<br />Şeyh M.Said Efendi (1865-1925) ŞEHİD (FIRAT Soyadını almıştır)<br />Şeyh Bahaeddin Efendi (1876-1925) ŞEHİD (FIRAT Soyadını almıştır)<br />Şeyh Necmeddin Efendi (1878-1918) (FIRAT ve SEPTİOĞLU)<br />Şeyh Tahir Efendi (1879-1970) (AKAR ve SEPTİOĞLU)<br />Şeyh Diyaeddin Efendi (1889-1925) ŞEHİD (İMRE Soyadını almıştır)<br />Şeyh Abdurrahim Efendi (1894-1937) ŞEHİD (BİLGİN Soyadını almıştır)<br />Şeyh Mehdi Efendi (1895-1969) (AYGÖREN ve SEPTİOĞLU)<br />Nefise: (Palu beylerinden evlenmiş)<br />Sıddıka: (Çanlı Şeyh Şerif ile evlenmiş)<br />Zekiye: (Çanlı Şeyhlerinden Şeyh İbrahim ile evlenmiş)<br />3-ŞEYH HASAN NAKİ EFENDİ (k.s) 6 erkek çocuğu olmuş:<br />1-Şeyh Ali Rıza Efendi (Küçük Efendi) ŞEHİD (1874-1925)<br />Şey Ali Rıza Şeyh Hasan Nakiy’nin oğlu, o da Palulu Şeyh Ali Sebti’nin oğludur, H-1294/M-1877 Tarihinde Palu’nun Kasımiye mahallesinde doğdu, annesi ise Karakoçanlı Zeynel Ağanın kızı Gulé Hanımdır ki aynı zamanda Karakoçanlı Necip Ağanın da halasıdır, bu aile aynı zamanda Salahaddin Eyyubi’nin dedesi Şadi ailesine mensuptur.<br />Şeyh Ali Rıza, İblişye medresesi adıyla bilinen babasının Palu’daki medresede tahsilini yaptı, çok zeki olan Ali hem gramer hem de diğer ilimlerin ezberlerini yaparak babası Şeyh Hasan Naki yanında bitirdi. Bu arada 29 yaşında iken 1324 h./1906 m. senesinde babası ona Nakşibendî tarikatında icazet verdi, o da hiç ara vermeden babasının Palu’daki medresesinde tedrise devam etti.<br />Palu’nun eşrafından olan Fatıma Hanımla evlenen Şeyh Ali’nin bu hanımından dört kızı oldu, babasının 1337 h./1919 m. Tarihindeki vefatından sonra ise Palu’da babası yerine müftü oldu ve Palulu Şeyh Said kıyamında şehit oluncaya kadar bu göreve devam etti.<br />Bazı mektuplaşmalarında ilk zamanlar vatan ve dinin mukaddesatı için Kemal Atatürk’ü desteklediğini görsek de aslında Atatürk’ün kötü niyetini ortaya koyup Hilafeti kaldırmak istemesi ve Laikliği hâkim kılması karşısında bu defa o da İslam’ı ve Hilafeti İslamiye’yi müdafaa maksadıyla Atatürk’ün aleyhine geçmiştir.<br />Şeyh Ali Palu’da irşada devam ederken Şeyh Muhammed Sait de amcası Şeyh Hasan Naki’den sonra Kolhisar’dan Palu’ya gelmek ister, öğrencileriyle birlikte Palu’ya gelince gördü ki irşat ve tedrisat konusunda her şey yolunda gidiyor, bunun üzerine tekrar Kolhisar’a döndü ve Paluluların çevresini serhatta genişleterek irşat ve tebliğe devam etti.<br />Şeyh Ali’nin kardeşleri içinden ikisi Çanlı Şeyh Ahmed’in kızı Halime Hanımdandı, Halime hanımın babası Şeyh Hasan Naki’nin vefatından sonra babasının medresesinde büyüdüler ve ilim ile hikmeti ondan aldılar. Ancak Şeyh Sait vakası patlak verince 48 yaşında isabet eden bir kurşunla şehit düştü.<br />Bundan sonra kardeşi Şeyh Abdulkadir Efendi yerine geçerek Halidi tarikatının babasına atf edilen Besti kolunu ihya etti. İcazetini babasının halifesi olan Hacı Salih Mir Muhammedi’den aldıktan sonra kendisi de hem Kadiri hem de Nakşibendî tarikatında Kûr’un şeyhlerinden olan Şeyh Fazli Efendi ve Mele Kasım Sağuni’nin torunlarından olan Şeyh Abdulkadir Efendi’ye icazet verdi.<br />Şeyhin 1375 h- 1956 m. Tarihindeki vefatından sonra ise, Palu müftüsü kardeşi Şeyh Sait irşat ve ilmi tedrisatı sürdürdü. Yukarıda dediğimiz gibi kendisi Hacı Salih Mir Muhammedi’den icazet aldığı gibi, kendisi de Hanili Mele Osman el-Mukri ve Gençli Mele Ahmed’e icazet vermiştir. Mele Osman da Şeyh Sadi ve oğlu Şeyh Şemseddin medresesinde müderris oldu, miladi 1976 yılında 87 yaşında vefat ederken de kendinden sonra Akide ve Tasavvuf hakkında bir kitap bıraktı, sonra da bu kitap basıldı. Allah cümlesine rahmet eylesin.<br />(Hanımı: Abdullah Beygillerden, Gülfiroz<br />Çocukları: Vecide, Fahide, Zübeyde, Fatma)<br />2-Şeyh Muhammed Şerif Efendi (1887-1925) ŞEHİD<br />(DENİZ Soyadını almış.) Hanımı: Çanlı Şeyh İbrahim kızı Sabitedir. Çocukları: Nizameddin, Mahmut, Rauf, Mustafa, Hasan.<br />3-Şeyh Feyzullah Efendi (ÖZSOY ve SEPTİOĞLU Soyadını almış. Hanımı:Şeyh Said Efendi’nin kızı Fakide Hanımdır. Çocukları:<br />1-Mehmet Zeki Özsoy (1910-1978) Çocukları: (Feyzullah, Kutbettin, Mehdi, Fuat, Said)<br />4-Şeyh Abdulkadir Efendi (SEPTİOĞLU Soyadını almış<br />Hanımları: 1-Şeyh Hüseyin Zeki Efendi’nin kızı Zühre, 2-Çanlı Şeyh Hüseyin kızı Sadiye, 3-Hafız Ağazadelerden Reşit Ağanın kızı Vasfiye, 4-Bilozadelerden İbrahim kızı Fatma.<br />Çocukları: Niyazi, Bedrettin, İbrahim, Seyfettin, Hüsamettin, Mehmet Vehbi, Halime, Naciye, Fatime, Hatice, Rokiye, Havva, Ayşe, Halise, Rukiye, Sabite)<br />5-Şeyh Sadi Efendi (1898-1975) (GÖRÜR ve SEPTİOĞLU) Soyadını almış. Hanımı: Çanlı Şeyh Mustafa kızı Halime Hanımdır. Çocukları: 1-Ali Rıza SEPTİOĞLU (1924-2001) (Çocukları: Feyzi, Muhammet, Mücahit, Selahattin, Faruk, Zehra) 2-Şemsettin (1926-1974))<br />6-Şeyh Muhammed Tevfik Efendi (DURGUN Soyadını almış)<br />4-ŞEYH HÜSEYİN TAKİ EFENDİ (k.s) iki erkek çocuğu olmuş:<br />Şeyh Muhammed Şerif Ef. (ÖZSOY ve SEPTİOĞLU Soyadını almış)<br />Şeyh Mehmet Taha Efendi (ÖZSOY ve FIRAT Soyadını almış)<br />5-ŞEYH İBRAHİM (KUDO) EFENDİ (k.s) (Altı yaşında iken vefat etmiş)<p style=\"text-align: justify;\">Şeyh Ali Sebti, Mevlana Halid Bağdadi’nin üçüncü halifesidir. Birincisi Mevlana Halid’in kendi kardeşi, ikincisi ise Erbilli Fettah Ahmed’dir. Ali Sebti Mevlana Halid’in vasiyeti üzerine 1830 tarihinde Palu’ya gider ve burada irşad çalışmalarına devam eder. Şeyh Ali Sebti bölgede irşâd çalışmalarına devam ederken o günün feodal yapısını devam ettirmeye çalışanlar tarafından kendisi ve yakın çevresi rahatsız edilmeye başlanır. Şeyh Sebti bu durum karşısında bölgede kargaşa ve huzursuzluğa yer vermemek için Ali Hoca’yı da yanına alarak Ali Hocanın köyü olan önceden Palu’ya bağlı Kelhası (Bingöl / Genç) köyüne gelip yerleşir. Burada irşad, talim ve derslerini devam ettirir. Şeyh Sebti bu göçten iki sene sonra tekrar Palu’ya dönmek ister. Buna kendisine intisab edenler razı olmayınca o, “Şeyhim Mevlana Halid’in emrini yerine getirmek gerekir” deyince karşı çıkan olmaz. Birkaç müridi ve Ali Hoca ile birlikte Palu’ya hareket eder. Aynı günün akşamı Palu’nun Çayyukarı bahçelerine ulaşıp geceyi burada geçirir. Bu arada Ali Sebti ve beraberindekilerin geldiğini haber alan Palu’nun Aşağı Mahalle sakinleri onları mahallelerine davet ederler. Bu teklifi kabul eden Ali Sebti ve beraberindekiler Aşağı Mahalleye gider. Mahalle sakinlerinden Eblaşoğulları tarafından kendilerine arsa vakfedilir. Ali Sebti vakfedilen bu arsa üzerinde bir cami, medrese ve cami yanında da iki odalı bir ev inşa ettirir. Nakşîlik tarikatı bu bölgeye ilk defa Ali Sebti ile girer. Palu’da bozulan nizamı o yıllarda tesis ederek dini, gerçek yönleriyle halka anlatmış ve birçok gayr-i müslimin İslamla şereflenmesinde etkili olmuştur. Şeyh Ali Sebti 1871 yılında 85 yaşında vefat eder.</p><p style=\"text-align: justify;\">Şeyh Ali Sebti hakkında birçok keramet ve menkıbe anlatılır. Rivayete göre; bir gün Şeyh Ali Sebti görevli olarak Bağdat’a giderken yol üzerinde oturan ve geçişi engelleyen bir aslana rastlar. Aslanın yolu kesmesine ve korkutucu bir halde yol üstünde oturmasına önem vermeyerek yoluna devam eder. Bu korkutucu ve tehlikeli olan hayvana yaklaştığında “Meded ya Hazret” diyerek Mevlana Halid’den yardım diler. Tam o esnada bir el aslanın ağzına çarpar ve bunun üzerine aslan yoldan kalkarak oradan hızla uzaklaşır. Şeyh Ali Sebti de yoluna devam eder.</p> [toggle title=”Şeyh Ali Sebti hazretleri (k.s.) Halifeleri” load=”hide”]ŞEYH ALİ SEBTİ PALEVİ HAZRETLERİNİN HALİFELERİ:<br />(Kutbu Dairetul Mulukin Şeyh Ali Halidi Sebti Palevi Kuddise Sirruhulaziz)<br />Şeyh Ali Es-Septi birçok halife yetiştirdi. (Yaklaşık 50 halifesi vardır)<br />Bazı meşhur halifelerinin isimleri aşağıda yazılıdır:<br />1- (Oğlu) Şeyh Muhammed Nesih Halife-i Ekber.<br />2- Şeyh Abdullahi Melekan-i Çapakçur (Bingöl) şehrine bağlı Melekan köyünden.<br />3- (Oğlu) Şeyh Mahmud-i Feyzi (Bu zat meşhur Şeyh Said’in babasıdır)<br />4- Şeyh Muhammed Henani<br />5- Şeyh Muhammed Karmişi<br />6- Şeyh Memiş Palevi<br />7- Şeyh Kasım<br />8- Şeh Hüseyn’il Hekari<br />9- Şeyh Ahmed-i Halifani<br />10- Şeyh Ahmed-i Çani (Korkutata) Çapakçura bağlı (Çan) köyünden.<br />11- Şeyh Mela Evliya Hacıyani<br />12- Şeyh İbrahim Kulbini<br />13- Şeyh Hüseyin Cümelaşi<br />14- Şeyh İbrahim Nesari<br />15- Şeyh Haci Haydari Kersi<br />16- Şeyh Süleymani Kuri. (Bingöle bağlı (Gur) veya (Gevr) köyünden)<br />17- Şeyh Muhammed Pirani<br />18- Şeyh Muhammed Huzari<br />19- Şeyh Selim Zenakiri Karbaşi<br />20- Şeyh Mela Muhammed Liceli<br />21- Şeyh Muhammed Serdi<br />22- Şeyh Muhammed Efendi Palevi<br />23- Şeyh Mahmud Samini Palevi, Palu kazasının Hun köyünden<br />24- Şeyh Said-i Palevi (Uveysi kabul)<br />25- Şeyh Ali Cümelaşi<br />26- Şeyh Hasan Diyarbekiri<br />27- Şeyh Ömer Urfali<br />28- Şeyh Hafız Osman Harputi<br />29- Şeyh Hüseyin Kolani<br />30- Şeyh Fettah Şaklati<br />31- Şeyh Mela Musa Zıriki<br />32- Şeyh Mela Muhammed Melekani<br />BÜYÜK MÜRİDLERİ:<br />1- Seyyid Derviş Hayrullah<br />2- Seyviyi Cibi Seyfkari<br />3- Şeyh Muhammed Dağıstani<br />4- Şeyh Seyda Müderrisi Palevi<br />5- Şeyh Ali Hoca Sivani<br />6- Şeyh İsmail Falıci<br />7- Mela Ahmet Kuki<br />8- Mela Behti Palevi<br />Kaynakça:<br />1-kitap “İki Ğavs’ı Enam, Seyid Ali Es-Sebti, Seyyid Ahmed El Kurdi” Mehmet İhsan Hattatzade<br />2-kitap “Mektubat-ı Halıdi Bağdadi” – Esad Sahibi<br />3-kitap “Elazığ Efsaneleri” -İsmail GÖRKEM- Manas Yayıncılık<br />4-kitap “Tasavvuf Yolunda Manevi Cihad” – Muhammed İhsan OĞUZ- Oğuz Yayınları<br />5-kitap “PALU Tarih-Kültür-İdari ve Sosyal Yapı” -Süleyman YAPICI- Elazığ-2004<br />6-kitap “PALU VE ŞEYH ALİ-Yİ SEBTİ HAZRETLERİ” –Hüsameddin Septioğlu- </p> [/toggle]<p style=\"text-align: justify;\">Yine bir başka rivayete göre, Palu beylerinden biri Şeyh Ali Sebti’yi evine davet eder. Bunun üzerine Ali Sebti bu davete icabet eder. Beyin Ali Sebti’yi davet etmesindeki asıl maksat onun şeyh olup olmadığını sınamaktır. Bunun için bey, bir tavuğu İslami usuller dışında keserek yani murdar ederek yemek hazırlatır ve Sebti Hazretlerine ikram eder. Ali Sebti önüne konulan tavuk etinden yer. Bunun üzerine bey Sebti’ye dönerek “Sizin yediğiniz tavuk eti murdar bir tavuğun eti idi. Eğer Şeyh olmuş olsaydınız etin murdar olup olmadığını anlardınız”, der. Bunun üzerine Ali Sebti tebessüm ederek Beyi yanına çağırır ve ağzını açarak “İçeri bak ne görüyorsun?” der. Bey, Şeyh Ali Sebti’nin ağzına bakınca büyük bir derya ve deryanın içerisinde tavuğun yüzdüğünü görür. Ali Sebti, beye dönerek “Sizin o murdar ettiğiniz tavuk bu büyük deryayı kirletebilir mi?” diye sorar. Bu manzara karşısında mahcup olan bey özür dileyerek Şeyh Ali Sebti’ye intisab eder.</p><p style=\"text-align: justify;\">Ali Sebtî hazretleri, insanlara Allahü teâlânın emir ve yasaklarını hatırlatır, Ehl-i sünnet vel-cemâat îtikâdının üstünlüğünü ve buna bağlı olmayı anlatırdı. Namaz için titrer, fırsat buldukça kazâ namazı kılmayı söyler; “Namazlarınızı terk etmeyiniz, aksi halde iyiliği terk edersiniz” buyururdu. Günümüzde türbesi yöre halkı ve çevre illerden gelen ziyaretçiler tarafından yoğun olarak ziyaret edilmektedir. Gelen ziyaretçiler tarafından kabri şerifleri başında Kur’an-ı Kerim ve dualar okunmaktadır. Ziyaret yaptıktan sonra bazı ziyaretçilerin nafile namazı kıldıkları görülür. Burası haftanın bütün günleri ziyaret edilmektedir. Özellikle sıcak mevsimlerde gerek yöre halkı ve gerekse çevre illerden gelen kişiler tarafından yoğun olarak ziyaret edilir. Ziyarete her türlü hastalık için gidilmekte, dua edilmekte ve Allah’tan şifa temenni edilmektedir. Çok sık olmamakla beraber adağı bulunan ziyaretçilerin burada kurban kestikleri de söylenir. Yine çeşitli dilek ve istekleri olan kişiler bu maksatlarına ulaşmak amacıyla buraya gelir ve burada yatan zatların yüzü suyu hürmetine Allah’a dua eder.</p>','image/ortak.jpg'),(129,'Şeyh Seyyid Ahmed Çapakçuri (ks.)',128,'','image/ortak.jpg'),(130,'Muhammed İhsan Oğuz (ks.)',129,'','image/ortak.jpg'),(131,'Seyyid Mahmud Samini (ks.)',128,'<h2> Seyyid Mahmud Samini (ks.) </h2>\r\n\r\n<p style=\"text-align: justify;\">Seyyid Mahmut Samini hazretleri’nin (1812-1892) türbesi, Palu ilçesinin 3 km. doğusunda Murat Nehri’nin kuzey yakasında bulunan düzlükte bulunmaktadır Türbe tavanının tam ortasında beton dökümü sivri sayılabilecek tarzda bir kubbe bulunmakta olup bakırla kaplanmıştır. Kare planlı ve iki mekânlı olan türbe, yakın zamanda bir iş adamı tarafından restore edilmiştir. Türbenin iç ve dış duvarları fayansla kaplanmıştır. Türbe içinde Mahmut Samini Efendiyle beraber torunu ve aynı zamanda İmam Efendi’nin halifesi Şeyh Saadettin Efendi’nin türbesi de yer almaktadır. Türbe içinde yer alan sandukalar da tamamen şekilli fayanslarla kaplanmıştır. Sandukaların bulunduğu bölüm tahta setle ayrılmıştır.</p><p style=\"text-align: justify;\">Seyyid Mahmut Samini hazretleri’nin atası olan (lakabı Pirbab) Molla Yusuf, Mardin’in Derik kazasından gelerek Palu’nun Beyhan (Hun) köyüne yerleşmiştir. Babası Hacı Ahmed Efendi Beyhan’dan Palu’ya gelip Çarşı Mahallesinde hamamın arkasında bir ev alarak buraya yerleşir. Mahmut Samini hazretleri de 1812 yılında burada dünyaya gelir. Seyyid olup, Peygamberimizin torunu Hz Hüseyin’in soyundandır. İlk tahsilini doğduğu yerde yapar. Daha sonra Şeyh Ali Sebti’nin sohbetlerinde kemale erer. On üç sene talebelik yapan Mahmut Samini tasavvuf yolunda yüksek mertebelere erişir. Mahmut Samini ticaretle uğraşmasına rağmen Ali Sebti’nin sohbetlerine devam eder, köy ve nahiyelere teşriflerinde beraber bulunurlar. Mahmut Samini, Şeyh Sebti’nin yanında terbiyesini tamamlayarak Şeyh Ali Sebti’den hilafet almıştır.</p><p style=\"text-align: justify;\">Mahmut Samini hakkında birçok menkıbe ve kerâmet anlatılır. Denilir ki, İmam Efendi gördüğü bir rüya üzerine Elazığ’ın Palu kazasına giderek şeyhi Mahmut Samini’yi ziyaret eder ve sohbetlerine katılır. Fakat İmam Efendi Mahmut Samini’den inâbe almaya yanaşmaz. Çünkü Mahmut Samini’nin tütün içmesi (sigara) ve rahatsızlığından dolayı gözlerinin çapaklanması onun dikkatini çeker. O, “tütün içenden hiç şeyh olur mu?”, diye düşünür. Bir süre sonra kendisine kahve ikram edilir. İmam Efendi kahvesini içerken beyaz olan cübbesine bir miktar kahve dökülür. Giyim kuşam temizliğine son derece dikkat eden İmam Efendi, “Mahvoldu cübbe.”, diye düşünür. Mahmut Samini, “Hafız, cübbeni çıkar da bizim Mustafa temizlesin” der. İmam Efendi cübbesinin temizleneceğine inanmaz ama yine de çıkarıp verir. Cübbe birkaç dakika sonra temiz bir halde gelir. Yine o gece İmam Efendi garip bir rüya görür. Rüyasında dünyada bütün bitkiler Allah’a secde etmektedirler. Ne var ki, tanımadığı bir bitki Allah’a bir türlü secde etmez.</p><p style=\"text-align: justify;\">İmam Efendi sabah uyandığında Mahmut Samini kahvesini içmektedir. Bir süre sonra İmam Efendi’ye dönerek, “Hafız bir ateş getir de şu Allah’a secde etmeyen otu yakalım”, der. Arkasından, “Hafız biz bu tütünü şunun için içiyoruz. Buraya tütün içen birçok kişi gelmektedir. Şayet ben tütün içmemiş olsam, tütün içen kişilerin çoğu beni dinlemeyip tütün içmek için dışarı çıkacaklar. Halbuki şimdi hem tütün içiyor hem de oturup beni dinliyorlar. Bunun keyifçisi değilim, sırf bunun için içiyorum”, der. Bu olay ile hakikati anlayan İmam Efendi’nin Mahmut Samini hakkında olan şüphesi de oldukça izale olmuştur. O gün İmam Efendi içlerinde Mahmut Samini’nin de bulunduğu cemaate imamlık yapar. Bunun üzerine talebelerden biri Mahmut Samini’nin ileri gelen talebelerinden Miyadinli Mehmet Efendi’ye dönerek, “Hoca Efendi neden mihrabı bu Hafız misafire bıraktı”, diye sorar. Bu soru üzerine o da, “O daha mürşid görmeden seyr-i sülûkta ilk devreyi kendi gücü ile atlatmıştır”, cevabını verir. Burada üç gün kaldıktan sonra Mahmut Samini, İmam Efendi’ye, “Hafız misafirlik üç gündür. Bahçedeki sebzeler kurumak üzeredir. Git bahçedeki sebzeleri sula”, der. Ancak İmam Efendi sebzelerin yarısını suladığında suyun kesildiğini görür. Döner durumu Samini’ye anlatır. Mahmut Samini kendisine, “Hafız sen ne diyorsun? O havuz bahçenin tamamını suluyor. Sen git havuza bir daha bak”, der. Tekrar gidip bakan İmam Efendi havuzun suyla dolu olduğunu görür. Bunun üzerine onun Mahmut Samini’ye olan itimadı daha da artar. Aynı gün ikindi vakti Mahmut Samini, İmam Efendi’ye, “Hafız yarın çok misafirimiz gelecek. Bostana git biraz patlıcan topla ve mutfağa bırak”, der. İmam Efendi aldığı emir üzerine patlıcan toplamaya gider. Ancak bostandaki patlıcanların henüz çiçek açmamış ve yetişmemiş olduğunu görür. Geri dönüp durumu hocasına anlatır. Hocası kendisine, “Hafız! Murat suyuna gitsen kurutup gelirsin. Tekrar git patlıcanları yetişmiş bulacaksın”, der. İmam Efendi tekrar gidince gerçekten patlıcanları olgunlaşmış bir şekilde görür. Bunda da hocasının bir kerâmetinin olduğunu anlar. Bunun üzerine İmam Efendi hocasının büyük bir mürşîd ve tasavvuf ehli olduğuna kesin kanaat getirir.</p><p style=\"text-align: justify;\">Mahmut Samini hazretleri vefatından bir sene önce istiska hastalığına yakalanır Bu sırada bütün işleriyle müritlerinden Teberdar Efendi ilgilenir. Hatta bir ara kalbinden “Keşke vasiyet etseydi” diye geçirir. Mahmut Samini onun bu düşüncesine vakıf olarak, “ Ne acele ediyorsun, giderken haber veririm. Bununla birlikte vasiyet edeyim. 500 kuruş harcayınız, bu azdır 1500 kuruş olsun ve Murat kenarında Kelekbaşı’na defnediniz”, deyince Hacı Teberdar Efendi’nin, “Efendim orası boş ve kimsenin olmadığı bir yerdir”, demesine karşılık, “Gelip etrafımı doldururlar”, diye buyurur. Bir cuma günü vefat eder ve vasiyet buyurduğu yere defnedilir. Kısa bir sürede türbesinin etrafı büyük bir kabristana dönüşür. Vefatından sonra torunu Abdulmecid Efendinin oğlu İmam Efendi’ye intisab ederek ondan hilafet almış, tarikat ve makamını devam ettirmiştir.</p><p style=\"text-align: justify;\">Seyyid Mahmut Samini hazretleri halifeleri ;<br /> Ahmed Mekkî Üçışık onun yirmiye yakın ârif yetişdirdiğini kaydeder<br /> 1- Osman Bedreddin Erzurumi<br /> 2- Hacı Yusuf Efendi – Kığı kasabasında<br /> 3- Hacı Yusuf Efendi’nin oğlu Muhammed Efendi – Kığı kasabasında<br /> 4- Muhammed Nurettin Efendi – 1964 yılında Antalya’da vefat etmiş.<br /> 5- Miyadanlı Mehmet Efendi</p>','image/ortak.jpg'),(132,'Osman Bedreddin Erzurumi (ks.)',131,'<h2>Osman Bedreddin Erzurumi (ks.) </h2>\r\n<p style=\"text-align: justify;\">Asıl adı Hafız Osman Bedrüddin Erzurumi (1850-1924) olan İmam Efendi’nin türbesi, Harput’ta Meteris Mezarlığı’nın doğu tarafında, Buzluk Mağaraları’na giden yolun sağ üst kısmında yer alır Kare planlı ve üzeri büyük bir kubbe ile örtülü olan yapı, tek mekandan ibarettir. Türbenin aydınlatması dışarıya bakan tek pencereyle sağlanır. Burada yer alan üç mezar demir bir setle çevrilidir. Girişte sağda Mustafa Naci Efendi’nin (Muşi Efendi), ortada İmam Efendi’nin, solda (kıble tarafında) ise oğlu Muhit Efendi’nin kabirleri yer alır Yine makam bölümünde bir kabir daha bulunup bu da oğlu ve aynı zamanda halifesi olan Nureddin Efendi’ye aittir. Türbeye girmeden sağ tarafta ise halifesi Saadettin Efendi’nin kabri bulunmaktadır. Yine türbenin dışında güney cephede İmam Efendi’nin halifelerinden Sürsürülü Molla Hüseyin Efendi’nin kabri yer almaktadır. Türbenin etrafında Harput’ta yetişmiş veya hizmetlerde bulunmuş değerli âlimlerin mezarları da bulunmaktadır.</p><p style=\"text-align: justify;\"><strong>Doğumu ve İlk Tahsili</strong><br /> İmam Efendi Erzurum’un Abdurrahman Ağa Mahallesi’nde dünyaya gelir. Rivayete göre, doğduğunda adet üzerine sağ kulağına ezan, sol kulağına kamet okunur. Nakledilir ki, İmam Efendi, okunan bu ezanı ilk duyduğunda sağ elinin şahadet parmağını havaya kaldırır ve ezan bitimine kadar da elini indirmez. Babası ilim ve tasavvufi konulardaki liyakatiyle tanınmış olan Selman Sükutî Efendi, annesi Esma Hatun’dur. Osman Bedreddin üç yaşında iken babasını kaybeder. İlk derslerini Erzurum’daki hocası Mehmet Tahir Efendi’den alır ve dokuz yaşında hafız olur. Arapça’yı öğrendikten sonra tefsir, hadis ve fıkıh ilimlerine yönelir. Osman Bedreddin, İslami ilimlere olan ilgisi ve kabiliyeti sebebiyle bu ilimlerde derin bilgi sahibi olmuştur. Tefsir çalışırken, Hucurat suresinin tefsirinde işaret edildiği üzere, “yaptığı amellerin, bilmeyerek işleyeceği hatâlar sebebiyle boşa gitmesinden”, korkarak çok az konuşmaya başlar Onun bu sessizliği üzerine hocaları ve arkadaşları kendisine, “Sessiz Hafız Osman Bedrettin”, demeye başlarlar. Mehmed Tahir Efendi bir gün İmam Efendi’ye “Molla Hafız! Bütün bildiklerimi sana öğrettim. Ayrıca bilmediklerimi de öğrendim. Şöyle ki, bilmediklerimi sana öğretmek için önce çalışıp öğrenmeye mecbur kaldım. Bundan ötesine gidemiyorum. Artık senin, ilmi benden daha fazla bir hocaya devam etmen gerekiyor. Bugünden itibaren ders vermeyeceğim”, der</p><p style=\"text-align: justify;\"><strong>Seyyid Ahmed Merami Hazretlerine talebe olması </strong><br /> Bunun üzerine İmam Efendi, “Dertliyim derdim derin, derdime derman için sana geldim ya Mûin” diyerek bir mürşid bulmak için Allah’a dua eder ve medreseden ayrılır. Aslında o, zahiri ilimlerde yetişmiş olup, batıni ve tasavvuf ilminde kendisini yetiştirecek bir hoca aramaktadır. Bu arayışı sırasında Buhara’daki Cami-i Kebir’de halka vaaz ve nasihat eden Seyyid Ahmed Meramî’nin bu duaya muttali olduğu ve Buhara’dan ayrılarak Erzurum’a geldiği nakledilir. Hasankale’nin ebu’l kasım köyünde üzerine aldığı imamlık vazifesini yürüten Ahmet Merami’nin yapmakta olduğu sohbetler üzerine kısa sürede ilmi ve şöhreti bütün çevreye yayılır Bu zatın ismini ve ilmini duyan İmam Efendi derhal yola çıkar. Aradığı mürşidi bir namaz vaktinde camide bulur. Seyyid Ahmed Meramî bu gencin kendisine yetiştirmesi için işaret edilen genç olduğunu anlar. Namazdan sonra “Merhaba! Hoş geldin, Hafız Osman Bedrüddin” der. Bunun üzerine Osman Bedrüddin birden bire ürperir ve hayretler içinde yaklaşarak Ahmed Meramî’nin elini öper. Daha sonra kendisinden ders almak istediğini söyler. Onun bu arzusuna Ahmed Meramî, “Buhara’dan kalkıp buraya kadar geliriz de senin gibi ilim isteyen bir talebeye ders vermez miyiz?” cevabını verir. Daha sonra Osman Bedrüddîn’i alıp evine götürür. Onun ilimdeki derecesini ölçmek için bazı sorular sorar. Sorduğu sorulara tatmin edici cevaplar alınca, onu yetiştiren hocasını metheder ve şöyle der. “Şunu bilesin ki, ilmin uçsuz bucaksız yolu neticede insanları Hakk’a ulaştırır. İlmin muhtelif safhaları ve sahneleri vardır. İlmin çeşidi çoktur. Bizim sana vereceğimiz ilim tasavvuf ilmidir.” Bir süre daha sohbet eden Ahmed Meramî, İmam Efendi’nin kendisini dikkatle ve şevkle dinlediğini görünce onun istek ve meylini anlar. Daha sonra İmam Efendi’nin istek ve arzusu doğrultusunda her gün gelip kendisinden ders alması kararlaştırılır. Böylece İmam Efendi her gün Erzurum’dan kalkar ve aralarında üç saat mesafe bulunan Alvar köyüne gider. Sabah namazını burada kıldıktan sonra Bulkasım köyüne varır, dersini alır. Yedi yıl süren bu meşakkatli eğitimin ardından Ahmet Meramî, bir gün Hafız Osman Bedrüddîn’e dönerek “Şunu bilesin ki, ilm-i zahir ile ilm-i batın birleşerek ait olduğu kalpte merkezleşti. Allah-ü Teala’ya hamd ve sena olsun, size de mübarek olsun. Benim vazifem burada tamam oldu. Ben irşada memur değilim. Sizi bu güne kadar yetiştirmekle, tasavvufî ahkamı size bildirmekle vazifeliydim. Biz memleketi, memlekettekiler de sizi arzuluyor. Varis-i enbiya meşarık-ı evliya (peygamberlerin varisi evliya güneşi) olarak bir mürşid-î kamil aramaya selahiyet kazandınız. Cenab-ı Hak hayırlısıyla muvaffak buyursun”, der ve derslerine son verir.</p><p style=\"text-align: justify;\"><strong>93 harbi ve Orduya katılması</strong><br /> Osman Bedreddin, hocası Ahmet Meramî’nin tavsiyesi üzerine gönüllü olarak orduya katılır. Harbin başlamasının ertesi günü 8 Kasım 1877 günü Osman Bedreddin, sabah Kars kalesi (veya Ayas Paşa) Camiinden ezan okur. Bu ezan halkı düşman karşısında cesaretlendiren kıvılcım olmuştur. Erzurum halkı bu ezan sesinden çok etkilenerek camiye koşar, sabah namazını kılan halk, hızlıca evlerine dağılarak düşmanla savaşmalarına silah olarak yardımcı olacak ne varsa yanlarına alarak cepheye koşarlar. Erzurum halkının da desteğiyle ordu güçlenmiştir. Rus ordusu dağıtılarak düşman güçlerini geri çevirmeyi başarmıştır.</p><p>Savaşın başladığı sabah, okuduğu ezanla halkı heyecanlandıran Osman Bedreddin, düşmanla ön saflarda çatışarak Erzurum halkına büyük bir cesaret örneği olmuştur. Okuduğu etkileyici ezan ve savaş esnasında gösterdiği cesaret ile Gazi Ahmed Muhtar Paşa’nın dikkatini çeker. Bu sayede Gazi Ahmed Muhtar Paşa onu 28. Alayın 3. Tabur imamlığına tayin eder Osman Bedreddin tabur imamı olduktan sonra ‘İmam Efendi’ diye anılmaya başlar. Bu vazifesi esnasında evliyânın büyüklerinden Seyyid Tâhâ-yı Hakkârî hazretlerinin oğlu ve halîfesi Seyyid Ubeydullah ile Seyyid Tâhâ-i Hakkârî hazretlerinin halîfelerinden Kufrevî Şeyh Muhammed ve Gümüşhâneli Ahmed Ziyâeddîn ve Erzincanlı Terzi Baba lakabıyla meşhûr Şeyh Hayyât’ın talebelerinden Hacı Fehmi Efendilerle sohbet eder. Osman Bedreddin, 93 Harbi esnasında Erzurum cephesinde savaşmaya gelen birçok ilim ve irfan sahibi zatla tanışma fırsatı bulur. Savaş esnasında birkaç arkadaşıyla esir düşse de kaçmayı başarırlar. Harp sonrası taburu ile birlikte Diyarbakır’a tayinen naklolur. 1882’de ise vazifeli olduğu tabur Palu’ya taşınır.</p><p style=\"text-align: justify;\"><strong>Seyyid Mahmud Samini hazretleri’ne intisabı</strong><br /> O artık burada asıl hocasına kavuşur Bu mübarek zat Mahmud Samini’dir. Daha İmam Efendi gelmeden önce, onun hallerini kapalı olarak talebelerine bildirmektedir. Zaman zaman işaretler vererek, “Maşallah dokuz yaşında hafız ve fakih olmak her kulun karı değildir.” derdi. Yine bir gün, “Fesübhanallah, ilme olan gayreti hocalarını çalışmaya mecbûr ediyor.” Osman Bedreddin görevi nedeniyle Palu’da yaklaşık dört sene kalır. Burada yaşadığı ve şahit olduğu bazı olağanüstü hal ve buyruklarının manevi tesiriyle büyük bir mürşid ve tasavvuf ehli olduğunu anladığı Mahmut Samini’ye intisap eder. İmam Efendi kısa sürede tasavvufta yetişip kemale erer. Samini dergâhında on sekiz gün sülûkte kalıp Nakşîlikten tarikat icazeti alır.</p><p style=\"text-align: justify;\"><strong>Palu’daki irşadı ve Vefatı</strong><br /> Bir müddet sonra, Palu’da izindeyken Çemişgezek ilçesine nakledilen taburuna avdet eder. Artık o kendisine gelen talebeleri irşad ve manen terbiye etmeye mürşidi Mahmut Samini tarafından memur ve mezun kılınmıştır. Çemişgezek yöresindeki halka 15 yıl süresince ilim, irfan ve hakikat yüklü sohbetleriyle irşat eder. 1909 yılında tabur imamlığı vazifesinden emekli olur ve o gün için Doğu Anadolu’nun ilim ve irfan merkezi durumundaki Harput’a gider. Onun Harput’taki devresi dopdolu, hayatının en verimli ve feyizli devresi olur. Harput’ta Kurşunlu Camii’nde sohbetlerini yapar. 1911 yılında hacca giden İmam Efendi hacdan döndükten sonra irşad vazifesine Harput’ta devam eder. Ayrıca çevre il ve ilçelere de sık sık seyahatler ederek Elazığ ve Tunceli’nin merkez ve ilçeleri başta olmak üzere Keban, Ağın, Çemişgezek, Arapgir, Kemaliye (Eğin), Divriği, Kemah, Pertek, Hozat gibi civar il ve ilçelerde halka vaazlar verir ve sohbetlerde bulunur. Bu esnada da pek çok talebe yetiştirir. Hayatı boyunca kendini ilme adayan ve bu yolda oldukça önemli bir mesafe alan, ayrıca yaptığı sohbetlerle insanlara hak ve hakikati anlatan İmam Efendi, 17 Ekim 1924 tarihinde vefat eder. Harput Meteris Mezarlığına defnedilir.</p><p style=\"text-align: justify;\">Osman Bedreddin Efendi’nin Vasiyeti<p style=\"text-align: justify;\">Osman Bedreddin Efendinin yakınlarına bıraktığı vasiyeti şöyledir.<br /> ”Ey benim evlâd, birâder ve akrabâlarım! İslâmiyette ve doğru yolda bulunan kardeşlerim! Benim Ehl-i sünnet vel-Cemâat mezhebi üzere bir müslüman olduğuma Cenâb-ı Hak şâhidimdir. Lütuf ve ihsânına karşı Allahü Teâlâ’ya hamd ederim. Şâyet ömrüm tamam olup, Allahü Teâlâ’nın emri üzerine âhirete göçüp, ilâhî rahmete nâil olursam, son ömrümde düşmanımız olan nefis ve şeytan tarafından şaşırtılmak istenirsem, inşâallah ben onları dinlemem. Ancak, İslâm dîninde olduğumu şimdiden işitip, kıyâmet gününde müslümanlığıma şâhitlik etmenizi istiyorum. Allahü teâlânın birliğine inanıyorum, elhamdülillah. Allahü Teâlâ’dan başka ilâh yoktur. Muhammed Aleyhisselâm O’nun kulu ve resûlüdür. Yalnız Allahü teâlâ vardır. O’nun ortağı yoktur. Mülk O’nundur. Hamd O’na mahsustur. O, her şeye kâdirdir. Sizden Allahü teâlânın birliğine olan bu îmânıma şâhid olmanızı istirhâm ediyorum. Ben âciz ve günahkâr bir kulum. “Allahü teâlânın rahmetinden ümidinizi kesmeyin. Çünkü Allahü teâlâ (şirkten tövbe ve îmân etmek sûretiyle) bütün günahları affeder.” (Zümer sûresi: 53) meâlindeki âyet-i kerîmesini kendime delil edinip tövbe ederek, Rabbimin rahmetine sığınıyor, Peygamber efendimizin şefâatına kavuşmayı ümid ederek gidiyorum. Evliyâullahın, Allahü teâlânın sevdiği kullarının ve Nakşibendiyye büyüklerinin bu günahkâr kula mânevî yardımlarını ümid ederim. Bilhassa Şeyh Abdülkâdir-i Geylânî, Muhammed Behâeddîn Buhârî, pîrim Mevlânâ Hâlid, Şeyh Ali Sebtî, hocam Mahmûd Sâminî ve babamın mânevî yardımlarını ve Allahü Teâlâ’nın katında bu fakîre şefâatçı olmalarını ihsân ve ikrâmlarından ümîd ederim. Vefât ettiğimde üzerime Kur’ân-ı kerîm okuyunuz. Allahü teâlâ bu âcize ve bütün din kardeşlerime îmân ve hüsn-i hatîme nasîb eylesin! Âmin.”</p> [/toggle]<p style=\"text-align: justify;\">Osman Bedreddin iki defa evlenmiştir. İlk zevcesinden Bahaeddin, Nureddin ve Muhit isminde üç erkek ve Nuriye isminde bir kızı olmuştur. İkinci hanımından en küçük erkek oğlu Ziyaeddin Uz ise, Elazığ’da Ağır Ceza Mahkemesi başkanlığı yapmış ve 1989 yılında emekli olmuş, 2006’da vefat ederek babasının türbesinin yanına defnedilmiştir.</p><p style=\"text-align: justify;\"><strong>Osman Bedreddin hazretlerinin Eserleri</strong><br /> İshak Sunguroğlu, İmam Efendi’nin aynı zamanda iyi bir şair olduğunu belirtmekte ve şiirlerinden ancak bir nümunesinin bulunabildiğini söylemektedir. İlahi aşk, insan sevgisi, tevazu, hoşgörü ve kalp temizliği gibi hususlar işlenmiş olduğu bu şiirlerini divan edebiyatı nazım şekilleri ve dörtlüklerle yazmıştır.<br /> Osman Bedreddin’nin talebeleri tarafından sohbetleri not edilerek bir araya getirilmiş olan <strong>Gülzar-ı Samini</strong> adındaki mektubatı ile <strong>Gülbin-i İrşad</strong> ve <strong>Mecalis-i Saminiyye</strong> adında beş ciltlik eseri ve ayrıca kasidesi vardır Hayatına ilişkin en önemli belge, onun Osmanlıca el yazması eseri olan “<strong>Sohbetname</strong>” adlı kitabıdır. Sohbetname, İmam Efendi’nin İslam ahlakı, fıkıh ve çeşitli konulardaki hadislerin yorumlarından ibaret bir çalışmadır. Sohbetnamenin orijinal el yazması bugün torunu Halit Hoca’nın kütüphanesinde bulunuyor. Ayrıca tasavufi konulardaki şiirlerini kapsayan bir de Divan’ı mevcuttur.</p><p style=\"text-align: justify;\"><strong>Osman Bedreddin hazretleri’nin Halifeleri </strong><br /> 1- <strong>Seyyid Hace Musataf Naci hazretleri(ks.)</strong> ; Osman Bedreddin hazretleri’nin türbesinin içerisinde girişte sağdaki kabir.<br /> 2- <strong>Seyyid Saadettin Efendi (ks.)</strong>; Samini hazretleri’nin torunu, Kabri samini hazretlerinin türbesinin içerisinde<br /> 3- <strong>Ömer Nasuh Bilmen (ks.)</strong>; İstanbul – Edirnekapı Sakızağacı şehitliğinde<br /> 4- <strong>Seyyid Nureddin Efend</strong>i ; Osman Bedreddin hazretleri’nin türbesinin içerisinde girişte heen karşıdaki kabir.<br /> 5- <strong>Seyyid Musa Kazım Harputi</strong><br /> 6- <strong>Sürsürülü Seyyid Molla Hüseyin Efendi</strong> ; Osman Bedreddin hazretleri’nin türbesinin içerisinde girişte heen karşıdaki kabir.<br /> 7-<strong>Seyyid Saadettin Efendi ;</strong> Osman Bedreddin hazretleri’nin türbesinin içerisinde girişte heen karşıdaki kabir.<br /> 8- <strong>Seyyid Muhammed Mazhar Ettasi Harputi ; </strong></p>','image/ortak.jpg'),(133,'Seyyid Hace Mustafa Naci (ks.)',132,'<h2> Seyyid Hace Mustafa Naci (ks.) </h2><p style=\"text-align: justify;\"> Hace Mustafa Naci Hazretleri aslen Muşludur (1843-1929). Palu’da Seyyid Mahmud Sâminî Hazretlerinin sohbetleri ile kemâlâ gelmiş ve icazetini almıştır. 28 yaşında iken gördüğü bir manevi işaret üzerine daha 25 günlük evli iken Muştan Paluya gelir. Paluda dedesinin bir dostu olan Cemal Bey’e misafir olur. Cemal Bey ile Sâminî hazretlerinin sohbetlerine devam ederler.</p><p style=\"text-align: justify;\"> Bir gün sohbetten sonra, Sâminî hazretleri ile daha önce hiç tanışmadıkları hâlde,<br /> Sâminî hazretleri, “Mustafa, kalk kahve yap, beraber içelim”, diye emir buyurur.<br /> Sâminî hazretleri Cemal Bey’e “Misafiriniz nerelidir?”<br /> Cemal Bey, “Muşludur kurban”, der.<br /> Sâminî hazretleri, “Peki bundan sonra bizim misafirimiz olsun”, der. O misafirlikle beraber Mustafa Naci Hazretleri Sâmini hazretlerinin müridi olur.</p><p style=\"text-align: justify;\"> Hace Mustafa Naci Hazretleri, o günden sonra gönlüne hiç bir havatır (hatıralar) getirmeden, mürşidine manevi anlamda tam olarak teslim olur. Sâminî hazretleri bir gün Mustafa Naci Efendi’ye “Mustafa senin bir ailen varmış, neden bize bahsetmedin”, der. Mustafa Naci hazretleri, “Efendimiz sormadı, bizde söylemedik”, diyerek hocasına olan bağlılığının, muhabbetinin ve aşkının zirvesinde olduğunu gösterir. Sâminî hazretleri, “Hemen aileni al ve buraya gel”, diye emir buyurduktan sonra, Mustafa Naci hazretleri emri yerine getirerek ailesiyle Paluya taşınır.</p><p style=\"text-align: justify;\"> Sâminî hazretlerinin alem-i bekaya teşriflerinden sonra, Hace Mustafa Naci hazretlerinin aynı icazeti üzerine, Seyyid Osman Bedrûddin Erzurumi (İmam Efendi) hazretleri tarafından ikinci bir mühür vurulur. Artık iki nur sahibidir. Kabr-i Şerifleri Elazığ, Harputta Meteris mezarlığında İmam Efendi hazretlerinin türbesi içerisindedir.</p><p style=\"text-align: justify;\"> Hace Mustafa Naci Hazretleri’nin son derece heybetli bir görünüşü olup, pek uzun boylu idi. İnsanın içine işleyen nazarları, insanda ister istemez saygı uyandırır ve bir topluluk içerisinde manevi yükseklikleri ile hemen fark edilirdi. Mürşidi Mahmud Sâminî Hazretlerine 22 yıl hizmet etmiştir. Sâminî hazretleri, Mustafa Naci hazretlerinin sadakat ve hizmetleri üzerine bizzat kendisi “Naci” (kurtulan, necat bulan) ismini Mustafa’ya eklemiştir.</p><p style=\"text-align: justify;\"> Muhammed Mazhar Harputi hazretleri naklediyor: Sâminî hazretleri, İmam Efendi hazretlerinden önce Mustafa Naci hazretlerine icazet vermek isterler. Fakat, Mustafa Naci hazretleri “Efendim, önce İmam Efendiye icazetini veriniz”, derler. Kaddesallahu Sırrahulaziz. İşte büyüklük dedirttirecek bir davranış ki, her velide görülmez. Muhammed Mazhar Harputi hazretleri, bu konu ile ilgili “Maneviyatta bile tercih ederler. Tercih eden kazanır”, diye emir buyururlar.</p><p style=\"text-align: justify;\"> Vefat ettikten sonra, mübarek vücudlarını kabre Muhammed Mazhar Harputi hazretleri koymuştur. Bu sırada İmam Efendi Hazretlerinin kabrinden bir kısmın açıldığını görmüş ve daha sonra şöyle buyurmuştur, “Hoca Efendimizi kabre koyduktan sonra İmam Efendimizin kabri şeriflerinin yan tarafı açıldı. Meğer dostunu bekliyormuş. İki mezar birleşti”, diye emir buyururlar.</p><p style=\"text-align: justify;\"> Muhammed Mazhar Ettasi Hazretleri nakl ediyor:<br /> “Hoca Efendimiz (Hace Mustafa Naci) Hazretleri, Harputlu Hacı Tevfik Efendi (Bu muhterem zat, o dönem zahiri ilimlerde mütehassıslığıyla meşhur bir zat olup bu olay gerçekleştiğinde henüz batıni ilimlerde ilk dönemlerinde olduğu anlaşılıyor) ile İmam Efendimizin oğlu Muhyiddin Efendinin ticaret yaptığı dükkânın önünde otururlarken, Hoca Efendimiz bu işin sadece zahiri ilimlerle olamayacağını ilm-i batının da bir insanda olması gerektiğini ve zahiri ilmine güvenmemesi gerektiği konusunda konuşurlarken, Hoca Efendimiz Hazretleri birden elini Hacı Tevfik Efendinin dizine koyarak yolun karşısında yürümekte olan bir ademi gösterirler ve “Bak !” diye emir buyururlar. O anda Hacı Tevfik Efendi’nin gözündeki perde kalkar ve o adamın Nefs-i Emmareyi kendisinin haberi olmadan Hoca Efendimizin nazarlarıyla atlayarak, manevi olarak terakki ettiğini görür.<br /> Hacı Tevfik Efendi, “Aman Efendim bu nasıl olur?” diyerek pek hayret eder.<br /> Hoca Efendimiz Hazretleri, “Ne olacak? Geleceği yer orası değil miydi?”, diyerek emir buyurur. [Bu olayın geçtiği yer şimdiki Harputta Kurşunlu Camiinin doğu tarafında köşe başındadır. Bu dükkân maalesef muhafaza edilmemiştir. Dükkânın olduğu yer, şimdi bir ilköğretim okuluna bakmaktadır. O ademinde demek ki kabı boşmuş ki Hace Mustafa Naci Hazretleri’ni nazarlarıyla terakki etti. Kaddesallahu Sirrahulaziz].</p><p style=\"text-align: justify;\"> Muhammed Mazhar Ettasi Harputi hazretleri nakl ediyor:<br /> Bir defasında Hoca Efendimiz hazretleri şöyle buyurdu: “İbrahim Edhemler bizim zamanımızda gelseydi. Tacıyla tahtıyla Allah’a vasıl ederdik. Hiç bir manisi olmazdı”, diye emir buyurur.<br /> Bu sözü her kâmil söyleyemez. Bu söz, Mustafa Naci Hazretlerinin büyüklüğünü gösterdiği gibi, diğer önemli bir hususta “her zamanın eğitiminin farklı olduğudur”. Nitekim Mahmud Sâminî hazretlerinin hayatını anlatırken bahsettiğimiz gibi, emr-i ilahi ve peygamberiyle daha önce mürşidinin 5000 olan kelime-i tevhid dersi 300’e indirilmiştir. Dediğimiz gibi bu da bizzat Cenab-ı Hakk tarafından emredilmiş ve Peygamber Efendimiz tarafından Sâminî hazretlerine mana aleminde bildirilmiştir. Yoksa haşa bu büyükler kendi kafalarına göre böyle şeyler söylemezler. Bizzat davacıları Peygamber efendimiz olur ki, davacısı Peygamber olanı da hangi avukat kurtarabilir. Bu nedenle, Allah’a giden yolda görülenleri kendi görüşlerimize göre değerlendirmek manevi anlamda büyük vebalin altına girmemize neden olur.</p><p style=\"text-align: justify;\"> Halifeleri<br /> Hace Mustafa Naci (Hoca Efendi) hazretleri İmam Efendiden icazetli olan beş büyük halifenin icazetnamelerini kendisi tekrar tasdik etmiş ve mübarek mührünü vurmuştur. Bu durumu Hace Mustafa Naci Hazretlerinin kıymetli oğulları, Abdullah Demirel (1918-2013) gülümseyerek şöyle anlatırlardı: “Efendi hazretleri (babası) beşini de çağırdı ve icazetnamelerini verdi. O zaman küçüktüm. Ben zannettim ki bana da icazet verecek. Sonra anladım ki bu iş babadan oğula geçmez. Ancak, Emr-i İlahi ve Emr-i Peygamberi ile olur” [Abdullah Demirel Bey, kalb gözü açık veli olduğunda şüphemiz olmayan değerli bir zat idi. İnsanın aklından geçenleri hemen okurdu. Fakat, irşad ile görevlendirilmemişti. Bu önemli bir noktadır ki Muhammed Mazhar Hazretleri (k.s.)’nin mübarek kelâmı hemen akla gelir: “Alim çoktur ve Veli çoktur ama İnsan-ı Kâmil bir tanedir”. Kabri İmam Efendi hazretlerinin türbesinin dışındadır].</p><p>Bu 5 büyük veli (Harputta beş kardeş diye de bilinirler). [“Bilenler için”, ihvan kardeşliği kan bağıyla olan kardeşlikten üstündür] 1) Seyyid Nureddin Efendi Hazretleri (İmam Efendi’nin oğludur. Kabri, İmam Efendinin türbesi içerisinde girişte hemen karşıdaki kabirdir.<br /> 2) Sonsürülü (Sürsürülü) Molla Hüseyin Efendi (Kabri, İmam Efendi hazretlerinin türbesinin dışında, güney tarafında, türbeye yaklaşık dört metre uzaklıktadır,<br /> 3) Hz. Şeyh Musa Kazım Harputi<br /> 4) Sadeddin Efendi Hazretleri (k.s.) (Tilenzik köyünden. Kabri, İmam Efendi hazretlerinin türbesinin kapısının hemen sağındadır).<br /> 5) Seyyid Muhammed Mazhar Ettasi</p>','image/ortak.jpg'),(134,'Seyyid Musa Kasım Harputi (ks.)',133,'','image/ortak.jpg'),(135,'Seyyid Muhammed Mazhar Ettasi (ks.)',134,'<h2>Seyyid Muhammed Mazhar Ettasi (ks.)</h2> <p style=\"text-align: justify;\">Hem anne, hem de baba tarafından soyu Rahmeten-lil Âlemin Muhammed Mustafa (S.A.V) Efendimize dayanmakta olup Seyyiddir (Hz. Hüseyin (r.a.) ‘ın soyundan) .Kıymetli anneleri Faize Hanım tarafından da soyu, İklime (İklima) Hatun vasıtasıyla Yavuz Sultan Selim Han Hazretlerine ulaşır. İklime Hatun, Yavuz Sultan Selim’in kıymetli eşleri olup edep timsali bir hanım idi. İklime Hatun, Dulkadiroğulları’nın hükümdarı Emir Şahruh’unda kerimeleridir. Muhterem babaları Osman Efendi (rh.a) âlim ve fadıl bir kimse idi. Bütün çocuklarını zamanın ilimlerini öğretmek için sabırla okuttu. Osman Efendi iki kez evlenmiş, toplam 10 (8 erkek, 2 kız) evladı olmuştur. Muhammed Mazhar Ettasi Hazretleri, Osman Efendinin ikinci hanımı olan Faize Hanımdandır. Faize Hanım’ın 2 kız ve 2 erkek evladı olmuştur. Yaş sırasına göre Ayşe Hanım, Muhammed Mazhar Hazretleri, Asım Bey ve Gülgüle Hanımdır. Muhammed Mazhar Ettasi hazretlerinin diğer ağabeyleri de okumuşlar ve zahiri ve batıni ilimlerde mütehassıs olmuşlardı. Ağabeyi Hasan Bey Şam Emeviye Camiinde sohbet veren âlimlerdendi. Bir diğer ağabeyi Seyfullah Bey ise okumak için İstanbul Cihangire gelmiş ilahiyat fakültesini bitirmişti. Muhammed Mazhar Ettasi hazretleri verâ ve takvasıyla bütün kardeşlerini ve akranlarını geçmiştir. Anne ve babasından mükemmel bir terbiye almıştır. Kendisi anlatıyor, “Annem gece yatarken Cenab-ı Hakkın huzurunda ayaklarımızı uzatmamamız için, bir ipin iki ucunu bağlar ve sıkmayacak şekilde ensemizden ve diz kapaklarımızın altından geçirirdi”. [Böylece uykudayken evlatlarının isteseler de ayaklarını uzatmamaları için önlem alırlarmış. Bir süre sonra insan uykuda bile olsa ayaklarını uzatmaz ve hep ayaklarını kendine doğru çekerek yatar. Benzer durum Musa Kâzım Harputi hazretlerinde de görülüyor. Mübarek, yatağının ayak tarafına karton koyarmış. Güzel alışkanlıkların çocukken kazanılacağına dair güzel bir misâl].</p><p style=\"text-align: justify;\">Muhammed Mazhar Ettasi hazretleri’nin (k.s.) Menkıbeleri</p> YIKILAN TURBE<br /> Muhammed Mazhar Efendi Hazretleri’nin büyük kızı Edibe Anne, Şıh Muhammed Mazhar Efendi Hazretleri’nin türbesinin yapımı esnasında yaşanan bazı kerametleri bizzat şöyle nakletmektedir; Efendim Şıh Muhammed Mazhar Efendi Hz. vefat ettikten 1 yıl sonra, Kahramanmaraş’tan ve Elazığ’dan müritler bir araya gelerek efendimin kabrini türbe haline getirmek için hemen türbe inşaatına başladılar. Fakat bir gün sabah erken saatlerde evin kapısı çalındı. Kapı açıldığında Harput’tan gelen birkaç bağmancının çok üzgün ve tedirgin bir şekilde kapıda bekledikleri söylendi. Onlara neden böyle üzüntülü oldukları sorulduğunda ise verdikleri cevap bana şöylece anlatıldı; ‘’Biz sabah erken bağ bahçe işlerimizle ilgili olarak Harput’tan şehre inmek için yola koyulduk. Muhammed Mazhar Efendi Hz.’nin türbe inşaatının önünden geçerken birde baktık ki efendinin türbesi yıkılmış. Sabahın çok erken saatleri olduğu için türbenin etrafında kimseyi göremedik. Bu yüzden size haber verdik’’ dediler. Onların bu cevabı bana iletildiğinde efendimin hayatta iken bize vasiyet ettiği sözleri aklıma geldi ve onlara bu işin hikmetinin şu şekilde anlatılmasını söyledim; ‘’O türbenin yüksekliği İmam Efendi Hz.’nin türbesinden daha yüksek olduğu için yıkılmıştır. Zira Efendim Şıh Muhammed Mazhar Efendi, Mürşidi olan İmam Osman Bedreddin ErzurumiHz.’ne karşı duymuş olduğu büyük sevgisinden dolayı, hayatta iken bize vasiyet ederek şöyle demişti; ‘’ Ben dünyamı değiştirdikten sonra türbemin boyunu sakın Şıhım İmam Efendi Hz.’nin türbesinden yüksek yaptırmayın.’’ İşte bu nedenden dolayı o türbe yıkılmıştır. Bunun üzerine türbeyi yaptıran müritler durumdan haberdar edildi. İnşaatı yapanlar İmam Efendi Hz.’nin türbesinin boyunu ölçtüler ve gördüler ki kendilerinin Muhammed Mazhar Efendi Hz. leri için yaptırdıkları türbe, İmam Efendi Hz.’nin türbesinden daha yüksek. Durumu anlayarak hiç vakit kaybetmeden Muhammed Mazhar Efendi Hz.’nin vasiyet ettiği şekilde yeni bir türbe yaptırdılar. Günümüzde de her gün pek çok kişinin ziyaret ettiği bu türbe gerek maneviyatı gerek mimarisi ile Harput’un eşsiz güzelliklerinden biridir.</p><p>.</p><p>Menkıbeleri<br /> ………İmam Osman Bedreddin Erzurumi Hz. nin oğlu Muhit Efendi yaşadığı dönemin amansız bir hastalığı olan verem ile mustarip olmuştu. Şıh Muhammed Mazhar Efendi Hz. manevi kardeşi olan Muhit Efendi’ye bu zor günlerinde destek olabilmek için çok çaba gösteriyor, bu hastalığın kendisine bulaşmasına neden olabilecek hiçbir durumdan kaçınmıyor ve hatta Muhit Efendi ile aynı tabaktan yemek yiyordu. Muhit Efendi ise Muhammed Mazhar Efendi Hz. ne‘’Kardeş yapma, benim tabağımdan yeme, biliyorsun bu hastalık çok bulaşıcı sana da bulaşır’’ demesine rağmen, Muhammed Mazhar Efendi Hz.onu dinlemiyor yine de aynı tabaktan yiyordu.Muhit Efendi’nin hastalığı çok ilerlemekle beraber kendisi de manevi olarak ömrünün son günlerinin yaklaştığını anlamıştı. Bu hal üzere iken bir gün üzerinde bulunan köstekli saatini çıkarıp Muhammed Mazhar Efendi Hz. ne vererek;‘’Kardeş bu saat sende kalsın sakın kimseye verme bu bizim kardeşlik bağımızdır’’demiştir. Muhammed Mazhar Efendi Hz. de bu saati o günden sonra bir ömür kardeşlik muhabbeti ile saklamıştır. Ancak oda Muhit Efendi gibi manevi olarak dünyasını değiştireceğini anladığında saati büyük kızı Edibe Anne’ye vererek şöyle vasiyet etmiştir; ‘’Bu saati ben dünyamı değiştirdikten sonra Şıh’ım İmam Osman Bedreddin Erzurumi Hz.’nin oğlu Ziyaddin Efendi’ye ver.’’ Edibe Anne’de efendisi ve babası olan Muhammed Mazhar Efendi Hz.nin vasiyetini yerine getirerek saati Ziyaeddin Efendi’ye teslim etmiştir.</p><p>HAC YOLUNDA DURAN OTOBÜS<br /> Muhammed Mazhar Efendi Hazretleri’nin büyük kızı Edibe Anne’den aldığımız bilgiye göre; Bizzat, Muhammed Mazhar Efendi Hazretleri anlatıyor: Kahramanmaraş’tan bir müridin arkadaşı, kendi kullandığı otobüse bir grup hacı adayını alarak hac farizasını yerine getirmek üzere Beytullah’a doğru yola çıkarlar. Hac yolculuğu esnasında bir çöle gelindiğinde araç arıza yapar. Şoför ile birlikte bütün hacılar otobüsten inerler ve tüm çabalarına rağmen otobüs hareket etmez. Tam o sırada birde bakarlar ki otobüsün yanında sakallı bir ihtiyar duruyor. İhtiyar şoföre bakarak ‘Sen çık otobüsü sür’ der. Şoför ihtiyara ‘Nasıl süreyim motor patlar’ der. İhtiyar tekrar şoföre ‘Sen hele şu arabaya bin sür’ deyince şoför otobüse biner ve anında otobüs çalışır. Hacılar hemen otobüse binip derler ki ‘O ihtiyar herhalde burada yolunu kaybetmiştir, onu da otobüse alıp gideceği yere götürelim’ diye konuşurlar. Ancak birde bakarlar ki o ihtiyar çoktan kaybolmuş. Herkes hacını ikmal eder ve Kahramanmaraş’a dönerler. Mürit, arkadaşı olan otobüs şoförünün haccını hayırlı etmek niyetiyle bir tepsi ikramını da alarak arkadaşının evine gider. Bir zaman sonra da arkadaşı kendisine gelen müride iade i ziyaret yapmak için müridin getirdiği tepsiye hediyesini koyarak evine akşam oturmaya gider. Eve vardığında mürit kapıyı açınca sevinerek ‘İyiki geldin, efendimde bizde onunla tanışmış olursun’ der. Müridin arkadaşı odadan içeri girip efendiyi gördüğü anda büyük şaşkınlık içinde ‘İşte hac yolunda iken duran otobüsümüzü yürüten ihtiyar’ der ve hemen orada efendinin müridi olur.</p><p>…………BURADAN NEHİR AKIYOR BURADAN DA DENİZ<br /> Muhammed Mazhar Efendi Hazretleri’nin büyük kızı Edibe Anne’den aldığımız bilgiye göre; Şıh Muhammed Mazhar Efendi bir gün Kahramanmaraş’ın Uzunsöğüt köyüne davet edilir. Köy halkı sohbet esnasında Muhammed Mazhar Efendi’ye, ‘Efendi biz suyumuzun azlığı nedeniyle çok sıkıntı çekiyoruz, acaba köyümüzde su var mıdır?’diye sorarlar. Muhammed Mazhar Efendi evin kapısının önüne çıkar ve eliyle işaret ederek derki; ‘Buradan nehir akıyor buradan da deniz’. Köy halkı ilerleyen günlerde gösterilen yerleri açıp suyu çıkarınca Kahramanmaraş’ta bulunan Efendi’yi davet ederek tekrar Uzunsöğüt köyüne getirirler ve suya okuması için açılan yere götürürler. Açılan su kuyularında 15 kişi çalışmaktadır ve Efendi oraya gelir gelmez çalışanlara bakarak ‘Hemen buradan çıkın’ diye buyurur. Çalışan 15 kişi su kuyularından çıkar çıkmaz orası yıkılır. Ancak yinede o su çıkarılmış ve suyun çıkarıldığı yerde bir çeşme yapılarak ”Muhammed Mazhar Efendi Çeşmesi”adı verilmiştir. Bu mucizevî suyu içen hastaların Allah’ın izniyle şifa bulduğu bilinmektedir.</p><p>KONUŞAMAYAN ÇOCUK<br /> Yine Kahramanmaraş’ın Uzunsöğüt köyünde, Muhammed Mazhar Efendi Hz. bir müridin evinde misafir olarak kalmakta iken yaşanılan bir kerameti Edibe Anne şöyle nakletmektedir; Köy sakinlerinden bir ailenin küçük bir çocuğu konuşma çağına geldiği halde konuşamamaktadır. Çocuğun anne babası haliyle bu duruma çok üzülmekte ve sürekli çare aramaktadırlar. Bu nedenle sık sık doktora giden ailenin o gün doktora gitme günüdür ve sabah erkenden kalkan evin beyi hanımına seslenerek hazırlanmalarını ve doktora gidileceğini söyler. Ancak evin hanımı Muhammed Mazhar Efendi Hz. nin köyde bir evde misafir olarak bulunduğunu duymuştur. Bu nedenle beyine ”Bugün de doktora gitmek yerine Muhammed Mazhar Efendi ye giderek onun dua ve himmetleri vesilesi ile Allah’tan şifa isteyelim o çok değerli bir evliyadır.”der. Evin beyi hanımına ” Bugün randevu günümüz doktora bir gidelim sonra yine efendiye de gideriz.” şeklinde cevap verir. Bu şekilde konuşmalar devam ederken hazırlanıp evlerinden çıkan aile önce doktora mı efendiye mi gidilecek diye tartışırlarken kendilerini efendinin kaldığı evin kapısının önünde bulurlar. Kapıyı çaldıkların da ev sahibi kendilerini karşılayarak içeriye alır. Anne, baba ve çocukları efendinin huzuruna geldiklerinde onlar henüz hiçbirşey söylemeden, Muhammed Mazhar Efendi Hz. gülümseyerek çocuğun annesine ‘’Senin dediğin oldu hastanı doktora götürmedin bana getirdin’’ der. Sonra çocuğa bir süre dua okur ve çocuk uyuduktan sonra mübarek ağızlarının barından bir miktar parmağı ile alarak çocuğun ağzına sürer. Çocuğun anne babasına onu eve götürmelerini ve kendiliğinden uyanıncaya kadar uyandırmamalarını uyandıktan sonra ise artık Allah’ın izni ile konuşabileceğini söyler. Aile söyleneni yapar ve eve getirdikleri çocuklarını kendiliğinden uyanıncaya kadar uyandırmazlar. Uzun bir uykudan sonra uyanan çocuk ise Allah’ın izni ile mucizevi bir şekilde artık konuşmaya başlamıştır.<br /> Muhammed Mazhar Efendi Hazretleri, Hacı Firdevs Hanımın mezarının başında ‘’52. geceni de okuyup hemen yanındayım Hacı Hanım’’ diye buyurur ve çok üzülür çok ağlar. Orada bulunanlar ‘’Neden bu kadar ağlarsın efendi’’ diye sorarlar. Muhammed Mazhar Efendi Hz. onlara hitaben şu cevabı verir, ‘’Hacı Hanım beni 40 sene teheccüd namazına kaldırdı nasıl ağlamam.’’ Şıh Muhammed Mazhar Efendi Hazretleri, Hacı Firdevs Hanımın mezarının başında buyurduğu üzere 52 gün sonra dünyasını değişir. Vefatı anında yanında bulunan kızı Edibe Anne büyük evliyanın son anlarını şöyle anlatmaktadır; ‘Babamın dünyasını değiştirmeden önceki son anlarında ben uyuyordum. Fakat aniden uykumdan uyanıp babamın yanına gittiğimde onun sürekli Kelime i şehadet getirip dua okuduğunu gördüm. Bende başucunda Yasin-i şerif okumaya başladım. Bir süre sonra babam kıbleye yönelerek yine Kelime-i şehadet getirip dünyasını değiştirdi.Tam o sırada ‘’tık’’ diye bir ses duydum fakat o anda bu sesin ne olduğunu anlayamadım. Sabah olduğunda ise babamın odasında bulunan saatin durduğunu ve artık çalışmadığını görünce o tık sesinin ne olduğunu anladım. Annem Hacı Firdevs Hanım’da babam Muhammed Mazhar Efendi ile aynı saatte dünyasını değiştirdi.’</p><p>……….Sayesinde Resulullahı Gördüm<br /> Halifelerinden olan Nusred Çilesiz (rh.a) (Bu zat bankalar caddesinde ayakkabıcılık yapmış, daha çok Çilesiz Efendi diye bilinen bir zattı. Hâlbuki o ayakkabıcı Çilesiz, maneviyatta çok mesafeler kat etmiş büyük bir veliydi. Detaylı bilgi için, “Halifeleri” kısmına bakınız) naklediyor: Muhammed Mazhar Hazretleri, daha çok küçük yaşta iken, yaşının çok üstünde bir olgunluğa ve batıni meziyetlere sahipti. Harputta çarşıda İmam Efendi hazretleri ile beraberlerken, önlerinden kalabalık bir cemaat ile bir cenaze geçer. Cemaatin arkasından da adamın birisi Helal Etmem! Helal Etmem! diye bağırarak nahoş bir vaziyette koşturur. Meğer vefat eden kişinin bu zata borcu varmış ve borcunu vermek istemesine rağmen fakir olduğundan, veremeden vefat etmiş. Adam her Helal Etmem! diye bağırdıkça henüz küçük bir çocuk olan Muhammed Mazhar hazretleri her defasında Helal Et! diye karşılık verir. Sonunda adam insafa gelir, İmam Efendi ve bu küçük çocuğun yanına gelerek, “Nasıl helal edeyim, borcumu vermeden öldü”, der. İmam Efendi hazretleri de söze karışarak “Olsun, sen bu çocuğu dinle ve helal et”, diye emir buyururlar. Velhasıl adam hakkını helâl eder ve o gece rüyasında Peygamber Efendimizi görerek yaptığı hayırdan dolayı iltifatlarına mazhar olur. Sabahleyin ilk iş olarak küçük Muhammed Mazhar’ın yanına gelerek, çevredekilerin şaşkın bakışları altında elini öpmek ister ve “Ben bu gece bu çocuk sebebiyle Peygamber Efendimizi rüyamda gördüm” diyerek haylice ağlar.</p><p>Muhammed Hilmi Efendi’nin kızı Emine Hanım (1919-2003) anlatıyor: Elazığ’da büyük bir kuraklık vardı. Ben çocuktum. Babam, masasına oturmuş elindeki kâğıda bazı dualar yazıyordu. Bitirdikten sonra, kâğıdı bana vererek, “Kızım git, bunu bahçedeki kuyuya at”, dedi. Ben denileni yaptım. Ertesi sabah, kurumuş olan kuyumuzdan, suların taştığına bütün ev halkı ve mahalleli şahit oldu.<br /> Muhammed Hilmi Efendi’nin kendisi gibi hafız olan evlatları İdris ve Ömer Efendilerde kâmil zatlar idi. Firdevs, Aişe ve Emine isminde de üç kız evladı vardı. Firdevs Hanımı, Muhammed Mazhar hazretleri ile nikâhlandırmıştı. Kızı Emine Hanım (Muhammed Hanefi Bey ile evlenmiştir, Allah hepsine rahmet etsin) anlatıyor: “Babam, ablamın (Firdevs hanımı kast ediyor) nikâhından sonra eve gelince bana, “Emine, kızım, bize öyle bir damat geldi ki maneviyatı benden çok çok yüksektir”, dedi”. İşte, Muhammed Hilmi Hazretleri; bizzat kendisi de, yukarıda anlatıldığı gibi kerameti aşikâr bir veli olmasına rağmen, kendisinden çok çok genç olan ve evladı yerine koyduğu, Muhammed Mazhar Hazretlerinin manevi büyüklüğünü kalp gözüyle görmüş ve hakkını teslim etmiştir.</p><p>…….Musa ve Harun (A.S.)’ın Eşlik Etmeleri<br /> Muhammed Mazhar Hazretleri’nin hac farizasını yaptığı dönemlerden birisidir. Vakfe için Arafat’a doğru talebeleriyle beraber yürüyerek giderlerken o kadar kalabalığın içerisinde, bembeyaz renkte 2 tane güvercin Muhammed Mazhar Hazretlerinin sağ ve sol omuzlarına konarlar ve çok uzun bir süre Muhammed Mazhar Hazretlerinin omuzlarında Arafat’a kadar eşlik ederler ve daha sonra uçup giderler. Bu duruma hem kendi talebeleri hem de oradaki yüzlerce kişi şahid olurlar. Bunun olağanüstü bir durum olduğu açıktır. Daha sonra, ihvanlardan biri müsaid bir zamanı gözeterek cesaret edip sorar: “Efendim, o güvercinler neydi?”, der. Muhammed Mazhar k.s. hazretleri:<br /> “Onlardan biri Musa a.s. diğeri de Harun a.s. idi”, diye emir buyurur. Allah şefaatleriyle şereflendirsin.</p><p>Muhammed Mazhar Hazretlerinin (k.s.) bacanakları Muhammed Hanefi Bey (rh.a) 1981 yılında vefat ederler. Muhammed Hanefi Bey’in oğulları Mahmud Bey anlatıyor: Babam, Efendi hazretlerini çok sever ve çok fazla hürmet gösterirdi. Sünneti Seniyyeye o kadar bağlıydı ki, aynı evin içinde yaşamamıza rağmen bir kere bile babamın ayağının aşık kemiğinden yukarısını görmemiştim. Vefat etti. Cenaze işlemlerinden sonra babamı İmam Efendi hazretlerinin türbesinin 10 metre kadar kuzey tarafına gömdük. Gömdükten sonra, ben mezarın başında elimde olmadan, “Acaba babamın durumu nasıldır?” diye kendi kendime durmadan düşünüyor ve üzülüyordum. O zamanlar, Muhammed Mazhar Efendiye henüz intisab etmemiştim. Böyle düşünceler içerisindeyken birden, Efendi hazretlerinin gönüllere huzur veren sesiyle irkildim “Mahmud! Mahmud! Gel, üzülme, babanın durumu çok iyidir!” dedi. Bu esnada Efendi hazretlerinin, mürşidi İmam Efendi’nin türbesine girmekte iken bana seslendiğini fark ettim. Efendi hazretleri, aklımdan geçenleri kitap gibi okumuştu. Nasıl olur du? O günden sonra ona olan saygım çok daha fazla arttı. İntisab ettikten sonra da, kendisini görünce bu olay ara sıra aklıma gelirdi. Yine böyle bir zamanda, sohbetin konusu hiç böyle şeyler değilken birden bana dönüp, ileriye doğru uzattığı sağ elininin baş parmağının tırnağına bakıyor olduğu hâlde, “Mahmud! İnsan-ı Kâmil baş parmağının tırnağından 18 bin âlemi seyreder. Kabirdeki kişinin hâlini bilmek, bunun en kolay olanıdır” diye emir buyurdular. O günü kast ettiğini anlamıştım. Kaddesallahu Sırrahulaziz…</p> <p style=\"text-align: justify;\">Çok küçük yaşlardan itibaren Büyük İslam Âlimi Seyyid Osman Bedrûddin Erzurumî (İmam Efendi) Hz. nin hususi teveccühleriyle yetişmiş ve daha 18 yaşında iken mutlak icazet ile şereflenip tasavvufta çok yüksek derecelere kavuşmuştur. Zahiri ilimlerdeki tahsilini Harput medreselerinde yapmıştır. Kurşunlu Camii önünde bulunan medresedeki hücresinde yıllarca, bitmek tükenmek bilmez ilim pınarlarından kana kana içmiştir. Bir dönem El-Aziz (Elazığ) müftülük görevini de vekâleten yürütmüştür. İmam Efendi hazretlerinin verdiği aynı icazetname üzerine, İmam Efendi hazretlerinin dünyasını değiştirmesinden sonra sırasıyla Hace Mustafa Naci Hazretleri ve Musa Kâzım Hazretleri de mübarek mühürlerini vurmuşlardır. Bu icazetnamedeki mühürlere müridanından pek çok kimse şahit olmuştur. Kendisi bu konuya işaretle, “Biz üç nur sahibiyiz”, diye buyurmuşlardır. Mürşidlerine olan saygı ve edebinden dolayı, vasiyeti üzerine kabirleri rakım olarak onlardan daha aşağıdadır. Sevenleri tarafından üzerine türbe yapılmış olup, ziyaret edilebilmekte ve manevi feyzlerinden aynen hayattaki gibi yararlanılabilmektedir.</p><p style=\"text-align: justify;\"><strong>Halifeleri</strong><br /> 1) <strong>Tadımlı Seyyid Osman Efendi Hazretleri (k.s.) </strong>(Kabri, mürşidinin türbesinin doğusunda yolun karşısındadır)<br /> 2) <strong>Mehmed Paksoy Hoca.</strong><br /> 3) <strong>Mehmed Taşkıran Hoca. </strong><br /> 4) <strong>Seyyid Nusred Çilesiz Harputi Hazretleri (k.s.)</strong> (Kabri, Musa Kâzım hazretlerinin 20 metre güney doğusunda aile mezarlığındadır. İlk önce Musa Kâzım hazretlerine intisap etmiş, onun vefatı ile Muhammed Mazhar Efendiyi kendi mürşidi bilip, onun derslerine samimiyetle devam etmiş ve karşılığını da sonunda görmüştür. Bu zat, Elazığ Bankalar caddesinde ayakkabıcılık yapmıştır ve Elazığ’da Çilesizler diye asil bir ailedendir. Dedeleri Horasandan gelmiştir. Kıymetleri eşlerinin dedesi Büyük İslam Alimi Seyyid Osman Bedreddin Erzurumî (İmam Efendi) Hazretlerinin kayın babasıdır. Çilesiz Efendi, her haliyle, Hazreti İnsan kelimesinin karşılığıydı. Şöhret afettir sırrınca kendisini son derece gizlerdi. Yakın çevresi bile onu sadece “Ayakkabıcı Çilesiz” diye tanırdı. Fakat kalp gözü açık olanlar Çilesiz Efendinin ne kadar büyük bir veli olduğunu bilirlerdi. Muhammed Mazhar Hazretlerinin ihvanlarından bacanağı oğlu Harputlu Mahmud Efendi anlatıyor: Bir gece rüyamda, Cenab-ı Hakk bana “Sen Çilesiz’i bilir misin? O zamanının Kutup Yıldızıdır”, dedi. Rüyadan çok tatlı bir zevkle uyandım ve çok etkilendim. Rüyayı kendisine anlattığımda; utanarak, hiçbir şekilde kabul etmedi. Hâlbuki kendisi de çok iyi biliyordu. Bu durumu Mazhar Efendi hazretlerinin Yar-ı Gar-ım (mağara arkadaşım) dediği Maraşlı Hacı Abdullah Efendi de aynen tasdik etmiştir. Hilafeti alması olayı ise son derece ilginç ve vefatından sonra bile Muhammed Mazhar hazretlerinin kerametlerinden sadece biridir. Evet, o hilafetini mürşidi vefat ettikten sonra almıştır.</p>','image/ortak.jpg'),(136,'Ahmed Ziyaeddin Gümüşhanevi (k.s.)',127,'<h2>Ahmed Ziyaeddin Gümüşhanevi (k.s.)</h2> <p>“Beynelmilel şöhrete sahip, nâdirü’l-emsâl, meşhur bir İslâm alimi, gerçek bir âbid ve zâhid, cihâd-ı ekberi ve cihâd-ı küffârı bihakkın eda etmiş örnek bir mücahid, turuk-ı aliyyemiz silsilelerinde kendi adına özel bir şube teşkil edecek kadar ileri mertebede bir şeyhler şeyhi, aşkın en yüksek tasavvufî makam olduğuna dair bir eser yazmış olmasına rağmen, şöhret ve şatafata kapılmamış, ilm-i zâhiri ve ilm-i bâtını, tasavvufu, tarikati ve şeriati beraber götürmüş, ehl-i sahh ve ehl-i temkinden, çok ciddi ve çok vakur bir ârif-i kâmil; yüzden fazla kâmil mürebbî ve halife yetiştirmiş bir mürşid-i kâmil ve mükemmil, nice nice hadis, kelam, fıkıh ve tasavvuf eseri yazmış çok velud bir müellif; muhaddis, mütekellim, fakih, kutbu’l-aktâb, gavsü’l-vâsılîn” Ahmed b. Mustafa b. Abdurrahman el-Gümüşhânevî 1228/1813 senesinde Gümüşhane’nin Emirler Mahallesi’nde dünyaya gelmiştir.</p><p>Ondokuzuncu yüzyıl gibi Osmanlı Devleti’nin çalkantılı, buhranlı bir devrinde yaşamış olan Gümüşhânevî hazretleri; tarikat anlayışı, tekkesi, irşat hususiyeti, bir milyondan fazla müridi, padişahlar nezdindeki nüfuzu, tasavvuf, fıkıh ve hadise dair eserleri ve dünyanın çeşitli bölgelerine gönderdiği 116 halifesiyle günümüzde de halen canlılığını muhafaza eden bir tesir ve şöhrete sahiptir.</p><p>YETİŞMESİ</p><p>Gümüşhânevî hazretlerinin çocukluğundan beri ilim tahsiline ayrı bir merak ve kaabiliyeti vardır. Beş yaşında Kur’ân-ı Kerîm’i hatmeder, sekiz yaşına geldiğinde iseKasâid, Delâil-i Hayrât ve Hizb-i A’zâm adlı eserleri hatmedip icazet alır.</p><p>On yaşlarına geldiğinde ailesiyle birlikte Trabzon’a göç eder. Ağabeyinin askere gitmesiyle yalnız kalan babasına işyerinde yardım etmektedir ama bir taraftan da o yörenin alimlerinden sarf, nahiv ve fıkıh dersleri almaya başlar. Hem ilim tahsili hem ticari işler altında ezilmesinden endişe eden babası, ağabeyi askerden gelince onu İstanbul’a Dârü’l-Ulûm’a göndermeye söz verir. O da bunun sevinciyle bir taraftan derslerine devam eder; hıfzını tamamlar, bir taraftan da eli ile ördüğü para keselerini satarak ileride ihtiyacı olacak parayı biriktirmeye başlar.</p><p>Düşündüğü, hayal ettiği ve en çok arzuladığı şey ise mâsivâdan soyutladığı bedenini yalnızca ilim tahsiline hasretmektir.</p> Süleymaniye camii ve haziresi<p>Hazirede olanlar ;</p><p>1- Mehmed Zahid Kotku (k.s.) – Süleymaniye camii haziresi<br /> 2- Kanuni Sultan Süleyman han (k.s.) – Süleymaniye camii haziresi<br /> 3Kastamonulu Hasan Hilmi Efendi (k.s.) – Süleymaniye camii haziresi<br /> 4- Tekirdağlı Mustafa Fevzi efendi (k.s.) – Süleymaniye camii haziresi<br /> 5- Dağıstanlı Ömer Ziyaeddin Efendi (k.s.) -Süleymaniye camii haziresi<p><span style=\"line-height: 1.5;\">İLİM TAHSİLİ</span></p><p>18 yaşlarına geldiğinde ticari alış-veriş için amcasıyla İstanbul’a gelir. Babasının verilmiş bir sözü vardır, ağabeyi de askerden dönmüştür. Bunları göz önünde bulunduran genç Ahmed, gerekli malzemeleri satın alıp amcasına teslim ettikten sonra Trabzon’a onunla dönmeyeceğini, ilim tahsili için artık İstanbul’da kalmaya karar verdiğini uygun bir dille anlatır. İhtiyaçları için biriktirdiği bir miktar parayı da, kendisine hiç pay ayırmadan babasına gönderir.</p><p>“Yardımcı ve dost olarak Allah bana yeter.” diyerek İstanbul’da hiç bir tanıdığı, yanında da tek kuruş parası olmadığı halde Rabbi’ne tam bir teslimiyet ve tevekkül duygusu içinde Bayezid Medresesi’nde yapayalnız kalır. Burada bir velînin mânevî murakabesinde Hikmet, Ahbâr, Tasavvuf ve Fen gibi aklî-naklî ilimleri tahsil eder. Bu zâtın vefatının ardından Mahmudpaşa Medresesi’nde bir hücreye yerleşerek kendisini ilme verir.</p><p>Çocukluğundan beri hep Şeyh Salim, Şeyh Ömer el-Bağdâdî, Şeyh Ali el-Vefâî ve Şeyh Ali gibi şeyhlerin dizi dibinde olan Gümüşhânevî (ks.), mânevî bir olgunluk içerisindedir. Bir gece Süleymaniye Camii ile ilgili dehşetli ama bazı mânevî müjdelere de işaret eden bir rüya görür. Bu rüya Süleymaniye menşeli Mevlânâ Hâlid-i Bağdadî’nin (ks.) yine Süleymaniye menşeli Ahmed b. Süleyman el-Ervâdî’yi O’nun irşadı ile görevlendirmesi ve nihayet kendi türbesinin de Süleymaniye Cami-i Şerîfi avlusunda bulunmasıyla geniş tabirini bulmaktadır. Mahmudpaşa Medresesi’nde Sultan Abdülaziz, Abdülmecid ve II. Abdülhamid’in hocası Abdullah el-Mekkî el-Erzincânî’nin halifesi ve daha sonra kendisine intisap eden Şehri Hafız Muhammed Emir el-İstanbulî ile Erzincanlı Nakşî Şeyhi Kürd Hoca namıyla bilinen Abdurrahman el-Harpûtî’den ders okumuştur. Bu hocaların rahle-i tedrisinde gerekli ilimleri tahsil ederek İstanbul’daki 13 yıllık tahsil hayatı sonunda 1844’de icazet almıştır.</p><p>Şer’î ve zâhirî ilimleri, padişah ve saray hocalarının ders halkasında tamamlayan, icazet almadan önce ardadaşlarına ders verebilecek kadar başarılı olan Gümüşhânevî hazretleri, icazet aldıktan sonra Bayezid ve Mahmudpaşa medreselerinde müderrisliğe başlar. Bir yandan geceli gündüzlü 30 yıl sürecek olan ilmî eserler tertip ve telîfine çalışırken bir yandan da gittikçe ders halkasını genişletir.</p><p>TASAVVUFA İNTİSABI</p><p>Gümüşhânevî hazretleri, şer’î ilimlerde zirvede iken, bâtınını teslim edip gönül bağlayabileceği, kâmil bir mürşit arayışı içine girmiştir. Bu sıralarda, 1845’de İstanbul’a gelip yerleşen ve Üsküdar Alacaminare Tekkesi’nde tarikat neşrine çalışan Mevlânâ Hâlid-i Bağdâdî hazretlerinin İstanbul halifelerinden Abdülfettah el-Ukarî (v. 1281/1864) ile bir sohbet meclisinde tanışır. Kendisine intisap etmek isteyen Gümüşhânevî’nin bu arzusunu ileride gelecek olan bir zâtın buna izinli olduğunu söyleyerek kabul etmez.</p><p>Nihayet bir gün Abdülfettah Efendi’nin bulunduğu tekkede kendisi için önceden tayin edilmiş ve yalnızca kendisinin mânevî irşadıyla görevli olarak İstanbul’a gönderilmiş bulunan Mevlânâ Hâlid-i Bağdâdî’nin bir başka halifesi Trablusşam Müftüsü diye anılan Ahmed b. Süleyman el-Ervâdî ile karşılaşır ve ona intisap eder. Onun mânevî murakabesi altında seyr u sülûkünü tamamlar.</p><p>İki yıl aralıkla iki defa halvete giren Gümüşhânevî, ikinci halveti müteakip 1848’de şeyhi Ervâdî’den Nakşibendiyye, Kâdiriyye, Kübreviyye, Çeştiyye, Sühreverdiyye, Şâzeliyye, Desûkiyye, Halvetiyye, Müceddidiyye, Mazhariyye, Rifâiyye, Hâlidiyye tarikatlerinden hilâfet-i tâmme ile icazet alır. Bu ledün ilmi alış verişi 16 yıl sürer. Kendileri artık mânevî ilimlerin de bir zirvesi olmuştur.</p><p>Pek çok meşayihin mânevî bir işaretle varlığını öğrendikleri mürşitlerini arayıp bulmak için diyar diyar gezdikleri ve uzun yolculuklar yaptıkları bilinir. Gümüşhânevî hazretlerinde ise tamamen farklı bir durum sözkonusudur. Şems-i Tebrîzî’nin Mevlânâ’yı arayıp bulmasında olduğu gibi Ervâdî’nin de Şam’dan İstanbul’a kadar gelerek Gümüşhânevî’yi irşat etmesi onun ileride Hâlidiyye Tarîkati içindeki yerinin önemine ve değerine işaret etmektedir.</p><p>Ervâdî hazretleri, 1858 senesinde Şam’da bu dünyadan ayrılır. Şeyhinin tavsiyesi üzerine Gümüşhânevî, onun vefatı ardından Abdülfettah Efendi’yi sohbet şeyhi ittihaz eder. Bu bağlılığını kendisi Cağaloğlu’nda, Ukarî hazretleri de Üsküdar’da olduğu halde haftada bir defa karşılıklı ziyeretlerle devam ettirir. Gümüşhânevî, Hâlidî âdâbına riayet ederek, bu zâtın vefatına kadar müstakil hareket etmekten sakınmış ve böylece Mevlânâ Hâlid’in İstanbul halifelerinde bulunmasını istediği en kıdemli halifeye uygun hareket etme esasına riayet etmiştir.</p><p>1864’de Abdülfettah Efendi’nin âhirete göçmesine kadar tarikat neşrinden daha çok ilmî çalışmalarda bulunmuş, kitap çalışmalarının tamamını bu tarihe kadar tamamlamıştır.</p><p>1864’de başladığı haftalık sohbetlerde Râmûzü’l-ehâdîs’in şerhedilmesi ve yorumlandırılması ile Levâmiu’l-ukûl adlı eserini meydana getirmiştir. 16 yıl müridlerine Nakşibendiyye ve Hâlidiyye usûlü zikir tâlim etmiş ve Hatm-i Hâce zikri icra eylemiştir.</p><p>Bu dönemden sonra artık irşat faaliyetlerine de hız vermiş, pek çok talebe yetiştirmiştir.</p><p>Onun bu ilmî seviyeye gelmesinde etkili olan hocalarından Şehri Hafız Muhammed Emin el-İstanbulî ilk önce Abdullah-ı Mekkî hazretlerinden hilafet aldığı halde daha sonradan Ervâdî hazretlerinden Hâlidî Tarikati üzere irşat icazeti alan talebesi Gümüşhânevî’ye intisap etmiştir. Hocalarından bir diğeri de belirtildiği gibi Kürt Hoca diye meşhur olan Abdurrahman el-Harpûtî’dir.</p><p>SEYAHATLERİ VE EVLİLİĞİ<br /> Ahmed Ziyâüddîn-i Gümüşhânevî hazretleri, ömründe iki defa hacca gitti. Birinci yolculuğunda İskenderiye ve Mısır’a uğradı. Buradaki enbiyâ ve evliyâ kabirlerini ziyaret etti. Bir buçuk ay süren bu ziyaretinde Mevlânâ Hâlid-i Bağdâdî’nin sohbetiyle şereflenenlerden Küçük Âşık Efendi ile sohbette bulundu. İlk haccından sonra 63 yaşında iken Şeyhülharem-i Nebevî Mehmed Emin Paşa’nın kızı Havva Seher Hanım’la evlendi. Hanımı kendisinden 18 sene sonra bu dünyadan ayrıldı.</p><p>İkinci hac yolculuğuna ailesiyle beraber çıkmış, Mekke ve Medine’de pek çok kişi ile görüşmüştür. Bunlardan bazılarına hadis okutmuş, bazılarına da tarikat telkininde bulunmuştur. Hac dönüşünde Mısır’a uğramış ve burada üç yıldan fazla kalmıştır. Bu süre zarfında Tanta, Kahire, Nâsıriyye, Câmiu’l-Ezher ve Seyyidinâ Hüseyin câmilerindeRâmûz okutmuş, beş kişiye de tarikat hilâfeti vermiştir.</p><p>VEFATI<br /> Gümüşhânevî hazretleri, 7 Zilkâde 1311/13 Mayıs 1893 senesinde sabahleyin saat on sularında ansızın gözünü açıp “Hepsini isterim yâ Kibriyâ’!” diyerek dâr-ı bekâya irtihal eylemiştir. Kabri, Süleymaniye Camii avlusunda Kânûnî Sultan Süleyman Türbesi’nin kıble tarafındadır. Yanlarındaki kabirde zevceleri Havva Seher Hanım yatmaktadır.</p>','image/ortak.jpg'),(137,'Hasan Hilmi Kastamoni (k.s.)',136,'<h2> Hasan Hilmi Kastamoni (k.s.) </h2>\r\n\r\n<p style=\"text-align: justify;\">Ahmed Ziyâüddîn-i Gümüşhânevî hazretlerinin yetiştirdiği, daha hayattayken yerine vekil bırakarak irşat selahiyeti verdiği Gümüşhâneli Dergâhı şeyhlerinden Hasan Hilmi Efendi, Kastamonu’nun Azdavay Kasabası’nda 1240/1824 senesinde doğar.<br /> Müridân arasında daha çok “Kastamonî” nisbesiyle tanınan Hasan Hilmi Efendi’nin babası, Abdullah adında ümmî fakat velî bir zâttır. Kendisinden nakledildiğine göre bir cuma günü babası aniden rahatsızlanır, çocuklarına; “Beni hemen guslettirin. Bugün Rabbim’e icabet edeceğim. O’nun huzuruna tertemiz çıkmak isterim.” deyince arzusu yerine getirilir. Cuma namazını eda ettikten sonra da dostlarını evine davet ederek helalleşip vedalaştıktan sonra ruhunu teslim eder.<br /> Hasan Hilmi Efendi, orta boylu, nur yüzlü, ak sakallı, buğday benizli, çekme burunlu, açık kaşlı, ela gözlü idi. Başında Nakşî tâcı, beyaz sarık, sırtında boylu entari ve hırka bulunurdu. Hz. Ebu Bekir yaratılışlı, ismi ile müsemmâ hilim sahibi, takvâ örneği bir zât idi.<br /> İlk tahsiline Kastamonu’da başlar. Memleketinin ileri gelen alimlerinden kıraat, sarf ve nahiv ilimleri tahsil eder.<br /> 18 yaşlarına geldiğinde tahsilini tamamlamak üzere babası tarafından İstanbul’a gönderilir. İstanbul’da Mahmudpaşa Medresesi’ne yerleşir. Burada Ahmed Ziyâüddîn-i Gümüşhânevî hazretleri ile tanışır. 50 yılı aşkın bir süre devam edecek olan beraberlikleri böylece başlar.<br /> Mahmudpaşa Medresesi’nde Nevşehirli Büyük Hazım Efendi’nin derslerine devam eder. Tefsir, Fıkıh, Hadis, Hikmet gibi ilimlerde tahsilini tamamlayarak icazet alır.<br /> Hasan Hilmi Efendi terkedilmiş, ıssız ve ibadete kapalı bulunan Fatmasultan Camii müezzinliğine gönüllü olarak talip olur. Camiyi kısa sürede ihyâ ederek günün beş vaktinde açık hale getirdiği için bu caminin baş müezzinliğine tayin edilir. Fatmasultan Camii’ndeki bu vazifesi icabı Mahmudpaşa Medresesi’nden ayrılır. Buna rağmen başından beri büyük bir saygı ve hürmetle bağlı olduğu Gümüşhânevî’yi sık sık ziyaret eder.<br /> Ahmed b. Süleyman el-Ervâdî (ks.) bu aralar İstanbul’a gelmiş ve Gümüşhânevî hazretleri ona intisap etmiştir. Hasan Hilmi Efendi de uzun süredir bu yola intisap etme arzusu içindedir. Bu düşüncesini dostu, sırdaşı Gümüşhânevî’ye açar. Gümüşhânevî hazretleri ise şeyhi Ervâdî hazretlerinin müsaadesiyle sohbet şeyhi ittihaz ettiği, Ervâdî gibi Mevlânâ Hâlid-i Bağdâdî’nin İstanbul halifelerinden olan, Abdülfettah el-Ukarî hazretlerine intisap etmesi yolunda tavsiyede bulunur.<br /> [toggle title=”Süleymaniye camii ve haziresi” load=”hide”]<p style=\"text-align: justify;\">Hazirede olanlar ;</p><p style=\"text-align: justify;\">1- Mehmed Zahid Kotku (k.s.) – Süleymaniye camii haziresi<br /> 2- Kanuni Sultan Süleyman han (k.s.) – Süleymaniye camii haziresi<br /> 3- Ahmed Ziyaeddin Gümüşhanevi (k.s.) – Süleymaniye camii haziresi<br /> 4- Tekirdağlı Mustafa Fevzi efendi (k.s.) – Süleymaniye camii haziresi<br /> 5- Dağıstanlı Ömer Ziyaeddin Efendi (k.s.) -Süleymaniye camii haziresi[/toggle]<p style=\"text-align: justify;\">Hasan Hilmi Efendi, Gümüşhânevî’nin de delaletiyle Abdülfettah el-Ukarî hazretlerine intisap eder. Şeyhinin vefatına kadar, ona candan bir teslimiyetle bağlı kalır. Bu arada Gümüşhânevî ile birlikte Ervâdî’nin Ayasofya Camii’ndeki hadis derslerine devam eder.<br /> Hasan Hilmi Efendi, ilk şeyhinin 1864 senesinde âhirete irtihalinden sonra, Ervâdî’den hilafet alan Ahmed Ziyâüddîn-i Gümüşhânevî’ye intisap eder. Onun hadis derslerine devam ederek ilmî icazet alır. Hemen ardından seyr u sülûkünü tamamlayarak hilâfet alır. Daha şeyhi hayattayken irşat makamında vekili ve baş halifesi olur.<br /> Hasan Hilmi Efendi, 1863 senesinde şeyhi Gümüşhânevî ile beraber hac farizasını eda eder. Şeyhinin ikinci hac seyahatı dönüşünde üç sene Mısır ve Tanta’da ikamet ettiği sürede Gümüşhâneli Dergâhı’nda ona vekalet eder. Şeyhi İstanbul’a döndüktün sonra, kendisini İzmit-Adapazarı bölgesinin irşadı maksadıyla Geyve’ye gönderir. Hasan Hilmi Efendi burada inşa ettirdiği medrese ve tekkede hem hadis okutmuş hem de tarikat neşrine çalışmıştır.<br /> Gümüşhânevî hazretleri, zayıflığı ve ihtiyarlığı sebebiyle dergâhın faaliyetlerini yürütemeyecek hale gelince müridi ve baş halifesi Kastamonulu Hasan Hilmi Efendi’yi Geyve’den İstanbul’a çağırarak tekkeyi ona teslim etmiş, müridlerine de ona bağlanmalarını söylemiştir. Bundan sonra, Gümüşhânevî hazretleri, dünyasını değiştirene kadar yalnızca cuma sohbetlerini ve Hatm-i Hâce zikirlerini icrâ ettirmiştir. Âhirete irtihal ettiği sene ise bu vazifeler de dahil olmak üzere tekkenin bütün mesuliyetlerini Hasan Hilmi Efendi’ye bırakmıştır.<br /> 1893 senesinde şeyhinin vefatından sonra 18 yıl fiilen Gümüşhâneli Dergâhı’nda irşat vazifesi gören Hasan Hilmi Efendi de, şeyhi gibi hadis ilmi ile iştigali esas almış, tekkenin el kitabı mesabesinde olan Râmûzü’l-ehâdîs’i senede iki defa hatmetmeyi itiyat edinmiştir.<br /> Muhammed Zâhid el-Kevserî başta olmak üzere Ezineli Mehmed Hulusi Efendi gibi yüzlerce talebesine maddî ilimler yanında irfan, edep, ahlâk ve ruh terbiyesi vermiş, bundan başka 56 halife yetiştirmiştir. Amasyalı Eyüb Sabri, Kâtip Mustafa Fevzi, Bolvadinli Yörükzâde Ahmed Fevzi, Kayserili Ali Rıza, Geyveli Yusuf Bahri bunlar arasında sayılabilir.<br />1896 senesinde yerine Safranbolulu İsmail Necati Efendi’yi vekil bırakarak hacca giden Hasan Hilmi hazretleri, Gümüşhânevî’nin Medine’deki müridlerinden Hafız Ahmed Ziyâüddin Efendi’ye misafir olmuş ve 18 gün Ravza-i Peygamberî’de halvet ederek mücavir kalmıştır.<br /> Son zamanlarına doğru irşat hizmetlerini yürütemeyecek duruma gelince, yerine Gümüşhânevî hazretlerinin halifelerinden Safranbolulu İsmail Necati Efendi’yi vekil ve halife tayin etmiştir.<br /> Hastalanıp yatağa düştüğü ve hiçbir şey yiyip içmediği bir gün, gözlerini hafifçe açarak, müridlerine yazdığı vasiyetini ihtiva eden kağıdı verdikten sonra;<br /> “Aslında benim, Rahmet-i Rahmân’a kavuşma vaktim çoktan geldi. Fakat sizler benim için dua ettikçe rahatsız oluyorum. Bu ruh artık Rabb-ı Mecîdi’ne kavuşmak ister. Ne olur dua etmeyi bırakın.” diye söylemiş, sonunda da derinden bir “Allah” diyerek ruhunu teslim etmiştir.<br /> 10 Şubat 1911 Perşembe günü saat 07.15’de ruhunu teslim eden Hasan Hilmi Efendi’nin kabri Süleymaniye Camii Haziresinde bulunmaktadır.</p>','image/ortak.jpg'),(138,'İsmail Necati Zağferanboli (k.s.)',137,'<h2>İsmail Necati Zağferanboli (k.s.) </h2>\r\n\r\n<p>Gümüşhâneli Dergâhı Şeyhlerinden İsmail Necati Efendi Kastamonu’ya bağlı Safranbolu kazasının Oğulveren Köyü’nde doğmuştur. Ömeroğlu Sülalesine mensup Hacı Mehmed Efendi’nin oğludur. Gür ve beyaz sakalı, celal ve heybeti ile İsmail Necati Efendi, Şeyhi Ahmed Ziyâüddîn-i Gümüşhânevî’yi andırırdı.</p><p>İlk tahsiline Safranbolu’da Müftü Mehmet Hilmi Efendi’den ders görerek başlamıştır. Ardından İstanbul’a gelmiş, muhtelif hocalardan ilim tahsil ederek icazet almaya muvaffak olmuştur.</p><p>Bayezid Medresesi müderris ve dersiâmlarından Aksekili İbrahim Efendi’den, tekmîl-i nüsah eden İsmail Necati Efendi 1876’da açılan rüûs imtihanında başarılı olmuş ve 35 yaşlarında iken Bayezid Medresesi’nde ders vermeye, 1892’den itibaren de talebelerine icazet vermeye başlamıştır. 1897-1909 yılları arasında Huzur Dersleri muhataplığı, 1909 ve 1910 senelerinde de mukarrirlik vazifesini yerine getirmiştir.<br />Zâhirî ilimlerde bu yükselişin ardından İsmail Necati Efendi, Gümüşhânevî hazretlerine intisap etmiştir. Mânevî kemâli için gereken eğitime tamamiyle kendini vererek zâhirî ilimlerde olduğu gibi bâtınî ilimlerde de temayüz etmiştir. Öyle ki Gümüşhânevî hazretlerinin Hasan Hilmi Efendi’den sonra ikinci büyük halifesi olarak 1916 yılında irşat makamına geçmiş ve ömrünün sonuna kadar da bu vazifeyi sürdürmüştür. Aynı yıl ayrıca Dârü’l-Hilâfeti’l-Aliyye kısm-ı âlî hadis dersi müderrisliğine tayin edilmiştir.</p><p>İsmail Necati Efendi, irşat makamında bulunduğu on yıl süresince pek çok alim ve talebe yetiştirdiği gibi Râmûzü’l-ehâdîs’i de senelerce okutmuştur.</p><p>Cumhuriyet Türkiyesi’nin ilk İstanbul Müftüsü ve Sultan Abdülaziz’in oğlu Şehzade Şevket Efendi’nin hocası, Süleymaniye Medresesi Usûl-i Fıkıh dersi müderrisi ve aynı zamanda Huzur Dersleri muhataplarından Safranbolulu Hafız Mehmed Fehmi (Ülgener) Efendi, İsmail Necati Efendi’nin oğlu, İstanbul Üniversitesi İktisat Fakültesi dekanlığında bulunmuş Prof. Dr. Sabri Fuat Ülgener ise torunudur.</p><p>Gümüşhânevî hazretlerinin Hasan Hilmi Efendi’den sonra ikinci halifesi olan İsmail Necati Efendi dokuz sene dergâhta hilafet vazifesini sürdürmüştür. Kendisinden hilafet alanlardan Ferşâd diye tamınan Of’lu İbrahim Hakkı Efendi’nin talebelerinden şu hadiseler naklediliyor:<br />Halvette iken bir gün İbrahim Hakkı Efendi’ye mühim bir kalp krizi gelir. İsmail Necati Efendi’ye haber verirler. Doktor Emin Paşa’yı çağırın der. Emin Paşa Gümüşhanevî hazretlerine mensuptur ve aynı zamanda sarayın doktorudur. Emin Paşa hastayı muayene edince rengi kül gibi olmuş bir halde dergâhtan çıkıp gider. Ertesi gün dergâha gelerek ihvana müjde verir:<br />“İbrahim Hakkı Efendi’nin yakalandığı kalp hastalığından kimsenin kurtulmadığını muayene sonunda anlamıştım. Ama Allah’tan ümit kesmedim. Resûlullah sallallahu aleyhi ve sellem’e durumu arzettim. ‘Âhir zaman ulemâsındandır, ondan çok hizmet bekliyoruz.’ diye niyaz ettim. Şifa bulacakları müjdesini aldım. Elhamdülillah…” demişlerdir. Bundan sonra İbrahim Hakkı Efendi -Hacı Ferşad Efendi- uzun seneler Of, Trabzon, Samsun ve havalisinde ilim ve tarikat neşrinde bulunmuş, eserleri halen mevcut olan hizmetler yapmıştır.</p><p>Son Osmanlı Padişahı Sultan Vahideddin’in de kendisine intisab ettiği ve derslerine devam ettiği İsmail Necati Efendi, 6 Şubat 1919’da dünyasını değiştirmiş Süleymaniye Haziresi’ndeki kabrine defnedilmiştir.<br />Mezar taşı kitabesinde şu beyitler yer almaktadır:<br />Hüve’l-Bâkî,<br />Mürşid-i ehl-i hakîkat, kudve-i erbâb-ı dîn,<br />Hazret-i Üstâd-ı a’zam, tâc-u fahri’l-ârifîn,<br />Sâni-i kâim-makâm-ı hazreti Ahmed Ziyâ,<br />Şems-i feyyâz-ı fezâil, nûr-ı ayn-ı sâlikîn,<br />Nisbet-efzâ-yı tarîkat rehberi ilm-i bütün,<br />Zübde-i eslâf-ı sâdât, muktedâ-yı âhirîn,<br />Zü’l-cenâhayn Hâce İsmail Efendi hazreti<br />Fevziyâ üçler huzûrunda oku üç Fâtiha,<br />Vâris-i ekmel idi, her hâli gâyetle metin,<br />Burdadır rûh-ı ziyâ, Hilmi, Necatî berîn…</p>','image/ortak.jpg'),(139,'Ömer Ziyaüddin Dağıstani (k.s.)',138,'<h2> Ömer Ziyaüddin Dağıstani (k.s.) </h2>\r\n\r\n<p>Ömer Ziyâüddin Efendi, Dağıstan’da Çerkay’a bağlı Miatlı Köyü’nde 1266/1849 senesinde doğmuştur. Babası, zamanın ulemâsından Müderris Abdullah Efendi, Avar Türkleri’ndendir.</p><p>Ömer Ziyâüddin Efendi, uzunca boylu, beyaz yüzlü, ak sakallı, vakur ve son derece cömert idi. Arapça, Farsça ve Rusça’dan başka Türk lehçeleri uzmanı idi.<br /> İlk tahsiline babasından ders görerek başlar. Gençlikk yıllarına geldiğinde Ruslarla Şeyh Şamil arasında 1825’lerden beri devam eden mücadelelere iştirak eder. Şeyh Şamil’in oğlu Gazi Mehmed Paşa’nın maiyetinde Kafkas Cephesi’nde Ruslar’a karşı yıllarca at üstünde savaşır. O sıralar yirmi yaşlarındadır. Mücadele sona erince Dağıstan grubu Osmanlı Devleti’ne hicret eder. Böylece Ömer Ziyâüddin Efendi de İstanbul’a yerleşir. Burada Ahmed Ziyâüddîn-i Gümüşhânevî hazretlerine intisap eder. Aynı yıl şeyhülislâmlığa takdim ettiği Tecvîd-i Umûmî isimli eseriyle, Taşra ruûsuna nail olur.</p>\r\nÖmer Ziyâüddin Efendi’nin asıl adı Ömer’dir. Gümüşhânevî hazretleri kendisini, “Sana Ziyâüddin adını veriyorum, isminle muammer ol.” diyerek taltif etmiştir. Yine şeyhinin kendisine “Hâfız Ömer” diye hitap etmesi üzerine gece-gündüz demeden kendi kendine çalışarak altı ayda hıfzını tamamlamıştır. Kur’an’ı hıfzettiği gibi 200 bin hadîsi de râvî zinciriyle beraber ezberlemiştir. Daha çocukken hadis hıfzının isbatı için kendini hafızlar cemiyetine mümeyyiz seçtirmiştir.<br /> Bunlara devam ederken bir ara “ben başka tarikata geçsem” diye düşünür. Galata Mevlevîhânesi’ne gider. Ayinleri seyrederken bir ara kendinden geçer. Birisi cübbesinin ensesinden tutar, kubbeye doğru çıkartır, oradan aşağı bırakır. O arada Ömer Ziyâüddin Efendi “Allah” diye haykırır. Ter içindedir. Tekkeye gelip şeyhinin elini öpmek ister, şeyhi Gümüşhânevî hazretleri ise gülerek; “O kadar yüksekten düşersen tabi bağırırsın.” der. Kendisini kaldıranın kim olduğunu anlayan Ömer Ziyâüddin Efendi şeyhinin ellerine kapanmış, dört elle tekkeye sarılmıştır. Gerek çalışması, gerekse hafızasının kuvvetiyle kısa zamanda terakki ederek icazet almıştır.<br /> Tahsilini tamamlayıp icazet aldıktan sonra Aralık 1878’de Edirne ikinci Ordu Alay Müftülüğü’ne tayin edilir. Eylül 1892 tarihine kadar 14 sene bu vazifeyi îfâ eder. Haziran 1893-Mayıs 1901 seneleri arasında Malkara kadılığı vazifesinde bulunur. 1903’de Kudüs mevleviyetine, ertesi yıl Malkara kadılığına tayin olunur.<br /> “Şeriatte icrâ-ı adâlet eden kişi devletten para almaz.” diyerek kadılık maaşını cebine koymadan talebelerine dağıtır.<br /> Ömer Ziyâeddin Efendi Malkara’da iken son eşi Hafize Hanım’la evlenmiş ve kendisinden sekiz çocuğu olmuştur. İlk üç hanımından doğan çocukları yaşamamıştır.<br /> Malkara’da bulunduğu süre içinde her sene hatimle teravih namazı kıldırmıştır. Altı saatte tam bir hatimle teravihi bitirir ve eve geldiklerinde sahur olurmuş. Ömrünün son demlerinde bile Kur’ân-ı Kerîm’i baştan sona Fatiha gibi okuyabildikleri bildirilmektedir.<br /> Malkara kadılığı vazifesinde iki yıl kaldıktan sonra 1906 senesinde İstanbul’a yerleşir. 1908’de saltanat ve hilafeti savunan Hadîs-i Erbaîn fî Hukûki’s-selâtîn adlı eserini neşreder.<br /> 1909 senesinde 31 Mart Vakasına karıştığı, İttihâd-ı Muhammedî Cemiyeti ve Derviş Vahdetî ile ilgisi olduğu iddiasıyla Divân-ı Harb-i Örfî tarafından müebbet kalebentliğe mahkum edilir. Cezası bir süre sonra sürgüne çevrilerek Medine’ye gönderilir ve orada yedi ay kalır.<br /> Bu arada Mısır Hidiv’i Abbas Hilmi Paşa rüyasında Peygamber Efendimiz’i görür. Kendisine, “Medîne-i Münevvere’de bulunan Hâfız Ömer’i himayene al, getir.” diye ismiyle belirterek söyler. Üç gece üstüste aynı rüyayı görür. Nihayet maiyetiyle yola çıkar. Medîne-i Münevvere’ye vasıl olur. Ömer Ziyâüddin Efendi’yi yanına alır. Mısır’a gelirler. Abbas Hilmi Paşa kendisine, “Peygamber’in emaneti!” der, büyük hürmet gösterir.<br /> Ömer Ziyâüddîn Efendi böylece Müntezeh sarayına yerleşir. Abbas Hilmi Paşa’nın saray hocalığını ve imamlığını yapar. Burada yaklaşık 10 yıl kalır. Bu sırada Birinci Dünya Savaşı devam etmektedir. Bir ara Mısır’da İngilizler tarafından hapse atılır.<br /> 14 Nisan 1912’de çıkan umumî af üzerine şeyhülislâmlığa müracaat ederek devrin şeyhülislâmından vazife talep etmiştir. Hilâfeti savunan kırk hadîs-i şerîfin yer aldığı Hadîs-i Erbaîn fî Hukûki’s-salâtîn isimli eseri yüzünden bu isteği geri çevrilmiştir.<br /> Uzun süren mücadeleleri sonunda nihayet hakkı teslim edilerek önce 5 Ağustos 1919’da Dârü’l-Hilâfeti’l-Aliyye Medresesi hilâfiyat (tartışma ve münakaşa yoluyla karşı fikri çürütme) sonra da yine aynı medresenin Hadis dersi müderrisliğine tayin edilmiştir (27 Ekim 1920).<br /> Ömer Ziyâüddin Efendi, 1919 senesinde Gümüşhâneli Dergâhı şeyhlerinden İsmail Necati Efendi’nin vefatı üzerine Gümüşhânevî’nin üçüncü halifesi olarak postnişin olmuş, irşat görevini üstlenmiştir. Bu arada Râmûzü’l-ehâdîs adlı hadis kitabını da okutmaya devam etmiştir.<br /> Sultan Vahidüddin’in bizzat gelip yaptığı şeyhülislâmlık teklifini “İşgal altında bulunan bir memlekette fetvâ makâmı işgal edilmez.” diyerek kabul etmemiştir.<br /> 30 Kasım 1920 senesinde 18 Rebiülevvel Perşembe günü 73 yaşlarında iken Gümüşhâneli Dergâhı’nda âhirete irtihal etmiştir. Kabri Süleymaniye Camii Hazîresi’ndedir.<br /> Ömer Ziyâüddin Efendi’nin Türkçe, Arapça ve Dağıstan dillerinde pek çok eseri bulunmaktadır.<br /> Lezgi dili ile yazılmış (Çerkezce) Mevlîd-i Şerîf’i 1.000 beyitliktir. Dağıstan yöresinde Süleyman Çelebi’nin Mevlid’i gibi meşhur olmuştur. Şairlik tarafı baskın olan Ömer Ziyâüddin Efendi’nin Şeyh Şamil’in kabilesinin dili ile yazılmış Kısâs-ı Enbiyâ adlı manzum eseri, Dağıstan’da, Mevlid, Mi’rac ve Mu’cizât isimli eserleri de Edirne’de basılmıştır.<br /> Fetevâ-yı Ömeriyye bi-Tarikati’l-Aliyye adlı eseri tercüme edilerek Seha Neşriyat tarafından neşredilmiştir.<br /> Diğer eserleri şunlardır:<br /> Sünenü akvâli’n-bebeviyye mine’l-ehâdîsi’l-Buhâriyye,<br /> Zübdetü’l-Buhârî,<br /> Es’ile ve ecvibe fî ilmi’l-hadîs,<br /> et-Teshîlâtü’l-atire fi’l-kıraati’l-aşere,<br /> Metnü Akâid Tercemesi<br /> Adâbu’l-Kur’ân,<br /> Mevhibe-i Bârî Terceme-i Buhârî,<br /> Mu’cizât-ı Nebeviyye,<br /> Zübdetü’l-Buhârî Tercemesi,<br /> Zevâidü’z-Zebidî,<br /> Mir’ât-ı Kanûn-i Esâsî.<br /> Hadis, siyer, fıkıh, tecvid ve kıraat gibi ilimlerde eser vermiş, fıkhî ve tasavvufî eserleri ile tanınan Ömer Ziyâüddîn-i Dağıstani (ks.), son devrin ilim ile tarikati, tasavvuf ile fıkhı bir arada yürüten muhaddis ve mutasavvıflarından, aynı zamanda hadis hâfızlarından biridir. Şöhret ve nüfûzunun, geniş bölgelerde yayılmasından dolayı eserleri çeşitli yörelerde neşredilmiş, dağıtımı yapılmıştır. İstanbul, Dağıstan, Mısır, Trabzon ve Edirne’nin çeşitli matbaalarında basılıp dağıtılan eserleri, Mısır’dan Dağıstan’a, Edirne’den Trabzon’a kadar, geniş bir kesime feyiz kaynağı olmuştur.</p>','image/ortak.jpg'),(140,'Mustafa Feyzi İbni Emrullah Tekfurdaği (k.s.)',139,'<h2> Mustafa Feyzi İbni Emrullah Tekfurdaği (k.s.) </h2>\r\n\r\n<p>İlim tahsiline memleketinde başlayan Mustafa Feyzi Efendi, 1869 senesinde 18 yaşlarında iken İstanbul’a gelir. Bayezid Camii dersiâmlarından olan ağabeyi Tekirdağlı Mehmed Tahir Efendi’nin ders halkasına katılır. 1882 senesinde 32 yaşlarında iken tahsilini tamamlayarak ulûm-ı aliyyeden icazetnâme alır. Aynı yıl içinde yapılan “rüûs” imtihanında ehliyetini isbat ederek ders verebilecek duruma gelir. Bundan bir sene sonra ders vekili sıfatıyla Bayezid Camii’nde ders vermeye başlar. On beş sene sonra 1898’de de talebelerine ilk icazetini vermeye muvaffak olur.<br /> \r\n\r\n<p>1887 senesinde kendisine “ibtidâ-i hâric” rütbesi ile beraber İstanbul müderresliği vazifesi verilir. 1907 senesinde “Mûsıla-i Sahn” rütbesiyle Şehzadebaşı İsmail Paşa Medresesi müderrisliğine tayin edilir. Ardından 4. Osmânî ve 4. Mecidî nişanı ile taltif edilerek 1910 senesinde Huzur dersleri muhataplığına getirilir. En son huzur dersinin yapıldığı 1919 senesine kadar bu vazifesine devam etmiştir.<br /> Ahmed Ziyâüddîn-i Gümüşhânevî hazretlerine intisab eden Mustafa Feyzi Efendi (ks.) onun önde gelen halifelerinden olmuştur. Dağıstanlı Ömer Ziyâüddîn Efendi’nin 1920 senesinde âhirete göçmesinden sonra Gümüşhâneli Dergâhı postnişîni olarak irşad vazifesine başlamış, 1922 senesinde tekke ve zâviyelerin kapatılmasına kadar bu vazifeyi sürdürmüştür.<br /> Yeni Cami’de bir müddet Hadis dersleri okutan Mustafa Feyzi Efendi’nin ömründe 24 defa halvete girdiği halifelerinden Mehmed Zahid Kotku rahmetullahi aleyh tarafından ifade edilmektedir.<br /> Mustafa Feyzi Efendi, Gümüşhânevî hazretlerinin dördüncü halifesi olarak beş sene kadar vazife yapmış, pek çok talebe ve 10’a yakın irşad selahiyetli âlim yetiştirmiştir. Her sene bir kere hatim etmek üzere Râmûzu’l-ehâdîs okutmuştur.<br /> Son halvetinde talebelerinden Serezli Hasib Efendi, Kazanlı Abdülaziz (Bekkine) Efendi ve Bursalı Mehmed Zahid Efendi’ye hilafet vermiştir. Aynı silsile, sırasıyla bu zâtlar tarafından devam ettirilerek günümüze kadar intikal ettirilmiştir.<br />Tekirdağlı Mustafa Feyzi Efendi orta boylu, dolgunca, ak sakallı, nur yüzlü, yuvarlak çehreli idi. Devamlı oruç tutar, çok namaz kılar, zikrederlerdi. Zâhirî ve bâtınî ilimlerde bir derya olup tevazuu ve güzel ahlâkı ile tebârüz etmişti.<br /> Erzurum’lu İbrahim Hakkı hazretlerinin:<br /> Tasavvuf; kimseye âr olmamaktır.<br /> Tasavvuf; gül olup hâr olmamaktır.<br /> Tasavvuf; yok olup vâr olmamaktır.<br /> Bunu her kim anlarsa bürhân ondadır.<br /> sözlerini sık sık tekrarlayan Mustafa Feyzi Efendi, 23 Muharrem 1345/1 Ağustos 1926 senesinde 75 yaşlarında iken dâr-ı bekâya irtihal eylemişlerdir. Kabri Süleymaniye Camii haziresinde tekke arkadaşlarının yanındadır. Mezar taşı kitâbesinde şunlar yazılıdır:</p><p><em> Tekfurdâğî Mustafa Feyzi</em><br /> <em> Gümüşhaneli’den almıştı feyzi,</em><br /> <em> Postnişîn-i sâbık-ı Dergâhında</em><br /> <em> İrciî hitâbı erişti nâ-gâh</em><br /> <em> İcâbetine evvelce olmuştu âgâh</em><br /> <em> Kabrini ziyaret eyleyen ihvân</em><br /> <em> Ruhuna fâtiha kılsınlar ihsân.</em></p><p>Mustafa Feyzi Efendi’nin zikir halkası esnasında Niyâzî-i Mısrî’ye ait şu ilâhiyi söyledikleri halifelerindenMehmed Zahid Kotku rahmetullahi aleyh tarafından bildirilmektedir.<br /> Ey derde derman isteyen!<br /> Yetmez mi derd dermân sana<br /> Ey râhat-ı cân isteyen!<br /> Kurban olandır cân sana.</p><p>Yağma edersin varlığın,<br /> Gider gönülden darlığın<br /> Mahv eyle sen ağyarlığın,<br /> Yar olısar mihmân sana.</p><p>Sermâye bu yolda hemân,<br /> Teslîm olur, buna inan,<br /> Sıdk ile ALLAH’a dayan,<br /> Etmez mi gör ihsân sana.</p><p>Tevhîde tapşur özünü,<br /> Kimseye açma râzını.<br /> Şeyh izine tut yüzünü,<br /> Şeyhin yeter burhân sana.</p><p>Yalnız kişi yol alamaz,<br /> Maksûdunu tez bulamaz.<br /> Bekle ma’ârif kapısın,<br /> Yüz göstere irfân sana.</p><p>Dünyâ ile ukbâyı ko.<br /> Ulâ ile uhrâyı ko.<br /> Var o kuru sevdâyı ko,<br /> Matlab yeter Sübhân sana.</p><p>Candan özge kıl yârını,<br /> Ver cânı bu dîdârını,<br /> Yok eyle kendi vârını,<br /> Ki vâr ola cânân sana.</p><p>Çürüklerin hep sağ olur,<br /> Zehrin kamu bal-yağ olur.<br /> Dağlar meyvalı bağ olur,<br /> Cümle cihân bostân sana.</p><p>Güçdür katı Hakk’ın yolu,<br /> Dergâhı hem gâyet ulu.<br /> Sıdk ile olmazsan kulu,<br /> Etmez yolu âsân sana.</p><p>Kulluğa bel bağlar isen,<br /> Şâm u seher ağlar isen.<br /> Sular gibi çağlar isen,<br /> Tez bulunur ummân sana.</p><p>Bülbül oluben ötegör,<br /> Gül gibi açıl tütegör,<br /> Aşk oduna can atagör,<br /> Gülzâr olur nîran sana.</p><p>Yüzün Niyâzî eyle hâk,<br /> Derdiyle bağrın eyle çâk.<br /> Kalbin sarayın eyle pâk,<br /> Şâyed gele Sultan sana.</p><p>Tekirdağlı Mustafa Feyzi Efendi’nin 1926 senesinde vefatının üzerinden otuz sene gibi uzun bir süre geçtikten sonra vuku bulan ibret dolu bir hadiseyi Mehmed Zahid Kotku hazretleri şöyle anlatıyor:<br /> “İşte sana bu âlim-i âhiret olan kimselerden gördüğüm bir canlı hâdiseyi anlatırken umarım ki yerlerin yiyemediği bu alim kimseleri de öğrenmiş oluruz: İstanbul yollarının genişletildiği ve türbelerin etrafları açıldığı bir devirde bizim rahmetlik Hocamız Tekfurdağlı, Bayezid Cami-i Şerifi müderrisi ve Gümüşhâneli Dergâhı post-nişîni Hacı Mustafa Feyzi Efendi hazretleri de Kânûnî Sultan Süleyman Câmi-i Şerifi’nin kıblesinde ve Kânûnî Sultan Süleyman’ın türbesinin yanında dış tarafında sekiz-on kadar kabir vardı ki rahmetli Menderes bunların da kaldırılıp yanındaki boşluğa gömülmelerini istemiş ve bu suretle nakl-i kubûr yapılmak üzere bizim de o merasimde murakıp olarak bulunmamızı istemişler. Biz de orada bulunduk. Mezarlar açıldı. İçinden çıkarılan kemikler hazırlanmış torbalara konarak hazırlanan mezarlarına naklediliyordu. Sıra bizim üstadımız Şeyh Hacı Mustafa Feyzi Efendi’nin merazına geldi. Mezar, zeminden hemen bir metre yüksek olduğundan bazı taşlar kopmuş ve mezarın içerisi gözükmekte idi. Nihayet nezar açıldığı zaman- definden zannedersem otuz sene kadar bir zaman geçmiş olduğu halde rahmetlik Şeyh Hacı Mustafa Feyzi Efendi’nin henüz sakalının bile bir kılı değişmemiş. Bütün bir cesedin sanki henüz yeni gömülmüş olduğunu hem biz hem bütün hâzirûn, büyük bir cemaat kalabalığı tarafından görülmüş. Toprağın demek hakiki alimleri yiyemediği hakikaten müşahedemiz olmuştur. Rahmetullahi rahmeten vâsiâ.”</p>','image/ortak.jpg'),(141,'Hasib-i Serezi (k.s.)',140,'','image/ortak.jpg'),(142,'Abdülaziz Kazani (k.s.)',141,'','image/ortak.jpg'),(143,'Muhammed Zahid Kotku (k.s.)',142,'<h2> Muhammed Zahid Kotku (k.s.)</h2>\r\n<p>Adı Mehmed Zahid, soyadı Kotku idi. Kendisinin naklettiğine göre babası ona: “Oğlum Mehemmed!” diye hitap edermiş. Soyadının “mütevâzi” mânasına geldiği nüfus cüzdanının başına not edilmiş idi.</p><p>Tevellüdü 1315 Hicrî-Kamerî (Rûmî 1313, Milâdî 1897) yılında, Bursa şehrinde, kale içinde Türkmenzâde çıkmazındaki baba evinde vâki olmuştur.</p><p>Ailesi<br /> Baba ve annesi Kafkasya’dan 1297’de göç eden müslümanlardandır. Dedeleri Kafkasya’da Şirvan’a bağlı eski bir hanlık merkezi olan Nuha’dandır ki burası dağ eteğinde, ipekçilikle meşhur, ahalisi müslüman, hâlen Azerî Türkçesi konuşulan bir yerdir.<br /> Babası İbrahim Efendi Bursa’ya 16 yaşlarında iken gelmiş, Hamzabey Medresesi’nde tahsil görmüş, muhtelif yerlerde imamlık yapmış, Hz. Peygamber sallallahu aleyhi ve sellem sülalesinden bir Seyyid’dir. 1929’larda 76 yaşlarında iken Bursa ovasındaki İzvat köyünde vefat etmiş ve oraya defnolunmuş, ehl-i tarîk bir kimsedir.</p>\r\n\r\n<p><span style=\"line-height: 1.5;\">Annesi Sabire Hanım, Mehmed Zahid Efendi üç yaşlarında iken vefat etmiş, Pınarbaşı kabristanına gömülmüştür.</span></p><p>Bu anne ve babadan doğma ağabeyi Ahmed Şakir (1308-1335) subaylık yapmış, Kudüs’te Çanakkale’de bulunmuş, siperlerde hastalanmış ve 28 yaşlarında iken vefat edip Söğütlüçeşme’ye defnolunmuştur. Aynı anneden bir küçük kardeşi daha olmuşsa da çok yaşamamış birkaç aylık iken vefat etmiştir.<br /> Babasının ikinci evliliği yine Dağıstan muhacirlerinden, Fatma Hanım’la olmuştur. Ondan doğma üç kız kardeşi vardır. Bunlardan Pakize Hanım’ın efendisi de, Bursa Ulu Camii imamlarından ve İsmail Hakkı Tekkesi şeyhlerinden merhum Ahmed Efendi kuddise sırruh’dur.</p><p>Tahsili, Askerliği<br /> Mehmed Zahid Efendi rahmetullâhi aleyh ilk mektebi Oruç Bey İbtidâîsi’nde okudu. Maksem’deki idâdîye devam etti. Sonra Bursa Sanat Mektebi’ne girdi. Bu esnada Birinci Cihan Harbi dolayısıyla 18 yaşlarında askere celb olundu. 14 Nisan 1332’de asker oldu, senelerce askerlik yaptı, çok tehlikeli günler geçirdi, hastalıklar atlattı. Ordunun Suriye’den çekilmesinden sonra, binbir güçlükle İstanbul’a döndü.<br /> 10 Temmuz 1335’de Cuma gününden itibaren de 25 K. 30 şubede yazıcı olarak vazifeye devam etti. Kendi hatıra defteri kayıtlarından 1338 Martlarında henüz bu vazifede olduğu görülüyor.</p><p>Tasavvufî Yetişmesi ve Dinî Hizmetleri<br /> İstanbul’da bulunduğu esnada çeşitli dinî toplantılara, derslere, camilerdeki vaazlara devam etti. Bilhassa Seydişehirli Abdullah Feyzi Efendi’yi çok sevdiği anlaşılıyor. Bu arada 16 Temmuz 1336 Cuma günü, namazı Ayasofya Camii’nde edadan sonra Vilayet önünde bulunan Fatma Sultan Camii yanındaki Gümüşhâneli Tekkesi’ne giderek Şeyh Ömer Ziyâeddin Efendi’ye intisap eyledi. Günden güne ahvalini terakki ettirdi.<br /> Bu zât-ı şerîfin, 18 Kasım 1337 Cuma günü vefatından sonra postnişîn-i irşâd olan Tekirdağlı Mustafa Feyzi Efendi’nin yanında tahsîl-i kemâlâta devam etmiş, müteaddit defalar halvete girmiş, 27 yaşlarında hilâfetnâmeyi aldıktan sonra ondan Râmuzü’l-ehâdîs, Hizb-i A’zam ve Delâilü’l-hayrât icâzetnâmelerini de almış, Bayezit, Fatih ve Ayasofya camii ve medreselerinde derslere devam etmiş, bu esnada hafızlığını da tamamlamıştır. Bu aralarda hocasının işareti üzere muhtelif kasaba ve köylerde dinî hizmet îfâ etmiştir.<br /> Tekkelerin kapatılmasından sonra Bursa’ya dönmüş, evlenmiş, 1929’da vefat eden babasının yerine Bursa ovasındaki İzvat Köyü’nde 15-16 sene kadar imamlık ettikten sonra Üftade Cami-i şerîfi’nin imam-hatipliğine tayin edilerek şehirde hisar içindeki baba evine yerleşti. Burada 1945-46’dan 1952’ye kadar hizmet eyledi.<br /> 1952 Aralığında Gümüşhaneli Dergâhı postnişini ve eski tekke arkadaşı Kazanlı Abdülaziz Bekkine’nin vefatı üzerine, İstanbul’a naklolarak Fatih’te bulvara nazır Ümmügülsüm Mescidi’nde vazife gördü.<br /> 1.10.1958 tarihinde Fatih İskenderpaşa Cami-i şerîfi’ne nakloldu ve vefatına kadar bu vazifede kaldı.</p><p>Vefatı<br /> Mehmed Zahid Efendi rahmetullâhi aleyh, ömrünün son yıllarında rahatsız idi; ayakta gezmesine rağmen şiddetli ağrılarından muzdaripti. 1979 yazında uzun zaman kalmak üzere gittiği Hicaz’dan, ağır hasta olarak 1980 Şubatı’nda dönmek zorunda kalmıştı. 7 Mart 1980’de ameliyata girdi ve midesinin üçte ikisi alındı.<br /> Ameliyattan sonra tedricen düzeldi, hatta 1980 Ramazanı’nda hiç aksatmadan oruç tuttu. Hatimle teravih kıldı, vaaz etti, yazın Balıkesir Ilıca’ya, Çanakkale Ayvacık sahiline ağrıyan ayakları için götürüldü, hac mevsimi gelince de Hicaz’a gitti. Fakat ameliyata sebep olan rahatsızlığı nüksetmiş ve ağrılar tekrar başlamıştı. Haccı güçlükle îfâdan sonra, 6 Kasım 1980’de çok ağır hasta olarak İstanbul’a döndü. Tam bir hafta sonra 5 Muharrem 1401 / 13 Kasım 1980’de (5 Muharrem 1401), Perşembe günü öğleye yakın, dualar, Yâsînler, tesbih ve gözyaşları ile uyur gibi bir halde iken âhirete irtihal eyledi.<br /> Cenaze namazı 14 Kasım 1980 Cuma günü İstanbul Süleymaniye Camii’nde muhteşem, mahzun, vakur ve edepli bir cemm-i gafîr tarafından kılınarak, mübarek vücudu, Kânûnî Süleyman Türbesi arkasında, kendisinden feyz aldığı hocaları ve üstatlarının yanındaki istirahatgâhına defnolundu.<br /> Bu esnada Süleymaniye, Şehzadebaşı, Fatih ve çevrelerinde trafik durmuş, Süleymaniye’nin içi ve avlusu kâmilen dolduğu gibi, cemaat sokaklara taşarak Esnaf Hastanesi’nin yanına kadar uzanmıştı. Vefatını duyanlar içinde Anadolu’nun en uzak şehirlerinden olduğu kadar Avrupa’dan gelenler de vardı. Uzakta bulunan muhiblerinden çoğu da vaktinde haber alamama yüzünden cenazesine yetişememişlerdi.<br /> Vefatı İslâm âleminde de büyük üzüntüye yol açmış, Suudi Arabistan’da, Kâbe’de, Kuveyt’te ve daha başka şehirlerde gıyabında cenaze namazı kılınıp dualar edilmiş, ajanslar bu elim vefat haberini yayınlamışlardı.<br /> Vefat tarihi olan 13 Kasım 1980 tarihli takvim yapraklarında tevâfukan çok mânidar ibareler yer alıyordu. Mesela bunların birindeki şu parça ne kadar şâyân-ı taaccübdür:*</p><p>Arkamdan Ağlama<br /> Öldüğüm gün tabutum yürüyünce<br /> Bende bu dünya derdi var sanma.<br /> Bana ağlama, “yazık, yazık!”, “vah, vah!” deme<br /> Şeytanın tuzağına düşersen “vah vah”ın sırası o zamandır.<br /> Yazık yazık asıl o zaman denir.<br /> Cenazemi gördüğün zaman “elfirak, elfirak!” deme,<br /> Benim buluşmam asıl o zamandır.<br /> Beni mezara koyunca “elvedâ” demeye kalkışma!<br /> Mezar cennet topluluğunun perdesidir.<br /> Mezar hapis görünür amma,<br /> Aslında canın hapisten kurtuluşudur.<br /> Batmayı gördün ya, doğmayı da seyret<br /> Güneşle aya batmadan ne ziyan gelir ki?<br /> Sana batma görünür amma<br /> Aslında o doğmadır, parlamadır.<br /> Yere hangi tohum ekildi de yetişmedi?<br /> Neden insan tohumu için<br /> Bitmeyecek, yetişmeyecek zannına düşüyorsun?<br /> Hangi kova suya salındı da dolu olarak çekilmedi?<br /> Can Yusuf’un kuyuya düşünce niye ağlarsın?<br /> Bu tarafta ağzını yumdun mu, o tarafta aç!<br /> Çünkü artık hay-huy’un,<br /> Mekânsızlık âleminin boşluğundadır.</p><p>Ahlâk ve Şemâili<br /> Merhum uzunca boylu, şişmanca, heybetli, beyaz tenli, dolgun pembe yanaklı, uzunca ak sakallı, geniş alınlı, aralıklı kaşlı, irice başlı, gül yüzlü, sevimli, alımlı bir kimse idi. Gençken zayıf olduğunu, öksüzlükte yemek yerine yumurta içivererek böyle iri vücutlu olduğunu gülerek anlatırdı. İlk görüşte insanda sevgi ve saygı uyandıran bir hali vardı. Tanıdığına tanımadığına selam verir, güleryüz gösterir, gönül alırdı. İlk nazarda koyu kestane renkli görünen, fakat dikkatle bakılması imkânsız, esrarlı ve derin mânalı gözleri vardı. Gözü içinde kırmızılık, sırtında ve karnında ise avuç içi kadar iri bir ben mevcuttu.<br /> Hafızası çok kuvvetli idi, konuşması tatlı ve safiyâne idi. Çok kere halk telaffuzu kullanır, karşısındakine söz fırsatı tanır; kesinlikle bildiği bir şeyi bile sanki ilk duyuyormuş gibi yumuşak bir tavırla dinler, mânalı ve nükteli cevap verirdi. Sohbetleri hoş, hutbeleri fevkalâde celâlli olurdu. Hutbe esnasında sesini yükseltir, ordu önündeki bir komutan gibi celâdetle ve irticâlen konuşurdu.<br /> Özel hayatında ev halkına karşı müşfik ve latifeci davranır, kimseye doğrudan doğruya birşey emretmez, telmih ve remiz ile söyler, anlaşılmazsa sabrederdi.<br /> Fevkalâde mütevazi idi. Kerâmetleri zahir ve şöhreti âlemgir olduğu halde, talebelerine bile tepeden bakmaz, şeyhlik tavrı takınmaz, kendisini ihvanı arasında lâlettayin bir fert gibi görür, makamını ve kemalini büyük bir maharetle gizlerdi.<br /> Kendi üstatlarına fevkalâde saygılı ve bağlı idi. Tekke arkadaşları olan yaşlılar, üstadının meclisine gittiğinde diz üstü oturup, baş eğip hiç ayak değiştirmeden edeple oturduğunu anlatırlar.<br /> Çok uzun ve derin düşünürdü, sohbetlerindeki buluşlara, teşbihlere hayran kalmamak mümkün olmazdı. Bir ayetin, bir hadisin üzerinde haftalarca, aylarca durup konuştuğu olurdu.<br /> Ele aldığı bir kimseyi terbiye edip yola getirinceye kadar büyük bir sabırla çalışırdı. İlk zamanlarda kusurlarına müsamaha ederdi. Yıllarca çalışır, yarı yolda bıkıp bırakmazdı.<br /> Dostlarına vefası emsalsiz idi; onları ziyaret eder, arar sorardı. Akrabalarına karşı vazifelerinde kusur etmez ve onlara her türlü yardımı esirgemezdi.<br /> Çok açık elli idi, verdiği zaman şaşılacak miktarda verir, geriye kalmamasından korkmaz, verdiğini doyururdu. Sofrasında ekseriya misafir bulunurdu. Hizmet edenleri bir vesile ile memnun eder, ziyaretçilere güleryüz gösterir, kapısını her zaman açık tutmaya çalışırdı.<br /> Gece ve sabah ibadetlerine çok riayet eder, talebelerini de bunlara teşvik eylerdi. İnsanın kalbinden geçirdiğini bilir, gelenin sormadan cevabını verir, istemeden ihtiyaç sahibinin muhtaç olduğu şeyi bağışlardı. Gönüllere ve rüyalara tasarrufu vardı. Bereket gittiği yere yağar; bolluk onunla beraber gezer, en ücra, en kıtlık yerde o gelince nimet dolardı. Beraberinde seyahat edenler, tevafuklara, tecellilere, maddî ve mânevî hallere ve ikramlara şaşar, hayretlere düşerler, parmaklarını ısırırlardı.<br /> Allahu Teâlâ ve Tekaddes hazretleri derecâtını ulyâ eyleyip, biz âciz ü nâçizleri de füyûzât ve şefaatından feyzyâb u nasibdâr buyursun…<br /> Âmîn, bi-hürmeti seyyidi’l-mürselîn sallallahu aleyhi ve âlihî ve sahbihî ve men tebiahüm bi-ihsânin ilâ yevmi’d-dîn, ve’l-hamdü lillahi rabbi’l-âlemîn.</p><p>Halil Necâtioğlu</p>','image/ortak.jpg'),(144,'Mahmud Esad Çoşan (k.s.)',143,'<h2> Mahmud Esad Çoşan (k.s.) </h2>\r\n<p>Prof. Dr. Mahmud Es’ad Coşan Hocaefendi 14.4.1938 tarihinde, Çanakkale’ye bağlı Ayvacık ilçesinin Ahmetçe köyünde dünyaya geldi. Babası Halil Necati Efendi, annesi Şadiye Hanım’dır. Babası ile<br /> annesi üçüncü kuşakta aynı kökte birleşmektedir. Hz. Hüseyin Efendimiz’in soyundan olan dedeleri Buhara’dan gelip Çanakkale’ye yerleşmişlerdir. Büyük dedesi Molla Abdullah Efendi, İstanbul’da ilim tahsilinde bulunmuş ve dönemin ünlü meşâyihinden Gümüşhâneli Ahmed Ziyâüddin Efendi’nin yakın bağlıları arasına girmiştir.<br /> Dedesi Molla Mehmed Efendi ise Fatih medreselerinde okuyup icazet aldıktan sonra, Birinci Cihan Harbi’ne iştirak etmiş ve bu savaşta şehit düşmüştür.<br /> Mahmud Es’ad Coşan Hocaefendi’nin babası Hâfız Halil Necati Efendi 1942 yılında çocuklarının tahsili için İstanbul’a göç etti. Es’ad Coşan Hocaefendi ilk öğrenimini Eminönü Vezneciler İlkokulu’nda, 1950 yılında tamamladı. Bu arada babası vasıtasıyla dönemin âlim ve âriflerinden Serezli Hasib ve Abdülaziz Bekkine Efendilerle tanıştı. Sohbet meclislerine devam etti.<br /> Vefa Lisesi orta kısmından 1953, aynı okulun lise kısmı Fen Kolu’ndan ise 1956 yılında mezun oldu. İstanbul Üniversitesi Edebiyat Fakültesi Arap-Fars Filolojisi bölümünü 1960 yılında bitirdi. Arap Dili ve Edebiyatı, Fars Dili ve Edebiyatı, Ortaçağ Tarihi ve Türk-İslâm Sanatı sertifikaları aldı. Fakülte son sınıfta iken Mehmed Zâhid (Kotku) Efendi’nin küçük kızı Muhterem Hanımefendi ile evlendi.<br /> Fakülte’den mezuniyetini müteakip girdiği imtihanı başarı ile vererek Ankara Üniversitesi İlâhiyat Fakültesi Klasik-Dînî Türkçe Metinler Kürsüsü asistanlığını kazandı ve bu suretle de üniversiteye intisap etti.<br /> Fakülte yayın komisyonunda iki yıl sekreterlik yapan Es’ad Coşan Hocaefendi, 1965 yılında XV. Yüzyıl Şairlerinden Hatiboğlu Muhammed ve Eserleri adlı çalışmasıyla “İlâhiyat Doktoru” ünvanını aldı. İlâhiyat Fakültesi öğretim üyeliği yanısıra 1967-68 yıllarında Ankara Yükseliş Mühendislik ve Mimarlık Özel Yüksek Okulu’nda “Türkçe ve Hümaniter Bilgiler” dersi verdi.<br /> Es’ad Coşan hocaefendi 1972 yılında Hacı Bektaş Velî ve Makâlât adlı tezi ile doçent ünvanını aldı. 1971-1972 yıllarında yedek subay olarak askerlik hizmetini yaptı. 1973 yılında aynı fakültesin Türk-İslâm Edebiyatı Kürsüsü öğretim üyeliğine, bir yıl sonra da aynı kürsünün başkanlığına atandı. Emekli olduğu 1987 yılına kadar adı geçen kürsünün Anabilim dalı başkanlığını yürüttü.<br /> 1977-1980 yılları arasında Sakarya Devlet Mimarlık ve Mühendislik Akademis’nde Türk Dili ve Hümaniter Bilgiler dersleri verdi.<br /> Matbaacı İbrâhim-i Müteferrika ve Risâle-i İslâmiyye adlı takdim teziyle 1982 yılında Profesör unvanını aldı.<br /> Üniversiteye intisap etmesinden emekliliğine kadar geçen süre içerisinde Milli Eğitim Bakanlığı ve Devlet Planlama Teşkilatı bünyesinde kurulan çeşitli komisyonlarda üye olarak çalıştı. Aynı zamanda Almanya, Avusturya, Irak, İran, Libya, Ürdün, Suudi Arabistan ve İran gibi ülkelerde uluslararası toplantı ve konferanslara katıldı, araştırma ve incelemelerde bulundu.<br /> Mensubu bulunduğu fakültede Türk-İslâm Edebiyatı, Osmanlıca, Türkçe-Kompozisyon, Farsça ve Arapça derslerini okuttu. Yedi adet doktora ve çok sayıda lisans tezi yönetti.<br /> Mahmud Es’ad Coşan hocaefendi başarılı ve verimli bir öğretim üyeliği hayatı sürdürmekte iken irşad faaliyetleri ile sosyal ve kültürel çalışmalara daha fazla zaman ayırabilmek amacıyla 1987 yılında kendi isteğiyle emekliye ayrıldı. Bundan sonra Hocası ve kayınpederi Mehmed Zahid Efendi’den aldığı tebliğ ve irşad görevini daha aktif yerine getirebilmek için faaliyetlere başladı. Seleflerinin başlattığı hadis derslerini Türkiye’nin bir çok ilinde yapmak suretiyle yaygınlaştırdı. Yaygın ve örgün eğitim, kültür, yardımlaşma, sanat ve yayın alanlarında hizmet üretmeleri için dostlarını teşvik etti. Bu alanlarda bir çok çalışmanın başlamasına önayak oldu. Çok sayıda kitap ve makale kaleme aldı.<br /> Sohbetlerine gösterilen ilgiden dolayı hizmet sınırlarını genişletti ve bu gaye ile dünyanın bir çok ülkesine seyahatlerde bulundu. Avrupa, ABD, Orta Asya ve Avustralya’ya defalarca giderek eğitim proğramlarına katıldı.<br /> Doğup büyüdüğü vatanından yirmi bin kilometre uzakta bulunan Avustralya’da, bir cami açılışı için yaptığı bir seyahat esnasında elim bir trafik kazası neticesinde Hakk’a yürüdü (4 Şubat 2001). Nâşı Türkiye’ye getirildi. 9 Şubat 2001 tarihinde Fatih Camii’nde Cuma namazını müteakip kılınan cenaze namazına, yüzbinlerce talebe ve seveni katıldı. Eyüpsultan Mezarlığı’nın Nakşi Tarlası denilen kısmında Hakk’ın rahmetine tevdi edildi.</p>\r\n','image/ortak.jpg'),(145,'Muhammed Nureddin İbn Mahmud Esad (k.s.)',144,'','image/ortak.jpg'),(146,'Beyzade Efendi (ks.)',126,'<h2>Beyzade Efendi (ks.) </h2>\r\n\r\n<p style=\"text-align: justify;\">Esas adı Hacı Ali Rıza Efendi (1810-1904) olan Beyzade’ye Büyük Beyzade Efendi de denir. Baba adı Hacı Bakır’dır (Hacı Bekir). Dedeleri Özbekistan bölgesinden göç ederek önce Buhara’ya, daha sonra Mısır’a gelirler, bir müddet burada kaldıktan sonra 1798 yılında Napolyon’un Mısır’ı işgali üzerine kendi boylarına bağlı 40 kadar aile ile birlikte Şam, Halep, Urfa ve oradan da Musul’a giderler. Bu gruptan bir kısmı Musul’da kalmayı tercih eder. Diğer bir grup tekrar Türkistan’a dönmek için hazırlık yaparken, Bakır Bey’in etrafındaki küçük bir grup da bunlardan ayrılarak Harput’a gelir. Bu seyahatlardan oldukça yorgun bir şekilde Harput’a ulaşan Bakır Bey, burasını İslâmi ideallerine uygun bulduğu için yerleşir. İlk defa iki kardeş Kurşunlu Medresesi’nde bir hücrede beyaz külah imal ederek ailesinin maişetini karşılamaya çalışmış, bu arada kendilerini ilme vermeyi de ihmal etmemişlerdir.</p><p style=\"text-align: justify;\">Hacı Bakır’ın oğlu olan <strong>Beyzade Hacı Ali Rıza Efendi</strong>, 1810 yılında Harput’ta dünyaya gelir. Hacı Mahmut Efendi isminde bir de büyük kardeşi vardır. Babalarının ilme düşkünlüğü çocuklarını da ilme yöneltir. Beyzade Hazretleri önce Şeyhü’l Ulema Hacı Ali Efendi’den, daha sonra Harput’un büyük alimi Dağıstanlı (Mehmet Efendi) Hoca’dan dersler alır. Kabiliyeti ve öğrenme arzusu yüzünden hocaları da Beyzade’yi çok severler. Beyzade Hacı Ali Rıza Efendi ilim tahsilini sürdürürken tasavvufa da ilgi duyar. O, bu ilgiyi daha çok Dağıstanlı Hoca’dan almıştır. Kısa zamanda büyük merhaleler kateder. Durup dinlenmeden bilgisini geliştirir. Dağıstanlı Hoca’nın en başarılı talebelerinden birisidir. Harput halkı kısa zamanda Beyzade’yi sevmeye başlar. Ne var ki, Dağıstanlı Hoca ona icazetini veremeden ölmüştür. O, ölüm döşeğinde iken kendi yerine müderrisliğe Beyzade’nin getirilmesini vasiyet eder. İbrahim Paşa Medresesi sahibi Çötelizade Sırma Hatun’a, “B<em>en yakında öleceğim, ölümümden sonra müderrislik için bir çok dedikodular, hatta kavgalar olacaktır. Sana vasiyet ediyorum, benim yerimi ancak Beyzade Ali Rıza doldurabilir. Müderrisliği ona vereceksin. Şayet başkalarına verecek olursan kıyamet gününde saçlarından tutup seni sürüm sürüm süründürürüm</em>”, der. Hakikaten Dağıstanlı Hoca’nın ölümünden sonra dedikodular başlar. Bunun üzerine Antep ulemasından meşhur Küçük Ali Efendi kendisine gıyaben bir icazetname gönderir. Ancak bundan sonra İbrahim Paşa Medresesinde müderrisliğe başlar.</p><p style=\"text-align: justify;\">Beyzade Efendi’nin ilk hanımı Sarını köyü beylerinden birinin kızı olan Emine Hanımdır. Bu köyde hanımından kalan oldukça geniş arazileri vardır. Ama o, bu arazilerle pek fazla ilgilenmez. Önceleri bu arazileri köyde tembih ettiği kişiler çekip çevirirler; daha sonra bu hanımından olan oğlu Mehmet Nuri Efendi büyüyünce bu işleri ona bırakır. Beyzade Hazretleri’nin hanımı (Sarınılı) öldükten sonra evliliğini Hoş Köyü’nden yapar. Bu hanımından kalan arazilere de yine bu hanımının oğlu olan Baha Efendi (Bahaeddin Efendi) bakar. Beyzade Efendi kendisini tamamen ilme ve tasavvufa verdiği için dünya malıyla hiç ilgilenmez. Harput’taki tek katlı evini kendisi hac ziyaretine gittiği sırada oğlu yıktırarak iki kata çıkarınca, oldukça üzülür, çocuklarına sitem eder. “Beni şimdiden sonra dünyaya mı bağlayacaksınız?.. Komşuların evinden yüksek oldu, onların yüzüne nasıl bakarım?” Kendisi tasavvufta yüksek bir takvaya sahiptir ve yıllarca halkı irşat eder. On binlerce insana ilmi ve Müslümanlığı öğretir. Yaşadığı çağın en büyük alimlerinden birisidir. Gerek Nakşi, gerekse Kadiri ve diğer tarikatların usûl ve erkanını en iyi şekilde bilmektedir.</p>Beyzade hazretleri’nin Menkıbeleri <strong>Menkıbeleri </strong></p><p style=\"text-align: justify;\">…….Halk arasında onu menkıbeleştiren olaylardan biri şöyle nakledilir.<br /> “Deli Mustafa, dedik ya, bazen çıplak gezer. Bir gün yine sokaklarda çıplak gezerken Beyzade Hoca görür ve kızgınlıkla bağırır:<br /> -Mustafa bu ne hal, çabuk git üzerini giy!<br /> Mustafa, buruk saygın bir insan tarafından azarlanmanın, verdiği utançla oradan ayrılır. O gece Beyzade Hoca’nın rüyasına giren Peygamber Efendimiz, Hoca’ya:<br /> -Mustafa’ya dokunma, der.<br /> Beyzade Hoca:<br /> -Ya Resulallah, ya şeriatı kaldır, ya Mustafa’yı giydir, diye karşılık verir.<br /> Sabah olur. Hoca yine Harput’un dar sokaklarında Mustafa ile karşılaşır. Bakar ki, Mustafa giyinmiş, memnun bir ifade ile:<br /> -Aferin Mustafa, bak ne iyi olmuş. Mustafa sitemkâr, Hoca’ya dönerek: -Baba boş ver, sana Resulallah bile söz anlatamadı,<br /> der ve uzaklaşır.”</p><p style=\"text-align: justify;\">…..Bir gün Urfalı Nakşibendi şeyhlerinden Mehmet Ruhavi Hazretleri Elazığ’ın Aksaray Mahallesinde oturan Latif Ağa’nın konağına gelmiştir. Latif Ağa Mehmet Rehavi Hazretleri’nin mürididir. Rehavi Hazretleri buradaki konuşmalardan Beyzade’nin ününü duyunca, onu Harput’tan Aksaray’a çağırtır. (Aksaray o yıllarda ovada bir köydür) Rehavi Hazretleri’nin çevresindekiler Beyzade’nin gelmeyeceğini düşünerek, “Efendi, o büyük bir âlimdir. Sizi tanımayacağından gelmeyebilir,” derler. Rehavi Hazretleri, “Siz gidin çağırın, o gelir.” der. Durum Harput’ta bulunan Beyzade’ye iletilince, “Kimdir bu Urfalı Şeyh” diye sorar. Çağırmak için gelenler: “Efendi o Urfalı bir Nakşi şeyhidir. Bir de çubuğu var, tütün içiyor.” derler. Beyzade Hazretleri, “Allah, Allah, tütün de mi içiyor?” diye şaşkınlık gösterir. Sonra da kalkıp Aksaraylı Latif Efendi’nin konağına gelir. Mehmet Rehavi Hazretleri ile uzun bir halvete dalarlar. Bu Urfalı Nakşi şeyhi bakar ki Beyzade Hazretleri ilmin güneşidir. Ona kendisinin vereceği bir şey yoktur. Urfa’ya döndükten bir müddet sonra, bu sefer de Beyzade Hazretleri ve Latif Ağa Urfa’ya Rehavi Hazretleri’ni görmeye giderler. Orada tam yedi ay misafir olurlar. Bu süre içerisinde hep ilmi ve dini sohbetler yapılır. Gece yarılarına kadar süren bu sohbetlerden her ikisi de sonsuz zevk alırlar. Nihayet Mehmet Rehavi Hazretleri Beyzade’ye inabe vererek Urfa’da onu sülûka sokar. Sülük süresi bittikten sonra Beyzade Hazretleri’ne gerekli icazeti verip, onu irşadla görevlendirir. Böylece, önce Harput’ta Şeyhü’l Ulema Ali Efendi ve Dağıstanlı Hoca’dan, daha sonra Urfa’daki Nakşibendi Şeyhi Mehmet Rehavi Hazretlerinden gerekli ders ve icazeti alan Beyzade Hazretleri’nin, tarikat geleneğine uygun bir şekilde mürşidliği tasdik edilmiş olur.</p><p style=\"text-align: justify;\">…..Bir gün ona Kövenk köyünde, Hacı Ömer Hüdai Baba diye birinin çıkıp şeyhlik yaptığını, tarikatının da Kadirilik olduğunu söylerler. Bunun üzerine Hacı Ömer Hüdai Baba’ya 40 sual yazarak yollar. O, gelen bu cevaplarla yetinmeyip bir cuma günü bizzat Harput’a gelerek, zikirlerini göstermelerini ister. Hacı Ömer Hûdaî Baba gelmez ama, ihvanlarını Harput’a yollar. Bunları halk da merak etmektedir. Bir grup ihvan, önde tarikat sancağı, arkalarında müritler ve ellerinde elvaneler, çırpaneler, kudümler Harput halkına bir geçit töreni yaparlar. Cuma namazı kılındıktan sonra cami içinde bir zikir sergilenir. Beyzade bunları sonuna kadar seyreder. Zikir bittikten sonra ihvanların başında gelen Palulu Muhammed Baba’ya, “Ömer Baba’ya selamımı götürün. Kadiriliği bu minval üzre yürütsün” der.</p><p style=\"text-align: justify;\">…….Anlatılır ki, Beyzade Efendi bir sene hacca gitmeye karar verir. Arkadaşları ile anlaşıp, para biriktirmeye başlar. Hanımı o sene hamiledir. Bir gün hanımı yatakta yatarken dışarıdan et kokusu gelir. Canı bu etten yemek ister ve Beyzade Efendiye, “Efendi! Şu kızarmış et kimlerde pişiyorsa git benim hatırım için bir parça isteyiver. Canım çekti.” deyince, Beyzade Efendi, “Heey hatun hey!. Bu kadar zenginliğimiz boşunaymış meğer. İstediğin et olsun, kebab olsun. Hemen çarşıya gidip, en alasından sana kebap getiririm.” cevabını verir. Hanımının ısrarla bu kızaran etten istemesi üzerine, Beyzade Efendi üzgün bir şekilde dışarı çıkar. Bu kokunun fakir bir komşularının evinden geldiğini anlar. Utanarak kapıyı çalar ve ayaküstü mevzuyu söyler. Kapıyı açan kadıncağız, “Olmaz efendim! Pişirdiğim et size layık değildir.” der. Beyzade Efendinin ısrarı üzerine kadın gerçeği söylemek mecburiyetinde kalır ve, “Efendim! Üç günden beri çoluk-çocuk açız. Çocukların ağlamalarına fazla dayanamadığım için, sokakta bir köpek yakalayıp kestim. İşte kızaran et budur. Çocuklarımın seslerinin kesilmesi için kızartıyorum. Onları oyalıyorum.” der. Bu durum karşısında gözleri yaşaran Beyzade Efendi, hemen evine dönerek hac için ayırdığı paranın büyük kısmını kadına verir. Geri kalanını çevresindeki fakirlere dağıtır ve hacca gitmekten vaz geçer. Arkadaşları ile kararlaştırdıkları gün gelince,Beyzade Efendi arkadaşlarına hacca gidemeyeceğini söyler. Sebebini öğrenmek isteseler de, Beyzade Efendi söylemez. Bunun üzerine arkadaşları yola koyulur. Uzun ve zahmetli bir yolculuktan sonra Mekke’ye varan arkadaşları hayret içinde kalırlar. Çünkü Beyzade Efendi kendilerinden önce gelmiştir. Bazıları, “Eğer bizden sonra yola çıkmış olsaydı, mutlaka bizi gelip geçerdi. Biz de onu görürdük. Ama böyle bir şey olmadı.” derler. Kabe’nin tavafı esnasında, namaz kılarken, Arafat’a çıkarken hep en ön saflarda Beyzade Efendiyi görürler. Harput’a döndüklerinde Beyzade Efendiye bu durumun hikmetini sorarlar. O da, “Hayır ve hasenat yüzünden. Siz Kabe’ye yürümekle mi varıldığını sanırsınız?” dedikten sonra, olanların hepsini anlatır. Denilir ki, bundan sonra Harput’ta fakirler hiç bir zaman muhtaç duruma düşmez. Zenginler fakir aramak için birbiriyle yarışırlar.</p><p style=\"text-align: justify;\">…..Anlatılır ki, Diyarbakır eşrafından Mesut Bey, Beyzade Hazretleri’nin ismini duyduğu için onu görmeye gelir. Akşam Beyzade Hazretleri’nin evinde misafir kalarak bir sohbet toplantısına katılır. Uzun süren bu sohbet gecesinden sonra Beyzade Hazretleri misafirini yatırır, kendisi de gece ibadetine çekilir. Bir süre sonra Mesut Bey uyanır bakar ki, Beyzade Hazretleri namaz kılmaktadır. Tekrar yerine gelir ve yatar. Gecenin bir vaktinde yeniden uyanır, tekrar Beyzade’yi namazda görür. Bu durum bir kaç defa olunca içinden, “Be herif, başın göğe mi değecek?” der. Yattığı yerde bunları mırıldanırken bir de bakar ki gökyüzünde yıldızlargörünmektedir. Gözlerine inanamaz. Tekrar bakar, yine yıldızları görür. Oysa evin üzeri kapalıdır. Birden irkilir. Başını yorganın altına sokar. Biraz vakit geçtikten sonra yeniden yorganın altından başını çıkarır ve bakar, bu sefer gökyüzünü değil, tavanı görür. Uykusu iyice kaçmıştır. Beyzade Hazretleri’nin büyük bir zat olduğunu anlar, içinden böyle bir zatın oğluna kızını vermeyi düşünür. Sabah olunca durumu Beyzade Hazretleri’ne açar. Allah da kısmet ettiği için Mesut Bey’in kızıyla Baha Efendi evlenirler.</p><p style=\"text-align: justify;\">…..Anlatıldığına göre, Ulukent’te civardaki insanların yardımıyla geçinen çok fakir bir kişi varmış. Bu kişi vefat ettiğinde civardaki insanlar cenazesini kaldırmaya çalışırken bir de bakarlar ki Beyzade Efendi gelir ve cenazeyi kendisinin kaldıracağını söyler. Böylece Beyzade Efendi mevtayı yıkayıp kefene sarar ve tam tabuta konulacağı sırada, halk arasında “Deli Mustafa” diye bilinen kişi “Tabut boş, Tabut boş” diye birkaç kez bağırır. Cemaatin içinden bu olay karşısında şaşkınlık içine düşen bir kişi defin işlemi tamamlandıktan sonra Beyzade Efendi’nin yanına yaklaşır ve Deli Mustafa’nın neden böyle bir şey söylediğini sorar. Bunun üzerine Beyzade Efendi, ölen kişinin takva sahibi biri olduğunu,rüyasına gelen Peygamber Efendimiz (s.a.v.)’in isteği üzerine bu kişinin cenazesine geldiğini, ancak tabuta konulacağı esnada melekler tarafından götürüldüğünü ve Deli Mustafa’nın da bu olayı gördüğünü söyler.<br /><p style=\"text-align: justify;\">Beyzade Hazretleri çevrede uydurma şeyhlik yapanları da sıkı bir takibe almıştır. O, etrafında bu kadar ilgi ve itibar görmesine rağmen gösteriş ve ihtişamı asla sevmez. Halka karşı mütevazidir. Herkese gerekli saygıyı gösterir. Evine gidip gelirken bile ara sokakları tercih eder, kendisinden dolayı kimsenin rahatsız olmasını istemez. Bu gidiş gelişlerde başını kaldırıp hiç bir yana bakmaz. Çok az konuşur, çok az tebessüm eder. Onun en çok dikkat ettiği şeylerden birisi de temizliktir. İslâmiyetin temizlik konusundaki görüşlerini her fırsatta etrafına sık sık anlatır. Harput’ta Ömer Naimi Efendi, Hafız Öğe, Hacı Muharrem Hilmi Efendi’nin üzerinde büyük emeği vardır. Ayrıca icazet verdiği kişiler de bulunmaktadır. Bunlar, büyük oğlu Hacı Mehmet Nuri, Köse Sefer, Hacı Reşit, Müsevvit Ahmet, Kadızade Sadık, Hekimhan Müftüsü Kozagözzade Mahmut, Gergerizade Hacı Ali, Uzun Eminzade Alay Müftüsü Sait, Abdusselamzade Hakkı gibi zatlardır.</p><p style=\"text-align: justify;\">Beyzade Hacı Ali Rıza Efendi uzun boylu, iri cüsseli, geniş omuzlu bir zat olup gözleri ela, sakalı beyaz ve uzun, yüzü çok sevimli ve nuranidir. Başına beyaz fes giyer, bu beyaz fesin üzerine kışın büyük ve yeşil sarık, yazın beyaz sarık sarar. Üzerindeki elbisesi mavi ya da lacivert şalvar, yazın Antep alacasından iki etekli entari, yahut limon küfü renginde cübbedir. Sokağa çıktığı zaman elinde uzun bir asa bulunur.</p><p style=\"text-align: justify;\">Anlatılır ki, onun İslami konuda alimliği, herkesin onu sevip sayması, bazı Ermenileri rahatsız eder. Bir gün şehirdeki Ermeni komitacılar Beyzade’yi öldürmeye karar. verirler. Bunun için silahlı dört beş Ermeni ona pusu hazırlayarak gecenin karanlığında dar sokaklardan birinde öldüreceklerdir. Ermeni suikastçiler bakarlar ki o camiden çıktıktan sonra etrafında bir bölük asker onu korumaktadır. Plânlarını bir sonraki geceye ertelerler. İkinci gece de aynı durumla karşılaşınca, üçüncü geceye ertelerler. Beyzade durumu farkeder. Bir gece bunları önüne katarak mahallelerine kadar kovalar. Böylece bu hain plânlarından vazgeçerler. Halbuki Beyzade evine hep tek başına gidip gelmektedir. O, namazlarını çoğunlukla Sarahatun Camii’nde kılmaktadır. Buranın anahtarının biri de kendisindedir. Cami müezzini Perili Hafız her sabah ezan okumaya geldiğinde onu mihrabın önünde namaz kılarken görür. Bir gün ondan önce gelmeye karar verir. Ezandan bir saat önce camiye girdiğinde, Beyzade Hazretleri’ni yine mihrabın önünde görür ve, “<em>Yarın daha erken geleyim</em>” der. İkinci gece iki saat önce gelmesine rağmen görür ki, Beyzade yine camidedir. Bunun üzerine Perili Hafız gece yarısı camiye gelmeye karar verir. Saat on iki sıralarında Sarahatun’a gelir. Cebinden anahtarı çıkarıp kapıyı açacağı sırada arkasından bir ses, “Dur açma” der. Perili Hafız biraz ürpererek dönüp arkasına bakar. Seslenen Beyzade’dir. “Hafız” der, “Kırk yıldır bu camiyi ilk ben açıyorum, bırakmam sen açasın.” Bunun üzerine Perili Hafız geri çekilerek camiyi Beyzade’nin açmasına müsade eder. Anlatılır ki, bu insan-ı kâmil, bu büyük veli kırk yıldır camiye hep böyle gelerek, hem nafile namazlarını kılmış, hem de tesbih çekmiştir.</p><p style=\"text-align: justify;\">Beyzade Hazretleri vatanseverliğin İslam dininde önemli bir yeri olduğunu 1877 yılında başlayan Osmanlı- Rus savaşında gösterir. Harput halkını konuşmalarıyla heyecana getiren Beyzade, başta kendisi ve oğlu Mehmet Nuri olmak üzere torunu Halit Efendi’yi de gönüllü yazdırarak Ruslar’a karşı savaşmak için Erzurum’a gider. Harput’tan yola çıkan bu bir avuç gönüllü kahramanın at, silah ve diğer levazımatını bizzat Beyzade kendi bütçesinden karşılar. Gittiği Erzurum cephesinde büyük yararlılıklar göstererek geri döner. O böyle bir anda her Müslümanın ne yapması gerektiğini göstermeye çalışmıştır. 1883 yılında Mamuretü’l-Aziz evkaf komisyonu reisliği yapmış olup “Mekke Mollalığı” unvanına sahiptir.</p><p style=\"text-align: justify;\">Beyzade Hazretleri uzun zamandır arzulayıp da çeşitli nedenlerle yapamadığı hac ziyareti için hazırlıklara başlar. Bu sefer oğlu Baha Efendi ve hacda hizmetlerini görecek evdeki yardımcısı Emin Efendiyi de yanına alır. Para harcama işini oğlu Baha Efendi’ye havale etmiştir. Yol boyu çeşitli şehirlerde rastladıkları fakirlere verecekleri sadaka miktarını Beyzade Hazretleri tayin eder. Her yoksula üç kuruş, beş kuruş vererek yollarına devam ederler. Bir gün genç biri onlardan sadaka ister. Beyzade oğlu Baha’ya dönerek, “Şuna yirmi kuruş ver” der. Baha Efendi tereddütsüz yirmi kuruşu çıkarır verir ama, içinden, “Yahu bu babamın işlerine de bir türlü akıl erdiremiyorum. Çok yoksul görünen yaşlı kimselere üç kuruş, beş kuruş ver diyor, bu aslan gibi gence yirmi kuruş ver dedi.”, diye geçirir. Bir müddet sonra Beyzade Hazretleri oğluna dönerek, “Sen bu işlere karışma oğlum. Öncekiler parayı kendileri için istediler. Bu genç adam (Allah’ın veli kullarından ya da) Hızır Aleyhisselam’dır. Topladığı paraları fukaralara dağıtacak.” deyince, Baha Efendi bakar ki babası kendi içinden geçenleri de bilmektedir. Uzun ve meşakkatli bir yolculuktan sonra Mekke’ye ulaşırlar. Hac görevini ifa ettikten sonra dönüşte Medine’ye geçip yüce Peygamber’in kabr-işeriflerini ziyarete giderler. Beyzade önce tek başına türbenin kapısına gelir. Kapı önünde nöbetçiler vardır. Gelenler türbenin dışından ziyaretlerini yapıp giderler. Oysa Beyzade Hazretleri türbe kapısının tam karşısında durunca, kapı kendiliğinden açılıverir. Nöbetçiler şaşırırlar. Beyzade Hazretleri açılan kapıdan içeri girer. Kapı tekrar kapanır. Bir süre sonra Beyzade yeniden açılan kapıdan dışarı çıkar. Durumu şaşkınlık içinde seyreden nöbetçiler, hiç rastlamadıkları bu olayı oranın Osmanlı Paşası’na bildirirler. Padişahın bu konuda emri de vardır. Burada meydana gelebilecek her olağanüstü olayın kendisine bildirilmesini istemiştir. Kısa bir süre sonra orada görev yapan “müşir” unvanlı Paşa, Beyzade Hazretleri’ni bulur. Önce Baha Efendi ve hizmetçisinin dışarı çıkmasını ister. Baha Efendi olanlara bir anlam veremez. Beyzade Hazretleri, “Emin Efendi kalsın. O bizdendir.” diyerek hizmetçiyi odada bırakır. Müşir içeride Beyzade Hazretleri ile bir süre konuşarak çıkıp gider. Peygamber Efendimizin kabr-i şerifleri şimdiye kadar iki kişiye açılmıştır. Bunlardan biri de Beyzade Hazretleridir. Aradan yıllar geçer. Baha Efendi’nin bu olaydan haberi yoktur. Beyzade Hazretleri’nin ölümünden bir süre sonra hizmetçisi Emin Efendi Baha Efendi’yi ziyarete gelir, “Sana bir şey anlatacağım Baha Efendi.” der. Sonra onu bahçede bir köşeye çekip Hac ziyareti sırasında Medine’de Osmanlı müşirinin niçin ziyarete geldiğini anlatır ve şöyle der: “Meğer Medine-i Münevvere’de Peygamberimizin kabr-i şerifinin kapısı kendiliğinden babanıza açılmış. Durumu öğrenen müşir, babayı ziyarete geldiğinde bu kapının neden babanıza açıldığını sordu. Beyzade Efendi de dedi ki: “Eğer beni ümmetliğe kabul edersen huzuruna al dedim.” işte o zaman kabri şerifin kapısı açılmış ve Beyzade Hazretleri içeri girerek bir müddet orada kalmış.”</p><p style=\"text-align: justify;\">Bu olay Beyzade Hazretleri’nin 1904 yılında vefatından sonra ortaya çıkmıştır. O güne kadar bu zatın bu kadar derecesi yüksek bir veli olduğunu kestiremeyenler, onun kabrine koşarlar. Anlatılır ki, bu ilim ve irfan güneşi kendi cenazesinde de büyüklüğünü göstererek, Harputlulara olağanüstü bir gün yaşatır. Muazzam bir kalabalık Harput’un meydan ve sokaklarına sığmaz. Onu büyük bir üzüntü içerisinde şimdiki kabrinin bulunduğu yer olan Meteris Mezarlığına götürerek defnederler. Beyzade Hacı Ali Rıza Efendi’nin vasiyeti üzerine kendisine türbe yapılmaz. Mezarlığın çevresi demir setle çevrilerek aile kabristanlığı haline getirilir. Buradaki şahidelerinin tamamı yeşile boyanmış olup, üzerlerinde kitabeleri bulunmaktadır. Aile mezarlığının iç kısmının tabanına son yıllarda mermer taşlardan oluşan özel bir düzenleme yapılmıştır.</p>','image/ortak.jpg'),(147,'Yahya Dağıstani (k.s.)',125,'<h2> Yahya Dağıstani (k.s.) </h2> <p style=\"text-align: justify;\">Doğum tarihi bilinmemektedir. Hicri 1319,miladi 1899 tarihinde vefat etmiştir. Bulunduğu bölgede riyaset üzere büyük bir makamı var iken tarikat yolunu tercih eden mürşid-i kâmil büyüğümüzdür. Dağıstan Hanlarından olmasına rağmen, sadeliği seven, saltanattan kaçan bir zâttır. Osmanlı Sultanları tarafından da kendisine beratlar verilmiştir.</p><p style=\"text-align: justify;\">Oğlu Halil Paşa ile birlikte Mekke-i Mükerreme’ye hicret ederler. Halifesi olduğu Abdullah-i Mekki Efendimizin hakka yürümesinden sonra Mekke-i Mükerreme’de bir zâviye yaptırarak ömürlerinin nihayetine kadar hizmet etmiştir.</p><p style=\"text-align: justify;\">Seyyid Yahya Hazretleri’nin ne zaman dünyaya geldiği tam olarak bilinmemektedir. Onun 19. yy. başında Dağıstan’da yaşadığını sonra da Mekke-i Mükerreme’ye gittiğini kabul edebiliriz. Elimizde bulunan bir el yazmasında ondan bölgenin emiri, meliki sıfatlarıyla söz edilir. Ancak Dağıstan kaynaklarında bu isim ve vasıfta bir melik yoktur. Şu kadar ki Dağıstan’ın sosyal, dini yapısı göz önüne alınarak onun saygın bir aşiret lideri veya dini karizması dolayısıyla bu adla anıldığını söyleyebiliriz.</p><p style=\"text-align: justify;\">Seyyid Yahya Dağıstani Hazretleri’nin intisab etmesi ve şeyhin vefatı ile görevin onda kaldığını sonra Mekke-i Mükerreme’ye giderek Abdullah-i Mekki Efendimiz ile tanışıp kaldığını da yine belgelerden öğreniyoruz. Böylece onu tasavvuf ile ilişkisinin Abdullah-i Mekki Efendimiz ile tanışmasından önce olduğunu söyleyebiliriz.</p><p style=\"text-align: justify;\">O dönem Kafkas halkının, Şeyh Şamil ve Hâlidi Meşayıhlarının liderliğinde Ruslarla mücadele ettikleri bir dönemdir. Rusların Kafkasya’yı işgali önlenememiş ve halk ile birlikte birçok âlim ve Hâlidi insanları Anadolu’ya ve İslam dünyasına hicret etmişlerdir. Seyyid Yahya Dağıstani Hazretleri’de bu göçler ile Mekke-i Mükerreme’ye hicret etmişlerdir.</p><p style=\"text-align: justify;\">Onun kendisine ait bir dergâhı olduğu ve Abdullah-i Mekki Efendimizin diğer halifesi şeyh Süleyman Kırımi ile irşat vazifesini yürüttüğü, ömrünü de Mekke-i Mükerreme’de tamamladığı bilinmektedir.</p><p style=\"text-align: justify;\">Bozcalı’da ikamet eden Yunus Hocaefendi’nin kendi yazısından Seyyid Yahya Dağıstani Hazretleri hakkında şöyle bir rivayette vardır:</p><p style=\"text-align: justify;\">“- Tarikatımızın silsilesinde otuz ikinci halkası olan Seyyid Yahya Dağıstani Hazretleri’nin hayatından bir parça. Kendisi aslen Dağıstanlı olup o memleketin hükümdarı idi. O günün paşalarına ait süslü, altın yaldızlı giysiler ile gezinirken şöyle düşünür:</p><p style=\"text-align: justify;\">— Acaba bu benim giydiğim altın sırmalı, saf ipek, resmi elbisem ile kıldığım namaz Allah indinde makbul olur mu? Bu düşünce kendisinin meşguliyetini artırınca bunu sarayda bulunan bir hocaya değil de züht ve takva hayatı yaşayan bir tekke sahibine sormayı ister. Bu düşünce ile maiyetinde ki adamları ile birlikte Dağıstan da bir tekkeye vâsıl olur. Kapıya varınca atından inmeden orada bulunan dervişlere selam verir ve şeyh efendinin dışarı gelmesi için haber gönderir. Haberi götüren Derviş:</p><p style=\"text-align: justify;\">—Erkan-ı hükümetten paşa geldi, sizi dışarıda bekliyor efendim! Diyerek efendi hazretlerini dışarı çağırır. Şeyh efendi dışarı çıkar;</p><p style=\"text-align: justify;\">— Hoş geldiniz! Buyurun efendim! Der. Paşa,</p><p style=\"text-align: justify;\">— Hayır, şeyh efendi! Attan inmeyeceğim! Bir mesele soracağım! Bunu halledin! Der. Şeyh efendi;</p><p style=\"text-align: justify;\">— Paşa Hazretleri! Bunu saraydaki hocalara sorsanız daha isabetli olur. Biz keyfi fetva veremeyiz! Vereceğimiz fetva sizi üzer! Diye cevap verince Paşa da;</p><p style=\"text-align: justify;\">— Hayır! Kızmayacağım! Üzülmeyeceğim! Siz halledeceksiniz! Der. Şeyh efendi;</p><p style=\"text-align: justify;\">— O hâlde buyurun Paşa Hazretleri! Diyince paşa sorusunu sorar:</p><p style=\"text-align: justify;\">— Şu üzerimde bulunan altın düğmeli ve sırmalı resmi elbiselerim ile namaz kılsam, Allah indinde kabul olur mu? Şeyh efendi bir süre bekler. Paşayı süzdükten sonra şöyle cevap veriri:</p><p style=\"text-align: justify;\">— Af buyurun! Sizin hâliniz şuna benzer: Bir köpek kokmuş bir leşin başına varır, yer ve gırtlağına kadar karnı doyar. Aynı zamanda idrarı da gelir, idrarını yaparken de üzerine bulaşmasın diye bacağını kaldırır. İşte! Sizin işiniz buna benzer! Milletin malını yiyerek gırtlağınıza kadar doldurmuşsunuz, üzerinizdeki elbiseden dem vuruyorsunuz Paşa’m!</p><p style=\"text-align: justify;\">Cevap ağırdır! Paşa attan iner, sırtındaki elbiseleri soyar, yanında bulunan adamlarına ve ümerasına;</p><p style=\"text-align: justify;\">— Başınızın çaresine bakın! Ben artık gelmiyorum! Der. Derhâl şeyh efendinin elini ayağını öper, teslim olur.”</p><p style=\"text-align: justify;\">Az zamanda çok mesafe kaydeder. Öyle hâle gelir ki şeyh efendinin ziyaretine gelenler;<br /> “- Efendim! Bize duâ buyurun! Dediklerinde,</p><p style=\"text-align: justify;\">— Siz Seyyid Yahya Dağıstani Hazretleri’ne gidin! Onun duası makbuldür çünkü o saltanatını birden bire terk etti. Belki o saltanat bizde olsaydı terk edemezdik! Diye cevap verirdi.”</p><p style=\"text-align: justify;\">Seyyid Yahya Dağıstani Hazretleri’ saltanatını öyle bir terk etmişti ki dergâhın bir köşesine çekilmiş hırkasına yama yapıyordu.</p><p style=\"text-align: justify;\">Bir defasında da şeyh efendi Seyyid Yahya Dağıstani Hazretleri’nden için,</p><p style=\"text-align: justify;\">“- Onda öyle bir hazine vardır ki, onun yaptığını ben yapamazdım!” buyurdu.</p><p style=\"text-align: justify;\">Şeyh efendi vefat edince yerine Seyyid Yahya Dağıstani Hazretleri geçer. O dergâhtan Mekke-i Mükerreme’ye gider. Abdullah-i Mekki Efendimiz ile karşılaşınca büyüklüğü karşısında ona biat ederek ömrünün sonuna kadar orada kalır.<br />','image/ortak.jpg'),(148,'Şiranlı Hacı Hafız Mustafa (ks.)',147,'<h2> Şiranlı Hacı Hafız Mustafa (ks.)</h2>\r\n<p style=\"text-align: justify;\">Mustafa Efendi, aslen Bayburtlu bir aileye mensuptur. Ailesi, 1829 yılında Ruslar tarafından Bayburt’un işgali üzerine Şiran’a göç etmişlerdir. Günümüzde Gümüşhane’nin bir ilçesi olan Şiran’ın Sarıcalar Köyü’nde 1254/ 1838 tarihinde Mustafa Efendi dünyaya gelmiştir. Annesinin adı Havva, babasınınki ise Ömer’dir. Şiran’da doğduğu için Şirani, Hz. Ömer soyundan geldiği için Faruk-ı Şirani diye anılmıştır.</p><p style=\"text-align: justify;\">Mustafa Efendi, dindar bir aileye mensuptu. Dört yaşında babasından ilk dersleri alarak okumaya başladı. On yaşlarında Trabzon’da medreseye kaydoldu. Burada temel ilimlerden icazet aldıktan sonra tahsilini ilerletmek için Tokat medreselerine gitti. Burada dört yıl kaldı. Zeka ve kabiliyetiyle dikkat çeken Mustafa Efendi, hocalarının da delaletiyle Uşak’a gönderildi. Orada iki yıl kadar kaldı. Birçok dersten icazet aldı. Dini ilimlerde belli bir düzeye geldi. Ancak kendinde manevi bir boşluk hissediyordu. Arkadaşlarına “Heybenin bir gözünü doldurduk. Öbür gözü boş kaldı.”diyerek bunu dile getiriyordu. Onun tasavvufa meylini bilen hocası, ona hacca gitmesini tavsiye etti ve orada aradığı kişiyi bulabileceğini söyledi.</p><p style=\"text-align: justify;\"><strong>Hac’da Şeyhi Yahya dağıstani hz’ne intisabı</strong><br /> Hocasının tavsiyesi üzerine Mustafa Efendi, yirmi yaşlarında iken hac farizasını yerine getirmek üzere yola çıkar. Uzun ve çileli bir yolculuktan sonra Mekke’ye ulaşır. Kalacak yeri olmadığı için mezarlıklarda kaldığı rivayet edilir. Mualla kabristanında uykuya daldığı bir sırada bir sufi onu uyandırır. O zat, Nakşibendiyye tarikatının Halidiyye koluna mensup Abdullah Erzincani’nin halifesi Yahya Dağıstani’ye mensupmuş; Mustafa Efendi’yi ona götürür. Mustafa Efendi, hocasının işaret ettiği zatı bulmuştur.</p><p style=\"text-align: justify;\">Ancak Yahya Efendi, müritlerinin çokluğu nedeniyle onunla ilgilenememiştir. Kim olduğu, nereden geldiği bile sorulmamıştır. Sonra Yemenli bir arkadaşının delaletiyle Yahya Efendi’nin huzuruna çıkmıştır. İntisap, bu buluşmada gerçekleşmiştir. Derhal seyr-i süluk ve riyazata başlamıştır. Takvasının gereği olarak tekkedeki yemekleri bile yemeyip dağlardaki otlarla karnını doyurmuştur. Buradaki nefis terbiyesi, yedi yıl kadar sürmüştür. Manevi mertebesi yükselmiş ve kalb gözü açılmıştır. Tasavvuf terbiyesinin sonunda irşatla görevlendirilme zamanı gelmiştir.</p><p style=\"text-align: justify;\">Yahya Efendi’nin dergâhında mürşit seviyesine ulaşmış üç Mustafa vardır. Biri Şiranlı, biri Yemenli, diğeri de Pakistanlıdır. Bunlardan sadece birisi Medine’de kalabilecek, diğerleri gönderileceği yerlere gideceklerdir. Yahya Efendi, kendisi bir tercihte bulunmak istememiş. Üçünün de eline birer kağıt verip Medine’ye göndermiş. Üç arkadaş Medine’ye gidip Ravza-ı Mutahhara’ya varmışlar ve boş kağıtları oraya bırakıp sabahı beklemeye başlamışlar. Sabah ezanıyla birlikte Hz. Peygamber (sav)in kabrinin başına vardıklarında Pakistanlının kağıdına Hindistan, Yemenlinin kağıdına Medine yazıldığını görmüşlerdir. Şiranlı Şeyh Hacı Mustafa Efendi’nin kağıdında ise Anadolu Çorum yazısı bulunmaktadır.</p><p style=\"text-align: justify;\"><strong>Çorum’a gelişi</strong><br /> Mustafa Efendi, görev yeri belli olmasına rağmen bir türlü Medine’den ayrılmak istemez. Ama verilen göreve, gösterilen yere gitmek zorunda olduğunun da bilincindedir. Günlerce Mescid-i Nebevi’ye gider, Hz. Peygamber(sav)in kabri başında gözyaşı döker. Bir gün huzuruna kabul edileceğine dair manevi işaret aldıktan sonra Medine’den ayrılır.</p><p style=\"text-align: justify;\">İstanbul’a gitmek için Cidde limanına gider. Ancak yanında yol parası yoktur. Fakir bir derviş olarak gemiye biner. Kontrol esnasında biletsiz olduğu için gemiden indirilir. Kaptan, limandan ayrılmak için bütün hazırlıkları tamamlamıştır ama gemiyi bir türlü hareket ettiremez. Makine aksamı elden geçirilir, bir arızaya rastlanmaz. Hikmeti araştırılırken bileti olmadığı için indirilen yolcu gelir akıllarına. Şehrin her yerinde o dervişi ararlar. Sonunda bir mescitte namaz kılarken bulurlar. Ona yalvarıp yakarırlar, gemiye binmeye razı ederler. Artık manevi bir engel kalmamıştır. Gemi, normalden daha hızlı yol alır ve beklenenden önce İstanbul’a varır. Gemiyi durduran Kara Şeyhin kerameti, kısa zamanda tüm İstanbul’da yankılanır. Bu olay o kadar çok meşhur olur ki devrin padişahına kadar ulaşır.</p><p style=\"text-align: justify;\">Sultan II. Abdülhamit Han, şeyhülislamın başkanlığında İstanbul’un tanınmış âlimlerini toplar. Şiranlı Şeyh Hacı Mustafa Efendi’nin de katıldığı bu mecliste bir çok mesele tartışılır. Mustafa Efendi, manevi ve ilmi ağırlıyla dikkatleri üzerine toplar. Padişah, Şeyh Efendiden çok etkilenir ve sarayda kalmasını teklif eder. Ancak Mustafa Efendi, Şeyh Yahya Dağıstani’nin görevlendirdiği yere gitmek arzusundadır. Bu nedenle teklifi kabul etmez. Kendisine verilen atiyyeleri de hazineye bağışlayarak maddi bağımlılık altına girmekten kurtulur.</p><p style=\"text-align: justify;\">İstanbul’dan ayrılışında vatan hasreti ağır basar. Görev mahalli olan Çorum’a gitmeden önce Şiran’a gider. Orada babasının ısrarıyla kendi köyünden Güllü Hanımla evlenir ve bir süre Şiran’da kalmaya karar verir. Orada tekke kurarak irşat faaliyetlerine başlar. Ancak Şiran’ın nüfuzlu ailelerinden Telli sülalesine mensup Ali Çavuş ile arası açılır. Tartışmalardan canı sıkılan Mustafa Efendi, Şiran’dan ayrılır. Önce Niksar’a, oradan da bazı müritleri ve akrabalarıyla birlikte Medine’de işaret edilen Çorum’a gelir.</p><p style=\"text-align: justify;\">Mustafa Efendi Çorum’a gelince Mekke’deyken tanıştığı bir zengin tarafından kendisine Kellegöz Camiinin kıble tarafında bir ev tahsis edilir. Şeyh Efendi, buranın üst katını ev olarak, alt katını da tekke olarak kullanır. Bir bağ ve bir de tarla alır. Çiftçilikle hayatını devam ettirmeye çalışır. Tekkede de manevi ağırlıklı sohbetler yapar. Çorum’a yerleşince İskilipli Emine hanımla evlenir.</p><p style=\"text-align: justify;\">Çorumlu Pir diye de bilinen Şiranlı Şeyh Hacı Mustafa Efendi, Çorum’daki dergahından hareketle İskilip, Tokat, Niksar, Sivas, Alucra, Samsun, Amasya, Darende, Afyon gibi belli başlı merkezlerde irşat faaliyetlerinde bulunmuştur. Bu nedenle talebe ve müritlerinin sayısı bilinemiyor. 366 tane halifesinin olduğu söyleniyor. Bayburtlu Ahmet (Amcasının oğlu), Tokatlı Hacı Salih efendi, Darendeli Mahmut, Alacalı Ahmet Efendi, Tokatlı Mustafa Haki, Niksarlı Ahmet Efendi, Sivaslı Mustafa Taki, Başçiftlikli İnceimamzade Hasan efendi, Mesudiyeli Sarıalizade Ahmet Efendi, İskilipli Ömer Efendi, Tosya Çevlikli Mehmet Gülşen, Torullu Hacı Osman, Çalganlı Osman, Alucralı Hacı Hasan vekendi oğlu Hacı Faik Efendi en çok tanınanlarıdır.</p><p style=\"text-align: justify;\">Şeyh Mustafa Efendi’nin ilk eşi Güllü Hanımdan iki oğlu, bir kızı olmuştur. Kızı, Çorum’un meşhur müderrislerinden Kürt Hacı Mustafa Efendi ile evlenmiştir. İskilipli Emine Hanımdan Faik ve Hilmi Efendiler dünyaya gelmiştir. Faik Efendi, babasının halifesi Niksarlı Ahmet Efendi’den tasavvufi eğitimini tamamlayarak Nakşibendi silsilesini devam ettirmiştir.</p><p style=\"text-align: justify;\"><strong>Menkıbeleri</strong><br /> ……..Şiranlı Hacı Mustafa Efendi, müritlerine görev verirken usulüne uygun yapmalarını ve gereken fedakarlığı göstermelerini tembih edermiş. Bir gün civar kazalardan ziyaretine gelen bir bir müridine memleketine dönmek için izin vermiş. Ertesi gün aynı zatın çarşıda vasıta aradığını görünce:” Ya… Vesait de mi aranırmış. Biz Mekke vadilerinde yalın ayak mürşid-i kâmil arayıp gezdiğimizde ayaklarımızın yarıklarına çekirgeler gizlenirdi. Şimdi siz, kolay buldunuz da kıymetini bilmiyorsunuz.” diyerek uyarmış ve tasavvuf yolunun çileli olduğuna işaret etmiş. Bunun üzerine o zat, memleketine yürüyerek dönmek zorunda kalmış.</p><p style=\"text-align: justify;\">…….Bir gün Mustafa Efendi’nin tekkesine medrese tahsili görmüş bir kişi geldi. Şeyhin halkasına oturdu. Şeyh Efendi, sükut halindeydi. Beklemekten sıkıldı.<br /> -Efendi, böyle sükut etmek yerine burada toplanan insanlara sohbet etseniz ve onlara islamdan bir şeyler öğretseniz daha iyi olmaz mı?<br /> Mustafa Efendi, hiç cevap vermedi. Adam çıkıp gitti. Olayı izleyen müritlerinden biri:<br /> -Efendim, adam sizi azarlar gibi konuştu. Niye cevap vermediniz? deyince Mustafa Efendi:<br /> -Sükutumuzu anlamayan, sözümüzü hiç anlamaz, diyerek sükut halini kavramanın önemine işaret etmiştir.</p><p style=\"text-align: justify;\">……..Şiranlı Şeyh Efendi, maneviyatı gülcü bir insandı. Allah aşkı ve peygamber sevgisiyle birlikte Kur’an-ı Kerim’e büyük bir saygısı vardı. Onu okuyan ve yazana da elbette hürmet ederdi. Kazancızade Hacısağlardı. Yazdığı Kur’an-ı Kerim sayısı kırkı geçmişti. 1877 Osmanlı-Rus Savaşı, diğer adıyla 93 harbi sırasında memlekette kıtlık hüküm sürüyordu. Osman Efendi de ailece üç gün aç kalmışlardı. Osman Efendi, bir sabah Kellegöz Cami’inde namazı kılıp aceleyle evine yönelir. Yazmakta olduğu Kur’an-ı Kerim’in kalan iki cüzünü tamamlamak niyetindedir. Onu yazıp teslim edecek ve ailesinin geçimini temin için üç beş kuruş alacaktır. Fakat ardından kendisine seslenildiğini duyar. Dönüp bakar ki Şiranlı Şeyh Efendi’dir. Eliyle gelmesini işaret eder. Gitmese olmaz. İçinden “Be mübarek, senin yanına gelinceye kadar ben iki sayfa daha yazardım.”diye geçirir. Şeyh Efendi, ısrarla içeri girmesini ister. Osman Efendi de aynı şeyleri içinden geçirmeye devam eder. Şeyh Efendi “Hoca, bırak şu iki sayfa derdini. Sen bunun şevkiyle iki Kur’an daha yazacaksın.” derken kapının arkasındaki un çuvalını gösterir. Onu alıp götürmesini, afiyetle yemelerini söyler. Hattat Hacı Osman Efendi, ömrü boyunca o iyiliği unutmaz.</p><p style=\"text-align: justify;\">Şeyh Hacı Mustafa Efendi, Hıdırlık’a on beş günde bir gider, ziyarette bulunurmuş. Ancak şadırvandan ileri gitmez ve türbelere çıkmazmış. Ziyaretlerini türbenin“Mescidin girişinde iki mübarek şehit daha yatıyor. Nasıl olur da ben onları çiğneyerek sahabelerin kabirlerini ziyarete gidebilirim?”diye cevap vermiş. Yıllar sonra cami ve türbenin bu günkü şekliyle inşası için temel kazılırken Şeyh Efendi’nin işaret ettiği noktada mumyalaşarak hiç bozulmadan kalabilmiş çok eskiye ait iki ceset bulunmuş. O zaman Şiranlı Şeyh Hacı Mustafa Efendi’nin kerameti anlaşılabilmiştir. İhsan Sabuncuoğlu, o mezarların günümüzdeki çifte merdivenin altında kalmış olduğunu belirtir.</p><p style=\"text-align: justify;\">Şeyh Efendi, Hıdırlık Şeyhi namıyla tanınan Abbas Efendi’yi de yanına alıp bir gün Suheyb-i Rumi türbesini ziyarete gider. Âdeti hilafına bu defa türbeye girip o mübarek sahabe kabirlerini ziyaret eder. Türbeden ayrılmadan önce Abbas Efendi’ye vasiyet niteliğinde şöyle der: “Ben, alemdar-ı Resul Hz. Suheyb-i Rumi’yi rüyamda gördüm. Onun işaretiyle Çorum’a gelip yerleştim. Hicaz’da ölmek isterim. Şayet Çorum’da ölürsem beni Suheyb-i Rumi’nin eşiğine defnedin.” Bu, Hıdırlık’a son ziyareti olmuştur.</p><p style=\"text-align: justify;\"><strong>Vefatı</strong><br /> Hıdırlık’ı son kez ziyaret ettiği sene yedinci haccını yapmak üzere Tokatlı hanımı ve dört oğlu ile birlikte yola çıkmıştır. Deniz yoluyla önce Cidde, ardından kara yoluyla Mekke’ye giderek Hac görevini tamamladıktan sonra Medine’ye Varıp Ravza-ı Mutahhara’da Hz. Muhammet (sav) i ziyaret etmek arzusundadır. Şiranlı Şeyh Hacı Mustafa Efendi, niyetini gerçekleştirmiştir ama orda doyasıya kalamamıştır. Hastalığı nedeniyle fazla ziyarette bulunamamıştır. Ama Hicaz’da kalmak ve o topraklarda vefat etmek arzusundaydı. Bu niyeti ve duası Allah indinde makbul olmuş olmalı ki orada vefat etmiştir. Hz. Peygamber (sav)e komşu olmak istiyordu. Arzusuna uygun olarak Baki kabristanında Hz. Osman (ra)ın kabri yanına defn edilmiştir.</p><p style=\"text-align: justify;\">Bu defin işlemi, pek de kolay olmamıştır. Ahmet Kazancı hocamız, babasından naklen olayı şöyle anlatıyor:<br /> Şiranlı Şeyh Efendi, hastalığı ağırlaşınca Osmanlı Birlikleri komutanına, kendisini Baki Mezarlığına defnetmesini vasiyet eder. Vefatından sonra yıkanıp kefenlenip Baki Mezarlığına defnedileceğini öğrenen<br /> Araplar, buna şiddetle itiraz ederler. İşin ileri boyutlara ulaşması üzerine komutan, bir teklifte bulunur.<br /> -Bana izin verin. Vasiyeti gereği onu istediği yere kadar götüreyim.<br /> Siz de oradan alın, canınızın istediği yere defnedin.<br /> Araplar, bu teklif kabul ederler. Komutan, tabutu Baki’ye kadar götürür. Tabutu yere indirirken şöyle der:<br /> -Ben, vasiyetini yerine getirdim. Sen de eğer gerçekten Allah dostu bir kimse isen kendi yerini seç.<br /> Komutan, tabuttaki zata böyle seslendikten sonra askerlerini geri çeker. Bu defa Araplar devreye girerler. Tabuta sarılırlar ama bütün zorlamalarına rağmen yerinden oynatamazlar.<br /> -Bu adamın yeri gerçekten burası olmalı, deyip çekilirler. Tartışma, böylece sonlanmış olur. Bunun üzerine Şeyh Efendinin cenazesi, Baki Mezarlığına girdikten sonra sola doğru dönen yolda yirmi adım kadar ilerlendiğinde bir kabre defnedilmiştir.</p><p style=\"text-align: justify;\">Servetini eşine teslim eden, irşat hizmetinde harcamasından hoşnut olan gönlü zengin Tokatlı eşi de üç gün sonra Medine’de vefat etmiştir. Vasiyeti üzere Baki Mezarlığında eşi Şiranlı Şeyh Hacı Mustafa Efendi’nin yanına defn edilmiştir.</p><p style=\"text-align: justify;\">Şeyh Efendi’nin Medine’de vefatından sonra görevi, oğlu Hacı Faik Efendi’ye intikal etmiştir. O da 1925 yılında tekkelerin kapatılmasına kadar vazifesine devam etmiştir. Şeyh Hacı Mustafa Efendi, zahiri ve batıni ilimlerde derinleşmiş kamil mürşitlerdendir. Keşif ve kerameti açık bir derviştir. Çok konuşmak yerine yaşayışıyla insanlara islamı anlatmayı tercih etmiş bir gönül insanıdır. Allah, rahmet eylesin.</p>','image/ortak.jpg'),(149,'Terzi Baba (k.s.)',125,'<h2> Terzi Baba (k.s.) </h2>\r\n<p style=\"text-align: justify;\">Mevlana Halid-i Bağdadî hazretlerinin halifesi Erzincanlı Abdullah Mekkî Efendi’den hilafet almış aşık bir zat ve Anadolu’da yetişen büyük velîlerdendir. İsmi “<em>Muhammed Vehbî</em>“dir. “<em>Hayyat Vehbî</em>” diye meşhur olmuşdur. 1776 veya 1781 senesinde doğdu. Kaynaklarda Erzurum’da veya Erzincan’da doğduğu yazılıdır.<br /> İslam ümmeti arasinda ümmîlikle meşhur olmuş Allah dostu bir zattır. Terzi Baba hazretleri ilk temel dînî bilgilerini tahsil ettikten sonra, anne ve babasının isteği üzerine, bir sanat sahibi olmak için terzilik mesleğini öğrenmeğe başladı. <em><strong>Terzi Baba</strong></em> diye meşhur olması buradan gelmektedir.<br /> <strong>Terzi Baba</strong> hazretlerinin dünyaya hiç rağbeti yoktu. Maneviyatçı meyli çok fazla idi. Mesleği île meşgul olurken, ibadetlerini asla terketmez, nefsinin arzu ve isteklerini yapmama hususunda azamî gayret gösterirdi.<br /> Mevlana Halid-i Bağdadî’nin halîfelerinden Şeyh Abdullah Mekkî Efendi’ye tasavvuf terbiyesinde talebe oldu. Şeyh Abdullah-ı Erzincanî el-Mekkî hazretleri Mekke-i Mükerreme’de irşadla vazifeli idi. Bundan sonra Terzi Baba hazretlerinin manevî mertebesi günden güne ilerledi. Nefsle mücadele ve riyazette çok ileri derecelere ulaştı. Abdullah Mekkî Efendi, ona i’cazet verdi ve insanları irşada selahiyetli hale geldi.<br /> <em><strong>Terzi Baba</strong></em> hazretleri, hem dikiş diker hem de dili ve kalbi ile Allahü Teala’yı anardı. Dükkanında dikiş dikerken, her iğneyi kumaşa geçirip çıkarışta dili ve kalbi ile Allahü Teala’nın ism-i şerîfini zikrederdi. Halîm-selîm, mütevazî bir zat idi. Kimsenin halimi bilmesini istemezdi. Fakirleri çok sever ve bu husustaki hassasiyetini açıkça belli ederdi.<br /> Tasavvuf yoluna girmesine vesile olan Abdullah Mekkî Efendi ile tanışmaları şöyle oldu ; Mevlana Halid-i Bağdadi hazretleri, halifelerinden Abdullah Mekkî Efendi’yi Anadolu’ya göndermişti. Abdullah Mekkî Efendi, Erzurum’a uğramış, sonra Erzincan taraflarına yönelmişti. Erzincan’a yaklaşınca, yanındaki arkadaşlarına: “<em>Hocamızın bize tarif eylediği memleket, Allah bilir ya burasıdır. Burada bir zatın bizde emaneti vardır</em>” demişti. Abdullah Mekkî Efendi, Erzincan’ı şereflendirince, insanlar akın akın ziyaretine geldiler. Gelenler arasında Terzi Baba hazretleri de vardı. Abdullah Mekkî Efendi, ilk defa gördüğü Terzi Baba girince ayağa kalktı. Davet edip yanında yer verdi. Hiç kimseye yapmadığı iltifatı Terzi Baba’ya yaptı. Ona: “<em> Mevlana Halid-i Bağdadî hazretlerinden bizde bir emanet var. Bu emanet sana çok menfaatler sağlar. Kabul edersen sana teslim edeyim</em>” dedi. Terzi Baba da: ” <em>Siz bilirsiniz efendim, maddî menfaatse; dünya için Allah demem</em>” cevabını verdi. Abdullah Mekkî Efendi bu cevabı alınca: “<em>Oğlum, sen bulacağını buldun. Teslim edeceğim emanet seni dünya sevgisinden kurtarmaktan başka bir şey değildi</em>” buyurarak. Terzi Baba’ya nazar edip, emaneti tevdî etti.<br /> Şah-ı Nakşibend hazretlerinin yolunda terbiye edip, kemale ermesine vesîle oldu. Terzi Baba’ya hilafet-verip Allahü Teala’nın kullarına, Allahü Teala’nın dînini öğretmek marifetullaha kavuşturmak vazifelerinin verdi. Bunun üzerine Terzi Baba’nın hali değişti. Maneviyat dünyasına daldı.<br /> Bu hadiselerden sonra , Terzi Baba’nın yüksek derecesi halk arasında yayıldı. Herkes istifade etmek için ona geldi. Zamanla Terzi Baba’ya bağlı talebelerin sayısı arttı. Bu hali çekemeyenler, onun hakkında dedikodu etmeye başladılar .<br /> ”<em>Ummi bir cahilin başına bu kadar insan toplanmış</em>” diyorlardı. Hatta ilimden biraz nasibi olanlar da, bu gibi sözleri söylemeye başlamıştı. Bunun üzerine beldenin müftüsü, Terzi Baba’yı imtihan için davet etti. Maksadı ise, Terzi Baba sorulan suallere cevap veremeyince, cehaletini anlayıp, insanları irşad, yol gösterme davasından vazgeçmesini sağlamaktı. Terzi Baba hazretleri, Müftü Efendi’nin davetini kabul edip gitti. Orada büyük bir ilim meclisinin toplandığını gördü. Müftü Efendi’ye kendisini niçin davet ettiğini sorduğunda, müftü efendi ona: ” <em>Biz seni imtihan için davet ettik. Hakkınızda birçok dedikodu yapılıyor. Buna son vermek lazım geldi. Şimdi bazı sualler soracağız. Siz cevap vereceksiniz</em>” dedi. Bir çok sualler sordu. Terzi Baba hazretleri büyük bir hakikati ortaya çıkarmak için sorulan bir suale: “<em>Allahü Teala’nın, bu ahirde yaşayanlara göre yedi, diğer beldelere göre sekiz tane sıfatı-ı subutiyesi vardır. Bu beldeye göre Allahü Teala’nın Subutî sıfatları şunlardır: ilim, Semi, Basar, irade. Hayat, Kelam ve Tekvîn. Bu şehre göre Allahü Teala’nın Kudret sıfatı yoktur. Çünkü bu şehir insanları Allahü Teala’nın “Kudret” sıfatını inkar etmektedirler. Eğer bu şehrin insanları Allahü Teala’nın “Kudret” sıfatına inansalardı, Allahü Teala bir ümmî kulunda, insanlara doğru yolu gösterme kabiliyetini yaratmaya kadirdir, derlerdi</em>” cevabını verir vermez, orada bulunanlar, Terzi Baba’nm ilm-i ledünnîye sahip, kamil bir zat olduğuna kanaat getirip, ellerine kapanarak af dilediler. Ona gereken ikram ve hürmeti gösterdiler.<br /> <strong>Terzi Baba hazretlerinin eserleri </strong><br /> Terzi Baba hazretlerinin yetiştirdiği talebeler arasında, Hafız Rüşdü Efendi, Hacı Mustafa Fehmi, Leblebici Baba vardır. Terzi Baba hazretleri, ilahî aşk île dolu adeta ikinci bir Yunus Emre’dir. Tasavvufun hakîkatlerine dair manzumelerinin yer aldığı, Miftahu’l-Kenz isminde bir eseri çok meşhurdur. Yine takrirlerinin yer aldığı Sıfat-ı Subutiyye isimli eseri de vardır.<br /> <strong>Vefatı</strong><br /> Terzi Baba hazretleri, 1847 (H. 1264) senesinde Erzincan’da vefat etti. Dergahının olduğu yere defnedildi. Bugün burası Terzi Baba Mezarlığı diye anılmakta, türbesi mezarlığın ortasında bulunmaktadır.</p>\r\n','image/ortak.jpg'),(150,'Mustafa İsmet Garibullah (k.s.)',125,'<h2>Mustafa İsmet Garibullah (k.s.) </h2>\r\n<p>İsmet Efendi bugün Yunanistan sınırları içinde bulunan Yanya’da alem-i dünyayı teşrif edip gençlik yıllarında Yanya Mahkeme-i Şer’iyye’si katipliğinde bulunmuşlardır. Risale-i Kudsiyye’lerinde bu konuda şöyle buyururlar:<br /> İlahi Mustafa İsmet ki ismim<br /> Zuhuru Yanya’da oldu bu cismim<br /> Aman garket visal-i bahre resmim<br /> Bu resmim mahvolup Hakk’a gidelim<br /> Cemal-i bakemale seyredelim<br /> Cenab-ı Hakk’ın gönüllerine yerleştirdiği muhabbet ateşi hararetini hissettirmeye başladığında Yanya’dan ayrılarak Mekke-i Mükerreme’ye gitmişler; Mevlana Halid-i Bağdadi Hz.leri hulefasından Abdullah-ı Mekki’ye intisab ile Nakşibendi yoluna kudum kılmışlardır. Abdullah-ı Mekki Hz.leri aslen Erzincan’lı olup; Mekke-i Mükerereme’de mücavir kalarak, Ebu Kubeys Dağındaki tekkelerinde irşad ile meşgul olurlarmış. İsmet Efendi, yedi sene içerisinde seyr-ü süluklarını ikmal ve Hilafet-i Nakşibendiyye’yi hak etmişlerdir.<br /> Daha sonra şeyhlerinden izin alarak Süleyman Efendi isminde bir zatın refakatınde Taif cihetine doğru yola çıkarlar. Çölde giderlerken devesinin çöküp yürümemesi üzerine Süleyman Efendi önde ilerlemekte olan İsmet Efendi’ye hitaben:<br /> – İsmet, İsmet! Şeyhimiz vefat etti. Vazifesi de bu fakire verildi. Geri dönelim, buyururlar ve dönerler.<br /> Gerçekten de Mekke-i Mükerreme’ye vasıl olduklarında Abdullah-ı Mücavir fi Beledillah Hz.lerinin alemlerini değiştirdiği haberiyle karşılaşırlar. Bunun üzerine Şeyh Süleyman Efendi Mekke-i Mükerreme’deki dergahta irşad postuna cülus eder. Risale-i Kudsiyye’de bu zatın ismi şerifi şöyle geçer:<br /> Hususa Mekke’de Eş-Şeyh Süleyman<br /> Oluptur naib-i menab-ı gavs-ı İrfan<br /> Bu gavsın tut elin Hakk’a gidelim<br /> Cemal-i bakemale seyredelim<br /> Risale-i Kudsiyye isimli eserlerini burada iken ilham ile kaleme almışlardır. Bu eseri ne niyetle ve nasıl yazdıkları eserin baş ve son kısımlarında gayet açık ifade olunmuştur.<br /> İsmet Efendi Edirne’de iken sevgili ihvanlardan ve halifelerinden Hüseyin Kudsi Efendi’nin kerimesi ile izdivaç buyurmuşlardır. Bu evlilikten Nimetullah, Hafız, Ferdi, Behaeddin isimlerinde dört oğlu; Nakşiye ve Sıddika isimlerinde iki kızı dünyaya gelmiştir.<br /> Cennetmekan Abdülmecid Han devrinde İstanbul’a göçerek bir müddet kayınpederlerinin Koca Mustafa Paşa civarında satın aldıkları evde irşad ile meşgul olmuştur. Daha sonra şimdi dergahlarının bulunduğu yeri almak için sahibiyle anlaşmıştır. Bu arada Fener Patrikhanesi’nden “Kırmızı Kilise” denilen Rum okulunu buraya yaptırmak için çok yüksek paralar teklif edilmişse de yer sahibi:<br /> “Ben malımı kiliseye vereceğime bedava olarak tekkeye veririm. Kıyamete kadar Cenab-ı Hakk’ın şerefli ismi zikredilir” diyerek<br /> ehven fiyatla İsmet Efendi’ye satmıştır. Tekkenin inşasından sonra Hz. İsmet Yanyavi kaddesallahü sırrahü’l ali:<br /> “Tekkeyi buldunuz galiba şeyhi kaybedeceksiniz” buyurmuşlar.<br /> Hakikaten de altı ay geçmeden arkalarında birçok ihvan ve altmış kadar halife bırakarak H. 16 Zilhicce 1289 M tarihinde alem-i cemale intikal etmişlerdir. Bari Teala Hz.leri yüksek himmetlerini üzerimize sayeban eylesin. Nisbet-i Kudsiyyeleri ile mensub olduğumuz halde ömrümüzü ikmal edip civarlarına kavuşmayı nasib eylesin. Amin.<br /> Mustafa İsmet Efendi (K.S.) yüksek yolları gereği enbiyaların imamı, evliyaların serdarı Muhammed Mustafa (S.A.V) Efendimiz’i kendisine yegane rehber bilmiş, her işte ona uymayı en büyük saadet, onun izinde idrak edilen her anı en büyük kar telakki etmiştir. Şeriatsız tarikatın mümkün olamayacağını üzerine basa basa anlatmıştır. İlme, irfana büyük ehemmiyyet vermiştir. Eserlerinden kendisinin de dini ilimlere ve Arap diline mükemmelen vakıf olduğu anlaşılmaktadır. Yegane gayesi kendisini yoktan var eden Allah’ını tanımak, bilmek, layıkı vechile ona kulluk yapabilmek olmuştur. Zamanın devlet erkanının, hatta devrin padişahının dahi ihvanları arasında bulunmasına rağmen dünya malı ve mevkiine zerrece itibar etmemiş, baki olan Allah’ının imanıyla doldurduğu gönlünde fani zevklere yer vermemiştir. Bu konu ile alakalı şöyle bir hikaye naklederler:<br /> Sultan Mecid Han şeyhini ne zaman saraya yemeğe çağırsa İsmet Efendi yer gibi yaparak ekmekleri koynuna doldururmuş. Bunu farkeden müzevvirlerden birinin padişaha tezvir etmesi üzerine sofradan bir ekmek alarak elliyle sıkmış. Ekmekten damlayan kanları sultana göstermiş. Bununla dünya malının hakikatini, bu alemde yüksek derecelerde bulunanların tehlikelerden uzak kalmayacaklarını, mevki, makam büyüdükçe yüklenilen sorumluluğun da büyüdüğünü anlatmak istemiştir. Yoksa Abdülmecid Han’a karşı olan samimi hislerine, derin muhabbetine Risale-i Kudsiyye’leri şehadet etmektedir..<br /> Bu gibi zatlar “Yeryüzünde halife yaratacağım” sırrına mazhar oldukları için kendileri daima saltanattan kaçınmışlar, fakat saltanat sahipleri bunların gölgelerinde hareket etmişlerdir. Böyle veliler pek tabii olarak zahirde el ayak takımından görünseler bile hakikatte bütün beylerin, paşaların üstünde yer almışlardır.<br /> Yine nakledilir ki İsmet Efendi (K.S.) bir gün berberde traş oluyormuş. O esnada bir beyoğlu işlemeli koşumlar koşulmuş doru atıyla çıkagelmiş. Beyoğlunun teşrifi üzerine orada bulunanların hepsi ayağa kalkalar selamlamışlar. İsmet Efendi ise gelen gidenle alakasız bir halde gözleri kapalı oturuyorlarmış. Beyoğlu bir dervişin karşısında pervasızca oturuşundan son derece hiddetlenmiş. Yanına gelmiş. Eliyle tık tık diye kafasına vurup berabere hitaben: “Bu kabağı mı traş ediyorsun” demiş. Malum olunduğu üzre o devirlerde başta devamlı fes, sarık gibi şeyler bulundurulduğundan ustura ile tıraş olmak adet idi. Cenab-ı Şeyh’in mübarek başı da henüz tıraştan çıkmış olduğundan ve sabunları da üzerinde durduğundan, tabiri caizse hakikaten kabak gibi parlamaktaymış. Zavallı berber Şeyh Efendiyi tanıdığından kızarmış bozarmışsa da sükut etmek mecburiyetinde kalmış. İsmet Efendi ise bu yapılan hakaret kendisine değilmişcesine hiçi oralı olmamış. Beyoğlu hışımla geri dönüp atına binmek için zıplamış. Zıplamasıyla birlikte atın öbür tarafından tepesi üstü yere çakılması bir olmuş. Korkudan yuvasından fırlayacakmış gibi irileşmiş gözleriyle bakıp bağırmış:<br /> – Aman berber. Ne oluyor?<br /> Berber eliyle İsmet Efendi’yi işaret edip cevaplamış:<br /> – Kabağa sor, kabağa.<br /> Hakikat-i Muhammediyye’ye mazhar olan bu gibi zatların vücutları gerçekte aleme rahmettir. Belaya sebebiyet vermezler. Fakat beyoğlu gibi bela arayanlar onlara çarpıp kendi kendilerini yaralarlar. Yoksa onların yanına bir nebze muhabbetle varanlar, yollarında çok cüz’i gayret sarfedenler dahi tarifsiz kazançlara nail olurlar. Nitekim İsmet Baba (K.S.): “Allahım bana vadetti. Dergahımın kapısından bir defacık muhabbetle bakanı bile unutmayacak. Kıyamet gününde ona şefaat edeceğim” buyurmuş. Bunun tezahür etmiş bir örneğini de şöyle hikaye ederler:<br /> Vaktiyle Ortaköy’de oturan bir Arnavut her gün kalkar, yaya olarak tekkeye gelir, bahçede meşgul olur, akşam üzeri gene yaya olarak geri dönermiş. Ömrü tamama erip ecel vaki olduğunda kızı bu zatı rüyasında görüp halini sormuş. “Merak etme kızım, diye cevaplamış. Arnavut “Burada şeyh efendiler beni yanlarına aldılar. Rahatım gayet iyidir.”<br /> Mevlana İsmet Garibullah Efendimiz Peygamber-i Zişan Hz.lerinin (S.A.V.) sünnet-i seniyyelerine uyarak halifelerinden her birine hallerine uygun birer lakap vermişler. Mesela Halil Efendi’ye Nurullah, Mehmet Efendi’ye Bahrullah, Hüseyin ve Şerif Efendiler’e Kudsi demişler. Kendilerine de Garibullah (Allah’ın Garibi) ismini layık görmüşler.<br /> Hz. Şeyh Efendi orta boylu, zayıf vücutlu, uzuna yakın yuvarlak ve gayet güzel yüzlü, siyah gözlü, nurani, buğday tenliymiş. Mübarek burunları gayet güzel olup, orta yeri bir miktar yüksekçeymiş. Vefatlarında henüz beyazlamaya başlamış olan saç ve sakalları siyah ve gür imiş. Kaş ve kirpikleri de keza siyah imiş. Azalar ve tenasüp mükemmel olup, bir hüsn-ü suretmiş.</p>\r\n','image/ortak.jpg'),(151,'Halil Nurullah Zağrevi (k.s.)',150,'<h2> Halil Nurullah Zağrevi (k.s.) </h2>\r\n\r\n<p style=\"text-align: left;\">Kutbü’l irşad Zağravi Halil Nurullah Efendi Hz.leri İsmet Efendi Hulefasından olup Silsile-i Zeheb bu zatın ismi ile devam etmiştir. Tarikat-i Aliyye’ye intisab etmelerinden bir hafta sonra kendilerine keşf-i kubur hali ihsan olunmuştur. Yani kabirlere teveccüh edip hallerine vakıf olurlardı. Bir kısım ihvan, evliya kabri diye ziyaret edilen bazı türbelerin hakikatte ziyaretlerine gerek bulunmayan boş yerler olduklarını keşfedip haber verdiği için Halil Nurullah Efendi’yi ‘halkın itikadı ile oynuyor’ diye şeyhlerine şikayet ederler. İsmet Efendi Hz.lerinin gönderdikleri mektuptaki “Halil, bundan sonra gördüğün rüyayı bile anlatmak yok” emri üzerine mübarek ağızlarını sıkı sıkıya kapatırlar. Muslukları dindirdikten sonra gönül şadırvanlarında esrar-ı sübhani ve envar-ı rahmani öylesine kuvvetle birikmeye başlar ki İsmet Efendi tarafından Nurullah ismi ile isimlendirilip hilafet-i mutlaka ile şereflendirilir. Kutbü’l irşad makamına yükselmişlerdir. Hüseyin Kudsi Efendi’den sonra da tekkede irşad ile meşgul olmuşlardır.</p><p style=\"text-align: left;\">Bir gün ziyaretlerine gelen iki kişi uzun müddet huzurlarında bekledikleri halde şeyh efendi başını murakabeden kaldırmayınca bir tanesi “Yahu mürşid-i kamil olduğunu işittik. Gidelim de istifade edelim dedik. Kalktık geldik. Bu ise uyuklayıp duruyor. Geldik geleli yüzümüze bakmadı. Bizi irşad edecek bir kelime bile söylemedi” diye gönlünden geçirdiğinde kalp casusu olan o veliy-yi kamil bu hale vakıf olup başını kaldırmış:</p><p style=\"text-align: left;\">– Evlat, demiş. Bu yol gevezelik yolu değildir. Sana verilen vazifeyi yap. Git işine.<br /> Nurullah Efendi Hz.leri bereketli ömürlerini 13 Cemaziyel ahir 1311 (M. 22 Aralık 1893) tarihinde tamamlamışlardır.<br /> Geceleri teheccüd namazından sonra baha namazına kadar beş cüz Kuran okuyup bir hatm-i tehlil yapmaları ile meşhur olmuşlardır. Malumdur ki hatm-i tehlil yetmiş bin kelime-i tevhidden müteşekkildir. Bu halleri ile bast-ı zaman kerametinin kendisine ikram edildiğini anlıyoruz.</p>','image/ortak.jpg'),(152,'Ali Rıza Bezzaz (k.s.)',151,'<h2> Ali Rıza Bezzaz (k.s.) </h2>\r\n<p>İslam alimlerinin ve silsile-i aliyyenin 34. kişisidir. Doğum tarihi bilinmemektedir. Hicri 1330 yılında Bandırma da vefat ettiği bilinmektedir. Doğum yeri Bulgaristan , Burgaz , Ahyolu dur. Hacı Ali Rıza EL-Bezzaz Hz’lerinin 3 oğlu vardır .1.Hafız Sami Efendi Beylerbeyi camii imamı doğumu 1866 vefatı 1962
2.Mustafa Efendi Bandırma Mezbaha Müdürü
3.Hafız Bahattin Mustafa Efendinin ve Hafız Bahattin’in doğum ve ölüm tarihleri bilinmemektedir. Efendi Hz’lerinin hanımı Fatımatüzehra validemizdir. Efendi Hz’lerinin vefatından üç sene sonra vefat etmiştir.
Hafız Sami babasından kalan servetle gemi nakliyatı yapar. İki gemisi olan Hafız Sami gemilerini kurtuluş savaşında cephane taşımak üzere muharebeye gönderir. Büyük milli mücadelemizde üstün hizmetlerde bulunmuştur.
Mustafa Kemal Atatürk Hafız Sami’yi Ankara’ya çağırarak kendisine milletvekilliği teklif etti. Hafız Sami Atatürk’ü nazik bir dille kabul etmemiştir. Yapılan işin karşılık beklemeden yapılması gerektiğini savunan bir kişiliğe sahipti. 96 yaşında vefat etti.
Kendisi beylerbeyi mezarlığında medfundur. Yüce Rabbimiz Hafız Sami Efendi’ye ve kurtuluş savaşında mücadele gösteren tüm dedelerimize rahmet etsin, ruhları şad olsun…</p><p>Ali Rıza Efendi (k.s) , Bezzaz ismi ile tanınmıştır. Kendisi çok zengindir, bezzaz yani manifaturacı dükkanları vardır. Ayrıca Türkiye nin her yerine nakliye yapan ticaret gemileri vardır. Bihayli zengindir. Ölmeden önce zenbil sırtında bütün malını mülkünü ihtiyacı olan kişilere bağışlamıştır. Manifaturacılık yaparken kumaşı iki oluna açarak ölçer ve bunu bir metre kabul ederdi. Şeyhi Halil Nurullah efendi ‘nin 1893 te vefat etmesiyle meşihat makamında irşad, insanlara doğru yolu gösterme görevi Hacı Ali Riza El-Bezzaz (ks) ye verildi.
Hacı Ali Riza El-Bezzaz (k.s) efendi nin 20 sene müezzinliğini yapmış Süleyman dede isimli zat, Ali Rıza efendi ye intisab ettiğinde, bir sene merkebiyle dergaha gelip gider: -”bir senedir gelip gidiyorum. hala birşey bulamadım.” der.
Ali rıza efendi bunun üzerine ona, gözlerini kapatmasını söyler. Süleyman gözlerini kapatıp açtığında Ali Rıza efendi yi kaplayan bir nur olduğunu görür ve dayanamayıp düşüp bayılır. Ali Rıza efendi ona , ayıldığında – ”bu muydu görmek istediğin , bir daha böyle şeyler isteme, bunlar marifet değildir ”der</p><p>Yunan harbi zamanında Ali Rıza efendi tekkesine Yunan Askerleri doldular, subaylardan birinin köpeği Ali Rıza efendi nin kabrine pislemek isteyince, köpek çarpılır. Köpeğin çarpıldığını gören subaylar kabire tekme atma teşebbüsünde bulununur , subaylarda çarpılır. Bu olayı gören yunan askerleri korkup , tekkeyi bırakıp kaçarlar. Hacı Ali Rıza Efendi Hazretleri’nin müezzini olan Süleyman Efendi, ezan okumak için minareye çıktığında ezan okumadan önce tefekküre dalıp içinden: “Şeyhim bana minareden kendini aşağıya at dese, atarım.” der. Minarenin yanından geçip namaza gitmekte olan Hacı Ali Rıza Efendi Hazretleri minareye doğru seslenerek; “Yapamazsın evladım! Yapamazsın.” diye seslenir.</p><p>Hacı Ali Rıza Efendi Hazretleri orta boylu, ince yapılı, uzuna yakın ve gayer güzel yüzlü, siyah gözlü, nurani buğday tenliymiş. Kendisi zekat mallarından dağıttığı kumaşlardan, zekat kumaşı olarak alan bir hanımefendi, aldığı zekatlık kumaşı pazarda satarken gören Hacı Ali Rıza Efendi Hazretleri: “Kızım niçin satıyorsun?” dediğinde, “Efendi Hazretleri, benim kumaşa ihtiyacım yok! Paraya ihtiyacım var efendim!” der. Hacı Ali Rıza Efendi Hazretleri dükkanına gelerek, dükkanında çalışan elemanlara bundan böyle zekat olarak kumaş değil de nakit para verileceğini söyler.</p><p>Tekke camii cematımızdan Hacı Sami Abimizin kendisi bir ramazan akşamında sohbet ederken: “Hocam babam Hacı Ali Rıza Efendi Hazretleri’nin yanında çalışmış. Çok kibar insanmış, güleç yüzlü, nurani bir Osman beyefendisi.” Diye bana anlatırdı ve yine “Hacı Ali Rıza Efendi Hazretleri’nin yanında kim çalıştıysa onun vefatından sonra hepsi dükkan açtılar.” Diye bana anlatmıştı. Hacı Ali Rıza Efendi Hazretleri yaptırdığı tekke camii de hergün Hatmi Hacegan (Zikir Halkası) yapar muridleriyle zikir ederlerdi. Yine bir keresinde bir sabah tekkede Hatmi Hacegan esnasında müridlerinden birinin aklına bağının budanacağı gelir. Eve dönüp kahvaltı yapan ve biraz istirahat eden mürit Livatya’daki bağını budamak için yola çıkar. Bağa vardığında bağın işlerinin çokluğunu görüp kederlenir. O arada kendisine bir uyku çöker uyandığında günün bir hayli ilerlemiş olduğunu gören müridin telaşı daha da artar. Ancak o anda bağın budanmış olduğunu görür. Şaşkınlık içinde evine dönen mürit ertesi sabah tekkedeki Hatmi Hacegan’a katılır. O zaman Hacı Ali Rıza Efendi Hazretleri’nin dilinden şu sözler dökülür: “Ehlullah Allahın izniyle insanların yardımına koşabilir hatta bağını da budayabilir.”<br /> Hacı Ali Rıza Efendi Hazretleri Bandırmamızın birçok yerlerine çeşmeler, sebiller yaptırmıştır. Çelme ustalarına yaptırdığı çeşmeleri gidip yerinde dahi görmemiştir. Çeşme ustası efendi hazretleri çeşmeyi yaptım görebilirsiniz deyince evladım gerek yok deyip ücretini verirmiş. Bandırmamızın birçok köylerinde ve merkezde halen çeşmeler ve sebiller mevcuttur.</p>','image/ortak.jpg'),(153,'Şeyh Ahıskalı Ali Haydar Efendi (k.s.)',152,'<h2> Şeyh Ahıskalı Ali Haydar Efendi (k.s.) <h/2>\r\n\r\n<p>İstanbul-Fâtih-Çarşamba’daki İsmet Efendi Dergâhının postnişini. Nakşibendî tarikatının Hâlidî kolundan gelen silsilenin son halkalarından bir halkadır. İsmi, Ali Haydar olup, babası Molla Şerif Efendidir. Ahıskalı Ali Haydar Efendi diye meşhur olmuştur. 1870 (H.1288) senesinde Batum’un Ahıska kazasında doğmuş. 1960 (H.1380) senesinde İstanbul’da vefat etmiştir. Kabri Edirnekapı Sakızağacı kabristanındadır.</p><p>İki yaşındayken annesini, dört yaşındayken babasını kaybeden Ali Haydar Efendi 1894 yılına kadar süren ilk tahsilini memleketinde yaptı. Fakat Şeyh Şamil’in ve beraberinde ki Kafkas Müslümanlarının Rus zulmüne karşı direnişlerinde o bölgede ki birçok müderris ve şeyh şehit olmuş, tekkeler ve medreseler boş kalmış. Bu sebeple de, ilim tahsiline devam edebilmek için Erzurum’a gelerek Bakırcı Medresesi’ne kaydoldu. Bir süre sonrada, buradan İstanbul’a gidip Fâtih Câmiinde İslamî ilimleri öğrenimine devam etti. Tahsilini tamamlayıp, Bâyezîd Dersiâmlarından Çarşambalı Hoca Ahmet Hamdi Efendi’den 1901 senesinde umumi icazetname aldı. Buradaki Medrese arkadaşlarının en meşhuru İskilipli Muhammed Atıf efendidir. Bir yandan hocasının derslerine devam ederken diğer yandan kâdı yetiştiren Medresetü’l-kudât’a giderek 1906 yılında mezûn oldu. Yapılan imtihanları kazanıp, Fâtih Câmiinde talebe okutmaya başladı. Böylece Fâtih Dersiâmları arasında yerini aldı. 1909 senesinde Fetvahanede fetva yazmakla vazifelendirildi. Daha sonra Sahn-ı Seman (Fâtih) Medreseleri fıkıh müderrisliğine tâyin edildi.</p><p>İlmiye Salnamesi’ndeki kayıtlara göre Ali Haydar Efendi’nin müderrislik hayatı şu şekildedir: “İlk olarak 1325 yılında Sadi Bey Medresesi üçüncü müderrisliği görevine getirildi. Ardından sırasıyla: Dâru’l-Hilafet-i Aliyye Medresesi kısm-ı âli fıkıh müderrisliği, Fetvahane Müsevvitliği, Heyet-i İtfaiyye Reisliği, Sahn Medresesi Müderrisliği görevlerinde bulundu. 1334’ten 1337 tarihine kadar ve bilahare 1340-1341 senelerinde de huzur derslerine ‘muhatap’ ve ‘baş muhatap’ olarak iştirak etti.”</p><p><span style=\"line-height: 1.5;\">Ali Haydar Efendi ilk başlarda tasavvuf ve tarikata karşı çok mesafeliydi. “Te’lifi Mesail Heyeti” reisliğine atandığı, yani ilmî birikiminin çağın hukuki problemlerini çözmeye malik olduğu kanaatinin “Meşihat-ı İslamiyye” tarafından tasdiklendiği yıllarda bir Ramazan ayında Bandırma Merkez camiinde Ali Haydar Efendi halka vaazlar veriyor. Vaazlarında, Şeriat’a muhalif olanlardan, Müslümanları istila etmiş olan bid’at ve hurafelerden bahsediyor, yayılmasında etkisi olan tekkelerin, tasavvuf ve tarikat ehlinin aleyhinde konuşuyordu.</span></p><p>Bir gün sabah namazında kürsüye çıkarak; “Burada Bezzâz Ali Rızâ Efendi var, şöyle yapar, böyle yapar.” diye aleyhinde konuşunca dinleyen cemaat üzüldü, hayal kırıklığına uğradı. Cemâatin içindeki Bezzâz Ali Efendinin talebelerinden Börekçi Hasan Efendi namazdan sonra Bezzâz Ali Rızâ Efendinin yanına gidip durumu hocasına anlattı. Bezzâz Ali Rızâ Efendi; “Hiç merak etme, çok yakında bizim yanımıza gelecek.” cevabını verdi. Çok geçmeden Ali Haydar Efendinin gönlüne bir ateş düştü ve vaazda söylediği sözlerden pişman oldu. Pazar yerinde bez satan Bezzâz Ali Rızâ Efendinin yanına giderek, söylediklerinden pişmanlık duyduğunu bildirip, evlatlığa kabul etmesini istedi. Bezzâz Ali Rızâ Efendi kolundan tuttu, sırtını okşadı ve “İstanbul’da Hacı Ahmed Efendi var, ona git.” dedi.</p><p>Ahıskalı Ali Haydar Efendi İstanbul’a gelip bu zatı buldu. O da Topkapı’da bulunan Maşlaklı Ali Efendi denilen zata gönderdi. Ahıskalı Ali Haydar Efendiye Maşlaklı Ali Efendinin sözleri çok tesir etmiş ve mana âleminde bir takım değişiklikler olduğunu hisseden Ali Haydar Efendi Ali Rıza Bezzaz hazretlerine talebe olup sohbet ve derslerine katıldı. Tasavvufun manevi yolunda sürekli ilerledi. Ali Rızâ Efendinin vefâtı üzerine 1914 senesinde Şeyh İsmet Efendi dergâhı postnişinliğine, şeyhinin işaretiyle müridân tarafından seçildi ve vakıf şartı gereğince seçim mazbatası mühürlenip Meclis-i Meşayıh’a takdim edildi. Fakat iktidarda olan İttihat ve Terakki hükümeti onun bu vazîfeye getirilmesine mâni oldu. Usulsüz olan bu uygulama dergâh mensupları arasında huzursuzluğa yol açtı.</p><p>Ahıskalı Ali Haydar Efendinin postnişinliğine mâni olunmakla ilgili usulsüz uygulama, mürîdândan Hâfız Halil Sâmi Efendi tarafından yazılan bir dilekçe ile saraya intikâl ettirildi. Nihâyet 1919 senesinde Ali Haydar Efendinin postnişinliği pâdişâh tarafından tasdik edilerek vazîfesi kendisine iâde edildi. Bu vazîfesi tekke ve zâviyeler kapanıncaya kadar devâm etti. Şeyhülislâmlığın kaldırılması, tekke ve zâviyelerin kapatılmasından sonra açıkta kaldı, sâdece dersiâm maaşı ile iktifâ etti. Cebecibaşı Mahallesinde bulunan Şeyh İsmet Efendi dergâhında ikâmet etti.</p><p>Derin bilgisi ve kuvvetli bir hitâbet gücü olan Ahıskalı Ali Haydar Efendi, Mart 1915′te şeyhülislâmlıkta yeni kurulan “Te’lif-i Mesâil Heyeti” reisliğine tâyin edildi. Bu görevi esnâsında Mecelle’yi ikmâl için kurulan komisyonda vazîfe aldı ve iki senede Kitâbü’l-Büyû’ (Alışveriş kitabı) ve Kitabü’l-İcâre’yi hazırladı.</p><p>Birinci Dünyâ Harbi boyunca bu vazîfeyi devâm ettiren Ahıskalı Ali Haydar Efendi 1916 senesinden îtibâren her ramazan ayında huzur dersleri (pâdişâh huzûrunda yapılan ilmî ders ve sohbet toplantıları) başmuhâtaplığı vazîfesini yürüttü. Bu vazîfesi 1923 senesine kadar sürdü ve pâdişâhlığın kaldırılmasıyla son buldu.</p><p>Dört pâdişâhın zamanında bilfiil vazîfe yapmış olan ve bilhassa Sultan İkinci Abdülhamîd Hanın iltifatlarına kavuşan Ahıskalı Ali Haydar Efendi, Cumhûriyet devri boyunca dînî tedrisât ile meşgul oldu. İskilipli Atıf Hoca, Tahir Mevlevî gibi o devrin büyükleriyle hapiste kaldı. Birçok âlim hakkında idam kararı verildiği halde kendisine manada kurtuluş işareti verildi ve Allah’ın hikmeti ve inayeti ile hakkında beraat kararı verildi. Velakin bundan sonra yirmi beş yıl kadar göz hapsinde tutuldu.</p><p>Oğlu Hâlid Gürbüzler babasıyla ilgili olarak şunları söylemektedir: “Babam kimseyle kötü olmamamızı söylerdi. Oturalım, çaylar, kahveler içelim demez, devamlı ilimle meşgul olurdu. Erzurum’dan Alvarlı Mehmed Efendi, Ramazanoğlu Sâmi Efendi sık sık ziyaretine gelirlerdi. Hasib Efendi ile Mehmed Zahid Kotku Efendi de gelirlerdi. Devrin bütün âlimleri ziyâretine gelir, sohbet ederlerdi.” Din ve devlet hizmeti görenlere büyük kıymet veren Ahıskalı Ali Haydar Efendi talebelerinin ve sevenlerinin ilmî yönden daha ileri olmalarını ister; “Sulbümden değil, yolumdan gelen benim evladımdır.” derdi. Kendisi ilmî mütâlaayı hiç bırakmazdı. Zevcesi Hanife Hanıma; “Hanife, Hanife yeni bir câhilliğimi daha gördüm. Yeni bir şey daha öğrendim.” derdi. Kendi tahsilinin kısa olduğundan bahsederek; “Benim tahsil müddetim beş senedir.” derdi.</p><p>Sert mizaçlı bir insandı. İbâdete çok düşkündü. Geniş çaplı düşünür, Müslümanların idaresi hakkında ihlaslı ve temiz insanların söz sâhibi olmasını, milletin ve devletin devamını isterdi.</p><p>Küçük oğlu Behâeddîn Gürbüzler’in ifâde ettiğine göre, ilim öğrenmek, öğretmek ve insanlara İslâmiyeti anlatmakla meşgul olurdu. Siyâsetle meşgul olmazdı. Hatta İttihat ve Terakki fırkasına girmesi için Hüseyin Câhit ve Talat Paşa tarafından teklifte bulunulmasına rağmen, tekliflerini kabul etmemişti. Talebelerine siyasetten uzak durmalarını tavsiye ederdi.</p><p>Tekke ve zâviyelerin kapatılmasından sonra Türkiye’de kurulan yeni idâreye karşı olduğu öne sürüldü. Ankara’ya götürülüp 1926’da İstiklal mahkemesinde yargılandı. Merhum Atıf Hoca’nın “Frenk mukallitliği (taklitçiliği) ve Şapka” adlı eserinden 100 adet kadar Bandırma’daki damadına satılmak üzere göndermesi sebebiyle tutuklandı. Ankara’da Tahir Mevlevi ile aynı koğuşu paylaşmışlardır. 31 Ocak 1926 günü muhakeme edildi. Daha sonra ders şeriki(ortağı) İskilipli Atıf efendi ile yüzleştirmesi yapıldı. Nihayet 3 Şubat 1926’da beraat etmiştir. Dînî ilimlere vâkıf olan Ahıskalı Ali Haydar Efendi, kuvvetli hitâbetiyle dinleyenleri tesir altında bırakırdı. Ömrünü İslâm dînini öğrenmeye ve öğretmeye vermişti. Kur’ân-ı Kerîmi çok okurdu. Nefse güvenmemeyi telkin eder, talebelerine ve sevenlerine nasihatlerde bulunurdu. Zamanın şartlarına göre dînî konuları anlatmak hâricinde sessiz bir hayat yaşadı.</p><p>Dini hizmetlere, emri- bil marufa büyük ehemmiyet verirdi ve “Din-i mübin-i İslam’ın devam ve bekası Emr-i bil maruf ve nehy-i anil münker(Allah’ın emirlerini anlatmak, yasaklarından sakındırmak)’in devamına; din-i mübin-i İslam’ın inkirazı(yıkılması) emr-i bil maruf ve nehy-i anil münker’in terkine bağlıdır.” derdi.</p><p>Ali Haydar Efendi ömrünün son on yılını Bandırmada medfun olan şeyhi Ali Rıza Bezzaz Efendinin manada işaret ettiği Mahmud Efendi’yi yetiştirmekle geçirdi.</p><p>Mahmud Efendi hazretleri şeyhinden şöyle naklediyor: “Efendibabam buyurdu ki: Mahmud’un elinden tutan, benim elimden tutmuş olur. Hakikat şu ki; Bu fakirin elinden tutan Ali Rıza Bezzaz hazretlerinin elinden tutmuş olur. Böylece halka halka silsile, ta Peygamber efendimize dayanır. İşte buna “sahih yed” diyoruz.</p><p>Vefâtından on gün evvel Fâtih-Çarşamba’daki Şeyh İsmet Efendi dergâhının yakınındaki evinde komaya girdi. On gün bitkisel hayat sürdü ve 1 Ağustos 1960 (H.1380) günü yarı beline kadar doğrulup “Allah” diyerek rûhunu teslim etti. Cenâzesini Mahmud Efendi, Mehmed Zâhid Kotku Efendi ile Ramazanoğlu Sami Efendi yıkadılar ve vasiyeti üzerine hocası olan Reîsü’l-Ulema Çarşambalı Ahmed Efendinin de kabrinin bulunduğu Fâtih Câmii kabristanına defnedilmek istendi. Fakat buna müsaade edilmedi. Hatta cenaze namazının bile bu camide kılınmasına izin verilmedi. Yavuz Selîm Câmiinde Ramazanoğlu Sâmi Efendi tarafından kıldırılan cenâze namazından sonra Sakızağacı kabristanında defnedildi.</p>','image/ortak.jpg'),(154,'Şeyh Mahmud En Nakşibendi El Ofi (k.s.)',153,'','image/ortak.jpg'),(155,'Şeyh Has Muhammed Şirvani (k.s.)',123,'<p style=\"text-align: justify;\">Has Muhammed Şirvani Dağıstan’ın güneyinde yer alan Şirvan’ın Kulal kasabasında H. 1201 / 1786 yılında Muharrem ayının ilk (Pazartesi) gününde doğdu.İlk tasavvufi eğitimini ailesinden aldı. Medrese eğitimi ile zahiri din ilimlerini tahsil ettikten sonra İsmail Şirvani’nin halefi olacağı silsileye intisab ederek tasavvufi kemale erdi. Riyazet ehli bir sufi olduğu nakledilmiştir.</p><p style=\"text-align: justify;\">Has Muhammed Şirvani hazretleri ile Halifesi Şeyh Muhammed Yeraği hazretleri arasındaki ilişkiyi Tabakatü’l-Hacegani’n-Nakşibendiyye isimli eserde Bakini şöyle nakleder;</p><p style=\"text-align: justify;\">Şeyh İsmail Şirvani hazretleri , Has Muhammed Şirvani hazretleri’ne ”Evladım! Dağıstan beldelerinde [Hakka] vusul ve [Hakla] huzura hazırlanan insanlar görüyorum. Onların arasında en kamil olanını da kamil müderris Mohammed Efendi el-Yerağî’yi görüyorum. Eğer ona doğru yolculuk eder, yanına varır ve ona az bir müddet öğrenci olursan onun [Hakka] vusulüne delil olursun. Büyük veli-engin şeyh Has Mohammed eş-Şirvanî Muhammed el-Yerağî’ye gitti ve yanında ona öğrenci olmak vesilesiyle bir müddet kaldı, ancak Muhammed el-Yeraği, Has Muhammed Efendi’nin halini anlamadı. Has Muhammed Efendi, İsmail Şirvani’ye geri döndü ve [Muhammed el-Yeraği veya kendisinin] halinden sordu. İsmail Şirvanî [ikisi arasında] ifade ve istifadenin [feyz alış verişinin] hasıl olmadığını söyledi ve ikinci defa dönmesini emretti ve Has Muhammed Efendi [Mohammed el-Yeraği’nin yanına] döndü. Bir müddet yanında geçirdi. Bir gün Has Muhammed Efendi cehri bir namazda imamdı ve Fatihadan sonra ”De ki kendisinden kaçtığınız ölüm sizi karşılayacak [öleceksiniz]. Sonra gayb ve ibadeti Bilene [Allah’a] döndürüleceksiniz. Yaptıklarınızı size haber verecek.” [Cuma, 62/8] Sonra Mohammed Efendi el-Yerağî ayetin etkisiyle bayılıp düştü. Rab ona irade tecellisiyle tecelli etti [yani Hak Teala onun mürid olmasını istedi]. Bu zaman mürşid-i kamilin arkasında sekr haline büründü. Has Muhammed Efendi [Muhammed el-Yeraği’ye şöyle] dedi: Eğer istersen ben bir mürşid-i kamil biliyorum. Muhammed el-Yeragî dedi: Kimdir o? Has Muhammed Efendi şöyle cevap verdi: Şeyhim kamil Şeyh İsmail Efendi eş-Şirvanî el-Kürdemirî; ben ondan mezun ve icazedliyim. Hangimizi istersen? Tercih senindir. Şeyh İsmail Efendi ikisine ”nuranî ilimlerin sahibi Has Muhammed Efendi eş-Şirvanî benden mezundur ve makamıma kaimdir’ şeklinde bir mektup yazdı. [Mektupta ayrıca şöyle yazıyordu:] ‘Ey bizim kardeşimiz Muhammed Efendi el-Yeraği benden ne istersen onun yanında bulursun ve gözlerin görmediği kulakların işitmediği ve beşerin kalbine hatır olmayan şeylere vasıl olursun. Cesetlerimiz uzak aramızdaki mesafe uzun olsa da benim ruhaniyetim ile senin ruhaniyetin cem oldu.’ Muhammed el-Yeraği, İsmail Şirvanî’nin kelamını duyduğunda kalbi mutmain oldu, lubbü rahat etti ve Has Muhammed eş-Şirvani’den, İsmail Şirvani’nin telkin ettiği gibi Nakşbendî evradının telkinini istedi ve o da ona telkin etti. […] Has Muhammed Efendi eş-Şirvanî de müridleri terbiye için ona icazet verdi.</p><p style=\"text-align: justify;\">Has Muhammed Şirvani H. 1260/1844 yılında Ramazan ayının üçüncü günü olan bir Pazar günü Hacc’ını yaptıktan sonra Mekke’den Dağıstan’a doğru yaptığı yolculuk esnasında ahirete irtihal etti ve ve Suriye Dımaşk’ta Mevlana Halid Bağdadi hazretlerinin yanına defnedildi.</p>','image/ortak.jpg'),(156,'Şeyh Muhammed Yeraği Dağıstani (k.s.)',155,'<h2> Şeyh Muhammed Yeraği Dağıstani (k.s.) </h2>\r\n<p>Kafkasya coğrafyasında bulunan Şirvan’ın Kural kasabasında 1191/1777 yılında dünyaya gelmiştir.</p><p>Dağıstan ile Çeçenya’da imamet, imam, gazavat, mürîd ve mürîdizm gibi İslamî terimlerin hayata geçişi, Şeyh Muhammed’in ve kurduğu medresenin çalışmaları ile olmuştur. Kaynaklarda Şeyh Molla Muhammed adıyla geçtiği bildirilen Şeyh Muhammed’in aynı adla kurulmuş medresesi, bilhassa Osmanlı-İran anlaşmazlıkları döneminde zuhur eden Rus yayılmacılığının önlenmesi için gelişen örgütsel düşüncenin merkezi olduğu rivayet edilmektedir. 1265/1848 yılında vefat eden Şeyh Yerağvî, Rus istilasına karşı direnişi kumanda eden Şeyh Şamil’in şeyhi olduğu da rivayet edilmektedir.</p><p>Hakkâniyye’nin tasavvuf uygulamalarında ve Nazım Efendi’nin tasavvuf anlayışında yer aldığını düşündüğümüz, Muhammed Yağravî’ye ait bir söz, riyazetin önemini vurgulamaktadır. Nefis bahsinde ve Hakkâniyye şüyuhunun hayatlarında fark edilen halvet ve riyazat şu şekilde ifade edilmiştir: “Dört günlük oruçtan sonra ‘açım’ diyen bir sâlik yolumuza uygun değildir.”</p>','image/ortak.jpg'),(157,'Şeyh Cemalettin Kumuki (k.s.)',156,'<h2> Şeyh Cemalettin Kumuki (k.s.) </h2>\r\n\r\n<p style=\"text-align: justify;\">Şeyh Cemaleddin Kumuki hazretleri, 1788 yılında Dağıstan’ın Gazi Kumuki şehrinde doğdu. Hazreti Peygamberimizin soyundan seyyid ve Nakşibendi tarikatında mürşid-i kamil idi. Kur’an hafızı olup hadis ilimlerinde de on binlerce hadisi rivayet zincirlerinin sağlamlık derecelerine göre tasnif edecek kadar iyi bilen, zahiri ve batıni bilimlerdeki yetkinliği tartışılmaz bir alimdi. Arapça, Türkçe ve Rusça ile bütün Dağıstan dillerine tam vakıf idi. Fevkalade güzel yazısı vardı.</p><p style=\"text-align: justify;\">Cemaleddin Kumuki hazretleri’nin kendi el yazısı ile kaleme aldığı “El-Âdâbu’l-Marzıyye Fi’t-Tarîkati’n-Nakşbendiyye” adlı eserinin orijinal nüshasına oğlu Seyyid Abdurrahman’ın yazdığı önsöz Cemaleddin kumuki’nin hayatı hakkındaki en önemli kaynaktır. Tercüme edilerek latin harflerine de aktarılan bu eserin önsözünde oğlu babasının hayatını şöyle anlatmaktadır: “Babam Seyyid Cemaleddîn Gazikumuk’ta doğmuştur. Gençliğinde Gazikumuk hanı Aslan Han’ın sekreteri olmuştur. Aslan Han onu çok severdi ve gayret ve dürüstlüğünü mükafatlandırmak için, Kürin hanlığındaki hepsi de Astal adını taşıyan üç köyün Han için tahsil edilen gelirini bağışladı. İşte bu sıralarda, ilahi bir ilham ile dünya hayatının bir hiç olduğunun bir anda farkına varan babam Allah’a yöneldi ve Aslan Han’ın hizmetinde iken işlediği bütün günahlardan pişman oldu. O ilk önce, Yaraglar köyündeki Nakşbendiyye şeyhi Kürin’li Muhammed Efendi’nin huzuruna vardı. Bu şeyhten tarikatı elde ederek, hakîkat yolunda yürümek isteyenleri bu yola sevketmek için icazet aldı. Mürşidinin sağlığında müridlerin eğitimi konusundaki tasavvufi hilafeti aldıktan sonra tekrar Gazikumuk’a döndü.</p><p style=\"text-align: justify;\">Gazikumuk’ta, zamanını inziva içerisinde, namaz kılmakla ve kendisini ziyarete gelenleri hakîkat yoluna sevketmekle geçirdi. Aslan Han zamanını artık geride bırakıyordu. Babamın şöhreti uzaklara, dağlara ve ovalara yayıldı. Şu bir gerçek ki, Gazi Muhammed ile Şeyh Şamil dahî, Gazikumuk’ta şeyh Cemaleddîn adında keramet sahibi bir velî ortaya çıktığı söylentisini işitmişlerdi. Bu iki şeyh, onu ziyaret edip tarikat almak istediler. Fakat Gazi Muhammed ilk önce babamı sınamak ve gerçekten iddia edildiği gibi sırları keşfetmeye kabiliyetli bir şeyh olup olmadığını öğrenmek istedi. Bir arkadaşıyla Gazikumuk’a geldi ve evimizin önüne gelerek, babamın yanına ilk önce arkadaşının girmesini emretti. Daha sonra eve girerek en üst katta boş bir odaya vardı ve sessizce kapının yanı başına oturdu. Böylece, babamın kendisinin orada olduğunu hiç bilmese de, her ziyaretçiyi ismi ve kabilesi ile tanıyıp . tanımadığını öğrenmek istiyordu. Gazi Muhammed kapının yanında otururken, babam : “Selam Gazi Muhammed, daha yakınıma otur, burası senin yerin değildir.” dedi. Şaşkına dönen Gazi Muhammed, “Benim Gazi Muhammed olduğumu nereden biliyorsun? Beni ne hiç gördün ne de benden bahsedildiğini duydun?” diye sordu. Babam da gülümseyerek, “Şu hadisi bilmiyor musun? : “Mü’minin firasetinden sakının, çünkü o Allah’ın nuruyla bakar.” Benim iyi bir mü’min olduğumdan şüphe mi ediyorsun?” diye sordu. Daha sonra, Gazi Muhammed’in arkadaşına dönerek şöyle dedi : “Ey kardeşim, beni ziyaret etmektense, üç yıldır dargın olduğun babanla barışman senin için daha hayırlıdır. Şayet hayır duamı almak istiyorsan, bil ki, onunla barışmadan sana hayır dua etmeyeceğim. Babana dön ve kabahatlerini affetmesini dile, daha sonra bana gel.”Bu sözleri işiten adam şaşkına döndü, benzi sarardı ve babamın keskin anlayışı karşısında titredi. Gazi Muhammed ikinci defa babama geldi ve ondan tarîkat aldı.</p><p style=\"text-align: justify;\">Aslan Han pek çok kimsenin babamı ziyaret ettiğini öğrenince, tasavvufun Gazikumuk Hanlığı’nda yayılmasından korktu. Babamı birkaç kez yanına çağırarak, ziyaretçi kabul etmemesini, inziva hayatını terketmesini tavsiye etti ve ihtiyaç duyacağı her hususta ona yardım etmeyi teklif etti. Babam da, hiç kimseyi davet etmediğini, fakat kendini görmeye gelenleri huzurundan kovmaya da niyeti olmadığını söyledi. Bunun üzerine Aslan Han’ın babama karşı tutumu düşmanlığa dönüştü. Hatta onu öldürmek bile istedi, fakat Allah onu bu cinayetten korudu. Bir gün babamı öldürmek niyetiyle yanına getirtti. Han’ın huzuruna getirilince bastonuna dayanmış, vaziyette önünde durdu. Bu sırada Han birdenbire sarardı ve hemen ayağa kalkarak korkmuş bir vaziyette odayı terk etti. “O’nu serbest bırakın ve ona dokunmayın. O’nun parmakları mum gibi ışık saçıyor.” dedi. Bir başka kere Aslan Han, babama şöyle dedi: “Senin velî olduğunu ve kerametler izhar ettiğini söylüyorlar. Bana onlardan birini göster de velî olduğunu kabul edeyim.” Babam da ona şu cevabı verdi : “Ben bir velî değilim, fakat Allah’ın bir kuluyum. Beni serbest bırak.” Bunun üzerine han, “Müşahedelerinden veya kerametlerinden birini göstermezsen seni öldüreceğim.” dedi.<br /> Babam Han’dan kurtulamayacağını görünce, Han’ın muhafızlarından birinin kendisine refakat etmesini istedi. Birlikte gittikleri yolun bir noktasında bir dikdörtgen çizdi ve şöyle dedi : “Burada Hayhana adında, çok uzun zaman önce kafirlere karşı savaşırken şehit düşen bir kadın yatmaktadır. Vücudu kefenin içinde bozulmamış vaziyette durmaktadır.”Han’ın hizmetçisi gülmeye başladı ve şöyle dedi : “ Toz topraktan başka bir şey bulunmayan yolun ortasında nasıl bir kabir bulunabilir? Şayet yanılıyorsan Han seni öldürür.” Bu sırada babamın bir öküz sürüp gitmekte olan bir mürîdi yaklaştı ve “Şayet burada bir mezar varsa şu öküzü kurban ederim.” dedi ve mürid toprağı kazmaya koyuldu. Babamın işaret ettiği mezarı kazdıklarında, sanki aynı gün tabuta konmuş gibi hiç bozulmamış bir kadın cesedi buldular. Muhafız sapsarı kesildi, şaşırdı ve hemen yanına koşarak herşeyi Han’a anlattı. Gazikumuk Hanı babamın velâyetine inandığı o günden, itibaren O’nu tasavvufi çalışmasında serbest bıraktı. Babamın mürîdi de öküzü orada kurban etti. Fakat, daha sonraları Han, Dağıstan’daki otoritesinin elinden gideceği endişesiyle yine düşmanlıkta devam ettiği için, hayatından endişe eden babam Gazikumuk’tan ayrıldı ve Aslan Han’ın ölümüne kadar kaldığı Zudahar’a yerleşti. Aslan Han’ın ölümünden sonra tekrar Gazikumuk’a döndü.</p><p style=\"text-align: justify;\">Şeyh Şerafeddin döneminde aynı yola intisab eden ve yakın zaman kadar yaşayan ve silsile hakkındaki rivayetler konusunda “kaynak kişi” konumundaki Ali Usta’nın anlatımına göre Kumuk Hanı Aslan, zalim bir kimseydi. Cemaleddin Gazikumuki, tasavvufa intisabından sonra maiyetinde çalıştığı Aslan Han’ın zulmüne ortak olmama düşüncesiyle “Zalim sultanın ne katibi olurum, ne de müftüsü” diyerek Han’ın danışmanlık önerisini reddeder. Bunun üzerine hapishaneye atılır ve birçok işkencelerden geçirilir. Bunlara rağmen, Seyyid Cemaleddin, yine de görev almayı kabul etmeyince Aslan Han, gazablanarak idam edilmesini emreder. Konağının balkonundan Seyyid Cemaleddin’in, idam sahnesini seyrederken, gözüne ne göründü ise, Han “Serbest bırakın O’nu” diye bağırarak düşüp bayılır ve Cemaleddin serbest bırakılır. Aslan Han ile Gazikumuki’nin ilişkisini dile getiren oğlu Seyyid Abdurrahman’ın yazılı anlatımıyla benzer olan bu rivayet, “zalim yönetici”ye destek olunmaması hassasiyetini yansıtması yönünden önemlidir.<br /> Manevi halini anlatan kıssalardan birisi Ali Usta tarfaından şöyle nakledilmektedir: “Bizim köyümüzün ismi Aslantürk’tür. Biz, Sütakar kabilesiyiz. Hayvan ve süt bol olduğu için bu ismi almış kabilemiz. Bir gün Cemaleddin Gazikumuki, bizim köye geliyor. Komşu köyden ziyaretine gelenler:<br /> -“Bizim köyde Ayşe isminde çok saliha bir kadın var.. Senden tasavvuf dersi istedi…“ demişler. Cemaleddin Gazikumuki, odadaki mangaldan almış köz halindeki bir ateş alıp kağıda sarmış:“O’na bunu verin, dersi budur !“ demiş. Ayşe Kadın’a bu közü keramet eseri sönmeden götürdüklerinde: “Anladım, anladım… Siz de bu sütü O’na götürün…“ demiş. Cemaleddin Gazikumuki, Ayşe kadın’dan gelen sütü içmiş ve “Elhamdülillah, Aslan Han’ın yaptığı eziyetleri ve verdiği kederleri giderdi bu süt. Bu geyik sütüdür. Ben ona kor halinde ateş gönderdim: “Şimdi tarikatı elde tutmak, bu ateşi elde tutmak gibidir; güçtür” demek istedim. O da bana geyik sütü göndermiş: “Ben onu tutamaz olsaydım bana bu geyikler gelip kendilerini sağdırır mıydı?” demek istiyor.“ der ve tasavvufi dersini tarif ederek intisabını kabul eder …</p><p style=\"text-align: justify;\">Ruslara karşı Dağıstan ve Kafkasya’da başlatılan cihadın öncülerinden Gazi Muhammed, hayatının ilk yıllarında tasavvuf önderlerine inanamıyordu, çünkü tasavvufun inceliklerini anlayamıyordu. Fakat ne zaman ki onların velî olduklarını farkedip, kerametlerine şahid olunca günahlarından pişman oldu ve tarikat silsilesinin şerefini dile getiren şiirler bile yazdı ve Cemaleddin Gazikumuki’nin elinden tasavvufa biat etti.</p><p style=\"text-align: justify;\">Müridi Gazi Muhammed, Dağıstan’daki siyasi liderliği döneminde, Ruslar’a karşı cihad bayrağını kaldırıp Dağıstan halkı Rus işgalcilere karşı ayaklandığında ve Kafkasya’ya inmiş olan Çar ordularına hücum ettiğinde babam, başlangıçta bu savaş konusunda Gazi Muhammed ile hemfikir değildi. Gazi Muhammed’e, tasavvufi yolunda bağlısı olarak anılmaya devam etmek istiyorsa, halkının aşırı derecede yıpranması ile sonuçlanacak saldırı faaliyetlerinden vazgeçmesini tavsiye eden mektuplar yazdı. Fakat Gazi Muhammed babamı dinlemedi ve bu uyarıcı mektupları kendisinden Ruslarla savaşma müsaadesi isteyerek babamın da mürşidi olan Kürin’li Şeyh Muhammed’e takdim etti. Büyük mürşidimizden cihadı için ruhsat istediği mektubunu takdim ederken “Allah Teala, Kur’an’da kafirlere ve Allahsızlara karşı savaşmayı emretmektedir. Fakat halifeniz Seyyid Cemaleddîn bu hususta bana müsaade etmiyor. Bu durumda hangisine uymam gerekir? O’nu dinlememem bana vebal midir ?” diye sormuştu. Bu başvurusu üzerine Kürin’li Şeyh Muhammed, “İnsanlarınkinden önce Allah’ın emirlerini yerine getirmek gerekir.” diye cevap vererek açıktan olmasa da O’na cihad açma konusunda ruhsat vermişti.</p><p style=\"text-align: justify;\">Şamil’in Dağıstan İmamı olarak Ruslara cihad açtığı güne kadar Gazikumuk’ta yaşadı ve daha sonra kızı ile evlendiği için damadı da olacak olan İmam Şamil’in hizmetine girdi. Dağıstan ve Çeçenistan halkı ile ova sakinleri Şeyh Şamil’i Ruslara karşı açılan gazanın lideri olarak kabul ederlerken babamı da tasavvuf yolundaki önderleri olarak benimsediler. Daha sonra Şamil kız kardeşim Zahide ile, ben ve erkek kardeşim de O’nun önceki eşlerinden doğmuş olan kızları ile evlendik. Böylece ailelerimiz kaynaşarak adeta tek bir aile haline geldi. İmam Şamil’in 1859’da/ H.1279’da mağlub olarak Ruslara esir düşmesi ve 25 yıllık cihadının neticesiz kalması ve Dağıstan’ın Ruslar tarafından işgalinden sonra Türkiye’ye göç ettik ve İstanbul’da Osmanlı Sultanı tarafından “Dağıstan Şeyhi” ünvanı ile taltif edildi”. Tasavvuf yolundaki vekaletini Dağıstan’da yetiştirdiği önde gelen halifesi Ebu Ahmed Es-Suğuri’ye bırakmıştı. Şeyh Cemaleddin Gazikumuki Osmanlı Sultan’ının ricası ile Üsküdar’da kendisine verilen evde yerleşerek ölümüne kadar İstanbul’da ikamet etti. Şeyh Şamil ise, Hacc’a gitmek ve daha sonra Medine-i Münevvere’de Rasulullah Efendimiz (s.a.v)‘e komşu olmak arzusu ile Hicaz’a gidecektir.</p><p style=\"text-align: justify;\">İstanbul Üsküdar’daki evleri, kısa sürede sevenlerinin ve yoluna bağlananların feyz aldığı bir maneviyat pınarına dönüşür. Üsküdar’ı yakıp yıkan tarihi yangında Şeyh Cemaleddin Gazikumuki pencereden bakıyor ve neredeyse yanlarındaki eve kadar gelen alevlere rağmen hiç telaş sergilemiyormuş. Bu durumdan endişelenen akraba ve sevenleri: “Efendi, evden çık, hiç değilse bazı eşyaları kurtaralım…” deyince şu cevabı almışlar: “Benim evimde bir metelik dahi haram para yok. Haram parayla inşa olunmayan ev yanmaz…” Bir anda rüzgarın yön değiştirmesi ile Seyyid Cemaleddin’in evine kadar ulaşan yangın o noktada kalıvermiş; mahallede adeta bir tek o ev yanmadan kurtulmuş…”</p><p style=\"text-align: justify;\">Şeyh Cemaleddin Gazikumiki hazretleri de Osmanlı Şeyhül-İslamının dikkatlerini Kafkasya üzerine çekmek üzere kendilerine Ağustos 1848’de aşağıdaki mektubu göndermiştir.</p><p style=\"text-align: justify;\">Bismillahirrahmanirrahim…<br /> ”Ey sevgili ve şerefli kardeşim!<br /> Sizin ve padişahın yüce Divanı’nın alimlerin sessiz kalışına şaşıyorum. İçinde bulunduğumuz feci durumu bildiğiniz halde niçin Sultan’ı, yakınlarını, önemli kişilerini ve liderlerini ikna etmiyorsunuz..<br /> Susmaya hakkınız var mı.. Kıyamet günü Allah’u Te’ala sizi suale çekerse ne cevap vereceksiniz..<br /> Ne yapıyordunuz, ne söylüyordunuz; neyi emredip, neyi yasaklıyordunuz, diye sorulduğunda ne söyleyeceksiniz. O halde bu soruya bir cevap hazırlayınız.<br /> Ey alim kardeşim!<br /> Sizin hakkınızda kötü düşündüğümü gizlemeyeceğim. En büyük imam yüce Halife sizi dinlediğinde ve siz de Onu savaşa girmeyi tavsiye etmediğinize göre başka türlü bir şey yapmanız gerekmez mi.<br /> Verdiğiniz sözü yerine getirmenizin tam zamanı değil mi..<br /> Ey ilmi ile amil olan alimler,<br /> Ey Kamil mü’minler!<br /> Sahip olduğunuz bütün imkanlarla İslamın düşmanlarına karşı savaşmak zorundasınız. Osmanlı “Bab-ı ali” sinden burada savaşan kimselere yardım ve destek sağlamasını istemelisiniz. Hem Allahın koruduğu askeri birlikler göndererek bize yardım etmeniz, hem de Sultanlar arasında yapıldığı gibi görüşmeler yapmak suretiyle Rus hükümdarının bize karşı sürdürdüğü asker. faaliyetlerine son vermeye mecbur etmeniz zaruridir.Dağıstanlı alimlerle yaptığım bir görüşmenin ardından size bildirmek istediğim bunlardan ibarettir. Sadece bu hakir size müracaat ediyorsa da bu mesajı bütün alimlerin bir şikayeti olarak kabul edebilirsiniz. Talebimi kabul ederseniz, Allah sizi mükafatlandırsın ve cennetine koysun. Kabul etmezseniz Allah bize yeter. O, kendisine güvenilen kimselerin en iyisidir. Yüce Allahın dışında güç ve kuvvet yoktur.<br /> O, merhametlilerin en merhametlisidir.”Şeyh Cemaleddin Gazikumuki Hazretleri’nin Osmanlı Şeyhul-İslamına gönderdiği mektubuna, ne cevap verildiğine herhangi bir yardım yapıldığına dair arşivlerde bir kayıt yok.<br /> Bu sıralarda Osmanlı tahtında Sultan Abdül’aziz Han bulunuyordu. Şeyh Şamil’in kuvvetleri Ruslara karşı adeta bir set, baraj idi. Bu sebeple Ruslar, Doğuya ve Güneye ilerleyemiyordu. Şeyh Şamil’in esir düşmesinden sonra Ruslar doğuya doğru ilerlemeye başladı. Daha önce bir türlü giremedikleri tarihi Türkmen şehri Göktepe’yi ele geçirerek otuz beş bin kişiyi öldürdüler.<br /> Bundan sonra bütün Türkistan’ı, son olarak da Afganistan’ı işgal ettiler.<br /> Diğer taraftan 93 Harbi olarak bilinen 1877-1878 savaşında da Ruslar, İstanbul’da Yeşilköy’e,<br /> doğuda ise, Erzurum’a dayandılar.<br /> 1914 Birinci Cihan Savaşında ise Trabzon,<br /> Erzincan ve Bingöl’e kadar Doğu Anadolu’yu işgal ettiler.<br /> On binlerce insan öldü, yüz binlercesi muhacir oldu.</p><p>Şeyh Cemaleddin Kumuki Hazretleri,<br /> Şeyh Şamil’in tesliminden sonra Türkiye’ye geldi. 1869’da İstanbul’da vefat etti.<br /> Kabri Karacaahmet mezarlığında dır.</p>','image/ortak.jpg'),(158,'Şeyh Ebu Muhammed Suğuri Dağıstani (k.s.)',157,'<h2> Şeyh Ebu Muhammed Suğuri Dağıstani (k.s.) </h2>\r\n\r\n<p style=\"text-align: justify;\">Ebu Ahmed Suguri Dağıstani hazretleri, Hicri 1207 yılı, Receb-i Şerif ayının üçünde Çarşamba günü, Dağıstan’ın Sugral köyünde, dünyaya geldi. Nesebinin Hz. Ebubekir’e dayandığı rivayet edilmektedir. Dağıstan’ın Gazamiş köyünde, Hicri 1299/1882 yılı, Rebiülahir ayının Perşembe günü, doksan iki yaşında olarak ahirete intikal etmişlerdir.</p><p style=\"text-align: justify;\">Ebu Ahmed Suguri, Seyyid Cemaleddin Gazikumuki’nin halifesi olup, üzerine almış olduğu manevi emaneti, ömrü boyunca hassasiyetle yerine getirmiştir. Bu emanetin devamını temin için, ihvanı arasında vekalete en çok layık gördüğü, Ebu Muhammed el Medeni bin Osman hazretlerini halefi olarak seçmiştir.</p><p style=\"text-align: justify;\">Ebu Ahmed es-Suğuri, İmam Şamil ile birlikte Ruslara karşı savaştığı , cesaret ve halk arasındaki şöhreti bilindiği için Rus’lar O’nu da Dağıstan’dan, vatanından ayırıp sürgün etmişlerdi. Ali Usta bu sürgün esnasında Ebu Ahmed es-Suğuri’nin Ruslar tarafından köyünden alınıp, gözaltında bulundurmak üzere götürülmesi yaşanan bir vakıayı şöyle anlatıyor: “<em>Ebu Ahmed es-Suğuri, sürgüne gönderilirken yolcu etmeğe gelen kalabalık halkın arasından geçerlerken atlar birden duruyor. Arabacı, atları döverek yola devam etmeye çalışıyor, fakat atlar asla kımıldamıyor. Arabadaki Ebu Ahmed es-Suğuri, arabacıya “Bana bak arabacı, dövme atları… Onları ben durdurdum. Ne yapsan gitmez onlar… Ben birisi ile görüşeceğim. Ondan sonra gideriz…</em>” diyor.</p><p style=\"text-align: justify;\">Halk arabanın etrafına toplaşıyor. Ebu Ahmed es-Suğuri, halkın arasından çok süslü-püslü, renkli Rus jandarması üniforması giymiş bir genci yanına çağırıyor ve kimin oğlu olduğunu soruyor. Aslında ailesi müslüman olan genç, babasının ismini söyleyince: “Ah benim iyi arkadaşımın kötü oğlu! Bulamadın mı Allah yolunda gidenlerin yanında bir kısmet? Bir dilim ekmek için, gidip bu dini batıl kimselere hizmet ediyorsun !” diyor. Genç: “Efendim, bu sırmalara, elbiselere heveslendim…” diye utanarak cevap verince: “Bırak o hevesi! Şimdi ben sana nasihat etsem dinler misin?” diyor. Genç asker: “Dinlerim efendim.“ diye cevaplıyor. Ebu Ahmed es-Suğuri, “Elbette dinleyeceksin. Allah’ın izni ile vahşi hayvanlar dahi bizim nasihatımızı tutar“ der. Az önce atları nasıl durdurduğunu gören genç ve etrafındakiler bu zatın hayvanlar üzerinde de tasarrufu olduğunu teslim ediyor ve nasihatini dinlemek için kulaklarını açıyorlar.Ebu Ahmed Suguri, “Oğlum, zahirde halktan ayrılma; kendinde bir büyüklük görüp, gurur duyma. Batında da Hakk’tan ayrılma…“ Yakındaki kabristanı işaret ederek, “Şu kabristanı görüyor musun? Birgün orada yatacağını da hatırından çıkarma. Zira bunu unutanlar büyük hatalar işler…“ dedikten sonra arabacıya talimat vererek yollarına devam ediyorlar.</p><p style=\"text-align: justify;\">Ebu Ahmed Suguri çok riyazet yapardı. Gereğini, inanarak ve harfiyen yerine getirmeye uzun seneler çalışmıştır. Şeyh Adnan’a göre Şeyh Sugurî, her Salı, Perşembe ve Cuma geceleri ümmetin ahvalini Hz. Peygamber(sav)’e arz etmekle vazifelidir. Kırk sene kutbaniyet makâmında olduğu ifade edilen Sugurî’nin halleri ve sözleri, Hakkâniyye içerisinde kutbaniyet makâmının gereği addedilmektedir. Mesela Şeyh Ahmed, bizzat kendisi ümmettin kötü halleri için şefaat ve mağfiret niyazlarında bulunmakla vazifeli olduğunu ifade etmiştir. Bu durum, genel olarak, kutbaniyet makâmının bir vazifesi olarak addedilmektedir.</p><p style=\"text-align: justify;\">Ömrünün uzunca bir zamanını riyazet ile geçirdikten sonra ömrünün son yıllarında ise evinde adeta kuş sütünden başka her şey bulunur olmuş; eski fakr halinden hiç eser kalmamıştır. Dostları kendisine bu halin sebebini sorduklarında: “Efendiler! Siz pazardan aldığınız yeni bir öküzü, boyunduruğa alıştırmak için ne yapardınız? Alışana kadar aç bırakır, susuz tutarsınız. Alıştıktan sonra da işinizi iyi görsün diye, ona gayet güzel bakarsınız değil mi? İşte! Benim öküz de (nefs) artık boyunduruğa girdi alıştı. Şimdiden sonra ne versen fayda olur, zarar gelmez…” buyurmuşlardır.</p>','image/ortak.jpg'),(159,'Şeyh Ebu Muhammed Medeni (k.s.)',158,'<h2> Şeyh Ebu Muhammed Medeni (k.s.) </h2>\r\n<p>Ebu Muhammed el-Medeni bin Osman Dağıstanî, Dağıstan’ın Temirhan-şura vilâyeti Gunib kazasının Kikuni köyünde Hicrî 1251 Milâdî 1830 yılında dünyaya geldi. Dağıstan’dan 1814 Hicrî, 1896 Milâdî yılında Türkiye’ye göçeder. Hicrî 1332 Milâdî 1913 senesinde 3 Rebiülahiri Pazar günü 81 yaşında iken irtihal etti. Kabr-i şerifleri Yalova’nın kendileri tarafından kurulmuş bulunan Güney (Reşadiye) köyünde olup damadı ve halefi Şeyh Şerafeddin Dağıstanî ile birlikte medfun bulundukları türbe günümüzde ziyaretgâhdır.</p><p>Celâli mizaçta olan babalan Osman Efendi, rençberlikle iştigal ederdi. Kikuni köyü öteden beri sağlam mizâc ve karakterli bir köydü. Dine bağlılıkları ile meşhurdu. Medeni Hazretleri dünyaya geldikleri esnada, bu köy yakınlarından geçen, sonra üstazı olacak Ebu Ahmed Suguri Hazretleri: “Bu köyden iki nur yükseliyor” demekle büyük velilerden Ebu Muhammed Medenî ile Şerafeddin Zeynel Âbidin Hazretlerinin istikbalin tebşir etmişlerdir.<br /> Ebu Muhammed Medeni Hazretleri zamanında Ebu Ahmed Suguri ve Cemaleddin Gazikumuki hazretleri gibi iki büyük veli mevcuddu. Bu zâtların ikisinden de tefeyyüz etmişlerdir. Hatta ilk intisabı, Abdülkadir el Geylânî Hazretlerinin Kadiriyye tarikatıdır. İrşada memur olduğu zaman, kendisi altı tarikattan, Kadirîyye Şazelîyye, Şâranîyye, Halvetiyye ve Nakşbendiyye’den ders vermeye mezun iken ömrünün son yıllarında yalnızca Nakşbendiyye tarikatından ders vermiştir.</p><p>Ebu Muhammed Medenî Hazretleri gençliğinde Ruslarla mücadele etmiştir. Bu mücadelesi ta Sibirya’ya kadar sürülmesine ve idamdan kaçıp kurtularak Türkiye’ye hicretine kadar sürmüştür. Yüksek dirayet ve cesaretinden Ruslar çok çekinmişlerdir. İnsanlık kahramanlık numunesi, Ebu Muhammed Medenî hazretlerinin yüksek seciye ve karakteri, İslâm dinine sonsuz bağlılığı, bütün Dağıstan müslüman halkı tarafından bilinir ve sevilirdi. Onun bu halini Ruslar da bildiklerinden kendisine oldukça mültefit davranırlardı. Bu arada pek çok kerametleri zahir olur.</p><p>Ruslarla yaptığı mücadeleler esnasında, Ruslardan kaçarken bir köye sığınır. Orada ikamet ederken köy kadınlarından biri evinin damına çıkarak Ruslara Ebu Muhammed Medenî Hazretlerinin bulunduğu yeri ihbar eder. Bu hadiseden sonra, ortasından geçen bir dere ile ikiye ayrılan köyün, kadının evinin bulunduğu tarafı, kıraçlaşır; Derenin diğer yakası eskisi gibi verimli ve yeşillik içinde kalır. Ayrıca Rusların madalya ile taltif ettikleri ihbarı yapan kadının vücudundan madalyanın değdiği yerlerde kapanmak bilmeyen yaralar çıkar ve bunlar kadının ölümüne sebep olur.</p><p>Ebu Muhammed Medenî Hazretlerini Ruslar yakaladıkları zaman O’nu ilk götürdükleri şehirde zorla ikâmete tabi tutarlar. Kendisinin ikameti için otel ve yemek yemesi için de bir lokanta gösterirler ve emrine bir de araba tahsis ederler. Fakat Ebu Muhammed Medenî Hazretleri ne arabaya biner ne de gösterdikleri lokantadan yemeklerini yer. Bunun üzerine arabacı belediye reisine, bu durumu şikâyet eder. Belediye reisi Ebu Muhammed Medenî Hazretleri ne gelerek, arabaya binmemesi ve yemek yememesinin sebebini sorunca cevaben Ebu Muhammed Medenî Hazretleri: “Sizin paranız olduğu için bize haramdır” der. Bunun üzerine belediye reisi: “O halde sana, Kafkasya’dan aldığımız vergiden bir pay verelim… deyince, Ebu Muhammed Medenî Hazretleri : “Sizin elinize geçtikten sonra o, yine size ait olmuş olur ve bize haramdır” cevabını verir. Bu sırada Seratar köyünde Tatar Müslümanlardan bir esnaf, Ebu Muhammed Medenî Hazretlerinin kendi köylerinde ikamete tabi kılınmasını belediye reisinden talep eder. Reis de :” Hayhay, kendisi razı olursa pekâlâ.” der. Bunun üzerine Ebu Muhammed Medenî Hazretleri bir müddet için bu köye gidip orada ikâmet eder.</p><p>Bu Seratar köyünden bir delikanlı Medine-i Münevvere’de din ilimleri tahsili yapmakta iken orada bir kızla nişanlanır. Fakat nişanlısına bir Arab’ın göz koyduğunu ve O’nu kaçıracağını öğrenir. Bunun üzerine Seratarlı genç bundan intikam almak ve biraz da korkutmak için bıçağını bilemeye başlar. Tam bu sırada Ebu Muhammed Medenî Hazretleri gence: ” Sen o işi bırak Kafkasya’ya geri dön” der. Genç bu sesi işitir. Bir müddet sonra aynı sesi tekrar, tekrar işitince köye dönmeye yönelir. Fakat sonra tekrar tereddüd eder. “Seratar’a, köyüne gel” diye bu defa daha kuvvetli ve itminanlı bir ses işitince, her şeyi olduğu gibi bırakarak Kafkasya’nın ve köyünün yolunu tutar. Bu genç köye geledursun, her zamanki gibi o gün de civar köylerden bir heyet ellerinde et yemekleri Seratar’a gelerek Hazret Ebu Muhammed’i hem ziyaret ederler ve hem de kendisinin müridlerinden köydeki çocuklara okuma öğretecek birinin verilmesini rica ederler. Köylüler bu ricalarını yaparlarken, üstazın yanında bulunan birinin kalbinden de: “Şeyh Efendi bana müsaade etse de şu köye ben gitsem” diye geçirir. Tam bu sırada kapı açılıp içeriye Medine-i Münevvere’den gelen genç girer. Genç, Medine-i Münevvere’den oraya gelinceye kadar iki defa işittiği sesin sahibini merak etmektedir. Odaya girer girmez Ebu Muhammed Medenî Hazretleri eli ile genci göstererek köylülere: -“Ben sizin köy için istenilen muallimi Medine-i Münevvere’den getirttim” der. Hem köylüler sevinir hem de genç, Medine-i Münevvere’de işittiği sesin, kimin sesi olduğunu anlamış olmakla kalbi mutmain olur.</p><p>Seratar köyünde Hazret Ebu Muhammed’in etrafında müridleri çoğalmaya başlayınca, Ruslar kendilerini buradan alarak Sibirya’ya götürürler ve orada hapsederler. Medenî Hazretleri bu hapishanede iken pek çok olağanüstü haller zuhur etmiş; Ruslar şaşkına dönmüştür. Bir seferinde, hazret hapishanede olduğu sırada, hapishane nöbetçileri birkaç yüz metre ötelerinde kendisini görürler. Hapishaneden nasıl çıktığını merak eden nöbetçiler, gidip Hazreti tekrar yakalayıp içeri koyarlar ve bu sefer kendisine pranga vururlar. Ertesi günü hazret bu sefer hapishanenin duvarları dışında biri ile [ Hızır (A.S.) ] görüşür iken nöbetçiler tarafından görülür. Akşam olunca yine hazret hücresinde pranga vurulmuş vaziyette bulunur. Rus nöbetçileri ve subayları O’nun hâline şaştıklarından kendisine dokunmazlar ve prangayı çözerler serbest bırakırlar.</p><p>Nihayet Ebu Muhammed Medenî Hazretleri Sibirya’dan Türkiye’ye kaçmayı plânlar. Bu kaçış esnasında Ruslara ait bir istasyonda, Plevne mücâhidi Gazi Osman Paşa ile karşılaşmış ve elini sıkarak “Gazan mübarek olsun. İstanbul’da buluşacağız” diyerek tebşir etmiştir. Hakikaten İstanbul’da buluşmuşlardır.</p><p>Ebu Muhammed Medenî Hazretleri Sibirya’dan kaçarken Kafkasya’ya anne, baba ve ablasının birlikte oturdukları evine uğrar. Evine geleceği akşam ablası “Anne bu akşam yemeği fazla yapın. Akşama kardeşim Ebu Muhammed Medeni gelecek” der. Annesi, babası akıl erdiremeyip “Ta Sibirya’dan buraya nasıl gelecek? Deli olma” derler. Akşamleyin sofra kurulduğu zaman Ebu Muhammed Medenî Hazretleri kapıya vurup içeri girer. Ev halkı buna çok hayret eder. O gece yemeği yer yemez; “Benim acele gitmem lâzım. Karadeniz’de bir limandan gemi kalkmak üzeredir. Benim oraya yetişmem lâzımdır.” diyerek tekrar yola düşer. Doğruca limana varır. Mısır yüklü bir gemi hareket etmek üzeredir.<br /> Ebu Muhammed Medenî Hazretleri kaptana : “Al şu altını, beni de bindir” der. Kaptan bindirmek istemez. Fakat Hazret Ebu Muhammed’in yüzüne bakınca heybetinden korkar ve ambara girmesini söyler. Hazret Ebu Muhammed mısır dolu ambara girer ve gemi hareket eder. O gece kaptan rüyasında, motorun kendiliğinden bir el vasıtasıyla Trabzon limanına çekilerek götürüldüğünü görür. Elin sahibine bakınca, istemeyerek ambarda sakladığı Zat olduğunu anlar.<br /> Uyandığı zaman geminin iki günlük yolu bir günde alarak Trabzon limanına vardıklarını hayretle fark eder. Koşarak Ebu Muhammed Medenî’nin yanına gider ellerinden öper, hayır duasını diler. Sonra birlikte karaya çıkar ve bir kahveye girerler. Kahvehanede, Ebu Muhammed Medenî Hazretleri esir düşerken beraberinde olup Rusların elinden kaçmayı başaran ve Trabzon’a yerleşen Uzun Mehmed adında mücahid ile karşılaşırlar ve sarmaş-dolaş olurlar. İşte bu Zat’ın yanında, kaptan Ebu Muhammed Medenî Hazretlerine 50 altın vermek ister. Ebu Muhammed Medeni Hazretleri bunu kabul etmediği gibi, aksine o kaptana 50 altın vermek ister. Bu durumda her ikisi de birbirine vermek istedikleri altından vazgeçerek orada helâlleşirler.</p><p>Bundan sonra Uzun Mehmed, Hazret Ebu Muhammed’i evinde bir müddet misafir eder. Sultan Abdülhamid, Ebu Muhammed Medenî Hazretlerinin Trabzon’da bulunduğunu öğrenince O’nu İstanbul’a getirmek için Trabzon’a vapur yollar. Vapur gelinceye kadar hazret Ebu Muhammed, Uzun Mehmed’in evinde misafir olarak kalır. Bu müddet zarfında Uzun Mehmed her sabah yatağının altında iki altın bulur. Bir kaç gün böyle devam edince, bu garipliği misafirine açar. O da “Kimseye söyleme. Bu, ben gidinceye kadar ve ben ayrıldıktan sonra da bir müddet devam edecek” der. Hakikaten bu hal uzun müddet devam eder. Fakat bir gün hanımının bunu öğrenmesi ve komşulara söylemesi üzerine bu fevkalâde hal sona erer. (1308 yılında geçen bu olayı Ebu Muhammed Medenî Hazretlerinin oğlu Ali Asgar bey, Uzun Mehmed’in ağzından bizzat dinlediğini nakletmiştir.)</p><p>Ebu Muhammed Medenî Hazretleri İstanbul’a geldiğinde Padişah kendisine, istediği yerde yerleşebileceğini bildirmiştir. Üstaz, bunun üzerine Yeni Cami’ye giderek şükür namazını edadan sonra çok sevdiği İstanbul’da bir süre kalmayı düşünmüşse de Hızır (A.S.) gelerek, derhal yerleşeceği yere gitmesinin ve esaret sebebi ile üzerinde borç kalan manevî vazifelerini kaza etmesinin gerektiğini söylediğinden vakit geçirmeden Yalova’ya hareket eder. Manevî işaret üzerine, Padişah tarafından İstanbul’da kendisine tahsis edilen yerleri kabul etmeyip daha Sibirya’da iken Hızır (A.S.) tarafından kendisine gösterilen yeri aramış ve Yalova-Orhangazi arasında şimdiki Güney köyünün bulunduğu yeri tesbit etmiştir.<br /> Bu yer, hayvandan başka hiç bir canlının bulunmadığı ormanlık bir mahal olduğundan çalı çırpıdan küçücük bir kulübe yaparak buraya yerleşmiştir. Bidayette bir kaç kulübeden ibaret bu köy, sonraları Kafkasya’dan, Sibirya’dan kaçan muhacirlerle büyümüştür. Köyün kurulması esnasında oraya gelen muhacirler; “Biz burada ne yiyip içeceğiz?” diye sorduklarında. Ebu Muhammed Medenî Hazretleri ayağı ile yerdeki odun, dal ve taş parçalarına vurarak “İşte yiyeceğiniz budur” demekle geçimlerinin odun ve kireç satmakla olacağına işaret etmişlerdir.</p><p>Kısa zamanda 750 haneye yükselen köyde 3 cami, 2 resmi mekteb, 16 odalı medrese bulunmakta idi. Bilâhare Kurtuluş Savaşı’nda Rum ve Ermeni çeteleri tarafından defalarca baskına maruz kalan köyün her tarafı yakılıp yıkılmış; köy halkı civar yerlere dağılmış ve köy 220 haneye düşmüştür. Huzurlu ve müslümanca bir hayat yaşanan köyde gerek Ebu Muhammed Medenî ve gerekse halifesi Şeyh Şerafeddin Hazretleri zamanında ahlak yüksek bir seviyede idi. Orman köyü olduğundan oduna giden, odun kesen, odundan dönen gençler daima zikir ile meşgul olur, evlerde anneler çocuklarını zikirle sallar, zikirle büyütür ve şehidlik-gazilik kıssaları anlatır; her bir çocuk bir mücahid olarak yetiştirilirdi.</p><p>İşte bu mücahidlerden ve Ebu Muhammed Medenî Hazretlerinin seçkin evlâtlarından; ille cihada iştirak edip “ölürsem şehit, kalırsam gazi olurum” arzusuyla Balkan harbine gönüllü gitmek isteyenlerden Hacı Hasan Mehmed’e Ebu Muhammed Medenî Hazretleri: “Sen merak etme! O rütbe senin ayağına gelecek” diyerek ve Kurtuluş Savaşı’na ve savaşın getireceklerine işaret etmiştir. Nitekim Kurtuluş Savaşı sebebiyle Yunanlılar, Rum ve Ermeni çeteleri, köye girince çıkan çatışma esnasında Hacı Hasan Mehmed Efendi de şehadet muradına ermiştir.</p><p>Ebu Muhammed Medenî , irşad vazifesini uzun yıllar yurdun her tarafına şamil olmak üzere devam ettirmiş ve ömrünün sonlarına doğru ilâhî bir işaret gereği, -bilinen ve bilinmeyen yüzlerce hikmete binaen- damadı Şeyh Şerafeddin Hazretlerine tasarrufunda olan altı tarikatın tamamından irşad izni vererek bütün bağlılarını kendisine devretmiştir. Kendileri de bir mürid imiş gibi Şeyh Şerafeddin Hazretlerine itaat ederek, emir ve tavsiyelerine riayet etmiştir. Bilhassa ömrünün son demlerinde celâdet ve celal hali kendilerinde galib olduğundan yüzünü bir nikâb ile kapatarak gezerlermiş. Zira o celâdet hali ile bir kimseye baksa o kimse başı kesilmiş de salıverilmiş tavuk gibi dakikalarca çarpıntıdan kendini alamazmış. Ebu Muhammed Medenî Hazretleri bu şekilde uzlete çekilerek vaktini ömrünün sonuna kadar ümmet-i Muhammede hayır duâ ile geçirmiştir.</p><p>Uzun boylu, bedeni cüsseli, gözleri kahverengi, beyaz tenli olup sesi gür ve güzel idi. Tam bir vâris-i Muhammedi olup bütün ahlâkı, Rasûlullah Efendimize mutabık idi. Turuk-u Âliyye’nin incelikleri hakkında “Ya Veledi” isimli bir eseri vardır.</p>','image/ortak.jpg'),(160,'Şeyh Şerafeddin Dağıstani (k.s.)',159,'<h2> Şeyh Şerafeddin Dağıstani (k.s.) </h2>\r\n\r\n<p>Şerâfeddin Zeynel Abidin Dağıstanî, Hicrî 1292 – Miladî 1875 yılı, Zilkade ayının üçüncü Pazartesi gecesi Dağıstan’ın Temirhan-şura vilayeti, Gunip kazasının Kikuni köyünde, dünyaya geldi. Babası Abdurraşid Efendi, annesi Emine Sara Hatundur. Anne ve babasının her ikisinin de kabirleri, Yalova Güneyköy’deki kabristandadır. Yalova ilinin Reşadiye (bugünkü Güneyköy ) köyünde Hicrî 1355 – Miladî 1936 yılı Cemaziyel evvel ayının yirmiyedinci pazar günü, köyünde (hicri takvime göre) altmış üç yaşında iken vefat etmiştir. Son yüzyılın en seçkin tasavvuf büyüklerinden olan Şerâfeddin Zeynel Abidin Dağıstanî, “Ebu’l-Fukara” lakabı ile de anılır.<br /> <strong>Hayatından Kesitler:</strong></p><p>Atayurdu olan Dağıstan, tamamıyle Rus işgali altında olduğundan doğduğu günler, dinin yasaklamalarla engellendiği ve maneviyatın neredeyse yok edildiği çok zor bir zamandı. Bir çok velinin menakıbında olduğu gibi Şeyh Şerâfeddin’in de doğumundan itibaren çeşitli kerametler gösterdiği çocukluğundan itibaren mahlukatın kendilerine has zikirlerini işitebildiği rivayet edilmiştir..</p><p>Bu rivayetlerin dışında kesin olarak gerçek olan husus, altı-yedi yaşlarında iken Dağıstan’ın o dönem Nakşbendiyye yolunun önderi Ebu Ahmed es-Suğuri’nin manevi eğitimine girdiği ve zikir meclislerine katılmağa başlamış olduğudur. Çok zeki bir çocuk olduğundan Ebu Ahmed es-Suğuri’nin ilahi sırlara ışık tutan sûfî öğretilerini hemen kavrama yeteneğine sahipti.</p><p>Dağıstan’daki gençlik yıllarında, elinden biat alarak Nakşbendi tarikatına intisab ettiği Şeyh Ebu Ahmed es-Suğuri’nin gözetiminde seyr ü sülukunu tamamlamıştı. Ebu Ahmed es-Suğuri’nin, İmam Şamîl ile birlikte Ruslara karşı savaştığı için Rus’lar tarafından vatanı Dağıstan’dan ayırılıp sürgün edildiği bilinmektedir.</p> <p><span style=\"line-height: 1.5;\">Şeyh Şerâfeddin Zeynel Abidin, orta boylu bir insandı, hitab ettiği her insanı derinden etkileyen sesi berrak ve tok idi. Nurani, buğday renkli bir cildi vardı ve yüzü berrak; ışıltılı bir sima arz ederdi. İlk irşad yıllarındaki siyah sakalı yaşı ilerlediğinde pamuk gibi bembeyaz bir hal almıştı. alimdi. Gözleri koyu gri-lacivert renkte idi. Belki de en önemlisi her atışında ilahi rahmete dalıp çıkan bir kalb ve kendisine başvuran kişinin ruhani haline de nazar edebilen gözler ile dünyaya gelmişti. Zaman içinde hem kalbi, hem de gözleri nitelik olarak çok daha hassas bir nitelik kazandı.</span></p><p>Şeyh Şerâfeddin Zeynel Abidin, ilk medrese tahsiline de Dağıstan’da başlamış ve ancak savaş şartları yüzünden ikmal edememişti.; eğitimini Türkiye’ye daha önce hicret etmiş olan ve biatını tazeleyeceği amcası Şeyh Muhammed-ül Medeni’de tamamlayacaktı. Böylece Türkiye’de Ebu Ahmed es-Suğuri’nin halifesi olan Muhammed-ül Medenî’nin terbiyesi altına girdi. Şeyh Ebu Muhammed el-Medeni , Şeyh Şerâfeddin’in öz amcası idi ve daha sonra kızı ile evlendirip kayınpederi de olacaktır.</p><p><strong> Türkiye’ye Göçleri ve Yalova’da Yerleşim:</strong></p><p>İmam Şamîl’in destani direnişinin kırılmasından sonra Kafkasya’ya ve Dağıstan’a olanca gücüyle yüklenen Rusların zulmünden kurtulmak için, köylerinin neredeyse tüm halkından oluşan kalabalık bir cemaat halinde, Dağıstan’ı terk ederek Türkiye’ye göç etmek zorunda kaldılar. Köyleri sürekli olarak Rus askerlerinin baskınlarına uğruyor ve bütün ahalisi hakaretlere maruz kalıyordu. Bir kış mevsiminin ortasında 5 ay boyunca sürecek, karadan zorlu bir yaya yolculuğuna çıktılar. Kendi ailesi ve kızkardeşinin ailesi ile birlikte hicret ettikleri Türkiye’ye yöneldikleri, zahmetli ve tehlikeli yolculukları boyunca gündüzleri saklanıp geceleri yürüyorlardı. Kafilede çocuk, kadın ve yaşlıların da bulunduğu düşünülürse hangi zor şartlarda gerçekleştirildiği biraz tahmin edilebilir.</p><p>Türkiye’ye vasıl olunca Osmanlı devletinin organizasyonu ile önce Bursa’ya geldiler; bir süre Bursa’da misafir edildikten sonra , Marmara denizinin güney kıyılarındaki Yalova’ya giderek devrin sultanının özel fermanıyle denize oldukça yakın, dağlık bir yörede yerleştiler. Yerleşmek için bu mahalli seçmelerinde Osmanlı Devleti’nin iskan politikası yanında bölgenin Kafkasya iklimine kısmen uygun, dağlık bir arazi olması da etkili olmuştur. Yerleştikleri beldeye önceleri Elma-Alan veya Elmalı adı verilmiş; daha sonra köye Sultan Reşad tarafından yapılan yardım ve imar çalışmalarının nişanesi olarak Reşadiye ve nihayet Cumhuriyet sonrasında Güneyköy adı verilmiştir.</p><p>Şeyh Şerâfeddin Hz, bölgeye yıllarca önce yerleşmiş olan amcası Şeyh Muhammed-ül Medeni ile birlikte büyük bir azimle imar ettikleri Reşadiye köyünü ailesi ve akrabaları ile beraber, elbirliği ile yurt haline getirdiler. Küçük köy sürekli devam eden göçmenlerin ve özellikle Dağıstanlıların katılımıyla günden güne kalabalıklaştı; yeni evler inşa edildi; hatta o hale geldi ki arazi gelen göçmenlere yetmez hale geldi. Köyde ilk kurulan binalar arasında bir medrese ve köyün ilk mescidi ile ilk dergahının da bulunduğu külliye yer alıyordu. Böylece amcası Şeyh Muhammed-ül Medeni ile birlikte Nakşbendi Tarikatı’nın sağlam bir kolunu Dağıstan’dan Türkiye’ye taşımış oldular.<br /> Amcası Şeyh Muhammed-ül Medeni’nin şefkat kucağını açtığı Rus istilacıların acımasız ve sömürücü zorbalığından kaçan bütün Kafkas göçmenlerine ilave olarak Türkiye’nin hemen her yerinden pek çok talebe Reşadiye medresesine tahsil maksadıyla geliyordu. Bu şekilde birkaç yıl önce balta girmemiş bir ormanın eteklerinde kurulan birkaç evden ibaret olan Reşadiye köyü, rivayetlere göre 1000 öğrencinin ders gördüğü bir ilim ve irfan ocağına dönüştü.</p><p>Şeyh Şerâfeddin Hz ’nin, sonradan kayınpederi olan mürşidi Muhammed Medenî, o zamanda, Dağıstanlılar tarafından çok takdir edilen; hali, ilmi, kemal ve kerametleri gayet açık olan, maneviyat ikliminin zirvesinde olan büyük bir zat idi. Yalova’nın Reşadiye köyünde, ikinci mürşidi olan Muhammed el-Medeni tarafından tasavvufi alanda daha ileri düzeyde eğitildi. Ebu Ahmed es-Suğuri’nin Dağıstan’daki dergahında maneviyatın ilk soluklarını soluyan Şeyh Şerâfeddin’i zahirde ve batında evladlığa kabul edip yetiştiren, Muhammed Medenî olmuştur.</p><p><strong> Tasavvuftaki Eğitimi ve Manevi Kemali:</strong></p><p>Özellikle amcası Şeyh Muhammed el-Medeni’nin kızı ile evlendikten sonra genç Şerâfeddin, Reşadiye köyünde büyük bir saygının odağı oldu. Reşadiye köyünde kurulan ve kısa sürede Bursa’dan, İstanbul’dan öğrencileri dahi cezbeden medreselerine gelip ders vermeğe başlayan alimlerden İslam’ın tüm zahiri bilimlerini de okuyup icazet aldı. Ancak O’na zahiri ilimin çok ötelerine uzanan “İlm-i Ledün” bilgileri verilmiş; Allah tarafından, “ilm-i ledünnî” vadilerinde , “sır bilgileri” alanında büyük bir derecelere garkolmuştu. Nakşbendi öğretisinin gereği olarak her an Rabb’inin huzurunda toplum içinde halvet, kalabalık ile inziva halinde idi.</p><p>Hızla ilerlediği maneviyat yolunda mertebeleri bir-bir aşarak Nakşbendiyye tarikatına ilaveten , amcası Ebu Muhammed Medeni’nin yetkin olduğu ve irşada izin yetkisi bulunan diğer beş İslam sûfî yolunun [ Kadiriyye, Rufa`iyye, Şazeliyye, Çiştiyye ve Halvetiyye ] daha irşad yetkisini aldı. Bütün bu altı tasavvuf yolunda yetkin olduğuna işaret eden icazetini aldığında henüz 27 yaşındaydı</p><p>Şeyh Şerâfeddin Zeynel Abidin, Muhammed Medenî’nin terbiyesi altında, seyr-i sülükunu tamamlarken, altı ay kadar bir cezbe devresinden geçmiştir. Bu devrede, ilahi varlık aşkı ile, vücudunu ateş içinde hissederdi, vücudunun yükselen hararetini azaltmak için kış günlerinde bile evinden çıkıp elbiselerini çıkararak köy yakınındaki derenin buzlu sularına girdiğine halen de bazıları çok yaşlı olarak hayatta olan kişi tanık olmuştur.</p><p>Bu cezbe devresinin sonunda, 25 yıl süre ile hizmet edeceği kutb-ül irşad makamı ile taltif edilerek görevlendirilmiştir.</p><p>Tasavvuf yolunda şahsi ibadetler kadar nefs terbiyesi ve Allah’ın kullarına da hizmetin önemini sürekli vurgulamış ve kendisi de buna uygun olarak yaşamıştır. “Gün boyu kendi nefsini terbiye ile riyazete alıştırmaya çaba sarfetmeyen ve her gece tesbihat vazifesini yapmak için uyanmayan ve kardeşlerine hizmet etmeyen hiçbir talib bu yolda hiçbir dereceye erişemez.” sözlerinin bizzat uygulayıcısı olarak örnek olmuştur.</p><p>Dağıstan göçmenlerinin yerleştiği ve günden güne yeni göçlerle kalabalıklaşan köyün ihtiyaçlarının karşılanmasında öncülük rolünü üstlenmiş; o zamanın fiziki şartlarının zorluklarına aldırmadan köy yollarının genişletilmesi, su kanalları ile köye temiz içme suyu getirilmesi çalışmalarına fiilen katıldı.</p><p>Tarikatın hilafetini ve köyün liderliğini üstlendikten sonra daha çok göçmenin yerleşebilmesi için köyün yerleşim alanını büyütmeye çalıştı; hatta bir rivayete göre köyün yakınlarında bulunan şahıs mülkiyetindeki iki çiftliği de satın alarak göçmenlerin iskanına tahsis etmiştir. Kafkasya ve Dağıstan’dan gelen tüm göçmenlere karşı gayet candan davranır; beslenme ve barınma konularındaki her türlü ihtiyaçla ilgilenirdi ve böylece rehabilitasyonlarını kolaylaştırır, ortaya çıkabilecek geri dönüş arzularını da izale ederdi. Bunun sonucunda Dağıstanlı göçmenler Kafkasya’da bıraktıkları yurtlarına karşılık yeni bir vatan bulmuş oldular ve Kurtuluş savaşı öncesindeki acılı işgal günlerine kadar sürecek bir barış , mutluluk ve refah ortamına kavuştular.</p><p>Yalova’dan başlayarak Balıkesir’den Kastamonu’ya Sakarya’dan Konya’ya tüm bölgedeki halk arasında dalga dalga “manevi güçlere sahib bir zat” olarak tanındı ve kerametlerine ilişkin rivayetler bütün Türkiye’ye yayılmağa başladı. Ayrıca Güneyköy’de öncülük ettiği imar faaliyetleri, din dışı alanlardaki uzak görüşlülüğü geniş ile de ünlendi.</p><p>Şeyh Şerâfeddin hakkında bugüne ulaşan ve yakın tarihimizin siyasi ve dini gerçeklerinin anlaşılmasına katkısı olan pek çok rivayet en eski bağlılarından olan Ali Usta tarafından aktarılarak kayda alınmış ve kitab haline de getirilerek günümüze kadar ulaşabilmiştir. ( Ali Usta’nın hatıratını sitemizin Tasavvufi Literatür alt sayfalarından okuyabilirsiniz) Şeyh Şerâfeddin’in , bu duruma sağlığında işaret ederek Ali Usta’ya “Benden sonra sen çok yaşayacaksın. Maneviyat yolunda başından geçmiş olan canlı olayları anlatacaksın” diyerek kendisi hakkındaki bilgileri gizlememesi yolunda bir nevi talimat verdiği de bilinmektedir. Ali Usta 1304 rumi yılında Kafkasya’nın Hocamakili köyünde dünyaya gelmiş , diğer Dağıstanlı göçmenler ile birlikte 15 yaşında iken Türkiye’ye hicret etmiştir. Önce Güneyköy’de daha sonra da Bursa’ya yerleşmiş, ve Bursa’da uzun yıllar ayakkabı tamirciliği yaparak elinin emeği ile geçinmiştir. Ali Usta (Seskır) 1980 yılında Bursa’nın Hıdırlık semtindeki evinde vefat edince, vasiyeti üzerine mürşidinin medfun bulunduğu Yalova’nın Güney köyündeki Cebel-i Hafakan adı ile bilinen tepecikteki kabristanda, mürşidinin yolu üzerinde defnedilmiştir.</p><p>Şeyh Şerâfeddin’in ününün yayılması kendisine yönelik kıskançlık ve hased duygularının da körüklenmesine yol açıyordu. Reşadiye’deki medrese eğitimini yürüten zahiri ilimlerdeki bazı alimler, Şeyh Şerâfeddin’i dinin kurallarını ihlal etmekle, şeriata aykırı sözler söylemekle itham etmeğe başladılar. Bu durum tarih boyunca tasavvuf alimleri ile zahir alimleri arasında görülmüş bir durumdur. Hallac-ı Mansur’dan Mevlâna Celâleddin’e, Ahmed Yesevî’den Necmeddin Kübra’ya, Bayezid-i Bistami’den İbn Arabi’ye tasavvufun tüm zirve isimleri kendilerini Kur’an’a aykırı sözler söylemek, şeriata aykırı işler işlemek suçlamalarından kurtaramamışlardır. (En iyi bilinen örneği olarak Hallac-ı Mansur, bu suçlamalar sonucu darağacında feci bir şekilde can verirken, bütün batın ehlinin “Şeyhü’l Ekber” olarak tazim ettiği Muhyiddin Arabi’ye muarızları tarafından “Şeyhü’l Ekfer”adı verilerek küfür ile itham edilmiştir.) Güneyköy’de tesis edilen medresede eğitim veren zahir uleması ile Şeyh Şerâfeddin arasında irşad ile görevlendirilmesinin ilk zamanlarında bazı ihtilaflar ortaya çıkmış ve ancak kısa sürede zahir ehlinin tüm itirazları izale edilerek Şeyh Şerâfeddin’in zahiri ve batıni kemali tüm ulema tarafından teslim edilmiştir.</p><p>Şeyh Şerâfeddin ile medrese uleması arasında yaşanan soğukluğu gösteren ve bizzat şahidi olduğu bir örneği Ali Usta anılarında şöyle dile getirmektedir: “Bir gün Reşadiye köyündeki büyük camide Şeyh Şerâfeddin, tasavvuf sohbeti yapıp tarikatı anlatıyordu. Köydeki medrese alimleri bu sohbetlere katılmadıkları gibi dışarıda aleyhinde konuşuyorlardı. Benim de mürşidime intisabım yok daha; gencim, evli değilim… Birgün muarızı olan kişilerin de bulunduğu bir sırada namazdan sonra Şeyh Şerâfeddin Efendi: “Camiin kapılarını kapayın. Kimse dışarı çıkmasın.” dedi. Sonra kendisi aleyhinde gıybet yapan hocalara dönerek: “-Bana bakın hocalar, orada-burada benim için “Bu adam, şeriatın hilafındadır. Yaptığı işlerin hepsi yanlıştır.” diye konuşuyorsunuz. Hazreti İmam-ı Ali (K.V.) “Bana bir harf öğretene köle olurum” demiştir. Ben iddia ettiğiniz gibiysem, yanlış yoldaysam ve beni yanlıştan çevirecek adam içinizde varsa, ben onun kölesiyim. Şimdi benim yanlış yaptığım ne ise o şeyi söyleyin…” dedi. Kimsede ses yok. Şeyh Şerâfeddin ikinci sefer: “Bana bakın! Ya bu sarıkları çözün atın; ‘biz hoca değiliz’ deyin ya da beni burada ikaz edin; bana cevap verin…” diye tekrarladı. Yine ses çıkmayınca bu defa ben ayağa kalktım, dedim ki: “- Bana bakın. Bu konuda kadınlar gibi orada-burada söyleninceye kadar çıkın karşısına… Biz de öğrenelim hak nerede, batıl nerede !..” dedim. Fakat kimse ortaya çıkmadı.” Bu hesaplaşma sonrasında Şeyh Şerâfeddin aleyhindeki alimlerin sesleri giderek azalır ve bir süre sonra da muhaliflerinin neredeyse tamamı, O’nun manevi derecesini kabul ederek kendisine intisab ederler.</p><p>Bütün bunlar neticesinde, Yalova’nın küçük bir köyü olan Reşadiye, halktan her düzeyden kişiler yanında pek çok alim ve aydın için de bir cazibe merkezi haline geldi. Özellikle kandil, bayram gibi belirli gün ve gecelerde o kadar büyük bir topluluk köye geliyordu ki, bir süre sonra bu kalabalık ziyaretçi topluluğunun ihtiyaçlarına cevap verilebilmesi için Şerâfeddin Efendi’nin evinin bulunduğu mekanın avlusunda misafirhane, yemekhane, kurban kesim mahalli gibi bölümler tesis edildi. (Bugün de aynı mekan günümüzde sayıları azalmış olsa da ziyaretçileri için aynı şekilde muhafaza edilmekte ve özellikle Şeyh Şerâfeddin’in tasavvufi edeb ile terbiye edilmiş olan yaşlı gelini tarafından kapı açık tutulmaktadır.) Özellikle Şeyh Şerâfeddin’in hatm-i hacegan yaptırdığı ve hemen hemen aynen korunmuş olan kısım bugün de ziyaretçiler tarafından teberrüken ziyaret edilegelmektedir.</p><p>Dağıstanlı göçmenler, özellikle yüzyıllar önce Orta Asya’da kök saldığı gibi Dağıstan’da da güçlenerek gelişen tasavvufun Nakşbendiyye yolunu taşımakta olan, manevi doruklarda yaşayan bir şeyhin himayesinde, O’nun himmet nazarları altında olmaktan dolayı çok mutluydular. Bu kutlu insanı kuşatan ilahi bereketten nasibdar olarak adeta kutsanmış olan köylerinde, Rus istilacıların zulmü altında nesillerdir yitirmiş oldukları güven , huzur ve sevgiye kavuşmuşlardı.</p><p>Şeyh Şerâfeddin Zeynel Abidin’in hayatı boyunca yapmış olduğu sohbetlerin, sohbette bulunan “katibler” tarafından not alınarak kaydedilmiş el yazması örnekleri, önceleri elyazısı ile Latin alfabesine çevrilerek çoğaltılmış ve daha sonra Hasan Burkay’ın himmeti ile “Menakıb-ı Şerefiyye” adı altında, ayet ve hadislerin kaynağı gösterilerek aslına tamamen sadık kalınarak kitablar halinde basılmıştır. “Bizim yolumuz sohbet yoludur” buyuran önderi Şah-ı Nakşbend Muhammed Bahâeddin Buhari’nin usulünce sohbete çok önem vermiş ve bağlılarının eğitiminde en etkin vasıta olarak kullanmıştır. Bu himmeti halen de matbu hale getirilmiş olan sohbetlerinin okunduğu meclisler vasıtasıyla gerek Güneyköy’de gerekse bağlılarının dağıldığı Türkiye’nin her köşesinde sürdürülmekte ve menbaı olduğu feyz ve bereketten istifade etmek ölümünden sonra da mümkün olmaktadır.<br /> Şeyh Şerâfeddin, kendisi asla boş konuşmadığı gibi zikir meclisleri dışında bulunduğu ortamlarda da boş-malayani konuşmalara izin vermez, hatta o kadar ki bulundukları meclisde ileri-geri konuşanları oradan uzaklaştırırdı. Her ne vakit, beraberinde oturulsa Şeyh Şerâfeddin’in sohbetine katılanların kalblerinden dünya sevgisinin kalktığı bildirilmiştir. Asla, en azından üç ayet de Kur’an-ı Hakîm tilavet edilmeden ve on kelime-i tevhid ile on salavat-ı şerifeden ibaret olsa bile zikr edilmeksizin oturulmasını istemezdi. Bir sohbetinde sohbet adabı hakkında kuralları bizzat, ince-ince sıralamıştır : “Sohbet için mutlaka dokuz şart lazımdır:</p><p>1. Bir yerde toplantı ve sohbet için davet olunulduğunda o mecliste asla şeriata aykırı bir şey olmamalıdır. Her ne kadar davete icabet sünnet ise de, eğer bir toplantıda yemek-içmekten başka bir maksat yok ise o meclisten hiçbir fayda hasıl olmayacağından o davete icabet etmemelidir</p><p>2. Yemek sırasında adâba ve sünnet-i seniyyeye riayet edilmelidir.</p><p>3. Bir mecliste konuşuluyorsa münkirattan, inkardan ve malâyâniden , boş sözlerden içtinab etmek , kaçınmak lazımdır. Eğer bir yerde yalan, gıybet vs. var ise, imanı olanları bundan men etmeli, uyarmak için nasihatte bulunulmalıdır.</p><p>4. Sohbetin bir yöneticisi olmalıdır. Sohbet yerinde kargaşa olmamalı, herkes sakin şekilde oturmalı, bir nizam ve intizam üzere olunmalıdır.</p><p>5. Sohbet meclisine sirayet edecek derecede gam ve kasavet sahibi olan bir kimse mecliste oturmamalıdır. Kalbinde bir dert ve sıkıntısı olanlar, sohbete gitmemelidir.</p><p>6. Manevi sohbet meclisinde dünya işleri ve geçimle ilgili şeylerden bahsedilmemelidir. Zira bunun yeri, tasavvuf sohbeti değildir.</p><p>7. Davet sahibinin o davetten muradı ne ise, onu iyi anlayıp mükemmel surette ihtimama ve muradına cevap vermeye gayret sarf etmelidir. Ancak yine davet sahibinin arzusundan ziyade diğer kimselerin arzusuna bakılmamalıdır.</p><p>8. Sohbet meclisini üç ya da beş saatten ziyade uzatmamalıdır. Zira, ziyade olursa söze malayani ve takvaya muhalif unsurlar karışır.</p><p>9. Sohbet sonunda, o mecliste sâdır olan ahkâma aykırı söz ve davranışlar için, yirmi beş kez istiğfar edilmelidir. Sohbetten sonra birkaç ayet okunmalı ve bağışlanmalıdır.</p><p>Eğer bir sohbet meclisinde bu dokuz şarta riayet edilirse, tarikatın önderi Şah-ı Nakşbend Muhammed Bahâeddin Buhari’nin sırrına mazhar olunurken , aksi halinde bir hidayet ve fazilet hasıl olmaz.”</p><p>Günümüzdeki sohbet ortamları dikkate alınırsa bu kuralların -özellikle birkaçının- ne kadar önemli olduğu hemen görülecektir. Bu konudaki tavsiyelerinden birisi olan rızk ve maişet düşüncesi, kaygısı olan kimselerle oturulmaması ve onlarla sohbet etmenin tasavvuf yolcusuna zararlı olacağı konusundaki uyarısı, geçim kaygısının herkesi sardığı günümüz için dikkat çekicidir. Ayrıca, sohbette maddi kazanç, kâr-zarar işlerinin konuşulmaması uyarısı, sohbetin bir yöneticisinin olmasına dikkat edilmesi kuralları günümüzün neredeyse her kafadan bir ses çıkan sohbet ve toplantılarının neden feyz ve bereketten yoksun olduğu sorusunun cevaplarını içermektedir. Günümüzde binbir kaygı içinde bunalan ve stres denilen “kabz hali”ndeki kişilerin sohbet meclisinden uzak durması uyarısı “hallerin sirayet edici” olduğuna işaret etmesi yönünden üzerinde çok düşünülmesi gereken bir husustur.</p><p>Daha Dağıstan’da iken en uzunu 3 yıl sürmek üzere birkaç kez halvete girmişti. Reşadiye (bugünkü Güneyköy ) yakınındaki bir yamaçta bulunan bir mağarada Şeyh Muhammed Medeni’nin emri ile altı ay sürecek bir halvete daha girdi. Aslında kalabalık arasında da daimi bir halvet halini yaşıyordu (=halvet der encümen). Halveti sırasında , İlahi aşkın pek çok makamı O’nda zahir oldu. Halvetten çıkar çıkmaz Şeyh’i halka nasihat etmek ve yol göstermek üzere kendisine yetki verdi ve halkın yönlendirilmesi ve irşadındaki tüm sorumluluk Şeyh Şerâfeddin’e verildi. Bu dönemden itibaren tasavvuf tarihinde pek nadir olarak görülen bir şekilde, müridinin ulaştığı derecenin kendi derecesinin fevkınde olduğunu anlayan mürşidi Muhammed Medenî, irşad vazifesini, evladına devrederek, bütün müntesipleri ile birlikte kendisi de, ona biat ederek tabî olmuştur. Şeyh Ebu Muhammed O’nu bir müridi ve damadı olarak yetiştirmişti; şimdi mürşid, tarikatın bir müridi oluyordu. Şeyh’inin birlikte bulunduklarında daha yüksekçe bir yerde oturması şeklindeki ısrarına itaat etmek zorunda kaldı. Şeyh Şerâfeddin, Nakşbendiye silsilesinin tasavvufi öğretisini yaymakta mürşidinin mevcudiyetinde dahi yetkili kılındı. Bundan sonra Muhammed Medeni, her konuda Şeyh Şerâfeddin’in görüşlerini onayladığını ilan etmiş ve kendisine intisab etmek isteyen talibleri yeğenine yönlendirmeğe başlamıştır.</p><p>Şeyh Şerâfeddin manevi olarak Cemalüddin Gazikumuki ve Dağıstan’daki şeyhi Ebu Ahmed es-Suğuri‘nin himmeti ile desteklendi. Allah aşkında Fenafillah mertebesine erdi. Şeyh Şerâfeddin, Rasûlullah (s.a.v)’in manevi mirasçılarındandır. Bu manevi ilişki vasıtasıyla insan-ı kamil –mükemmellik- makamına erdi. Rasûlullah (s.a.v)’in en önde gelen sahabelerinden olan ve Peygamber (S.a.v.) Medine-i Münevvere’den ayrılırken yerine vekil olarak tayin ettiği Mikdat ibn el-Esved’in soyundan gelen birisiydi. Şeyh Şerâfeddin sırtında Rasûlullah (s.a.v)’in elinin işaretini taşırdı. Bu doğum lekesini uzak atası Mikdat ibn el-Esved’den miras olarak almıştı. Rasûlullah (s.a.v) elini Mikdat ibn el-Esved’in sırtına koymuş ve O’na soyundan geleceklere dua etmişti.</p><p>İslami bilimlerin her alanında olduğu gibi fıkhın en zor ve derin meselelerinin çözümlerinde de müçtehid düzeyinde bir otorite idi. Zamanının fetva vermeğe yetkin alimlerinin en önde geleniydi. Aynı zamanda Kur’an-ı Kerim’in hıfzı ve yazımında yetenekli bir hafız ve hattattı. Rasûlullah (s.a.v)’in siretini ayrıntıları ile bilirdi ve hadis ilimlerinde, rivayet senedleri konusunda deha derecesinde yetkin bir alimdi. Bütün bunlar O’nun zahiri-batıni ilim dolu sohbetlerine yüzlerce bilgin ve ilim talibinin neden hassasiyetle devam ettiğini izah etmektedir.</p><p>Şeyh Şerâfeddin, Osmanlı sarayının İslami konularda danıştığı kişilerden birisi olarak da kaydedilmiştir. Bu konuda değişik rivayetler de özellikle yakın tarihte vefat eden yakın bağlılarından Ali Usta’nın hatıratında nakledilerek günümüze ulaşmıştır. Bugün Şeyh Şerâfeddin’in torunları nezdinde saklanan bir emanet olarak hâlâ “ziyaret edilen“ Rasûlullah’ın sakal-ı şerif köye getirilmesi konusunda Ali Usta’nın anlattıkları Osmanlı Sultanı ile Şeyh Şerâfeddin arasındaki ilişkinin de somut kanıtlarını içermektedir. Ali Usta halen Reşadiye köyünde Şeyh Şerâfeddin’in hanesinde mevcut olan sakal-ı şerif ile anısını şöyle dile getirmektedir: “-Şeyh Efendi, -bizzat davet edilmek suretiyle- Ossmanlı sarayına Sultan Reşad’a çok giderdi. Sultan Reşad dini konularda bir çok sualler sorar; Şeyh Efendi de cevaplandırırdı. Mesela, bir keresinde Sultan, “Hızır (a.s.) halen hayatta mıdır?” diye sormuş ve Şeyh Şerafedin’den ‘Evet’ cevabını almış. Bir gün de Sultan Reşad, Şeyh Efendi’ye kendisinden bir isteği olup olmadığını sorunca Şeyh Efendi de “Hırka-i Şerif’deki, Rasûlullah Efendimizin Sakal-ı Şerifinden bir tane –teberrüken- isterim”, demiş. Emir vermiş Sultan Reşad; bir sakal-ı şerif teli getirmişler; Şeyh Efendi, “Bu sahte” demiş; bir ikincisini getirmişler: “Bu da hakiki değil” demiş Şeyh Efendi. Üçüncü gelince, “Es-Salatü vesselamu aleyke ya Resulallah” diye selamlamış ve Rasûlullah’ın emanetiyle Güneyköy’e dönmüştü. „</p><p>Köyün isminin Osmanlı Sultanı’ndan ilhamla Reşadiye olarak verilmesi de Osmanlı sarayı ile Şeyh Şerâfeddin arasındaki ilişki konusunda zaten bir nebze ipucu vermektedir. Küçük bir köy sayılması gereken Güneyköy’deki medresede bin kadar talebenin eğitim gördüğü ve bu talebenin masrafının Osmanlı Sultanı tarafından vakfedilen vakfiyelerin gelirlerinden karşılandığı rivayeti, o devirde bir köydeki ilim muhitinin etkinliği hakkında oldukça önemli bir fikir kaynağıdır. Köydeki iki camiden birisi olan ve medresenin de bulunduğu külliyenin klasik bir Osmanlı eseri oluşu, köy meydanında Osmanlı Sultanı Sultan Reşad’ın tuğrasını taşıyan görkemli çeşme ve hâlâ işletilmekte olan ve talebenin ihtiyaçları için vakfedildiği bildirilen “Reşad Menba Suyu“ işletmesi, bu vakfiyenin bir mirası ve köye verilen önemin somut kanıtı olarak hâlâ ayaktadır. Osmanlı Sarayı’na bu doğal kaynak suyundan gönderildiği rivayetleri de dikkat çekicidir. Bu kanıt ve bilgiler Osmanlı Sarayı-Reşadiye (Güneyköy) ilişkisi konusunda ciddi bir araştırma yapılması gereğine işaret etmektedir. İlişkide olduğu Osmanlı İmparatorluğu’nun resmi makamları nezdinde saygın bir alim düzeyinde ayrıcalıklı bir muamele görmüştür.<br /> Şerâfeddin Zeynel Abidin Dağıstanî, Hicrî 1292 – Miladî 1875 yılı, Zilkade ayının üçüncü Pazartesi gecesi Dağıstan’ın Temirhan-şura vilayeti, Gunip kazasının Kikuni köyünde, dünyaya geldi. Babası Abdurraşid Efendi, annesi Emine Sara Hatundur. Anne ve babasının her ikisinin de kabirleri, Yalova Güneyköy’deki kabristandadır. Yalova ilinin Reşadiye (bugünkü Güneyköy ) köyünde Hicrî 1355 – Miladî 1936 yılı Cemaziyel evvel ayının yirmiyedinci pazar günü, köyünde (hicri takvime göre) altmış üç yaşında iken vefat etmiştir. Son yüzyılın en seçkin tasavvuf büyüklerinden olan Şerâfeddin Zeynel Abidin Dağıstanî, “Ebu’l-Fukara” lakabı ile de anılır.</p>','image/ortak.jpg'),(161,'Şeyh Mevlana Abdullah El Faizi Dağıstani (k.s.)',160,'','image/ortak.jpg'),(162,'Şeyh Nazım Kıbrısi (k.s.)',161,'<h2> Şeyh Nazım Kıbrısi (k.s.) </h2>\r\n\r\n<p style=\"text-align: justify;\">Yirminci asrın yetiştirdiği İslam alimlerinden olan Şeyh Muhammed Nazım Adil El-Hakkanî, El-Kıbrısî Hazretleri 21 Nisan 1922’de Kıbrıs’ın Güney yakasında bulunan Larnaka kentinde dünyaya gelmiştir. Babası Ahmet Nazım Efendi’dir. Baba tarafından soyu Gavsu’l Azam Seyyid Abdulkadir Geylani Hazretleri’ne, Anne tarafından ise Mevlana Celaleddin-i Rumî (k.s.) Hazretleri’ne dayanmaktadır.</p><p style=\"text-align: justify;\">Çocukluğundan itibaren onda manevi hallerin varlığı fark edilmiş olup, çok zamanlar Peygamber Efendimiz (s.a.v.)’in halası, Hala Sultan Hazretleri’nin Kıbrıs / Larnaka’da bulunan Kabr-i şerifini ziyaret eder oradan hiç ayrılmak istemezdi. Çocukluk ve gençlik yıllarının geçtiği Larnaka’da ahali tarafından sevilen, ilgi gören bir gençtir. Kıbrıs’ta liseyi bitirdikten sonra (1940- Hicri 1359) iki ağabeyi ve kız kardeşinin yaşadığı İstanbul’a üniversite tahsili için yerleşmiştir.</p><p style=\"text-align: justify;\">Beyazıt’ta bulunan İstanbul Üniversitesi’nde Kimya Mühendisliği bölümünde ihtisas görmeye başlamıştır. Kimya bölümünde oldukça başarılı bir öğrencidir. Aynı zamanda Şeyhi Cemaleddin el-Alasunî Hazretleri (1955-Hicri 1375) ile hem şeriat ilminde ilerleyip, hem de Arapça lisanı öğrenmiştir. Süleyman Erzurumî Hazretleri ile tanışıp Nakşibendi yoluna girmiştir.Kendisinin çok defa İstanbul Sultanahmet camisinde, bütün geceyi tefekkürle geçirdiği görülürdü. O yılları kendisi şöyle anlatıyor:<br />“<em>Orada, kalbime rahmet ve selamet geliyordu. Sabah namazlarını o camide, şeyhlerim Şeyh Cemaleddin el-Alasunî ve Şeyh Süleyman Erzurumî ile beraber kılıyordum. Beni eğitiyor ve kalbime manevi ilim yerleştiriyorlardı. O zamanlar beni Şam’ın mübarek topraklarına çağıran birçok rüya gördüm fakat henüz şeyhimden izin yoktu. Birçok kez rüyalarımda Peygamber Efendimiz’i (s.a.v.) beni huzuruna çağırırken gördüm. Kalbimde her şeyi bırakıp Peygamberimiz’in mübarek şehrine göç etmek için derin bir arzu vardı. Bir gün, kalbimdeki bu hasret çok yoğun olduğu bir zaman, Şeyhim Süleyman Erzurumî Hazretlerini gördüğüm bir zuhurat hasıl oldu. Şeyh Erzurumî Hazretleri gelip beni omzumdan salladı ve bana: “İznin şimdi geldi.Senin sırların ve manevi eğitimin benimle değil. Ben seni sadece emanet olarak tuttum, ta ki senin gerçek şeyhin olan Abdullah Dağıstanî Hazretlerine hazır olana kadar. O senin anahtarlarını tutuyor. Git onu Şam’da bul. Bu izin sana benden ve Peygamberimizden geliyor.” Zuhurat bitmişti ve ben Şam’a gitme iznini almıştım.Bu olayı söylemek için şeyhimi aradım. Onu yaklaşık iki saat sonra camiye gelirken buldum. Yanına koştum, bana kollarını açıp: “Oğlum, zuhurattan memnun musun?” dedi. Olan biten her şeyden haberdar olduğunu anladım. Bana: “Bekleme, hemen Şam’a doğru yola çık.” dedi. Adres veya başka bilgi vermemişti, sadece Şam’da Şeyh Abdullah Dağıstani demişti.</em>”</p><p style=\"text-align: justify;\">Üniversite eğitimini yarıda bırakarak ikinci dünya savaşının zor günlerinde manevi işaretlerle evliyalar sultanı Şeyh Abdullah Dağistanî Hazretleri’ni bulmaya Şam’a gitmek için İstanbul’dan Halep’e trenle gelir. Ancak Fransızlar ve İngilizler o bölgede savaştıklarından yoluna devam edemez. Humus’ta Halit Bin Velid türbesine gider, günlerini kendisine cami yanında verilen bir odada geçirir. Burada Şeyh Abdulcelil Murat ve Şeyh Seyit Es-Subayî Hazretleri’nin ilim ve irfan pınarlarından istifade etmiştir. 1944’de bir ay kadar Trablus’da, Trablus müftüsü Şeyh Münir el-Melik’in yanında kaldıktan sonra mürşidini bulmak için Şam’a doğru savaşın zor şartlarına rağmen devam etmiştir. Şeyh Nazım Kıbrısi Hazretleri o zor günleri şöyle anlatıyor:“<em>İstanbul’dan Halep’e trenle gittim. Oradan Şam’a geçmeye çalıştım ama mümkün değildi. Şam’ı işgal eden Fransızlar İngilizlerin hücumuna hazırlanıyordu. Ben de Peygamber Efendimiz’in (s.a.v.) sahabesi Halid bin Velid’in türbesinin bulunduğu Humus’a gittim. Türbeyi ziyaret edip camiye girdim ve namaz kıldım. Sonra yanıma bir kişi geldi ve bana şöyle dedi: “Akşam rüyamda Peygamberimizi gördüm; bana ‘Torunlarımdan biri yarın buraya geliyor, onunla ilgilen’ dedi. Sonra bana senin nasıl olduğunu gösterdi. O kişinin sen olduğunu görüyorum.” dediğinden o kadar etkilendim ki davetini kabul ettim. Bana caminin yanında bir oda verdi. Orada bir yıl boyunca kaldım. Namaz kılmak ve Humuslu iki büyük alimin meclislerinde bulunmak dışında odamdan çıkmıyordum. Bu alimler tecvid, tefsir, hadis ilmi ve fıkıh öğretiyorlardı. İsimleri Şeyh Muhammed Ali Uyun es-Sud ve Humus müftüsü Şeyh Abdülaziz Uyun es-Sud idi. Aynı zamanda, iki Nakşibendi şeyhinden de manevi eğitim alıyordum. Bunlar Şeyh Abdülcelil Murad ve Şeyh Said es-Subai idi. Şam’a gitmek için can atıyordum. Savaşın yoğunluğu yüzünden, önce Trablus’a, oradan Beyrut’a, Beyrut’tan da Şam’a daha güvenli bir şekilde gitmeye karar verdim.</em>”</p><p style=\"text-align: justify;\">Şam’a geldiğinde Dağıstanî Hazretleri’nin evini bilmemektedir. Bilâl-i Habeşi Hazretleri’nin makamı yanında Hayy el-Meydan bölgesinde Şeyhin evini arar..</p><p style=\"text-align: justify;\">Şeyh Muhammed Nazım Adil El Hakkanî Hazretleri hayatının dönüm noktası olan bu çok önemli günü şöyle anlatmaktadır:<br />“Şeyhin evinin hangisi olduğunu bilmiyordum. O anda sokakta dururken bir zuhurat hâsıl oldu. Şeyh evinden çıkıp beni içeriye çağırıyordu. Zuhurat bittiğinde sokakta kimseyi göremiyordum. Fransız ve İngiliz bombardımanlarından dolayı etraf bomboştu. Şeyhin evinin hangisi olduğunu bulmak için kalbime bakıyordum. Sonra bir zuhurat daha oldu ve özel kapısı olan özel bir ev gördüm. Zuhurat bittiğinde, o kapıyı bulana kadar aradım. Kapıyı çalmak için yaklaştığımda Şeyh kapıyı açtı ve ‘Hoş geldin, oğlum, Nazım Efendi’ dedi. Olağan dışı görünüşü beni cezbetmişti. Daha önce hiç böyle bir şeyh görmemiştim. Yüzünden ve alnından nur akıyordu. Kalbinden ve gülümseyen yüzünden sıcaklık geliyordu. Beni yukarıya, odasına çıkardı ve ‘Seni bekliyorduk’ dedi. Kalbim onunla olmaktan çok mutluydu fakat Peygamber Efendimiz’in (s.a.v.) şehrini ziyaret etmeyi de çok istiyordum. Ona ‘Ne yapacağım?’ diye sordum. ‘<em>Cevabını yarın vereceğim. Şimdilik dinlen’ dedi. Bana akşam yemeği ikram etti.” “Yatsı namazını onunla kıldım ve uyudum. Sabaha karşı beni teheccüd namazı için uyandırdı. Daha önce hiç bu namazdaki kadar güç hissetmemiştim. Kendimi ilahi huzurda hissettim. Kalbim giderek ona daha fazla bağlanıyordu. Sonra bir zuhurat hasıl oldu ve namaz kıldığımız yerden gökyüzünün Kabesi olan Beytü’l Ma’mur’a merdivenle tırmandığımı gördüm. Her adım bir makam idi ve her makamda kalbime daha önce hiç bilmediğim ve duymadığım bilgiler geliyordu. Beytü’l Ma’mur’a varıncaya kadar kelimeler ve cümleler muhteşem bir şekilde bir araya geliyor ve yükseldiğim her makamda kalbime veriliyordu. Orada, Peygamber Efendimiz’in (s.a.v.) imam olduğu, namaza durmuş 124 000 peygamberi gördüm. Onların arkasında safa durmuş Peygamberimiz’in (s.a.v.) 124 000 sahabesini gördüm. Onların da arkasında, Nakşibendî tarikatının 7007 evliyasını gördüm. Sonra diğer tarikatların 124 000 evliyasını saflar halinde namaza durmuş olarak gördüm. Hazreti Ebu Bekir’in hemen sağ yanında iki kişilik boş yer kalmıştı. Büyük Şeyh Efendi, o boş yere gitti, beni de oraya çekti ve sabah namazını beraber kıldık. Bu namazın tatlılığını daha önce hiç yaşamamıştım. Peygamber Efendimiz namazı kıldırırken kıratının güzelliği tarif edilemezdi. Hiç bir kelime tarif edemezdi çünkü bu ilahi bir şeydi. Namaz bitince zuhurat da sona erdi ve Şeyhim benden sabah namazı için ezan okumamı istedi. Sabah namazını kıldı, ben de arkasında kıldım.<br />Dışarıda iki ordunun da bombardımanlarını duyuyordum. Beni Nakşibendi tarikatına süluk etti ve bana ‘Oğlum, bizde müridimizi bir saniyede kendi makamına ulaştıracak kuvvet vardır’ dedi. Bunu söyler söylemez gözleriyle kalbime baktı ve gözlerinin rengi sarıdan kırmızıya, sonra beyaza, sonra yeşile ve siyaha döndü.</em></p><p style=\"text-align: justify;\">Her renge ait bilgi kalbime aktıkça gözlerinin rengi değişiyordu. İlk renk sarı idi ve kalp haliyle alakalı idi. İnsanların günlük hayatlarıyla ilgili gerekli bütün bilgileri kalbime döktü. Sonra Hazreti Ali’den gelen 40 tarikatın ilminden, Sır Makamından kalbime verdi ve kendimi bu tarikatlarda üstad olarak buldum. Bu bilgileri aktarırken gözleri kırmızı idi. Sırrın sırrı denilen üçüncü makam, sadece, Hazreti Ebu Bekir’den gelen Nakşibendî tarikatının şeyhlerine izin verilen makamdı. Bu makamdan kalbime verirken gözleri beyaz idi. Sonra beni gizli manevi bilgilerin olduğu gizli makama çıkardı. O anda gözleri yeşile dönmüştü. Daha sonra beni hiç bir şeyin görünmediği en gizli makam olan tam yok olma makamına götürdü. Bu arada gözlerinin rengi siyaha dönmüştü. Burada beni Allah’ın huzuruna çıkardı, sonra geri varlığa getirdi. Ona olan muhabbetim o anda o kadar yoğundu ki ondan ayrı kalmayı düşünemiyordum. Sonsuza kadar onunla beraber kalıp ona hizmet etmekten başka hiç bir şey istemiyordum. Sonra fırtına geldi ve sükuneti tehdit etti. İmtihan çok büyüktü. Bana, ‘Oğlum, halkının sana ihtiyacı var. Şimdilik sana yeterli olanı verdim. Bugün Kıbrıs’a git’ dediği an ümitsizliğe düşmüştüm.</p><p style=\"text-align: justify;\">Ona ulaşmak için bir buçuk sene geçirmiştim. Onunla bir gece kaldım. Şimdi bana, beş yıldır görmediğim Kıbrıs’a geri gitmemi emrediyordu. Bu benim için müthiş bir emir idi fakat tarikatta, mürit şeyhinin arzusuna teslim olmalı idi. Ellerini ve ayaklarını öpüp izin aldıktan sonra Kıbrıs’a gitmek için bir yol bulmaya çalıştım. İkinci Dünya Savaşı sona yaklaşıyordu. Ulaşım yoktu. Sokakta bu düşüncelerle ilerlerken yanıma bir kişi geldi ve ‘Şeyh Efendi, vasıtaya ihtiyacınız var mı?’ diye sordu. ‘Evet! nereye gidiyorsunuz?’ dedim. ‘Trablus’a’ dedi. Beni tırına bindirdi ve iki gün sonra Trablus’a vardık. Oraya gelince, ‘Beni limana götür’ dedim. ‘Niye?’ dedi. ‘Kıbrıs’a giden bir gemi bulmak için’ dedim. ‘Nasıl? Bu büyük savaşta kimse denizde seyahat etmiyor ki!’ dedi. ‘Boş ver, sen beni oraya götür’ dedim. Beni limana götürüp bıraktı. Şeyh Münir el Malik’in bana doğru geldiğini görünce yine şaşırdım. Bana şunları söyledi “Büyük dedenin sana karşı nasıl bir sevgisi varmış! Peygamber Efendimiz (s.a.v.) yine rüyamda bana gelip ‘Oğlum Nazım geliyor, onunla ilgilen’ dedi.” Onunla üç gün kaldım. Kıbrıs’a gitmem için bana yardım etmesini istedim. Denedi ama savaş ve yakıt eksikliği yüzünden mümkün olmuyordu. Kayıktan başka hiç bir şey bulamadı. Bana, ‘Gidebilirsin ama çok tehlikeli’ dedi. ‘Gitmeliyim, çünkü bu, şeyhimin emridir’ dedim. Şeyh Münir, kayık sahibine beni Kıbrıs’a götürmesi için çok yüklü para verdi. Yola koyulduk. Normalde dört saatte gidilen yolu yedi günde aldık.Kıbrıs’a adımımı atar atmaz kalbimde bir zuhurat hasıl oldu. Şeyhim Abdullah Dağıstanî Hazretlerini gördüm, bana şöyle dedi: ‘Oğlum, hiçbir şey seni, emirlerimi yerine getirmekten alıkoymadı. Dinleyip kabul etmekte çok başarılı oldun. Bu andan itibaren sana her zaman görüneceğim. Ne zaman kalbini bana doğrultsan, ben orada olacağım.Ne zaman bir soru sorsan İlahi Huzurdan doğrudan cevabını alacaksın. Ulaşmak istediğin herhangi manevi makam, tam teslimiyetin sayesinde sana verilecektir. Peygamber Efendimiz (s.a.v.) ve bütün evliyalar senden memnundur.’ Bunu söyler söylemez onu yanımda hissettim ve o zamandan beri, beni hiç terk etmedi, her zaman yanımdadır.”</p><p style=\"text-align: justify;\">Şeyh Muhammed Nazım Adil El Hakkani Hazretleri, Kıbrıs’ta İslamî eğitimi ve manevi terbiyeyi yaymaya başladı.Maalesef bu zaman, dinin Türkiye’de kısıtlandığı bir zamandı. Şeyh Muhammed Nazım Kıbrısî Türk toplumunda yaşadığı için orada da dini ibadetler kısıtlanmıştı. Ezanı Arapça okumak yasaktı. Doğduğu yere gittiğinde yaptığı ilk şey camiye gidip Arapça ezan okumak oldu. Hemen tutuklanıp bir hafta hapis yatmak zorunda kaldı. Serbest kalır kalmaz Lefkoşa büyük camisine gidip minaresinde ezan okudu. Bu olay, resmi makamları çok kızdırdı ve aleyhine davalar açıldı.</p><p style=\"text-align: justify;\">Şeyh Muhammed Nazım Kıbrısî Hazretleri bu duruma tam tevekkül gösterip, mahkemeyi beklerken bütün Lefkoşa ve yakın köyleri dolaşıp minarelerden ezan okudu. Neticede, aleyhine toplam 114 dava açıldı. Avukatlar, ezan okumaktan vazgeçmesini tavsiye etti fakat Şeyh Efendi, “Yapamam, insanların ezanı duyması lazım” diyordu. Dünyada aleyhine 114 ayrı dava açılan başka bir İslam Âliminin varlığı somut deliller ile halen bilinmemektedir. Davaların okunma günü gelmişti. Eğer yargılanır ve suçlu bulunursa 100 yıl üzerinde hapisle cezalandırılacaktı. Aynı gün, Türkiye’den seçim sonuçları geldi: Adnan Menderes yeni başbakan seçilmişti. Başvekil olarak ilk işi bütün camileri açıp Arapça ezan okunmasına izin vermek oldu. Bu olay, Büyük Şeyh Efendinin bir kerameti olmuş ve bu sayede Ezan-ı Muhammediye’nin okunması serbest bırakılmıştı.</p><p style=\"text-align: justify;\">Şeyh Muhammed Nazım Adil El Hakkani Hazretleri, Kıbrıs’ın her yerini dolaştı, ardından Lübnan, Mısır, Suudi Arabistan ve daha birçok yeri ziyaret edip tebliğde bulundu ve tarikat esaslarını öğretti. 1952 yılında Şam’a yerleşip Büyük Şeyh Abdullah Dağıstanî Hazretleri’nin değerli müritlerinden Hâce Emine Sultan Hanımefendiyle evlendi. Bu izdivaçtan Hacı Nezihe Hanım, Şeyh Mehmet Efendi, Şeyh Bahauddin Efendi ve Hacı Rukiye Hanım isimlerinde çok güzide beş evlâtları dünyaya teşrif etti. Hatice adlı kızları 2 yaşındayken Hakk’a yürüdü.</p><p style=\"text-align: justify;\"><strong>Hanımı Hace Emine Sultan Hanımefendi</strong><br />Hâce Emine Sultan Hanımefendi, ehl-i beytten olup üstün ahlak ve edep timsaliydi. Babası, Büyük Şeyh Efendi’nin müridi Abdullah Efendi, annesi Ayşe Hanımdır. Şeyh Muhammed Nazım Efendi Hazretleriyle 50 yıldan fazla evli kalan Hâce Emine Sultan Hanımefendi, ulvi sohbetleriyle hanım ihvanların Nakşibendi tarikatın yolunda edep, usul, uslup ve manevi terbiyeleriyle ilgilenmiştir. Nur Yumağı, Hatemü-l Enbiya, Kırk Sual, Bir Evliyalık Rahiyası, My Little Lore of Light, Muhammad, The Messenger of Islam, The Light of Muhammad gibi önemli kitapları kaleme alınmıştır.Şam’da hayatlarına devam edip her sene Recep, Şaban ve Ramazan aylarında ailesi ile beraber Kıbrıs’ı ziyarete gidiyordu. Hakikatler padişahı Şeyh Muhammed Nazım Adil El Hakkanî, aldığı icazetle 1970’ten itibaren İslâm’ı yaymak için sürekli olarak seyahat etti. Çok iyi derecede İngilizce bildiğinden, batılıların meraklı sorularına karşı olağanüstü cevaplar vererek onların hayretler içerisinde kalmasına ve çoğunun İslam’la şereflenmesine vesile olmuştur.Her sene Kıbrıslı hacı kafilesine lider olarak Hacc’a giderdi. Toplam 27 kez Hacca gitmiştir.Bir keresinde, Büyük Şeyh Efendi, Şam’dan Halep’e yürüyerek gitmesini ve her köyde durup iman, tasavvuf ve Nakşibendiliği yaymasını istedi. Yaklaşık 400 km yolu gidip gelmek bir yıldan fazla zamanı almıştır.Bir iki günlük yürüyüşten sonra bir köye varıyor, insanlara tebliğde bulunuyor, Nakşibendi tarikatını yaymak ve zikir yaptırmak için orada bir hafta kalıyor sonra diğer köye gitmek için tekrar yola koyuluyordu.</p><p style=\"text-align: justify;\"><strong>Nazım Kıbrısi Hazretlerinin Londra’ya gidişi ve Dünya’ya Nakşibendiliği yayma çalışmaları</strong><br />Büyük Şeyh Efendi Hazretlerinin isteği ile Şeyh Nazım El-Hakkani Hazretleri Kıbrıs adasını adım adım dolaşmış her gittiği yerde o kadar tanınmış ve çok sevilmiş ki ismi “Şeyh Nazım Yeşilbaş” olarak bilinir. Şey Muhammed Nazım Adil El-Hakkanî 1974’ten itibaren Avrupa’yı ziyarete başlamıştır. 1974 yılında Ehl-i sünnet vel cemaat itikadını gözeten ilk Nakşibendî dergâhı Londra’da bizzat açmıştır. 1986’da uzak doğu seyahatini gerçekleştirmiş ve Brunei, Malezya, Singapur, Hindistan, Pakistan ve Sri Lanka’yı ziyaret etmişlerdir. Buralarda da sultanlar, başkanlar ve umum halk tarafından heyecan ve coşkuyla karşılanmış, büyük ikram ve iltifatlarda bulunulmuştur. 1991’de Amerika seyahatine çıkmış ve 15 eyalet dolaşmıştır. Bu esnada değişik din ve inançlardan birçok kişiyle görüşmüş ve bunun neticesinde Kuzey Amerika’da Nakşibendî tarikatına ait 15 merkez açmıştır. İkinci ziyaretini 1993’te yapmış ve yine birçok yeri dolaşmıştır. Sayesinde, Kuzey Amerika’da 10 000 kişi Müslüman olup Nakşibendî tarikatına girmiştir.</p><p style=\"text-align: justify;\"><strong>Türkiye’deki Çalışmaları</strong><br />Türkiye’de başta İstanbul, Ankara, Konya, İzmir olmak üzere birçok ilde; köy köy, kasaba kasaba seyahatlerde bulunmuştur. Başta Aziz Mahmut Hüdai Hazretleri, Yahya Trabzonî Hazretleri gibi birçok türbe, makam, cami, tarihi ve manevi yerleri ziyaret etmiştir. Ziyaret ettikleri yerlerde ulvi sohbetlerde bulunaraktan her seviyedeki insanların gönlüne hitap etmiş ve dinleyicilerin Nakşibendi tarikatına girmelerine vesile olmuştur. O yıllarda Türkiye’de bulunan İslamî baskıların yıkılması için manevi himmetleri olmuş ve dualarda bulunmuştur. 90’lı yıllarda Hacı Mustafa Türabı Hoca Efendi ile yolları birleşmiş, bugün Üsküdar Beylerbeyi Sarayı karsısına denk düşen tarihi Ahmet Bedevî Tekkesi’nin tekrar inşa edilip bugünkü halini almasına vesile olmuştur. Şimdiki “Beylerbeyi Bedevi Tekkesi”dir. Kurmuş olduğu İstanbul Eğitim Vakfı (İSTEV) ile gençlerin ve bilhassa yardıma muhtaç çocukların yetişmesine, topluma kazandırılmasına katkıda bulunmuştur. Yine o yıllarda Hüseyin Hıfzı Aşevi’nin kurulması ile ihtiyaç sahibelerine erzak ve gıda tedarikini sağlanmıştır. Beykoz İlçesinde bulunan Akbaba Sultan köyünde dergâh açmış, Şeyh Muhammed Mehmet Efendi’yi halifesi olarak İstanbul’da vazifelendirmiştir.</p><p style=\"text-align: justify;\">Türkiye’de ve dünyanın birçok ülkesinde şehirlerde dergâhlar kurdurmuş, zikir ve tasavvuf ehlinin yetişmesine öncülük etmiştir. Dünyanın dört bir yanında, milliyet gözetmeksizin imarethaneler ve dergâhlar açılmasına öncülük etmiştir.Şeyh Muhammed Nazım Adil El Hakkani Hazretlerinin Refikası Hâce Emine Sultan Hanımefendi 16 kasım 2004 (1931-2004) yılında Hakk’a yürümesinden sonra Hâce Emine Adil isminin verildiği, Güzelyurt- Lefkoşa arasında büyük bir cami inşa ettirilerek 24 Kasım 2012 tarihinde hizmete açılmıştır.</p><p style=\"text-align: justify;\">Üstün ahlak ve manevi hallere sahip olan Şeyh Muhammed Nazım Adil El Hakkani Hazretleri zamanının çoğunu, ilim, irşat, tebliğ ile geçirmiştir. Bu yolda yurt dışı seyahatleri düzenlemiştir, dünya üzerinde gitmediği ülke, şehir sayısı çok azdır. Diğer yandan Lefke’de bulunan dergahını dünyanın dört bir yandan ziyaret eden misafirleri ile yakından ilgilenir ve sohbetlerde bulunurdu.</p><p style=\"text-align: justify;\">Kendisi Osmanlı İmparatorluğu hüviyetine sahiptir. Bu anlamda son Osmanlı şeyhlerindendir. İslam’ın kitlelere ulaştırılmasında Osmanlı tebaasını ve tasavvuf esaslarını dikkate almıştır. Lefke’deki dergâhı imparatorluk tebaasını, tarikat ve tasavvuf yaşamını günümüze taşıyan eşsiz bir örnektir. Yetmiş milleti bir araya İslam sancağı altına toplamıştır. Derin bir Osmanlı tarihi bilgisine sahiptir. Osmanlıca dilinin okutulmasına çok önem vermiştir. Kur’an-ı Kerim ve hafızlık eğitimi için Hakkani Adil medresesini kurdurmuştur. Şeyh Muhammed Nazım Adil El Hakkani Hazretleri’nin himmetleri üzerine 2014 yılında Osmanlıca Dili hükûmetin aldığı karar ile tekrar okullarda ve üniversitelerde ders olarak okutulmaya başlanılmıştır.</p><p style=\"text-align: justify;\">Şeyh Muhammed Nazım Adil El Hakkani Hazretleri’nin sadece tarikat şeyhi yönünü ele almak eksik olur. Tarih, sosyoloji, ekonomi ve felsefe üzerine ciddi bir bilgi birikimi olup, bu anlamda entelektüel sermayesi oldukça geniştir. Ekonomik kriz ve çözümü ile ilgili verdiği sohbet ve beyanatlar, iktisadi yönden incelenmesi gereken önemli bulgulardır. Filozofvari fikirleri ile benim diyen düşünürlere yol gösteren bir liderliği vardır. Çağımızın içerisinde bulunduğu karmaşıklığa ışık tutacak sentez ve yorumları ile İslam’ın hızla dünyada yayılması için mücadele etmiştir. Ömrünü ümmet-i İslam’a İ’la-yı Kelimetullahı tebliğ için sarf etmiştir.</p><p style=\"text-align: justify;\">Diğer önemli özelliklerinden birisi de derin İslamî bilgisi, İngilizce, Arapça, Almanca gibi dilleri iyi bilmesidir. Seyahatlerinde birçok gayrimüslimin, yüce dinimiz İslam’la ve ardından Nakşibendi tarikatı ile şereflenmelerine vesile olmuştur. Bu özelliği basın-yayın kuruluşlarının dikkatini çekmiş, dünya kamuoyunda Asya, Avrupa, Afrika ve Amerika kıtalarına yaptığı ziyaretlere yer verilmiştir. Hazret bu konu üzerine katıldığı mülakat ve söyleşilerde, “Tevfik ve hidayet Allah’tan, biz vesileyiz” diye buyurmuşlardır.</p><p style=\"text-align: justify;\">Altın Silsilenin 38. Büyük Şeyhi olan Şeyh Şerafettin Dağıstanî Hazretleri 1922 yılında Bursa’da Güneyköy’de verdiği bir sohbetinde “Evlatlarımdan biri çok Hristiyan’ı Müslüman yapacak, O henüz daha doğmamıştır. Onun ayak numarası 42’dir” buyurur. Şeyh Muhammed Nazım Adil El Hakkani’nin aynı yıl Kıbrıs/Larnaka’da dünyaya teşrif etmesi üzerine Şeyh Şerafettin Hazretleri Güneyköy’de; “O evladım doğdu” deyip, Kıbrısî El Hakkanî Hazretleri’nin doğumunu müjdelemiştir.</p><p style=\"text-align: justify;\">Şeyh Muhammed Nazım Adil El Hakkanî Hazretleri zahiren 27 kez hacca gitmiş, sonraki yıllarda yaşının ilerlemesi üzere kutsal topraklara gidememiştir. Biiznillah keramet halidir ki Lefke dergâhında iken hac vazifesini tamamlamak üzere kutsal topraklarda bulunan sevenleri, Kâbe-yi Muazzama’yı tavaf esnasında kendisini gördüklerini birçok kez ve farklı zamanlarda beyan etmişlerdir. Dünyaya ve dünya hayatına tenezzül etmeyip ebediyeti, sonsuzluğu dilemiştir. Hiç kimseden dünya için bir talepte bulunmamıştır. Ahir ömrünü mütevazi bir hayatla geçirmiştir.</p><p style=\"text-align: justify;\">Şeyh Muhammed Nazım Adil El Hakkani Hazretleri 41 tarikattan icazetli olup, 41 tarikatın Şeyhidir. Vefatından bir kaç yıl önce manevi işaret üzere oğlu Şeyh Muhammed Mehmet Adil El Hakkani Hazretlerini bu yolun öğretilerini yapması ve yaptırması üzere kendinden sonrası için vazifelendirmiştir.</p><p style=\"text-align: justify;\">Ömrünün son bir kaç yılında,“Merhaba ey Şah-ı Merdan, Yârân’ınız size hayran” sözleri ile Şah-ı Merdan sohbetlerine başlamıştır. Âlemi manada Resul-ü Zişan Efendimiz’in (s.a.v.) “İlmin kapısı” diye hitap ettiği Ali Bin Ebu Talip (r.a.) Hazretleri’nin manevi sohbetlerinde bulunmuştur. İlerleyen yaşına ve sağlık sorunlarına rağmen sohbetlerine devam etmiş ziyaretçileriyle yakından ilgilenmişlerdir.</p><p style=\"text-align: justify;\">Meşâyıh-ı kiram yanı kendi yaptıklarını hiçbir zaman büyük görmez. Hâlbuki Şeyh Efendi binlerce, on binlerce, yüz binlerce insanın hidayetine vesile olmuştur. O bile tevazudan dolayı “Biz bir şey yapamadık” buyurmuşlardır. Ülkemizde birçok can ve mal kaybına neden olan Marmara depremine vurgu yapmış, 1998 ve 1999 yıllarında deprem gerçekleşmiştir.</p><p style=\"text-align: justify;\">Orta Doğu’yu kasıp kavuran Arap baharını ve bundan etkilenecek ülkeleri tek tek belirtmiştir. Şili’de Ekim 2010 yılında maden faciasında göçük altından 69 gün sonra sağ kurtulan madencilerin, sonrasında Kıbrıs’a gelip Şeyh Efendi Hazretleri’ni göçük altındayken gördüklerini ve yardım aldıklarını beyan etmeleri, tüm dünya medyasında yankı bulmuştur.</p><p style=\"text-align: justify;\">Yine 90’lı yıllarda devleti yönetmekle vazifeli hükûmet ve meclis üyelerinin, Milenyum denilen 21. Yüzyılın başlaması ile bir tanesinin dahi devlet yönetiminde kalmayacağını, yepyeni bir neslin geleceğini, İslam’a hürmet edenlerin yönetimde olacağını müjdelemiştir. Şeyh Muhammed Nazım Adil El Hakkani Hazretleri’ne özellikle yabancı uyruklu sevenleri, Şeyh’in kendilerine göstermiş olduğu sevgi, muhabbet ve hoş görüsünden dolayı ceddi olan Mevlana Celalettin Rumi Hazretleri’nden esinlenerek kısaca Mevlana (Mevlana Şeyh Muhammed Nazım Adil Hakkani) ismi ile hitap etmektedirler.</p><p style=\"text-align: justify;\">Asya ve Arap kökenli sevenleri, Şeyh Efendi’nin Hakk üzere olmasından dolayı El-Hakkanî (Şeyh Muhammed Nazım El- Hakkani) ismiyle hitap etmişlerdir. Türkiye’de ise Kıbrısî (Şeyh Muhammed Nazım Adil El-Kıbrısi) Hazretleri olarak bilinmektedir. 7 Mayıs 2014 (Hicri 1435) tarihinde güneşin zeval noktasında İrtihal-i Dâr-ı Bekâ’ya, Rahmet-i, Rahman’a, yani en sevgiliye kavuşmuştur.</p><p style=\"text-align: justify;\">Vasiyeti üzere mübarek na’şı şerifleri ebedi istirahat hanesine bekletilmeden ikindi namazını müteakip uğurlanmıştır. Makamı Lefke dergâhı içerisindedir. Dünyanın her tarafında bu güzel yol insanlara nur olarak, hidayet olarak, bereket olarak devam edecektir. Bu yola tabi olan saadet ehlindendir.</p>','image/ortak.jpg'),(163,'Sultan Baba (ks.)',160,'<h2> Sultan Baba (ks.) </h2>\r\n\r\n<p>Hacı İhsan Tamgüney, gönüllere taht kurarak “Sultan Baba” ünvanını kazandı. Dağıstanlı Şeyh Şerafeddin-i Veli Hazretleri’nin manevi tasarrufunda yoğrulan Sultan Baba, şeyhinin vefatından sonra halkı irşad vazifesine başladı. Rahmet-i Rahman’a kavuşana kadar (24 Kasım 1991 Cumartesi) yüzlerce talebe yetiştiren gönül sultanı; herkesin derdini dinler, müşkili olanların dertleriyle hemhal olurdu. Ruslara karşı Afgan mücahitlerle birlikte savaşan Mücahid Şeyh Sultan Baba’ydı.<br /> Asıl ismi H. İhsan Tamgüney, ancak halk arasında çok sevildiğinden O’na “Gönül Sultanı” olarak “Sultan Baba” denirdi. 1904 yılında Artvin’in Arhavi ilçesinde dünyaya geldi. Daha 2 yaşında babası, 6 yaşında da annesi vefat etti. Yetim ve öksüz olarak büyüyen Sultan Baba, 1954 yılında İstanbul’a gelip, Zeytinburnu ilçesine yerleşti. Dağistanlı Şeyh Şerafeddin Hazretleri’nin manevi tasarrufunda yoğrulan Sultan Baba, O’nun vefatından sonra halkı irşad vazifesine başladı.Rahmet-i Rahman’a kavuşana kadar (24 Kasım 1991 Cumartesi) yüzlerce talebe yetiştiren gönül sultanı, herkesin derdini dinler, müşkili olanlara nasihat vererek çözmeye çalışırdı. Halk arasında çok sevildiği için yaşça O’ndan büyük olanlar bile O’na “Baba” demeye başladılar. Manevi tasarrufu ve kuvvetinden dolayı da kendisine “Sultan” ismi verilince “Sultan Baba” olarak meşhur oldu. Kendisini Ümmet-i Muhammed’e adayan Sultan Baba, mütevazi, müşfik, nezaket ve hassasiyet sahibiydi.</p><p><strong>Okul gibi dükkan</strong></p><p>İstanbul’a geldikten sonra Zeytinburnu’nda açtığı bakkal dükkânı manevi derslerin okutulduğu bir akademi gibiydi. Sultan Baba’nın dükkânına gelen müşterilerin dertlerine şifa bularak ayrıldığı dükkânının yanında bir de mütevazi, iki katlı küçük bir evi vardı. Gündüzleri saim (oruç tutarak), geceleri kaim (namaz kılarak ve Kur’an okuyarak) olarak geçiren Sultan Baba’nın ikamet ettiği mütevazı evi, dergah olarak kullanılır, gelen-giden misafirler için yemekler pişirilir, haram olan günler dışında her gün iftar ve sahur sofraları kurulurdu. Sonra dükkanı Güney gıda marketi olmuştu. Aynı binanın üst ve alt katları hafız yetiştirilen Kur’an Kursu olarak kullanılıyordu.</p><p><strong>Dördü erkek, biri kız, beş çocuk babasıydı</strong></p><p>Hak dava uğrunda kendini feda eden Sultan Baba, durma ve dinlenme bilmez, Kur’an okurken gözlerini dinlendirdiğini, oturmaktan canı sıkılınca, namaz kıldığını söyler, daima Allah’ı zikrederdi.Arhavi, Bilecik, Zeytinburnu adreslerinde ikamet eden Sultan Baba, dördü erkek (Ahmet, Mehmet, Hüseyin, Hasan), biri kız (Fatma), toplam beş çocuk babasıydı. Helal lokma için çalışan Zeytinburnu esnaflarından, Ramazan ve Kurban Bayramı hariç, sürekli oruç tutan, az ama öz konuşan bir mürşiddi. Yanında lafazanlık yapanları ikaz eder; “Ya sus, ya hakkı söyle ki, imanına gölge düşmesin” der, terazisinde tartısı şaşmaz, yaratılanlardan asla korkmazdı.Dik ve sert yürür, hikmetli bakar, ağzından bal akardı. Uzun boylu olmadığı halde çok heybetli gözükürdü. İslam’ın emirlerine göre yaşayan cefakâr ve vefakâr bir insandı.</p><p><strong>Sultan Baba’nın Yolu</strong></p><p>Sultan Baba’nın Yolu, Peygamber Efendimizin yolundan başkası değildi.Büyük imamlardan Şeyh Şerafeddin-i Veli hazretlerinin müntesibi olan Sultan Baba, Yalova’nın Güney köyünde, Cennet Tepesi’nde medfundur. Asude görünümlü selvi ağaçlarının altında şeyhinin makamının yanında. Sultan Baba, “Şeyh Şerafettin Hazretleri’ni ziyaret etmeden, kimse bize gelmesin” buyurmuştu.Sultan Baba’nın sadık talebelerinden Rahmi amca sormuş: “Sultan Baba, tasavvuf nedir?” Sultan Baba, Rahmi amcanın bu sorusuna şöyle cevap vermiş: “Tasavvuf; kal ilmi değil, Mürşidden alınan hâl ilmidir. Tasavvufi bilginin konusu ma’rifetullah’tır. Tasavvuf tatbiki bir ilim olduğundan mürşid vasıtasıyla öğrenilir. Tasavvuf kitaptan okuyarak öğrenilebilecek bir ilim değildir, çünkü tecrübe ilmidir. Tasavvufun bilgi kaynağı felsefe ve kelâm gibi akılla sınırlı değildir. İlham ve keşf de bilgi kaynağı olarak kabul edilir. Tasavvufi eğitim, “tarikat” denilen özel yollarla kat’edilir.</p><p><strong style=\"line-height: 1.5;\">Şifa pınarı, çocukları çok severdi</strong></p><p>Kendisine tabiplik icazeti verilen Sultan Baba, sağlığından şikayetçi olan insanlara Kur’an-ı Kerim’den şifa ayetleri okuyarak Allah’ın izniyle tedaviye çalışır. İnleyerek gelen insanlar, “Allah senden razı olsun” diye dua ederek ayrılırdı dergahından. O Kur’an okuyunca dinleyen insanlar huzur bulur, inlemeleri durur, yüzleri gülerdi. Sultan Baba, bir su bardağı sıcak süte bir kaşık bal katarak şerbet yapar ilaç gibi içerdi. Bu şerbetten misafirlerine de ikram ederdi. Özellikle çocuklara ikramda bulunurdu. Sultan Baba çocukları özellikle hafızları çok severdi. Onlara para vererek Kur’an hafızı olmayı teşvik ederdi.</p><p><strong>Hindikuş Dağları’ndan gelen savaşçı</strong></p><p>Sultan Baba’nın büyük oğlu Ahmet abi diyor ki: “Bir gün Sultan Babamın dükkanına Hindikuş Dağlarından geldiğini söyleyen bir Afgan mücahidi girdi. Daha içeri girer girmez, babamın ayaklarına kapandı ve: ‘Ey Allah dostu, sana Mücahidlerden çok selam getirdim. Susuz yiğitlere su veren sendin’ Babamın masasında bulunan zemzem tasını göstererek, ‘İşte su dağıttığınız tas’ dedi. Babam gülümserken, biz şok olmuştuk.” Sultan Baba ile birlikte Hac’a giden oğlu Hüseyin abi anlatıyor: “Sultan Babamla birlikte Arafat’ta vakfede bulunuyorduk. Bir anda Afgan mücahidleri Sultan Baba’mın etrafını sarıp ellerine sarılıp ‘Mücahid Şeyh!.. Mücahid Şeyh!.. Hindikuş Dağları’nda bizimle birlikte Ruslara karşı savaşan sendin. Seni tanıdık. Sen O’sun’ dediler. Sultan Babam sanki bir ayıp işlemiş gibi, Afganlı Mücahitlere yalvarıyor; ‘Yapmayın, etmeyin, gençler. Açık vermeyin’ diyordu.</p><p><strong>Kalp kırmayın, ustası yok</strong></p><p>Sultan Baba, insanların kalbini kırmamaya dikkat ederdi. Talebelerine de kimsenin kalbini kırmamalarını tavsiye ederdi. Sultan Baba bu konu üzerinde çok dururdu. Bir insanın kalbini kırmanın ne kadar büyük bir günah olduğunu ise şöyle açıklardı: “Gerekirse Kâbe’yi yık, ama bir insanın kalbini yıkma. Çünkü Kâbe’nin mimarı, insan. O’nu yıkarsan yine yapılır. Fakat bir insanın kalbini yıkarsan o yapılamaz. Çünkü ustası yok.”</p><p><strong>Sultan Baba’nın ders</strong></p><p>Sultan Baba’nın zikir sohbetlerinden önce 3 defa “Allahu ekber, Allahu ekber, La ilahe illallahu vallahu ekber” diye tekbir getirilir, tekbirin Türkçesi olan “Ya yücelerin yücesi Allahım, Sen’den başka ilah yoktur. Vallahi Sen Ekbersin. Bütün Hamdü Senalar Sana aittir” cümlesi yine üç defa tekrar edilirdi. Üç defa “Eşhedü en la ilahe illallah, ve eşhedü enne Muhammeden abduhu ve Resuluhu” denilerek kelime-i şehadet getirilir, bunun Türkçesi olan “Şehadet ederim ki Allah’dan başka ilah yoktur. Yine Şehadet ederim ki Muhammed (a.s.) Allah’ın kulu ve elçisidir” cümlesi üç defa tekrar edilirdi. Sonra 70 defa “Estağfirullah el azim” diye tevbe istiğfar edilir, bir Fatiha-i şerif, 11 İhlas-ı şerif okunurdu. Felak ve Nas surelerinden sonra yine Fatiha-i Şerif okunur, bu surelerden sonra Sultan Baba “Faelemennehu Lailahe illallah” dedikten sonra 300 defa “Lailahe illallah=Yoktur ilah Allah’dan başka” denirdi. Sonra “Elif Lam Mim, Allah” dedikten sonra 300 defa “Allah” denirdi. Sultan Baba “İnnallahe ve melaiketehü yüsellüvne alennebiyh ya eyyühelleziyne amenü sallu aleyhi vesellimu teslima dedikten sonra 100 defa “Allahümme salli Ala Seyyidina Muhammedin ve ala alihi ve sahbihi ve sellim” selavat-ı şerif okunurdu. Tekbir ve şehadet getirilir. Fatiha okunduktan sonra Sultan Baba’nın “Amin” demesiyle duaya başlanırdı.</p><p><strong>Kerametin fotoğrafı</strong></p><p>Sene 1990. Türkiye Gazetesi’nde muhabirim. Bir yakınım dedi ki: “- Yahudiler, yıkmak için Mescid-i Aksa’nın altını oyuyormuş.” Ona: “- Bunu kimden duydun?” diye sordum. “- Sultan Baba’dan” cevabını verdi. “- Peki Sultan Baba Kudüs’e gitmiş mi?” “- Ne gerek var, o bir Allah dostu” dedi. Aradan bir hafta geçmeden arkadaşım Şeref Özata, gazete yönetimine “Kudüs’e gidip röportaj yapmak istiyorum” diye teklif vermiş. Şeref’in röportaj teklifi olumlu karşılanmış. Ancak gazetenin sahibi Enver Ören bey, “Yanına Selami Çalışkan’ı al” demiş. Teklif bana gelince balıklama daldım ve “Hemen kabul ediyorum. Ne zaman gidiyoruz?” diye Şeref’e sordum. Arkadaşım: “- Her şey hazır, sadece İsrail’in İstanbul Başkonsolosluğu’ndan vize almamız gerekiyor” dedi. Onu da temin ettik. Tam bir haftalık seyahate çıktık.Gazze, Ramallah, Hayfa’yı da gezdik ama, günlerimizin çoğu Kudüs’te, tabii ki Mescid-i Aksa’da geçti. Mescid-i Aksa’nın altının “Tarihi eser arıyoruz” bahanesiyle Yahudilerce oyulduğunu gözlerimizle gördük ve fotoğrafını çektik. Bu aynı zamanda Sultan Baba’nın kerametinin de fotoğrafıydı.</p><p><strong>Peygamber kabri üstünde namaz kılınır mı?</strong></p><p>Bindokuzyüzdoksanyedi’de Sultan Baba’nın talebeleriyle birlikte Umre ziyaretine gitmiştik. Yanımdaki arkadaşıma Beytullah’ın yanındaki hilal şeklindeki duvarı göstererek, “- Bu duvarın içinde namaz kılmak çok faziletliymiş” deyiverdim. Bu sırada konuşmamızı duyan Bilge Abi: “- Bilmeden konuşmayın. O duvarın çevrelediği yerde en az 15 Peygamber’in kabri bulunduğu rivayet edilir. Peygamber kabri üstünde namaz kılınır mı?” dedi. Serde gazetecilik var ya. Bilge Abi’ye tekrar sordum: “- İyi de orada 15 Peygamberin kabri olduğunu siz kimden duydunuz?” Hacı Abi, gayet sakin: “- Sultan Baba’dan”.</p><p><strong>Sultan Baba’dan vecizeler</strong></p><p>“Edep ilmin önündedir. Abdesti deli gibi, Namazı veli gibi kıl. Can düşmanın çavuş (nefis), onu yen, Rabbine kavuş. Nefsini yenersen en büyük savaşın kahramanı olur, imanını kurtarırsın. Fenadan ayrılırsan bekaya kavuşursun. Sekiz cennetin sultanı, Allah’a kul, Peygamber Efendimize layık ümmet olasın. Dünya bir fasıl, ahirettir asıl. Kabe’yi yık, gönül yıkma. Zikir halkasında zakir ol.Bütün azalar kalbe teslim olur, kalbimizi de Rabbimize teslim edelim. Sadece kendini kurtarmakla değil, başkalarını da kötülüklerden kurtarmak için çalış. Allah yolunda yarışın, Allah için barışın.”</p><p><strong>O bir Kur’an aşığıydı</strong></p><p>O mübarek insan sihir yapanların dinden çıktığını ve kafir olduğunu söylerdi. Kendisi devamlı Kur’an okurdu. Çünkü O bir Kur’an aşığıydı. Hz. Osman gibi her sohbetine Rahman ve Rahim olan Allah’ın Kur’anı ile başlar, sohbetini yine Fatiha ile bitirirdi. Sultan Baba Allah için hiddetlenir, Allah için sevinirdi. Dünya için gam çekmezdi. Azimliydi ama haset değildi. Dilinde devamlı Mevla’nın ismi. Kısaca zikirle meşguldü.</p><p><strong>Duaların bağışlanması</strong></p><p>Okunan Kur’an-ı Kerim, tevhid, şehadet ve selavat-ı şeriften hasıl olan sevaplar Evvela bizzat,. Hace-i Kainat, sebeb-i mevcudat, Hz. Muhammed Mustafa (s.a.v.) Efendimize, ondan hasıl olan sevap Hz. Adem’den (as) Hz. Muhammed’e (a.sv.) kadar gelmiş geçmiş ne kadar Nebi, Resul Peygamber-i Zişan Efendimiz varsa cümlesinin ruhlarına bağışlanır. Ondan hasıl olan sevap, müctehid imamlarımızın, alimlerin, zahidlerin, meşayih-i kiram’ın, bütün akraba ve taallukat ve bütün Ümmet-i Muhammed’in ruhlarına bağışlanır, Allah Rızası için okunan Fatiha ile ders sona ererdi. Dersten sonra mutlaka çay ikram edilirdi.</p><p><strong>Sultan Baba Hakka yürüdü</strong></p><p>Sultan Baba, 24 Kasım 1991 Cumartesi günü dünyaya “elveda”, ukbaya “merhaba” diyerek ulvi davete icabet etti. Bir kuş misali uçup, Canan’a kavuştu. (Allah rahmet eylesin. En büyük ikram olan Fatiha’yı bu yazıyı okuyanlar O’ndan esirgemesin.) Sultan Baba, binlerce seveni tarafından tekbirler eşliğinde önce Zeytinburnu’ndan Yalova’nın Güneyköy’üne götürüldü. Şeyhi tarafından yaptırılan Güneyköy Camii’nde öğle namazını müteakip, cenaze namazını Hüseyin Dündar hoca kıldırdı. Sultan baba’nın cenaze namazına binlerce seveni katıldı. Sultan Baba’nın naşı, Güneyköy Camii’nden sevenleri tarafından omuzlarda taşınarak şeyhi Şerafeddin Bingöl’ün türbesine yakın bir yerde toprağa verildi. Allah ve Resulünü insanlara sevdiren ve on sekiz yıl önce fani alemden beka alemine hicret eden Gönül Dostu’nu rahmetle anıyoruz. Mekanı Cennet olsun. (Amin)</p>','image/ortak.jpg'),(164,'Şeyh Muhammed Bahaeddin (k.s.)',122,'<h2> Şeyh Muhammed Bahaeddin (k.s.) </h2>\r\n\r\n<p style=\"text-align: justify;\">Kutbü’l-ârifin, kıdbetü’l-vasüîn Şeyh Muhammed Bahaüddin Efendi, 1250/1831 yılında Karacahisar Köyü’nde doğdu. Babası ile birlikte Hocaköy’e hicret etti ve orada babası, Memiş Efendi’nin rahle-i tedrisinde yetişti. Babasının vefatından sonra 1279/1862 yılında Konya’ya yerleşti ve burada O’nun halifesi olarak Tarikat-ı Nakşibendiye-i Halidiye kolunu yaydı ve irşadlarda bulundu.</p><p style=\"text-align: justify;\">Ödemişli Hasan Kudsi Efendi’nin kızı Ayşe Hanım’la evlendi, Zeynelâbidîn, Ahmet Ziya, Rıfat ve genç yaşlarında vefat eden Nuri adında dört erkek çocuğu oldu.</p><p style=\"text-align: justify;\">Kütüb-ü Sitte ve Cevami-i Hadis hafızı da olan Muhammed Bahaüddin Efendi’nin, Bâisü’l Mağfireti fî Beyan-ı Akvâli’l-Vahdeh, Âdabü’l mürîd ve İkazü’n-nâimîn ve Tenbîhü’l mukallidîn eserlerinden bazılarıdır.</p><p>Nakşibendî Tarikatı’nın Anadolu’da yayılmasında büyük emeği geçmiştir. Pek çok halifesi ve müridi olan Bahaüddin Efendi, Konya’da büyük Şeyh olarak anılmış, şeriat uleması tarafından da sevilip sayılmıştır.</p><p style=\"text-align: justify;\">Muhammed Bahaüddin Efendi, Bekir Sami Paşa (Paşa Dairesi) Medresesi’nde hem müderris hem de tekkenişîndir. 1883 yılında 30 talebesine Dürrü’n-naci ve Dürrü’l-muhtar, ertesi yıl da aynı sayıda talebesine aynı kitapları okutur.</p><p style=\"text-align: justify;\">Müspet ilimlerle din ilimlerinin bir arada okutulmasını istemiş ve oğulları, babalarının bu düşüncesini Islah-ı Medâris’de uygulamaya çalışmışlardır. 1906 yılında Konya’da vefat eden Muhammed Bahaüddin Efendi, Hacı Fettah Kabristanı’ndaki türbesine defnedilmiştir. Türbesi, dört sütun üzerine oturmuş etrafı açık bir kubbeden ibarettir. Yanında eşi ile ikinci oğlu Rifat Efendi metfundur. Başta Hacıveyiszade Hocamız ve Fahri Efendi olmak üzere pek çok insan, Şeyh Muhammed Bahaüddin Efendi’den istifade ile ondan feyz almışlardır.</p><p style=\"text-align: justify;\">Alâeddin Caddesi civarında Merkez Bankası’nın batı tarafında faaliyette bulunan, Paşa Dairesi de denilen Ebubekir Sami Paşa Medresesi’nde de uzun yıllar müderrislik yapmış ve pek çok talebe yetiştirmiştir. Hayatları üzerinde ayrıca duracağımız Ahmet Ziya, Rifat ve Zeynelabidîn Efendiler, Muhammed Bahaüddin Efendi’nin oğullarıdır. Vefatından sonra tarikatın hilafeti, oğlu Zeynelabidîn Efendi’ye intikal etmiştir.</p><p>Şeyh Muhammed Bahaüddin Hazretleri’nin hayatları kabir taşı kitabelerinde özetlenir.</p><p>Kabir taşı kitabesi şöyledir:</p><p>Hüve’l-Bakî<br /> Sâkin-i Kabr kutbu’l-arifin<br /> Kıdvetü’l-vasılin umdet-ü ehl-i<br /> Es Sahv ve’l müttekîn Şeyh Muhammed<br /> Bahauddin Kuddise Sırrahu Hazretleri Bozkırî<br /> Memiş Efendi nâmıyla meşhur âfâk<br /> Şeyh Muhammed Kudsi kuddise sırrahu Hazretlerinin<br /> Büyük mahdumu ve halife-i mutlakası<br /> Ve Şeyh Hasan Kudsi Hazretlerinin damad-ı âlileridir.<br /> Bozkır kazasının Karacahisar<br /> Karyesinde 1247 tarihinde tevellüd<br /> Buyurup peder-i âli güherleriyle Hâce<br /> Karyesine hicret ve anda pederi<br /> Kutb-u müşârün-ileyhden ulum-u tahsil<br /> Ve tekmil-i meratib-i sulûk iderek ulûm-i<br /> Akliyye ve nakliyyede felekcâh<br /> Ve terbiye-i mürîdanda âyetün min âyetillah olmuştur.<br /> Ve 1279 senede<br /> Konya’ya hicretle tarikat-ı<br /> Aliyye-i Nakşibendiye-i Halidiyye<br /> Üzre irşâd-ı sâlikîn<br /> Ve neşr-i envâr-ı ulûmu din ile<br /> Meşgul olup fi 22 Cemaziyelûlâ<br /> Sene 1324 fî 2 Temmuz pazar gicesi<br /> Saat bir de irtihal buyurmuştur<br /> Mettenallahii Teâlâ bi-enfasihı’l-kudsiyyeti<br /> 2 Temmuz senet-i hicriyye-i şemsiyye 1284</p> \r\n\r\n','image/ortak.jpg'),(165,'Şeyh Ömer Ziyaeddin (k.s.)',164,'<h2> Şeyh Ömer Ziyaeddin (k.s.) </h2>\r\n\r\n<p style=\"text-align: justify;\">Şeyh Ömer Ziyaüddin hazretleri, Şeyh Osman Siracüddin Tavili’nin oğludur. 1255/1839 yılında Biyârede doğmuştur. İlk eğitimini ilim ve tasavvuf ocağı olan ailesinden alan Şeyh Ömer, Kur’an-ı hatmedip sıralı ilimleri okumaya başlamıştır.</p><p style=\"text-align: justify;\">Babası Şeyh Osman Siracüddin onun Talabânî Tekkesi’nin postnişîni Şeyh Abdurrahman Hâlis el-Kerkükî (v. 1275/1858)’den istifade etmesi ve yanında tasavvufî eğitim görmesi için Kerkük’e göndermiştir. Fakat Kerkük’teki tekkede çok rahat hareket edip tasavvufî eğitimin gereklerinden uzaklaştığını işitince onu hemen geri çağırıp kendi gözetimi altında medrese eğitimini ikmal ettirmiş ve tasavvufî eğitimden geçirerek ona tarîkat icâzeti vermiştir. Şeyh Ömer, irşad icazeti bulunduğu halde babasının emri üzerine kardeşi Şeyh Muhammed Bahauddin’in gözetiminde Tavîle Köyü’ndeki ilmî ve tasavvufî faaliyetlere yardımcı olmuştur. Kardeşi Muhammed Bahauddin’in 1298/1880 de vefatından sonra Tavîle Köyü’nden ayrılarak Biyâre’ye gelmiş ve ailesiyle oraya yerleşmiştir. Bilahare Bağdat, Necef ve Kerbela şehirlerine giderek oraları ziyaret eden Şeyh Ömer Biyâre’ye döndükten sonra sırasıyla Hanekîn, Kazrabât ve Kifrî bölgelerine birer tekke kurmuştur.</p><p style=\"text-align: justify;\">Şeyh Ömer uzun bir süredir Biyâre Medresesi’nde devam ettirilen ilim ve irşad faaliyetlerinde medresenin artık ihtiyaca cevap veremediğini görünce 1307/1889 tarihinde müştemilatıyla beraber müstakil bir tekke ve medrese yaptırmıştır. Şeyh Ömer döneminde Biyâre Medresesi’nde çok sayıda talebe eğitim görmüş ve mezun olmuşlardır. Sonradan bir kısmı çok yüksek mevkilere gelen bu talebeler içinde Irak müftülerinden Şeyh Kâsım Kaysî, Molla Abdullah el-Vulzî, Molla Zeynelabidin en-Nûdşî, Molla Abdullah Kânî Sânânî, Molla Abdullah el-Ubeydî, Molla Mustafa el-Hurmâlî gibi âlimler yer almaktadır.</p><p style=\"text-align: justify;\">Şeyh Ömer Ziyaüddin ilim talebeliğini müritlikten daha önde görür ve talebelere çok değer verirdi. Tekkeye dinî ilimlerle ilgili kitap getirildiğinde yahut kendisine hediye kitap gönderildiğinde Allah’a şükreder ve bu eserlerle dinine hizmeti nasip ettiği için şükür secdesine kapanırdı. Kendisine Osmanlı Devleti’nin tahsis ettiği aylık üç lira maaşı önce fakir ve muhtaçlara dağıtmış bir süre sonra ise bu aylığı almayı reddetmiştir. Neden bunu yaptığını soranlara ise buraya insanlar her taraftan gelip kalırlar ve Ben “Beytü’l-Mal”den tahsis edilen bir paranın sorumluluğunu ve vebalini yüklenemem diye cevap vermiştir. Aynı şekilde Kaçar Şahı Nasruddin’in tekkenin bütün masraflarını karşılamaya hazırım teklifine de olumsuz cevap vererek nazikçe reddetmiştir.</p><p style=\"text-align: justify;\">Şeyh Ömer Ziyaüddin hafî zikrin yanında cehri zikir de çektirmesi, ilime, eğitime ve farklı kültürlere ilgisi, kullandığı “Feyzî” lakabıyla Arapça, Farsça ve Kürtçe şiir yazmadaki kaabiliyetiyle seleflerinden farklı bir mutasavvıf olduğunu ortaya koymuştur.</p>Şeyh Ömer Ziyaüddin’in çok sayıda halifesinden bahsedilir. Bunlardan tespit edilebilenler şunlardır:<br /> 1. Şeyh Necmüddin el-Biyârî/oğlu<br /> 2. Şeyh Alaaddin el-Biyârî/oğlu<br /> 3. Şeyh Tacuddin/yeğeni<br /> 4. Molla Kadir el-Biyârî<br /> 5. Şeyh Kadir el-Abâbeylî<br /> 6. Molla Kadir el-Abâbeylî<br /> 7. Molla Muhammed el-Pejderî<br /> 8. Şeyh Ma’rûf en-Nergisecârî<br /> 9. Molla Resûl Hâfız<br /> 10. Molla Resûl Keçel<br /> 11. Seyyid Abdullah el-Belberî<br /> 12. Seyyid Ahmed el-Kelcî<br /> 13. Şeyh Molla Veysi el-Pejderî<br /> 14. Şeyh Molla Hıdır<br /> 15. Molla Abdurrahman Gevre<br /> 16. Molla Abdurrahman Biçûk<br /> 17. Şeyh Emin el-Bîjveyî<br /> 18. Şeyh Molla Kadir Dîvâne<br /> 19. Baba Şeyh es-Seyrî<br /> 20. Hacı Seyyid Ali es-Sefâhâne<br /> 21. Hacı Seyyid Fethullah Gûl<br /> 22. Molla Muhammed el-Bîdenî<br /> 23. Şeyh Muhammed Emin Bayramâvâ<br /> 24. Şeyh Abdullah ed-Dîmeyevî<br /> 25. Halife Allahkerim el-Vesneyî<br /> 26. Şeyh Selîm et-Tahtî<br /> 27. Şeyh Ali el-Karadağî<br /> 28. Molla Abdülazîm es-Sineyî<br /> 29. Molla Muhammed es-Sünnetî<br /> 30. Molla Muhammed Emin eş-Şerîfâvâyî<br /> 31. Molla Şeyh Taha el-Bâlîsânî<br /> 32. Hacı Molla Abdullah el-Pesvî<br /> 33. Şeyh Şemsüddin es-Sakızî<br /> 34. Molla Ömer el-Vâşemezinî<br /> 35. Şeyh Said Fazlî el-Bağdadî<br /> 36. Şeyh Ahmed ed-Deyrî<br /> 37. Halife Ali el-Kerkükî<br /> 38. Hacı Şeyh Arif el-Kazrâbâdî<br /> 39. Halife Abdi el-Hanekînî<br /> 40. Molla Ahmed el-Kânîkeveyî<br /> 41. Şeyh Kasım Kaysî el-Bağdadî<br /> <p style=\"text-align: justify;\">On erkek çocuğu bulunan Şeyh Ömer bunlardan ikisine irşad izni vermiştir.Bunlar Şeyh Necmeddin ve Şeyh Alaaddin’dir. 1318/1900 yılında vefat eden Şeyh Ömer Ziyaeddin kabri Biyare Tekkesinde bulunmaktadır.</p><p><strong>Şeyh Ömer Ziyaeddin Hazretleri’nin Kerametleri</strong></p><p>Hazret-i Şeyh Muhammed Osman Siraceddin-i Sâni (KS) anlatıyor:</p><p style=\"text-align: justify;\">Saygıdeğer pederim Şeyh Alâeddin (KS), Hormal kasabasında dedem Şeyh Ömer Ziyaeddin (KS)’in hizmetinde bulunuyormuş. Günün birinde dedem Şeyh Ziyaeddin, babama: “Haydi, seninle birlikte, büyük bilgin Şeyh Nesim’i ziyarete gidelim” demiş. Bu şeyhin Şeyh Kasım ve Şeyh Vesim adında derin bilgi sahibi iki kardeşi daha varmış. Birlikte bu zatın ziyaretine gidip ona misafir olmuşlar. Gece yatmak zamanı gelince ev sahibi, dedeme: “Nerede yatmak istersin?” diye sormuş. Dedem onlara: “Ben, Şeyh Nesim’in bulunduğu yerde yatmak isterim, yeter ki başlarımız birbirine yakın olsun” demiş.</p><p style=\"text-align: justify;\">Dedem Ömer Ziyaeddin (KS), uyku halinde içinde, ilmin özünü taşıyan sözcüklerle yüksek bir sesle konuşmaya başlamış. Birbirlerine yakın baş başa yattıkları için Şeyh Nesim uyanık bir halde, dedemin bu uyku halindeki konuşmalarını dikkat ve incelikle dinliyormuş. Sabaha kadar bu konuşma sürmüş. Şeyh Nesim de uyumadan, merakla ve yorulmadan onu dinlemiş. Sabah olunca ev sahibi, dedeme: “Allah’a and içerim ki, ne eskilerden ve ne de yenilerden bugüne dek böyle ilmin özüyle konuşan bir kimseye rastlamadım ve kimseden böyle bir şey işitmedim ve yine Allah’a and içerim ki, bu gece duyduklarıma göre ne derece cahil olduğumuzu anlamış olduk” demiş.</p><p style=\"text-align: justify;\">Bir gün Molla Abdülkâdir, Ömer Ziyâeddin ve diğer bâzı talebeleri ile Horaman’a gitmek üzere yola çıkmıştı. Molla Abdülkâdir ilimde oldukça yükselmiş, Ömer Ziyâeddin Efendinin kerâmetini görüp öyle bağlanmak istiyordu. Yolda, ikindi vakti, yolun kenârında dokuz-on kişinin üzerinde rahatça cemâatle namaz kılabilecekleri bir kayalık yere geldiler. Ömer Ziyâeddin Efendi ikindi namazını burada kılmayı emretti. Namazdan sonra Molla Abdülkâdir’e; “Benden bir şey istemiştiniz. İşte isteğinizin vakti geldi.” buyurdu ve meâlen; “Eğer biz bu Kur’ân-ı kerîmi bir dağa indirmiş olsaydık, sen onun Allah korkusuyla, baş eğerek parça parça olduğunu görürdün.” (Haşr sûresi: 21) âyet-i kerîmesini okudu. Bu esnâda üzerinde bulundukları kaya ikiye ayrılmış, Ömer Ziyâeddîn’in oturduğu kısım diğerlerinin oturduğu kısımdan ayrılmıştı. Bunu gören Molla Abdülkâdir, özür dileyerek Ömer Ziyâeddîn Efendinin talebesi oldu.</p>','image/ortak.jpg'),(166,'Şeyh Muhammed Necmeddin (k.s.)',165,'<h2> Şeyh Muhammed Necmeddin (k.s.) </h2>\r\n<p>Irak – Halepçe’ye Bağlı Biyare köyündeki dergahında Babası Ömer Ziyaeddin hazretlerinin yanında</p><p style=\"text-align: justify;\">Şeyh Necmüddin Tavili Hazretleri, 1280/1863 de Tavîle’de dünyaya geldi. Ailesinde aldığı ilk eğitiminin ardından Molla Hamid Katib’in yanında medrese eğitimine başladı. Biyâre’deki medresede Sarf, Nahiv ve diğer alanlarda dersler aldı. Hat sanatında mahir olan Şeyh Necmüddin aynı zamanda şiir ve edebiyat alanında da yüksek bir seviyeyi yakaladı.</p><p style=\"text-align: justify;\">Kendisinden büyük abisi Şeyh Alaaddin’le beraber Tavîle Zaviyesi’nde postnişin olan amcaları Şeyh Muhammed Bahauddin’den tasavvufî eğitim aldılar. Şeyh Necmüddin tarîkat icâzeti aldıktan sonra Biyâre’de irşad hizmetlerinde babasına yardımcı oldu. Onun vefatından sonra Biyâre Tekkesi’nde posta oturdu.</p><p style=\"text-align: justify;\">Son derece kanaatkâr, mütevazı bir kişiliğe sahip olan Şeyh Necmüddin, ilmî eserlerin mütalaasına ve âlimlerle oturup kalkmaya önem verirdi. Çok sayıda kişinin medrese ve tasavvufî eğitimiyle ilgilenen Şeyh Necmüddin 1337/1918 de vefat etti. Biyâre’de babası Şeyh Ömer Ziyaüddin’in yanına defnedildi.</p>','image/ortak.jpg'),(167,'Şeyh Muhammed Alaeddin (k.s.)',166,'<h2> Şeyh Muhammed Alaeddin (k.s.) </h2> <p style=\"text-align: justify;\">Şeyh Alaaddin hazretleri, 1280/1863 yılında Tavîle Köyü’nde dünyaya gelmiştir. Babası Şeyh Ömer Ziyaüddin, dedesi ise Osman Siraceddin Tavili Hazretleridir. MŞeyh Alaaddin çocukluğunda ailesinde gördüğü ilk eğitiminin ardından medreseye yönelmiş ve sıralı medrese kitaplarını okumuştur. Medrese eğitiminin ardından kardeşi Şeyh Necmüddin Tavili ile beraber amcaları Şeyh Muhammed Bahauddin’in yanında tasavvufî eğitim görmüştür. </p><p style=\"text-align: justify;\">Babasının vefatı üzerine kardeşi Şeyh Necmüddin, Biyâre Tekkesi’nde posta oturunca o da Halepçe ile Biyâre arasında yer alan Dereşiş Köyüne giderek orada bir tekke kurmuştur. Fakat Dereşiş’te uzun süre kalamamıştır. Zira bir yıl sonra İran Havramanı’nda hısımlarının bulunduğu Servâbâd Köyü’ne giderek orada iki yıl ikamet etmiştir. O bölgenin yerel yöneticileri olan kayınbiraderleri tekke ve medrese kurması ve hizmetlerini yürütebilmesi için Durud Köyü’nü ve gelirlerini kendisine bağışlamışlardır.</p><p style=\"text-align: justify;\">Şeyh Alaaddin Durud Köyü’ne yerleşip tekke ve medrese kurduktan sonra etrafında çok sayıda talebe ve ilim erbabı toplanmıştır. Bu sayede Durûd Tekkesi İran’ın kuzeybatısında yaşayan Sünnî kesim arasında ilim ve irşad faaliyetlerinin yürütüldüğü ciddi bir merkez haline gelmiştir. Birinci Dünya Savaşının devam ettiği 1336/1917 yılında meydana gelen kıtlık ve yokluk sebebiyle halk zor durumda kalınca Şeyh Alaaddin elindeki tüm maddi olanakları kullanarak halkın sıkıntılarını gidermeye ve fakirlere yardım etmeye çalışmıştır.</p><p style=\"text-align: justify;\">1338/1919 yılında İran’dan Biyâre’ye dönen Şeyh Alaaddin kardeşi Şeyh Necmüddin ve oğlu şeyh Nureddin’in vefat etmelerinden sonra Biyâre Tekkesi’nde postnişin olmuştur.</p><p style=\"text-align: justify;\">Şeyh Alaaddin’in yanında tasavvufî eğitim gören çok sayıda âlim şahsiyet içinde irşad izni verdiği halifelerinden tespit edilenler şunlardır;<br /> 1. Hacı Seyyid Baba Şeyh el-Kajâvî 2. Hacı Mamosta Molla Bakır 3. Şeyh Abdullah el-Bânî el-Horremtâyî 4. Molla Abdullah en-Nemşîrî 5. Mamosta Molla Heme Said el-Abâbeylî 6. Şeyh Abdülvehhab en-Nergisecârî 7. Şeyh Sıddik en-Nergisecârî 8. Şeyh Abdülkerim el-Haneşorî 9. Şeyh Heme Said 10. Şeyh Ömer b. Şeyh Muhammed el-Karadağî 11. Şeyh Baba Resul el-Mîresorî 12. Molla Arif 13. Molla Nasrullah el-Bânî 14. Molla Ahmed Şefik 15. Molla Kadir el-Gelâlî 16. Molla Hıdır el-Âlânî 17. Şeyh Molla Sadık el-Mâvîlî 18. Şeyh Molla Muhammed el-Bîtevâtî 19. Şeyh Molla Ahmed el-Vertî 20. Şeyh Molla Muhammed Emin el-Karnakavî 21. Şeyh Kâke Molla es-Serdeştî el-Vâşemezînî 22. Şeyh Abdülkadir el-Hevtâşî 23. Şeyh Abdullah el-Evbârî 24. Şeyh Mollan Muhammed Emin el-Mevlânâbâdî 25. Şeyh Abdülhak Hamid Mestûnî el-Musılî 26. Mamosta Molla Abid el-Abâbeylî 27. Mamosta Molla Muhammed Emin b. Molla Muhammed Sâdık 28. Molla Arif el-Volejîrî 29. Molla Said el-Bâlekî 30. Molla Mahmud el-Veysî 31. Seyyid Hüsameddin es-Sakızî 32. Molla Zahid b. Molla Muhammed es-Sünnetî 33. Baba Molla b. Molla Muhammed es-Sünnetî 34. Şeyh Raûf es-Safahâneyî 35. Hacı Ma’sûm b. Hacı Şeyh Muhammed Arif eş-Şâroçkeyî 36. Şeyh Hüseyin Ramazanî el-Hâlidî 37. Şeyh Abdullah Ahrar b. Haci Ahmed el-İzzî</p><p style=\"text-align: justify;\">İlim ve irşad faaliyetlerini düzenli olarak sürdüren Şeyh Alaaddin 1373/1953 yılında vefat etmiş ve Biyâre Tekkesi’nde kabirleri bulunan babası Şeyh Ömer Ziayaüddin ve kardeşi Şeyh Necmüddin’in yanına defnedilmiştir.</p><p style=\"text-align: justify;\">Biyâre’de yan yana yatan Şeyh Ömer Ziyaüddin ve iki oğlu Şeyh Necmüddin ve Şeyh Alaaddin ile İstanbul’da vefat eden torunu Şeyh Osman-ı Sânî için Biyâre’deki kabirlerine şu satırlar yazılmıştır; ” Osman Siraceddin Tavili Hazretlerinin tarikatına mensup aslanların yattığı mezarsın. ( Ömer Ziyaeddin, Necmüddin, Alauddin ve Osman’sın)<br />','image/ortak.jpg'),(168,'Şeyh Ali Hüsameddin (k.s.)',167,'<h2> Şeyh Ali Hüsameddin (k.s.) </h2> <p style=\"text-align: justify;\">Şeyh Ali Hüsameddin Tavili hazretleri , Şeyh Muhammed Bahaeddin Tavili Hazretleri’nin oğludur.O da babası ve dedesi gibi Hüseynîdir. Şeyh Ali Hüsâmeddîn hazretleri, 1278 yılında Safer ayının 24. günü (Miladi 31 Ağustos 1861) Cumartesi gecesi doğdu. 1867’de daha 6 yaşındayken dedesini kaybetti. 1881’de babası Muhammed Bahâeddin’i de kaybedince genç yaşında, Tavila Tekkesi’nde dedesinin yerine irşad vazifesine başladı. Üstün çalışkanlığı ile ilim sahibi oldu. Daha sonra Bahekon’a geçti ve orada bir tekke inşa ettirdi. Bazı vakitler dedesinin Tavila’daki makamında oturan Şâh Ali Hüsâmeddîn’in şöhreti çevreye yayıldığından herkes etrafına toplandı. Türk, Arap, İngiliz, Rus, Kürt, Zaza, Azeri, Afgan, birçok ırktan, farklı ülkeden yüzlerce insan onu görmek, sohbetine nail olmak için kilometrelerce yol kat etti. Dünya’da yaklaşık 24.000 halifesi olan Şeyh Ali Hüsâmeddîn’in, 9 ayrı tarikata halife olduğu bilinmektedir(Nakşibendî, Kadirî, Rüfâi, Sühreverdî, Kübrevi, Dusuki, Bedevi, Şazeli, Çeşti). Kendisi güler yüzlü, yüksek ahlak ve vekar sahibi ve heybetliydi. Konuşmada belagat sahibi, hatip, Arapça, Osmanlıca, Farsça, Türkçe ve bölgedeki dillere vakıf olan ve bu dillerde yazan bir kimsedir. Aynı zamanda büyük bir servete hükmeden ve bununla birlikte muhtaçlara yardım eden Şeyh Ali Hüsâmeddîn akrabalık, kardeşlik, yakınlık sevgisine önem veren ve her yönüyle örnek gösterilen bir şahsiyetti. Arazinin ıslâhı ile ağaç ve bahçelere büyük sevgi ve merakı olduğundan, ağaçların kesilmesini yasaklamıştı. Verimsiz yerleri ekip elverişli bir hale getirmeyi, su kanalları ve yolları açmayı sever, çalışmaları sonucu elde ettiklerini yolculara, ziyaretçilere ikram ederdi.</p><p style=\"text-align: justify;\"><strong>Menkıbeleri </strong><br>Seyyid Muhammed Kadrî (K.s.) anlatıyor:<br>“Bir sabah namazını Şahımız Hz. Ali Hüsameddin’in arkasında kılıyorduk.<br>Hz. Şah’a<br>“- Şimdiye kadar Hz. Şahın yalnız anne cihetinden seyyid olduğu söylenmekte idi. Lütuflarınızla<br>Hz. Şah’<br>– “Evet, elhamdülillah öyledir. Seyyidlik, ecdâdımız Seyyid Battal Gazi’den geliyor. Açıklar ve iddia edersem, çok yanlış kişiler de seyyidlik davasında bulunacaktır. En doğrusu, Allah yanındaki seyyidlik makbuldür.” buyurdu.”</p><p style=\"text-align: justify;\">(Şeyh-i Meczûb Muhammed Saîd Seyfüddin, İhsan Yolu(Gönül Sultanları ve Hak Sohbetleri adlı kitap içinde), Çeviri: Çelebi Süleyman Kaya, Ankara,1996, s.26.)</p><p style=\"text-align: justify;\">Yine Şeyh-i Meczûb anlatıyor:<br>“Melekûtta Hz. Resul (a.s), Şahım Muhammed Ali Hüsameddin’e (K.s.) buyurdu ki; “Sen ve senden salavat isteyenler vitr namazından sonra binlerce Sallallâhu ale’n Nebiyyi ve âlihî salavât-ı şerifesini okusunlar.” Birkaç gün sonra yine sohbetlerini müşahede etiim. Hz. Şah Hüsameddin taliplerin bu zamanda başka meşguliyetleri de olduğundan, bu salavat miktarının azaltılmasını recâ etti. Hz. Resul (a.s) buyurdular ki ;100 kere okusunlar, 1000 kere okumuş gibi kabul ederim.”(Şeyh-i Meczûb 108-109)<br>Şeyh-i Meczûb Muhammed Saîd Seyfüddin (1289-1331) (K.s.), Muhtasaru’s – Sülûk ve’l ihsan fî Beyâni’l-Vüsûl ilâ Meliki’l-Mülük ve Tarikatu’l-Hâcegân adlı eserinde anlatılıyor:</p><p style=\"text-align: justify;\">“Şahım Şah Muhammed Ali Hüsâmeddin, zehirli engerek yılanının soktuğu bir kişiye nazar ederek derhal zehir acısı ve şişkinliğini yok etmiş ve hasta ömür boyunca yarasından acı çekmemiştir. Hâlbuki, bu cins zehirli yılanların soktukları nadiren iyileşse bile her sene nükseder.” (Şeyh-i Meczûb Muhammed Saîd Seyfüddin, İhsan Yolu(Gönül Sultanları ve Hak Sohbetleri adlı kitap içinde), Çeviri: Çelebi Süleyman Kaya, Ankara,1996, s.10.)</p><p style=\"text-align: justify;\">Bir Tavsiyesi:<br>“Taliplere müslümanlara layık olmayan işlerden sakınmalarını ve şer’i emirleri bildirmelerini ve iyilikle nasihat etmelerini tavsiye ederiz.”(Şeyh-i Meczûb.22)</p><p style=\"text-align: justify;\"><strong>Vefatı</strong><br>Zamanın büyük alimi olan Şeyh Ali Hüsâmeddîn tüm ömrünü ilim öğrenmek, öğretmek ve İslâmiyeti anlatmakla geçirdi. 60 yıl boyunca bu vazifeyi devam ettirdi ve 1939 yılında 80 yaşında vefat etti. Türbesi, Irak’ın Bahekon köyünde olup hâlâ ziyarete edilmektedir.</p>','image/ortak.jpg'),(169,'Şeyh Muhammed Osman Siraceddini Sani (k.s.)',168,'','image/ortak.jpg'),(170,'Şeyh Salih Sıpki (k.s.)',121,'<h2> Şeyh Salih Sıpki (k.s.) </h2>\r\n<p style=\"text-align: justify;\">Bitlis velilerinden. Aslen Bitlislidir. Doğum tarihi bilinmemektedir. 1852 (H.1269) senesinde Cizre’nin Buhtan Dağı köylerinden Basret’te vefât etti. Türbesi bu köydedir. Evliyanın büyüklerinden <a href=\"http://www.evliyalar.net/seyh-halid-i-cezeri-k-s/\">Şeyh Hâlid Ceziri</a>‘nin sohbetinde kemale erdi. Bu hocasının ikamet ettiği Basret köyüne gidip ondan zahiri ve batıni ilimleri öğrenip hilâfetle şereflenerek icâzet aldı. Hocasının vasiyeti üzerine vefatından sonra Basret köyünde insanları irşâd ile meşgul oldu ve bölgenin halkını irşad etti.</p><p style=\"text-align: justify;\">Kerâmetleri pekçoktur. Cinler de onun sohbetinden istifade etmek için huzurunda toplanırdı. Buhtan emiri Bedir Hanın oğullarından biri ölmüştü. Talebelerinden bir kısmı ile birlikte Bedir Hana taziyeye gittiler. Talebeleri yolda, Emire; “Allah ecrini artırsın, sabır versin.” gibi şeyler söylenmesi için aralarında konuştular. Bedir Han onların geldiğini duyunca adamlarıyla birlikte karşılamaya çıktı. Şehir dışında karşılayıp Şeyh Salih Sıbki hazretlerinin elini öptü. Atının üzengisinden tutup arkasından yürüdü. Şehre girince oturdukları mecliste emirler, âlimler ve halk toplandı. Saygı ile huzurunda oturdular. Bedir Hana oğlunun vefâtından dolayı başın sağolsun derken Emire sanki bir talebesine hitap eder gibi; “Allah ecrini artırsın. Ey Emir! Oğlunun vefâtını duyunca çok sevindim! İnşâallah diğer oğullarının büyüğü, küçüğü de ölür! Yaşarlarsa senin gibi zâlim olurlar!” Bu sözleri söyleyince; meclisinde bulunanlar ve talebeleri Emir Bedir Hanın zâlim bir kimse olduğunu bildikleri için kızıp ona zarar vermesinden çok korktular. Emir çok kızmasına rağmen birşey diyemedi. Ancak kendi kendine, ben bu zâtı bir tecrübe edeyim. Eğer gerçekten velî bir zât ise ona talebe olurum. Öyle değilse şiddetli bir cezâ vereyim!” dedi.</p><p style=\"text-align: justify;\">Şeyh Sâlih Sıbki köyüne döndükten sonra, Emir, adamlarından birine helal malından kırk mecidiye para verdi. Bu paraların arasına da haram bir para karıştırdı. Eğer bu haram parayı ayırmadan hepsini alırsa o velî değildir, diyerek gönderdi. Emirin adamı Basret köyüne varıp paraları Şeyh Sâlih Sıbkî hazretlerine verip; “Bunlar size, Emir Bedir Hanın hediyesidir, diyerek kırk mecidiyeyi önüne koydu. Emirin helal paralar arasına karıştırdığı haram parayı göstererek; “Bunu emire götür. Bu para haramdır. Onun helal malından değildir!” diyerek gelen kimseye geri verdi. Emirin adamı gelip durumu anlatınca, Emir Bedir Han onun velî bir zât olduğunu anlayıp ona âşık oldu. Huzuruna gidip elini öptü ve sâdık talebelerinden olup, adil, tebeasını gözeten, haktan ayrılmayan bir emir oldu. O kadar âdil ve güzel ahlâklı bir emir oldu ki, adâleti ve güzel ahlâkı, âlimler ve halk arasında darb-ı mesel hâlini aldı.</p><p style=\"text-align: justify;\">Şeyh Sâlih Sıbkî hazretlerinin Şeyh Yahyâ isminde bir oğlu vardır. Halîfeleri Şeyh-ül-Hazîn lakabıyla meşhur Şeyh Muhammed Fersâfî, Şeyh Muhammed Aynî, Şeyh Muhammed Ahtabî’dir. Vefâtına yakın halîfelerinden Şeyh Muhammed Aynî’nin makamına geçip, Basret de kendine vekâlet etmesini vasiyet etti. Basret köyündeki türbesi ziyâret mahallidir. Türbesine ziyârete gelenlerden gereken edebi göstermeden içeri giren kimselerin, bir belâya tutulduğu halk arasında meşhurdur.</p>','image/ortak.jpg'),(171,'Şeyh Hamid Mardini (k.s.)',121,'<h2> Şeyh Hamid Mardini (k.s.) </h2>\r\n\r\n<p style=\"text-align: justify;\">Şeyh Hamid-i Mardini, 1802 yılında Siirt’te doğdu. Aslen Kufe’den gelerek Önce Musul’a, daha sonra da Siirt’e yerleşmiş olan seyyid bir aileye mensuptur. Ailesi Siirt’te yaşarken Şeyh Halid-i Cezeri tarafından Mardin’in irşadı ile gorevlendirilmesi neticesinde yaklaşık kırk yıl bu şehir ve çevresinde görev yapması nedeniyle Şah-ı Mardin diye anılmaya başlanmıştır.</p><p style=\"text-align: justify;\">Seyyid nesep olan Şeyh Hamid-i Mardini, Siirt Ulu Camii vaizi ve Erzurumlu İbrahim Hakkı’nın talebesi olan Abdullah Efendi’nin oğludur. Tahsiline babasının yanında başladıktan sonra Molla Halil-i Siirdi’nin yanında devam etti ve medrese icazeti aldı. Ardından Şam’da Şeyh Hasan el-Baytar, Medine’de Şeyh Yusuf es-Savi, Halep’de Şeyh Ebu’l-Vefa el-Halebi ve Şeyh Davud-i Bağdadi’den ders okudu. Medrese ilimlerini tamamladıktan sonra tasavvufi hayata yonelen</p><p style=\"text-align: justify;\">Şeyh Hamid-i Mardini, o donemde Guneydoğu’da daha yaygın olan ve babasının da muntesibi olduğu Kadiriyye tarikatına intisab etti. Sonra Şam’a giderek orada Şeyh Halid Nakşibendi’den ve dönüşte Şeyh Abdulkadir Bilvanisi’den Nakşbendiyye zikri dersleri de almıştır. 1833 yılında hac yolculuğu sırasında da Haleb’de Şeyh Halid-i Halebi’den Kadiri hilafeti aldı.</p><p style=\"text-align: justify;\">Şeyh Hamid-i Mardini’nin hayatına baktığımızda sürekli bir arayış içerisinde olduğunu görmekteyiz. Zamanı tam olarak belli olmamakla birlikte 1933 yılındaki hac ziyaretinden sonra Basret’e Şeyh Halid-i Cezeri’nin yanına gelerek seyr u suluka girdi ve Nakşbendiyye icazeti aldı. Seyr u sülukunu tamamladıktan sonra kendisine icazet verilerek Mardin ve çevresini irşad etmek ve tarikat hizmetlerini yaymak üzere görevlendirildi.</p><p style=\"text-align: justify;\">1844 yılında Mardin’e giden Şeyh Halid-i Mardini, kırk yıl kadar ilim ve irşad ile uğraştı ve 1882 yılında seksen yaşında Mardin’de vefat etti ve orada defnedildi.</p><p style=\"text-align: justify;\">Şeyh Hamid-i Mardini, değişik alanlarda bircok eser kalem almıştır.<br>Bunlardan bazısı şu şekildedir:<br>1. er-Risaletu’l-vehbiyye fi suneni’s-salavati’r-rubaiyye<br>2. Haşiyetu ala tefsiri Kadı Beydavi<br>3. Haşiye ala Nuhbetu’l-Fiker<br>4. Urcuzetu’t-tullab fi’z-zuruf ve’l-car ve’l-mecrur ve’l-i’rab<br>5. Fethu’l-Vehhab şerhu urcuzetu’t-tullab<br>6. Haşiyetu ala Fevaidi’d-Diyaiyye<br>7. er-Risaletu’z-zehebiyye fi akaidi ehli’s-sunneti ve cemaati’l-Muhammediyye','image/ortak.jpg'),(172,'Şeyh Esad HInuki (k.s.) - Hinuk Dergahı',170,'','image/ortak.jpg'),(173,'Şeyh Abdullah b. Esad Hinuki (k.s.)',172,'','image/ortak.jpg'),(174,'Şeyh Esad-ı Sani (k.s.)',173,'','image/ortak.jpg'),(175,'Şeyh Müşerref Hınuki (k.s.)',174,'','image/ortak.jpg'),(176,'Şeyh Muhammed Vefa Hınuki (k.s.)',175,'','image/ortak.jpg'),(177,'Şeyh Muhammed Ayni (k.s.) - Basret Dergahı',170,'<h2> Şeyh Muhammed Ayni (k.s.) - Basret Dergahı </h2>\r\n\r\n<p style=\"text-align: justify;\">Anadolu velilerinden. Doğum tarihi bilinmemektedir. 1859 (H.1276) senesinde vefat etti. Türbesi Eruh’ta Ayni (Bağgözü) köyündedir. Babası Şeyh Muhammed, mürşid-i kamil bir zattı. Memleketinde ilim tahsiline başlayıp ilm-i aletten Şerh-i Şemsiyye kitabına kadar okudu. İlim tahsili sırasında bir gün Şeyh Salih Sibkî’yi ziyaret için Basret köyüne gitti.Şeyh Salih hazretleri onun mürşid olmaya istidatlı ve kabiliyetli bir kimse olduğunu görerek onu yetiştirip kendine vekil olarak insanların irşâdı ile vazîfelendirdi. Bu emir üzerine bir hafta Ayni, bir hafta da Basret köyünde kalmak suretiyle insanların irşadı ile meşgul oldu. Dünyaya hiç meyletmezdi. Üstün haller sahibiydi.</p><p style=\"text-align: justify;\">O devrin paşalarından Kenan Paşa, Şeyh Muhammed Ayni hazretlerini ziyaret maksadıyla Siirt’e oradan da Ayni köyüne gitmişti. Askerleriyle birlikte Ayni köyüne varınca, caminin avlusunda bir hasır üzerine oturdu. Paşa için yemek hazırlamak istediler. Şeyh hazretleri; “Bu hususta tekellüfe girmeyiniz, kendinizi zorlamayınız.” dedi. Evinde arpa unundan yapılmış iki yufka ve iki gün önce pişirilmiş et yemeği vardı. Bunları yedirmek bizim için ar olur dedilerse de, Şeyh hazretleri; “Bunlar yemek olarak kafidir. Mevcud olan bunlardır. Bunları ikram etmekte bir mahzur yoktur.” dedi. Sonra kendisi Kenan Paşa’nın yanına gitti.Paşa onu görünce ayağa kalkıp hürmetle elini öptü ve duâ istedi. Sofrayı getirmelerini söyleyince, Paşanın önüne iki yufkayı ve et yemeğini koydular. Bunları yedi. Sonra kalkıp Şeyh Muhammed Ayni hazretlerinin elini tekrar öptü. Teşekkür ederek müsade isteyip ayrıldı. Dönerken yolda adamlarından biri, Şeyh’in huzurunda ne yemeği yediğini sorunca; “Arpa ekmeği ve bayat et yemeği yedim. Yemin ederim ki ömrümde böyle lezzetli yemek yemedim.” dedi.</p><p style=\"text-align: justify;\">Şeyh Halid Zibari onun halifesi ve damadıdır. Damadı olunca onu kendine vekil etmek istedi. Ancak o bunu kabul etmeyip medrese hocalığı yapmak istediğini bildirdi. Bu hususta uzun müddet ısrar etti. Kabul ettiremedi. Bir gün talebelerine; “Hazırlık yapınız. Yarın oradaki ve çevresindeki insanları irşad için Basret köyüne gideceğiz.” dedi. Adeti üzere bir hafta Ayni köyünde bir hafta da Basret köyünde ikamet ederdi. İhtiyarlayıp gidip gelemeyecek hale gelinceye kadar bu adetine devam etti. Bu sebeple o havalinin irşad işini Hâlid Zibârî’ye vermek istiyordu.</p><p style=\"text-align: justify;\">Pekçok müridinin de bulunduğu bu yolculukları sırasında, namaz vaktinde namaz kılmak ve istirahat için bir akarsuyun başında durdular. Bu sırada şeyhlerinin ve Peygamber efendimizin ruhaniyetinden yardım isteyerek talebesi Şeyh Hâlid Zibarî’nin kalb gözünün açılması ve halifelik teklifini kabul etmesi için dua etti. Şeyh Halid Zibari bu sırada bir ağaç altında bir müddet uyumuştu. Uyandığında yüzünde bir nur parlıyordu. Hocası onun güzel bir rüya gördüğünü anlayıp ne gördüğünü sordu. O da; “Rüyâmda Şeyh Hâlid Cezeri’yi gördüm. Bana hırka giydirdi kalb gözüm açıldı. Sizin emrinize uymamı, razı olmamı söyledi.” dedi.Sonra Basret köyüne gittiler. Orada kendi yerine Şeyh Hâlid Zibarî’yi halife tayin etti. İnsanlara İslamiyeti anlatmakla vazîfelendirdi. Bunun üzerine o da Basret köyüne yerleşti. İrşâdı o havâlide, Siirt ve Mardin çevresine kadar yayıldı.</p><p style=\"text-align: justify;\">Vefâtı yaklaşınca, evladlarına ve talebelerine yaptığı vasiyetinde Aynî köyünün batısındaki tepenin üzerine defnetmelerini söyledi. Kabri üzerine üstü açık, kubbesiz türbe yapmalarını ve kubbe yerine türbenin ortasına o bölgede meşhur olan bıtım ağacı dikmelerini söyledi. Vefatından sonra kabri üzerine yapılan türbenin üstünü de bir kubbe ile kapattılar. O gece köy halkı bir gürültü duydu. Sabahleyin yaptıkları kubbenin yıkıldığını gördüler.Tekrar ve daha sağlam bir şekilde yaptılar. Fakat gece şiddetli bir gürültü ile yine yıkıldı. Bunun üzerine vasiyetine uyarak kubbesiz bir türbe yaptılar, ortasına da bir bıtım ağacı diktiler. Bu ağaç büyüyüp türbenin üzerini kubbe gibi kapattı. Dalları türbenin duvarından taşmadan âdetâ çadır gibi türbeyi kapatmaktadır.<br />','image/ortak.jpg'),(178,'Şeyh Halid Zibari (k.s.)',177,'zibari<h2>Şeyh Halid (k.s.) </h2> <p style=\"text-align: justify;\">Anadolu velîlerinden. 1826 (H.1242) senesinde doğdu. Babası Şeyh Hüseyin Efendi, Diyarbakır’da medfundur. 1863 (H.1280) senesinde Şırnak’ın Basret köyünde vefat etti. Türbesi, bu köydeki caminin yanındadır.</p><p style=\"text-align: justify;\">İlim tahsiline başlayınca, önce Kur’ân-ı kerimi, kıraat ilmini öğrendi. Sonra diğer ilimlerden bir mikdar babasından okudu. Tahsilini devam ettirmek için çeşitli yerlere gitti. Tanze Medresesinde tahsil gördü. Bu medresede iken Minhac üzerine bir şerh olan Şerh-i Remli kitabından eliyle bir nüsha yazdı sonra Siirt’e gidip, bölgenin kıymetli ve meşhur alimi Molla Halil Siridî’nin medresesinde talebe oldu. Burada tahsilini tamamlayıp Molla Mustafa’dan bütün ilimlerde icazet aldı. Raşine köyündeki amcası Şeyh Abdüsselam’ın yanına döndü. Orada Şeyh Muhammed Ayni’nin keramet sahibi kızı Fatıma-ı Saliha ile evlendi. Kayın babasından tasavvuf yolunda feyz alıp, kemale erdi. Bu hocasının emri ile ona vekil olarak insanları irşâd için Basret köyüne gitti. Ders ve sohbetlerinde pekçok talebe toplanırdı. Pekçok âlim ve sâlih insan yetiştirmiştir.</p><p style=\"text-align: justify;\">Talebelerinin meşhurlarından ve halîfesi Şeyh Ömer Zerkanî şöyle anlatmıştır: “Hocam Şeyh Hâlid Zibârî hazretlerinden çeşitli ilimleri öğrenmekte olduğum sıralarda bir gün huzûrunda ders alıyordum. Başımı elimdeki kitaba eğerek, dersle meşgul olduğum sırada, başımı kaldırdım.</p><p style=\"text-align: justify;\">Fakat hocamı göremedim.Sağa sola baktım. Ortalıkta görünmüyordu. Fakat ders odasından dışarı çıkmamıştı. Az önce karşımda oturuyordu. Şaşırdım, elindeki kitab da oturduğu yerdeydi. Beni bir titreme, korku ve dehşet kapladı. Ne yapacağımı bilemiyordum. O sırada pencerenin demiri üzerine beyaz bir kuş kondu. Sonra da uçup gitti. Ben bu kuşa bakıp başımı çevirdiğimde hocamı karşımda oturur gördüm. Derse başlayıp bitirdikten sonra bana, kerâmetini gördüğüm için; “Bunu mümkün mertebe hiçbir yerde anlatma!” buyurdu.</p><p style=\"text-align: justify;\">Bir defâsında insanları Allahü teâlânın emirlerine uymaları, dünyâya düşkün olmamaları husûsunda irşâd için köyleri dolaştı. Meşhur âlim Molla Muhammed Barşinî’nin köyü Barşa’ya da gitti. Sabah namazından sonra insanlara nasîhat etmek için yüksek bir yere oturdu. Huzûrunda binden fazla insan toplandı. Aralarında pekçok âlim vardı. Bu insanlara gâyet güzel vâz etti. Haramlardan sakınmaları husûsunda uyardı. Fakat insanlar bu güzel ele geçmez nasîhatlerden de etkilenmediler. Bu hâli görünce; “Allahü teâlâya yemin ederim ki, eğer şu ağaca vâzetseydim, Allahü teâlânın azametinden dolayı yanar, yıkılırdı.” diyerek karşısındaki dut ağacını gösterdi ve ağaca baktı. O sırada ağaç büyük bir gürültüyle kökünden sökülüp yere yıkıldı. Etrafa fırtına sesi gibi şiddetli bir ses yayıldı. Orada bulunan insanlar, bu hâli görünce, hayret içinde ağlaşmaya başladılar. Kalpleri uyanıp, hepsi Şeyh Hâlid Zibârî hazretlerinin huzûrunda tövbe ettiler.</p><p style=\"text-align: justify;\">Ömrünün sonuna kadar insanları irşâd ile meşgûl oldu. Son olarak insanlara nasîhat için Cizre’ye gittiği sırada hastalandı. Oradan Basret köyüne getirildi. Bir iki gün sonra kırk iki yaşında vefât etti.Şeyh Hüseyin ve Şeyh Muhammed Hâlid onun halîfelerindendir.</p>','image/ortak.jpg'),(179,'Şeyh Ömer Zengani (k.s.)',178,'<h1> Şeyh Ömer Zengani (k.s.) </h1> <p style=\"text-align: justify;\">Şeyh Ömer Zengani, Şeyh Halid-i Zibari\'nin halifelerindendir. Ailesi, aslen Mardin iline bağlı Dargecit (Kerboran) ilçesinin Kureyşa mezrasındandır. Arabiye Aşiretine bağlı olan Kureyşa Köyü, bölgede “Pikureyş” (Pir-i Kureyş) olarak bilinen, Zengani’nin dedelerinden seyyid bir zatın yerleşim yeridir. Ömer Zengani bu köyde doğdu.</p><p style=\"text-align: justify;\">Şeyh Ömer Zengani’nin babası Mustafa Efendi, dedesi Hamid Efendi’dir. Annesi ise ilim sahibi hafız Hacer Hatun’dur. Ömer Zengani küçük yaşta babasını kaybetti, annesi de başka bir evlilik yapınca yalnız kaldı. Bunun uzerine bolgenin en yaygın geleneklerinin başında gelen medrese tedrisatı icin Gerza aşiretinin bir köyünde medrese eğitimine gonderildi. Tedrise gittiği yıllarda köyü Kereyşa’da yaşanan Kolera salgını nedeniyle toplu ölümler yaşandı ve ailesinden neredeyse kimse kalmadı. Kendisi de anneannesi Asiyye ve teyzesi Ayşe’nin yaşadığı Zengan (Karabayır) köyüne giderek teyzesinin himayesinde yaşamaya başladı. Bir süre Zengan köyünde bulunan camide fakı olarak derslere devam etti. Ancak bu sırada kendisinde görülen kabiliyet ve özel haller nedeniyle daha iyi bir eğitim alması icin hocası ve teyzesi tarafından, Basret köyünde bulunan Nakşbendiyye şeyhi ve büyük bir müderris olan Şeyh Halid-i Zibari’nin yanına gonderildi.</p><p style=\"text-align: justify;\">Bu tarihten sonra Ömer Zengani Basret’te yaşamaya başladı. Burada bir yandan medrese eğitimi alırken aynı zamanda tasavvufi eğitime da başladı. Ömer Zengani, Basret medresesinde Molla Cami’yi bitirip mantık ilmine giriş olarak kabul edilen Muğni’t-tullab eserine başlayanlara isim olarak verilen “Talip” seviyesine kadar geldi. Şeyh Halid-i Zibari kendisine büyük değer verdi ve onun eğitimi konusunda ihtimam gosterdi.</p><p style=\"text-align: justify;\">Hatta aileden bir birey gibi görmeye başladı ve bunun resmileşmesi için onu halifelerinden Şeyh Reşid-i Derşevi’nin kızlarından Halime Hatun ile evlendirdi. Diğer kızı Safiye ile de kendi oğlu Huseyin’i evlendirdi. Bu evlilikten önce, Ömer Zengani’nin kayınbabası olan Şeyh Reşid-i Derşevi Hac ziyaretine gitmiş ve orada vefat etmişti. Gitmeden önce de Halid-i Zibari’yi çocuklarının vasisi olarak tayin etmişti. Bu yüzden Şeyh Halid-i Zibari, Ömer Zengani’yi vasisi bulunduğu Halima Hatunla ev lendirirken üzerindeki sorumluluğu da şoyle hatırlattı “Ömer! Şeyh Reşid’in kızının mehri, yetim kalmış olan kardeşleri Abdulhakim ve Muhammed Nuri’yi okutmandır.”</p><p style=\"text-align: justify;\">Halid-i Zibari, bu vazife ile birlikte Ömer Zengani’yi vefat etmiş olan kayınbabasının medrese ve dergah hizmetlerini yürüttüğü Hoser (Düzova) köyüne, hem muderris hem de tasavvufi hilafet ile gonderdi. Ömer Zengani’nin hocası ve şeyhi Şeyh Halid-i Zibari, 1863 yılında irşad için gelmiş olduğu Cizre’de vefat etti ve şeyhinin şeyhi Şeyh Salih-i Sıpki ve Mevlana Halid-i Bağdadi’nin halifelerinden Şeyh Halid-i Cezeri’nin de medfun bulunduğu Basret’te bölgeden birçok alim ve şeyhin katılımıyla defnedildi. Vefatından once etrafına toplanmış olan muridan ve muhibbanının huzurunda “Ey Şeyh Ömer! Oğlum Huseyin’e senin ona tum ilmini okutup büyüyünceye kadarki sürede dergah ve medreseyi sana emanet ediyorum.” diyerek çocuğu Huseyin’i ona emanet ederken aynı zamanda medresenin baş muderrisliğini ve kendisinden sonra şeyhlik vazifesini tevdi etti.</p><p style=\"text-align: justify;\">Bunun üzerine Ömer Zengani, Hoser (Duzova)’daki medreseyi bırakarak talebelik yaptığı Basret Medrese ve Dergahının başına gecti. Ömer Zengani, hocasının vasiyetine büyük bir titizlikle riayet etmiş hem müderrislik hem de şeyhlik vazifesini kamilen yerine getirmiştir. Hocasının oğlu Huseyin’in derslerini bizzat kendisi vererek hocasına karşı vefa ve vicdani sorumluluğunu da yerine getirmiştir. Bu süreçte medreseyi büyüterek Fındık köyünden Abdulkādir-i Geylani hazretlerinin torunlarından Seyyid Hasan-i Fındıki (Erzen) ve Molla Said-i Berreşi gibi bircok alim zatı yetiştirmiştir.</p><p style=\"text-align: justify;\">Hocası Şeyh Halid-i Zibari’nin oğlu Huseyin’e medrese icazeti verdi. Hüseyin’e babası tarafından vefatından once yaşı küçük olmasına rağmen hilafet verilmişti. İşte Ömer Zengani, Halid-i Zibari’nin vasiyeti üzerine Huseyin’in hem medrese hem de tasavvufi icazetini göz önünde bulundurarak Basret Dergahı ve medresesini ona bırakarak yedi yıl hizmetinin ardından tekrar Hoser Medresesi’ne döndu. Ancak silsilede yer alan Şeyh Salih-i Sıbki’nin oğlu Yahya, Basret Dergahı ve medresesinin Hüseyin’e devredilmesine itiraz etti. Bunun uzerine Ömer Zengani ertesi gün tekrar Basret köyüne dönerek şeyhinin vasiyetini hatırlattı ve sorunu çözdü. Ardından tekrar Hoser köyüne döndu. Burada da Molla Abdurrahman-ı Hoseri ve medreselerde istiare ilminde kaynak kitap olarak okutulan Sutur kitabının yazarı ve aynı zamanda kayınbiraderi Abdulhakim-i Derşevi gibi alimleri yetiştirdi.</p><p style=\"text-align: justify;\">Basret Dergahı’na Şam’dan verilen icazetle birlikte Ömer Zengani’ye de güveni tazeleyen bir icazet daha verildi. Böylece Ömer Zengani hem şeyhi Halid-i Zibari hem de Şam’daki Halidi dergahından çift tarikat icazeti aldı. Hoser koyunde hizmetlerine devam eden Ömer Zengani’ye çok büyük bir teveccuh oldu. Botan ve Tor bölgesinden cok sayıda talebesi ve muridi oldu. Ancak özellikle Cizre’den gelen muridlerinin fazlalığı sebebiyle, Cizre eşrafından Seyyid Hacı Hafız Efendi onu Cizre’ye davet ederek onu kendi evinin yakınlarında bir eve yerleştirdi. Artık Ömer Zengani’nin ailesi kayınbiraderleri Derşevi’lerle birlikte Cizre’de yaşamaya başlarlar ve Cizre’de medrese ve tasavvufi hizmetlerini yürütürler.</p><p style=\"text-align: justify;\">Şeyh Ömer Zengani 1889-1890 yılında Hac ziyareti yapmak arzusuyla sevenlerinden Ensari ailesinin büyüğü olan Muhyiddin Ensari, Şeyh Yahya-ı Mızuri’nin torunlarından Şeyh Yahya başta olmak üzere birçok muhip ve muridiyle birlikte hazırlıklara başlar. Eşi Halime Hatun’a bir vasiyet yazarak verir ve oğullarını emanet eder. Ardından medrese ve dergah hizmetleri konusunda kayınbiraderi Molla Abdulhakim-i Derşevi’ye emanet ederek yola çıkar. Bu sırada Ömer Zengani’nin üç çocuğu vardır. Bunlar Muhyiddin, Siracuddin ve Amine’dir. Hac yolculuğuna çıkıldıktan beşaltı ay sonra 1990 yılında Muhammed Said dunyaya gelmiştir.</p><p style=\"text-align: justify;\">Ömer Zengani, Hac yolculuğunu tamamladıktan sonra dönüş yolunda Cidde’de 1889-1890 yılında vefat eder ve orada defnedilir. Haber Cizre’ye ulaştıktan sonra taziye icin gelen Ömer Zengani’nin talebesi Şeyh Huseyin Basreti altı aylık bir bebek olan Muhammed Said’i sever ve ona dua ederek; “Bu yavru benim seydamın oğludur ve bu cocuk inşallah seyda olacaktır.” der. İşte o gunden sonra Muhammed Said’e herkes “Seyda” demeye başlar ve doğu universitelerinin bu ilmi unvanı, onun ismi haline gelir.</p><p style=\"text-align: justify;\">Ömer Zengani’nin eşi Halime Hatun da kendisi gibi seyyid nesep bir ailedendir. Ömer Zengani, Halime Hatun ile evlenmesiyle yalnız bir şeyh efendinin damadı olmamış, aynı zamanda Gabar Dağı’nın zirvesinde bulunan Derşev (Alkemer) köyünde yaşayan ilim ve irfan ehli, bölge halkının büyük saygı göstermiş olduğu Derşevi ailesi ile cok yakın hatta iç içe denebilecek bir birlikteliği kurmuştur. Bu tarihten sonra Şeyh Ömer Zengani’nin çocukları ile Derşevi ailesinin fertleri medrese ve tasavvufi hizmetleri birlikte yurutmuş, birbirlerinin yetiştirilmesine katkı sağlamış hatta tek aile gibi olmuşlardır.</p>','image/ortak.jpg'),(180,'Şeyh Abdülhakim Derşevi (k.s.) - Serdahl Kolu',179,'<h2> Şeyh Abdülhakim Derşevi (k.s.) </h2>\r\n\r\n<p style=\"text-align: justify;\">1890 yılında Şeyh Ömer Zengânî’nin vefatı üzerine kendisinin yerine vasi, halifesi Şeyh Abdulhakim Dêrşevî Hazretleri postnişinolmuştur. Artık Şeyh Abdulhakim Dêrşevî, bundan böyle hem Cizre dergahının postnişini hem müderrisi hem de ailelerinin başı olmuştur.</p><p style=\"text-align: justify;\">Şeyh Abdulhakim Cizre’nin Hoser (Düzova) Köyünde m.1856,h.1272’de doğmuştur. Babası Şeyh Reşid Dêrşevî Hazretleri, anası Mele Ali Meydini’nin kerimesi Fâtime Hatundur. Kendisi daha küçük yaştayken, babası Şeyh Reşid ed-Dêrşevî Hazretlerinin Mekke-i Mükerreme’de hac farizasından sonra bu yolculukta vefat ederek. Haticetu’l-Kübra (r.a)’nın da metfun olduğu “Cennetu’l-Mualla” denilen meşhur mezarlıkta defnedilmiştir. Yetim kalan Şeyh Abdulhakim ed-Dêrşevî Hazretleri, büyük ablası Halime Hatunun beyi olan Şeyh Ömer Zengânî Hazretlerinin himayelerinde büyümüş, onun verdiği terbiyeyi almış, ilminin tüm merhalelerini ve hayatının tüm basamaklarının onun gözetiminde ve rahle-i tedrisinde geçirmiş bir allamedir. Nitekim hocası Şeyh Ömer Hazretleri onun hakkında şöyle demişti : “Buradan –yani Cizre’den– ta Mısır’a kadar Abdulhakim kadar âlim birisinin olabileceğini düşünemiyorum.” Buna benzer bir sözün Bediüzzaman Said-i Nursi hazretleri de Şeyh Abdulhakim hazretleri içinde söylediği rivayet olunur. Şöyle ki: Bediuzzaman Said Nursi Hazretleri Cizre’ye bir ziyaretinde mürşit ve müderris olan Şeyh Abdulhakim Dirşevi’nin ve talib seviyesinde olan talebesi ve ablasının oğlu Şeyh Siracuddin Cezirî’yi dergâh ve medreselerinde ziyaret ederek sohbet etmişlerdir. Üstat Bediuzzaman Said Nursî’ye o vakit Molla Said Meşhur deniliyormuş. Şeyh Abdulhakim’i nasıl buldunuz diye sorulduğunda Üstat: “Mürşitliği çok hoşuma gitti” diye cevap vermiş. Bediuzzaman Hazretleri ikisinin de ilmini takdir ederek Şeyh Abdulhakim Dirşevi için Kürtçede bir tabir ile “Bê xweyî-yu çi melakî başe! (sahipsizkalasıca ne büyük bir âlimdir!)” demiş. Taliblik seviyesinde olan Şeyh Siracuddin için ise“Bê xweyî-yu çi talibik başe(sahipsiz kalasıca ne iyi bir talibtir!)”demişti.</p><p style=\"text-align: justify;\">Şeyh Abdulhakim Hazretleri ile beraber dayısının oğlu Molla Abdurrahman Hoserî ve Fındıkli Seyyid Hasan Fındıkî de, makul ve menkul ilimlerinin bölümleri olan nahiv, sarf, bedi’, beyan, meânî, belagat, münazara, tefsir, hadis, fıkıh ve usulleri ve son olarak da felekiyat (astronomi) ilmine kadar olan bütün bu ilimleri Şeyh Ömer Zengânî’nin yanında bitirerek, hocaları onlara bu ilimlerde icazet vermiştir.</p><p style=\"text-align: justify;\">Şeyh Abdulhakim Hazretleri bazı eserler bırakmıştır. En tanınmış eseri istiare ilmindeki ”Sutûr” kitabıdır. Bu kitap medrese müfredatında ders kitabı olarak da okutulmaktadır.</p><p style=\"text-align: justify;\">Kendisi sadece bir halife bırakmış olup, bu halife de hocası Şeyh Ömer Zengânî’nin ve aynı zamanda ablası Halime Hatunun büyük oğlu Şeyh Muhyuddin Cezerî’dir. Şeyh Muhyuddin Hazretleri, sadece halifelik icazetini değil, aynı zamanda ilim icazetini de dayısı ve hocası olan Şeyh Abdulhakim Dêrşevî Hazretlerinden almıştır. Medrese usulünde tüm ilmi çalışmasını bitirip ders verme istidadında olup fetva verebilecek kabiliyete ve gerçek ilim ve alim ahlakına haiz talebeye verilene yazılı ve sözlü belgeye ilim icazeti denilir. Şeyh Abdulhakimê Dêrşevî Hazretleri, ilimde ise sayılı kimselere icazet vermiş birisi, Şeyh Muhyuddin Cezerî, ikincisi de onun kardeşi yani Şeyh Ömer Zengânî Hazretlerinin ortanca mahdumu olan Şeyh Siracuddin Hazretleri ve üçüncüsü kendi kardeşi Şeyh Muhammed Nuri el-dêrşevi hazretleridir. Özet olarak Şeyh Abdulhakim Hazretlerinin tarikatta bir halifesi ve ilimde birkaç mucazı vardı.</p><p style=\"text-align: justify;\">Şeyh Abdulhakim Derşevi hazretleri miladi 1905 yılında, bahar mevsiminin son günlerinde vefat etti. Şeyh Abdulhakim Hazretleri gerisinde, Şeyh Yahya MUNİS(1891 – 1942 defin edildiği yer Cizre’nin Şah/çağlayan köyü ziyaret denilen mezarlıktadır) ve Şeyh Muhammed Emin (MUNİS) Efendi adında (1902-1972 defin edildiği yer Cizre aile mezarlığ büyük kubbenin kuzey tarafı) iki erkek çocuk bırakmıştır.</p><p> </p><p><strong>Türbe-i Şerifi ; </strong><br />Cizre merkezde yer alan ve Arka Kubbe/İlk Kubbe’ye çok sonradan “Şeyh Muhammed Nuri Kubbesi” denilmiştir. Kubbenin içindeki zatlar şunlardır :<br />1-<strong>Şeyh Abdulhekim ed-Dirşevi Hazretleri</strong><br />2-Ş<strong>eyh Muhyuddin el-Cezeri Hazretleri</strong> : Şeyh Ömer ez-Zengani Hazretlerin büyük mahdumu (m.1914/h.1333) de ayni Kubbenin içinde ve binanın sonunda solda defin edilmiştir.<br />3-<strong>Şeyh Siracuddin el-Cezeri</strong> : Şeyh Ömer ez-Zengani Hazretlerinin ortanca mahdumu (m.1920/h.1339) de aynı Kubbede binanın sonunda sağda defin edilmiştir.<br />4- <strong>Şeyh Muhammed Nuri ed-Dirşevi Hazretleri</strong> : Şeyh Reşid ed-Dirşevi Hazretlerinin küçük mahdumu (m.1924/h.1342 ) aynı Kubbede ilk girişte solda defnedilmiştir.<br />5-Şeyh Muhammed Nuri ed-Dirşevi Hazretlerinin büyük mahdumu <strong>Şeyh Abdullah Efendi</strong> (m.1943/1362) de aynı Kubbede pederi ve amcası arasındaki boşlukta ilk girişte sağda defnedilmiştir.<br />6-<strong>Aişe Hatun</strong> : Şeyh Abdulhekim Hazretlerinin zevcesi, Şeyh Abdullah Efendinin solunda ve Şeyh Abdulhekim Hazretlerinin arasında yatmaktadır.<br />7-<strong>Şeyh Muhammed</strong> : Şeyh Abdulhekim Hazretlerinin oğlu, Kubbenin içinde sağda babası ile Kubbenin duvarı arasındaki boşluğa defnedilmiştir.<br />8- Zeliha Hatun : Şeyh Muhyuddin Cezeri’nin zevcelerinden ve Şeyh Hüseyinê Basreti’nin kerimesi, zevcinin solunda defin edilmiştir.<br />9-Ömer ve Salih : Şeyh Muhammed Seydayê Cezeri ve eşi Rabia Hatunun çok küçük yaşlarda ölen iki çocuğu, Zeliha Hatun ile Şeyh Siracuddinê Cezeri’nin arasında yatmaktadır.</p><p>Mezkûr Kubbenin avlusundaki kabirlerde ise her üç aileye mensup şahıslar yatmaktadır. Şeyh Ömer ez-Zengâni Hazretlerinin kerimesi Amine Hatun ve bazı torunları, Şeyh Reşid ed-Dirşevi Hazretlerinin evlat ve bazı torunları ve Şeyh Hüseyin el-Basreti’nin bazı evlat ve torunları bu büyük veya arka Kubbe denilen aile mezarlığının avlusunda defnedilmişlerdir.</p><p> </p><p style=\"text-align: justify;\"><strong>“BİR KERAMETİ”</strong><br />Şeyh Ömer zengani’nin oğlu Hz. Şeyh Siraceddin anlatıyor:<br />Kubbede dayım Şeyh Abdulhakim’in kabrinin yanında Kur’an hıfzediyordum. O zamanlar kubbede yalnız onun kabri vardı. O esnada kabrinden bir ses işittim, yaptığım bazı kıraat hatalarını hatırlatıyordu. Bu durum karşısında beni bir ürperti ve korku sardı. Sonra dayıma şöyle hitap ettim:<br />Burada kabrine de rahmet insin diye kur’an ezberliyorum. Şayet tekrar benimle konuşup ikaz edersen giderim.<br />Şeyh Siraceddin dedi ki: “Bundan sonra şeyh efendinin sesini bir daha işitmedim.”(El Kutuf El-Cenniye) adlı eserden tercüme edilmiştir)</p><p style=\"text-align: justify;\">“Şeyh Abdulhakim’in vefatından sonra yerine kardeşi ve aynı zamanında halifesi olan Şeyh Muhammed Nuri ( Munis ) Hazretleri tarikatın başına geçer. Tarikatı ve irşad mekanizmasını başarıyla yönetmiştir.”</p>','image/ortak.jpg'),(181,'Şeyh Muhyiddin El Cezeri (k.s.)',180,'','image/ortak.jpg'),(182,'Şeyh Muhammed Nuri Derşevi (k.s.)',181,'<h1> Şeyh Muhammed Nuri Derşevi (k.s.) </h1> <p style=\"text-align: justify;\">Cizre’nin Hoser (Düzova) Köyünde h.1279/m.1868 tarihinde dünyaya gelmiş olup, h. 8 Zilkade 1342/m. 10 Haziran 1924’de Hoser Köyünde vefat etmiştir. Mübarek cenazesi Cizre’ye getirilerek abisi ikinci postnişin Şeyh Abdulhakim Dirşevi (k.s.) Hazretleri ve üçüncü postnişin Şeyh Muhyiddin Cezerî (k.s.) Hazretlerinin de metfun oldukları Büyük Kubbe’nin güney tarafından bir no’lu sandukada defnedilmiştir. Bu tarihten itibaren Büyük Kubbeye, Şeyh Muhammed Nuri Kubbesi denilmiştir. Enişte ve hocaları Şeyh Ömer Zengânî (k.s) Hazretleri hayatta iken Şeyh Muhammed Nuri Dirşevi Hazretleri de büyük abisi gibi tüm ilmi ve tasavvufi hayat basamaklarını onun yanında geçirmiş ve onun rahleyi tedrisinde bulunmuştur. Ancak Şeyh Ömer Hazretlerinin vefatları üzerine yarıda kalan medrese tahsilini, h. 5 Zilhicce Pazartesi 1310/m.19 Haziran 1893’te abisi ikinci postnişin Şeyh Abdulhakim Dirşevî Hazretlerinin yanında ikmal edip ondan ilim icazetini almışlardır. Tarikat ve tasavvuftaki hilafet icazetini ise h. Rebiulahir1324/m.1906’da Şeyh Ömer Zengânî Hazretlerinin büyük mahdumu üçüncü postnişin ve aynı zamanda Şeyh Muhammed Nuri hazretlerin yeğeni olan yani Halime hatun adındaki ablasının mahdumu olan Şeyh Muhyuddin Cezerî (k.s.) Hazretlerinden almışlardır.</p><p style=\"text-align: justify;\">Şeyh Muhyuddin Hazretlerinin h.1333, Miladi 1914 te vefatından sonra da onun vasiyeti üzerine Şeyh Muhammed Nuri Dirşevî Hazretleri, dergâhın dördüncü postnişin olarak irşat makamını üstlenmiştir. Zamanında namı tüm çevreye yayılmış olup her yerden müritler intisap etmek ve onun zikir halkalarına katılmak için günlerce yol kat ediyorlardı. Çalkantılı bir dönem yaşadıklarından dolayı medresenin müderrislik görevini, ablasının ve aynı zamanda Şeyh Ömer Zengânî’nin ortanca mahdumları Şeyh Siracuddin’e tevdi etmişlerdir. Kendileri ancak tarikat ve memleketin sosyal hizmetleriyle meşgul olabiliyordu.</p><p style=\"text-align: justify;\">Şeyh Siracuddin Hazretlerinin h.1339/m.1920’de vefatları üzerine bu kez medresenin müderrisliğini Şeyh Siracuddin’in küçük kardeşi, ilimdeki tek mucazı ve bu mektubatların da sahibi olan Şeyh Muhammed Said Seyda el-Cezerî (k.s.) Hazretleri üstlenmişlerdir. Şeyh Muhammed Nuri Dirşevî (k.s.) Hazretleri yeğeni, müderrisi ve aynı zamanda halifesi olan Şeyh Muhammed Said Seyda el-Cezerî ile kızı Rabia Hatunu evlendirerek; şeyh-mürit, dayı-yeğen ilişkilerine ilaveten kayınpeder-damat bağını da ilave etmiştir.</p><p style=\"text-align: justify;\">Şeyh Muhammed Nuri Dirşevî (k.s.) Hazretleri, abisi Şeyh Abdulhakim Dirşevî Hazretlerinden medrese ilim icazetini almış olmasına rağmen medrese müderrisliği yapmayıp, bu görevi ablasının son iki mahdumuna tevdi etmiş, kendisi sadece halkın manevi ve ahval-ı ruhiyeleri ile meşgul olmuşlardı. Her hafta bir aşirete gidip aralarındaki dargınlıklarını gidermeye, camisi olmayan köye cami inşa etmeye, kervanların ve yolcuların su ihtiyacı için uzun yollar arasında “sarnıç”denilen yeraltı su depoları yapmaya, halkının manevi eğitimleri için gereken eğitim ve öğretime ehemmiyet veriyordu.</p><p style=\"text-align: justify;\">Onun döneminde, bir taraftan kıtlık ve yoksulluğun olması, öbür taraftan da Bolşevizm’in dünyaya hızlı bir şekilde yayılmasının yanı sıra; Birinci Dünya Savaşı sebebiyle Müslüman toprakları İngilizlerin istilasına, Fransızların işgaline maruz kalmıştır. Şeyh Muhammed Nuri Dirşevî (k.s.) Hazretlerinin bulunduğu mıntıkanın çevresi, ya tamamen işgal edilmesi ya da kuşatılması sebebiyle bölgeyi epey daraltmıştı.İngilizler, güney doğusu bölge uzantısında Cizre’ye birkaç kilometreye yakın bir mesafeye kadar işgal etmişlerdi. İşgal ettikleri yerlere yapay bir Irak devleti kurmaya çalışırlarken; Fransızlar da boş durmayarak bölgenin güney batısını işgal etmek suretiyle yapay bir Suriye devleti ikame etme çabası içine girmişlerdi. Nihayet Cizre’nin güney tarafına en yakın köy olan “Ayindivere” kadar gelmişler. Ayindivere Cizre’ye bir mahalle mesabesinde olup, tepeden Cizre’ye bakan hakim bir konumdadır. İşgali daha fazla ilerletme amacıyla Fransızlar buraya kadar gelerek, bir karargâh kurmuşlardı. İmkânsızlıklar içinde bocalayan halk, çaresizlikler içinde devletsiz, askersiz ve sahipsiz ne yapacağını bilemiyordu. Böyle bir dönem ve mıntıkada yaşayan Şeyh Muhammed Nuri (k.s) Hazretleri, halkın sosyal, ruhi ve manevi inançlarını geliştirmek ve en azından sahip olduğu değerleri korumasını sağlamakla iştigal ediyordu. Bazen de su sorunu ve benzeri diğer insani sorunları yardımlaşma usulü ile gidermeye çalışıyordu.</p><p style=\"text-align: justify;\">Şeyh Muhammed Nuri Dirşevî (k.s) Hazretleri Cizre ve çevresinde, irşat ve ıslah çalışmalarını yürütürken, işgalciler de Cizre’ye göz dikerek her gün onu nasıl işgal edebileceklerinin planını yapıyordu. Kendilerine karşı koyacak bir gücün olmadığını düşünen işgalci Fransızlar, kendilerinden sadece bir km uzaklıkta olan Cizre’yi kuşatmak için bir heyetle beraber tel örgü yollamışlardır. Heyet Cizre’ye geldiğinde Cizre halkı onları ( o zaman en büyük nüfus sahibi olan ) Şeyh Muhammed Nuri Hazretleri‘ne yönlendirirler. Heyet Şeyhe geldiklerinde, isteklerini iletirler. Savaşsız teslim olmadıkları takdirde, askeri yöntemle Cizre’yi işgal edeceklerini Şeyh Muhammed Nuri Hazretlerine aktarırlar. Şeyh de bu işgale karşı koyacaklarını onlara bildiriler. Heyet Cizre’den ayrıldıktan sonra, Şeyh Hazretleri, Yeğeni Şeyh Yahya’yı çağırıp, Fransa işgaline karşı koymak için kendisinden, halkı toplayıp örgütlemesi ister. Şey Yahya da bir heyetle halkı bilgilendirip örgütlemek için mıntıkayı gezer. O zamanın nüfusuna göre 59 bin insan isim yazdırır. Halk toplandıktan sonra, Şey Muhammed Nuri Hazretleri milis kuvvetini örgütleyip başına geçer. Hudutta çapraz tüfekle oturup nöbet tutarlar. Ancak tek silahları, canları ve bir de bazı aşiretler efradının elinde bulunan birkaç tane “tıfekâ kırmancî” yani ilkel kırmanci tüfeği idi. Şeyh Muhammed Nuri Dirşevî (k.s.)’nin emri altında savaşabilecek herkes ya bir hançer edinerek ya da bir sopa yaparak, beklenen Cizre işgaline karşı hazır duruma girmişlerdi.</p><p style=\"text-align: justify;\">Fransızlar, halkın yediden yetmişe silahlanıp ölümü göze aldıklarını görünce saldırma fikrinden vazgeçerler.Böylelikle Cumhuriyet kurulduktan sonra Cizre, Türkiye’nin sınırları içinde kalmıştır.</p><p style=\"text-align: justify;\">Bu güzel teşkilatlanmayı doyan Mustafa Kemal,.daha sonra Kolordu yolu ile Şeyh Muhammed Nuri’ye bir beraatla beraber bir aba ile takdir ve hürmetlerini içeren bir mektup yollamıştır. Alındı belgesinde şöyle yazar: “Hükümetin hediyesi olan bir adet Maşlah ve beratı, altıncı Alay yaveri Mülazımı evvel Zekai efendi’den aldım. 7 Kanun-ı evvel 1336( 1920)” Bu aba ve berat yazısı şu anda da Şeyh’in turunu olan Şeyh Muhammed Munis’te bulunmaktadır.</p><p style=\"text-align: justify;\">Ne yazık ki, bu olaydan 6 yıl sonra, Hükümet tarafından, Botan bölgesinin ( Oran- Munis ve Seyda ) ailelerin fermanı çıkarılır. Canlarını kurtarmak için tüm aile fertleriyle beraber ( İngiliz ve Fransa işgalin de bulunan ) Irak ve Suriye’ye sığınmak mecburiyetin de kalırlar.</p><p style=\"text-align: justify;\">Şeyh Muhammed Nuri (k.s) Hazretlerini, son irşat seferindeyken, şu an İdil’e bağlı Ayser (Pınarbaşı) Köyünde apandisit –yörede “kolıncâ tırki” denilen sancısı tutmuştur. Son irşat seferine başından sonuna kadar iştirak eden –sofilik mertebesine erişen– müridanların, bu sefer ile ilgili olarak –çoğu kez şahit olduğumuz rivayetlerinde– şöyle demişlerdir: “Şeyh Muhammed Nuri (k.s) Hazretleri, irşat için toplanan sofi ve müridanları Ayser Köyünde evlerine dönmeleri için izin verdikten sonra, kendisiyle beraber kalan en yakın akraba ve çevresindeki sadık müridanlarını da alarak Cizre’nin Hoser Köyüne –hasta haliyle– dönmeye karar verdi. Mema Aşiretinin Saklan Çayından itibaren yol, sağa sapılarak Cizre’ye ve sola sapılarak Hoser Köyü’ne gitmek suretiyle ikiye ayrılmaktadır. Tam bu yol ayrımında, yeğeni ve halifesi olan Şeyh Muhammed Said Seyda’yı, Cizre’ye medresenin başına gitmesini emretti. Kendisi ve beraberindekilerle Hoser Köyü yoluna girmeden önce tüm cemaatin önünde şu sözleri sarf ettiler : ‘Bundan böyle elinize demirden bir baston, ayağınıza kurşundan bir çarık giyerek dünyayı dolaşıp, beni ararsanız, demir asadan sadece tutacak yer, kurşun çarıktan sadece topuk kalsa bir daha beni bulamazsınız!’ daha sonra parmağıyla Şeyh Muhammed Said Seyda’yı işaret ederek : ‘Bundan sonrada şeyhiniz ve irşat makamındaki postnişin bu şahıstır, benden sonra ondan ders alınız!’ Bu mübarek tayin kararını bildirdikten sonra herkes yolculuk edeceği istikamete doğru yol aldı.” Büyük bir acı çeken Şeyh Muhammed Nuri (k.s) Hazretleri, seçkin bazı müridanları ile sabah vakti Hoser Köyüne vardığında şöyle dua etmişlerdir : “Ya Rabbi! Sabah namazımı eda edecek kadar bana ömür ver!”. Nihayet duası kabul edilmiş ve sabah namazını kıldıktan sonra acısı arttığı bir sırada cemaate, “Benden sonra şeyhiniz ŞeyhSeyda’dır!” diye seslenmiştir. Hoser Köyünde bu son sözlerini sarf eden Şeyh Muhammed Nuri Dirşevî (k.s) Hazretlerinin huzurunda olup, olayı ayrıntılarına kadar hatırlayarak 1980’lere kadar yaşayan adı geçen iki müride ilaveten aynı köyden “Nımet ê Hoserî” diye bilinen ve diğer bazı yaşlı şahıslardan hadiseyi detaylarıyla birkaç kez dinlemişizdir. Sabah namazlarını kılan Şeyh Muhammed Nuri Dirşevî (k.s) Hazretleri daha sonra ruhunu Allah’a teslim ederek 8 Zilkade 1324 h./ 10 Haziran. Salı günü dar-ı bekaya irtihal ediyor. Mübarek cenazesi sofi ve beraberlerinde bulunan bazı akrabaların omuzlarında ve Cizrede bulnan Şeyh Muhammed Said Seyda El Cezeri ve öteki aile efradları ile Şeyh Muhammed Nuri Hazretlerinin vefatlarını öğrenmiş cenaze ve cenazeyi taşıyan kalabalığı karşılamak özere cenazenin getirildiği Hoser köyüne doğru yola çıkarlar ve Cizreden giden Şeyh Muhammed Said Seyda el cezeri ile öteki aile efradları ve beraberlerindeki kalabalık, Şeyh Muhammed Nuri dirşevi hazretlerinin cenazelerini taşıyan kalabalıkla MILA QOBÊ denilen iki yamaç arası olan bir düzlükte karşılaşıyorlar,orada halkın omuzları üzerinde olan mübarek cenaze indiriliyor Şeyh Muhammed Said Seyda ve öteki aile efradları Mübarek cenazeyi orada son kez ziyaret ederek tekrar beraberce Şeyh Muhammed Nuri hazretlerinin mübarek cenazeleri ile beraber Cizre ye doğru yola koyuluyorlar , Şeyh Muhammed Nuri hazretlerin cenazeleri için orada mola verildiği içinde artık o iki yamaç arası düzlüğe de “MILA QOBÊ/KUBBE YAMACI” diye ad veriliyor. Mübarek cenazeleri, Cizre ye ulaştırıldığında Hicri 1324/8/zilkade Miladi 1924/10/ Haziran Salı günüde vefa ettiği aynı gün büyük Qubbe/kubbe girişinin Güney tarafından 1 numaralı sandukada defin edilmişlerdir.</p><p><strong>Türbe-i Şerifi ; </strong><br />Cizre merkezde yer alan ve Arka Kubbe/İlk Kubbe’ye çok sonradan “Şeyh Muhammed Nuri Kubbesi” denilmiştir. Kubbenin içindeki zatlar şunlardır :<br />1-Şeyh Abdulhekim ed-Dirşevi Hazretleri<br />2-Şeyh Muhyuddin el-Cezeri Hazretleri : Şeyh Ömer ez-Zengani Hazretlerin büyük mahdumu (m.1914/h.1333) de ayni Kubbenin içinde ve binanın sonunda solda defin edilmiştir.<br />3-Şeyh Siracuddin el-Cezeri : Şeyh Ömer ez-Zengani Hazretlerinin ortanca mahdumu (m.1920/h.1339) de aynı Kubbede binanın sonunda sağda defin edilmiştir.<br />4- Şeyh Muhammed Nuri ed-Dirşevi Hazretleri :<br />5-Şeyh Muhammed Nuri ed-Dirşevi Hazretlerinin büyük mahdumu Şeyh Abdullah Efendi (m.1943/1362) de aynı Kubbede pederi ve amcası arasındaki boşlukta ilk girişte sağda defnedilmiştir.<br />6-Aişe Hatun : Şeyh Abdulhekim Hazretlerinin zevcesi, Şeyh Abdullah Efendinin solunda ve Şeyh Abdulhekim Hazretlerinin arasında yatmaktadır.<br />7-Şeyh Muhammed : Şeyh Abdulhekim Hazretlerinin oğlu, Kubbenin içinde sağda babası ile Kubbenin duvarı arasındaki boşluğa defnedilmiştir.<br />8- Zeliha Hatun : Şeyh Muhyuddin Cezeri’nin zevcelerinden ve Şeyh Hüseyinê Basreti’nin kerimesi, zevcinin solunda defin edilmiştir.<br />9-Ömer ve Salih : Şeyh Muhammed Seydayê Cezeri ve eşi Rabia Hatunun çok küçük yaşlarda ölen iki çocuğu, Zeliha Hatun ile Şeyh Siracuddinê Cezeri’nin arasında yatmaktadır.</p><p>Mezkûr Kubbenin avlusundaki kabirlerde ise her üç aileye mensup şahıslar yatmaktadır. Şeyh Ömer ez-Zengâni Hazretlerinin kerimesi Amine Hatun ve bazı torunları, Şeyh Reşid ed-Dirşevi Hazretlerinin evlat ve bazı torunları ve Şeyh Hüseyin el-Basreti’nin bazı evlat ve torunları bu büyük veya arka Kubbe denilen aile mezarlığının avlusunda defnedilmişlerdir.</p><p style=\"text-align: justify;\">Şeyh Muhammed Nuri (k.s) Hazretleri, geride üç erkek ve üç kerime olmak üzere altı çocuk bırakmış ve Ahmed (Yiğit)ağanın kızı Şerife hatundan olan kerimesi Rabia Hatun, babasının sağlığında Şeyh Muhammed Said Seyda el-Cezerî ile evlenmiştir. Allah (celle celaluhu) hepsinden razı olsun. Allahu taâla celle şenuhu Şeyh Muhammed Nuri Dirşevi hazretlerine çok lütüf ederek kerametler bahş etmiş bir evliyaullah idi.</p>','image/ortak.jpg'),(183,'Şeyh Muhammed Said Seyda El Cezeri (k.s.)',182,'<h2> Şeyh Muhammed Said Seyda El Cezeri (k.s.) </h2>\r\n\r\n<p style=\"text-align: justify;\">Son asır Anadolu velîlerinden. İsmi Muhammed Saîd olup Şeyh Seydâ diye meşhûr olmuştur. Babası Şeyh Ömer Zengânî, annesi Halîme Hâtundur. 1889 (H. 1309) senesinde Cizre’de doğdu. 1968 (H. 1387) senesinde Cizre’de vefât etti. Kabri oradadır. </p><p style=\"text-align: justify;\">Muhammed Saîd henüz bir yaşındayken, babası Ömer ez-Zengânî hac yolculuğu sırasında 1890 senesinde Cidde’de vefât etti. Küçük yaşta yetim kalan Muhammed Saîd, yedi yaşına kadar konuşmadı ve yürümedi. Yedi yaşından sonra yavaş yavaş konuşan MuhammedSaîd Efendi ilim öğrenmeye başladı. Ağabeyi Şeyh Sirâceddîn Efendiden ilim tahsil etti. İlim tahsil ettiği müddetçe hiç evine gitmez, medresede kalırdı. Medresede kaldığı zaman geceleri bir hasırın içine sarınarak uyurdu. Annesi Halîme Hâtun oğlunu çok özler, hasretliğine dayanamayarak ağlardı. Muhammed Saîd Efendi annesinin isteği sebebiyle bâzan eve giderek ziyâret ederdi. 17 yaşına geldiği zaman ilim tahsilini tamamlayarak ağabeyi Şeyh Sirâcüddîn Efendiden icâzet aldı. Genç yaşta müderrisliğe başlayıp talebe okuttu. 23 yaşına geldiğinde medrese tamamen kendisine kaldı.</p><p style=\"text-align: justify;\">İlim ve fazîlette emsâllerini geçip zamânın ileri gelenleri arasına girdi. Dayısı Şeyh Muhammed Nûrî Dirşevî’nin sohbetlerinde bulundu. Tasavvuf yolunda ilerledi. Dayısı onu irşâd için gittiği yerlere beraberinde götürdü. 30 yaşına gelince dayısı ve hocası Şeyh Muhammed Nûrî’nin kızıyla evlendi. Nihâyet bir müddet sonra Şeyh Muhammed Nûrî hazretleri ölüm döşeğinde yatarken oğullarını ve halîfelerini yanına çağırarak; “Artık bundan sonra Şeyhiniz Seydâ’dır. buyurarak Muhammed Saîd Efendiyi yerine vazifelendirdi. (1929).</p><p style=\"text-align: justify;\">Şeyh Seydâ bu sırada 40 yaşında bulunuyordu. Medresede talebe okutmasının yanı sıra, hizmetinde bulunanlara ve insanlara İslâmiyetin emir ve yasaklarını anlatarak onların iki cihan saâdetine kavuşmaları için gayret ediyordu. Kendisinden icâzet almış, 150’ye yakın talebesi ve ayrıca 100 kadar halîfesi vardı. Talebeleri ve halifelerini Sûriye, Irak, Arabistan gibi memleketlere gönderdi.</p><p style=\"text-align: justify;\">Şeyh Seydâ hazretleri tasavvuf yolunda zaman zaman Cezbeye kapılırdı. Bu cezbe sırasında bâzan kışın dondurucu soğuğunda Dicle’ye iner nehrin buzlarını kırarak içeri sarkar ve saatlerce öyle kalırdı. Bâzan da yazın kavurucu sıcağında soba yaktırırdı.</p><p style=\"text-align: justify;\">Şeyh Seydâ hazretlerinin vücûdu çok yumuşaktı. Elini öpenler sanki ellerinde hiç kemik yok zannederlerdi. Orta boylu ve şişmanca idi. Küçüklüğünden beri kimse yüzüne bakamazdı. Şeyh Seydânın yüzüne bakan kimse anlayamadığı bir hisle ürperir ve vücudunu bir titreme kaplardı.</p><p style=\"text-align: justify;\">Kaba ve sert darvanışlardan şiddetle sakınan Şeyh Seydâ yumuşak davranırdı. İnsanlara İslâmiyetin emir ve yasaklarını anlatma yolunda çeşitli sıkıntılara ve hakâretlere mârûz kaldığı halde, onlara tatlı bir dille ve yumuşak bir edâyla muâmele ederdi. Nitekim kendisini tutuklamağa gelen askerleri hoş davranışıyla yola getirmiş ve nicelerinin de kendisine talebe olmasını sağlamıştı. Allahü teâlâ ona olgunluk ve cemâl yâni yüz güzelliği ihsân etmişti. Sohbetinde bulunan herkes onun cemâline bakmaktan sohbetinden ayrılmak istemezdi. Onun üstünlüğünü duyan herkes kâfile kâfile ziyâretine gelir, Şeyh Seydâ onları şefkat ve merhametle karşılar, bağrına basardı.</p><p style=\"text-align: justify;\">Şeyh Seydâ hazretleri fakirlere karşı gayet merhametli ve şefkatli davranırdı. Onlara dâimâ yardım ederdi. Birgün bir köyün ileri gelenlerinden biri gelerek; “Şu işim olursa, falanca arâziyi sana hibe edeceğim.” dedi. Şeyh Seydâ hazretlerinin duâsı bereketiyle işi oldu. O kimse, vâdettiği arâziyi Seydâ’ya bağışladı. Şeyh Seydâ hazretleri de arâziyi Cizre’nin fakirlerine paylaştırdı.</p><p style=\"text-align: justify;\">Şeyh Seydâ’nın asıl gâyesi talebe toplamak olmayıp insanlara yol göstermek ve onları ıslâh etmeye çalışmaktı. Onun için önemli olan insanların ıslâh olmalarıydı. Bu hususta şöyle buyururdu: “Zamânımızın bâzı şeyhleri, köy ağalarının etbâ (tâbi olan kimseler) toplamaya çalıştığı gibi, talebe toplamaya çalışıyorlar. Halbuki gâye, mürîd (talebe) toplamak değil insanları ıslâh etmek, onların nefsin ve şeytanın kötülüklerinden kurtulmalarına yardımcı olmaktır.”</p><p style=\"text-align: justify;\">Şeyh Seydâ hazretleri cömert ve ihsân sâhibi olup, ziyâretine gelen binlerce insana yemekler yedirir, fakir zengin ayırd etmeden herkese aynı ilgiyi gösterirdi. Ayrıca devamlı dergâhında bulunan yüzden fazla âmâ, sakat, çaresiz ve düşkünlere yemek yedirir, onların kalblerini aslâ kırmaz ve incitmezdi. Kendisine eziyet edenleri affeder, kimseye kin beslemezdi. Çünkü o her hareketiyle ve davranışıyla Resûlullah’ı sallallahü aleyhi ve sellem örnek alırdı. Hattâ hakkında konuşan kimselere duâ ederdi. Sabır ve tevâzû sâhibi olan Şeyh Seydâ, nefsini herkesten aşağı görür ve onlardan duâ isterdi. Hemen herkese; “Siz benim büyüğümsünüz. Ben ise sizin küçüğünüzüm” derdi. Fakir ve düşkün kimselerle oturur, onlarla yemek yer ve herkese de böyle yapmalarını tavsiye ederdi. Bir gün üstü başı dağınık bir kıyâfetle ziyâretine gelen bir hamalın yük taşımak için sırtında gezdirdiği ipi öperek helâl kazancın ehemmiyetine ve teşvikine işâret etti ve; “Allah için tevâzû edeni Allahü teâlâ yükseltir.” hadîs-i şerîfini okudu.</p><p style=\"text-align: justify;\">Ömrünü İslâm dîninin emir ve yasaklarını öğrenmeye, öğretmeye, insanlara anlatıp onların dünya ve âhirette kurtuluşa ermelerine sarfeden Şeyh Seydâ hazretleri ömrünün sonuna doğru etrafında kendisine tâbî binlerce insanı görebiliyordu. 1968 (H. 1387) senesi Ramazan bayramında binlerce kişi onun ziyâretine gelip, bayramını tebrik etti. Şeyh Seydâ da gelen binlerce insana sevinçle, muhabbetle ve tâzimle mukâbelede bulundu. Bayramın birinci günü câmiye çıktı, öğle namazını kıldırdıktan sonra câmide kaldı. Ziyâretçilerle bayramlaşıp ikindiye kadar onlarla sohbet etti. Kalabalık bir cemâate ikindi namazını kıldırdıktan sonra evine döndü. Yedi gün sonra pazar gecesi evlatlarına vasiyette bulundu. “Benden sonra şeyhiniz Nûrullah’tır. Çünkü onu hem zâhir ve hem de bâtında imtihan ettim. İmtihanı başarıyla kazandı.” buyurdu. Yanında bulunan Hacı Muhammed Bûzî’ye evine gitmesi için izin verdi. Yanında yalnızca Hacı Kâsım vardı. Kıbleye karşı namaz kılıyormuş gibi oturdu. Kendisinde hiç ölüm alâmeti yoktu. Birden bire ağzını açtı yumdu ve sustu. Hacı Kâsım dokunduğunda Şeyh Seydâ hazretlerinin vefat ettiğini anladı ve âilesine bildirdi. Ertesi sabah MollaSüleymân el-Hüseynî gasl ve tekfin işlerini yürüttü. Sonra binlerce insanın iştirâkiyle cenâze namazı kılındı ve evine defnedildi. Tâziyesine yakın ve uzak yerlerden kar, tipi ve şiddetli soğuğa rağmen, halifelerinden, talebelerinden onbinlerce insan geldi.</p><p>Şeyh Seydâ’nın yerine oğlu Şeyh Muhammed Nûrullah geçti ve vazifesini ifâ etmeye başladı.</p> KERÂMET ve MENKÎBELERİ</p><p>– Devlet adamları dahi onun üstünlüğünü kabûl ederlerdi. Birgün Cizre kaymakamı, belediye başkanı, hâkim ve diğer vazîfelilerden bâzıları anlaşarak Şeyh Seydâ’yı ziyârete karar verdiler. Serhadlı köyüne ziyârete gittiler. Yolda giderken; “Eğer bu kimse hakîkaten velî ise bize şunu şunu yedirsin.” diye her birisi ayrı ayrı şeyler istediler. Öğleden sonra köye ulaştılar. Şeyh Seydâ’nın evine gittiler. Oturup sohbet etmeye başladılar. Bu sırada yemekler geldi. İstedikleri yemekler geldikçe orada bulunanlar biribirlerinin gözüne bakmaya başladılar. Yemekler yendikten sonra ikindi vakti girdi. Şeyh Seydâ ziyârete gelenlerden biri hâriç diğerlerine; “Haydi abdest alın namaz kılalım.” dedi. Ayağında çizme olan misâfire ise; “Sen dur, senin çizmelerini çıkarman zor olur.” dedi. Namaz kılındıktan sonra misâfirler müsâde istediler ve oradan ayrıldılar. Yolda giderken namaz kılmayan misâfir dedi ki: “Ben pis idim. Şeyh Efendi, benim durumumu anladı. Bana onun için “Sen dur.” dedi. Yoksa çizmelerimi çıkarıp giymek zor değildir.” Ekseriya bu şekilde gezmeyi âdet edinen o şahıs, bu hâdiseden sonra kötü hareketini terk etti.</p><p>– İbrâhim Ay adındaki bir kimse şöyle anlattı: “Ben Şeyh Seydâ’yı ziyârete ilk gittiğimde Pakistan’dan bir zengin gelmiş, dört gün beklediği halde Şeyh Seydâ’yı görememişti. Akşam vakti varmıştım. Sabah oldu. Şeyh Seydâ, erkenden İzmit Kağıt Fabrikasının Müdürünü çağırdı. İki memuru ile birlikte onlar içeri girince ben kapıda bekledim. İsmimle çağırılmadıkça girmemek düşüncesindeydim. İsmimi kimseye de söylememiştim. Baktım Şeyh Seydâ’nın oğlu Şeyh Muhammed Nûrullah ile beni; “İbrâhim Adıyamânî de gelsin!” diye çağırtmış. İçeri girdim. Beni karşısına oturttu. Sağımda İzmit Kâğıt Fabrikası Müdürü, solumda da iki memuru vardı. Bize bîat verdi yâni talebeliğe kabûl etti. Yapacağımız vazifeleri anlattı. Ben kendi kendime; “Önceden duydum ki bu zât Nakşî, Kâdirî ve Rufâî yollarının üçünden de bîat veriyor. Bu nasıl olur?” diye düşündüm. Başımı kaldırıp yüzüne doğru bakınca, bana bakarak “Evet biz kök olarak Nakşî’yiz. Fakat hem Kâdirî, hem de Rufâîliği vermekle vazîfeliyiz.” buyurarak benim zihnimden geçen soruya cevap verdi.</p><p>– Bir defâsında Dicle Nehri taşmış, Cizre şehrini bir çember içerisine almıştı. Şeyh Seydâ’nın Dergâhının duvarından içeriye su akıyordu. Durumu Şeyh Seydâ hazretlerine bildirdiler ve yardım istediler. Seydâ hazretleri de parmağındaki yüzüğünü çıkararak; “Benden bir yüzük istiyor.” buyurdu ve yüzüğünü nehre attı. Nehir derhal yatağına çekildi. Yine bir defasındaCizre’yi Dicle Nehri basmış, her tarafı su kaplamıştı. Kaymakam ve belediye reisi gelerek Seydâ hazretlerinden duâ istediler. Şeyh Seydâ duâ ettikten sonra onlara seccâdesini verdi ve; “Seccâdeyi alın gidin. Uğradığınız her yerde nehir önünüzden kaçıp gidecektir.” buyurdu. Kaymakam ve belediye reisi seccâdeyi alarak şehrin her tarafını gezdiler. Hakikaten uğradıkları her yerde, nehir önlerinden çekilip, yatağına gitti.</p><p>– Molla Muhammed adında bir kimse, Şeyh Seydâ hazretlerine; “Kurban! Allahü teâlânın rızâsına nasıl erebiliriz?” dedi. Şeyh Seydâ hazretleri; “Cenâb-ı Allah lutf ederse erersin.” buyurdu. O kimse aynı soruyu ikinci ve üçüncü defa sorunca aynı cevâbı aldı. Dördüncü defa sorunca Şeyh Seydâ hazretleri; “Bana bak MollaMuhammed! Kalbinin üzerindeki paraları ne zaman yakarsan, işte o zaman Allah’a erersin.” buyurdu. Görünüşte mütteki bir insan olan Molla Muhammed, parayı çok seviyormuş. Onun kalbindekileri kerâmet olarak bilip bu şekilde cevap verdi.</p><p>– Şeyh Seydâ’nın talebelerinden bir çoban vardı. Bir gün sürüsünü otlatırken bir ayının kendine doğru hızla geldiğini gördü. Korkusundan hiçbir yere kaçamadı. Ayı tam yanına geldi ve arka ayaklarının üstüne kalktı, pençelerini kaldırdı. O anda çoban; “Medet yâ Şeyhim.” diye Şeyh Seydâ’dan imdâd istedi. Baktı ki ayı sanki taş kesildi. Hiç kıpırdamıyordu. Ayının bu durumunu gören çoban, sürüyü alıp oradan uzaklaştı.<br /><p style=\"text-align: justify;\">Şeyh Seydâ hazretleri, teheccüd (gece) namazlarına devam ederdi. Güzel sözleri ve örnek ahlâkıyla insanlara yol gösterirdi. Sohbetinde bulunan en âsî insanlar dahi onun duâsı bereketiyle, hallerine pişman olup hidâyete kavuşurlardı. Bir sohbeti sırasında buyurdu ki: “Dil ve kalbin bozukluğuna sebep olan cehâleti terk ederek ilim ile meşgûl olunuz. Takvâ (haramlardan sakınma) ile bu ilminizi aydınlatarak ay ve güneş gibi parlayınız. İlmin zamanı ve erbâbı geçmiştir demeyiniz. İlmi sâlih amellerle tamamlarsanız elde ettiğiniz nurla şark ve garbı aydınlatırsınız. Nerede altın sâhipleri! Nerede altın ve gümüşü toplayanlar. Onların hepsi gittiler. Nerede dünyâ malı için çalışıp çabalayanlar? Ey kardeşlerim gözlerinizi açıp ibretle bakınız! Altın gümüş toplamak ve dünyâ malı elde etmek için didinenler, yanakları çürüten toprağa girdiler. Nerede seslerini yükseltenler ve hak dâvâ uğruna kan akıtanlar? Ay ve güneş gibi safâda bulunanlar. Nerede gece gündüz çalışıp süslü köşkler yapanlar. Nerede onlar! Hiç bir göz onları görmüyor. Onlar tamamiyle öldüler.</p><p style=\"text-align: justify;\">Sevgili kardeşlerim ibretle bakınız ve hüsrandan kendinizi kurtarınız. Size hak nasihati bildirenleri can kulağıyla dinleyiniz. Tâ ki gözleriniz doysun. Ya Rabbî! Fazlınla, rahmetinle bizi affet. Bizleri başkasına bırakmadan kurtar. Çünkü kurtardığın kişi Cennet’te seâdete kavuşacaktır. Yâ Rabbî kâinâtın Efendisine, âl ve eshâbına salât, selâm ve duâlar olsun. Hamd, kâinâtı yaratan Allahü teâlâya mahsustur”.<br />','image/ortak.jpg'),(184,'Şeyh Muhammed Nurullah Seyda El Cezeri (k.s.)',183,'<h2> Şeyh Muhammed Nurullah Seyda El Cezeri (k.s.) </h2>\r\n\r\n<p style=\"text-align: justify;\">Muhammed Nurullah Seyda el-Cezerî, 1949/1368 yılında Sefer ayında Cizre’de dünyaya gelmiştir. 1985’te de Cizre’de vefat etmiştir. Şeceresi Hz.Ebubekir’e dayanmaktadır. Küçük yaşından itibaren zekâ, akıl, edep ve irfanın sembolü olmuştur. İlk eğitimini babasından alan el-Cezerî, onaltı yaşına gelince büyük bir ilme sahip olmuş kendini birçok alanda geliştirmiş Arapça, Farsça kısmen İngilizceyi de öğrenmiştir. Evlenmiş yedi erkek ve üç kız evladı dünyaya gelmiştir. 12 Mayıs 1985 tarihinde geçirdiği bir trafik kazasın sonucu vefat etmiş ve Cizre’de babasının mezarı yanında defnedilmiştir. Kısa ömrünün içine fıkıhtan, tefsire, hadisten kelama ve tasavvufa dair 13 eser sığdıran el-Cezerî, özellikle bir yandan medrese eğitimi ve diğer yandan tasavvuf eğitimi alanlarında pek çok talebe yetiştirmiş, onları başta Doğu, Güneydoğu Anadolu bölgesi olmak üzere Suriye ve Irak bölgelerinde de ilim irfan ve maneviyat dünyasına kazandırmıştır.</p><p style=\"text-align: justify;\">Küçüklüğünü ve ilk ilmi öğrenimini ailesinden almıştır. Daha küçüklüğünden itibaren babası onu gözden ırak tutmamıştır. Bazen kendisi bazen de bölgesinin değişik yerlerindeki mümtaz hocaları nezaretinde eğitim ve terbiyesine son derece önem vermiştir. Onun hocalarından birisi de Mela Abdurrahman Erzeni’dir. Hocası Nurullah Seyda el-Cezerî’nin yetişmesi için gayret ve ihtimamı göstermekte geri durmamıştır. Kendisi oldukça zeki ve kabiliyetli olduğundan kısa bir zaman içerisinde kendisini yetiştirdi.</p><p style=\"text-align: justify;\">Nurullah Seyda el-Cezerî’nin şahsiyetine bakıldığında onun oturuşu, kalkışı, yürüyüşü hep kontrollüydü. İnsanlarla konuşması, görüşmesi, onlara karşı ilgisi, tepkisi, latifesi ölçülüydü. Bir konuyu izah ederken insanları sıkmazdı, konuya girer ve kısa sürede mevzuda hâkim olur, sınırlarını belirler az ve öz şekilde anlatırdı. Sadece dini konularda değil, tarihi, iktisadi, beşeri münasebetler ve diğer sosyal hususlarda da tatminkâr ve doyurucu izahlar yapardı. İlhamını, uhdesinde bütün güzellikleri barından asil kaynağından almıştı. Çünkü arazinin güzel ürün vermesi tohumun iyiliğine bağlıdır. Kader yavaş yavaş bu edip şahsiyeti aslının adabını öğrenmeye müsait hale getirmiştir. Akranlarının bir mesafe kat ettiği konularda o birkaç merhaleyi kat edecek yetenekte idi.</p><p style=\"text-align: justify;\">Kısa sürede ilmi yeteneklerini ispatlayıp ilmi icazetini babasının halifesi olan Batman’lı Şeyh Fahreddin’den aldı. Tarikat hilafetini ise babasından aldı. Babasının vefatından sonra henüz yaşı 19–20 olmasına rağmen irşad tahtına geçmiştir. Şeyh Seyda: “Benden sonra şeyhiniz Nurullah’tır. Çünkü onu hem zahiri ve hem de batında imtihan ettim. İmtihanı başarıyla kazandı.” İfadesiyle de işaret buyurdukları Şeyh Muhammed Nurullah Seyda hazretleri irşad tahtına oturmuş ve bu mukaddes vazifeyi ifa etmeye başlamıştır. Yaşının henüz genç olması bazı ihtilaflara yol açtıysa da daha sonra ondaki ilmi kudret ve edebi güzellik müntesipleri arasında onu her geçen gün yüceltti. O iyi bir nasihatçi, kötü ve çirkin bid’atleri kaldırıcı, münazaralarda barıştırıcı, sulük ve riyazette irşad edici, vakitlerini ilimle değerlendirici olarak seyrine devam etti. Davranışları, meziyetleri babasını aratmayacak güzellikteydi.</p><p style=\"text-align: justify;\">Onun yanında birçok canlı birer kaynak olan âlim yetişmiştir. İslâm’a hizmet ve sünneti ihya bakımından merhum babasının yolunu takip etti. İlmi icazet verdiği pek çok şahsiyetlerden bazıları şunlardır: Silopi’li Mela Abdulhamit, İdil’li Seyyid Ahmet, Midyat’lı Mela Hacı gibiler. Tasavvufi icazet verdikleri ise: Batman’lı Mela İsmet, İdil’li Şeyh Muhammed, Suruç’lu Şeyh Mustafa gibi zatlar onun yanında okuyup yetişen kıymetli şahsiyetlerden bazılarıdır.</p>Şeyh Muhammed Nurullah Seyda hazretlerinin ilimde icazet verdiklerPederi Şeyh Seydâ-i Cezerî’nin halîfesi Şeyh Fahruddin-i Arnâsî-i Batmanî’den ilim icâzet aldıktan bir gün sonra kendisi başkalarına ilim icâzetleri vermeye başlar, vefâtına kadar çok sayıda medrese ilim icâzeti verir. Şeyh Muhammed Nurullah Seydâ (k.s) Hz.lerinin rahle-i tedrîsinde tahsil görerek, az-çok ondan ders okuyup sadece ilim icâzeti alan bazı şahısların isimleri, memleketleri ve icâzet tarihleri:<br />1- İkinci Molla Abdülhakîm (ATAÇ), Pederinin halîfesi ve kendisinin hocalarından Şeyh Beşîr-i Halilî (Kılavuz) yê Baseyî’nin oğlu,<br />2- Molla Abdulaziz (TANRIVERDİ), İdil/Bafê (Sulaklı)’li Molla Necimin oğlu,<br />Şeyh Muhammed Nurullah (k.s) Hz.leri ilim icâzeti aldıktan bir gün sonra bu ilk ikisine kendisi ilim icâzetlerini vermişlerdir.<br />3- Molla Hikmetullah (ATAN), Pederinin halîfelerinden Şeyh Musa el-‘Umerî’nin oğlu, Kızıltepe/Mardin, h. 10 Muharrem 1388/m. 8 Nisan 1968 Pazartesi,<br />Bu zâta daha sonra 7. postnişîn Şeyh Ömer Faruk (k.s) Hz.leri tarafından tarîkat hilâfeti verilmiştir.<br />4- Molla Muhyiddin-i Cezerî (ÜLPER),<br />Bu zâta daha sonra 7. postnişîn Şeyh Ömer Faruk (k.s) Hz.leri tarafından tarîkat hilâfeti verilmiştir.<br />5- Molla Abdulhamit Cezerî/Şahî (Çağlayan Şah Köyü) (rh. a),<br />6- Molla Muhammed (YÜKSEL), pederinin halîfelerinden Şeyh Fahruddin-i Diyarbekirî-yi Hıdırilaysî’nin oğlu,<br />7- Seyyid Molla Muhammed Şefik (AKSOY), Pederinin halîfelerinden Şeyh Seyyid Halil Serdêfî yi Bêcirmanî’nin oğlu,<br />8- Molla Bahauddin (AYYILDIZ), pederinin has talebesi ve hizmetçisi Diyarbakır/Eğil Beylerinden.<br />Bu zâta daha sonra 7. postnişîn Şeyh Ömer Faruk (k.s) Hz.leri tarafından tarîkat hilâfeti verilmiştir.<br />9- Molla Masum (BAYAR), Molla Süleyman-i Hoserî’nin oğlu,<br />10- Molla Fâdıl (AŞAN/BEDİRHANOĞLU), Bedirhan Paşa (rh.a.)’nın yeğeninin torunlarından Lütfi Beyin oğlu Cizre’nin Çağlayan Şah Köyünden,<br />11- Molla Beşîr (MALKAÇ), pederinin fedakâr hizmetçisi ve komşusu Hacı Muhammed-i Bozê’nin oğlu, 30 Nisan 1973 m./28 Rabiulevvel 1393 h. Pazartesi,<br />12- Molla Beşîr, Molla Hüseyin-i Davrikî’nin oğlu, m. 30 Nisan 1973/h. 28 Rabiulevvel 1393 Pazartesi,<br />13- Molla Abdurrahaman-i Koçer, (İNAN) m. 30 Nisan 1973/h. 28 Rabiulevvel 1393 Pazartesi,<br />14- Molla Haci-yi İvanî, (ÇELİK) Dargeçit,<br />15- Mola Ahmed-i Koçer-i Dudêrî yê Davudî (ASLAN) (Ağben),<br />16- Seyyid Molla Yusuf (DÜZGÜN) İdil,<br />17- Molla Tahir-i Kiveğî, Botân, 18 Aralık 1972,<br />18- Molla Seyyid Muhammed Can-i Basurk (Kayabal)’î Batmanî, (İBİN)<br />19- Molla Abdussamed-i Kerhî,<br />20- Molla Tahir-i Halilî (BAPUR) (Kılavuz Köyü),<br />21- Molla Osman (ÜNAL), Hors (Bulmuşlar) Köyü-Botan/Cizre, 1975,<br />22- Molla Abdulhamid-i Sanuhî/Pervari,<br />23- Molla Sirac-i Zercelî, (Danalı Köyü-Beşiri/Batman) (BOZYİĞİT) Molla Ali-i Zercelî’nin oğlu,<br />24- Molla Hanefi Bingolî, (BALLI)<br />25- Molla Seyyid Muhammed Kartminî, (DENİZ)<br />26- Molla Sâlih-i Heskal (KISA) (Kaşıkçı Köyü/İdil)’î h. 8 Zilhicce 1389,<br />27- Molla İbrahim Hoser (BAVLİ) (Düzova Köyü)’î, Cizre, 13 Nisan 1975,<br />28- Molla Muhammed Naim (BİLİR) Navyan (Güneyçam/Şırnak)’î, 1970,<br />29- Molla Seyyid Ramazan-i Torî yê Bazgur (ÜZÜMCÜ) (Kentli/İdil)’î, h. 27 Muharrem 1391/m. 24 Mart 1971,<br />30- Molla İbrahim-i Danêr (Duru Köyü/İdil)’î, h. 27 Muharrem 1391/ m. 24 Mart 1971,<br />31- Molla Muhammed-i Reyhanik (TAY) (Bostancı Köyü/Silopi)’î, Tillolu Şeyh Mustafa’nın oğlu,<br />32- Molla Seyyid Necmuddin-i Kartminî (DENİZ) Midyat,<br />33- Molla İzzet, Diyarbakır,<br />34- Molla Seyyid Muhammed (ERZEN), Fındık’lı Seyyid Necmuddin’in oğlu, h. Cemadulevvel 1393/m.1973,<br />35- Molla Beşîr, Molla Hüseyin-i Davrikî’nin oğlu, m. 1 haziran1973/ h. 28 Rabiulevvel 1393 Pazartesi,<br />36- Molla Muhammed-i Dudırî, (GERÇİN) İdil, 1976,<br />37- Molla İsmail Delavêkasrî (OĞRAK) (Aliyan Köyü/İdil),<br />38- Molla İbrahim-i Meranî Dargeçit/Mardin,<br />39- Molla Muhammed Kasım (ELARSLAN), Fındıklı Hacı Adıl’ın oğlu, h. 7 Zilhicce 1389/m. 13 Şubat 1970.<br />40- Seyyid Sabri Yıldız. (Batmanlı Seyyid Şeyh Faruddin Yıldız Hz.lerinin ortanca mahdumları) H. Rebiulahir 1398/m. Nisan 1978<br /><p style=\"text-align: justify;\">Şeyh Muhammed Nurullah Seydâ el-Cezerî (k.s) Hz.leri tarîkat icâzetini yani halîfeliği sadece dokuz kişiye vermiştir. Bunlar:<br />1- Şeyh Ömer Faruk Seydâ el-Cezerî (k.s), kardeşi, ilimde mücâzı ve ondan sonraki postnişîni, m.1972,<br />2- Seyyid Şeyh Ma’rûf (rh.a), Suriye,<br />3- Seyyid Şeyh Muhammed (DÜZGÜN) (rh.a), pederinin halîfesi Seyyid Şeyh Muhammed Beşîr-i Alakamişî’nin büyük mahdumu, İdil,<br />4- Şeyh İsmetullah Batmanî Bışêrî, ilimde de mücâzı,<br />5- Şeyh Muhammed Ali (ASLAN), ilimde de mücâzı,<br />6- Şeyh Ali (BİRTANE), Gevaş/Van,<br />7- Şeyh Hatip (YÜKSEL), pederinin halîfesi Diyarbakırlı Şeyh Fahruddin-i Hıdırilyasi’nin mahdumu,<br />8- Şeyh Recep Efendi (rh.a), ilimde de mücâzı Nizip/Gaziantep, h. 1 Rabiulevvel 1390/m. 6 Mayıs 1970,<br />9- Şeyh Mustafa (ÇETİNKAYA) (rh.a), Suruç/Şanlıurfa.</p><p style=\"text-align: justify;\">Nurullah Seyda hazretleri , ilmi, edebi ve tasavvufi calışmalarıyla temayüz ederek risaleler şeklinde ön dört eser kaleme almıştır. Seyda’nın Cem’u’l-Cevâmi’ adlı eserini kaleme aldığında henüz on yedi yaşında olduğu bildirilmektedir. Yine Seyda, yirmi yaşlarında iken tasavvuf alanında kaleme aldığı Esrâru’t-Tasavvuf isimli eseri ile de öne çıkmıştır. Bu calışmalar Seyda’nın daha erken yaşlarda dikkat çeken önemli bir alim olduğunu gostermektedir.</p><p style=\"text-align: justify;\">Seyda’nın yazdığı eserleri, onun bir tarikat büyüğü olarak irşad faaliyetlerini yürütürken İslami ilimleri okutmayı ve bu alanlarla meşgul olmayı ihmal etmediğini de göstermektedir. Seyda’nın kaleme aldığı çalışmalardan anlaşılmaktadır; ki onun gibi medrese hocaları, İslam dunyasındaki ilmi inkişaf ve yönelişlerden uzak kalmamış, medreselerdeki eğitim sistemini bu yönelişler ışığında gözden geçirmeye çalışmışlardır.</p><p style=\"text-align: justify;\">Başta Cizre olmak üzere bölgede birçok ailenin cocuklarına “Muhammed Nurullah”, “Mehmet Nurullah” veya sadece “Nurullah” şeklinde isim vermiş olmaları Seyda’nın toplumun değişik kesimleriyle kurduğu güçlü diyaloğu göstermektedir.</p><p style=\"text-align: justify;\"><strong>Vefatı</strong><br />Şeyh Muhammed Nurullah 1985 Mayıs ayında Nusaybin Kızıltepe yolu üzerinde geçirdiği trafik kazası sonucu 36 yaşında hakkın rahmetine kavuşmuş, on binlerce seveninin katılımıyla kılınan cenaze namazının ardından naaşı babası Şeyh Seyda’nın yanına defnedilmiştir Vefatına sebep olan bu olayın kaza süsü verilmiş suikast olup Şeyh’in hizmetlerini hazmedemeyen güçler tarafından gerçekleştirildiği de düşünülmektedir Şeyh, vefat etmeden önce bir yakınına taziye için yazdığı mektupta ölüme şöyle yaklaşmaktaydı “Allah’a ve O’nun takdirine iman eden, manevi âleme, yepyeni ve ebedi bir hayata gidiş sırasını bekleyen gönülden sizlere selam olsun Beklenilen o manevi belde öyle bir yerdir ki; bu üzgün kalbin en sevdiği, en değer verdiği kişiler, dedeleri, hocaları, üstadları ve dostları hep oraya gittiler Eğer önümüzde o manevi âlem olmasaydı, yemin ederim ki bu zavallı kalbim özlem ve iniltiler içinde helak olurdu” Allah onu rahmetine ğarketsin (Âmin)</p> Seyda Muhammed Nurullah Hazretlerinin eserleri&Seyda’nın eserleri şunlardır:<br />1- Hizbu’l-Hakâikı’l-İrşâdiyye: Dua ve zikir konularından bahseder.</p><p>2- es-Sâihu’l-Mutefekkir: Akaid ile meselelere değinir.</p><p>3- Cem’u’l-Cevâmi’: Fıkıh Usulu, Tefsir Usulu ve Hadis Usulu risalelerini icerir. Bu esere de üçüncü sahife ismini vermiştir. Risale, Sahîfetul-İrşâdi’s-Sâlise fi’l-Usûli’s- Selâse adıyla 1389/1969’da Kamışlı’da bulunan Rafideyn Matbaasında basılmıştır. Ayrıca bu risale Türkçe’ye de kazandırılmıştır.</p><p>4- Hulâsatu’t-Telhîs: Kalemu’l-Me‘anî ve Kalemu’l-Bedî‘ risalelerinden oluşan Hulâsatu’t-telhîs, Hatîb el-Kazvînî’nin (o. 739/1338) Telhîsu’l-Miftâh adlı kitabı ile karşılaştırıldığında Telhîs’ın me‘ani ve bedi‘ ilimlerinin özetini teşkil ettiği görülecektir.İfade etmek gerekir ki el-Kazvînî de, Ebu Yakub Yusuf es-Sekkaki’nin (o. 626/1229) kaleme aldığı Miftâhu’l-Ulûm’un belağatla ilgili kısmını Telhîsu’l-Miftâh adıyla ihtisar etmiştir. Dördüncü sahife olarak adlandırılan Hulâsatu’t-Telhîs risalesi, Sahîfetul İrşâdi’s-Sâlise fi’l-Usûli’s-Selâse adıyla 1389/1969’da Kamışlı’daki Rafideyn Matbaasında basılmıştır.</p><p>5- Sahîfetu’l-İctihâd: Fıkhi meselelerden içtihad konusunu ele alan bir çalışmadır. Beşinci sahife ismini almıştır. Sadece ismi zikredilen bu calışmanın herhangi bir nushasına ulaşılamamıştır.</p><p>6- Esrâru’t-Tasavvuf: Tasavvuf, bey’at, murşid-i kamilin ozellikleri, müridin kendi nefsine karşı görevleri, tevbe, zuhd, şeriat-tarikat-hakikat-marifet kavramları üzerinde durmuştur. Bu kitaba da altıncı sahife adını vermiştir. Fatih Yayınevi Matbaası tarafından 1979’da İstanbul’da basılmıştır. Tasavvufun Sırları adıyla Elvan Ajans tarafından da basılmıştır.</p><p>7- el-Akâid: İnanç mevzularını ele almakta olup kainatı yaratanın varlığına delalet eden kat’i delilleri serdeder. Bu risale, yedinci sahife olarak isimlendirilmiştir. Sadece ismi zikredilen bu çalışmanın herhangi bir nushasına ulaşılamamıştır.</p><p>8- el-Berâhîn Alâ haşri’l-İnsan ve Vücûdi Âlemîn Âhar: İnsanların tekrar dirileceğine ve başka bir alemin varlığına dair delilleri ele alır. Bu çalışmaya da sekizinci sahife demiştir. Sadece ismi zikredilen bu çalışmanın herhangi bir nushasına ulaşılamamıştır.</p><p>9- ed-Delâilu’l-Kâtı’a alâ Risâleti Seyyidinâ Muhammed ve İ’câzi’l-Kur’ân: Hz. Muhammed’in (sas) peygamberliğine ve Kur’an’ın i’cazına delalet eden kat’i delilleri ihtiva etmektedir. Bu da dokuzuncu sahifesidir. Sadece ismi zikredilen bu çalışmanın herhangi bir nushasına ulaşılamamıştır.</p><p>10- Sahîfetu’l-Ma’rife: Marifetle alakalıdır. Seyda’nın Esrâru’t-Tasavvuf adlı risalesini tercüme eden Özturk, bu risalenin basıldığını ifade etmesine rağmen her hangi bir nushasına ulaşılamamıştır.</p><p>11- Tanînu’t-Tabîa: Seyda, bu eserinde tabiatı esas alarak Allah’ın sıfatları, Allah’ın varlığının ispatı, din-şeriat-bilim ilişkisi konularını işlemiştir. Seyda, gaye ve nizam delilinden hareketle Allah’ın varlığı ve sıfatları konusunu ele almış, bilme ve anlama sürecinde akıl ve kalp birlikteliğini zorunlu görmüştür. Seyda, kullandığı yöntem açısından tasavvuf ve kelam arasında durmaktadır.</p><p>Bu risale, Abdurrahman Erzen tarafından 1983 yılında Tabiat Çınlıyor adıyla Türkçeye tercüme edilmiştir. Emekli Muftu Celal Yıldız, bu risaleye yazdığı takrizde risalenin hasta kalplere şifa mahiyetinde bulunduğunu zikretmiş ve insanlık için tavsiyeler içerdiğini ifade etmiştir.</p><p>12- Dîvân: Arapca ve Kürtçe şiirlerden oluşmaktadır. Matbu değildir.</p><p>13- Büzûr ve Hakâik: İnsanın manevi yapısını felsefi ve mantıki perspektifle ele alan bir calışmadır. Kitap, 54 sayfadan oluşmakta olup Fatih Yayınevi Matbaası tarafından 1979’da İstanbul’da basılmıştır. Bu risale, Abdullah Yucel tarafından Çekirdekler ve Gerçekler adıyla Turkceye kazandırılmıştır.</p><p>14- el-Evrâk: Medreselerde okutulan meşhur Hallu’l-Meâkıd adlı eserin mukaddimesini beyan, belağat, meani, sarf ve nahiv ilimleri acısından değerlendiren kısa bir haşiyesidir. Hallu’l-Meâkıd, Ebu’s-Sena Ahmed b. Muhammed’in, İbn Hişam’in (o. 762/1361) el-İ’râb an kavâidi’l-İ’râb adlı risalesine yazmış olduğu şerhtir. Bu şerh medreselerde Sadini’den sonra okunan sıra kitabıdır.','image/ortak.jpg'),(185,'Şeyh Ömer Faruk Seyda El Cezeri (k.s.)',184,'','image/ortak.jpg'),(186,'Şeyh Hüseyin Basreti (k.s.)',179,'<h2> Şeyh Hüseyin Basreti (k.s.) </h2>\r\n\r\n<p style=\"text-align: justify;\">Evliyânın meşhurlarından Şeyh Hâlid Zibârî’nin oğludur. Annesi Fâtıma-ı Sâliha, Şeyh Muhammed Aynî’nin kızı ve kerâmet ehliydi. 1914 (H.1333) senesinde vefât etti. Kabri, Eruh’un Hâlidiyye (Kekliktepe) köyündedir.</p><p style=\"text-align: justify;\">Babası vefât ettiğinde altı yaşında idi ve sarf ilminden İzzi kitabını okuyordu. Babası vefât ederken onun yetiştirilmesi için halîfelerinden Şeyh Ömer Zenkânî’ye vasiyet etti. Bütün ilimleri öğretmelerini, tasavvufta yetiştirip mürşid-i kâmil olmasını sağlamalarını vasiyet etti.</p><p style=\"text-align: justify;\">Bu vasiyet üzerine Şeyh Ömer Zenkânî ona bütün ilimleri okuttu. Sarf, nahiv, mantık, beyan, fıkıh, tefsir, hadîs ilimlerini öğretti. Bu talebeliği on beş sene sürdü. Neticede seçkin bir âlim oldu. Ayrıca Molla Abdülhamîd Raşînî’den de ilim öğrendi. Hocası Şeyh Ömer Zenkânî ona ilimde icâzet verdi. Ancak tasavvufta vermedi. Tasavvufta da, asrın büyük âlimi ve meşhur velîsi Mevlânâ Hâlid-i Bağdâdî’den naklen aldı. Şöyle ki, Şeyh Hüseyin’in yakınlarından Molla Muhammed onun emriyle Şam’a gidip Mevlânâ Hâlid-i Bağdâdî hazretlerinin evini sorup buldu. O sırada vefât etmişti. Evin kapısını çaldı. İhtiyar bir nine çıkıp onu görünce; “Hoş geldin Molla Muhammed!” dedi. Hayret edip; “Beni nereden tanıdınız. Şam’a daha önce hiç gelmedim.” deyince; “Mevlânâ Şeyh Hâlid bana bir gün; “Vefâtımdan sonra Cizre tarafından Molla Muhammed nâmında bir zât gelecek! O takvâ ehli ve âlimdir.” buyurdu. Sonra bana çanta bırakıp, bu çantayı halîfem Şeyh Hâlid Cezîrî’nin halîfesinin oğlu Şeyh Hüseyin’e teslim etsin.” dedi. Anladım ki teslim etmek üzere vereceğim kişi sizsiniz.” dedi. Bunun üzerine emâneti alıp Basret köyüne getirdi. Çantayı açtılar. İçinden Mevlânâ Hâlid-i Bağdâdî hazretlerinin cübbesi, Yesir ağacından yapılmış ve ortasında dördü kırmızı mercandan olan tesbihi, takkesi, seccadesi vardı. Bunları aynen Şeyh Hüseyin hazretlerine teslim etti. Bu emânetler daha sonra oğlu Şeyh İbrâhim Hakkı’ya intikal etti. Kardeşi Şeyh Muhammed Şefîk bunları, İbrâhim Hakkı da defâlarca görmekle şereflendiğini bildirmiştir.</p><p style=\"text-align: justify;\">Şeyh Hüseyin Basretî hazretleri bu icâzetten sonra insanları irşâd edip talebe yetiştirdi. Halk ve meşhur kimseler arasında tanındı. Bu hizmeti Mustafa Paşanın ona düşmanlık yapıp, zulme başvurmasına kadar devâm etti. Zulme mâruz kalması sebebiyle âilesini de alıp, 1901 (H.1317) senesinde Diyarbakır’a gitti. Bir müddet sonra oradan Haleb yoluyla Şam’a ulaştı. O göçüp gittikten altı ay sonra kendisine zulmeden ve memleketini terke mecbur bırakan Mustafa Paşa, aşîretler arasında çıkan bir kavga sırasında öldü.</p><p style=\"text-align: justify;\">Şeyh Hüseyin Basretî hazretleri dokuz sene memleketinden ayrı kaldı. Aslî vatanı Buhtan’a dönmeyi çok arzu etti. O civardaki insanları irşâd etmek istiyordu. 1913 (H.1329) senesinde memleketine dönüp, Basret köyüne gitti. O havâlide insanlara Allahü teâlânın emir ve yasaklarını anlatıp, emr-i mâruf yapmak için Basret köyünden diğer köylere de gitti. Bu seferlerinden birinde yolda Allahü teâlâyı zikirle meşgul bir halde giderken yol kenarında büyük bir kayaya nazar etti. Kaya yerinden oynayıp parçalandı. Yanında bulunan talebeleri bu hâli görünce, hayrette kaldılar. Oradan gelip geçtikçe bir bakışı ile parçalanan kayayı görüp kerâmetini hatırladılar.Daha pekçok kerâmetleri görülmüştür.</p><p style=\"text-align: justify;\">Yüksek derecede âlim, her ilimde mâhir olup, sünnet-i seniyyeye tam uyardı. Güzel yüzlü tatlı sözlüydü. Son derece yumuşak huylu, din ve dünyâ işlerinde yüksek derecede basîret sâhibi idi. İnsanlara dâimâ yumuşak olmalarını İslâmiyete uymalarını tavsiye ederdi. Dünyâya hiç meyletmez, hep hüzünlü bir hâlde olurdu. Vefâtı sırasında devamlı; “Sübhâneke innî küntü minezzâlimîn.” derdi. Hastalığı şiddetlenince, gözlerinden yaş geldi. Lâ ilâhe illallah, Muhammedün Resûlullah, deyip dudaklarını kapatarak vefât etti. Vefâtı bölge ahâlisini çok üzdü. Hâlidiyye köyünde defnedildi. Edep ve ilim ehli olan temiz nesli devâm etmektedir.</p>','image/ortak.jpg'),(187,'Şeyh İbrahim Hakkı Basreti (k.s.) - Hilya Dergahı',186,'<h2> Şeyh İbrahim Hakkı Basreti (k.s.) </h2>\r\n<p>1892 yılında Basret koyunde doğan Şeyh İbrahim Hakkı Basreti , Şeyh Hüseyin Basreti’nin oğludur. İbrahim Hakkı Basreti Şeyh İbrahim Hakkı, babasından ve Şeyh Siraceddin Derşevi, Şeyh Hüseyin Gandeki ve Halidiyye köyünde Molla Hasab Sekin’den ders okudu.</p>\r\n\r\n<p>Irak’ın değişik yerlerinde dersler okudu. 1926 yılında ailesiyle birlikte gittiği Irak’tan Suriye’ye geçti ve oraya yerleşti. Turkiye sınırında bulunan Kamışlı iline bağlı 15 km mesafede bulunan Hilva köyüne yerleşti. Orada kurduğu medrese ve dergah ile başlattığı tedris ve irşad hizmetlerini hayatının sonuna kadar yürüttü. 1963 yılında Hilva köyünde vefat etti.</p>\r\n\r\n<p>Şeyh İbrahim Hakkı vefat ettikten sonra (1893 – 1963) oğlu Şeyh Muhammed Zeki (1916 – 1971) irşad hizmetlerini yurutmuştur. Daha sonra sırasıyla Şeyh Alvan (1927- 1991), Şeyh Adnan (d. 1931) üstlenmiş ancak kısa süre sonra dergahın postnişinliğini Şeyh Haşi (d. 1937)’e bırakmıştır. Şeyh Haşi, Suriye’de olaylar nedeniyle Turkiye’de yaşamaktır.</p>','image/ortak.jpg'),(188,'Şeyh Muhammed Zeki (k.s.)',187,'','image/ortak.jpg'),(189,'Şeyh Alvan (k.s.)',188,'','image/ortak.jpg'),(190,'Şeyh Adnan (k.s.)',189,'','image/ortak.jpg'),(191,'Şeyh Haşi (k.s.)',190,'','image/ortak.jpg'),(192,'Şeyh Yahya Munis (dirşevi ) (k.s.)',187,'<h2> Şeyh Yahya Munis (dirşevi ) (k.s.) </h2>\r\n\r\n<p style=\"text-align: justify;\">Hz. Şeyh Yahya, Cezire-ı İbn Ömer (Cizre) de hicri 1309 yılının zilkade ayında (Mart 1891) dünyaya geldi. Arabi ilimleri (halasının oğlu) Şeyh Sirac bin Hz. Şeyh Ömer Zengani’nin yanında okudu. Çünkü Şeyh Sirac, dayısı Şeyh Abdulhakim’in vefatından sonra ailenin ve medresenin müderrisi olmuştu. O (Hz. Şeyh Yahya) tasavuffen de Babası Hz. Şeyh Abdulhakim ve amcası olan Hz. Şeyh Muhammed Nurinin terbiyesinde yetişti. Hz. “Şeyh Muhammed Nuri, ağabeyi olan Hz. Şeyh Abdulhakim’in vefatından sonra bölgenin irşad şeyhi ve postnişini olmuştu. Hz. Şeyh Yahya bu iki zatın ilmi ve irfani eğitiminden geçtikten sonra, büyük bir alim, mürşid-i kamil, veli, muttaki ve zahit bir sofi oldu. “Daha doğrusu sıra dışı bir şeyh oldu.” Onunla haşir neşir olan ve onu tanıyan herkes buna şahitlik eder. Hatta yöre insanının tümü kendisini bu yönleri ile bilir ve tanırlar.(El Kutuf El-Cenniye) adlı eserden tercüme edilmiştir)</p><p style=\"text-align: justify;\">“ Bundan dolayı, yöre halkı; Şeyh Yahya’yı son yüzyılda yaşamış Cizre’nin sıra dışı âlim ve mutasavvıfı olarak kabul ederler. Şeyh, yaşamında mürşidi kâmil ve güvenilir bir hakem olarak kabul edildiği halde, ölümünden sonra da, yöre halkı tarafından bu rolüyle kabul etmiştir. Özellikle mal alışverişi, hırsızlık gibi anlaşmazlıklarda; başına veya türbesin de yemin edilerek kişiler arasında bir uzlaşı sağlanılan mekânların başında gelmektedir. Türbenin ikinci bir fonksiyonu da bir emanet yeri olarak kabul edilmesidir. Türbeye bırakılan eşyalar türbenin çarpacağı korkusu ve çevrede duyulan saygıdan dolayı eşyaların sahibi onu almayana kadar aylarca beklese bile kimse dokunmamıştır, dokunmuyor…”</p><p style=\"text-align: justify;\">Hz. Şeyh Yahya, ilim tahsilini bitirince, Botan beylerinin sayfiye (yazlık) köyü olan Şax (çağlayan) köyünde ikamet etmeye başladı. Geçmişi yüz yıllara dayanan meşhur medresesinde ders vermeye başladı. Babası da bu meşhur medresede uzun yıllar ilim okutmuştu. Tasavvufi hayatında kendini o kadar zühde vermişti ki , bir yumuşak yatak dahi edinmedi. Taşların üzerine serili olan birkaç tahta üzerinde yatardı. Tahtaların üzerinde incecik bir hasır ve tek bir seccade vardı. Seccadesi yabani dağ keçisinin dersindendi. Çünkü o her hal ve hareketiyle Hz. Muhammed’i (s.a.v) örnek alıyordu. Hz. Peygamberin (s.a.v) yatağı da içi kuru hurma dallarıyla dolu olan bir deriden ibaretti. Bazen üzerinde oturduğu hasır mübarek bedeninde iz bırakırdı. Hz. Muhammed (s.a.v) rahat bir yatak edinmedi, böyle bir teklifi de hiç kabul etmedi.</p><p style=\"text-align: justify;\">Haram maldan son derece sakınırdı. Malı şüpheli olan birine misafir olduğunda onların sofrasından yemez, talebelerine de yedirmezdi. Böyle durumlarda beraberinde getirdiği azıktan yerlerdi. Örneğin; Bir defa, hac yolculuğuna çıkarken; Suriye’de bulunan ve aşiret reisi olan meşhur Haco Ağaya misafir olmuştu. Bu şahıs Hevêrka aşiretinin lideriydi. Şeyh efendi üç gün boyunca onun konağında misafir kaldığı halde, ağzına yemeklerinden tek lokma bile almadı. Yanında getirdiği yolculuk azığından yerdi. Halbuki hac için gerekli olan pasaportun alınmasında Fransız yetkililere Haco Ağa aracı olmuştu. Şeyh efendinin onun yemeklerini yememesine Haco Ağa içerledi. Ama, sonradan bu aile fertlerinin ağaların sofralarından takvaları gereği yemek yemediklerini öğrenince kızgınlığı kalktı.</p><p style=\"text-align: justify;\">Hz. Şeyh Yahya (r.a.) Son asırda yetişen, zahir ve batın ilimlerinde kâmil ve dört mezhebin fıkıh bilgilerinde mahir, büyük âlim olmanın yanı sıra o sofiliğin, ruh ve bende temizliğinin felsefesini yapan büyük meşayihlerdendir.(El Kutuf El-Cenniye) adlı eserden tercüme edilmiştir)</p><p style=\"text-align: justify;\"><strong>Medresesi ve Talebeleri Eğitmesi</strong><br /> “Şiddetli böbrek ağrısına rağmen medresesinde talebelerine ders vermeyi, onları ilmi olarak eğitmeyi terk etmedi. Arabi ve dini ilimlerin yasak edildiği cumhuriyettin İlk yıllarında (Atatürk ve tek partili dönemlerinde) bile bu hizmetine ara vermedi. Medresesinden ilim ve irfanla donanmış birçok alim yetişti. Hoca talebenin örnek aldığı şahsiyettir.</p><p style=\"text-align: justify;\"><strong>Hilafeti ve İrşad faaliyetleri </strong><br /> Hz. Şeyh Yahya halifeliği Şeyh İbrahim Hakkı’dan aldı. Hilafet ona hayırlı olsun mübarek olsun. Çünkü hakkıyla elde etti. Kendisi buna layıktı. Çünkü kal’den çok hal ile mürşid idi. Çok fazla mürid edinmezdi. Sanki kendisine Mevlana Halid Zülcenaheyn’in şu sözünü düstur edinmişti: Biliniz ki sizlerden en fazla değer verdiklerim müritleri tabileri ehli dünya ile alakaları az, dünyaca yükleri en hafif olanlardır, fıkıhla hadisle çok ilgilenenlerdir. “bazı hadislerde şöyle rivayet edilmiştir: “Kişi, sultana ne kadar yaklaşırsa Allah’tan (cc) o nispette uzaklaşır.” Tabiileri arttığı oranda şeytanları da artar. Kıyametteki hesabı da daha ağır olur. Madem ki durum bundan ibarettir, bu sınıflarlarla (sultanlarla, ağalarla, beylerle ve erkanlarıyla) yakınlaşma arzusu mal ve para hırsından, şöhret olma arzusundan, makam-mevki sevgisinden ileri geliyor. Tüm bu niyetlerin de fesat ve kötülük içerdiği alenidir.</p><p style=\"text-align: justify;\"><strong>Hicreti ve Memleketinden Göç Etmesi</strong><br /> Cumhuriyettin İlk yıllarında (Atatürk döneminde) akrabaları hicri 1344’te şaban ayında (10 Şubat 1926) Irak’a, var olan baskılardan dolayı göç edince Cizre’nin bazı ileri gelenleri şeyh efendiye Şax (Çağlayan) köyünden Cizre’ye daha yakın olan Serdahl (Bağlarbaşı) köyüne taşınmasını tavsiye ettiler. Çünkü devlet, tüm aile fertlerinin Serdahl ve Hoser köylerinden göç ettiklerini haber almıştı.</p><p>Hz. Şeyh Yahya da o zamanki yönetime duyulan endişelerden dolayı bir süre sarp dağlarda, rutubetli mağaralarda saklanmıştı. Yerinin bilinmemesi için sürekli yer değiştiriyordu. Kış mevsimi olduğundan dolayı şiddetli soğuklara maruz kalıyordu. Bu zor şartlarda bile teheccüd dahil tüm ibadetlerini yerine getiriyordu. Soğuklar, rutubetli mağaralar onun böbreklerinin iltihaplanmasına neden oldu. Zaten sonraki yıllarda da (elli bir yaşında) bu hastalıktan dolayı vefat etti. Akraba ailelerin bazıları Eylül 1928’de ilan edilen genel aftan sonra Türkiye’ye tekrar dönünce o da tekrar Çağlayan köyüne taşındı.</p><p style=\"text-align: justify;\">Türkiye’de alimlere, din adamlarına yapılan baskıların sona ermemesi üzerine, akrabaları 1933 yılında (h.1352) Suriye’ye tekrar hicret edince o da onlarla beraber hicret etti. Orada aşağı Mezri köyünde ikamet etti, bilahare Dérka Beravé köyüne taşındı. Daha sonraları İngiliz askerleri Suriye’ye girince Türkiye’ye dönüp tekrar Çağlayan köyüne yerleşti. Bir süre sonra bu köye yakın olan Ziyaret köyüne taşındı. Bu esnada böbrek ağrıları daha da artmış, tahammül edilemez bir düzeye gelmişti. Buna rağmen ibadetlerine (günlük zikir ve evratlarına) devam ediyordu. O zamanlar tedavisi o bölgede bulunmayan bu ağır hastalığına sabrederdi.</p><p style=\"text-align: justify;\"><strong>Vefatı ;</strong> Şırnak Cizre Sax ( Çağlayan) köyü ile Ziyaret köyü arasındaki Kürsü denilen mevkii deki kabristanda Hz. Şeyh Yahya hicri 1361 yılında (miladi 1942) vefat etti. Şax (Çağlayan) köyünün Cudi dağının eteğinde yer alan, ziyaret köyüne yakın olan Kürsü denilen mevkideki kabristanda defnedildi. Sonradan üzerine inşa edilen kubbesi bölge halkı arasında ziyaretgahtır. Allah’ın (cc) rahmeti üzerine olsun, mekanı cennet olsun.</p> Şeyh Yahya Munis ( Dirşevi ) hazretlerinin menkıbeleri Menıkebeleri</p><p>Yine bu hac yolculuğu sırasında, Suriye’de bulunan Aşitilerin Beyazi köyünde bir süre kaldılar. Köyün muhtarı onları davet etti ve büyük bir sofra hazırladı. Yalnız Hz. Şeyh Yahya o sofraya el sürmedi. Arkadaşlarına da yememelerini söyledi. Dedi ki: “Bu yemekler haramdır. Haram yolla kazanılmış mallardandır. İrin ve necaset kokuyorlar.” Bunun üzerine muhtar o sofrayı kaldırdı. <br /> Şeyh efendi zalimlere ve zorbalara karşı çok şiddetli idi ve onlara perva etmezdi. Onların masum insanlara uyguladıkları zulüm ve ceberutlarına karşı çıkar ve gururlarını kibirlerini kırardı. Ta ki onların izzeti nefisleri kırılıp ıslah olsunlar. Bir zalim, bir zorba müritlerinden birine bir haksızlık ettiğinde onu uyarır ve şöyle derdi : “Ona haksızlık etmeyi bırak. Yoksa, ALLAH’IN izni ile perişan olanlardan olacaksın” Aklı ve şansı olan o zulmü ve haksızlığı yapmayı bırakırdı. Aksi durumda o zalim ( manevi darbeler ve ilahi tokatlar) hak ettiği cezayı alırdı. Zor bir duruma düşünce başına bir gaile gelince şeyh efendiler şöyle istimdat ederdi: “Yardıma gelin yoksa sizin hatminizi artık okumam” bu tarz yakarışın (manevi nazın) ardından kısa sürede yardım gelir bu sıkıntısı kalkardı.” (El Kutup El-Cenniye) adlı eserden tercüme edilmiştir)</p><p>Hz. Şeyh Yahya’nın bu vasıflarına istinaden tevatür derecesinde kendilerine yakın müntesiplerinden nakil edilen çokça anaktodlerden bir kaçını buraya almak isterim:<br /> 1- Kendisinin talebesi ve müntesibi olan, halk arasında da doğruluğu ve müttekiliğinden şüphe edilmeyen Şeyh Hamdi şöyle dedi: “ Şah köyünün medrese camisinde Hz. Şeyh Yahya ile namaz kıldıktan sonra, ondan önce camiden çıktım. Latif bey (Bedirhanilerdendir), elinde çok güzel bir baston olduğu halde caminin önünde durduğunu gördüm. Kendisine; “ elindeki baston ne kadar güzeldir. Bana verirmisin” dedim. Oda; “Şeyhindir” dedi. Şeyh çıkınca Latif bey Şeyh’in elini öpüp; “efendim Batüyan aşiretine gitmiştim. Aşiret ağası Emerê Temer’in size çok selamları var. “Biliyorum ki, Hz. Şeyh Yahya, ne haram mala ne de şüpheli malada el sürmez. Kaldı ki, benim gibi birisinin… Fakat Allah şahittir ki; hiç kimsenin emeği olmadan ve hiç kimsenin mülkü olmayan bir dağda, bu bastonun değneğini kendi elimle kesip baston yapmışım. Bunda haram bir emek yoktur. Yani bu baston tamamıyla helaldir. Şeyh den istirham ediyorum. Bu hediyemi kabul edip, bana dua buyursunlar.”</p><p>Şeyh bastona el sürmeden şöyle bir baktı ve şöyle dedi; “Gerçekten bastonu çok güzeldir. Fakat Emer ağa benimle dostluk kurmak amacıyla bu bastonu bana göndermiştir. Ben, ne onun dostluğunu kabul ederim, ne de bastonunu… Çünkü o zalim bir insandır. Ben ise Zulme ve zalimlere başkaldıran biriyim. Bu bastonu kabul edecek olursam ve o otoritesine güvenip bir zulüm de bulunduğunda ona karşı çıkarım. Ama ne de olsa o hediye edilen bastonun kalbimde bir etkisi olacaktır. Bundan dolayı kalbimde en ufak bir iz ve şüphe bile bırakacak bir hediyeyi kabul etmem. Tekrardan onu bastonunu ona gönderin.” Dedi ve baston tekrardan ona iade edildi.</p><p>2 – Şu anda Munis ( Türkiye’de ki Eddêrşevi ) ailesinin tarikat postnişinliğini yapan Şeyh Ahmet Hilmi Munis Hazretlerinin anlattığına göre; “ Bir gün birkaç kişi ile beraber Şeyh Yahya Hazretlerinin Şax (Şah) köyüne bağlı Ziyaret mezrasında bulunan evinde misafirdik. Sohbet ediyorduk. Şeyhin küçük çocuğu Muhammed Tevfik dışarıda çocuklarla oynarken su içmek için içeri girdi. Babasına seslenerek “baba, dışarıda bir adam seni ziyaret etmek istediğini söylüyor.” Dedi. Hiç birimizin adamı görmediğimiz gibi şeyhin de adamı görmediği kanaatim kesindir.<br /> Bunun üzerine Şeyh oğluna dönerek; “ oğlum git ona söyle -babam müsait değildir-. Güle güle gitsin. Bunun üzerine oğlu ev içinde biraz dolanıp suyunu içtikten sonra tekrardan dışarı gitti. Bizde sohbetimize devam ettik. Uzun bir müddet sonra Şeyhin oğlu Mehmet Tevfik tekrardan susamış olacaktı ki, içeri girdi. Tekrar babasına seslendi; “ Baba ayni adam seninle görüşmek için hala kapıda bekliyor. “Babana, onu ziyaret etmeden gitmeyeceğimi söyle.” diyor. ”Bunun üzerine Hz. Şeyh Yahya bana dönerek “Ahmed’im görünen o ki, Muhammed Tevfik bu işi beceremeyecek. Kalk, sen git o adama de ki; Vallahi! O kişi üç gün, üç gece o kapıda beklese dahi ben bu evden çıkmayacağım ve onunla görüşmeyeceğim. Elimi, onun eline vermeyeceğim.” Bunun üzerine hepimiz donduk kaldık. Ben de Şeyh hazretlerinin emrini o kişiye iletmek üzere; kalkıp dışarı çıktım. Giyim ve kuşamıyla O kişinin, laelel tayin (sıradan) bir insan olmadığı ve her halinden aristokrat birisi olduğu anlaşılıyordu. Kendisine “belli ki, Şeyh hazretleri dışarı çıkmadan ve seni görmeden de senin kim olduğunu bilmiş olacak. Şeyh hazretlerinin bana söylediği sözleri aynen kendisine aktardım. Çok üzüldüğünü belli ederek: ”Allah fesatçıların belasını versin. Böyle mübarek kapıları da bize kapattılar.” Deyip, gitti. Fakat ben merak ettim ve arkasından kendisine seslendim; “kusura bakma, ama seni merak ettim. Kimsiniz acaba?” deyince; ben Agid’éSıléman Ağayım.” Dedi. Şuanda Şırnak’taki Tatarların atası oluyor. Şirnak Eski Millet vekili Mehmet Tatar’ın dedesidir.</p><p>3 – Yine, Şeyh Ahmet Hilmi Munis Hazretleri anlatıyor. “Bilindiği gibi Tayan(kerevan) aşireti Hz. Şeyh Yahya Hazretlerine çok bağlıdırlar. Ki, bu aşiret Botan bölgesinin en şerrar, aksi ve saldırgan aşireti olarak bilinir. Bir gün; aşiretin ağalarından Ahmedê Kerevan’a( Kendisi Hz. Şeyh Yahya’ya sevgı ve muhabbet ile bağlı idi) sordum. Sizi bu kadar Şeyh Yahya Hazretlerine bağlayan sebep nedir acaba? Şunu anlattı: “ Hz. Şeyh Yahya, vakti zamanın da ağalarımızdan olan TemerAğa ile bir (Silopili) köylü arasında bir davası oluyor. Şeriata göre davalarını hal etmek için yörenin bir çok imamına şeriata gidiyorlar. Korkudan mıdır nedendir bilinmez ( köylü kendisini yeteri kadar ifade etmemiş olacak ki ) ama hemen hemen çoğu Temer Ağa’ya hak veriyorlar. Fakat köylü adam haklı olduğuna inandığı davasının hal edilmesi konusunda hiç birinden tatmin olmuyor. Hep içinde haklı olduğuna kanaatini taşıyor. Bir gün bu durumunu etrafındakilere anlatırken, onlardan birisi ” bu davasını Şah köyünde bulunan Hz. Şeyh Yahya’ya götürmesini ve olsa olsa bu davasını adaletli bir şekilde ancak O hal edeceğini söylüyor. Çünkü Şeyh Hazretleri söz konusu adalet olunca, ağa falan takmazdı. Adalet ve Şeriat ilkelerinden taviz vermez. Dini hukuk neyi emrediyorsa; kendisi onu söyler ve söylediklerini de tatbik ettirir. Senin davanı da ancak O, hal edebilir.” O da tekrardan Temer Ağaya gelir. Son bir defa bu davayı Hz. Şeyh Yahya’ya götürmek istediğini kendisine aktarır. Temer Ağa da evvelden yöre hocalarının kendisini haklı görmesine de güvenerek teklifi kabul eder. <br /> Ağa atına binerek, köylü de yayan olarak una eşlik ederek Şah köyü’nün yolunu tutarlar. Hz. Şeyhin yanına vardıkları zaman, Hz. Şeyhi talebelerine (feqelerine) ders verirken görürler. Dersin bitmesini beklerler. Ders bittikten sonra hal hatır sorma safhasına geçilir. Hoş beşten sonra Temer Ağa; geliş sebeplerini Şeyhe aktarmaya çalışır. Der ki; “Efendim bu köylü ile bir davamız var. Bu davamızı sizin yanınızda şeriata göre hal etmek istiyoruz, deyince. Hz. Şeyh köylüye bakarak, köylünün kim olduğunu sorar. Köylüyü tanıdıktan sonra ağaya dönerek şunu söyler: “Temer Ağa bence işi fazla zorlaştırmadan sizi örfü olarak uzlaştıralım. Şeriata göre bunu dava konusu yapmayalım. Bu davayı da böylece kapatırız, olur biter. Şeriata göre yargılamaya gerek kalmasın.” buyurdu. Evvelden, yaptıkları dava girişimlerinde kendisinin hep haklı çıkarıldığına güvenerek; Ağa tereddüt etmez ve der ki.“ Şeyhim, şeriat varken örfe ne gerek var ki…” Der. Bunun üzerine Şeyh örfle çözme önerisini ısrarla hem de üç defa tekrarlar. Her defasında Ağa şeriat istediğini ısrar eder. Bunun üzerine Şeyh Hazretleri hiddetlenerek Ağa’ya dönerek şöyle buyurur:”Temer Ağa Temer Ağa, şeriat Hükümlerinin kıymetini sen mi bana anlatacaksın. Şeriat yaparak senin olası bir itirazınla küfre düşmene mani olmaya çalışıyorum. Senin kâfir olmanı istemem,” Deyince, Ağa kedinden emin bir şekilde; “Şeyhim, neden kâfir olacakmışım? Şeriat kime düşerse onun olsun.” Bunun üzerine Şeyh Hazretleri; “ Temer Ağa! Birincisi; bu zevali köylünün sana haksızlık yapacağını akıl kabul etmez. İkincisi de, şimdi biz şeriat ile davanıza bakarsak ve davan senin lehine sonuçlanmazsa; muhtemelen sen bunu kabul etmeyeceksin. Sen bu duruma İtiraz edeceksin. Bilmeni isterim ki; şeriatı kabul etmemek insanı küfre götürür. Onun için senin kâfir olmanı istemediğim için davanızı örfen hal edelim dedim. Fakat mademki, sen şeriat ile davanın görülmesinde ısrar ediyorsun. O zaman tamam!.. Her ikinizde yan yana durun davanızı hiçbir etki ve korku altında kalmadan sırayla anlatın bakalım.” Her ikisi de davalarını anlatıyorlar. Şeyh hazretler kararı köylünün lehinde verir vermez, Ağadan itirazın gelmesi gecikmez. Der ki; “ Ama efendim biz filan filan hocalara gittik. Hepside beni haklı gördüler. Onları şeriatı başka, senin şeratın başkamıdır ki?..” diye sorunca, Şeyh hazretleri der ki; “Yok! Hâşâ Allahın hükmü her yerde ve herkes için aynıdır.” Fakat orada köylü senin etkisinde kalarak muhtemelen kendisini iyi ifade etmediği için, hocalarda ifadeye göre karar verdiklerin den dolayı olsa ki;seni haklı görmüş olabilirler. Yoksa şeriatın ayrı oluşundan değildir.”<br /> Buna rağmen Ağa, kararı kabul etmeyince; Şeyh hazretleri ile Temer Ağa arasında münakaşa çıkar. Şeyh, elindeki ( sıke-yere basan kısmı sivri demirli olan ) bastonu ile Ağayı dövmeye başlar. Şeyh, Ağayı dövünce; dava sahibi olan köylü, ağanın kendisine daha sonra vereceği zarardan dolayı korkarak, davasından vaz geçtiğini söyleyerek Şeyh’e yalvarıyor. Bunun üzerine; Şeyh hazretleri, köylüye dönerek şöyle der: “Bu dava artık senden çıktı. Artık dava şeriatın ve adaletin uygulama safhasına girdi. Sen otur ve bu işe sakın karışma.” Deyince, köylü artık bir kenara çekilerek korkuyla titremeye başlıyor.</p><p>Ağa ise, aldığı darbelerden dolayı baygın halde yere seriliyor. Herkes tedirgin bir halde ne yapacağını bilmez haldeyken Şeyh Talebelerden birisine “Ağa’nın atını getirin bakalım! Der. Ağanın atını getiriyorlar. Şeyh’in talimatıyla Ağayı atın üzerine iple iyice bağlıyorlar. Bir talebesine de talimat vererek; “bu atının yularını çek. Ağanın kabilesinin olduğu obaya götür. Fakat kabilenin içine kadar götürme. Kabilenin çadırlarına daha epey mesafe varken falan tepeye vardığında, Atı çadırları görecek bir pozisyona getirdikten sonra, yoları boynuna dolandır. Atı salıver. Daha kimse seni görmeden atı bırak. Sen, Atı bırakır bırakmaz, Geri kaçarak buraya gel. Yoksa aşiret sakinleri Ağayı bu halde görseller seni öldürürler. Talebesi emredildiği şekilde gereğini yaparak, Şeyh Hazretlerinin yanına geri döner.</p><p>Bu olaydan dolayı tüm Şax köyü halkı tedirginlik içinde aşiretin tepkisini beklerler. Tabii ki, Ağayla davalı olan köylüde korkudan dolayı geri dönemediği için Şeyh hazretlerinin yanın da kalır.<br /> At, alışık olduğu üzere; salıverildiği gibi direkt çadırlara doğru gidiyor. Fakat aşiret fertleri uzaktan atın süvarisiz geldiğini görünce bir tuhaf oluyorlar. At çadırların içerisine varıp, halk Ağanın at üzerinde baygın ve bağlı bir vaziyette görünce feryat-u figanlar başlıyor. Durumun ne olduğunu anlamaları için, Ağanın ayıklanmasını bekliyorlar. O zamanlarda doktor filan da olmadığı için, kabilede bulunan yerel hekimi çağırıyorlar. Hekim Ağayı muayene ettikten sonra Ağanın almış olduğu darbelerden dolayı tüm vücudunun ezikler içerisin de olduğunu görür. Bir hayvanı keserler. Derisini tolum olarak çıkarırlar. Tolum daha yaş iken Ağanın elbiselerini çıkarıp olduğu gibi tolumun içerisine koyarlar. 24 saat bu tulumun içerisinde beklettir. Ağa kendine geldikten sonra kendisine sorarlar. “Ne oldu sana ağam? Bunu, sana kim yaptı?..”</p><p>Ağa olayı baştan sona kadar hepsini olduğu gibi aile fertlerine ve aşiretine anlatır. Ağa anlatır anlatmaz, aile fertleri ile beraber aşiret mensupları; “hemen Ağanın öcünü almak için Şax (Şah) köyünü basmak isterler. Fakat Ağa, buna müsaade etmez. “Hiç kimse bir yere gitmeyecek. Ben iyileşince kararı kendim vereceğim” der.</p><p>Bir müddet sonra Ağa iyileşiyor. Fakat bu nekahet döneminde Ağa birkaç rüya görüyor. Bu rüyalarından dolayı ciddi bir şekilde tedirgin oluyor. İyileştikten sonra aşiret fertleri yanına gelerek “ne yapalım? İntikamınızı almaya gidelim mi?” diye kendilerine sorduklarında, “hayır hiç biriniz bir yere gitmeyeceksiniz.”<br /> Hanımını çağırıyor. “Atımın yolarını getir.” “Atı da getirelim mi?” Hayır” der.<br /> Hanımı atın yolarını getiriyor. “Yürü. Sadece benle sen Şeyh Hazretlerine gideceğiz. Der. Köye vardığımızda bu yoları başıma geçirip, yoları çekerek beni Değerli Şeyhimin huzuruna götüreceksin.” Bunu deyince aile fertleri ile beraber aşiret mensupları da hayretler içerisn de kalarak itiraz ederler. Fakat Ağa itirazlarına kulak asmaz. Dediğini uygulamaya koyar. Aynen dediği gibi hanımı ile beraber Şeyh Yahya Hazretlerinin dergâhına varır, affını ister. Böylelikle tövbe ederek Şeyh Hazretlerine intisap eder. Böylece Tayan aşireti O günden günümüze kadar Şeyh Yahya Hazretlerine bağlanmış olurlar. Halen de bağlılıkları ciddi bir şekilde devam etmektedir. Şu anda da aşiret mensupları tümüne yakını, halen de Allah ve Peygamberden sonra manevi olarak en fazla Ona saygı ve bağlılığını göstermekten çekinmezler. Tüm Cizre ve Silopi halkı buna şahittir.</p><p>4 – Şırnak’ta Tatar ailesin den başka iki büyük aile olarak “Mala Ağayê Sor” olarak bilinen Abdurrahmanê Mıstê Ağadır.Abdurrahman Ağa, İstiklal Savaşı esnasında Mustafa Kemal’in kendisinden yardım isteyip mektuplaştığı bir şahsiyettir. Mıstê Abdurrahman onun oğludur.<br /> Bir gün Mıstê Abdurrahman ağa bir heyetle bir iş için Şah köyüne gelip Şeyh Yahya Hazretlerin Medrese Camisinde huzurunda bulunurlar. Mıstê Ağa, Camide Şeyhin huzurunda (Şeyh de dahil ) zikir ve vaiz hürmetine her kes dizlerinin üzerinde büyük bir vakar ile dururken; Mıstê Ağa kibirli bir şekilde kıbleye doğru ayağını uzatarak oturur. Şeyh Hazretleri, bir müddet bunu, ani ve kısa dönem bir rahatsızlığına bağlar. Toparlaması için kendisine bir zaman vermek ister. Fakat rahatsızlıktan değil de, kibirliğinden yaptığını fark edince toparlanmasını ister. Fakat, Şeyhin ikazına rağmen, toparlanmaz. Kibirli bir şekilde laubaliliğini devam ettirir. Bunun özerini Şeyh Yahya Hazretleri tüm cemaatin önünde onun kibrini kırmak için ucu demir olan (sıke) bastonuyla onu dövüp camiden kovar. Bir müddet sonra kendisi gelip Şeyh’ten kedisi için bu hatasından dolayı af edilmesini ister. Şeyhin vefatından çok uzun bir zaman geçtikten sonra Şeyhin oğlu Şeyh Muhammed Tevfik bir gün av için kendisine birkaç paket mavzer silahı için mermi göndermesi için bir elçi gönderir. Mıstê Ağa, mermi yerine kendinse bir kuran gönderir ve elçiye şunu söyler: “ Değerli Şeyhim Şeyh Yahya’nın oğlu olan Şeyh Muhammed Tevfik’e çok çok selamlarımı söyle. Onun babasının dayağını unutmuş değilim. O dayakla beni hidayete erdirdi. O babası gibi olmalıdır. Onun için ona lazım olan mermi değil de Kuran dır. Avdan vaz geçsin, babasının yolunu tutup Kuranını okusun” Bu olay bütün köylülerin huzurunda olmasıyla, Bunu bizzat Şeyh Muhammed Tevfik’ten de doymuşum)</p><p>5 – Şair ve Bilge olan Cigerxwun, olukça Kürtler arasında büyük bir üne sahip olup, modern ve milli Kürt şiirin öncüsüdür.. Kürtler, kendisin milli şair olarak kabul eder. Yazdığı şiirleriyle ve yaptığı faaliyetlerle Kürt Milli duyguların oluşmasında ana aktörlerin başından gelmektedir. Kendisinin asıl ismi Mele İsmail olmasına rağmen, Kürt milli davasının hasretinden dolayı ismi Cegexwun (Bu dava uğrunda Ciğerinin kan kusan manasına gelmektedir) olarak bilinmektedir. Cegerxwun gençliğinde Hz. Şeyh Yahya’nın medresesinde okumuştur. Siyasi mücadelesinde sol felsefi kulvarda yer almasına rağmen Hz. Şeyh Yahya’nın müstesna terbiye ve yaşantısının tanığı olduğu için ömür boyu Şeyh Yahya Hazretlerine olan hayranlığını gizlemeden devam ettirmiştir. Nitekim 1950’li yıllarda Irak Kürdistan’ın Zaho kentinde bulunduğu bir zamanda. Bir iş için Zaho’ya giden Şeyh Yahya’nın oğlu Şeyh Muhammed Tevfik arasında ilginç bir diyalog yaşanır.<br /> Olayı Şeyh Muhammed Tevfik’ten dinleyelim: “Ben daha genç yaşımdaydım. Silopi’nin Gırkundan köyünde ikamet ediyordum. İki adet katırım çalınmıştı. Katırların Zaho’ya götürüldüğünü haberini aldık. Bulmak için, ben de Zaho’ya gittim. Tanıdıklara misafir oldum. Birkaç gün orada kalınca Cegerxwun’nun benden haberi oldu. Birkaç arkadaşıyla beraber yanıma geldi. Benimle çok ilgilendi. Bu ilgiden dolayı arkadaşlarının dikkatlerini çekmiş olacak ki kendisine sormadan edemediler.“ Değerli hocam, bu kadar ilgilendiğin genç kimdir? Sizin yanında çok değerli biri olmalı ki, bu kadar ilgi gösteriyorsun.” O da, “bu genç benim çok değer ve hürmet gösterdiğim değerli hocam Şeyh Yahya Hazretlerinin oğludur.” deyince, tüm cemaat şaşırırmış bir vaziyette şöyle der:“ Hocam siz bırakın şu an mevcut Şeyhlere, siz Şeyh Abdulkadir Geylani’ye bile saygı ve bağlılık göstermezken nasıl oluyor da Şeyh Yahya’ya bu kadar sevgi, saygı ve bağlılığını gösteriyorsun.” Deyince; Cegerxwun şu tarihi ifadeyi kullanıyor: “Eğer tarikat ve Şeyhlik Şeyh Yahya gibi ise ben mürüdüm. Yok, eğer mevcut (…) durumdan kişilerinki gibiyse, Ben Cegexwun’im.” Cegerxwun “Hayat hikayem”adlı eserinde; Şeyh Yahya’yı ziyaret ettiğini anlatır. Şeyh Yahya’nın sevgi dolu bir insan olduğunu, yaşantısında züht ve takvayla ruh terbiyesinin felsefesini yatığını” söyleyerek Şeyhe hayranlığı açığa vurmaktan çekinmiyor.</p><p>Son bir anı; Muhammed Baki Seyda([21]) anlatıyor: “ Siirt Xesxêr (Pervari)in Xınuk Köyünde Yaşayan Mevla’yi Zişan’a şükürler olsun günümüze<br /> kadar hayatta kalmış olan çok değerli alim mutasavvıf Şeyh Muşerref (ÖZCAN) 04/11/2007<br /> tarihinde yeğenlerinin trafik kazasında vefatlarından dolayı köylerinde taziye dolaysıyla ziyaret<br /> ettiğimizde anlatılar ki Cizre’de Şeyh Seyda EL-Cezerinin Yanındaydık ve bu arada Cizre’nin<br /> Şah(Çağlayan) Köyünde ikamet eden ikinci Postnişin Şeyh Abdulhakim Eddirşevi hazretlerinin<br /> büyük mahdumu Şeyh Yahya efendiyi medresesinde talebe eğitiyor diye devlet nezdinde şikayet<br /> eden Esatbeg adında bir köylünün, şikayeti özerine devlet, Şeyh Yahya’yı mahkemeye çağırır<br /> ancak bu şikayet haberini alan Şeyh Seyda hazretleri, dayınsın oğlu olan Şeyh Yahya efendinin<br /> mahkemeye bile gitmesini istemez ve karşı çıkar mahkeme hakimi ise haber yollar derki sadece<br /> Şeyh Yahya efendi mahkemenin kapısına bile gelmesi de yeter bunun özerine Şeyh Seyda<br /> Hazretleri hakime haber yollar derki dayımın oğlu Şeyh Yahya mahkemeye giderse bende gelirim<br /> mahkemeye asla Şeyh Yahya’nın mahkemeye gitmesine razı olmaz, bunun özerine akıllı ve<br /> dirayetli olan Mahkeme hakimi bu işi daha fazla büyütmeden Şeyh Yahya’yı Mahkemeye<br /> gelmeden bu işi bitirir böylece bu iş de bir sıkıntıya sebep vermeden kapanmış olur.<br /> Ancak Şeyh Seyda hazretleri dayısının oğlu şeyh Yahya’nın gönlünü almak için Şeyh Yahya’yı<br /> şikâyet eden Esatbey adındaki şahsıda yanına alarak beraberce de Şeyh Yahya’nın bulunduğu,<br /> Cizre’nin ŞAH (Çağlayan)köyüne giderek Şeyh Yahya’nın misafiri olurlar ve Şeyh Seyda<br /> hazretleri ayni köyden olan müştekiye derki ESATBEG senin sayende Dayımın oğlunu Şeyh<br /> Yahya efendiyi bu seferde ziyareti nasip oldu bundan dolayı da sana minnettarız diye de Köyün<br /> Beylerinden sayılan Esatbegi de hem utandırır hem de onura etmiş olur zira Esatbeg’de Şeyh<br /> Yahya’dan özür dilemek için Şeyh Seydayi kırmayarak onunla beraber Şeyh Yahya ya giderek<br /> yaptığı haksız ve incitici şikâyetinden dolayı özür dilemiş idi.”</p><p>BİR KISIM KERAMETLERİ<br /> Talebesi ve hicret yolculuklarında ona yol arkadaşlığı yapan Molla Ramazan Ervahi şöyle anlatır:<br /> Şeyh efendi bir gece Şax köyünden Serdahl’e[23] giderken ben de onunla beraberdim. Bizimle birlikte Faki İsmail Zivingoki de vardı. Yolda Dicle Nehri’nin kenarında yatsı namazını kıldık. Şeyh efendi hatme-i Haceganı okudu. Gökte parlayan Ay, Dicle Nehri’nin duru suları üzerine çok güzel yansıyordu. Dalgalanan nehir sularının üzerinde onlarca Ay yansıması oluşunca harika bir görüntü ortaya çıkıyordu. (Tek parti döneminin baskı ve aramalarından dolayı) kalplerimiz tedirginlik ve ürperti ile doluydu. Maalesef; bu güzel manzaraya rağmen tedirgin olduğumuzdan dolayı tam huzurlu değildik.<br /> Şeyh efendi karşı kıyıya geçmek için iyi yüzme bilip bilmediğimizi sordu. Çünkü daha o zamanlar da Dicle Nehri üzerinde herhangi bir köprü yoktu. Dedim ki: “Hayır, iyi yüzme bilmiyoruz, az biliyoruz.”<br /> Ben önlerden gitmeye başlayarak, yüzerek ilerliyordum. Nehrin ortasına varınca çok yoruldum, adeta elden ayaktan kesildim. Şeyh efendiye içinde bulunduğum zor durumumu arz ettim.<br /> Şeyh efendi dedi ki: “Kalk ve yürü!”<br /> Halbuki orası yürünmeyecek kadar çok derindi. Ben kalkıp yürümeye başladım, ayaklarımın altı adeta sert bir zemindi. Arkadaşım Faki İsmail durumumu görünce karşı kıyıya vardığımızı zannederek yürümek istedi. Yüzmeyi bırakıp kalkmaya kalkışınca derin sulara gömüldü. Bedenine sardığı elbiseleri başına dolandı. Allah’ın (cc) inayeti yetişmeseydi, az daha boğulacaktı. Şeyh efendi onu uyardı. Kendisine sormadan, ayağa kalkmamasını söyledi. “ O da fakat Molla Ramazan yürüyebildi, deyince; Şeyh hazretleri; o ruhsat onun içindi senin için değildi.” </p><p>İKİNCİ KERAMET<br /> Şax (Çağlayan) köyünden bir grup insan Irak’ın Zaho kentine alışveriş için giderler. O mıntıka Irak sınırına yakındır. Dönüşte göçebe Tayi aşiretinden bazı hırsızlar, haydutlar yollarını kesip bu insanların yanlarında getirdikleri tüm eşyaları zorla onlardan alırlar. Onlara “Bizler Hz. Şeyh Yahya’nın köylüleriyiz. Bir kısım eşyalar da onundur. Yapmayın bunu dediler. ”Ama onlar buna aldırış etmediler. Köylüler umutsuzca köye dönerler, Şeyh efendiye olanları anlatırlar. Şeyh efendi hırsızlara sabaha kadar mühlet tanıdı. “Onların helak vakti sabah vaktidir. Sabah yakın değil mi ki” (Ayet-i kerime)<br /> Tüm köylüler evlerine giderler ve şeyh efendinin manevi tehdidinin sonuçlarını beklerler. Sanki onların hali ünlü şair Ümmül Kays’ın şu şiirinde ifade ediliyordu:<br /> Ela eyyuhelleylu’ttavilu elenceli<br /> Bi subhin vemel isbahu minke bi emseli<br /> (Ey uzun gece artık bit, aydınlığa çık. Ama senin sabahın gelmeyecek gibi)<br /> Sabah olur güneş yükselir. Gözler açılmış, kulaklar bir haber bekler gibi sanki dinlemedeler. Bir süre sonra köyün semalarında ağlama, yakarış ve çığlık sesleri yükselir. “Ey Hz. Şeyh Yahya bizi affet, bizi bu felaketlerden kurtar” sesleri duyulur. Gelenler o hırsız gruptur. Çünkü o gece onlardan bir ikisi can vermiş, bir kısmı delirmiş, bazısı da kör olmuşlardır. Bazı akrabalarıyla beraber şeyh efendi hazretleri ne gelmişler. Gasp ettikleri tüm malları da getirmişlerdi. Tövbe ve pişmanlık arz ederek Şeyh efendi hazretlerinin kendilerini affetmelerini dilemekteydiler. Pişman olmalarından dolayı Şeyh Efendi hazretleri şifa bulmaları için dua eder fakat manevi darbelere maruz kalanlar şifa bulmazlar.<br /> Şeyh efendi hazretleri onlara sorar:<br /> “Çaldığınız tüm malları getirdiniz mi?” yemin ederek “Evet” derler.<br /> Şeyh efendi hazretleri olay mahalline birini gönderir. O kişi gidince olay yerinde parçalanmış bir çanta bulur, onu alır getirir. Son parça da getirilince hepsi iyileşir, gözleri kör olanların gözleri açılır, delirenler iyileşirler. Bu olaydan sonra tüm o hırsızlar ve aşiretleri Şeyh efendi hazretlerine mürit olurlar. Çapulculukla meşhur olanlar, hırsızlığı, yol kesmeyi bırakırlar. Bu şekilde o mıntıka huzura kavuşur. </p> <p style=\"text-align: justify;\"><strong>Çocuklarının Durumu</strong><br /> Hz. Şeyh Yahya’nın kızı Rukiyye Hz. Şeyh Ömer Zengani’nin torunu Şeyh Selahaddin bin şeyh Muhyeddin ile evlendi. Fakat bu evlilikten kısa bir süre sonra şeyh Selahaddin vefat etti. Rukiye hatun daha sonraları Hz. Şeyh İbrahim Hakkı ile evlendi. Bu evlilikten Sebat adlı bir kızı doğdu.</p><p><strong>Şeyh Yahya hazretleri’nin oğlu Şeyh Muhammed Tevfik </strong></p><p style=\"text-align: justify;\">Şeyh Muhammed Tevfik 1929 Ağustosunda (H. rebiulevel, 1348) Şax köyünde (Cizre’ye bağlı Çağlayan köyü) doğdu. Büyüyünce amcası Şeyh M. Emin ve bölgenin diğer âlimleri yanında ilim okumaya başladı. Yetim kalıp ailenin geçim yükünü de yüklendiğinden memleketimizdeki usule göre müfredata göre eğitimini tamamlayamadı.Ancak, gösterdiği azim ve gayret ile ilim ve irfanda kendisini çok iyi yetiştirdi.</p><p style=\"text-align: justify;\">Kendisi takva ehli ve faziletli bir zat idi. Züht ve takva temelleri üzerine kurulu olan babasının hanesinde yetişmişti. Bazen Silopi ovasındaki bazı köylerde, bazen de Şax (Çağlayan) köyünde ikamet ederdi. Daha sonraları Cezire-ı ibn Ömere (Cizre) yerleşti. Burada vefat etti.</p><p style=\"text-align: justify;\"> Şeyh Muhammed Tevfik, Şeyh Celaleddin bin Şeyh Hüseyin Basreti’nin kızı olan Heybet hatun ile evlendi. Bu hanımından şu çocukları dünyaya geldi. Rahmet, Aişete, Yahya, Rukiye ve Layıka. Daha sonraları Cifane köyünden olan Şeyh Feyzullah’ın kızı Makbule hanımla evlendi. Şeyh Feyzullah’ın babası Hz. Şeyh Yahya’nın talebelerindendir. Bu hanımdan da şu çocukları oldu: Zeynep, Ronahi, Fatime, Memduh ve Mürşid ve isimlerini hatırlayamadığım bir-iki tanesi daha var. (ismini hatırlayamadıkları küçük yaşta vefat eden çocuklardır)</p><p>NOT: Bu yazı Şeyh M. Nuri bin şeyh M. Reşid Ed-Dirşevinin “EL-KUTUF EL-CENİYYE” adlı Arapça eserinden tercüme edilmiştir. Şeyh M. Nuri, Dirşevi ailesinden olup, Suriye’de ikamet ederdi. Anılan kitabı aile büyükleri ve akrabalarının Botanda ve Suriye’deki ilmi ve irfani çalışmaları hakkında kaleme almıştır. </p> ','image/ortak.jpg'),(193,'Şeyh Ahmed Munis Derşevi (k.s.)',186,'','image/ortak.jpg'),(194,'Şeyh Celaleddin Basreti (k.s.)',186,'','image/ortak.jpg'),(195,'Şeyh Muhyiddin Basreti (k.s.)',194,'<h2> Şeyh Muhyiddin Basreti (k.s.) </h2>\r\n\r\n<p> Şeyh Muhyiddin 1932 yılında Basret köyünde doğdu. Aile ortamında ilimle iştigal ederek büyüdü. Henüz on dört yaşında iken babasından tarikat dersi aldı. Babasından hilafet aldığı gibi Basretilerin Suriye kolu olan Şeyh İbrahim Hakkı Basreti’nin oğlu Şeyh Ulvan’dan da icazet aldı. Siirt merkezde büyük bir medrese yaptırarak tedris ve irşad hizmetlerini birlikte yürüttü. Siirt ve çevresi başta olmak uzere değişik illerde yirmiden fazla camiin yapılmasına vesile oldu. Bolgede kendisine duyulan saygı ve hürmet nedeniyle meydana gelen yüzlerce sorunun çözmüne yardımcı oldu. Vefatından bir hafta önce Suriye’ye geçerek orada amca cocukları Şeyh Adnan Basreti, Şeyh Haşim Basreti ve bazı alimlerle vedalaşmaya gitti. Dönüşten bir hafta sonra 2009 tarihinde Siirt’te vefat etti. “Beni medresenin ve dergahın yanına defnedin, talebelerin sesini duyayım” şeklindeki vasiyeti gereği Siirt merkezde bulunan medresenin bahcesine defnedildi.</p>','image/ortak.jpg'),(196,'Şeyh Bahauddin Basreti (k.s.)',195,'','image/ortak.jpg'),(197,'Şeyh Hasan Nurani (k.s.)',170,'<h2> Şeyh Hasan Nurani (k.s.) </h2>\r\n\r\n<p style=\"text-align: justify;\">Şeyh Hasan el-Nurani, Diyarbakır velilerindendir. Hasan-El Nurani Hazretleri Hicri 1201 yılında Batman’ın El-Medine köyünde (eski adı Garzan Bölgesinin Koh Köyü) dünyaya gelmişti. Bu Köy Veysel Karani’ye yakın bir köydür. Adı Hasan Lakabı Nuranidir. Daha dünyaya gelmeden önce babasını kaybetmiştir. Annesi oldukça saliha bir bayandı. Çok fakir olduklarından dolayı köyün ağası Hüseyin Efendi bu Saliha hanımı hizmetlerinde kullanmak üzere yanında çalıştırmaya başladı. O zaman çocuk olan Hasan-el Nurânî de Hüseyin Efendinin yanında hizmetlerine devam etti.</p><p style=\"text-align: justify;\">Altı yaşlarında iken küçük Hasan ağılda karanlık bir yerde oturuyordu. Hüseyin Efendi abdest almak üzere ağıla gittiğinde köşede bir Nur olduğunu görüp bu Nura doğru ilerledi. Nura elini vurduğunda, Nur’un Hasan’ın başında olduğunu fark etti. Bu olayın zuhur etmesinden sonra tüm ahali çocuk yaştaki Hasan’a “Nurânî” ünvanını verdiler</p><p style=\"text-align: justify;\">Hüseyin Efendi bu olaydan sonra Hasan-el Nurânî yi ilim tahsil etmesi için devrin büyük âlimlerine gönderdi. İlim tahsilini yörece meşhur olan Molla Halil-i Siirti’nin yanında yapar. Bu zat meşhur Erzurumlu İbrahim Hakkı Hazretlerinin Halifesidir. Fıkıh, Beşeri İlimleri tahsil ettikten sonra Molla Halil-i Sîirtî Hazretlerinin yanına giderek Geometri ve Matematik ilimlerini tamamladı. Evliyanın büyüklerinden Şeyh Sâlih-i Sıbkî’nin sohbetlerine katılarak zâhirî ve bâtınî ilimleri öğrenip hilâfetle şereflenerek icâzet diplomasını aldı. Artık Şeyh Salihi-i Sıbki’nin halifesi oldu. Yaşı 25 ile 35 arası genç bir yaş. Hürmeten Şeyh Salih-i Sıbki Hazretleri; talebelerinden hilafete hak kazanan Şeyh İbrahim, Şeyh Hasan-i Nurani ve Şeyh Hamid-i Mêrdini’ye der ki; “Siz hilafete hak kazandınız ancak edeben gidin üstadım olan Şeyh Halid-i Cezeri’den hilafeti alınız!” Demiş ve bu üç zat da gidip Şeyh Halid-i Cezeri’den hilafet alırlar.</p><p style=\"text-align: justify;\">Üstün kabiliyetini iyi bilen hocası, o dönemin Padişahı Sultan Abdulmecid’e yazdığı bir mektupla talebesinden bahseder. Padişah, anında Diyarbakır’a bağlı çok eski tarihi bir köy olan Aktepe köyü arazisinden 52 parselin tapusu ve o köyde bir tekke ve medrese kurma emrini gönderir. Bundan sonra Şeyh Hasan Efendi, Şeyh Sâlih Sıbkî’nin vasiyeti üzerine Diyarbakır’ın Bismil ilçesi Aktepe köyü yerleşerek, insanları irşâd ile meşgul oldu ve bölgenin halkını irşâd ederek birçok talebe yetiştirdi.</p><p style=\"text-align: justify;\">Yaptığı ilmi ve manevi hizmetler için kendilerine dönemin Padişahı Sultan Abdulmecid tarafından bir Sancak ve çeşitli hediyeler gönderilir. Şeyh Hasan Efendi 1 kez hacca gitmiştir. Kendileri orta boylu, kumral ve sakalı tamamıyla beyazlanmamış, sireten de; çok halim selim bir zattır.</p><p style=\"text-align: justify;\">Şeyh Hasan efendi birçok eser yazdığı halde, bunların birçoğu zamanla çeşitli olaylardan dolayı kaybolmuş veya zayi edilmiş, dolayısıyla isimlerini de tespit edemedik. Yapılan araştırmalar sonucunda torunlarında yalnızca kendisinin istinsah etmiş olduğu bir eseri bulabildik. Eserin adı: “El Miftah ul Maiyye. Fit Tarîkatin Nakşibendiyye.” Kitabın Müellifi: Şeyh Abdulhani en-Nablûsidir.</p><p style=\"text-align: justify;\">Şeyh Hasan-i Nurani Hazretlerini bıraktığı halifeleri :<br /> 1- Abdurrahman-i Aktepe, (oğludur)<br /> 2- Molla Hasan-i Barê. (Barê Çınar’ın Bir Köyüdür)<br /> 3- Şeyh Kasım Altuhari (Altuxêr, şimdiki ismi Altunakar Çınar’ın Bir Köyüdür)<br /> 4- Şeyh Eyyüb-i Cırnık (Cırnık Terkan’ın Bir Köyüdür)<br /> 5- Şeyh Ahmed-i Hanevi. (teberrüken hilafet vermiştir)<br /> 6- Şeyh Muhammed Emin-i Şeyh Selemeta Hazretleri sülük yoluyla irşâd ettiği, icazet ve diploma verdiği talebelerindendir.</p><p style=\"text-align: justify;\">Şeyh Hasan-i Nurani tasavvufta üveysilik yolunda birkaç evliyanın ruhaniyetinden feyz alarak büyük müceddit ve sancak sahibi oldu. Kerâmetleri pek çoktur.</p><p style=\"text-align: justify;\">1865 (H.1283) senesinde Diyarbakır’ın Bismil İlçesine bağlı Aktepe köyünde vefât etti. Türbesi bu köydedir. Vefatından sonra büyük oğlu Abdurrahman Aktepe irşâda devam etti. Seyyid Kasım da Diyarbakır’ın Çınar ilçesine bağlı Altuxêr (altunakar) köyüne irşâd vazifesi ile görevlendirdi.</p><p style=\"text-align: justify;\">Yüce Allah sırrını mukaddes ve mübarek kılsın.</p>','image/ortak.jpg'),(198,'Şeyh Muhammed Emin (k.s.)',197,'','image/ortak.jpg'),(199,'Şeyh Eyyüp Cırnık (k.s.)',197,'','image/ortak.jpg'),(200,'Şeyh Ahmed Hanevi (k.s.)',197,'','image/ortak.jpg'),(201,'Molla Hasan Bare (k.s.)',197,'','image/ortak.jpg'),(202,'Şeyh Abdurrahman (k.s.)',197,'<h2> Şeyh Abdurrahman (k.s.) </h2>\r\n<p style=\"text-align: justify;\">Şeyh Abdurrahman hazretleri 1270/18544 yılında Diyarbakır iline bağlı Çınar ilçesinin Aktepe köyünde dünyaya gelmiş ve 29 Mart 1910 tarihinde burada vefat etmiş ve aynı köye defnedilmiştir.</p><p style=\"text-align: justify;\">Şeyh Abdurrahman hazretleri, Şeyh Hasan-i Nurâni hazretlerinin en büyük oğludur. Aslen Hakkari’li olan Nûrâni hazretleri Hakkari’den ayrılıp Diyarbakır’a gelerek, burada yakın civarlarda bulunan medreselerde eğitim görmeye başlar. Şeyhlik makamına ulaştıktan sonra Aktepe köyüne yerleşir. Burada kısa bir zaman sonra Aktepe medresesini açar ve öğrencilerin eğitimine başlar, çok kısa bir süre sonra medrese genişleyerek bölgeye hitap etmeye başlar, çok sayıda öğrenci yetiştirilir. Bölgede meydana gelen gelişmeler, İstanbul’da saraya kadar ulaşır ve o devrin Osmanlı padişahı Sultan Abdülmecit Han (1823/1861) hazretleri bizzat bölgeyi ziyarete gelir, güzel bir şekilde ağırlanır, padişah ziyadesiyle memnun olarak bölgeden ayrılırken, medreseye bir hediye olması adına Aktepe köyü ve çevresinde hayli fazla ve geniş bir araziyi şeyh hazretlerinin şahsında hibe eder ve hediye olarak hizmette kullanmaları adına kabul etmelerini ister. Şeyh hazretleri de hizmet adına bu hediyeyi kabul eder. Arazinin hibe edildiğine dair ferman ve berat yaşanan yağmalama olaylarında maalesef kaybolmuştur.</p><p style=\"text-align: justify;\">Şeyh Hasan hazretlerinin şeyh Abdurrahman başta olmak üzere, şeyh Muhammed Can, şeyh Muhammed Siraç ve şeyh Muhammed Nur olmak üzere dört oğlu vardır. Şeyh Abdurrahman hazretleri diğer üç kardeşi gibi ilk eğitimine babasının yanında başlar. Ancak şeyh Abdurrahman hazretleri diğer üç kardeşinden farklı olarak eğitimini tamamlamak için, Irak ve Suriye başta olmak üzere bölgedeki birçok medresede eğitim görür ve eğitiminbaşarıyla tamamladıktan sonra Aktepe’ye geri dönerek, babası Şeyh Hasan-i Nûrânî hazretlerinin vefatından sonra bir süreliğine medresenin eğitim sorumluluğunu üstlenir.</p><p style=\"text-align: justify;\">Ancak şeyh hazretlerinin medrese eğitmenliği de tıpkı buradaki öğrenciliği kadar uzun sürmez, kısa vadeli olur. Bunun sebebine gelince, şeyh hazretleri kendini başka alanlara yönlendirerek, kitap ve makale yazmaya ağırlık verir. Sürekli babasının kütüphanesinde bulunan şeyh hazretleri bilimle ve kültürle iç içe bir yaşam sürdürür. Yaşamının büyük bir kısmını bu kütüphane de geçiren şeyh hazretleri, kendisini sürekli araştırmaya ve bu araştırmaların bir sonucu olarak bilim dünyasına ve İslam âlemine nitelikli eser, makaleler ve çeviriler kazandırmıştır. Bu yönü kendisini ziyarete gelen herkesin dikkatini çekmektedir. Şeyh hazretleri müderrisliğin eğitimini “Leyl-u Mecnûn” adlı eserin sahibi şeyh Muhammed Can’a devretmiştir. Şeyh Muhammed Can’da bu görevi yaşamının son anına kadar başarıyla icra etmiştir.</p><p style=\"text-align: justify;\">Şeyh Abdurrahman hazretleri birçok eser kaleme almış, ancak bu eserlerden birçoğu çeşitli sebeplerden ötürü kaybolmuş, günümüze ulaşamamıştır. Şeyh hazretlerinin şu anda sağlam olarak 13 eseri mevcuttur. Bu on iki eserinin dışındaki eserleri, ya bakımsızlıktan ya da âlimlerin kütüphaneden alıp geri getirmeyişlerinden ve bir takım sebeplerden dolayı günümüze ulaşamamıştır. Bu duruma en güzel örnek, şu an Konya il müzesinde Aktepeli’ye ait yazma eser ve Diyarbakır kültür müdürlüğünde kayıtlı bulunan yaklaşık 250 kadar yazma eserdir.</p><p style=\"text-align: justify;\">Şeyh hazretlerinin eserlerinin başlıcaları; Ravdu’n-Naîm, Dîvâna Rûhî, Kitâbu’l-Đbrîz, Keşfu’z-Zelâm, Diyarbakır’a Özgü Takvim, Astronomi Kitabı, Astronomi Kitabı çevirisi, Fıkıh üzerine bir eser, Arapça Gramer üzerine bir çalışma, hastalıklar için şifâ kitabı ve Tarîkat ehli olanlar için yazmış olduğu “Risâletu’l-Edeb ve’l-Âdâb adlı eseridir.</p><p style=\"text-align: justify;\">Şeyh Abdurrahman Hazretleri, bir Peygamber aşığıydı. Tam bir bağlılıkla Resulullah’ın sünnet-i seniyyesine bağlıydı. Halinde, tavrında, sözlerinde, fiillerinde kısaca her türlü münasebetinde sünnet-i seniyyeden hiç ayrılmazdı. Harfiyen sünnete uymaya çalışırdı. Kendisini tanıyanlar onu bu özelliğiyle bilirdi. Cömertliğiyle bilinen Şeyh Abdurrahman Hazretleri’nin çok misafiri olurdu. Özellikle bahar aylarında çoğu zaman âlim ve faziletli insanlar ziyaretine gelir ve onun terbiyesinde süluka girerdi. Günlerce, bazen aylarca misafir kalanlar olurdu. Şeyh Hazretleri, kendi elleriyle yemek sofrasını hazırlardı. Misafirlerin sofrada bıraktığı yemek kırıntıların bereketlenme ve hayır kazanmak adına, kırıntıları toplayıp yerdi “Misafirlerin artığını yemek, insan gönlünü Allah’a yaklaştırır” derdi.<br /> Şeyh Abdurrahman Aktepe Sözleri</p><p> “Kendinizi hiç kimseden üstün görmeyiniz. Bilakis bütün insanları kendinizden üstün biliniz”</p><p>“Vallahi, billahi, tallahi içinizden kendimden daha hor, daha hakir kimseyi görmüyorum”</p><p>“ALLAH’ım, ahireti kalplerimizde büyük, dünyayı da gözlerimizde küçük kıl”</p><p>“Haya ve mahcubiyet, kadını güzel ve sevimli gösteren en tabii bir vasıtadır”</p><p>“En güzel ahlak haram şeylerden sakınmaktır”</p><p>“İyi huy odur ki ne kimseyi incitsin, ne de kimseden incinsin”</p><p>“Gökyüzünün ziyneti yıldızlar, yeryüzünün ki ise âlimlerdir”</p><p>“İnsan suratlı, şeytan tabiatlı insanlarla arkadaşlık etmeyin”</p><p>“Camiler mü’minler için, uyanma, silkinme ve şuurlanma merkezidir”</p><p>“Cennetin dereceleri Kur’an-ı Kerim’in ayetlerinin sayısı kadardır”</p><p>“Küçük günahları küçümsemeyin! Çünkü onlardan büyük günahlar dallanıp, budaklanır”</p><p>“Akıl ve gönül gözünün en büyük ve en kalın perdesi, çok fazla uyumaktır”</p><p>“Bila çil sal li zîndanan bimînim,</p><p>Her roj sed mar û dûpişkan bibînim,</p><p>Li hevraza barê aşan bikşînim,</p><p>Li berwara pevzkûvîyan biçerînim,</p><p>Zivistanan li ser avan bimînim,</p><p>Ne ku carek yekî ehmeq bibînim.”</p><p>* * *</p><p>“Kırk yıl zindanlarda kalayım,</p><p>Hergün yüzlerce yılan ve akrep göreyim,</p><p>Yokuşlarda değirmen yükü taşıyayım,</p><p>Dağ keçilerini otlatayım,</p><p>Zemheri kışta suların başında kalayım,</p><p>Ama tek bir ahmakla karşılaşmayayım.”<br />Şeyh Abdurrahman Hazretleri ; 29 Mart 1910 kalp krizi sonucu vefat etti. Babası Şeyh Hasan-ı Nurani’nin yanına defnedildi. Babası Şeyh Hasan-i Nurani’nin vefat yıldönümünde her yıl binlerce kişi türbesini ziyaret etmektedir. Bu ziyaretlerde insanın aklına hemen şeyhin şu sözü gelmektedir: “Dostlarım, emri Hakk tecelli edince insanlar ölürler ve zaman ilerledikçe bir süre sonra insanlar artık unutulur ve akla hayale gelmez olurlar. Ancak ben fakir Abdurrahman, Cenab-ı Mevla’nın sonsuz inayet ve rahmetiyle inşallah unutulmayacağım ve ölümümden sonra yıllar geçtikçe, zaman ilerledikçe daha da yenileneceğim ve hatırlanacağım.” Bu sözün alameti olarak her yıl gittikçe katlanarak artan sayıda ziyaretçi akınıyla karşılaşılmaktadır.</p>','image/ortak.jpg'),(203,'Şeyh Kasım El Togari (k.s.)',197,'<h2> Şeyh Kasım El Togari (k.s.) </h2>\r\n\r\nŞeyh Kasım, İnsanları Hakk’a dâvet eden, onlara doğru yolu gösterip, hakîkî saâdete kavuşturan ve kendilerine “Silsile-i Aliyye” denilen büyük âlim ve velîlerin otuz üçüncüsüdür.</p><p style=\"text-align: justify;\">Şeyh Kasım, aslen Derşev aşiretinin Şibli ailesindendir. Şeyh Kasım’ın yaşadığı dönemde Derşev aşireti, Botan’a bağlıydı. Botan ise 1880 ler de Osman İmparatorluğuna bağlı bir eyalet olup merkezi Cizreydi. Ve Botan, ünlü Kürt ailesi Bedirxanilerin yönetimindeydi. Botan eyaleti’nin merkez Cizre’den sonra ikinci idari yerleşim merkezi ise Derveş (bugünkü Alkamer köyü) idi. Derşev, hem merkez köyün adı hemde köy ve mezralarda yaşayan topyekûn aşiretin adıydı (bu aşiret halen mıntıkanın ve Anadolu’nın çeşitli yerlerine yerleşmiş kalabalık bir aşirettir).</p><p style=\"text-align: justify;\">Ailesinin sürgüne gönderildiği bu yıllarda Şeyh Kasım henüz oldukça gençtir ve medrese tahsilini yapmak üzere Muş’a gitmiştir. İlk olarak ilmini Muş’un köylerinden birinde bitirip icazetini Nakşî meşayihinden Şeyh Salihi Subki’nin babası Molla Resul-i Subki’den alır. Ve aynı zamanda Şeyh Salih-i Subki’nin yanında tarikata girer ve müridi olup amel etmeye başlar. Memleketine döndüğünde ailesinin başına gelen felaketleri öğrenen Şeyh Kasım, tahsil dolayısıyla, uzun süre ayrı kaldığı sürgüne giden aile efradıyla görüşmek ve helâlaşmak için ailenin sevk istikametini takip ederek yola koyulur. Zamanın yol ve vasıta imkânsızlığı ile kervanla at üstünde konaklaya konaklaya Diyarbekir’in Çınar kazasına bağlı Aktepe köyüne varır. Burada köyde ikamet eden Nakşibendî Tarikatının Halidi kolunun rükünlerinden Şeyh Hasani Nurani’nin misafiri olur. Ve buradan Diyarbakır’a giderek akrabalarını bulur, onlarla helalleşip vedalaştıktan sonra tekrar Aktepe köyüne gider. Misafirliği müddetince büyük zat ve büyük veli Şeyh Hasani Nurani’ni ile sürekli muhasebe, sohbet ve ilmi görüşmelerde bulunur. Şeyh efendi bu misafirindeki üstün zekâ ve ilmi kabiliyetini hisseder ve onun gitmesine bir türlü müsaade etmez.</p><p style=\"text-align: justify;\">Tam bu sıralarda, İstanbul’dan Diyarbakır’a, bir konuda Şeyhül İslam’ın bir fetvası gelir. Diyarbakır uleması, bu fetvayı beğenmeyip yanlış olduğuna kanaat eder. Ve Şeyhü’l İslamın çıkardığı bir fetvaya itiraz eden Diyarbakır uleması ile resmi makamı temsil eden zamanın valisi, kadısı, müftüsü arasında bir münakaşa olur. Bunun üzerine incelemesi ve bir çözüme bağlaması için fetvanın bir nüshası Şeyh Hasan-i Nurani’ye gönderilir; Şeyh Hasan-i Nurânî fetvayı alıp inceler ve Şeyh Kasım’a göstererek fikrini alır. Şeyh Kasım fetvayı inceledikten sonra Diyarbakır ulemasının yanıldığını ve fetvanın doğru olduğunu belirtir. Bunun üzerine Şeyh Hasan “o halde, Diyarbakır ulemasıyla münakaşa ve münazarayı kabul edermisin?” diye sorar. Şeyh Kasım cevaben “Şeyh izin verirse kanaât ve fikrimi serd etmeye hazırım” der ve Diyarbakır’a gider. Şehre gidince Diyarbakır da halen ibadete açık olan KURŞUNLU Camii ne yerleşerek ilim heyetini camide kabul eder. Yapılan münakaşa ve teati edilen fikirler neticesinde ilmi olarak Şeyhül İslam’ın fetvasının doğruluğunu ispat eder. Bunun üzerine ulemanın takdirlerini kazanır, Vali tarafından kendilerine orada kalması ve Reis-ul Ulema makamı ile tedrisat yapması istenilir. Fakat O bunu kabul etmeyip memleketine gitmek istediğini belirtir.</p><p style=\"text-align: justify;\">Şeyh Kasım Aktepe’ye gelir ve birkaç gün daha kalır ama bir türlü Şeyh Efendi den “evine gidebilirsin” diye bir izin çıkmayınca münasip bir dille akrabalarının ekseriyetinin sürgün edilmesi hadisesine binaen memleketine geri dönmesinin bir ihtiyaç ve zaruret olduğunu ifade eder. Fakat Şeyh Hasan kalması için ısrar ederek gitmesine izin vermez. Böyle bir zatın ısrarı karşısında Şeyh Kasım gitmek için diretmenin doğru olmayacağını düşünerek gitmekten vazgeçer. Memleketi olan ve asırlardan beri sülalece yerleşik olduğu Derşev’de mevcut emlak ve servetinden feragat ederek Aktepe köyünde ikamete başlar.</p><p style=\"text-align: justify;\">Şeyh Hasan-i Nurânî’nin vefatına müncer olacak hastalığı esnasında, etba ve yakın akrabalar kendisinden sonra kime biat edeceklerini sorarlar. Şeyh Hasan ise halifesinin kim olduğunun belli olduğunu belirtir. O kişi Şeyh Kasım dır. Bunun üzerine muhtelif yerlerden çeşitli itirazlar gelir. Zira Şeyh’in dört oğlu olduğunu, onlarında ilmi zahirde kâmil olduklarını, büyük edip ve şair olarak divan telif ettiklerini, edebiyat ve ilimde otorite olduklarını ve yabancı birini kendisine halife seçip göstermesini anlayamadıklarını belirtirler. Bunun üzerin Şêx Hasani Nurani Hazretleri;<br />“demek ki bugüne kadar ihlâs ve manasıyla benden istifade edememişsiniz! Aksi halde ne demek istediğimi idrak ederdiniz. Elbette ki, menkul ve gayrimenkul mallarım çocuklarıma ve varislerime intikal edecektir. Ancak haiz olduğum rabıta ve hikmet emanettir. Ve bu emanet ona intikal etmiştir. Halifem odur. Benimle irtibatını muhafaza ve devam etmek isteyenler ona biat suretiyle tahakkuk edecektir. Bundan sonra Şeyh Kasım sizin şeyhinizdir.”</p><p style=\"text-align: justify;\">Şeyh Kasım, şeyhinin vefatından sonra bir süre Aktepe de tebliğ ve irşat vazifesini sürdürür. Fakat bir süre sonra oradan ayrılmak zorunda kalır. Ancak şeyhine olan vefa ve sadakatten dolayı memleketi olan Botan-Derşeve değil muhitte kalmaya karar verir. Bu nedenle halen Çınar kazasına bağlı Altunakar köyüne yerleşir. Ve kısa bir zamanda burada bir medrese inşa ettirir. Ve irşad ve tedrisata burada devam eder. Altunakar Medresesi Osmanlı idaresinde resmiyet kesbeder. İlahiyat Fakültesi mertebesinde olan bu medresenin mezunları devlet sektöründe istihdam hakkını kazanırlar. Bu nedenle her taraftan, bilhassa Ortadoğu mıntıkası Suriye, Irak ve Kafkasya’dan burada okumak için talebeler gelirdi.</p><p style=\"text-align: justify;\">Şeyh Kasım El-Togari, Mürşidi Kamil Şeyh Hasani Nurani’den almış olduğu halifelik vazifesini bihakkın yerine getirerek, Kafkaslar’dan Şam’a Irak’tan Elaziz’in Palu kazasına ve Urfa Siverek ile Adıyaman’ın Kâhta kazasına kadar gelen ve çoğalan müritlerine gerekli irşatla; riyazat, çile, zikir, murakabe, tövbe, istiğfar, züht, tevekkül ve kanaât telkin talim ve temrini yaparak onların gerek cemiyet içinde beşeri faydalı bir uzuv ve gerekse masiva ve nefsanî zaaf ve şerden tebriye suretiyle kemale yardımcı olmaya medar cehd ve gayreti göstermiştir.</p><p style=\"text-align: justify;\">Altunakar arazisi zamanla çoğalan aile efradının, mensuplarının, müderrislerin, talebelerin ve gelen misafirlerin iaşe ve ihtiyacını karşılayamayacak duruma gelir. Bunu üzerine Şeyh Kasım Altunakar ile hemhudut olan Gozelşeyh köyünü satın almaya talip olur. Bu köy imparatorluk idaresi tarafından oraya ikamete mecbur edilen Kırım Han’larından Musa Paşa’ya temlik edilmiş, kendisine köyde yazlık-kışlık bir konak inşa edilmiş ve mıntıkanın asayiş ve idaresiyle vazifelendirilerek asalet ve mertebesine layık bir muameleye tabi tutulmuş. Musa Paşa’nın vefatından sonra oğlu İslam Bey, kısa bir zaman sonra mıntıkadan ayrılmak istediğinden köyü bütün mal varlığıyla beraber sayışa çıkarmış. Bunun üzerine Şeyh Kasım köyü satın alır. Ve köy Şeyh Kasım’ın oğlu ve sonrada halifesi olacak Şeyh Neytullah adına tescil edilir.</p><p style=\"text-align: justify;\">Şeyh Kasım’ın bildiğimiz kadar 2 kızı ve 5 oğlu olmuştur. Oğullarından biri kendisinden önce genç yaşta vefat etmiştir. Ve Şeyh Kasım çok sevdiği bu oğlunun adına şuan Altunakar da bulunan türbeyi yaptırmıştır. Daha sonra kendisi de vefat edince oğlunun yanına defnedilmiştir. Bölgede yaşanan sürgün olaylarında Şeyh Kasım’ın oğullarının her biri bir bölgeye sürgün edilmiş ve aile uzun zaman toparlanamamıştır.</p><p>Şeyh Kasım el Togari Hazretlerinin Çınar – Altunakar köyündeki türbesinde ; Şeyh Kasım hazretleri ile oğulları Şeyh Muhammed Neytullah (v. 1916) ve Şeyh Mehmet Sait ile aynı aileye mensup 3 kadın medfundur. Türbe 1298 /1880 yılında yapılmıştır.</p>','image/ortak.jpg'),(204,'Şeyh Halid Gülpevari (k.s.)',203,'<h2> Şeyh Halid Gülpevari (k.s.) </h2>\r\n\r\n<p style=\"text-align: justify;\">Diyarbakır’ın Çınar ilçesine bağlı Altoğar (Altunakar) köyünde hicri 1279 tarihinde doğmuştur. İnsanları Hakk’a dâvet eden, onlara doğru yolu gösterip, hakîkî saâdete kavuşturan ve kendilerine “Silsile-i aliyye” denilen büyük âlim ve velîlerin otuz dördüncüsüdür.</p><p style=\"text-align: justify;\">Babası, meşhur ulemadan, aynı zamanda Şeyh Hasan-i Nurani’nin halifesi olan Şeyh Kasım El-Hadi Altunakar (El Toğârî) Hazretleridir. İlim ve tarikat tahsilini babasının yanında yaparak sohbetlerinde kemale ermiş hem ilim, hem tarikat icazetini alarak babasının halifesi olmuştur.</p><p style=\"text-align: justify;\">Muhterem babası Şeyh Kasım El-Toğari resmi bir dilekçe ile oğlu Şeyh Halid-i Gülpevari’ye (Gülpınar) Siverek ilçesinde görevlendirmiştir.<br />Bu dilekçe şöyledir;</p><p>Huzur-i Ali-i Risalet penahiye Ma’rudi daireleridir ki:</p><p style=\"text-align: justify;\">Vilayeticelilelerine mülhak, Siverek kazası dahilindeki –Gülpınar- karyesinde, ihtiyar-ı ikamet ve inziva eyleyip, ibadet ve duayı vacib-ul edayı cenab-i Padişahiye muvazebetle meşğul iken, her nasılsa hasbelkader bundan birkaç ay evvel, Mekke’ye i’zam olunan oğlum Şeyh Halid, Dairelerinin şayani mürüvvet ve merhamet olan ahvali perişaniyeti iştimaline dair, kendisinden bu kere almış olduğum arabiyyul ibare bir kıt’a mektubunu zat-ı Ali-i Vilayetpenahilerine takdim etmiştim.</p><p style=\"text-align: justify;\">Münderecatından, mumaileyh dailerinin güya Mekke’den hilafı rızai ali, firar eylemiş olması hakkında zuhur eden havadis ve eş’arat’ın, makarin-i Hilafe-i Uzma’ya, her mü’min ve muvahhid’in ma’ruden uhde-i sadakati olan daavat-ı Hayriye ile meşğul bir hal’i felaket ve zaruret içinde olduğu halde, merahim ve eşfak’i alemşumuli şehriyari’ye muntazır bulundağu ve şu hal Mekke’ye i’zam içun sebeb addedilen şeylerin mahiyetini tehvin ve mağduriyet ve sadakatini açıklamakla bulunmuştur.</p><p style=\"text-align: justify;\">Ahvali hususiye ve umumiyemize tahvile vakıf olan vilayet-i Celileleri ahalisince ma’lumdur ki, gerek senakar malasşiarları ve gerek oğlum mumaileyh Şeyh Halid daileri, fukarayı tarikat-ı aliyeyi Nakşi’den olup, sakin olduğumuz karyelerde, ta’lim-i ulum’i diniyye ile iştiğal ve bu cihetle isticlab-ı daavat-ı hayriyye-i ayat-ı cihanbani ile vazife-i sadakat ve ubudiyeti ikmal edegelmekte, hilafı emr ve rıza-i ali, hiçbir hal ve harekette bulunmamış ve bundan böyle dahi bulunmayacağımız derkar bulunmuştur.</p><p style=\"text-align: justify;\">Mumaileyh dailerinin Mekke’ye i’zamından bu an’a kadar tarafı ali-i asifanelerinden icra buyurulan tahkiat ve tetkikatı lazime neticesinden dahi, mumaileyh daileri hakkında, dermeyan olunan şeylerin ehemmiyetsizliği bir derece tahakkuk eylediğine ve mumaileyh’in burada kalan evladu iyali, bir hali sefalet ve felaket ve acizleri de, bu şehir-i sırr-ı şeyhuhat içinde, mufarakatı evlat teessürat-ı tahammülkedalerine takat getirememekte olup, bu gah rıza-i ali ve merhamet-i meselleme-i cenabi velayetpenahileri kail olunamayacağına binaen, dailerinin; ikamet etmekte olduğum karye’de oturup hizmeti daiyanemde bulunmak üzere mumaileyh dailerinin yine bu tarafa celbine delalet ve merhamet-i aliyye-i fehimanelerinin ……..(okunamadı)……. Buyurulması, istirhaf-e cesaret olundu<br />Ol bab da emr ve ferman Hazret-i men leh’ul emr’indir.<br />28 teşrinievvel 1306<br />Tarikat-ı Aliye-i Nakşibendiye hulefasından<br />Şeyh Kasım<br />Mühür</p><p style=\"text-align: justify;\">Şeyh Halid-i Gülpınar henüz genç sayılan 27 yaşında babasının emriyle bu dilekçe ile Şanlıurfa iline bağlı Siverek ilçesinin Gülpınar nahiyesine görevlendirilerek hemen medrese tedrisata ve tekkede irşada başlar. Birçok ulema ve meşayih yetiştirir.</p><p style=\"text-align: justify;\">Türbesi Şanlıurfa ili Siverek ilçesi Gülpınar Beldesinde meftun bulunmaktadır. Sevenleri tarafından ziyaret edilmektedir. Bölgenin halkını irşâd ederek birçok talebe yetiştirdi. Yetiştirdiği ve icazet verdiği en büyük talebeleri şunlardır: Oğlu Eyyüb Gülpınar, Seyyid Mevlana Muhammed Halid-i Zilan ve Muhammed Bel Fırat Hazretleridir.</p><p>Yüce sırrını mukaddes ve mübarek kılsın.</p>','image/ortak.jpg'),(205,'Seyyid Mevlana Muhammed Halid-i Zilani (k.s.)',204,'<h2> Seyyid Mevlana Muhammed Halid-i Zilani (k.s.) </h2>\r\n<br />33. Hz. Şeyh Hasan El Nurani (ks.)<br />34. Hz. Şeyh Kasım Togari (ks.)<br />35. Hz. Şeyh Hacı Halid Gülpevari (ks.)<br />35. Hz. Şeyh Seyyid Mevlana Halid-i Zilani (ks.)</div></div><p style=\"text-align: justify;\">Osmanlı zamanında Anadolu’da yetişen evliyanın en büyüklerinden olup insanlara İslamiyet’in emir ve yasaklarını anlatarak onların dünyada ve ahirette saadet ve mutluluğa kavuşmalarına vesilen olan insanları Hakk’a davet eden, onlara doğru yolu gösterip, hakikî saadete kavuşturan ve kendilerine “Silsile-i Aliyye” denilen büyük âlim ve velilerin otuz beşincisidir. </p><p style=\"text-align: justify;\">1826 yılında şimdiki Batman iline bağlı Zilan köyünde doğdu. Soy kütüğü Hazreti Hüseyin, Hazreti Fatıma ve Hazreti Ali yoluyla Allah Resulüne ulaşan Hâlid-i Zilan Hazretleri “Seyyid” olup, ceylan derisi üzerine yazılı ve Osmanlı padişahlarının tasdik ettikleri havi şecerelerinin çok yakın tarihe kadar ellerinde bulunduğu bilinmektedir.</p><p style=\"text-align: justify;\">Hazret-i Sultan 7 yaşından 10 yaşına kadar Zilan da amcası Şeyh Muhammed Zilan’dan ve cami imamından medrese eğitimi aldı. Hazreti Sultan köyün çocuklarını medresede toplayıp küçük yaşta olmasına rağmen çocuklara hatme ve teveccüh yaptırmıştır.</p><p style=\"text-align: justify;\">Hazreti Sultan Yeniçağlar köyü Zilan medresesinde talebeyken bir gün hocası Hazret-i Sultan’a toprak olan medrese damını silindir (banger) taşı ile sıkıştırmasını söylüyor. O esnada çok şiddetli bir yağmur yağıyordu. O’da yağmurdan korunmak için damın saçağı altında duruyor ancak çok ağır taş kütlesinden olan silindir taşı sanki güçlü bir kimse tarafından kullanılıyor gibi kendiliğinden gidip geliyordu. Hocası talebelerden bir tanesine; ”git Halid’e söyle ıslanmasın insin aşağı” diye söylüyor. Talebe yukarı çıktığında Halid’in saçağın dibinde olduğunu, silindir taşınında kendiliğinden gidip gelmekte olduğunu görüyor. Hazreti Sultan’ın kerametini gören bu talebe Şeyh Halid’in amcası olan hocası Şeyh Muhammed’in yanına giderek bu olayı Şeyh Muhammed’e anlatıyor. Halid’in üstün kabiliyet ve zekaya sahip olduğunu gören amcası Şeyh Muhammed, bu olay üzerine küçük yaşta kerametler gösteren yeğeni Halid’i alarak kendi üstadı olan çok ünlü İslam âlimi ve Silsileyi Aliyyenin büyüklerinden zahiri ilim ve tasavvuf âlimi Şeyh Kasım-i Al-Toğari’ye götürüyor.</p><p style=\"text-align: justify;\">Kasım-i Al-Toğari Hazretleri genç Halid’e nazar ederek, tövbe verip amel ettirmeye başlatıyor. Kasım-i Al-Toğari Hazretleri artık iyice yaşlanmıştı. Şeyh Muhammed Zilana dönerek “ben ihtiyarladım, bu evladımı üstadım olan Hasan-i Nurani’nin okuduğu Molla Halil-i Si’ridî Hazretlerinin medresesine gönder” diye buyuruyor. Bu emir üzerine Şeyh Muhammed yeğenini Molla Halil-i Si’ridî’nin o tarihteki Medresesinde (şimdiki üniversite) okumaya gönderiyor. Hazret-i Sultan burada yetişen birçok âlimlerle imtihan edilerek başarılı bir şekilde eğitimini tamamlamıştır. Birçok Arvasi âlimleri ve Halid-i Zibari Hazretleri ile çok mülakatlar yapmış ve kimse bu mülakata erişememiştir.</p><p style=\"text-align: justify;\">Seyyid Halid-i Zilan hazretleri 21 yaşında Zilan Köyüne geri gelerek (bugünkü ismi Yeniçağlar Köyü) burada çiftçilik etmeye başlar. Çift sürmek üzere öküzlerle birlikte tarlada iken öküzün hal dilini dinler, o esnada hayvanların “Allah bu işi yapasın diye seni yaratmadı” sözünü işitir ve bu söz üzerine kendisine büyük bir dikkat çeker.</p><p style=\"text-align: justify;\">Hazreti Sultan bu arada yine ilme devam eder. Bu süreçte Delail-ul Hayrat ismiyle bilinen Cenab-ı Hakk’ın isimlerinin üzerinde büyük bir çalışma yaparak Delail-ul Hayrat’ı tamamlayıp İlahi sırlara nâil oldu. Seyyid Halid-i Zilan hazretleri bu yaşlarda Allah-ü Teala’nın lütuf ve ihsanına kavuşarak ilimde mücazi oldu. Levh-i Mahfuz Hazreti Sultan’a bu yaşta gösterildi. Genç yaşta olmasına rağmen pek çok âlim müşküllerini Hazreti Sultana gelip sorarlar idi. Zira O, Allah-ü Teala’nın izni ile bu yaşta âlim olmuştu. Yanına gelen büyük âlimler O’nu görünce kendilerini “deryada bir damla su gibi” görürlerdi.</p><p style=\"text-align: justify;\">Bunu gören amcası Şeyh Muhammedi Zilan, yeğenini yetiştirmeyi düşünüyordu. Ama Hazret-i Sultan bir gün rüyasında Sevgili Peygamber Efendimizi gördü. Peygamber Efendimizin; “Gülpevar’a gideceksin, benim manevi emanetim var O’nu alacaksın” diye buyurduğunu gördü. Hazreti Sultan bu rüyayı annesine anlattı. Annesine; “babamdan müsaade al ben gideyim” dedi. Hazreti Sultan babasından da müsaade aldıktan sonra çok genç yaşta meşrebine uygun bulunduğu Şeyh Hâlid-i Gülpevarî Hazretleri’nin hizmetine girdi. Yirmili yaşlarda sülûkunu tamamlayıp şeyh Hâlid-i Gülpevarî’den hilafet aldı. Böylece hazreti sultan Nakşibendi tarikatının Zilaniye kolunun kurucusu olmuş oldu. Nakşibendi tarikatı Hatme dualarında “Menzilete” diye geçer. Menzilete’den kasıt Nakşibendi tarikatı piri Bahaaddin-i Buhara hazretlerinin Menzilete köyüdür. Hazreti Sultan Zilaniye kolunun kurucusu olduğundan Hatme dualarında “Zilanete” diye geçer.</p><p style=\"text-align: justify;\">Hazreti Sultan’ın hilafeti aldığı gece üstadı Halid-i Gülpevari hazretleri uykusunda bir rüya görür. Rüyasında babası ve üstadı olan Kasım-i Al Toğari hazretlerinin kendisine beyaz bir kartal verdiğini ve bu kartalı uçur dediğini görür. Sabah uyanınca rüyasında aldığı emir gereğince, Hazreti Sultan’ın icazetini vererek Zilan’a gönderir. Rüyasında gördüğü bu beyaz kartal kendisinden icazet ve hilafet alan talebesi Hazreti Sultandır. Bu nedenle Seyyid Halid-i Zilan hazretlerine ”Beyaz Kartal” da denmektedir.</p><p style=\"text-align: justify;\">Hâlid-i Gülpevarî hazretleri talebesi Mevlana Seyyid Hâlid-i Zilan’a; “eğer; Allah (c.c.)’ın ve Resulünün feyzi sende ise ve seni köyden taşlayıp, kovarlarsa bilki “ diye buyuruyor.</p><p style=\"text-align: justify;\">Hocası Hâlid-i Gülpevar’ın bu sözü aynen yerine gelmiş Hazreti Sultan Zilan köyüne yaklaştığı zaman akrabaları ve amcası olan Şeyh Muhammed O’nu köyden kovdurmuştur. Bu olayı duyan Hâlid-i Gülpevarı hazretleri çok sevinmiştir. Çünkü Allah ve Resulullah’ın aşkı, muhabbeti ve feyzi Mevlana Seyyid Hâlid-i Zilan’dadır.</p><p style=\"text-align: justify;\">Bütün bunlara rağmen Mevlana Seyyid Hâlid-i Zilan yoluna devam etti ve her türlü engellemelere karşı koyabildi. Ancak bu bakışlar sonucu bölgesinde sık sık yer değiştirme durumunda kaldı. Kaderin cilvesine bakınız ki çok geçmeden kendisine dünyayı dar eden yakınları ve rakiplerinin tamamı birer birer dünyadan çekilip gittiler.</p><p style=\"text-align: justify;\">Bir asrı aşan irşad hayatında, dünya mevkiine ve zenginliğine meyletmedi. Gerek Güneydoğuda gerekse Anadolu’nun muhtelif yörelerinde bulunduğu zamanlarda hep insanların irşad ve İslami bağlılıklarına yardımcı oldu. Anadolu’daki sevenlerince “Hazreti Sultan” olarak isimlendirilen şeyh Seyyid Hâlid-i Zilan Hazretleri, küfürle ettiği mücadele kadar, cehalet ve koyu taassupla da mücadele etti. İnsanların dış görünümlerinden ziyade iç güzelliklerini esas aldı. Teferruat sayılacak şeylerle uğraşırdı.</p><p style=\"text-align: justify;\">Hazret-i Sultan günde 7 cüz Kur’an-ı Kerim okuyarak haftada bir hatim yapardı. Kur’an okumayı yani Allah (c.c.) ile kelam etmeyi çok severdi.</p><p style=\"text-align: justify;\">1938 yılında bazı olaylar nedeniyle Seyyid Hacı Hâlid-i Zilan hazretleri ailesi ile birlikte Siirt’ten Giresun’a mecburi ikametgah nedeniyle göç etmek zorunda kaldı. </p><p style=\"text-align: justify;\">Seyyid Mevlana Muhammed Hâlid-i Zilan Hazretleri Giresun’da sürgün olduğu ilk yıllarda bir çadır içinde bütün ailesiyle birlikte kaldılar. Zaman sonra çocuklar acıkmaya ve üşümeye başladılar. Bu şikâyetlerini Halid-i Zilan Hazretlerine bildirirler. Efendi Hazretleride namazdan sonra yörenin en zengini olan bir yahudinin evinin yolunu tutar. Yardım istemek için eve yaklaştığında “gâvur” kokusu geliyor diye gerisin geri döner ve camiye gelir. Camide bulunan cemaat Efendi Hazretlerini sarıklı ve cübbeli görünce kendisinden vaaz vermesini ister. Efendi Hazretleride vaaz ettikten sonra vaktin namazını da kıldırır ve camiden ayrılır. Hazret-i Sultan’ın anlattıklarının etkisinde kalan halk; bundan sonra Seyyid Mevlana Muhammed Hâlid-i Zilan Hazretlerinin maddi ihtiyaçlarını karşılar.</p><p style=\"text-align: justify;\">Seyyid Hacı Hâlid-i Zilan Hazretlerinin hizmetinde bulunmak için Siirt’ten gelen Hamo adında bir mürid, çadırda kaldıkları sırada aileden birine darılarak Samsun’a gider. Orada inşaat işçiliği yapmaya başlar. Daha sonra Samsun’da şeyhlik yapan Açıkbaş Ömer Efendi’nin müridleriyle tanışır ve onlarla oturup kalkmaya başlar. Hamo, Ömer Efendinin müridlerinden, geçimini hamallık yaparak sürdüren Abdullah Efendi adında bir zatın dikkatini çeker. Hamo, Abdullah Efendiyi alarak en kısa zamanda Hazreti Sultana götürerek tanıştırır. Abdullah Efendi, Hazreti Sultan’a teslim olur, tövbe ederek amel etmeye başlar. Bir müddet sonra Abdullah Efendi ile Hamo Samsun’a geri dönerler. Hamo iki yıl kadar Samsun’da kaldıktan sonra tekrar Giresun’a geri döner.</p><p style=\"text-align: justify;\">Seyyid Hacı Hâlid-i Zilan Hazretleri Giresun’da iken bir ara Samsun’a, oradan da Havzaya gitti. Tedavi için bir müddet Havza kaplıcasında kaldı. Kısa sürede hayli kişi onun muhabbet halkasına katıldı. Daha sonra Bafra ve Çarşamba dolaylarına giderek buralarda da bir çok insanın muhabbet halkasına girmesine vesile oldu. Böylece Samsun ve çevresinde de Seyyid Halid-i Zilan hazretlerinin nuru yayıldı ve muhabbet halkası genişledi.</p><p style=\"text-align: justify;\">Hazreti Sultan Giresun’a döndükten sonra zikir yaptıkları esnada, ihbar üzere polisler zikir meclisini basarlar. Bunun üzerine Seyyid Hâlid-i Zilan Hazretleri ve yanında bulunanlar tevkif edilerek hapse atılırlar. Hazreti Sultan cezaevinde bulunduğu sırada yaklaşık 300 kadar mahkûma Allah’ın emir ve yasaklarını anlatır, mahkumlara imamlık eder ve namaz kıldırır. Bu olaylardan haberdar olan ve mahkumların ıslah edici bu durumlarını gören cezaevi savcısı kısa zamanda Hazreti Sultanın hapisten çıkarılmasını sağlar.</p><p style=\"text-align: justify;\">Seyyid Hacı Hâlid-i Zilan Hazretleri aile fertleriyle birlikte Giresun’da tam on yıl kadar ikamet ettiler. Bu sırada Hazreti Sultanın sağ kolunda bilinmeyen bir sebepten dolayı yara çıkmıştı. Doktorlar Hazreti Sultan’ın yaralı olan sağ kolunu ameliyata aldılar ve Efendi hazretlerinin kolunu kurtaramayarak kesmek zorunda kaldılar. Samsun’dan gelen ihvanlar Hazreti Sultanın kesik kolunu alarak Samsun’a götürüp defnettiler. Bu hastalığın ardından Hazreti Sultan Ankara’ya dilekçe yazarak Giresun’dan başka bir yere nakledilmelerini istedi. Ankara’ya ulaştırdıkları dilekçelerine ”Söke’ye gönderilmeleri” şeklinde cevap geldi. Sevenlerinin gözyaşları arasında Giresun’dan uğurlandılar. Gemiyle Samsun’a gelip, karaya çıktılar ve Samsun vekili Abdullah efendi’nin evinde misafir oldular. Bu misafirlik bir hafta sürdü. Bu süre zarfında Samsun’da Hazreti Sultan’ın birçok kerameti görüldü ve unutulmaz hatıralar bıraktı.</p><p style=\"text-align: justify;\">Seyyid Hâlid-i Zilan hazretleri ve ailesi trenle Samsun üzerinden Havza’ya doğru gitmek üzere tren garına gelirler. Hacı Halid-i Zilan hazretlerinin müridleri kendisini bir kez daha görebilmek için tren garının yanında bulunan arazide toplanır. Efendi hazretleri trenden inerek topluluğun ortasına oturup sohbete başlar. On dakika mola süresi dolar, makinist treni hareket ettirmeye çalışır, bir türlü treni çalıştıramaz. Seyyid Halid-i Zilan Hazretleri tam dört saat sohbet eder ve sohbeti bittikten sonra trene biner. Hazreti Sultan trene biner binmez tren çalışır ve Söke’ye doğru uğurlanırlar.</p><p style=\"text-align: justify;\">Hazreti Sultan Söke’ye yerleştikten kısa bir süre sonra, yarım kalan bir mahkûmiyetinden dolayı tekrar tevkif edilir. On iki gün hapiste yatıp tahliye olur. Söke’deki sürgün yılları iki yıl kadar sürdükten sonra Demokrat Partinin iktidar olmasıyla, sürgünde bulunanların tamamına af çıkar. Onlarda bu aftan yararlanıp Beşiri’ye geri dönerler. </p><p style=\"text-align: justify;\">Hazreti Sultan; oğlu Seyyid Muhammed Zilan’ın aniden hastalandığını ve Diyarbakır hastanesine yatırıldığını öğrenince çok üzülür. Bir hafta sonra ise Seyyid Muhammed Zilan hastanede vefat eder. Cenazesi Beşiri’ye getirildikten sonra naaşı daha sonra Seyyid Hâlid-i Zilan Hazretleri’ne türbe olacak Kanireval’deki kabristana defnedildi. Seyyid Hâlid-i Zilan Hazretleri oğlunun vefatına çok üzüldü.</p><p style=\"text-align: justify;\">Seyyid Mevlana Hâlid-i Zilan Hazretleri gayet vakarlı ve heybetli bir zattı. Müritleri yetiştirmesi, manevi olarak terbiye etmesi Allah-ü Tealaya kavuşmak arzusunda bulunanlara pek güzeldi. Seyyid Hâlid-i Zilan pek çok seyyidler, müridler ve talebeler yetiştirdi. Hazreti Sultan’ın çokça kerametleri görülmüştür.</p><p style=\"text-align: justify;\">Hazreti Sultan’ın dünya hayatında yetiştirdiği sülük yoluyla icazet verdiği talebelerinden bazıları şunlardır. Önce babası Seyyid Abdurrahman (lakabı Seyh Cami) Hazretlerini yetiştirdi. Hâlid-i Gülpevar Hazretlerinin sülükten gönderdiği Ahmet Belfırat Hazretlerini, daha sonra oğlu Seyyid Muhammed-i Zilan Hazretleri, Hacı Hamid-i Hasani, Molla Süleyman ve oğlu Seyyid Kasım-ı Zilani Hazretlerini yetiştirdi. Mevlana Seyyid Kasım-ı Zilan Hazretlerini 1953’te sülüke sokarak bu yolun icazetini ve postunu sülükten başarıyla çıkan oğluna verdi.</p><p style=\"text-align: justify;\">Hazreti Sultan talebelerini sülükten çıkardıktan sonra tasavvufi icazet diplomasını mühürleyerek kendilerine vermiştir. Günümüzde bazı insanlar sülük gördüğünü ve icazet aldıklarını söylemektedirler. Ancak bu kişiler icazet diplomalarını göstermedikleri sürece sülüke girdiklerini ispat edemezler. Hazret-i Sultan’ın bu halifelerinden başka birçok yetiştirdiği âlim ve veli zatlar vardır. Yetiştirdiği âlimlere tasavvuf icazeti vermemiştir. Bunlardan örnek vermek gerekirse Molla Said Erdinç gibi mümtaz şahsiyetlerin yetişmesine vesile olmuştur.<br />[toggle title=”Menkıbeleri ” load=”hide”]Menkıbeleri</p><p>1- Hac vazifesini deniz yolunu kullanmak suretiyle gerçekleştirdi. Hicaza giderken Suriye sınırlarında vapur alabora oldu. Bütün Hac yolcuları Mevlana Seyyid Hâlid’in yanına gelerek; “Ey Allah (c.c) dostu duanız makbuldür, dua edin bu sıkıntıdan kurtaralım” dediler. Hazreti Sultan ayağa kalkarak bastonunu vapurun ortasına vurdu, muhabbeten çok sevdiği Muhyeddin-i Arabî Hazretlerine; “şaka yapma, bende şaka yaparsam Şam’ı alt üst ederim” buyurdular.</p><p>Bunun üzerine vapurda bulunan bir Hacı adayı Hazreti Sultan’ın yanına yaklaşarak “o ki bu kadar birbirinize nazınız geçiyorsa, tasavvufta ”Yusuf Hamedani’nin yanına Seyyid Abdulkadir-i Geylani Hazretleri gitti. Yusuf Hamedani Hazretleri Abdulkadir-i Geylani ye buyurdu ki: ”öyle görüyorum ki Allah Resulünün ayakları Abdulkadir-i Geylani Hazretlerinin omuzuna, Abdulkadir-i Geylani Hazretlerinin ayakları da tüm Velilerin omuzuna olsun” bu söze ne dersiniz dedi.<br />Hazreti Sultan;<br />“Ben çok severim Abdulkadir-i Geylani hazretlerini,<br />Ben severim Hallac-ı Mansur Hazretlerini,<br />Ben severim Muhyeddin-i Arabî Hazretlerini,<br />Ben severim Ahmed-i Bedevi Hazretlerini,<br />Ben severim Mevlana Celaleddin-i Rumi Hazretlerini” dedi ve devamla; “herkes kendi devrinde o makamı alır, şimdi ise o makam ve Allah Resulünün ayakları kimin omzunda olduğunu buna göre tasavvur edin” diye buyurdu. Ve bu sözden sonra Resul oğlu Nizam isimli hacı adayı bir cezbe haliyle yere düşüyor. Cezbeden uyanınca “şu anda görüyorum ki Allah Resulünün ayakları Mevlana Seyyid Hâlid-i Zilan’ın omzunda, O’nun ayakları da tüm Velilerin omzundadır” diye nida ediyor</p><p>2- Osmanlı döneminde Siirt Merkez vaizi olan Molla Süleyman Efendi birgün vaazında “şeyhler, tarikat ehilleri kimseyi kurtaramazlar, kimseye ahirette yardımcı olamazlar” diye konuşmuştu. Molla Süleyman o geceden sonra üç gün üst üste aynı rüyayı görür. Rüyasında Mevlana Seyyid Muhammed Halid-i Zilan hazretlerini görür. Sırat köprüsünün kurulduğunu, sırat köprüsünden Halid-i Zilanın tek başına gittiği sırada Molla Süleyman; “işte ben kürsüden dedim ya, işte tek başına gidiyor” diye söyleniyor. Şeyh Seyyid Halid-i Zilan hazretleri sırat köprüsünü geçtikten sonra geri dönerek; “Molla Süleyman, ben teslim aldığım ihvanı sırat köprüsünün korkusunu göstermeden, cübbemin altında taşıyarak geçiririm” dediğini, cübbesini silkelediğini ve o esnada mahşeri bir kalabalığın Hazreti Sultanın cübbesinden döküldüğünü görüyor.</p><p>Molla Süleyman rüyanın etkisiyle uyandıktan sonra sabaha kadar sağa sola dönüyor, sabah namazını kıldırdıktan sonra medresede bulunan Said isimli 9 yaşındaki talebesine; “bugün Beşiriye gidelim, Halid-i Zilan hazretlerini ziyaret edelim” diyor. Birlikte Beşiriye gelerek rüyasını Seyyid Halid-i Zilan hazretlerine anlatıyor.</p><p>Hazreti Sultan “bir mürşidi kamil müridine ecel ve sırat korkusunu hissettirmez” diyerek Molla Süleyman ve küçük Said’e tövbe ve tarikat veriyor. Molla Süleyman ve Said, Siirt’e geri dönerek medrese eğitimlerine devam ediyorlar.</p><p>Küçük yaşta Halid-i Zilan hazretlerinden tarikat ve tövbe alan Said, zamanın büyük üstadlarından Bediüzzaman Said-i Nursi hazretleridir.</p><p>3- Hazreti Sultan icazet aldıktan yirmi yıl kadar sonra hacca gitmeye karar verdi. Büyük oğlu Seyyid Abdülkuddüs ve yeğeni Abdulkadir ona refakat ettiler. Hazreti Sultan 40 yaşında 1866 yılında bu Hac kafilesi ile Cidde’ye geldikten sonra Resul oğlu Nizam isimli bu zat uzaktan Halid-i Zilan hazretlerini takip etmeye başlıyor. Kafile Medine’ye vardıktan sonra hacı adayları çadırlarda kalıyorlar. Bir gece yarısı herkes uykudayken Hazreti Sultan çadırdan çıkarak Ravzayı Mutahhara’ya doğru gider. Hacı Nizam Hazreti Sultanı takip etmeye devam eder. Hazreti Sultan, Ravzanın kapısında durarak “Ya Resülallah senin kabrini ziyaret etmek ve öpmek istiyorum, kapıyı aç” diye dua etti. Bu esnada kapı büyük bir nur ile aydınlanıp açıldı ve Hazreti Sultan “Ya Resülallah, ihvanıma Cehennem korkusu ve kabir azabı çektirme” diye dua etti. Hazreti Sultanı takip eden zat “Evladım Halid, senin dualarını Allah (c.c) kabul etti, senin ismini duyan kabir azabı çekmesin” diye bir ses işitti. Ve bu olaydan sonra hacı adayı yere yığılıp kalıyor. Hazreti Sultan Ravzayı Mutahharadan ayrılırken kendisini takip eden bu zata doğru gelerek Resul oğlu Nizam isimli bu zatı yerden kaldırarak “beni niye takip ettin” diyerek kızar ve bu olayı kimseye söylememesini tembihler. Daha sonra Hazreti Sultan hacı adayına dönerek ”Seyyid Abdulkadir-i Geylani Hazretlerinin kabrinin önünden geçen ve dua eden kabir azabı çekmeyecek ve benim ismimi duyan da yine kabir azabı çekmeyecek” diye söyler.</p><p>Hac vazifesinden döndükten sonra çok geçmeden Hazreti Sultan’ın küçük oğlu Alâeddin Efendi vefat eder. Hazreti Sultan oğlunun vefatına çok üzülür.</p><p>Hazreti Sultanı takip eden hacı Nizam isimli kardeşimiz üç yıl sonra tekrar Hacca gider. Ravzayı Mutahharayı ziyaret edince çok ağlar. “Ya Resülallah yanımda Hazreti Sultan yok ki senin nurunu göreyim, senin O sesini işiteyim” diye dua eder ve ağlar. Bu arada kendisine bir uyku gelir, uykusunda Allah Resulü (s.a.v)’nü görür, Peygamber Efendimiz bu kişiye rüyasında şu sözü söyler “ümmetim beni görmek, beni ziyaret etmek isterse evladım Seyyid Muhammed Halid-i Zilan’ı ziyaret etsin, beni hayatta iken görmüş gibi olur” diye buyurduğunu görür. Hacı kardeşimiz Hac dönüşünden sonra her yıl iki defa Hazreti Sultan’ın ziyaret gider.<br />[/toggle]<p style=\"text-align: justify;\">Seyyid Mevlana Hâlid-i Zilan Hazretlerinin vefatından önceki son sözleri şöyledir: “Silsileyi Aliyye ismi verilen büyük velilerden otuz altıncı zatı görüyorum. Bu yüksek hanedanın makamına oturmak bizden sonra size verildi. Önceki hastalığım esnasında görmüştüm ki siz bizim makamımıza oturmuş kayyumluk size verilmişti. Teveccühü ve kabiliyeti ile bizden sonra bu dergahı Seyyid Muhammed Kasım-i Zilan’a bırakıyorum” buyurmuştur.</p><p style=\"text-align: justify;\">Seyyid Mevlana Muhammed Hâlid-i Zilan Hazretleri oğlu Seyyid Kasım-i Zilan Hazretlerine tasavvufi icazetlerin tümünü verdikten sonra irşad vazifesi ile Batman’ın Binatlı köyüne gönderir. Bu arada yöre halkı ve sevenleri Hazret-i Sultan’ı ziyarete gelirler. Hazreti Sultan ziyaretine gelenlere; “artık bende bir şey yok, bende oğlum Seyyid Kasım-i Zilan’dan himmet bekliyorum, hepsini oğlum Seyyid Kasım aldı. Cenab-ı Allah Zülcelal(c.c.) hepsini oğlum Seyyid Kasım-i Zilan’a verdi. Bu yüzden sizler oğluma gidiniz” buyurarak Seyyid Kasım-i Zilan Hazretlerinin de babasını yetiştiren veli unvanının Kasım-i Zilan Hazretlerinde olduğunu belirtmiş, oğlu Seyyid Kasım-i Zilanında “MEVLANA” makamına ulaştığını beyan etmiştir.</p><p style=\"text-align: justify;\">Seyyid Hacı Halid-i Zilan Hazretleri Süleyyi Hak Edebi isimli bir kitap yazmış ancak bu kitabı çoğaltılmamıştır, ayrıca birçok Divançeleride mevcuttur.</p><p style=\"text-align: justify;\">19 Aralık 1954 tarihinde bir Pazar sabahı, emanetini sahibine, yüceler yücesi Allah’a teslim etti. Seyyid Mevlana Muhammed Kasımi Zilan Hazretleri muhterem babasını yıkayıp kefenledikten sonra Hazreti Sultanın vücudunu bir Nur kapladı, Seyyid Muhammed Kasımi Zilan Hazretleri dışarıdaki topluluğa “Allah ve Resulullah’ın nurunu görmek isteyen varsa gelsin baksın” diye nida etti.</p><p style=\"text-align: justify;\">Hazreti Sultan Kanireval’deki türbede oğlunun yanına defnedildi. 128 yıllık büyük çınar fani vücudunu toprağa teslim ediyordu. Ruhu ise atalarının yanına, Allah Resulü’nün “liva’ü hamd” inin altına doğru uçuyordu.<br />Her yıl Mayıs ayının ikinci haftasında Batman – Beşiri- örmegöze köyünde Şeyh Halid’i anma ve aş dökme etkinliği yapılır. 2 gün süren etkinlikte konuları ağırlamak için 5 bin çadır kurulur ve 50 bin kişi katılırdı.</p><p>Yüce Allah sırrını mukaddes ve mübarek kılsın.</p>','image/ortak.jpg'),(206,'Seyyid Mevlana Muhammed Kasım Zilan (k.s.)',205,'<h2> Seyyid Mevlana Muhammed Kasım\r\nZilan </h2>\r\n\r\n<p style=\"text-align: justify;\">Seyyid Mevlana Muhammed Kasım-i Zilan Hazretleri Batman da yaşayan âlim ve evliyanın en büyüklerindendir. İnsanları Hakk’a davet eden, onlara doğru yolu gösterip onları hakikate kavuşturan ve kendilerine Silsile-i Aliyye denilen büyük âlim ve velilerin otuz altıncısıdır.</p><p style=\"text-align: justify;\">Tasavvuf mütehassıslarının üstadı Müslümanların gözbebeği Seyyid olup Hz. Ali Efendimizin soyundandır. Hicri 1332 de Batman’ın Beşiri köyünde daha annesinin karnında iken babası Seyyid Hâlid’i ziyarete gelen Bağdatlı Seyyid Ali, Seyyid Muhammed Hazretleri annesi onlara hizmet ederken şu anne karnındaki çocuğa bir selam verelim dediler. Ziyaretleri bittikten sonra Bağdat’a döndüler ve aradan tam 7 yıl geçtikten sonra aynı Seyyidler Zilân dergâhına geldiklerinde bir çocuk sohbet ediyordu. Selam verdiler, çocuk onlardan iki selam aldı. Seyyidler çocuğa “Ey çocuk biz sana bir selam verdik, sen bizden iki selam aldın bu nedendir” o zaman çocuk olan Seyyid Kasım Hazretleri “sizden aldığım birinci selam şimdi verdiğiniz ikinci ise ben anne karnında iken verdiğiniz selamın karşılığıdır” diye buyurur. Eğer ben İsa (AS) ‘dan hayâ etmeseydim anne karnında selamınızı alırdım.</p><p style=\"text-align: justify;\">Seyyid Kasım Hazretleri 7 yaşındayken Kur’an-ı Kerimi ezberledi. Ve Şafi mezhebi fıkıh ve beşeri ilimlerinde büyük bir âlim olan babası Seyyid Halid Hazretlerinin yanında 40 yaşına kadar tasavvuf ilmini aldı. 1953’de seyri sülüğünü tamamlayan Seyyid Kasım-i Zilan Hazretleri babası Seyyid Mevlana Muhammed Hâlid-i Zilan Hazretlerinden tasavvufi icazetlerin tümünü aldıktan sonra irşad vazifesi ile Batman’ın Binatlı köyüne gitti. Bu arada yöre halkı ve sevenleri Hazret-i Sultan’ı ziyarete giderler. Hazreti Sultan ziyaretine gelenlere; “artık bende bir şey yok, bende oğlum Seyyid Kasım-i Zilan’dan himmet bekliyorum, hepsini oğlum Seyyid Kasım aldı. Cenab-ı Allah Zülcelal (c.c.) hepsini oğlum Seyyid Kasım-i Zilan’a verdi. Bu yüzden sizler oğluma gidiniz” buyurarak Seyyid Kasım-i Zilan Hazretlerinin de babasını yetiştiren veli unvanının Kasım-i Zilan Hazretlerinde olduğunu belirtmiş, Kasım Baba’nında“MEVLANA” makamına ulaştığını beyan etmiştir. Bu yüzden Seyyid Kasım-i Zilan Hazretlerine “Seyyid Mevlana Muhammed Kasım-i Zilan” denilmektedir.</p><p style=\"text-align: justify;\"><strong>Şeyh Muhammed Kasım Zilani hazretlerinin sözleri</strong><br />– “Ey müridlerim önce içinizdeki nefis denen ejderi öldürün, yüzünüzü toprağa sürün, hata ve isyanı kabul ve itiraf edin ve işlediğiniz hata dolu ibadetlerinizin yüzünüze vurulmasından korkun. AllahuTeala kullarının kalbine nazar eder o halde ey insanlar kalbinizi temiz ve pak tutunuz, onu cilalandırınız, güzel tutup parlatınız. Orada yalnız doğruluk ve ihsan bulunsun.”<br />– İhvan olmak isteyen birine; “ey oğlum tövbe etmek istersen bu hususta laubali olma yani hem dilinle hem de kalbinle tövbe etmeli hem haramları hem de yasak olanları yapmamalısın. Tövbe nasıl olur bilir misin kulun kalbini Allah’tan başka bir şeyle meşgul etmemeye tövbe etmesiyle tövbesi makbul olur. Hak Teala Hazretlerinin izzeti ve celali için yemin ederim ki Kur’an- Azimüşşan’da her harfin kendine has manaları vardır ki ins ve cin tasvir etmekten acizdir. Yaratılmışların hepsi bir araya gelse yalnız bir harfinin manasını çözmeye güçleri yetmez.”<br />– Seyyid Mevlana Muhammed Kasım-i Zilan Hazretleri bir gün ihvanlarına; “Allah neyi emretmişse onu işlemenizi, neyi nehyetmişse onlardan kaçmanızı tavsiye ediyorum” diye buyuruyordu.<br />– “Seven sevilir, hor gören hor görülür. Allah’a itaat edene insanlarda itaat eder. İlim kulluğun gerçek manasını anlamak ve Allaha tam kulluk etmek içindir. Gıybet yalancıların meyvesi, fasıkların ziyafeti, kadınların sakızıdır.”<br />– Cenabı Hak şu kimseleri sever; “İffetli ve kalbi temiz olanı, elini fenalıktan, bedenini ve dilini gıybetten ve lüzumsuz sözlerden koruyanı, edep yerine sahip olanı, iyilik, ikram ve ihsana koşanı, daima Allah’ı hatırlayanı, affetmeyi seveni sever. Kişinin Rabbine kavuşması onun uğrunda vücudundaki yağların eriyip ciğerlerinin parçalanmasıyla olur. Kalbin fani arzularına karşı meyletmemesi lazımdır ki; ancak bu şekilde olduktan sonra aradan perdeler kalkar, perdeler kalkıncada ilahi hitap buyrulur. Levh-i Mahfuzdaki işaretler okunur pek gizli manalar bile kendiliğinden çözülür.<br />– “Ey müritlerim bizim yolumuzun esası zaruri olanla yetinmektir. Sonsuz saadeti arzu ediyorsanız Allah’u Tealadan başkasına muteolmayınız, bizim tasavvufa girenin gıdası Kanaat ve ihlâs ile gözyaşı akıtmaktır. Mutlaka kalbe acıma duygusu gelene kadar oruç tutmaktır. İşte o zaman insan kalbi huzurla ibadetlerini yapar Kur’an-ı Kerim’in ayetlerinin manalarını anlayıp ondan istifade eder, tasavvuf yoluna girmiş olan müritlerimin sermayesi muhabbet ve teslimiyettir. Muhalefeti bırakıp Seyyidinbütün emirlerini, onun arzu ettiği şekilde yapmalısınız. Müritler Seyyidin müsaadesi olmadan konuşmamalıdır. Eğer Seyyid orada hazır değilse manevi olarak ondan müsaade istenmelidir. Zira her bakımdan haberi olan Seyyid müritlerinin bu şeylere riayet ettiğini görünce onu çok sever kısa zamanda hedefine ulaştırır.<br />– “Bir kimse dinimizin emir ve yasaklarına uymazsa benim öz evladım dahi olsa onu benim evladım olarak kabul etmem. Her kim dinin emir ve yasaklarına uyar ilimle amel ederse en uzak memlekette olsa bile o benim öz evladımdır.” Seyyid Mevlana Muhammed Kasım-i Zilan Hazretleri; Bir konuşmasında şöyle buyurdular; “hiçbir kimse bütün insanları sevip şefkat göstermedikçe ve ayıplarını örtmedikçe kemale eremez. Olgun bir insan olamaz.”<br />Kasım Baba şöyle buyurdu; “Allah-u Tealayamuhabbetle vesile ol ki yerdekiler ve göktekilerde sana muhabbet etsin. Allah-u Tealaya itaat et ki insanlarda, cinlerde sana itaat etsin. Cenabı Hakk’a muhabbet ve itaat edene Allah-u Teala ikram ve ihsanlarda bulunur. Sular dönüp yol olur, hava emrine amade olur. Yine Kasım baba buyurdu ki uygun olmayan yerlere gitmekten çok sakın oralara girip çıkanlardan kendini sakın. Müslüman kardeşlerinde yersiz bir şey görürsen ona iyi muamele et, iyi geçin onun durumuna düşmekten kaçın. Senin en iyi en yakın dostun özü sözü doğru olandır. O böyle kaldıkça onu koru.”<br />– Seyyid Muhammed Kasım Hazretleri şöyle buyurdular; “ey evlatlarım ömrümüz her geçen gün azalmakta, acele ediniz ecel her geçen gün yaklaşmaktadır. Bir gün bu üstünde yaşadığımız dünya duracak kıyamet kopacaktır. Her gün amel defterinizi hayırlı işlerle doldurmaya bakın. Böyle yapanlara müjdeler olsun amel defterini yasaklarla dolduranlara yazıklar olsun. Vaktinizi israf etmeyiniz. Zamanınızı boşa geçirmeyin, değerlendiriniz. Yoksa pişman olursunuz. Eğer duanızın kabul olmasını istiyorsanız helal yiyiniz ve Müslüman kardeşlerinizin hakkında yersiz söz söylemekten dilinizi tutunuz” buyurdu.<br />– Her şeyin özünü Kasım Baba 4000 hadisten 400 tane, bunların içindende şu 4 taneyi seçmiştir:<br />1) Kalbini bir kadına bağlama, bugün senin yarın başkasının, eğer kadına itaat edersen cehenneme gidersin<br />2) Kalbini mala bağlama zira mal sana emanettir bugün senin ise yarın başkasınındır. Başkasının malı için kendini yorma başkasına hoş gelir fakat günahı sanadır. Eğer kalbini mala bağlarsan Allah-u Tealanın haklarını gözetmezsin. Kalbine fakirlik korkusu girer ve şeytana itaat edersin.<br />3) Herhangi bir hususta kalbine de bir sıkıntı olursa o şeyi terk et, zira mü’minin kalbi şahit yeridir. Kalp şüphelilerden sıkılır helal de ise sukut bulur.<br />4) Bir işin makbul olacağı hükmüne varmadan o işi yapma!!<br />Seyyid Mevlana Muhammed Kasım-i Zilan sabah namazından sonra şu sohbeti yaptı; “Bir Seyyid bir müride tövbe ettirir, tasavvuf yoluna davet ederse, O Seyyid O müridin gece kaç kere sağa ve sola döndüğünden, ailesi ile ne konuştuğundan, evini her türlü afattan koruyamıyorsa, O Seyyid posta oturmasın dağa çıkıp eşkıyalık yapsın. O Seyyidlikten daha iyidir.” buyurmuşlardır.</p><p style=\"text-align: justify;\"><br />Seyyid Muhammed Kasım Zilan hazretleri ;Mürşidi Kamil ve Rabbani ilmine sahipti. 23 sene insanları Hakk’a davet edip irşâd etti. 63 yaşındayken 1977 Şubatının yedisinde Batman ve Beşiri arasındaki Kanireyol’da Mevlana Seyyid Halid’in yanına türbesi yapıldı. Ömrünü hep İslam’a hizmet etmekle geçirdi. İnsanların doğru yola kavuşması için çaba gösterdi. Geceleri uyumaz sabahlara kadar ibadet ile ve Cenabı Hakk’a bütün kalbi ile yalvarmakla geçirirdi. Gündüzleri talebelerine ders verirdi. Sünnet olduğu üzere öğleleri bir miktar kaylule yapardı. Ömrünün sonuna kadar müritleri ile sohbet ederdi. Seyyid Muhammet Kasım-i Zilan Hazretleri “zahirden önce batınınızı temizleyin, gurur kibir haset ve bu gibi kötü huylardan kalbinizi muhafaza ediniz” diye buyururdu.<br />Seyyid Mevlana Muhammed Kasım-i Zilan hayatı boyunca kimseden bir şey kabul etmedi. Bazı Seyhler gibi mal toplama zenginlik peşinde koşmayı sevmezdi. Evi ve dergâhı kerpiç duvardan yapılmıştı. Evinin üstü çil kamış, altındaki sergisi hasırdandı.<br />Seyyid Mevlana Muhammed Kasım-i Zilan Hazretleri geride milyonlarca mürid bıraktı. Müridlerine son sözü “ ben dünyada da ahirettede sizin Üstadınızım” diye emretti.</p><p style=\"text-align: justify;\">Mübarek ruhunu Hakk’a teslim eyledi. Yüce Allah sırrını mukaddes ve mübarek kılsın. Vefatından sonra oğlu Seyyid Süleyman Efendi türbenin hizmetlerini yürütmektedir</p><p style=\"text-align: justify;\"><strong>Şeyh Muhammed Kasım Hazretlerinin Keramet ve Menkıbeleri</strong><br />– Kasım Baba Hz. Bir sohbet meclisinde bulunuyorlardı. Şehrin ve civar illerin gelenleri ordaydı. Oturanlardan bir kaçı aralarında konuşuyorlardı. İçlerinden biri “bu devirde hiç evliya yoktur” dedi. Kasım-i Zilân Hazretleri bu söyleneni duydu. Ve sebebini sordu. O da “hiç” dedi. Bunun üzerine Kasım Baba “hemen tövbe et sakın bundan sonra böyle bir şey aklından geçirme; zira âlemin ayakta durması evliya iledir. Onlar olmazsa bütün dünya alt üst olur.” O kişi Kasım Baba Hazretlerine; “doğru söylüyorsunuz bu fakir bunu inkâr etmiyor lakin görünüşe göre böyle birisi yoktur” dedi. Kasım Baba sukut etti. O kişi o anda yere düştü ve yuvarlanmaya başladı. Oradakiler bu kişiyi kaldırıp götürdüler. Sabah erkenden bu kişi tövbe etti ve tam bir muhabbetle Seyyidin huzuruna geldi ve özür diledi. Kasım Baba bu kişiye şefkatle muamele etti ve buyurdular ki; “rahat ol bundan sonra evliya için uygun olmayan söz sakın ha söyleme. Eğer dalgınlıkla ağzından uygunsuz söz çıkarsa tövbe et evliyalardan yardım iste” buyurdu.<br />– Kasım Baba Hazretlerinin dergâhı hidayet ve ihtiyaç sahiplerinin sığınabildiği, dergâha gelen muhtaçların işini görüldüğü, hastaların şifa, dertlilerin deva bulduğu bir mekândı. Ahlakı Muhammed ile ahlaklanmıştır. Hayagibi üstün sıfatlarda Hz Osman’a benzemiştir. Cömertlikte engin bir deniz gibiydi. Tasavvufta 12 tarikatın yüksek yoluna mensuptu.<br />– Kasım Baba hazretlerinin sohbetlerinde bulunmak için uzak yerlerden kalkıp gelenler olurdu. Gelenlerin çoğu onun veli bir zat olduğunu bilirler ve onun sohbetlerinden istifade ederlerdi. Dergaha gelen birisi aklından bir şey tutup, bana bunu şunu ikram etsinler diye kalplerinden geçirir ve birbirlerine söylemez. Tuttukları şeylerin hepsi mevzu olan ve bulunan şey olurdu. Gelenlerin arasında itikadı bozuk bir kimse vardı. Arkadaşlarına eğer gerçekten Seyyid hazretleri evliya ise bana bu ayda bulunmayan bir kavun versin, eee bu mevsimde kavun bulunmaz ama bakalım bilecek mi? Arkadaşları ona böyle yapmamasını söylediler ama o hiç aldırmadı. Nihayet Seyyidin huzuruna vardılar. Seyyid Kasım onlara “buyurun oturun” dedi. Nihayet Seyyid onlara niyet ettikleri şeyi ikram etti. Sonra o bozuk itikatlı kimseye geldiğinde ona da “ey oğul sen bu mevsimde bulunmayan bir kavun istedin inşallah o da az sonra gelir” dedi Bu sırada müritlerinden biri bir iş için uzak bir yere gitmişti ve oradan dönüyordu dönerken vakti geçtiği için ikram olsun diye Seyyid hazretlerine bir kavun alıp getirmişti. Bu arada Seyyidin huzuruna vardı kavunu Seyyid hazretlerine sundu. Seyyid hazretleri de kavunu alıp o bozuk itikatlı kimseye uzattı. Bir müddet sonra gitmek için izin istediler. Seyyid izin verince oradan ayrıldılar dışarı çıktıktan sonra herkes onun büyük bir zat olduğundan hürmetle bahsederken okavunu alan kişi yine alaylı konuşmaya başladı. Arkadaşları onu ayıpladılar ey kafasız tövbe et yoksa rezil ve helak olursun dediler. Böyle bir mürşidi Kamil zat için uygun olmayan sözler söyleme dediler fakat o kimseyi dinlemedi bozuk sözler söylemeye devam etti. Nihayet bu hadiseden sonra hastalandı gün gün hastalığı arttı hiçbir ilaç fayda vermedi sonra herkese ibret olacak şekilde vefat etti. Bu olay Batman ve çevresinde anlatılır.<br />– Bir gün dergâha bir kız çocuğu getirdiler, çocuk çok hastaydı. Seyyid Hazretleri o sırada abdest alırken Allah-u Tealatarafından kalbine ilham geldi hastanın sahibine buyurdu: abdest suyundan arta kalanı içsin ve suyun geri kalanını çocuğa içirsinler. Allah-u Tealanın izniyle hemen orada şifa buldu.<br />– Seyyid Kasım Hz bir gün Mardin’e sohbet için müritleriyle gitmiştir. Orada sohbet ederken yanlarına bir iki kişi geldi Seyyidinelini öptü Seyyid hazretleri bu iki kişiyi hiç tanımıyordu. Seyyid Hazretleri bu kişilerin halini hatırını sordu sonra gelen kişi şöyle dedi: “Efendim ben cinlerdenim burası bizim kaldığımız yerdir. Sizin müridiniz olmak feyiz ve bereketinizden istifade etmek istiyorum sizin gibi yüksek bir zat bekliyorduk ve sizi çok sevdik. Cinin bu sözlerini dinleyen Seyyid Kasım onun arzusunu kabul edip sohbetlerinde bulunabileceğini böylece arzu ettiğine kavuşabileceğini söyledi, daha sonra ki sohbetlerinde bu cin ve arkadaşları katıldılar Seyyidin sohbetlerini dinlediler Bu gelenleri Seyyid Kasım’dan başkası göremezdi.<br />– Seyyid Hazretleri ölümüne yakın bazı halifeleri ve vekillerine cinleri görmeleri ve konuşmaları için müsaade etmiştir. Seyyid Kasım Hazretleri çok büyük bir veliydi. Üstadı ve babası Seyyid Mevlana Hâlid-i Zilan Hazretleri buna en güzel delil idi. Gayet vakarlı heybetli bir zattı. Müritleri yetiştirmesi manevi olarak terbiye etmesi Allah-u Tealaya kavuşmak arzusunda bulunanlara pek güzeldi. Seyyid Hâlid pek çok Seyyidler yetiştirdi. Çokta kerametleri görülmüştü. Seyyid Mevlana Hâlid-i Zilan Hazretleri vefatından önceki son sözleri şöyledir: “Silsileyi aliyye ismi verilen büyük velilerden otuz altıncı zatı görüyorum. Bu yüksek hanedanın makamına oturmak bizden sonra size verildi. Önceki hastalığım esnasında görmüştüm ki siz bizim makamımıza oturmuş kayyumluk size verilmişti. Teveccühü ve kabiliyeti ile bizden sonra bu dergahı Seyyid Muhammed Kasım-ı Zilan a bırakıyorum” buyurdu.<br />– Evliyanın büyüklerinden Seyyid Muhammed Kasım-i Zilan Hazretleri Batmanın köylerinden birine uğramıştı. Köylülerden biri Seyyid Kasıma bu köyde büyük bir âlim var. Herkes ona saygı duyar. O zat çok hasta olup ayrıca benim babamdır hep yatıyor ayağa kalkamıyor Seyyid Kasım baba bu kişinin derdini dinledikten sonra hastayı ziyarete gider ve onun bozuk itikatlı olduğunu anladı. Ve şöyle buyurdu; Şifa bulup kalkarsan rücu edecekmisin? Hasta olan adam eğer şifa bulursam köy halkı ile birlikte sana tabii oluruz Seyyid Kasım Baba namaz kıldıktan sonra yüce Allah’a hastanın şifası için dua etti. Seyyid Kasım Baba giderken hastaya: tövbe et ve sakın tövbeni bozma eğer tövbeni bozarsan hastalığın tekrar başlar dedi ve bir kaç sene sonra bu adam tövbesinden döndü. Seyyid Kasım bunu yanına çağırdı; ona da şöyle buyurdu ben sana söylememiş miydim? Sende razı olmuştun merhamete müstehakdeğilsin, velilerin attığı ok geri dönmez” der.<br />– Seyyid Kasım Hazretlerinin bir rivayetini de Şahabeddin nakleder. Bir gün akşam namazında abdest almak için destisini istedi ve sehpaya oturarak abdest almaya başladı. Bende suyu dökmeye başladım abdestin yarısına gelince bana Seyyid Kazım-i Zilan Hz. emrettiler ki; bırak geç, orada ayaklarını yıkamak için içlerinden birine suyu sen dök dedi. O kardeşimiz suyu dökmeye başladı. Bu arada takunyasını ayağından fırlattı. Dergâhın bahçesini aramamıza rağmen bir türlü takunyayı bulamadık. Akşam namazını kıldıktan sonra Seyyid Kasım Baba son abdest suyunu döken müride hadi sen köyüne dön evladım dedi.<br />– O mürit elinde kayıp takunya üzerinde bir insan gözü ile bunu Seyyid Hazretlerine verin dedi. Takunyayı alıp Seyyid Hazretlerine vermek için bahçeye doğru gittim. Seyyid Kasım Baba sabah namazını kılmak için geliyordu ki takunyayı ve gözü görerek bunları hemen kaybedin diye emretti. Ve o müridi çağırarak ona dedi ki: “Köyün muhtarı için elini kana bulama onun ömrü az ölür gider.” Bu olayı mürit hanımından rivayetle şöyle anlatır. Akşam ezanı okunurken kapı çaldı kapıyı araladım baktım ki köyün muhtarı önce seni sordu ben de; kocam Seyyide gitti gelmez dedim. Muhtar bu durumdan faydalanmak isteyerek Ben bu gece seninle kalacağım dedi. Ben kapıyı itmeye başladım, o arada bir takunya muhtarın gözünü çıkardı. Muhtar bağırarak kaçtı.<br /><br />','image/ortak.jpg'),(207,'Şeyh Süleyman Bağdu (k.s.)',206,'','image/ortak.jpg'),(208,'Şeyh Mehmet Bel Fırat (k.s.)',204,'','image/ortak.jpg'),(209,'Şeyh Eyyüp Gülpınar (k.s.)',204,'','image/ortak.jpg'),(210,'Şeyh Abdülhakim Nehri (k.s.)',120,'','image/ortak.jpg'),(211,'Şeyh Muhammed Küfrevi (k.s.)',120,'<h2> Şeyh Muhammed Küfrevi (k.s.) </h2>\r\n<p style=\"text-align: justify;\">Bitlis Velilerinden. Siirt’in bugünkü adı Şirvan olan Küfre köyünde 1775’te dünyaya geldi. Babası Medine’den hicret eden Şeyh Yusuf İzzeddin El Bağdadi dir. Annesi ise Seyyide Halide Hanımdır. Muhammed Küfrevi 6 yaşında hafızlığını tamamlamış ilk icazeti kendisinden alarak babasının yanında başladığı ilim tahsilini, Celali Medresesi dâhil olmak üzere birçok medresede sürdürmüş, tamamlamış ve ilim öğretmekle meşgul olmuştur.<br /> Küfrevi Hazretleri, Allah Teâla’nın cemalini ve Resulullah’ın (sas) nurunu görmek için geceleri, “Allah’ım, eğer senin kullarının iaşesi için olmasaydı, gündüzün de hep gece olmasını isterdim. Allah’ım, ne zaman firaktan visale, hayalden hakikate kavuşacağım? Zat-ı Zülcelal’inin cemalini ne zaman göstereceksin? Allah’ım, eğer bana izin verseydin, ben de Hz. Yusuf (as) gibi sana yalvaracak ve ‘Rabbim beni Müslüman olarak öldür ve salihlere kavuştur’ diyecektim.” diye münacatta bulunur.<br /> Kırk yaşlarındayken yine, Rabbine kavuşma arzusuyla yandığı bir gece, âlem-i manada kendisini bir dağın tepesinde bulur. Dağın eteklerinden bir meşayih cemaati, Küfrevi Hazretleri’ni işaret ederek, “Allah, Allah!” sadaları ve zikirlerle ona doğru ilerlemektedir. Başlarındaki şeyh efendi yaklaşır ve şöyle buyurur: “Ölüm filan isteme. Daha senin yapacağın vazifeler var. Gel bizimle, beraber gidelim. Bize teslim edilmiş bir emanetin var. O emaneti sana teslim edelim. Daha sen çok yaşayacaksın!”<br /> Küfrevi Hazretleri, aradan bir zaman geçtikten sonra ikinci bir rüya görür. Büyük bir nehrin kenarında abdest almış, dua okumaktayken büyük bir cemaat sabah namazı kılmak üzere saf tutmuştur. Yine aynı şeyh efendi kendisini çağırır ve ona şöyle seslenir: “Gel, seni bekliyoruz. Cemaatimize iştirak et. Bizde olan mukaddes emanetini al, git!” Hazret, şeyh efendinin yanına gitmek ister ama nehri nasıl geçeceğini düşünürken uykusundan uyanıverir.<br /> Küfrevi Hazretleri, düğümün çözüldüğü üçüncü rüyasında kendisini bir deniz kenarında görür. Etrafını beraber tesbihe daldığı beyaz kuşlar sarmıştır. O beyaz kuşlar, beyaz entarili insanlara dönüşedursun, bu halka da merkezinde şeyh efendiyle zikreder. Şeyh’in işaretiyle, Küfrevi Hazretleri de zikre iştirak eder ve zikir tamam olunca şeyh efendi şunları söyler: “Üç seferdir seni çağırıyoruz, gelmedin. O emaneti, sana vermek zorundayız. Bu cemaat hep senin için toplandı. O emanet, Resul-i Azam’dan (sas) Şah-ı Nakşibendi’ye emanet edilmiş. O zattan, o emanet, bana tevdi edildi. Sana vermek üzere bana emredildi. Ben de seni bekliyorum. Eğer bu seferde gelmezsen ben sana gelmeye mecburum!” Bunun üzerine Küfrevi Hazretleri, bu mübarek zata sorarak onun, Nehri Köyü’nden Mevlana Halid-i Bağdadi Hazretleri’nin halifesi es-Seyyid Taha Hazretleri olduğunu öğrenir. Üç kere musahafa ederler, kucaklaşırlar.<br /> Küfrevi Hazretleri, ertesi sabah vakit kaybetmeden yola koyulur, Nehri’nin yanındaki derenin ortasında kendisini bekleyen şeyh efendi ve cemaatle buluşur. Dergaha girer, çok kısa bir sürede halife olur. Çünkü şeyhinin de buyurduğu gibi o, “gelirken elindeki lambasını kurmuş, gazı doldurup şişesini temizlemiş, yanında da kibritini hazır bulundurmuştur.” Geriye lambayı uyandırmak kalmıştır. Seyyid Taha Hazretleri, emr-i manevi ile Küfrevi Hazretleri’ni Bitlis’te irşada memur eyler.<br /> Küfrevi Hazretleri, 1898’de sırlanan 123 yıllık uzun bir ömürde, binlerce müridine hizmet etmiş, üç yüzden fazla halife yetiştirmiştir.<br /> Sultan II. Abdulhamit Han; Pir hazretlerinin müridi, halifesi ve aşıkı idi. Sultan Fatih’le Akşemseddin gibi aralarında bir şeyhlik- müridlik bağı vardı ve her zaman onunla emriyle hareket ederdi. Binanın ön tarafında, yapılış bakımdan çok özel gümüşle çerçevelenmiş antika bir fayansın üzerine huruf-u mukataa ile her harf bir isme işaret etmek suretiyle “Kaf. Be. Sin. Ayn. He” (Kıtmirü babuke Sultan Abdülhamid Han) diye yazdırılmıştır. Bab’us sırda kapının üst kısmında oyulup monte edilmiştir.İkinci bir harika, türbenin ilk giriş kapısı çürümeyen bir ağaçtan yani abanoz ağacından yapılmış, üzeri altın ve gümüşle kapanmış ve süslenmiş idi. Bu türbeye giden masraflar padişah tarafından şahsi parasıyla yapılmıştır. Rivayetlere göre türbenin inşasında 12 bin altın ve bazı rivayetlere göre 18 bin altın sarf edilmiştir.Türbenin yapımında Hz. Bediüzzaman da teberrüken çalışmıştır. Merhum Cesim Küfrevî, bu konuda şunları söylemektedir: “Dedem yüz yirmi üç yaşlarında vefat etmiş. Sultan Abdülhamid Han Bitlis’te dedeme türbe yaptırmak için İtalyan mimarlar getirtmiş. Türbenin yapılışı sırasında Üstad Bediüzzaman, ‘Muhammed Küfrevî benim üstadımdır, onun türbesine ben de taş taşıyacağım’ diyerek, arkasına konan bir taşı türbeye kadar götürmüş.</p>','image/ortak.jpg'),(212,'Molla Resul Sıpki (k.s.)',120,'','image/ortak.jpg'),(213,'Şeyh Muhammed Nehri (k.s.)',120,'','image/ortak.jpg'),(214,'Şeyh Abdullah Neyniki (k.s.)',120,'','image/ortak.jpg'),(215,'Şeyh Mustafa',214,'','image/ortak.jpg'),(216,'Şeyh Reşid',214,'','image/ortak.jpg'),(217,'Molla Taha ( Köse Halife) ',120,'','image/ortak.jpg'),(218,'Sultan Mustafa Uşnevi',120,'','image/ortak.jpg'),(219,'Şeyh Abdülvehhab Ermenibulaği',120,'','image/ortak.jpg'),(220,'Şeyh Muhamed Salih (k.s.)',120,'','image/ortak.jpg'),(221,'Şeyh Nureddin Nehri (k.s.)',220,'','image/ortak.jpg'),(222,'Molla Abdülhamit Vedai',220,'','image/ortak.jpg'),(223,'Seyyid Haydar Uşnevi (k.s.)',220,'','image/ortak.jpg'),(224,'Şeyh Ubeydullah Nehri (k.s.) ',220,'','image/ortak.jpg'),(225,'Molla Abdurrahman Bukani (k.s.)',224,'','image/ortak.jpg'),(226,'Molla Abdurrahman Kelberehani (k.s.)',224,'','image/ortak.jpg'),(227,'Molla Abdullah Cula Süleymani',224,'','image/ortak.jpg'),(228,'Molla Muhammed Emin Ermenibulaği',224,'','image/ortak.jpg'),(229,'Seyyid Muhammed Said Nehri',224,'','image/ortak.jpg'),(230,'Molla Abdurrahim Ziyareti Erbili',224,'','image/ortak.jpg'),(231,'Halife Seyyid Rahmetullah',224,'','image/ortak.jpg'),(232,'Halife Derviş Hakkari',224,'','image/ortak.jpg'),(233,'Molla Keşfeddin',232,'','image/ortak.jpg'),(234,'Molla Ubeydullah',232,'','image/ortak.jpg'),(235,'Abdurrahman-ı Turkaşe (bukan)',224,'','image/ortak.jpg'),(236,'Molla Abdullah Zerdedruyi',224,'','image/ortak.jpg'),(237,'Şeyh Seyyid Abdülkadir Nehri (k.s.)',224,'','image/ortak.jpg'),(238,'Molla Muhammed Balakulu (k.s.)',237,'','image/ortak.jpg'),(239,'Molla Abdülaziz Uşnevi Nerziveyi (k.s.)',237,'','image/ortak.jpg'),(240,'Molla Hüseyin Uşnevi Nerziveyi (k.s.)',237,'','image/ortak.jpg'),(241,'Seyyid Abdullah Geylanizade',237,'','image/ortak.jpg'),(242,'Molla Hasan Cevheri (k.s)',241,'','image/ortak.jpg'),(243,'Molla Sadık',224,'','image/ortak.jpg'),(244,'Şeyh Kayyum Sablaği (k.s.)',224,'','image/ortak.jpg'),(245,'Molla Abdüssamet',224,'','image/ortak.jpg'),(246,'Şeyhülislam Bukani',224,'','image/ortak.jpg'),(247,'Halife-i Geridyan',220,'','image/ortak.jpg'),(248,'Şeyh Abdülhamit Hoşabi',220,'','image/ortak.jpg'),(249,'Muşlu Tayyib Efendi',220,'','image/ortak.jpg'),(250,'Seyyid Sıbgatullah Arvasi (k.s.)',220,'<p style=\"text-align: justify;\">Sıbgatullah Arvasi (v.1870) Van’ın Bahçesaray ilçesine bağlı, Arvas köyünde dünyaya gelir. Hizan ilçesinde yaşadığından dolayı Gavs-ı Hizani lakabıyla anılan Seyyid Sıbgatullah Arvasi’nin soyu Bağdat’tan gelmedir. Arvasi’nin nesebi Hz. Hüseyin’in (r.a) evlatlarındandır. İsmi, Sıbgatullah olup “Gavsu’l-Azam”, “Gavsu Hizani” veya “Gavs” lakaplarıyla meşhur olmuştur. “Arvasi” nisbesiyle de bilinir. Babası Lutfullah Efendi188, dedesi Seyyid Abdurrahman Kutub’dur. Kabri, Hizan’ın Gayda köyündedir.</p>\r\n<p style=\"text-align: justify;\">Gavs-ı Hizani, küçük yaştan itibaren kelam, tefsir, hadis, fıkıh, gibi zahiri ilimleri tahsil eder. 1829 tarihine kadar İslami ilimler ile meşgul olur. Bu tarihte Van’da bulunan Şeyh Muhyiddin’den tarikat alır. Bir gün hocası ona, \"Vefat etmiş velilerden istifade edecek, faydalanacak makama geldin.\", diye buyurur. Şeyhi vefat edinceye kadar hizmetinde bulunur. Daha sonra Cizreli Eş-Şeyh Halid’in yanına gider. Şeyh Halid’in vefatına kadar ona hizmet eder. Sonra halifesi olan Salih Sıbki’nin yanına gider. Ondan hilafet almaya hak kazanır. Ayrıca Bitlis’te Şeyh Musa ve Bitlisli Şeyh Abdulkadir’in de yanına gidip onlardan istifade eder.</p>\r\n<p style=\"text-align: justify;\">1840 yılında es-Seyyid Taha-i Hakkari Horoslu Molla Murat’la Gavs’a “Kendi evine gel” diye haber gönderir. Bunun üzerine Gavs, Seyyid Taha’ya gidip onun hizmetine girer. 1851 yılında Şeyhi Taha Hazretleri vefat edince onun yerine geçen kardeşi Seyyid Salih’in sohbetine devam eder. Seyyid Sıbgatullah, birçok meşayihten tarikat almıştır. Seyyid Taha’nın huzurunda kemale eren Gavs, mürşidinin emriyle, Bitlis çevresinde irşad görevini yürütmek için, Hizan’ın Gayda köyüne gidip yerleşir.</p>\r\n<p style=\"text-align: justify;\">Yerine halife olarak oğlu Seyyid Behaeddin’i bırakır. İki küçük oğlunu; Seyyid Nur Muhammed ve Seyyid Burhan’ı terbiyeleri için Molla Abdurrahman-ı Meczub’a emanet eder. Vefatında tebessüm eder bir vaziyette Kelime-i şehadet getirerek ruhunu teslim eder. O anda odanın içine bir güzel koku yayılır. Bu kokuyu odanın dışında duran diğer talebeleri de duyarlar. Bu koku defin esnasına kadar devam eder. Oğlu Celaleddin Efendi, cenazesini yıkar. Yıkama esnasında yakın hizmetçisi Ali Efendi ve Abdurrahman Tagi ona yardım ederler. Techiz ve kefenlenmesi yapıldıktan sonra talebeleri ve sevenleri tarafından cenaze namazı kılınır ve Gayda’da defnedilir. Ahsen Vakfı tarafından 2013’te Gavs-ı Hizani Seyyid Sıbgatullahi Arvasi (k.s.) Hazretlerinin kabrinin bakım ve onarımı gerçekleştirilir. Türbesinin bulunduğu Gayda köyüne yılda yaklaşık 50 bin kişi ziyaret eder.</p>\r\n<p style=\"text-align: justify;\">Sıbgatullah Arvasi’nin dokuz kardeşi vardır. Bunlar, Mevlana Resul, Mevlana Abdulgani, Mevlana Cemaluddin, Mevlana Abdulmelik, Mevlana Abdulkahhar, Mevlana Abdulgaffar, Mevlana Muhammed, Mevlana Abid, Mevlana Nurullah olup hepsi de alim ve zahid kimselerdi.</p>\r\n<p style=\"text-align: justify;\">Sıbgatullah Arvasi’nin sekiz evladı vardı. Bunlar Şeyh Celaluddin (Kardeşi Şeyh Bahauddin’den sonra babasının yerine o geçmiş ve bu hizmeti yürütmüştür. 1877 yılında vefat etmiştir), Şeyh Bahauddin (Şeyh Celaluddin’in küçüğüdür. Babasının halifesi olup, babasından sonra yerine geçer. İki ay görev yaptıktan sonra vefat eder. Sultan Veled, Seyit Bahri, Burhaneddin, Şeyh Hamza, Seyyid Nur Muhammed (Şeyh Celaluddin’den sonra tarikat hizmetinde bulunmuş ve birçok müridi olmuştur.), Şeyh Hasan (Halk arasında deli olarak bilinirdi).</p>\r\n<p style=\"text-align: justify;\">Sıbgatullah Arvasi’nin halifeleri şu zatlardır. Abdurrahman Taği, Oğlu Seyyid Bahauddin, Şeyh Halid Sirvani (Zamanın Safisi, vaktinin Sibeveyh’i olarak meşhur olmuştur.), Şeyh Abdurrahman Behtani, Sofi Mustafa Kulati (Birgün Gavs, kendisine, “Sus!” der. Bundan sonra, ölünceye kadar, ona cevap vermekten başka bir şey konuşmaz.), Ali Can Kulpiki.</p>\r\n[toggle title=\"Kaynaklar\" load=\"hide\"]\r\nAbdulhalim Durma , Bitlis Evliyaları\r\n[/toggle]\r\n','image/ortak.jpg'),(251,'Seyyid Fehim Arvasi (k.s.)',250,'<p style=\"text-align: justify;\">Kabri Şerifi ;Van - Bahçesaray ilçesi Arvas Köyü ( Doğanyayla)</p>\r\n\r\n\r\n\r\n','image/ortak.jpg'),(252,'Seyyid Abdulhakim Arvasi (k.s.)',251,'','image/ortak.jpg'),(253,'Hüseyin Hilmi Işık(k.s.)',252,'','image/ortak.jpg'),(254,'Molla Hasan Nerziveyi',220,'','image/ortak.jpg'),(255,'Şeyh Hidayet Naibini',220,'','image/ortak.jpg'),(256,'Molla Muhammed Münhani Hoşabi (k.s.)',120,'','image/ortak.jpg'),(257,'Seyyid Taha Hariri (k.s.)',120,'','image/ortak.jpg'),(258,'Muhammed Esad Erbili (k.s.)',257,'','image/ortak.jpg'),(261,'Şeyh Hacı Ahmed Bolavi Efendi(k.s.)',258,'','image/ortak.jpg'),(262,'Şeyh Hacı M.Yekta Bolavi(k.s.)',261,'','image/ortak.jpg'),(263,'Şeyh Bahaeddin Hariri',258,'','image/ortak.jpg'),(264,'Şeyh Sadık Hariri',263,'','image/ortak.jpg'),(265,'Şeyh Mustafa Hariri',263,'','image/ortak.jpg'),(266,'Mevlana Hacı Hakkari(k.s.)',120,'','image/ortak.jpg'),(267,'Sufi Mustafa Kulati',250,'','image/ortak.jpg'),(268,'Şeyh Bahaeddin',250,'','image/ortak.jpg'),(269,'Molla Abdurrahman Buhti ( El- meczub )',250,'','image/ortak.jpg'),(270,'Şeyh Hamza',269,'','image/ortak.jpg'),(271,'Şeyh Abdurrahman Taği (k.s.)',250,'','image/ortak.jpg'),(272,'Şeyh İbrahim Neyniki(k.s.)',271,'','image/ortak.jpg'),(273,'Şeyh Mustafa Bitlisi (k.s.)',271,'','image/ortak.jpg'),(274,'Taşkesenli Şeyh Ahmed Efendi (k.s.)',271,'','image/ortak.jpg'),(275,'Taşkesenli Şeyh İbrahim Efendi (k.s.)',274,'','image/ortak.jpg'),(276,'Taşkesenli Şeyh Muhammed Sırrı Efendi (k.s.)',275,'','image/ortak.jpg'),(277,'Taşkesenli Şeyh Abdurrahman Efendi (k.s.)',276,'','image/ortak.jpg'),(278,'Taşkesenli Şeyh Muhammed Zeki Efendi (k.s.)',277,'','image/ortak.jpg'),(279,'Şeyh Abdullah Subaşi Norşini (k.s.)',271,'','image/ortak.jpg'),(280,'Molla Abdülkerim(k.s.)',271,'','image/ortak.jpg'),(281,'Molla Abdülkerim(k.s.)',279,'','image/ortak.jpg'),(282,'Şeyh Abdülhad-i Çarçahi (k.s.)',271,'','image/ortak.jpg'),(283,'Şeyh Muhammed Sami Erzincani (k.s.)',271,'','image/ortak.jpg'),(284,'Şeyh Muhammed Beşir Erzincani (k.s.)',283,'','image/ortak.jpg'),(285,'Şeyh Musa Dede Paşa Bayburdi (k.s.)',284,'','image/ortak.jpg'),(286,'Şeyh Abdurrahim Erzincani (k.s.)',285,'','image/ortak.jpg'),(287,'Şeyh İbrahim Çokreşi(k.s.) -Çokreş Dergahı',271,'','image/ortak.jpg'),(288,'Şeyh Esad Çokreşi (k.s.)',287,'','image/ortak.jpg'),(289,'Şeyh Abdurrahman Çokreşi (k.s.)',288,'','image/ortak.jpg'),(290,'Molla Yahya (k.s.)',289,'','image/ortak.jpg'),(291,'Şeyh Abdürrahim (k.s.)',290,'','image/ortak.jpg'),(292,'Şeyh Hacı Süleyman Bitlisi (k.s.)',271,'','image/ortak.jpg'),(293,'Şeyh Fethullah Verkanisi (k.s.)',271,'\r\n<br><br>\r\n<blockquote>\r\n<p>Bitlis - Merkez\'de Taş mahallesi 907 sokak no:45\'teki Türbesinde</p>\r\n</blockquote>\r\n<p style=\"text-align: justify;\">İsmi Fethullah olmasına rağmen Verkanisi (v. 1899) diye meşhur olmuştur. Babası Şeyh Musa el- Mardini’dir. Siirt’in Minar (Dilektepe) Nahiyesi’ne bağlı Verkanis köyünde dünyaya gelir. Nesebi Hz. Ömer’e kadar dayanır. Onun için aşiretlerine “Ömeri” denir. İki defa evlenmiştir. Sekiz evladı vardır. Bunların beşi erkek üçü kızdır. Oğulları Şeyh Alauddin, Şeyh Cüneyt, Şeyh Ma’ruf, Şeyh Kutbeddin, Şeyh Bahauddin’dir.</p>\r\n<p style=\"text-align: justify;\">Fethullah-ı Verkanisi, medreseye giderek zamanın usulüne göre ilim tahsil eder. Önceleri Şeyh Muhammed Fersafi’nin yanında bulunur, daha sonra Seyda’nın yanına gitmek istediğini mürşidlerine danışır. Onlar da buna sıcak bakarlar ve Seyda’ya gönderirler. Fethullah Verkanisi ilim tahsiline erken yaşlarda başlamıştır . Varlıklı bir aileye mensup olmasına rağmen ticarete değil, ilme meyleder. Son derece zeki ve azimli bir talebedir. Medrese tahsilini tamamladıktan sonra aldığı icazetle genç bir müderris olarak Muş’un Bulanık ilçesine bağlı, şimdiki adı Esenlik olan Abri köyünün medresesine tayin edilir. Bir süre Abiri köyünde bulunan büyük medresenin müderrisi olarak vazife yapar. Bir mürşid-i kamile bağlanma arzusuyla arayış içine girer. Beklediği işaret, Şeyh Muhammed Küfrevî Hazretlerini ziyarette, onun bir sohbeti esnasında gelir. Şeyhi dinlerken birden bir istiğrak hali ile gözleri kapanmış, kendinden geçmiştir. Uykuyla uyanıklık arasında kıyametin koptuğunu, insanların dehşet içinde oradan oraya koşuştuklarını görür. Şeyh Küfrevî o kargaşa içinde elinden tutmuş, kendisine cennete giden yolu tarif etmektedir. Gözlerini açınca bunun manevi bir hal yahut rüya olduğunu anlar. Bu sırada Küfrevî hazretleri ona döner, hiçbir şey sormadan, “Abdurrahman Tagi’ye git!”, diye buyurur. “Abdurrahman Tagi’ye git ve gördüklerini ona anlat!” Fethullah Verkanisi Abdurrahman Tagi hazretlerinin huzuruna gelerek ona tabi olur.</p>\r\n<p style=\"text-align: justify;\">İlmini Seyda’nın yanında tamamlar. İlimde ve tasavvufta yüksek derecelere ulaşması sebebiyle hocası Abdurrahman Tagi Hazretleri ona talebe yetiştirmek ve insanlara İslamiyet’in emir ve yasaklarını anlatmak hususunda icazet verir. Abdurrahman Tagi, oğlu Ziyauddin Nurşini’yi yetiştirmek üzere ona teslim ettiği gibi ayrıca, kızı Tayyibe Hatun’la da evlendirir. Fethullah Verkanisi hocasının izniyle insanlara İslamiyet’in emir ve yasaklarını anlatmaya başlar. Bir taraftan da talebe yetiştirir. Fethullah Verkanisi hocasının oğlundan başka pek çok talebe yetiştirmiştir. Kabri Ohin (Yukarıkoyunlu) köyünde bulunan oğlu Alauddin-i Ohini de önde gelen talebelerinden ve halifelerindendir.</p>\r\n<p style=\"text-align: justify;\"><strong>Vefatı</strong><br />Hocası Abdurrahman Tagi vefat ederken (v.1886) Fethullah Verkanisi’yi yerine halife tayin eder. Bir müddet Nurşin dergahında kalır. Muhammed Ziyaüddin’i yetiştirip ona, “Sana verebileceğim her şeyi verdim. Artık babanın makamına geç ve irşada başla.”, diyerek Nurşin’den ayrılır. Önce dergahını Pirnasin köyüne taşır, ömrünün sonlarına doğru da Bitlis’e yerleşir. Vefat etmeden önce bile Peygamber Efendimizin hayatını ve güzel ahlakını anlatan “Mevahib-i Ledünniyye” isimli kitabı elinden düşürmemiştir. Kabri Bitlis il merkezinde evinin bahçesindedir.</p>\r\n<p style=\"text-align: justify;\">Son zamanlarında vasiyet için oğullarını yanına çağırır. Onların ağlayıp üzüldüğünü görünce,<br />–Ağlamayınız! Allah Teala hastalığıma şifa verirse babanız benim. Eğer şifa bulamazsam, babanız Muhammed Ziyaüddin’dir, diye buyurur.Ona göre Nakşibendî tarikatı Sünnet’e ittiba ile gafletten kaçınmaktan ibarettir. Gittiği her yerde edep üzerinde durur, adaba riayet etmeden yol alınamayacağını hatırlatır. İstikametin önemine dikkat çekerek insanları keşif ve keramet arayışından uzak tutmaya çalışır. Nakledilir ki, İbni Hacer’in Tuhfetul-Muhtac ve Remeli’nin Nihayetul-Muhtac gibi büyük kitapları ezbere bilmektedir. Fethullah Verkanisi Hazretleri rabıtaya çok önem vermiştir.</p>\r\n<p style=\"text-align: justify;\"><strong>Halifeleri</strong><br />Şeyh Fethullah Verkanisi vefat ettikten sonra yerine beş halife bırakır. Bunlar,<br />1- Muhammed Ziyauddin (Seydayı Tagi’nin oğlu),<br />2- Şeyh Ahmet (Şeyh Mahmudi Karaköylü’nün babası),<br />3- Şeyh Abdulgaffari Arvasi (Gavsi Hizani’nin kardeşinin oğlu Şeyh Muhammed, Hafid-i Arvasi’nin babası),<br />4- Hacı Mele Ömer-i Horos,<br />5- Seyit Hasan Arvasi (Gavsi Hizani’nin oğlu)</p>\r\n<p style=\"text-align: justify;\">6- Molla Hasan</p>\r\n<p style=\"text-align: justify;\"><strong>Eserleri</strong><br />Şeyh Fethullah el-Verkanisî’nin eserleri şunlardır.<br />1- Risaletü’l-Kufr ve’l-Kebair,<br />2- ed-Dürerü’l- Behiyye fi’l-Avamil’en-Nahviyye,<br />3- Menasiku’l-Hacc ve’l- Umre,<br />4- Bazı tasavvufi ve fıkhi meselelere dair Mektubat ve çocuklar için kaleme aldığı Akida İmané adlı risalesidir. Adap’ta Nakşibendi Tarikatı’yla alakalı edep konusu anlatılmaktadır. Rabıta gibi, zikir gibi yolun amelleriyle ilgili bahisler hariç, kitabın ağırlığını teşkil eden kısmını Seyda-i Tagi hazretleri “El-Hadikatü’n- Nediyye ve’l-Behçetü’l-Halidiyye” adlı bir eserden daha önce kendisine okutmuştur. Şeyh Muhammed b. Süleyman el-Bağdadî’nin yazdığı ve Halidîliğin temel kaynaklarından sayılan bu eserde anlatılan edepler, “Adab-ı Fethullah”ta daha anlaşılır hale getirilmiş, müridin mürşidi karşısında, diğer müritlerin yanında ve toplum içinde nasıl davranması gerektiği maddeler halinde sıralanmıştır. 1979 yılında Ahmet Şahin tarafından Türkçe’ye tercüme edilmiş olup, ‘tasavvuf, edep ve ahlak rehberi’ adıyla yayınlanmıştır.</p>\r\n<p>[maplist locationstoshow=\"19098\" simplesearch=\"true\" viewstyle=\"maponly\" locationsperpage=\"3\"]</p>','image/fethullahverkanisi.jpg'),(294,'Şeyh Muhammed Diyaeddin Nurşini (k.s.)',293,'','image/ortak.jpg'),(295,'Şeyh Ahmed Haznevi (k.s.)',294,'<blockquote>Suriye - Kamışlı - Telmaruf Köyü (şah-ı hazne köyü)</blockquote>\r\n<p style=\"text-align: justify;\">Ahmed Haznevî hazretleri 1304 <1887) yılında Hazne\'de dünyaya geldi. Gençlik yıllarına doğru Hazne\'den Diyarbakır, Silvan, Nurşin ve Mizan medreslerinde ilim öğrenmek üzere ayrıldı. Güneydoğu\'da devrin en ileri gelen alimlerinden temel dinî eğitimini aldı. Hizan\'da Seyda-i Tahî hazretlerinin halifesi Mevlana Abdülkahhar Hizanî\'den, Verkanis\'te Fethullah Verkanisî ile Nurşin\'de Muhammed Diyaeddin hazretlerinin medreselerinden mezun oldu.</p>\r\n<p style=\"text-align: justify;\">İnsanlığı kemalata ulaştıracak dersleri, devrin ileri gelen mürşid-i kamilleri ve onların halifelerinden aldı. Ne var ki onun on beş yılı aşan tahsil hayatı, aynı zamanda savaşın insanları kuşattığı en acı döneme rastlıyordu.</p>\r\n<p style=\"text-align: justify;\">Ahmed Haznevî hazretleri ihtimal bu yüzden, bugün Türkiye sınırları içinde yer alan , ama o zaman henüz sınırlarını bile oluşturulamayan Suriye\'den, Nurşin ve Hizan\'daki medreselere tahsil görmek üzere hicret etmişti.</p>\r\n<p style=\"text-align: justify;\">Ahmed Haznevî hazretleri Nurşin\'deki mürşidini ziyaret etmek için, savaş yıllarında çoğu zaman yaya, kimi zaman da atlı olarak Hazne ile Nurşin arasinda kilometrelerce yol almıştı. İrşad zamanı gelince mürşidi Muhammed Diyaeddin hazretleri ona şöyle diyecekti:</p>\r\n<p style=\"text-align: justify;\">\"Evladım! Sen irşada başla, biz insanları senin yanına toplar,\r\nAllah\'ın izniyle kalabalıktan her yönden akın akın önüne getiririz.\"</p>\r\n<p style=\"text-align: justify;\">Mürşidi tarafından irşada nasıl hazırlandığını şöyle anlatmıştır: \"Hazret, Nurşin Dergahı\'nda \'Aşağı Divan\' ve \'Yukarı Divan\' diye iki divan (geniş salon) yaptırmıştı. Gelen misafirleri bu divanlarda ağırlardı. Yukarı Divan\'da henüz bu yola yeni girmiş ve tasavvufî konularda belirli düzeye ulaşamamış kişileri özellikle ağaları konuk ederdi. Bir gün Hazret bana yemeklerimi nerede yediğimi sordu. Süfilerle birlikte Aşağı Divan\'da yediğimi söyledim. Nerede yattığımı sordu. Aşağı Divan\'da yatıp kalktığımı anlattım. Bana şöyle dedi: \"Çok iyi yapıyorsun. Aşağı Divan daha güzel, Seyda-i Tahî hazretleri de orada sohbet eder, hatme ve teveccüh yaptırırdı. Orada manevî nisbet çok daha fazla oluyor.\"</p>\r\n<p style=\"text-align: justify;\">Ahmed Haznevi hazretleri önemli bir işi olmadıkça kitap okumaktan geri durmazdı. Hatta ramazan ayında iftar saati ile akşam ezanı arasında bile kitap okurdu. Özellikle tasavvufî eserlerin tamamını okumuştu. İnsanların her türlü sorusuna fetva verebilecek düzeyde fıkıh bilgisi vardı. Pek çok ihtilaflı meseleyi kolaylıkta çözebilirdi. Onun verdiği fetvalar, alimler tarafından da kabul görürdü. Hatta bu konuda çok sayıda alim, her defasında onun haklı görüşler ortaya koyduğuna tanık olmuş ve etbaı arasına katılmıştı.</p>\r\n<p style=\"text-align: justify;\">Bu yüzden zahir ve batın ilminde devrin en büyük alimleri arasındaydı. Onun görüşlerine karşı koyacak kimse olmazdı. Onun verdiği hükümlerde karışıklık bulunmazdı. Kimse hayal kırıklığına uğramazdı. İlmi olsun veya olmasın ona fetva soran her insan, aldığı cevaptan huzur bulur, memnun kalırdı. Onun için Ahmed Haznevî hazretleri, \"Şah-ı Hazne\" diye meşhur oldu. Gerçekten o şeyhlerin şeyhi, alimlerin de mürşidiydi.</p>\r\n<p style=\"text-align: justify;\">Ahmed Haznevî hazretleri, huzuruna gelenlere, dergahında Allah\'a boyun bükenlere, samimiyetle yoluna girenlere karşı çok merhametliydi. İnsanlara çok düşkündü. Onlar için her türlü fedakarlığı yapıyordu. Yumuşak huyluydu, hoşgörülüydü, eşi ve benzeri olmayacak şekilde feraset sahibiydi, huzuruna gelenlerin derdini hemen kavrar, mutlaka onlara yol gösterirdi. Ona başvurup da çaresiz kalan hiç kimse olmazdı. En girift konularda bile halkı aydınlatır, gönüllerine sevgi ve muhabbet aşılardı. Bu yüzden onun ne kadar merhametli olduğu bütün insanlar tarafından çok iyi bilinirdi. Onun dergahına gelen ve elini tutan müminler, bütün gönülleriyle ona gerçekten bağlanırdı. Halk ona çok güvenirdi.</p>\r\n<p style=\"text-align: justify;\"><strong>Haseke\'den Telma\'ruf\'a </strong>\r\nAhmed Haznevî hazretleri, Nurşin Dergahı\'ndan Hazret Muhammed Diyaeddin hazretlerinin tasavvuf terbiyesi altında yetişerek halife sıfatını aldı. 1923 yılında mürşidinin vefatıyla Amüde şehrinde insanları açıkça irşad etmeye başladı.</p>\r\n<p style=\"text-align: justify;\">Ahmed Haznevî hazretleri bir ara işgal kuvvetleri tarafından Haseke şehrinde zorunlu ikamete mecbur edildi. O günlerde, Hafirkan aşiretinin lideri Haco Ağa ile birlikte işgal kuvvetleri komutanının yanına çağırıldı. Fransız komutan Şah-ı Hazne\'ye, \"Seni çağırmamın sebebi, bize hiç destek vermiyorsunuz. Milliyetçilerin mukavemetini kırmak için bize destek vermenizi istiyoruz. Eğer bizim tarafımızı tutarsanız, sizi ve yakınlannızı bağışlarız. Aksi halde Haseke köyünde de size rahat vermeyiz\" dedi.</p>\r\n<p style=\"text-align: justify;\">Haseke yakınlarında ikamet etmekte olduğu köyde neredeyse yirmiden fazla hane vardı. Her biri süfîlere ait idi. Şah-ı Hazne oraya yerleşince su kuyuları da açtırmıştı. Fransızlar hepsine el koydu ve Tay aşireti reisi Muhammed b. Abdurrahman\'a verdi.</p>\r\n<p style=\"text-align: justify;\">Taylı Muhammed b. Abdurrahman\'ın girişimleri sonucu Fransızlar, Ahmed Haznevî hazretlerini buradan da uzaklaştırmak istedi. Bu nedenle Suriye\'nin daha çorak ve iç kesimlerine düşen Deyrizor şehrinde onu zorunlu ikamete mecbur ettiler. Taylı Muhammed b. Abdurrahman\'ın içindeki düşmanlık yine de azalmadı.</p>\r\n<p style=\"text-align: justify;\">Bir gün adamları ile silahlarını kuşanmış olarak Ahmed Haznevî hazretlerinin bulunduğu yere bir akşam namazı sırasında çıkageldi. Maksadı, giderek verimli araziler haline gelen yerleri ete geçirmekti. Öte yandan Ahmed Haznevî hazretlerinin bölgedeki nüfuzu artıyor ve müridleri de gün geçtikçe çoğalıyordu.</p>\r\n<p style=\"text-align: justify;\">Ahmed Haznevî hazretlerinin yanındaki sufîler, gelenlerin haddini bildirmek için mürşidlerinin emrini beklemeye koyuldu. Aslında sayıları oldukça fazlaydı. İsteselerdi direnebilirlerdi.</p>\r\n<p style=\"text-align: justify;\">Taylı Muhammed b. Abdurrahman ve adamları o kadar hırs ve intikam içindeydiler ki, kimsenin toparlanmasına bile fırsat vermeden bütün evleri ateşe verdiler, kazanlardaki akşam yemeğini yere döktüler ve, \"Hemen köyü boşattın\" dediler. Ahmed Haznevî hazretleri, Taylı Muhammed b. Abdurrahman\'dan, bulundukları yeri boşaltmak için sabaha kadar süre tanımalarını istedi. Ama ne mümkün! Bir kere ortada çekememezlik ve baş olma sevdası vardı. Tedavi edilemezse kalbin en büyük düşmanıydı. Ahmed Haznevî hazretleri eşi, çocuktan ve süfîlerle birlikte geceleyin yola koyuldu. Aslinda bu bir nevi hicret idi. Kaçış değildi, Hak Teala için Allah\'a kulluk yapılacak en bereketli mekanı belki arayıştı.</p>\r\n<p style=\"text-align: justify;\">Ahmed Haznevî hazretleri o günden sonra Telma\'ruf koyunu mesken tuttu. Ahmed Haznevî hazretleri Telma\'ruf\'ta da bir mescid yaptırdı. Dergah inşa ettirdi. İnsanları irşad etmeye devam etti. Böylece Ahmed Haznevî hazretleri artık kış günlerinde Hazne\'yi, yazın sıcak zamanlannda ise Telma\'ruf koyünü tercih ediyordu. Belki de Telma\'ruf köyüne gidiş ve gelişlerinin arkasında yatan çok büyük hikmetler de vardı. Zira Alaeddin Haznevî hazretlerinin naklettiğine göre Ahmed Haznevî hazretleri, \"Peygamber Efendimiz\'e (s.a.v) hicret konusunda uymama bana Taylılar sebep oldu\" diyerek, acı tatlı her işte hakka yönetiyordu.</p>\r\n<p style=\"text-align: justify;\"><strong>Eserleri</strong>\r\nA) Mektübat ;Ahmed hlaznevî hazretlerinin oğlu Mevlana İzzeddin Haznevî hazretleri tarafından derlenen mektuplardır. Eser, Şah-ı Hazne\'nin halifeleri ile bu yola hizmeti olan büyük velilere yazdığı mektuplardan meydana gelmektedir. Mektübat Türkçe\'ye de tercüme edilmiştir.</p>\r\n<strong>Halifeleri </strong>\r\n1. Muhammed Ma\'süm Haznevî (oğlu).\r\n2. Muhammed Maşuk Nurşînî. (Seyda-i Tahî hazretlerinin torunu).\r\n3. Molla İbrahim Gersevarî.\r\n4. Molla Abdüllatif Amindî.\r\n5. Molla Muhammed Sıddîk.\r\n6. Hacı Hüseyin Kertevenî.\r\n7. Molla Abdürrezzak Pirmînî.\r\n8. Molla Ahmed Şeyhî.\r\n9. Molla Salih.\r\n10. Molla Muhammed Reşid.\r\n11. Hacı Musa.\r\n12. Molla Cüneyd.\r\n13. Seyyid Abdülhakim Bilvanisî.\r\n<p style=\"text-align: justify;\">Oğlu Alaeddin Haznevî hazretlerinin anlattığına göre Ahmed Haznevî hazretleri, yüce himmet ve tasarrufata ziyadesiyle sahipti. O mahareti bir doktor gibi müridlerini terbiye ederdi. Allah Teala\'nın zikri bütün vücudunu adeta kaplamıştı. Oğlu, bir gün Şah-ı Hazne\'yi ağlarken görünce çok üzülmüş ve, \"Babacığım, niye ağlıyorsunuz?\' diye sormuş. Ahmed Haznevî hazretleri de ona şöyle demişti:</p>\r\n<p style=\"text-align: justify;\">\"Evladım! Şu insanların sevgisini, Allah\'a yakınlaşmalarındaki muhabbeti, aşk ve şevk halini, manevî coşkuyu, dergaha akın akın gelen şu insanlara bakıyorum; her biri koşarak büyük bir manevî coşkuyla yanıma geliyorlar. Ağlamaktan kendimi alamıyorum. Ben nasıl ağlamayayım? Onların en fakiri benim, onların en acizi benim!... Ama bütün bunlara rağmen buraya gelen sayısız insanların Allah\'a yönelmesine sebep oldum, hidayetlerine vesile oldum. Bu yüzden de Peygamber Efendimiz\'in (s.a.v), \'Yüce Allah, hiç şüphesiz bu dini facir bir kişi ile de kuvvetlendirir\' buyurduğunu biliyorum. Hadiste kastedilen kişi veya kişilerden biri olmaktan korkuyor, Allah korusun Tacir kişi ben olur muyum acaba diye üzülüyorum ve ağlıyorum. Onun için hep yüce Allah\'a şöyle dua ediyorum: Ey Allahım! İnsanların bana duyduğu bu sonsuz sevgi ve muhabbet, bu kadar kalabalık topluluk, senin nzana uygun değilse, benim kişisel davam ise onu bitir ve yok et, ama senin rızana uygun ise onların yönetişlerini ve sevgilerini kıyamet gününe kadar artır ve devam ettir.\"</p>\r\n<p style=\"text-align: justify;\"><strong>Vefatı</strong>\r\nŞeyh Ahmed Haznevi hazretleri uzun bir irşad hayatı sonrasında 63 yaşında iken H.1369/M.1950 senesinde Til Maruf\'ta vefat eder. Kabri halen ziyaret edilmektedir.</p>\r\n[toggle title=\"Kaynaklar\" load=\"hide\"]\r\nAltın Silsile ( Hulsatül Mevahib) - Necmeddin B. Muhammed Nakşibendi - Semerkand yayınları\r\n[/toggle]\r\n','image/Ahmed-Haznevi-199x300.jpg'),(296,'Şeyh Maşuk (k.s.) - Norşin Dergahı',295,'','image/ortak.jpg'),(297,'Şeyh Abdurrezzak El Haleli',295,'','image/ortak.jpg'),(298,'Şeyh Selahaddin Haleli',297,'','image/ortak.jpg'),(299,'Şeyh Necmeddin Haznevi',297,'','image/ortak.jpg'),(300,'Şeyh Seyyid Ahmed Hüseyni (k.s.)',295,'','image/ortak.jpg'),(301,'Molla Muhammed Halebi',300,'','image/ortak.jpg'),(302,'Şeyh İbrahim Hasen En Nakşibendi (k.s.)',300,'','image/ortak.jpg'),(303,'Şeyh Abdulhakim Bilvanisi (k.s.)',295,'','image/ortak.jpg'),(304,'Şeyh Seyyid Muhammed Raşid Erol (k.s.)',303,'','image/ortak.jpg'),(305,'Şeyh Ali Arınç (k.s.) - Tılfakir Dergahı',303,'','image/ortak.jpg'),(306,'Şeyh Muhammed Nurani Erol (k.s.)',305,'','image/ortak.jpg'),(307,'Şeyh Hikmet Arınci (k.s.)',306,'','image/ortak.jpg'),(308,'Şeyh Fadli Arınci (k.s.)',306,'','image/ortak.jpg'),(309,'Şeyh Muhammed Masum El Haznevi (k.s.)',295,'','image/ortak.jpg'),(310,'Şeyh Alaaddin haznevi (k.s.)',309,'','image/ortak.jpg'),(311,'Şeyh İzzeddin El Haznevi (k.s.)',310,'','image/ortak.jpg'),(312,' Şeyh Muhammed Haznevi (k.s.)',311,'','image/ortak.jpg'),(314,'Şeyh Mahmud Karaköyi (k.s.)',294,'','image/ortak.jpg'),(315,'Şeyh Muhammed Takiyuddin (k.s.)',314,'','image/ortak.jpg'),(317,'Şeyh Muhammed Asım Ohini (k.s.)',315,'','image/ortak.jpg'),(318,'Şeyh Mesud Türel (k.s.)',317,'','image/ortak.jpg'),(319,' Şeyh Fethullah Ayte (k.s.)',317,'','image/ortak.jpg'),(320,'Şeyh Halil Çokreşi (k.s.)',271,'','image/ortak.jpg'),(321,'Şeyh Abdülkerim Çokreşi (k.s.)',320,'','image/ortak.jpg'),(322,'Şeyh İbrahim Sürdi (k.s.)',271,'','image/ortak.jpg'),(323,'Şeyh Abdülhakim Fersafi Cezni (k.s.)',271,'','image/ortak.jpg'),(324,'Hace Yusuf Koşki Hınısi (k.s.)',271,'','image/ortak.jpg'),(325,'Şeyh Abdülkadir Melleknedi Hezani (k.s.) - Hezan Dergahı',271,'<div class=\"page\" title=\"Page 384\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n<p style=\"text-align: justify;\">Molla Abdülkadir, Mevlânâ Hâlid’in halifesi olduğu söylenen Molla Abdullah-ı Semerşeyhî’nin oğludur. Molla Abdullah, Muş’un Bulanık ilçesine bağlı Semerşeyh/Semerkend (Yokuşbaşı) köyünde tanınmış bir âlimdir. Molla Abdullah’ın diğer oğlu Molla Abdurrahman-ı Tîlî Mellekendî (v. 1872-73) bölgedeki birçok âlimin üstadıdır.</p>\r\n<p style=\"text-align: justify;\">Şeyh Abdülkadir, babasında ilim tahsilini bitirdikten sonra Seyyid Sıbgatullah Arvâsî’ye tabi olarak tarikata intisap etmiştir. Belli bir müddet Arvasî’nin terbiyesinde yetişmiş, onun vefatından sonra da halifesi Şeyh Abdurrahman-ı Tâğî’nin nezdinde seyr u sülûkunu tamamlamıştır. Kayıtlarda Şeyh Abdurrahman Tâğî’nin ilk halifesi olarak geçmektedir. İrşadının ilk dönemini Resula [?] köyünde imamlık yaparak sürdürmüş, şeyhi onu yönlendirince Diyarbakır Lice’ye bağlı Hezân (Savat) köyüne gelmiştir. Hezândaki irşadıyla bölge âlimlerinin tarikata girmesini sağlamış ve bunların bazısına da hilafet vermiştir. Şeyh Abdülkadir’in içinde bazı mektupların da yer aldığı bir Divan’ı vardır. Geçimini temin etmek için çiftçilik ve ticaretle meşgul olmuştur. 1326/1908 yılında vefat eden Şeyh Abdülkadir, Lice’nin Hezân (Savat) köyünde medfundur.</p>\r\n<p style=\"text-align: justify;\">Şeyh Abdülkadir, irşadın yanı sıra tedris faaliyetlerinde de bulunmuştur. Şeyh Abdülkadir’in medresesine dair bilgiler maarif salnâmelerinde yer almaktadır. 1317/1899 yılında neşredilen salnâmeye göre; Hezân’daki medresenin müderrisi Hacı Muhammed Efendi’dir. Talebe sayısı da 15’tir. Yine Lice’nin Tiyas, Sis ve Kara Hüseyin köylerinde Şeyh Abdülkadir adına müderrisleri Mustafa, Said ve Said Efendi olan medreseler bulunmaktadır.</p>\r\n<p style=\"text-align: justify;\"><a href=\"http://silsileler.com/index.php?hareket=goster&id=325\"><strong>Şeyh Abdülkadir Mellekendi Hezâni\'nin Silsile-i Şerifi</strong></a></p>\r\n\r\n<div class=\"page\" title=\"Page 385\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n<p style=\"text-align: justify;\">Ondan sonra Hezân Dergâhın’da tarikatı, oğlu ve Şeyh Muhammed Diyauddin’in (v. 1924) halifesi Şeyh Selim-i Hezânî (v. 1350/1931-32) devam ettirmiştir. Şeyh Selim de medrese-tekke birlikteliğini sürdürmüştür. Şeyh Selim bölgede tanınan meşhur Seyda Hacı Abdulfettah’ın hocası ve şeyhidir. Seyda Hacı, şeyhini öven şiirler yazmıştır. Şeyh Selim’in başka bir talebesi de Seyda-yı Lice’nin torunu Molla Halil’dir. Bilinen diğer talebeleri Halil Özaydın (v. 1967), İsmetullah Yiğit (Karazi) (v. 1996)11 ve Ahmed Meylanî’dir. (v. 2002)</p>\r\n<p style=\"text-align: justify;\">Şeyh Selim ile ilgili anlatılagelen bir husus da Mustafa Kemal ile olan ilişkisidir. Mustafa Kemal Paşa, Kurtuluş Savaşı döneminde Diyarbakır’a geldiğinde gördüğü bir rüyayı tevil etmesi için Şeyh Muhammed Selim ile görüşmüştür. Rüya tabirinden memnun kalmış ve şeyhe iltifatlarını bildirmiştir. Cumhuriyetin ilanından sonra da aralarındaki münasebetin devam ettiği kaydedilmektedir</p>\r\n\r\n<div class=\"page\" title=\"Page 385\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n<p style=\"text-align: justify;\">Şeyh Abdülkadir’in Bölgede bilinen meşhur halifeleri şunlardır: Şeyh Ahmed el-Hâsî (Mela-yi Hâsî) (v. 1951), Molla Mustafa-i Sîsî (v. 1914), Muhammed Hadi (Seyda-yı Lice) (v. 1912), Şeyh Seyyid Ali ve Molla Abdullah-ı Hazrovî (v. 1947). Ayrıca Hazne ekolunun kurucusu Şeyh Ahmed Haznevî (v. 1950), tarikata ilk olarak ona intisap ederek girmiştir.</p>\r\nKaynak ; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Şeyh Abdülkadir Hezani ve Hezan dergahında Yetişen Sufi Alimler , Mehmet Saki Çakır\r\n\r\n</div>\r\n</div>\r\n</div>\r\n \r\n\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>','image/ortak.jpg'),(326,'Şeyh Ahmed El Hasi (k.s.)',325,'<p style=\"text-align: justify;\">Lice’nin Hezân nahiyesine bağlı Hâs köyünde H. 1283 yılında doğan Şeyh Ahmed, Diyarbakır Mesudiye Medresesi’nde Müftü İbrahim Efendi’nin yanında tahsilini tamamlamış ve H. 1330 yılında icazet almıştır. Mela-yi Hasî olarak şöhret bulan Şeyh Ahmed, Diyarbakır merkezde ve Hezân nahiyesinde müderrislik, Lice’de de 1918 yılında müftülük yaptıktan sonra hilafetin kaldırılmasıyla 1924 yılında görevinden istifa etmiştir.</p>\r\n<p style=\"text-align: justify;\">Şeyh Abdülkadir-i Hezânî’ye intisap edip sülûkunu tamamlayan Mela-yı Hasî, hilafet almasına rağmen irşad faaliyetlerinde bulunmamış, daha çok ilim tedrisi ile meşgul olmuştur. Kürtçe, Arapça, Zazaca, Türkçe ve Farsça bilen Mela-yı Hâsî, kendi anadili olan Zazaca bir mevlid telif etmiş ve bu eser 1900’lü yıllarda 400 adet basılmıştır. Şeyh Ahmed, 1951 yılında vefat eder ve Hezân’a defnedilir.</p>\r\n<p style=\"text-align: justify;\">Kaynak ;Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Şeyh Abdülkadir Hezani ve Hezan dergahında Yetişen Sufi Alimler , Mehmet Saki Çakır</p>','image/ortak.jpg'),(327,'Muhammed Hadi (Seyda-ı Lice) (k.s.)',325,'<p style=\"text-align: justify;\">Şeyh Sıbgatullah’ın oğlu olan Muhammed Hadi Lice’de doğmuştur. 1891 yılında Siirtli Molla Halilzade Fethullah Efendi’den icazet almıştır. Seyda-yı Lice diye şöhret bulan Muhammed Hadi, 1880-86 yılları arasında Lice’de bulunan Rüştiye mektebinde muallimlik yaptı. 1909 da Lice müderrisliğine atandı. Sonra da Lice müftülüğüne atandı. Şeyh Abdülkadir’den hilafet aldıktan sonra da tedris faaliyetleriyle meşgul olan Seyda-yı Lice’nin bir Kürtçe divanı ve Kürtçe tecvide dair bir eseri bilinmektedir. 11 Kânunusani 1327/1912’de vefat eden Seyda, Lice’de defnedilmiştir. Öğrencilerinden bazıları: Molla Mustafa-i Sîsî, Hazrolu Seyda Hacı Abdulfettah, Silvanlı Molla Hüseyin Küçük.</p>\r\n<p style=\"text-align: justify;\">Kaynak ; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Şeyh Abdülkadir Hezani ve Hezan dergahında Yetişen Sufi Alimler , Mehmet Saki Çakır</p>','image/ortak.jpg'),(328,'Şeyh Seyyid Ali (k.s.)',325,'','image/ortak.jpg'),(329,'Molla Abdullah Hazrovi (k.s.)',325,'','image/ortak.jpg'),(330,'Molla Mustafa Sisi(k.s.)',325,'<p style=\"text-align: justify;\">Şeyh Mustafa Fevzi 1847 yılında Lice’ye bağlı Sîs (Yolçatı) köyünde doğmuştur. Seyda-yı Sîsî diye meşhur olan Şeyh Mustafa, ilim tahsiline Molla Hâlid-i Orekî’nin yanında başlamıştır. İlmî icazetini ise Molla Muhammed Hâdî’den almıştır. Şeyh Abdülkadir’in yanında seyr u sülûkunu tamamlayınca şeyh ona hilafet verip onu Elazığ Karakoçan’a göndermiştir.\r\nŞeyh Mustafa, başta oğlu Şeyh Muhammed Hadi Kevmanî (v. 1956) olmak üzere yedi halife yetiştirmiştir. Bunlar Molla Muhammed Hadi Kevmanî (Oğlu), Molla Ali-yi Okçiyan, Molla Muhammed Bermanî, Molla Abdülmecid-i Licevî, Molla Ubeydullah Şevkî, Molla Hasan-i Tumuk, Molla Receb-i Kavman. Seyda- yi Sîsî, 1914 yılında vefat etmiş ve Karakoçan’a bağlı Kavman’a (Yücekonak) defnedilmiştir.</p>\r\n<p style=\"text-align: justify;\">Kaynak ; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Şeyh Abdülkadir Hezani ve Hezan dergahında Yetişen Sufi Alimler , Mehmet Saki Çakır</p>','image/ortak.jpg'),(331,'Molla Hasan Tumuk (k.s.)',330,'','image/ortak.jpg'),(333,'Molla Aliy-i Okçiyan(k.s.)',330,'','image/ortak.jpg'),(334,'Molla Ubeydullah Şevki(k.s.)',330,'','image/ortak.jpg'),(335,'Molla Receb-i Kavman (k.s.)',330,'','image/ortak.jpg'),(336,'Molla Abdülmecid Licevi(k.s.)',330,'','image/ortak.jpg'),(337,'Molla Muhammed Bermani (k.s.)',330,'','image/ortak.jpg'),(338,'Molla Muhammed Hadi Kevmani (k.s.)',330,'','image/ortak.jpg'),(339,'Şeyh Selim Hezani (k.s.)',325,'','image/ortak.jpg'),(340,'Molla Abdullah Horosi Hizani(k.s.)',271,'','image/ortak.jpg'),(341,'Şeyh Reşid Norşini (k.s.)',271,'','image/ortak.jpg'),(342,'Şeyh Abdulkahhar Zokayd(k.s.) - Zokayd Dergahı',271,'','image/ortak.jpg'),(343,'Şeyh Mahmud Zokaydi (k.s.)',342,'','image/ortak.jpg'),(344,'Şeyh Haydar Zokaydi (k.s.)',343,'','image/ortak.jpg'),(345,'Şeyh Mazhar (k.s.)',344,'','image/ortak.jpg'),(346,'Şeyh Sıbgatullah Sevgili (k.s.)',345,'','image/ortak.jpg'),(347,'Şeyh Numan Sevgili (k.s.)',345,'','image/ortak.jpg'),(348,'Şeyh Tahir Abıri (k.s.)',271,'','image/ortak.jpg'),(349,'Şeyh Yusuf Saruhani Bitlisi(k.s.)',271,'','image/ortak.jpg'),(350,'Sufi Abdulcelil (k.s.)',349,'','image/ortak.jpg'),(351,'Ali Can Kulpiki',250,'<!-- wp:paragraph --> <p>Hace Ali Ramiteni hazretleri\'nin küçük oğludur. Anlatıldığına göre, Azizan hazretleri, vefatı yaklaşınca irşad görevini yapmasi için Hace İbrahim\'e ruhsat vermiş. Bağlılarından bazısının hatırlarına, \"Hace Hurd ( Ali Ramiteni hazretleri\'nin büyük oğlu) zahir ve batın ilmini kendinde toplamışken irşad makamına Hace İbrahim\'in getirilmesinin hikmeti acaba nedir?\" şeklinde bazı düşünceler takılmış. Azîzan hazretleri bunların hatırlarına vakıf olup, \"Hace Hurd bizden sonra çok kalmayıp peşimizden gelse gerektir!\" demiş. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hace Azîzan 28 Zilkade 715\'te (23 Şubat 1316) Perşembe günü iki namaz arasında vefat etmiştir. Bazı kayıtlarda 721\'de (1321) vefat ettiği bildirilmektedir. Allah (c.c) en iyisini bilir. Hace Hurd ise 17 Zilhicce 715\'te (13 Mart 1316) Perşembe günü kuşluk vaktınde vefat etmiştir. Hace Azizan\'la Hace Hurd\'un vefatları arasinda on dokuz gün vardır. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hace İbrahim\'in vefatı 793 (1391) senesinde vaki olmuştur. Hace Azîzan\'ın vefatlarına şöyle tarih düşmüşler: </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Yedi yüz on beşinde tarîh-i hicret, Mah-ı zilkade ahirinde dila.</p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Ol Cüneyd-i zaman u Şibli-i vakt, Eyledi azm bar-gah-ı beka. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Hace Azîzan\'ın Hace İbrahim\'in dışında dört halifesi daha vardır. </p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>1- Hace Muhammed Külahdüz 2- Hace Muhammed Hallac-ı Belhi 3- Hace Muhammed Baverdi 4- Hace Muhammed Baba Semmasi</p> <!-- /wp:paragraph --> <!-- wp:paragraph --> <p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p> <!-- /wp:paragraph -->','image/ortak.jpg'),(352,'Mevlana Halid Oreki',250,'','image/ortak.jpg'),(353,'Hace İbrahim',57,'<!-- wp:paragraph -->\r\n<p>Hace Ali Ramiteni hazretleri\'nin küçük oğludur. Anlatıldığına göre, Azizan hazretleri, vefatı yaklaşınca irşad görevini yapmasi için Hace İbrahim\'e ruhsat vermiş. Bağlılarından bazısının hatırlarına, \"Hace Hurd ( Ali Ramiteni hazretleri\'nin büyük oğlu) zahir ve batın ilmini kendinde toplamışken irşad makamına Hace İbrahim\'in getirilmesinin hikmeti acaba nedir?\" şeklinde bazı düşünceler takılmış. Azîzan hazretleri bunların hatırlarına vakıf olup, \"Hace Hurd bizden sonra çok kalmayıp peşimizden gelse gerektir!\" demiş. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Hace Azîzan 28 Zilkade 715\'te (23 Şubat 1316) Perşembe günü iki namaz arasında vefat etmiştir. Bazı kayıtlarda 721\'de (1321) vefat ettiği bildirilmektedir. Allah (c.c) en iyisini bilir. Hace Hurd ise 17 Zilhicce 715\'te (13 Mart 1316) Perşembe günü kuşluk vaktınde vefat etmiştir. Hace Azizan\'la Hace Hurd\'un vefatları arasinda on dokuz gün vardır. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Hace İbrahim\'in vefatı 793 (1391) senesinde vaki olmuştur. Hace Azîzan\'ın vefatlarına şöyle tarih düşmüşler: </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Yedi yüz on beşinde tarîh-i hicret, Mah-ı zilkade ahirinde dila.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Ol Cüneyd-i zaman u Şibli-i vakt, Eyledi azm bar-gah-ı beka. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Hace Azîzan\'ın Hace İbrahim\'in dışında dört halifesi daha vardır. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>1- Hace Muhammed Külahdüz 2- Hace Muhammed Hallac-ı Belhi 3- Hace Muhammed Baverdi 4- Hace Muhammed Baba Semmasi</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p>\r\n<!-- /wp:paragraph -->\r\n ','image/ortak.jpg'),(354,'Hace Muhammed Külahdüz',57,'<!-- wp:paragraph -->\r\n<p>Hace Ali Ramiteni hazretlerinin halifelerindendir. Kabri Harezm dedir. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p>\r\n<!-- /wp:paragraph -->\r\n ','image/ortak.jpg'),(355,'Hace Muhammed Hallac-ı Belhi',57,'<!-- wp:paragraph -->\r\n<p>Hace Ali Ramiteni hazretlerinin halifelerindendir. Kabri Belh dedir. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p>\r\n<!-- /wp:paragraph -->\r\n ','image/ortak.jpg'),(356,'Hace Muhammed Baverdi',57,'Kabr-i Şerifleri Harizm dedir.\r\n\r\n ','image/ortak.jpg'),(357,'Hace Zeki Hudabadi (k.s.)',41,'<!-- wp:paragraph -->\r\n<p>Hace Evliya\'nın ikinci halifesidir. Hace Dihkan\'dan sonra irşad makamına oturmuştur. Geride kalan halifeler ve müridler onun hizmetine girmişlerdir. Kabri Buhara\'nın Büyük köylerinden biri olan Hudabad\'dadır. Bu köy Buhara\'ya 5 fersah (25km) dır.. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p>\r\n<!-- /wp:paragraph -->\r\n\r\n ','image/ortak.jpg'),(358,'Hace Ebu Said',45,'\r\n<!-- wp:paragraph -->\r\n<p>Hace Süleyman’ın ulu sufilerinden ve makbul halifelerindendir. Meslekü’l- Arifin’in müellifi Muhammed Buhari’nin Şeyhidir. Bu kitap hacegan yolu hakkındadır. Burada anlatıldığına göre Hace Süleyman hazretleri, vefatının yaklaştığını anlayınca arkadaşlarının içinden Şeyh Ebu Said’i hilafet ve niyabete layık görmüştür. Ebu Said uzun yıllar talip ve sadıkların mürşidliğini yapmıştır. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p>\r\n<!-- /wp:paragraph --> ','image/ortak.jpg'),(359,'Hace Sufi Buhari',58,'<!-- wp:paragraph -->\r\n<p>Hace Muhammed Baba Semmasi hazretlerinin halifelerindendir. Kabri Buhara’ya bağlı ve 2 km uzaklıktaki Suhari köyündedir. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p>\r\n<!-- /wp:paragraph --> ','image/ortak.jpg'),(360,'Hace Muhammed Semmâsî',58,'<!-- wp:paragraph -->\r\n<p>Hace Muhammed Baba Semmasi hazretlerinin oğlu ve halifelerindendir. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p>\r\n<!-- /wp:paragraph --> ','image/ortak.jpg'),(361,'Mevlana Danişmend Ali',58,'\r\n<!-- wp:paragraph -->\r\n<p>Hace Muhammed Baba Semmasi hazretlerinin ileri gelen sufilerinden ve halifelerindendir. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p>\r\n<!-- /wp:paragraph --> ','image/ortak.jpg'),(362,'Emir Hamza',59,'<!-- wp:paragraph -->\r\n<p>Seyyid Emir Külal hazretlerinin ikinci oğludur. Emîr Külal hazretleri bu oğluna babasi Emir Hamza\'nın adını koydu. Bundan dolayı kesinlikle bu oğlunu adıyla çağırmaz daima peder diye çağırırdı. Emir Hamza\'nın birçok keramet ve harikulade halleri vardır. Bunların bazısı Emir Hamza\'nın torununun telif ettiği Makamat-ı Emîr Külal de anlatılmaktadır. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Emîr Hamza avcılıktan hoşlanır, geçimini de bu işten sağlardı. Emir Külal bunların terbiyesini Mevlana Arif Dikgeranî\'ye havale eyledi. Emîr Hamza, Mevlana Arifin şu sözlerini nakletmiştir: \'\'Eğer yükünüzü çekecek bir dost ararsanız çok az bulursunuz. Yok eğer yükünü çekeceğiniz bir dost ararsanız cümle alem size dost olur.\" </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Emir Külal\'in vefatından sonra onun yerine geçti, uzun yıllar halkı doğru yola sevketti. 1 Şevval 880\'de (28 Ocak 1476) vefat etti. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Dört haiifesi vardı. Her biri mürşidlik yaparak talipleri Hakk\'a davet ettiler.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>1- Emir Hüsameddin Buhari 2- Mevlana Kemal Meydani 3- Emir Büzürg 4- Emir Hurd</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p>\r\n<!-- /wp:paragraph --> ','image/ortak.jpg'),(364,'Emir Hüsameddin Buhari',362,'\r\n<!-- wp:paragraph -->\r\n<p>Seyyid Emir Külal hazretlerinin oğlu Emir Hamza\'nın ilk halifesidir. Buharanın büyük alimlerinden Mevlana Hamidüddin Şaşi\'nin oğludur. Hamidüddin Şaşi, Hace Şah-ı Nakşibend ile aynı dönemde yaşamış ve ona karşı son derece bağlı ve saygılı bir alimdi. ilk zamanlar Şeyh Muhammed Servîcî\'ye bağlıydı. Sonra Emîr Hamza\'ya erişip onun kıymetli sohbetleriyle terbiyesini tamamladı. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Hace Ubeydullah hazretleri buyurdu ki: \"Süfîliğe ilk başladığım yıllarda Buhara\'ya gitmiştim. Mübarek Şah Medresesi\'nde Mevlana Hamidüddin Şaşi\'nin oğlu Mevlana Hüsameddin ile karşılaştım. Benimle tanıştıktan sonra fazlasıyla iltifat etti ve bana, \'ilimle meşgul ol!\' buyurdu. Ardindan, \'Dedeniz Şeyh Havend Tahur ailemize çok yardımcı olmuş ve iltifatta bulunmuştur\' diyerek hürmette kusur etmedi. O medresede bana güzel bir oda ayırdı.\" </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Hace Ubeydullah hazretleri anlattı: Mevlana Hüsameddin ile ilk karşılaştığım gün üzerimde menekşe renginde süslü bir kaftan vardı. Onu sırtımda görünce beğenmedi. Bana, \'Derviş böyle kaftan giyer mi?\' dedi. Bu sitem üzerine derhal dışan çıktım. Bir adamın üzerinde basit bir elbise gördüm. Hemen kaftanımı onun elbisesiyle takas ettim. Sonra bu şekilde içeri girince elbisemi beğendi.\" </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Hace Ubeydullah hazretleri anlattı: Mevlana Hüsameddin hazretlerinin cem\'iyyet ve istiğrakları çok kuvvetliydi. Zevksiz bir insan bile onun cazibesine kapılırdı. Cem\'iyyetin harareti yükselince cezbe hali kendisine galebe ederdi. Bu haldeyken kış günlerinde buzu kırar, ayaklarını soğuk suyun içine sokardı. Göğüslerinin düğmelerini çözer ve sinesine soğuk su saçardı.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Mirza Uluğ Bey, istemediği halde ısrar ederek onu Buhara kadısı yapmıştı. Hüsameddin hazretleri mahkemede davalara bakarken, bir grup talip de uzakta oturarak ona teveccüh ederler ve kendilerinden cem\'iyyet halini elde ederlerdi. Ben de onun mahkemelerinde hazır olurdum. Tam karşılarında bir pencere vardı. Ben onu görürdüm, fakat onlar beni göremezdi. O pencereden onu seyrederdim. Bu kadar zor davalar içinde Hacegan büyüklerinin hallerine aykırı bir hata ve gaflete düştüğünü görmedim. Hallerini ve cem\'iyyetini gizlemeye çaba sarfeder, onları türlü türlü libas ve perdelerle örterdi. Böylece kendilerinden hiçbir şekilde bir hal zahir olmazdı. Birçok kere, batınî halleri gizleyecek en iyi perdenin ilim ehli gibi davranmak olduğunu, zira onların hem anlatmak suretiyle halka faydalı olduklarını hem de dinlemekte onlardan istifade ettiklerini söylerdi.\"</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Mevlana Abdurrahman-ı camî Nefehatu\'l Üns de şöyle der: Buhara\'ya gittiğim zaman Hamidüddin Şaşi\'nin oğlu Mevlana Hüsameddin\'in sohbetiyle müşerref oldum: İçimde bir sıkıntı ve ıstırap vardı. Bana dedi ki: Murakabenin hakikati ümitvar olarak beklemektir. Seyrü sülükün sonu bu beklentinin gerçekleşmesidir. Ümitvarlık hali ise muhabbetin coşmasından doğar. Salik bununla gerçeği anladıktan sonra artık ona bu bekleyişten başka bir rehber ve kılavuz gerekmez. Bu bekleyiş onu arzu ettiği amacina eriştirir.\" </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Hace Ubeydullah hazretleri buyurdu ki: \"Mevlana Hüsameddin, babası Hamidüddin Şaşî\'nin ölüm hastalığı sırasında yanında imiş. Onu çok endişeli görünce, \'Baba! Size ne oldu?\' diye sormuş. Babası, \'Benden kalb-i selim isterler. O da bende yok ve nasıl elde edileceğini de bilmiyorum?\' cevabını vermiş. Mevlana Hüsameddin, \'Bir an benimle birlikte olun, o zaman anlarsınız\'.\' diyerek pederlerine teveccüh etmiş. Bir süre sonra Hamidüddin Şaşı içinin sükünete erdiğini görmüş, gözlerini açarak şöyle demiş: \'Ey oğul! Allah (c.c) seni mükafatlandırsın. Ömrümüzü bu yolda harcamamız gerekiyormuş\'. Yazıklar olsun bize ki onu kaybettik!\' Hamidüddin Şaşî, böylece salih bir evlat bereketiyle tam bir gönül huzuru içinde ahirete irtihal eylemiş.\" </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p>\r\n<!-- /wp:paragraph --> ','image/ortak.jpg'),(365,'Mevlana Kemal Meydani',362,'\r\n<!-- wp:paragraph -->\r\n<p>Emir Hamza hazretlerinin ikinci halifesidir. Semerkand’a bağlı Kufiyin kasabasının meydanındadır. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p>\r\n<!-- /wp:paragraph --> ','image/ortak.jpg'),(366,'Emir Büzürg',362,'\r\n<!-- wp:paragraph -->\r\n<p>Emir Hamza hazretlerinin üçüncü halifesidir. Emir Hamza’nın ağabeyi Emir Burhan’nın oğludur. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p>\r\n<!-- /wp:paragraph -->','image/ortak.jpg'),(367,'Emir Hurd',362,'\r\n<!-- wp:paragraph -->\r\n<p>Emir Hamza hazretlerinin dördüncü halifesidir. Emir Hamza’nın ağabeyi Emir Burhan’nın oğludur. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p>\r\n<!-- /wp:paragraph --> ','image/ortak.jpg'),(368,'Mevlana Arif Dikgerani\r\n',59,'<!-- wp:paragraph -->\r\n<p>Seyyid Emir Külal hazretlerinin dört halifesinden ikincisidir. Hezara kasabasına bağlı Dikgeran köyünde doğdu ve orada vefat etti. Dikgeran, Buhara\'ya 9 fersah uzaklıktadır. Mübarek kabirleri Dikgeran köyünün dışında Hezara yolu üstündedir. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Emîr Külal şöyle buyurmuş: \"Benim arkadaşlarım içinde iki kimse gibisi yoktur. Onlar akranlarını geçmişlerdir. Bu iki kişi Hace Bahaeddin ve Mevlana Ariftir. \'\'</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Hace Bahaeddin Nakşibend hazretleri, pirleri Emîr Külal\'in, \"Şimdiden sonra nerede senin burnuna bir er kokusu erişse talep eyle... Türk, Arap deme... Köylü-şehirli ayrımı yapma... Talepkarlıkta himmetıni üst düzeyde tut ve kusur eyleme!\" şeklindeki nasihatleri gereğince, yedi yıl boyunca, Mevlana Arifin sohbetine katılmıştır. Bu süre zarfında onunla ilişkilerinde son derece saygılı davranmıştır. O derece bir saygı ki Mevlana Arif, bir su kenarında abdest alsa, o, onun yukarısında almazmış.Yanlarında bir yere gitse adımlarını ondan ileri atmazmış. Birliktelikleri esnasında tam bağlılık üzere olurmuş. Zira Mevlana Arif, Emîr Külal\'in hizmetine ondan önce girmiş, uzun yıllar terbiye açısından onun önüne geçmiştir. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Hace Bahaeddin Nakşibend, onunla ilgili şöyle buyurmuş: \"Gizli zikirle uğraşırken Hakk\'a yakınlık oluştu. Ondan sonra bu usulün talibi olduk. Otuz yıl boyunca Mevlana Arif ile arkadaşlık ettik. İki kere Hicaz seferi yaptık. Her nerede bir Hak dostu var dedilerse dergah ve zaviyeler koymadık dolaştık. Eğer Mevlana Arif gibi veya onun mazhar olduğu sırlardan bir habbe miktarı sırra erişen kimse bulsaydık bu tarafa hiç gelmezdik.\" </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Mevlana Arife ait sözlerden iki hikmet damlası: </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>\"Kendi tedbirini öne çıkaran kimse bilfiil cehennemdedir. Hak Teala\'nın takdiri çerçevesinde gayret eden kimse ise bilfiil cennettedir.\" </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Mevlana Arif, süfilerine, \"İnsan yemek yediği zaman her organ bir işle meşgul olur. O anda kalp ne yapar?\" diye sorar. Süfîler \"Hak Teala\'yı zikreder\" diye cevap verirler. Bunun üzerine Mevlana Arif şu açıklamayı yapar: \"Buradaki zikir, sadece Allah veya La İlahe illallah demekten ziyade sebepten müsebbibe giderek nimetin Allah\'tan oldugunun farkında olma düşüncesini canlı tutmak tarzında olmalıdır.\" </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Mevlana Arifin süfîlerinin ululanndan Emîr Eşreften nakledilmiştir: \"Bir kimse Mevlana Arif\'e hediye getirdi. O bunu kabul etmedi ve şöyle dedi; Hediye kabul etmek o kimseye yakışır ki onun himmeti sayesinde hediye sahibi gönlünün muradına ersin. Bizde o himmet ne gezer!\" </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Mevlana Arifin bir dervişi anlatmıştır: Mevlana Arifin, Emir Hurd Vabkenî hazretlerinden feyiz almış, Derviş Edirsekknî adında bir rakibi vardı. Bu derviş açık zikir yapardı. Mevlana Arif onun yanına varıp bunu yapmamasını söyledi. O, bu uyarıya kulak asmadı. Bunun üzerine Mevlana Arif şu sözleriyle onu tekrar ikaz etti: \"Eğer sözümü tutmazsan çift sürdüğün öküzlerin telef olur!\" Adam buna da aldırış etmedi. O gün öküzlerden biri öldü, ama derviş yine inadından vazgeçmedi. Evliyanın ervahından istimdad edip Vabkenî hazretlerinin dergahına gitti. Geri geldiğinde bir de ne görsun...\' ikinci öküz de telef olmuş! Bu iki alameti gördükten sonra ikna olan derviş, Mevlana Arif\'in yanına geldi. Mevlana Arif, dervişe, \"Şu beyti hep hatınnda tut\" diye nasihat etti: </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Şüphesiz nadan u ebleh karıdır zikirde beyhude feryad eylemek, Nahnü akrabü sırrını fehm itmeyüb hazırı gaib gibi yad eylemek. (Cahil ve ahmağın işidir zikirde boş yere bağırıp çağırmak / biz daha yakınız sırrından habersiz, hazırı gaip anmak </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Bir dervişten nakledilmiştir: \"Bir gün Ab-ı Küh deresinden Dikgeran köyüne çok büyük bir sel geldi. Köylüler bu felaket sebebiyle telef olacakları korkusuyla feryadü figan etmeye başladılar. Mevlana Arif hemen dergahtan dışarı çıkarak kendisini selin en şiddetli yerine bıraktı ve şöyle dedi: (Eğer beni alip gidebilirsen al, git!\' Bu söz üzerine sel derhal kesildi ve dere durgun akmaya başladı.\" </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Anlatıldığına göre, Hace Bahaeddin hazretleri ilk haccını eda ettikten sonra dönüşte bir süre Merv\'de kalmış. Bunu duyan sufiler Maveraünnehir\'den Merv\'e gelmişler. Orada çok hoş sohbetler olmuş. Bu sohbetlerden birinde, bir haberci gelerek, Hace Bahaeddin\'e, Mevlana Arif tarafından gönderildiğini söyledikten sonra onun, \"Aceleyle gel yetişesiniz, bizim ahirete İntikalimiz yakındır, size vasiyetlerim olacak. Sözlerini iletmiş. Hace Bahaeddin, Sufilerini orada bırakarak hemen hareket etmiş ve süratle Buhara\'ya gitmiş. Dikgeran köyüne geçerek Mevlana Arif\'in huzuruna çıkmış. Mevlana Arif hazretleri oradakilere, \"Bizim. Hace Bahaeddin ile bir sırrımız var? O sırrı konuşmak için ikimiz kalkıp başka bir haneye mi gidelim, yoksa sizler mi gitmek istersiniz?\" demiş. Mecliste bulunanlar. \"Sizler rahatsızsınız, biz gidelim\" demişler. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Mevlana Arif, Şah-ı Nakşibend ile odada baş başa kalmış ve ona şöyle vasiyet etmiş: \"Biliyorsunuz ki sizinle aramızdaki birlik ve beraberlik çok kuvvetliydi. Şimdi de aynı şekilde devam ediyor. Birlikte çok muhabbet dolu günler geçirdik. Artık vakit dolmak üzere! Kendi arkadaşlarıma ve sizin dostlarınıza nazar ettim. Bu tarikat kabiliyetini ve fena makamını ancak Hace Muhammed Parsa\'da gördüm. Bu yolda mazhar olduğum bütün ilahî nazar ve hediyeleri ve çalışarak elde ettiğim tüm kemal derecelerini şu anda ona aktardım. Süfîlerime ona bağlanmayı emrettim. Siz de ona karşı kusur etmeyesiniz! Bahusus Hace Muhammed Parsa sizin süfîlerinizdendir. İki veya üç gün ancak kalmistir. Su kablarını bizzat siz ellerinizle temizleyip hazırlayınız. iki diziniz üzerinde oturarak ateşi yakıp suyumu ısıtınız. Benim için gerekli diğer mühim işleri yerine getiriniz. Vefatımın ardından üçüncü gün tekrar mekanınıza dönersiniz.\' </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Hace Bahaeddin tam bir teslimiyet ve ihtimamla bu vasiyeti yerine getirmiş ve Mevlana Arifin defninin üzerinden üç gün geçtikten sonra yeniden Merv\'e dönmüş. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p>\r\n<!-- /wp:paragraph --> ','image/ortak.jpg'),(369,'Mevlana Emir Eşref Buhari',368,'\r\n<!-- wp:paragraph -->\r\n<p>mevlana Arif Dikgerani hazretlerinin ilk halifesidir. Mevlana Arif hazretlerinden sonra yerine geçmiştir.vHakikat yoluna talip olanlara rehberlik ederek onların gönül huzuruna kavuşmalarını sağlamıştır. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p>\r\n<!-- /wp:paragraph -->','image/ortak.jpg'),(370,'Mevlana İhtiyarüddin Dikgerani',368,'<!-- wp:paragraph -->\r\n<p>Mevlana Arif Dikgerani hazretlerinin ikinci halifesidir. . </p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p>\r\n<!-- /wp:paragraph --> ','image/ortak.jpg'),(371,'Şeyh Yadigar-i Künsürüni',59,'\r\n<!-- wp:paragraph -->\r\n<p>Seyyid Emir Külal Hazretlerinin üçüncü halifesidir. Künsürün köyündendir. Bu köy Buhara’ya bağlı olup 2-3 fersah uzaklıktadır.. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Emir Külal hazretleri , üçüncü oğlu Emir Şah’ın terbiyesini ona emanet etmiştir. Emir Şah aldığı bu terbiyeyle yüksek derecelere erişerek veliler zümresine girmiştir.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p>\r\n<!-- /wp:paragraph --> ','image/ortak.jpg'),(372,'Şeyh Cemaleddin Dihestani',59,' <h2> Başlık </h2> <br> \r\n <img src=\"selmanfarisi.jpg\" class=\"img-thumbnail\" alt=\"Selman-ı Farisi\"></img>\r\n<br><br>\r\n\r\n ','image/ortak.jpg'),(373,'Mevlana Hüsameddin Parsa-ı Belhi',64,'<!-- wp:paragraph -->\r\n<p>Hace Alaeddin Attar hazretlerinin halifelerindendir. Başlangıçta Şah-ı Nakşibend hazretlerinin kabulü ve sohbetiyle müşerref oldu. Daha sonra Hace Bahaeddin Nakşibend hazretleri, terbiye işini Hace Alaeddin hazretlerine havale buyurdu. Onun yanında mürşitlik derecesine erişti. Vera ve takvası tam, dinin adabına uyma konusunda çok titiz ve hallerini muhafaza hususunda son derece hassastı. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Hace Ubeydullah hazretleri buyurdu ki: \"Mevlana Yakub-i Çerhi\'nin sohbetine erişmek niyetiyle Heri\'den yola koyulduğum zaman Belh\'te Mevlana Hüsameddin ile karşılaştım. Hacegan yoluna girmemi ve kendisine bağlanmamı çok arzu etti. Ben Mevlana Yakub-i Çerhî\'nin hizmetine girmek maksadıyla yola çıktığım için onun bu talebini kabul etmedim. Çok ısrar etti, ama içim ısınmadı. Sonunda bana, \'Hiç olmazsa size faydalı olacak bir metodu anlatmama müsaade buyurun! Şayet bir zaman gelir, gönlünüz bazı kimseleri bu usulle terbiye etmeyi arzu ederse ya da talipler sizden bu yolla irşad olmak dilerlerse işinize yarar!\' diyerek bahsettiği metodu tarif etti ve sonra dedi ki: \'insanların çoğunun kabiliyeti bunu uygulamaya müsaittir. Bu yolla elde ettikleri cem\'iyyeti (gönül huzurunu) sair yollarla uzun zamanda kazanamazlar, işte bunun için bu yolu bilmeniz sizin için çok önemlidir!\' </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Bir gün Taşkent\'e gitmiştik. Bir grup dost yanımıza gelerek bizden bu özel yolu açıklamamızı rica ettiler. O zaman Mevlana Hüsameddin hazretlerinin bu has yolu öğretmek için çok ısrar etmelerinin bundan dolayı olduğunu anladım.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Yine Hace Ubeydullah Taşkendî hazretleri anlattı: \"Mevlana Hüsameddin\'in vakitleri değerlendirmesi Şeyh Bahaeddin Ömer hatta Şeyh Zeynüddin Hafî\'den daha düzenliydi. Söz konusu iki şeyhin evrad ve ezkarı çoktu. Mevlana Hüsameddin vakte hakimiyet ve halini muhafaza için son derece gayret gösterirdi. Sabahtan ikindi namazına kadar kaylule vaktinin dışında halkın dertlerini dinler, onlarla meşgul olurdu. İkindiden sonra sabah namazına kadar asla huzur-ı şeriflerinde kimse olmazdı. Kıymetli vakitlerini gayet iyi değerlendirirdi. Teheccüd, işrak, duha ve sair sünnet namazlanna çok önem verir, bunları gönül huzuruyla kılardı. Adap konusuna da çok dikkat ederek gönülden riayet ederdi.\" </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Reşahat , Mevlana Ali B. Hüseyin Es-Safi , Semerkand yayınları</p>\r\n<!-- /wp:paragraph -->','image/ortak.jpg'),(374,'Muhammed Kadi Semerkandi (k.s.)',103,'\r\n\r\n ','image/ortak.jpg'),(375,'Abdullah İlahi (k.s.)',103,'\r\n ','image/ortak.jpg'),(376,'Ahmet Kasani (k.s.)',374,' \r\n\r\n ','image/ortak.jpg'),(377,'Hüsameddin Ahmed (k.s.)',107,' \r\n\r\n ','image/ortak.jpg'),(378,'Şeyh İlahdad (k.s.)',107,' \r\n\r\n ','image/ortak.jpg'),(379,'Abdülhak Muhaddis Dihlevi (k.s.)',107,'\r\n\r\n ','image/ortak.jpg'),(380,'Taceddin B. Zekeriya (k.s.)',107,'\r\n ','image/ortak.jpg'),(381,'Habibullah Buhari (k.s.)',109,'<!-- wp:paragraph -->\r\n<p>Nakşibendi Tarikatını Orta Asya’da yaymıştır. Vefatı 1111/1700 </p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Türkiye’de Tarikatlar Tarih ve Kültür , İsam Yayınları </p>\r\n<!-- /wp:paragraph -->','image/ortak.jpg'),(382,'Sufi Allahyar (k.s.)',381,'<!-- wp:paragraph -->\r\n<p>Habibullah Buhari’nin halifesidir. Orta Asya’da Sebatü’l-acizin , Muradü’l-arifin ve Meslekül Müttakin isimli eserlerle meşhur olmuştur. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Türkiye’de Tarikatlar Tarih ve Kültür , İsam Yayınları </p>\r\n<!-- /wp:paragraph --> ','image/ortak.jpg'),(383,'Murad Buhari (k.s.)',109,'\r\n ','image/ortak.jpg'),(384,'Muhammed Said Sirhindi',108,'\r\n\r\n ','image/ortak.jpg'),(385,'Şeyh Abdulehad Sirhindi (k.s.)',384,'\r\n\r\n ','image/ortak.jpg'),(386,'Muhammed Abid (k.s.)',385,'\r\n\r\n ','image/ortak.jpg'),(387,'Musa Han Hoca Dehbidi (k.s.)',386,'\r\n ','image/ortak.jpg'),(388,'Halife Sıddık (k.s.)',387,'\r\n ','image/ortak.jpg'),(389,'Halife Hüseyin Buhari (k.s.)',388,'\r\n ','image/ortak.jpg'),(390,'Hüccetullah Nakşibendi-i Sani (k.s.) ',109,'\r\n ','image/ortak.jpg'),(391,'Muhammed-i Parsa',390,'\r\n\r\n ','image/ortak.jpg'),(392,'Muhammed Resa (k.s.)',391,'\r\n ','image/ortak.jpg'),(393,'Fazl Ahmed Masumi (k.s.)',392,'\r\n ','image/ortak.jpg'),(394,'Adem Benuri (k.s.)',108,'\r\n<!-- wp:paragraph -->\r\n<p>İmam-ı Rabbani\'nin halifelerinden olan Adem Benürî (ö. 1053/1643) Nakşibendiyye\'yi Hindistan ve Hicaz bölgelerinde yaymış, Hulasatü\'l-maarif ve Nikatü\'l-esrar gibi Farsça eserler kaleme almıştır. Kendisine Ademiyye veya Ahseniyye adında bir tarikat kolu nispet edilir. En meşhur halifesi, Şah Veliyullah ed-Dihlevi\'nin babası Şah Abdürrahîm\'in mürşidi Hafız Seyyid Abdullah Ekberabadi dir. Adem Benürî, zikir usulünde ve bedendeki letaifin yerleri konusunda yeni ve farklı görüşler öne sürmüştür.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Türkiye’de Tarikatlar Tarih ve Kültür , İsam Yayınları </p>\r\n<!-- /wp:paragraph -->','image/ortak.jpg'),(395,'Abdullah Ekberabadi (k.s.)',394,' \r\n\r\n ','image/ortak.jpg'),(396,'Şah Abdürrahim (k.s.)',395,'\r\n\r\n ','image/ortak.jpg'),(397,'Şah Veliyullah Ed-Dihlevi (k.s.)',396,'<!-- wp:paragraph -->\r\n<p>Hindistan\'da yetişmiş önemli İslam alimlerinden biri olan Şah Veliyyullah (ö. 1176/1762) hem ıslahatçı fikirleri hem de tasavvufî yönüyle dikkat çekici bir şahsiyettir. Nakşibendiyye\'nin yanı sıra Çiştiyye\'den de icazetli olan Şah Veliyyullah, Hicaz\'da kalbine doğan ilham ve keşiflerini Füyuzü\'l-Haremeyn isimli eserinde toplamış, ayrıca întiba fi selasili evliyaillah, el Kavlü\'l-cemîl, et-Tefhîmatü\'l-ilahiyye, Eltafü\'l-kuds fi ma\'rifeti letaifi\'n nefs, Lemehat gibi tasavvufî eserler kaleme almıştır. En meşhur eseri ise Hüccetullahi\'l-baliga\'dır. Müritlerinden Muhammed Aşık Phulti onun tasavvufi söz ve menkıbelerini el-Kavlü\'l-celî fî zikri asaril-Velî adlı Farsça eserinde toplamıştır.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Türkiye’de Tarikatlar Tarih ve Kültür , İsam Yayınları </p>\r\n<!-- /wp:paragraph -->\r\n ','image/ortak.jpg'),(398,'Şah Sadullah Gülşen',385,'\r\n\r\n ','image/ortak.jpg'),(399,'Muhammed Nasır Andelib (k.s.) ',398,'\r\n<!-- wp:paragraph -->\r\n<p>Hindistan\'daki Nakşibendiyye\'nin önemli temsilcilerinden ve tarîkat-ı Muhammediyye-i Halisa\'nın kurucusu olan Andelib (ö. 1172/1759), Gülşen lakaplı Şah Sa\'dullah\'ın halifesidir. Hz. Peygamber\'in torunu Hz. Hasan\'ı manevi alemde gördüğünü ve onun kendisine tarikat-ı Muhammediyye-i Halisa\'nın sırlarını öğrettiğini ifade etmiştir. Nale-i Andelib isminde Farsça bir eser kaleme almış olan Andelîb\'den sonra yerine oğlu Mîr Derd geçmiştir. Musiki ve semaa meyilli olan Mir Derd, İlmü\'l-kitab, Nak-i Derd, Ah-i Serd, Derd-i Dil, Şem\'-i Mahfil gibi Farsça eserler kaleme almış, babasının açtığı tarikat-ı Muhammediyye yolundan yürümüş, \"Her şey O\'ndandır\" düşüncesiyle vahdet-i şühüdu benimsemiştir.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Türkiye’de Tarikatlar Tarih ve Kültür , İsam Yayınları </p>\r\n<!-- /wp:paragraph --> ','image/ortak.jpg'),(400,'Mir Derd (k.s.)',399,'\r\n\r\n<!-- wp:paragraph -->\r\n<p>Hindistan\'daki Nakşibendiyye\'nin önemli temsilcilerinden ve tarîkat-ı Muhammediyye-i Halisa\'nın kurucusu olan Muhammed Nasır Andlib\'in oğlu olan Mîr Derd, Musiki ve semaa meyilli olan Mir Derd, İlmü\'l-kitab, Nak-i Derd, Ah-i Serd, Derd-i Dil, Şem\'-i Mahfil gibi Farsça eserler kaleme almış, babasının açtığı tarikat-ı Muhammediyye yolundan yürümüş, \"Her şey O\'ndandır\" düşüncesiyle vahdet-i şühüdu benimsemiştir.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Türkiye’de Tarikatlar Tarih ve Kültür , İsam Yayınları </p>\r\n<!-- /wp:paragraph --> ','image/ortak.jpg'),(401,'Muhammed Zübeyr (k.s.) ',390,'\r\n\r\n ','image/ortak.jpg'),(402,'Şah Ziyaullah (k.s.)',401,'\r\n ','image/ortak.jpg'),(403,'Şah Muhammed Afak ed- Dihlevi (k.s.)',402,' \r\n ','image/ortak.jpg'),(404,'Fazl-ı Rahman Genc Muradabadi (k.s.)',403,'\r\n<!-- wp:paragraph -->\r\n<p>Hadis Konusunda derin bilgi sahibi alim ve sufi idi. Hindistan’nın Leknev ( Lucknow) şehrindeki Nedvetül ulema isimli bir ilim merkezinin kurucuları çoğunlukla bu zartın müridleridir.. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Türkiye’de Tarikatlar Tarih ve Kültür , İsam Yayınları </p>\r\n<!-- /wp:paragraph -->','image/ortak.jpg'),(405,'Firaki Muhammed Bedreddin (k.s.)',108,'\r\n\r\n ','image/ortak.jpg'),(406,'Hace Seyyahun Evliya Muhammed (k.s.)',405,'\r\n\r\n ','image/ortak.jpg'),(407,'Şamizade Mustafa (k.s.)',406,'\r\n ','image/ortak.jpg'),(408,'Köstendilli Süleyman Şeyhi (k.s.)',407,'\r\n ','image/ortak.jpg'),(409,'Şeyh Hudaykulu (k.s.)',381,'\r\n\r\n ','image/ortak.jpg'),(411,'Molla İd Ahmed (k.s.) ',409,' \r\n\r\n ','image/ortak.jpg'),(412,'Şeyh Molla İdris Muhammed (k.s.)',411,'\r\n ','image/ortak.jpg'),(413,'Niyazikulu Han Türkmeni (k.s.)',412,'\r\n ','image/ortak.jpg'),(414,'Ebu Nasr Kursavi (k.s.) ',413,' \r\n\r\n ','image/ortak.jpg'),(415,'Emir Ahmed Buhari (k.s.)',375,'\r\n ','image/ortak.jpg'),(416,'Mahmut Çelebi (k.s.)',415,'\r\n\r\n ','image/ortak.jpg'),(417,'Menteşeli Hacı Halife',416,'','image/ortak.jpg'),(418,'Abdüllatif Efendi ',416,'Fatih deki Emir Ahmed Buhari Tekkesi şeyhi','image/ortak.jpg'),(419,'Müşemmilzade Mehmed Efendi',416,' \r\n\r\n ','image/ortak.jpg'),(420,'Abdurrahman Gubari ',418,'\r\n\r\n ','image/ortak.jpg'),(421,'Piri Halife Hamidi',415,'\r\n\r\n ','image/ortak.jpg'),(422,'Hekim Çelebi',415,'\r\n\r\n ','image/ortak.jpg'),(423,'Kastamonulu Şaban Efendi',422,'\r\n\r\n ','image/ortak.jpg'),(424,'Lamii Çelebi',415,'\r\n ','image/ortak.jpg'),(425,'Muhammed İslam Cuybari (k.s.)',376,'\r\n ','image/ortak.jpg'),(426,'Ahmed Sadık Taşkenti (k.s)',425,'\r\n ','image/ortak.jpg'),(427,'Ziyaeddin Ahmed (k.s.)',426,'Ahmed Sadık Taşkenti nin oğlu ve halifesi\r\n ','image/ortak.jpg'),(428,'Hace Fazlullah b. Muhammed Said (k.s.)',427,'Ahmed Sadık Taşkendi nin yeğeni\r\n\r\n ','image/ortak.jpg'),(429,'Hace Abdullah',428,'','image/ortak.jpg'),(430,'Molla Muhammed Devamı (k.s.)',426,' \r\n\r\n ','image/ortak.jpg'),(431,'Hord Azizan Belhi (k.s.)',376,'\r\n\r\n ','image/ortak.jpg'),(432,'Payende Muhammed Ahsiketi (k.s.)',431,'\r\n\r\n ','image/ortak.jpg'),(433,'Derviş Azizan Guncduvani (k.s.)',432,'\r\n\r\n ','image/ortak.jpg'),(434,'Şeyh Said Pelengpuş Gucduvani (k.s.)',433,'\r\n\r\n ','image/ortak.jpg'),(435,'Şeyh Haydar Taşkendi (k.s.) ',434,'<!-- wp:paragraph -->\r\n<p>XVII. Yüzyılda İstanbul Üsküdar’daki Bülbülderesi yakınındaki özbekler tekkesini kuran Şeyh Haydar Taşkenti bir Kasani şeyhidir. Resa Mahlasıyla Farsça ve Türkçe şiirler yazardı. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Türkiye’de Tarikatlar Tarih ve Kültür , İsam Yayınları </p>\r\n<!-- /wp:paragraph --> ','image/ortak.jpg'),(436,'Mehmed Niyaz',435,'Özbekler tekkesinde Şeyh Haydar Taşkendi den sonra Postnişin oldu. \r\n\r\n ','image/ortak.jpg'),(437,'Muhammed Emin Dehbidi (k.s.)',425,'\r\n ','image/ortak.jpg'),(438,'Hace Haşim Dehbidi (k.s.)',437,'\r\n\r\n ','image/ortak.jpg'),(439,'Hace Yusuf',438,'\r\n ','image/ortak.jpg'),(440,'Hidayetullah Afak Hace (k.s.)',439,'\r\n\r\n ','image/ortak.jpg'),(441,'Mevlana Azhar Kaşgari (k.s.)',440,'\r\n ','image/ortak.jpg'),(442,'Abdullah Nidai Kaşgari (k.s.)',441,'\r\n<!-- wp:paragraph -->\r\n<p>XVII yüzyılda Anadolu\'ya gelen Nakşibendi - Kasani mensuplarındandır. İstanbul - Eyüp\'teki Kaşgari tekkesinin ilk şeyhidir. Tekkesinde öğleden sonra Mesnevi şerh edip Raks ettiği kayıtları vardır. Nidai\'nin Kalenderi icazeti de vardır. . </p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Türkiye’de Tarikatlar Tarih ve Kültür , İsam Yayınları </p>\r\n ','image/ortak.jpg'),(443,'Muhammed Hatib Sivinci',438,' <h2> Muhammed Hatib Sivinci</h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(444,'Muhammed Can Karamani (k.s.) ',443,' <h2> Muhammed Can Karamani (k.s.) </h2> <br> \r\n\r\n ','image/ortak.jpg'),(445,'Şeyh Niyazi (k.s.)',444,' <h2> Şeyh Niyazi (k.s.) </h2> <br> \r\n \r\n ','image/ortak.jpg'),(446,'Muhammed Talib (k.s.) ',445,' <h2> Muhammed Talib (k.s.) </h2> <br> \r\n \r\n ','image/ortak.jpg'),(447,'Sufi Dihkan Nakşibendi (k.s.) ',446,' <h2> Sufi Dihkan Nakşibendi (k.s.) </h2> <br> \r\n \r\n ','image/ortak.jpg'),(448,'Muhammed Niyaz Buhari (k.s.)',447,' <h2>Muhammed Niyaz Buhari (k.s.) </h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(449,'Hacı Hüseyin Dede (k.s.) ',448,' <h2> Hacı Hüseyin Dede (k.s.) </h2> <br> \r\n\r\nÜsküdar Alacaminare Tekkesi Şeyhi\r\n\r\n ','image/ortak.jpg'),(450,'Şeyh Mehmet Ataullah Efendi (k.s.)',448,' <h2> Şeyh Mehmet Ataullah Efendi (k.s.)</h2> <br> \r\n\r\nKanlıca Ataullah Efendi Tekkesi Şeyhi vefatı 1789\r\n ','image/ortak.jpg'),(451,'Mustafa Müstakim Niyazi (k.s.)',448,' <h2>Mustafa Müstakim Niyazi (k.s.) </h2> <br> \r\n \r\n ','image/ortak.jpg'),(452,'Mehmet Fahri Efendi ',449,' <h2>Mehmet Fahri Efendi </h2> <br> \r\n\r\n\r\n ','image/ortak.jpg'),(454,'Mehmet Sadık Efendi',452,' <h2> Mehmet Sadık Efendi</h2> <br> \r\n \r\n ','image/ortak.jpg'),(455,'İbrahim Celali Efendi ',454,' <h2> İbrahim Celali Efendi </h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(456,'Eksel Şeyhi Behrullah Efendi (k.s.)',150,' <h2> Eksel Şeyhi Behrullah Efendi </h2> <br> \r\n\r\n\r\n<blockquote>Tokat - Erbaa - Eksel Köyü ( koçak köyü)</blockquote>\r\n<blockquote>Mustafa İsmet Garibullah Hazretlerinin halifesi</blockquote>\r\n\r\n<p style=\"text-align: justify;\">Halkın \'Hazret Baba\' diye tanıdığı Behrullah Efendi 1838\'de Koçak (Eksel) kasabasında dünyaya gelir. Babası Ali Efendi’dir. Tokat\'taki ilk öğrenimi sırasında kendilerine bir zat misafir olur. O gün Behrullah Efendi ertesi günkü dersini yapar ve ardından namazını kılıp yatar. Gece kalktığında o zatın devamlı ilimle meşgûl olduğunu görür. Bu zâtın ilim sâhibi, gayretli biri olduğunu anlayarak, \"Efendim bu gece hiç uyumadınız. O ilimden bize de öğretseniz.\", diye arz edince, o zat, \"Evlâdım senin ilmi nasibin İstanbul\'daki Yanyalı Hacı İsmet Efendi\'den olacak. Sende onun kokusu var.\", diye buyurur.</p>\r\n<p style=\"text-align: justify;\">Bunun üzerine Behrullah Efendi, köye dönüp ağabeysinden izin aldıktan sonra İstanbul\'a gider. Bu sıralarda İstanbul\'da talebe okutmakta olan Yanyalı İsmet Efendi, talebelerine sık sık, “Anadolu\'dan bir erin geleceğini, vazifesinin esasında o eri yetiştirmek olduğunu”, söylemektedir.</p>\r\n<p style=\"text-align: justify;\">İsmet Garibullah Efendi, Mevlana Bağdadi Hazretleri\'nin halifesi Abdullah Mekki Hazretlerinin halifesidir. Behrullah Efendi 30 yıl İsmet Efendi\'nin derslerini takip eder. Bütün ilimlerde ve tasavvuf yolunda kemale erdikten sonra, hocası tarafından kendi beldesine gönderilir.</p>\r\n<p style=\"text-align: justify;\">İsmet Efendi bu görevi kendisine şöyle bildirir:\r\n- Azizim bundan sonra siz kendi memleketinizde hizmete memursunuz. Amasya\'ya vardığınızda evlenip oraya yerleşmenizi isterler. Sakın kabul etmeyiniz. Behrullah Efendi, şeyhinin bu emri ile memleketinin yolunu tutar. Amasya\'dan geçerken İsmet Efendi\'nin işaret ettiği hal vuku bulur. Yüksek hallerine hayran kalanlar orada evlendirip yerleştirmek, bu şekilde kendisini sahiplenmek isterler. Fakat Efendi Hazretleri önceden tenbihli olduğu için kabul etmez. Yoluna devam edip köyüne ulaşır. Orada evlenip barklanır, fakat kimseye sırrını ifşaya yanaşmaz. Köylüler de \'Deli Molla\' diye hitap ettikleri bu garib dervişi köye çoban yaparlar.</p>\r\n<p style=\"text-align: justify;\">O günlerde Sivas Valiliğinde bulunan Memduh Paşa görev icabı Tokat\'a gelir O devirlerde Tokat da Sivas\'a bağlıdır. Eksel köyünden geçerken yanında bulunanlara Bahrullah Efendi ile görüşmek istediğini bildirir. Tanımadıklarını söylerler. Öyle ya soran koskoca Vali Paşa Hazretleri, sorulan köyün garip çobanı. Nereden akıllarına gelsin. Memduh Paşa, Bahrullah Efendi\'nin yüksek tevazu sebebiyle gizlendiğini anlar. Huzuruna gider. Onu, irşada memur olduğu, bu maksatla Tokat\'a gönderildiği, gizlenmek yerine Peygamber Efendimiz\'den kendisine kadar sahih yed ile gelen yolun yayılması, devam ettirilmesi için üzerine düşen vazifeyi yapması gerektiği, yoksa mesul olacağı hususunda ikna eder.\r\nKöylülere de,\r\n\"Gelmemiştir cihana Behrullah gibi bir veli.\r\nOnu bulanlar buldu, bulmayanlar mutlak deli\"\r\nmısraını okuduktan sonra, \"Siz bu zâtın kıymetini bilmez iseniz elinizden çıkar.\", der. Bunun üzerine insanlar ondan ilim öğrenmeye koşarlar.</p>\r\n<p style=\"text-align: justify;\">Memduh Paşa\'nın başkanlığında yapılan dergâhda, Behrullah Efendi ilim tâliplerine ders vermeye başlar. Behrullah Efendi herkese müşfik, güler yüzlü davranmaktadır Sokakta gördüğü çocukların başını okşayıp, onlara hediyeler vererek gönüllerini almaktadır. Herkese Allahü teâlânın merhâmetinden bahseder. \"Biz insanlar da merhametli olmalıyız.\" der. Kendisine gönderilen hediyeleri el sürmeden fakirlere dağıtır.</p>\r\n<p style=\"text-align: justify;\">Behrullah Efendi, talebesi Ahmet Efendi ile bir gün dere kenarında oturmaktadır. Talebesi kahve yapmakla meşguldür. Hocasına doğru bakınca kucağında bir yılan görür ve korkar. Sonra yılan, Behrullah Efendi\'nin kucağından inip gider. Talebesinin merak içinde kaldığını fark edince, \"Cinnîlerden idi. Hasankale\'den geliyor. Dersini verdim gitti.\", diye buyurur.</p>\r\n<p style=\"text-align: justify;\">Talebelerinden İskender isminde bir zât, donanmada vazifelidir. Gemi denizde giderken fırtına çıkar. O sırada Behrullah Efendinin himmetine sığınır, yardım ister. O anda hocasını karşısında görür. Ona, \"Evlâdım korkma, üzülme on dakika sonra fırtına geçer!\", diye buyurur. Nitekim on dakika sonra fırtına diner.</p>\r\n<p style=\"text-align: justify;\">Talebelerine, \"Biz kuşlar kadar bile olamıyoruz. Onlar Allahü tealayı devamlı zikrediyorlar. Biz ise gaflet içindeyiz. Dinin emir ve yasaklarını bilmezseniz, bu yolda hiç mesafe katedemezsiniz.\", diye buyurur.</p>\r\n<p style=\"text-align: justify;\">Behrullah Efendi 1918\'de 80 yaşındayken Eksel köyünde vefat eder. Kalabalık bir cemaat ile cenaze namazı kılındıktan sonra köykabristanlığına defnedilir. Kabri ziyaret mahallidir. Behrullah Efendi\'nin yerine talebesi Ali Osman Efendi geçti.</p>\r\n\r\nKaynaklar ;( Allah bu çalışmaları yapanlardan razı olsun. Ebedi saadet nasip etsin. Amin)\r\nTokat Evliyaları - Abdulhalim Durma ','image/ortak.jpg'),(457,'Ali Osman Sırrı Efendi (k.s.)',456,' <h2> Ali Osman Sırrı Efendi (k.s.) </h2> <br> \r\n\r\n\r\n<blockquote>Tokat - Erbaa - Ballıbağ (Holay) Köyü kabristanında</blockquote>\r\n<blockquote>Mustafa İsmet Garibullah Hazretlerinin halifesi Behrullah Efendi\'nin Halifesi</blockquote>\r\n\r\n<p style=\"text-align: justify;\">Ali Osman Efendi, Tokat\'ın Erbaa ilçesi Holay köyünde 1877 yılında doğdu. Doğduğu köyde tahsîlini tamamladıktan sonra saatçilik yapmaya başladı.</p>\r\n<p style=\"text-align: justify;\">Bir gün Eksel köyünde (yeni ismi Koçak) oturan Eksel şeyhi olarak bilinen Behrullah Efendinin saati bozuldu. Talebelerine tâmir edilmesini söyleyince, onlar; \"Efendim, karşı Holay köyünden Ali Osman isminde birisi var ona tâmir ettirelim.\" dediler. Talebelerinden biri Ali Osman Efendi ile Erbaa\'da karşılaşınca, hocasının saatinden bahsetti. Ali Osman Efendi de Eksel köyüne gitti. Saati tâmir edip duvara astı. Behrullah Efendiye; \"Tamam çalışıyor efendim.\" dedi. Behrullah Efendi saate bakınca çalışan saat durdu. Ali Osman Efendi tekrar yapıp duvara astı. Behrullah Efendi saate bakınca, saat yine durdu. Ali Efendi hayretler içinde tekrar yaptı. Yine Behrullah Efendi saate bakınca, saat durdu. O zaman Ali Osman Efendi kendi kendine; \"Bu zât evliyâ bir zâttır. Şu an kalbimin saatini tâmir edecek kalp ustasının huzûrundayım.\" dedi ve Behrullah Efendiye talebe oldu. Arapça, Farsça ve kalp ilimleri de dâhil bütün ilimleri Behrullah Efendiden öğrendi. Behrullah Efendi vefâtına yakın; \"Bende ne varsa Ali Osman Efendi aldı götürdü. Bende bir şey bırakmadı.\" buyurdu.</p>\r\n<p style=\"text-align: justify;\">Ali Osman Efendi insanlara doğru yolu anlatmak için köy köy dolaşırdı. İnsanlara doğru yolu anlatırken çok yumuşak, hattâ arada nükte yapardı. Siyâset ve devlet işlerine hiç karışmazdı. Sohbetinin ağırlığı, güzel ahlâk üzerine olurdu. Güzel ahlâkın bulunmaz bir hazîne olduğunu anlatırdı. Fakat bâzılarının gözü hep altında olduğundan bir gün onlara dönüp; \"Altının kulpu burası, çok altın var diye bir yeri işâret etti. Bunu duyan altın düşkünleri sabaha kadar orayı kazdılar. Fakat hiçbir şey bulamadılar. Elleri boş Ali Osman Efendinin köyüne döndüler. Kimseye de hiçbir şey anlatmadılar. Ertesi gün onları gören Ali Osman Efendi; \"Oğlum işâret ederler ama, düşkünlerine vermezler.\" dedi.</p>\r\n<p style=\"text-align: justify;\">Yine bir gün talebeleri ile Ladik\'e ders vermek için gidiyordu. Talebelerinden birinin kalbine vesvese gelip hocası için; \"Bu da insan biz de insanız.\" gibi bir düşünce geldi. Yolları bir ormandan geçiyordu. Bu sırada bir kurt, Ali Osman Efendinin önüne gelip iki ön ayaklarını havaya kaldırıp, arka iki ayağı üzerine durunca; \"Dağ ve taşlardaki hayvanlar inandı da bâzıları hâlâ anlıyamadı.\" buyurdu. O talebe düşüncesinden dolayı hemen tövbe etti.</p>\r\n<p style=\"text-align: justify;\">Dînî vecîbeleri yerine getirmenin yasak olduğu dönemde Ali Osman Efendi, Gümüşçakır köyünde sohbet ederken jandarmalar köyü bastı. Ali Osman Efendi tutuklanarak önce Vezirköprü daha sonra da Samsun cezâevine gönderildi. Ali Osman Efendi Samsun\'da bir hücreye kondu. Hücrede namaz kıldığını gördüklerinde, kılmaması için su vermediler. Bir süre sonra su olmamasına rağmen, yine onu namaz kılarken gördüler. Mahkeme esnâsında savcı, Ali Osman Efendiye akla gelmedik hakâretlerde bulundu. Duruşmada Ali Efendi sâdece; \"Savcı bey biz insanlara namaz kılın, âhirete hazırlanın dedik. Söylediklerimizin hepsi bu kadar.\" dedi. Ertesi gün savcı kalp krizinden öldü. Bir süre sonra mahkeme, Ali Osman Efendiyi serbest bıraktı.</p>\r\n<p style=\"text-align: justify;\">Ali Osman Efendi, Erbaa zelzelesi olmadan önce atına binip, Erbaa\'dan ayrıldı. O sırada herkesin Deli Mehmed diye bildiği bir meczub arkasından; \"Tutun, yakalayın! Erbaa zelzelesini mühürledi gidiyor!\" diye bağırdı. Deli diye kimse bu meczûbun sözlerini dikkate almadı. Bir süre sonra Erbaa\'da çok büyük zelzele oldu. Bu zelzelede Ali Osman Efendinin 14 yaşındaki bir kızı da hayatını kaybetti. Zelzeleden sonra Erbaa\'ya dönen Ali Osman Efendiye kızının vefât ettiği söylenince;</p>\r\n<p style=\"text-align: justify;\">\"Daha büyük belâ gelmemesi için evladımızı kurban verdik. Halk, Deli Mehmed\'in sözlerine deli zannettikleri için inanmadılar.\" buyurdu.</p>\r\n<p style=\"text-align: justify;\">Talebelerine sık sık şu nasîhatı yapardı: \"Hiç kimse ile münâkaşa etmeyiniz. Söz dinleyiniz. Kim söz dinlerse, o benim öz oğlumdur. Birbirinizi sevin, beni sevmiş olursunuz. Aranızda dargınlık olmasın.\"</p>\r\n<p style=\"text-align: justify;\">Ali Osman Efendi birgün dergâhında namaz kılıyordu. Oğlu İbrâhim babasının yanına girmek istedi. Babasının namaz kıldığını görünce, içeri girmedi. Birkaç kere baktığında babasını tehiyyatta oturur gördü. Sonra dayanamayarak içeri girdi. Babasının vefât ettiğini anladı. O esnâda kapıda bulunan köpek koşarak uzaklaştı. Talebelerinin bulunduğu bütün köyleri dolaştı. Hepsi bunda bir iş var diyerek dergâha geldiler ve cenâze namazını kılıp Holay köyü kabristanlığına defn ettiler.</p>\r\n<p style=\"text-align: justify;\">1942 senesinde vefât eden Ali Osman Efendi, 63 yaşında idi. Kabri ziyâret mahallidir.</p>\r\n<p style=\"text-align: justify;\">Ali Osman Efendi, hocasının vefâtından sonra insanlara Allahü teâlânın emir ve yasaklarını anlatmaya başladı. Bir kış mevsimi Ali Osman Efendi talebesi Veysel Hâfız ile bir yere giderlerken namaz vakti daralır. Ali Osman Efendi talebesine; \"Buralarda tanıdık bir köy yok mu?\" diye sorunca, Veysel Efendi; \"Tanıdık var ama îtikâdları bozuktur.\" dedi. Ali Osman Efendi olsun deyip köye gittiler. Veysel Hâfız tanıdığı birisinin kapısını çaldı. O zât bunları görünce, odada kim varsa herkesi dışarı çıkardı. Ali Osman Efendi, talebesi ile namaz kıldıktan sonra, sohbete başladı. Sohbete köyden herkes geldi ve sabaha kadar devâm etti. Sohbetin netîcesinde bu köyün halkı bozuk olan îtikâtlarına tövbe edip Ehl-i sünnet îtikâdını kabûl ettiler.</p>\r\n\r\nKaynaklar ;( Allah bu çalışmaları yapanlardan razı olsun. Ebedi saadet nasip etsin. Amin)\r\nEvliyalar Ansiklopedisi , Türkiye gazetesi \r\n\r\n','image/ortak.jpg'),(458,'Beşir Efendi (k.s.) ',457,' <h2> Beşir Efendi (k.s.) </h2> <br> \r\n\r\n\r\n<p><strong>Beşir Efendi\'nin kabri Şerifi ; Amasya - Taşova\'da İdris torun mahallesindeki Kabristanda.</strong></p>\r\n\r\n\r\n<p style=\"text-align: justify;\">Beşir Efendi, 1905 yılında Dağıstan’da doğmuştur. 12 yaşına kadar Dağıstan bölgesinde yaşamını sürdürmüştür.</p>\r\n<p style=\"text-align: justify;\">Dağıstan’dan Türkiye’ye gelmek için yola çıktığında henüz 12 yaşındadır. Beşir Efendi 1930-1935 yılları arasında beş yıl “Karakuş” dağlarında kalmış, bu bölgedeki insanları doğruya ve güzelliğe çağırmıştır. Bu beş yılın sonunda Ali Osman Efendinin yanına dönmüş, 1935-1940 yılları arasında ticaretle meşgul olmuştur. 1940 yılında da Erbaa’nın Ravak (Cevresu) köyüne yerleşmiştir. Ravak (Cevresu) köyüne yerleştiğinde Şeyhi Ali Osman Efendi’nin kızı Pembe Hatun’la evlenmiştir.</p>\r\n<p style=\"text-align: justify;\">1958 yılına kadar Ravak (Cevresu) köyünde hayatını sürdürmüştür. Aynı yıl yani 1958 yılında Taşova’ya gelerek Taşova’nın Yemişen mahallesine yerleşmiştir.</p>\r\n<p style=\"text-align: justify;\">Beşir Efendi’nin bağlı olduğu tasavvuf okulu, Nakşibendi Tarikatı’nın Halidiyye koludur. Mevlanâ Halid-i Bağdadi’ye kadar ulaşan Halidi silsilesi şu zatlardan oluşmaktadır.<br>– Mevlana Halid-i Bağdadi<br>– Abdullah-ı Mekki<br>– Yanyalı Hacı Mustafa İsmet Efendi<br>– Behrullah Efendi<br>– Ali Osman Efendi<br>– Beşir Efendi.</p>\r\n<p><strong>Beşir Efendi\'nin Türkiye\'ye geliş Öyküsü</strong></p>\r\n<p style=\"text-align: justify;\">Beşir Efendi’nin Türkiye’ye geliş öyküsü şu şekildedir: Beşir Efendi’nin ailesinin Dağıstan’da çok geniş arazileri ve koyun sürüleri vardı. Bir gün çobanlarla koyun sürülerinin bulunduğu yere giden Beşir Efendi, biraz gezdikten sonra ırmak kıyısında bir kulübecıkte uyuya kalır. 0 arada şiddetli bir yağmur başlar ve ırmak taşar. Bunun sonucunda Beşir Efendi sele kapılır. Suyun içinde sürüklenirken ırmak kenarında yaşlı, ak sakallı, nurani yüzlü bir dede kendisine seslenir;<br>-Oğlum, elini uzat bana der. Beşir Efendi sese doğru bakınır, aralarında on metre kadar mesafe vardır.<br>-Dede, nasıl uzatayım elimi? Der. Yaşlı dedenin elini uzatması için ısrarı üzerine, öylesine elini uzatır. Peşinden selden kurtulduğunu ve ırmağın kenarında olduğunu görürve şaşkınlık içerisinde:<br>-Dedeseni nasılbulabilirim?<br>Dede cevap verir:<br>-Evladım Beşir, Türkiye’nin Tokat ili, Erbaa ilçesi Eksel köyünde [Koçak Kasabası) Şeyh Behrullah Efendi diye ararsan bizi bulursun.</p>\r\n<p style=\"text-align: justify;\">Bu.kısacık tanıma, tanışma ve adres öğrenme faslından sonra Behrullah Efendi gözden kaybolur. Fakat bu olay, Beşir Efendi’nin kalbinde ilahi aşkın canlanmasına vesile olur. 0 anda ilahi aşk, “Eksel Şeyhi” diye tanınan Şeyh Behrullah Efendi’den Beşir Efendi’ye intikal eder. Bu hadiseden sonra Beşir Efendi artık Dağıstanda duramaz.</p>\r\n<p style=\"text-align: justify;\">Ailesi çok zengin ve itibarlı kimseler olmasına rağmen onlara haber vermeden yoculuk hazırlıklarına başlar ve yanına aldığı bir kese altınla Türkiye’ye doğru yola çıkar. İçinde bulunduğu ilahi aşkın etkisiyle sınırdaki askerlere fark ettirmeden Türkiye’ye geçer.</p>\r\n<p style=\"text-align: justify;\">Aşk atına binerek aştığı yollar onu sonuçta Tokat, Erbaa’ya ve oradan da Eksel’e ulaştırır. Eksel köyü sakinlerine sora sora Behrullah Efendi’nin dergahını bulur. Dergahı bulur bulmasına ama kısa bir müddet önce Şeyh Behrullah Efendi fani dünyadan göçmüş Hakk’ın rahmetine kavuşmuştur. Behrullah efendi Beşir Efendi’nin ilk mürşididir. Vefat etmeden önce en yakın talebesi ve halefi olan Holaylı (Ballıbağ köyü) Ali Osman Efendi’ye şöyle nasihat ve tembihte bulunmuştur.</p>\r\n<p style=\"text-align: justify;\">-“Ali Osman Efendi, kuzum; Dağıstan’dan buraya bir molla gelecek bana yetişemeyecek. Ona sahip çık. O’nun adı Beşir’dir. Sözüde peşindir. Maddi terbiyesi sana, manevi terbiyesi de bana aittir.” Behrullah efendi gibi çok değerli bir irşad edicinin mürşidi olmanın vakarlılığı içerisinde tam yedi yıl onun dergahında kendisine tevdi edilen bütün görevleri yapar. Dergaha odun taşır, çift sürer, orak biçer, harman sürer. Kendisine verilen görevlerin hiçbirisini reddetmez. Hatta Dağıstan’dan gelirken getirmiş olduğu bir kese altını da dergahın ihtiyaçlarına harcar.</p>\r\n<p style=\"text-align: justify;\">Kendisine bir şey sorulduğu zaman kısa, öz ve tek bir cevap verirdi. En çok söylediği söz “Sükutul- lisan, selametül insan” idi. Yine sohbetlerinde “Bilen söylemez, söyleyen bilmez” gibi daha bir çok hikmetli sözler söylerdi.</p>\r\n<p>\r\nKaynak ;( Allah bu çalışmaları yapanlardan razı olsun. Ebedi saadet nasip etsin. Amin)<br>http://tasova.gen.tr/besir-efendi-turbesi/Kaynak: Taşabad Erenleri Mustafa Unsal shf. 17-18</p>\r\n','image/ortak.jpg'),(459,'Seyyit Yahya Sezai Efendi (k.s.)',150,' <h2> Seyyit Yahya Sezai efendi </h2> <br> \r\n\r\n \r\n<blockquote>İstanbul - Üsküdar - Karacaahmet Türbesi arka tarafında</blockquote>\r\n<blockquote>İsmet Garibullah Hazretlerinin halifesi</blockquote>\r\n\r\n<p style=\"text-align: justify;\">Mora havalisinde müftülük yapmış olan Şehit Hafız Abdülhalim Efendinin oğlu olan Sezaî Efendi (0.1877) ; Babasının şehit edilmesi üzerine küçük yaşta İstanbul\'a gelerek ilim tahsiline başlamış, burada iken Mustafa İsmet Garibullah hazretleri ile tanışarak ona intisap etmiştir. Fatih Çarşamba\'daki dergahta irşat görerek icazet almıştır. 1877\'de vefat etmiş olan Seyyit Yahya Sezaî Efendinin kabri, Karacaahmet türbesi arkasında bulunmaktadır. Sezai Efendinin basılmamış bir de divanı bulunmaktadır.</p>\r\nSeyyit Yahya Sezai Efendi’den bir kaç nazm:\r\n\r\nNür-u vahdetle müzeyyadır gönül\r\nZata mir\'atı mücelladır gönül\r\n\r\nReff olunmuş lamekanın fevkma\r\nCümle-i arş-ı mualladır gönül\r\n\r\nAlem-i zülmet içinde muhtefi\r\nBir tecelligah-ı Mevla\'dır gönül\r\n\r\nKevser-i aşk ile artmış saffeti\r\nMest-i bî perva-yı sevdadır gönül\r\n\r\nEy Sezai pür safa vü muhteşem\r\nŞahı aşka kasr-ı valadır gönül\r\n\r\nMübtelayı derdi aşka sorma derman istemez\r\nArif-i bil\'lah olan tedbir Lokman istemez\r\n\r\nNuş edenler dest-i kamilden şarabı vahdeti\r\nBir dahi semt-i fenada bezm-i irfan istemez\r\n\r\nAlem-i Lahuta pervaz eyleyen ehli safa\r\nTac-ı İskender değil taht-ı Süleyman istemez\r\n\r\nNeylesin zevki behişti aşıkı sıdk u vefa\r\nDuş olan didarı yare huri gılman istemez\r\n\r\nRenk-ü boy-u yar ile bağ-ı derubub zeyn eden\r\nBin bahar olsa yine seyr-i gülistan istemez\r\n\r\n\r\n\r\nKaynaklar ;( Allah bu çalışmaları yapanlardan razı olsun. Ebedi saadet nasip etsin. Amin)\r\nTasavvufta Mekki Kolu , Mehmet Fatsa , Mavi yayıncılık , 2000\r\n ','image/ortak.jpg'),(460,'Hacı Mustafa Fehmi Efendi (k.s.)',149,' <h2> Hacı Mustafa Fehmi Efendi (k.s.) </h2> <br>\r\n\r\nKabri şerifi ;Mekke\'de Cennetül Mualla\'da Hz Hatice annemizin yakınında\r\n\r\n <p style=\"text-align: justify;\">Mustafa Fehmi Efendi 1231/1815-16 yılında Erzincan’da doğmuştur. Babası, henüz iki yaşındayken kaybettiği Hacı Ahmed Efendi’dir.</p>\r\n<p style=\"text-align: justify;\">Hayatı hakkındaki bilgilerimiz genellikle Aşçı Dede’nin hatıralarında dile getirdiği malumatla sınırlıdır. Çocukluk ve gençliğine dair bilgilerimiz yok denecek kadar azdır. Fakat ilim talebiyle Tokat’a gittiği ve burada Bozzâde Hocaefendi adındaki bir âlimden ilim tahsil ettiği anlaşılmaktadır. Erzincan’a döndükten sonra Terzi Baba’ya intisap etmiş, ömrünün geri kalanını burada irşad faaliyetlerini yerine getirmeye adamıştır. Terzi Baba’nın vefatından sonra halîfe olan Fehmi Efendi’nin Erzincan’da Terzi Baba türbesi civarında bir dergâh inşa ettiği ancak bu dergâhın günümüze ulaşamadığı görülmektedir.</p>\r\n<p style=\"text-align: justify;\">İrşad vazifesinin yanında devlet hizmeti ve vatan savunması konusunda örnek bir şahsiyet olan Fehmi Efendi, önce Kırım Harbi’ne (1853-1856) iştirak etmiş. Daha sonra müritleriyle birlikte 93 Harbi olarak bilinen 1877-1878 Osmanlı-Rus Harbine katılarak ilerlemiş yaşına rağmen Kars önlerinde düşmanla kahramanca mücadele etmiştir.</p>\r\n<p style=\"text-align: justify;\">Fehmi Efendi’nin Padişah Sultan Abdulhamid’in çağrısı üzerine oğlu Ahmet Fevzi ile birlikte İstanbul’a gittiği ve burada Kuleli Askerî Lisesi’nde askerde vecd ve heyecan meydana getiren bir konuşma yaptığı nakledilmektedir. Aşçı Dede, onun Osmanlı devleti ve askeri için çokça gözyaşı döküp dualar ettiğini nakleder.</p>\r\n<p style=\"text-align: justify;\">Fehmi Efendi üçüncü defa hac görevini ifa etmek için gittiği Mekke’de 1298 Muharreminin 21. Perşembe günü (24 Aralık 1880) vefat etmiştir. Hz. Hatice’nin ayakucuna defnedildiği söylenmektedir.</p>\r\n<p style=\"text-align: justify;\">Seyyid Mustafa Fehmi efendi’nin müridi olan Aşçı Dede eserinin çeşitli yerlerinde; ‚Hazret-i Şeyhü’l-A‘zâm, Sultân-ı Ulemâ-billâh, Cenâb-ı Mürşid-i Ekrem, Hazret-i Gavs-ı A‘zâmi, Hazret-i Şeyh-i Ekber, Cenâb-ı Mürşid-i A‘zâm, Zamanın gavsı, kutbu, zât-ı âlî kadr, Hazret-i Risâlet-penâh Efendimiz hazretlerinin mazhar-ı tâmmı ve vâris-i ekmeli, İmamü’l-mürşîdîn, gavsü’l-vâsılîn...‛ Gibi unvanlarla andığı şeyhinin şemâilini şöyle tavsîf etmektedir: ‘’Servi gibi mevzûn ve zârif uzun bir boy, hilal gibi bedeni nahîf olup rengi buğday, kolları uzun, elleri kalem-kârî düzgündü. Siyah sakalları nurlu ve çeneden bir kabza uzundu, keman gibi iki kaşı arasında gayet rakîk bulut altında görülür Süreyya gibi bir ben vardı. Öyle bir nokta-i şerif ki cümle ilim ve marifetler o noktada gizlenmiş gibidir. Gözleri henüz uykudan uyanmış Yûsuf-i âlem gibi mestane ve mahmur ve gayet siyah olup etrafı ilâhî nurun tecellî ettiği bir hâle gibiydi. Gözlerine karşı göz ile bakmak mümkün değildi, zira onun gözleri diğer insanlarınki gibi değildi, hakîkat-i basara nazar olmuş idi. Vücudunda et namına bir şey yoktu, kuru kemikten ibaretti. Kulakları oldukça küçük, mübarek başından iki tarafa iki nûr-i müdevver talik olunmuş idi. İşte mübarek yüzleri bu şekilde olup insan tamamıyla yüzüne bakmaktan heybet ve hayâ ederdi. Hz. Ali’nin azamet ve heybetinin vech-i şeriflerinde kemaliyle zuhur etmişti.‛</p>\r\n<p style=\"text-align: justify;\">Kalabalık bir mürit topluluğuna sahip olan Fehmi Efendi’nin her çeşit insandan müritleri olduğu, arzu etmemesine rağmen Terzi Baba’nın diğer halifeleri arasında dikkat çekici bir üstünlüğünün bulunduğunu söyleyen Aşçı Dede, onda diğer meşâyıh-ı rüsûmda olmayan kuvvetli bir cezbenin olduğun ve insanları kendisine çektiğini anlatır. Bütün bu yüce sıfatlarına rağmen Fehmi Efendi’nin diğer halîfelere hürmette kusur etmediğini de söylemekten geri durmaz. Aşçı Dede’ye göre Fehmi Efendi, ‚meşreb-i Muhammediyye’nin kendisinde müşahede olunduğu, zâhir ilimde yanına kimsenin yaklaşamadığı gibi bâtın ilimde dahi Hazret-i Risâlet-penâh Efendimiz hazretlerinin mazhar-ı tâmmı ve vâris-i ekmeliydi.‛</p>\r\n<p style=\"text-align: justify;\"> Fehmi Efendi’nin dinin emir ve nehiyleri konusunda son derece titiz, ibadet ve tarîkata dair uygulamalarında aşırılıktan uzak, ancak devamlı olduğu, rabıta, teveccüh, sohbet ve muhabbette istikamet üzere bulunduğu nakledilir. Fehmi Efendi’nin Nakşibendî zikri olan hatm-i hâcegâna son derece önem verdiği; ‚hatm-i hâcegân kıraat olunan haneye ve belki o mahalleye ve belki o beldeye hiçbir bela ve musibet isabet etmez.‛ dediği dile getirilmiştir.</p>\r\n<p style=\"text-align: justify;\">Aşçı Dede, şeyhi Fehmi Efendi’nin giyim-kuşam, yeme-içme ve ibadet hayatına dair verdiği bilgilerden onun toplum içindeki tavır ve davranışlarının takdire şayan olduğu anlaşılmaktadır. Zira Fehmi Efendi’nin insanların işlerini görmek ve ihtiyaçlarını gidermek konusundaki gayretinin, ayıp ve kusurları örtmedeki titizliğinin, başka tarîkat mensuplarına karşı kucaklayıcılığının ve hatta Erzincan’da ikamet eden Hıristiyanlara karşı hürmet ve ikrâmının emsalsiz olduğunu dile getirilmiştir. İlmi ve irfânı kendisinde mezcettiğinden dolayı onu Mevlânâ ile kıyaslayan Aşçı Dede, şeyhin taassuptan uzak açık ve hür fikirli bir şahsiyete sahip olduğunu anlatır.</p>\r\n<p style=\"text-align: justify;\">Mustafa Fehmi Efendi’den geriye yazılı bir eserin kalmadığı anlaşılmaktadır. Muhteşem iki eser olarak nitelendirilen iki oğlundan Mehmed Sıdkı hakkında bilgiler oldukça sınırlıdır. Diğer oğlu olan Ahmed Fevzi efendi dergahın son postnişini olmuştur.</p>\r\n \r\n\r\nKaynak( Allah bu çalışmaları yapanlardan razı olsun. Ebedi saadet nasip etsin. Amin)\r\nErzincan’da Nakşi – Halidi Geleneği , Doç. Dr. Halil baltacı , Arş. Gör. Ömer Aslan , Batman Üniversitesi İslami ilimler Fakültesi derigsi, Yıl 2017 cilt 1 sayı 2 \r\n\r\n ','image/ortak.jpg'),(461,'Hacı Hafız Muhammed Rüştü Efendi (k.s.)',149,' <h2> Hacı Hafız Muhammed Rüştü Efendi (k.s.)</h2> <br> \r\n\r\n<p style=\"text-align: justify;\"> Terzi Baba\'nın yüksek halifelerindendir. Erzincan’ın önemli âlimlerinden Hocazâde veya Battalzâde olarak tanınan Alansalı Battal Hocaefendi’nin oğludur. Erken yaşlardan itibaren âlim olan babasından iyi bir eğitim aldığı, on dört yaşında hıfzını tamamladığı ve Erzincan’da hocalık yaptığı anlaşılmaktadır.</p>\r\n<p style=\"text-align: justify;\"> Hacı Hâfız Muhammed Rüşdi Efendi, herkesin itiraz ettiği bir dönemde Terzi Baba’ya intisap edenlerin ilki olarak kabul edilmektedir. Terzi Baba intisabı şöyle olmuştur;</p>\r\n<p style=\"text-align: justify;\"> Ledünnî ilimlerin zevklerinden tatmağa başladığı zamanlarında, bir gece Kelime-i Tayyibe zikriyle pek çok meşgul olduklarında, kendisini gayet derîn bir denizde ve pek tehlikeli bir vaz\'iyyetde bulmuş, derhal Terzî Baba Hazretleri, ma\'nen yetişip imdad ederek kendisini o tehlikeli halden kurtarmıştır. Bu halden sonra, Terzî Baba Hazretleri\'ne muhabbeti, teslîmiyeti ve bağlılığı günden güne artmış ve mübarek hocasınm teveccühlerine ve himmetlerine daha çok na\'il olmuştur. Bu halleri, şu manzümesinden de anlaşılmaktadır:\r\nElim tutdu, beni kıldı karındaş\r\nBuyurdu bu tarîkda bana yoldaş\r\nBu şühii edemem hergiz eda ben\r\nMeğer olam kapısında gedd ben</p>\r\n<p style=\"text-align: justify;\"> Tarîkata intisabından sonra evinin bitişiğindeki Kurşunlu Câmii’nde her pazartesi ve cuma günleri hatm-i hâcegân kıraat ettirdiği, katılanlar arasında Terzi Baba’nın da bulunduğu nakledilmektedir. İlim ve İrfan meclislerinde Yazıcızade Muhammed Efendi\'nin \'\'Muhammediye\'\' isimli eserini okuturdu.</p>\r\n<p style=\"text-align: justify;\"> Şeyh Hacı Fehmi Efendi’nin son derece hürmet beslediği, tarîkat ve evrad isteyen kimselere öncelikle tavsiye ettiği Hacı Hâfız Efendi’nin, ölüm döşeğinde iken Terzi Baba’ya rabıta ve teveccühte bulunarak gavsiyyet ve kutbiyyet makamlarını istediği ancak bunun gerçekleşmediği anlaşılmaktadır. Hacı Hafız Efendi’nin, Terzi Baba’nın mensur olarak dile getirdiği Kenzü’l-futûh adlı eserini Miftâhü’l-kenz adıyla nazma aktardığı görülmektedir. Vefat tarihi 1860 veya 1868 olarak kaydedilmiştir. Türbesi Kemah yolu üzerindedir.</p>\r\n\r\nKaynak ; ( Allah bu çalışmaları yapanlardan razı olsun. Ebedi saadet nasip etsin. Amin)\r\nErzincan’da Nakşi – Halidi Geleneği , Doç. Dr. Halil baltacı , Arş. Gör. Ömer Aslan , Batman Üniversitesi İslami ilimler Fakültesi derigsi, Yıl 2017 cilt 1 sayı 2\r\nErzincalı Terzi Baba Hayatı, Eserleri , Halifeleri , Menkıbeleri , Şaban Er , Kutup Yıldızı Yayınları , 2014\r\n \r\n ','image/ortak.jpg'),(462,'Arapgirli Ömer Ruhi Efendi (k.s.)',149,' <h2>Arapgirli Ömer Ruhi Efendi (k.s.)</h2> <br>\r\n\r\n<!-- wp:paragraph -->\r\n<p>Terzi Baba hazretlerinin halifelerindendir. Önceleri çok zengin olan bu zatın, varlığını, tasavvuf yolunda harcadığı ifade edilmektedir. Hacı Ömer Hüdai Baba halifesidir.. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Tasavvuf’ta Mekki Kolu , Mehmet Fatsa , Mavi Yayıncılık </p>\r\n<!-- /wp:paragraph -->\r\n \r\n ','image/ortak.jpg'),(463,'Leblebici Baba (k.s.)',149,' <h2> Leblebici Baba (k.s.) </h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(464,'Hacı Ömer Hüdai (Köğengi ) (k.s.)',462,' <h2> Hacı Ömer Hüdai (Köğengi ) (k.s.) </h2> <br> \r\n \r\n<blockquote>Elazığ Merkeze bağlı Mollakendi beldesi Güntaşı köyündedir.</blockquote>\r\n\r\n<p style=\"text-align: justify;\">Ömer Hüdayi Baba 1821’de Harput’un Hoğu beldesine bağlı Mürü (Yünlüce) köyünde doğmuştur Tahsilini Harput medreselerinde tamamlamıştır. 1842 yılında askerlik görevini yerine getirmek için Erzincan’a gider ve “Kırk Serdarlar” teşkilatı sancaktarlığına seçilir. Bir süre bu görevi yerine getirir. Erzincan’da “Kırk Serdarlar” teşkilatının başı olarak görev yaparken gördüğü bir rüya üzerine orada Hayyat Vehbi (Terzi Baba)’yle tanışır. Uzun süre Terzi Baba’nın sohbetlerine devam edip ondan tasavvufun incelikleriyle ilgili bilgi ve feyiz alır. Daha sonra ilmi konularda kendini yetiştirmek ve çevresine hizmet etmek için askerlik görevinden ayrılır ve Harput’a dönmeye karar verir.</p>\r\n<p style=\"text-align: justify;\"> Bu arada hocası Hayyat Vehbi Efendi Harput’un Arapgir ilçesinde Ömer Nurani isminde bir halifesinin olduğunu ve onunla sık sık görüşmesini tavsiye eder. Bunun üzerine Ömer Hüdayi Baba, Ömer Nurani Efendi’ye intisab eder ve yedi yıl boyunca ziyaretlerine gider ve sohbetlerinde bulunup istifade eder. Ömer Nurani Hazretleri, seyri sülükünü tamamlayıp kemale ulaştığından ve irşada ehil olduğundan dolayı ona icazet verir. Böylece Ömer Hüdayi Baba da etrafında bulunan insanları irşad etmek amacıyla sohbetlere başlar Ömer Hüdayi Baba bir gün şeyhi ile halvette iken şeyhi kendisine; “Oğlum ben sana çok emek çektim bezedim, süsledim ve bir çekmeceye koydum. Anahtarı Osman’dadır” diye buyurur. Fakat Ömer Hüdayi Baba edebinden hikmetini soramaz. Şeyhi de bir cevap vermez. Bir gün Ömer Hüdayi Baba ticaret amacıyla birkaç arkadaşıyla Urfa’ya gider. Bir akşamüstü şehirde gezerken evin birinde sesli zikir yapıldığını duyar. Arkadaşlarından bir bahane ile geri kalır. Zikir yapılan eve girince karşısında bir zikir halkası ve ortasında nur yüzlü yaşlı bir zât görür. Büyük bir hayranlık ve zevk ile zikri izler. Bir müddet sonra o da yapılan zikre katılmış ve ritmine kendini kaptırmıştır. Bir ara halkanın ortasındaki bu kişi halkadan çıkarak Ömer Hüdayi Baba’nın yanına gelir ve, “Hoş geldin evladım ama arkadaşların sokakta seni arıyorlar. Büyük endişelere kapıldılar. Şimdi git, yarın sabah namazı yalnız olarak gel”, der. Bunu üzerine Ömer Hüdayi Baba dışarı çıkar. Gerçekten de arkadaşlarının büyük bir telaş içinde kendisini aramakta olduklarını görür. Ertesi gün sabah namazında aynı evin önüne gelir. Daha kapıyı dönmeden bu şahıs kapıyı açar ve buyur eder. Sabah namazını birlikte kılarlar. Sonra sohbet etmeye başlarlar. Bir ara bu kişi, “Evladım, maşallah şeyhin sana çok emek çekmiş. Fakat birazcık aşkın noksandır. Sana biraz da aşk gerek”, der. Ömer Hüdayi Baba bu sözden alınmış olacak ki, “Efendim onu da siz lütfediniz”, der. Şeyh Efendi onun gücendiğini fark eder. Bunu üzerine Ömer Hüdayi Baba’ya “Evladım neden gönül koyarsın bize! Şeyhin Ömer Nurani sana anahtarın Osman’dadır.. demedi mi? İşte o Osman benim”, der. Bu söz üzerine Ömer Hüdayi Baba çok mahcup olur ve bu yaşlı zatın ellerine kapanıp affını diler.</p>\r\n<p style=\"text-align: justify;\">Ömer Hüdayi Baba bir süre Seyyid Dede Osman Avni’ye hizmet eder ve Kadirilikten Hırka-i Tarikatı giyer. Ayrıca Kadiri şeyhi olan Osman Avni Hazretlerinden icazet alır. Bundan sonra da Harput’ta Kadiri ve Nakşî tarikatı üzere halkı irşada devam eder. Fakat o yörede daha çok Kadiri Şeyhi olarak meşhur olmuştur. Ömer Hüdayi Baba daha sonra Kövenk’e yerleşir ve orada dergâh kurar. Dergâhında kendisine gelen talebelere dersler verip onları yetiştirmekle meşgul olur. Onun ilmi ve tasavvufi terbiyesi altında yetişip icazet alan halifeleri de çoktur. Bu halifeleri çevre il ve ilçelerde çok faydalı irşad görevlerinde bulunmuşlardır.\r\n[toggle title=\"Ömer Hüdai Baba Menkıbeleri\" load=\"hide\"]</p>\r\n<p style=\"text-align: justify;\">Ömer Hüdayi Baba ile ilgili bir birçok menkıbe anlatılır.\r\n.........Rivayete göre, bir Cuma akşamı dergâhta zikrullah yaparken bir rahip de misafir olarak orada bulunmaktadır. Ömer Hüdayi Baba şahadet parmağını bu rahibe uzatır. Rahip o anda yüksek bir sesle, “Ben şahitlik ederim ki Allah birdir ve ondan başka ilah yoktur. Hz. Muhammed Onun kulu ve Resülüdür”, der ve halka-i zikre girer. Zikirden sonra orada bulunanlardan bir zat Ömer Hüdayi Hazretlerine, “Efendim parmağınızı bu zata yönelttiniz ve bu zat Müslüman oldu. Ne olur bana da bir parmak uzatın da ıslah olayım”, der. Ömer Hüdayi Baba o zata, “Evladım! Bir işaretle çok gayrimüslimi müslüman ettik, ama sana kırk sefer işaret ettikse de ıslah olmadıysan ben ne yapayım”, der.</p>\r\n<p style=\"text-align: justify;\">...... Hacı Ömer Hüdayi Baba Güntaşı Köyü\'nde dergâh açar ve devrin ileri gelen âlimlerinden olan Beyzade Hoca ve İmam Efendiyi ziyarete Harput\'a gider. Beyzade Hoca\'ya, “Sen, bey oğlusun, beylere sahip ol” İmam Efendi\'ye de, “Sen de imamsın imamlara sahip ol. Hırsızlar yolsuzlar da benim”, der. Hamza Baba, Güntaşı\'na beş kilometre uzaklıkta köyde oturan bir eşkıyadır. Diyarbakır yolu köyünün yakınından geçer. O da yol kesip, kervan soymaktadır. Hacı Ömer Hüdayi Baba, bundan haberdar olup, \"Ben yakınıma sahip olamazsam uzağıma nasıl sahip olurum\" diye düşünür. Birgün Hamza\'nın yolu dergâha düşer. Ömer Baba, “Hamza artık yeter, bu işten vazgeç! Allah yoluna çalış”, der. Hamza, ruhuna işleyen bu çağrıyı kabul eder ve dergâha intisap eder. Bir ay, iki ay derken bir gün arkadaşları başına dikilirler. \"Harput’ta bir ev var. Sen olmazsan soyamayız, \"derler. Hamza Baba, \"Yapmayın etmeyin, ben Hacı Ömer Baba\'ya intisab ettim. Bazı hâllerimi yüzüme vurdu. O adamdan korkarım.\" dese de fayda etmez. Arkadaşları, “Senden bilmez, etraf eşkıya dolu”, diyerek razı ederler. Gece bastırınca da Harput\'ta soyacakları evin önünde buluşurlar. Eskiden evlerin sürgüleri tahtadanmış. Hamza Baba, testereyi alıp kapının aralığından sürgüyü kesmeye uğraşır. Uzun süre çabalamasına rağmen sürgü bir türlü kesilmediğinden, kapıyı açamazlar. Arkadaşları telâşlanır:\" Neredeyse sabah olacak, yakalanmadan gidelim.\"derler. Hamza Baba, “Bunda bir hâl var, neden tahta sürgü kesilmesin ki”, diye düşünür ama bir anlam veremez. Dönüşte Güntaşı\'ndan geçerken, \"Bir de şeyhime uğrayayım\" diyerek dergâha gelir. Bu Ömer Baba\'nın beklediği ziyarettir. Hamza Baba, içeriye girer oturur ama Ömer Baba\'nın kolunun sarılmış ve boynundan asılı olduğunu da görür. “Ne oldu? Şeyhim”, der. Ömer Baba, hiç sesini çıkarmaz. Ama cemaatte oturanlar duramayıp eşiştirirler. “Şeyhim akşam bir şey yoktu, gece ne oldu? Düştün mü, ne yaptın?” Ömer Baba, “Oğlum, orasını karıştırmayın, bizim bir eşkıyamız vardı, gece kolumu testereyle kesmeye kalkıştı”, diye cevap verince, Hamza Baba, akşamdan beri olup bitenin sırrını anlar ve utancından başını önüne eğer. Öyle çok ibadet eder, öyle çok çalışır ki, olgun müritlerin seviyesine bir yılda ulaşır.\r\n[/toggle]</p>\r\n<p style=\"text-align: justify;\">Ahmed Cemali adında bir oğlu, Meymene, Saâdet, Hafize adında üç kızı olan Ömer Hüdayi Baba, 1905 tarihinde Kövenk’te vefat eder. Kövenk’deki türbesine defnedilir. Ömer Hüdayi Baba’nın (1821-1905) birbirinden ayrı kubbeli üç mekândan oluşan türbesi, Güntaşı (Kövenk) köyünde bulunmaktadır Her üç mekan da sekizgen planlı olarak modern bir mimari anlayışla inşa edilmiştir. Türbe içinden mekanların birbirlerine geçişleri sağlanmıştır. Türbe içinde Ömer Baba’nın sandukasıyla beraber halife ve müridlerine ait bir sanduka iki mezar daha bulunmaktadır. Bunlar Hacı Ömer Baba’nın kabrinin güneybatısında Kürklü Muhammed Baba’nın, doğusunda ise Göllü Mustafa Baba ile halifesi Şükrü Baba’nın kabirleridir. Ziyaret mahallinde elektrik ve su bulunmaktadır. Türbe önünde yer alan bahçedeki mezarlıkta Hacı Ömer Baba’nın aile fertlerinin mezarları da yer alır.</p>\r\n<strong>Ömer Hüdai Baba\'nın Halifeleri </strong>\r\n<p style=\"text-align: justify;\">Hacı Ömer Hûdaî Baba, Kövenk’te uzun yıllar halkı irşad eder Bu süre içerisinde Göllü Mustafa Baha\'yı, Akçakirazlı (Perçençli) Muhammed Baba\'yı, Palulu Muhammed Baba\'yı, Tebecüklü Mehmet Baba\'yı Kürklü Hacı Muhammed Baba\'yı, Dere boğazı köyünden Hamza Baha\'yı, Harputlu Abdullah Fahri Baba\'yı, Izollu Muhammed Emin Baha\'yı ve Şükrü Baha\'yı yetiştirir. Bunlardan Göllü Mustafa Baba, Tayyar Baba\'yı yetiştirerek Kadirilik Tarikatını günümüze taşır. Bir diğer kolu ise Harputlu Abdullah Fahri Babayla Malatya\'ya gider. Sarılılı Muharrem Hilmi Efendi de buradan yetişerek sonradan kendisi Süleyman Ateş\'i yetiştirmiştir. Tarikatın Kürklü Hacı Muhammed Baha\'dan devam eden diğer bir kolu ise, Trabzon\'a kadar ulaşıp bugünkü İcmal Dergisi ve Mesaj TV etrafında toplanan Prof. Haydar Baş grubunu oluşturur. Kabri mütevazi bir mezar halindeyken daha sonra sevenleri tarafından kabrinin üstüne türbe yapılır. Günümüzde türbesi oldukça yoğun bir şekilde haftanın bütün günleri ziyaret edilmektedir. Türbe genellikle ziyaret amaçlı olarak ziyaret edilmektedir. Buraya çocuğu olmayan kadınlar çocuk sahibi olmak, felçli hastalar, bedensel ve ruhsal rahatsızlığı olanlar çoğunlukta olmak üzere her türden hastalar gelir. Rahatsızlığı olan kişiler şifa bulmak amacıyla bazen burada bir iki gece yatıya kalır. Kısmeti kapalı olan gençler kısmetlerinin açılması, işsiz olanlar iş sahibi olmak, çeşitli sınavlara giren öğrenciler başarılı olmak maksadıyla ziyarete gelmektedir. Ayrıca çocuğu askerden dönenler, geçirdiği bir kazadan sağlıklı bir şekilde kurtulanlar vb. birçok dilek ve istekleri doğrultusunda buraya gelmekte ve şükür amacıyla kurban kesip tasadduk etmektedirler. Adağı olanlar da buraya gelip kurbanını kesmekte ve tasadduk etmektedir. Ziyarete gelenler burada Kur’an-ı Kerim okumakta ve ziyaret sonrasında en az iki rekât namaz kılmaktadırlar. Türbenin bakımını yapan kadına da yaptığı bu hizmetten dolayı cüz’i miktarda para veya yiyecek türünden hediyeler de verilir.</p>\r\n\r\nKaynak ;( Allah bu çalışmaları yapanlardan razı olsun. Ebedi saadet nasip etsin. Amin)\r\nElazığ Evliyaları , Abbdulhalim Durma\r\n\r\n ','image/ortak.jpg'),(465,'Şeyh Ahmet Fevzi Efendi',460,' <h2> Şeyh Ahmet Fevzi Efendi </h2> <br> \r\n \r\n<p style=\"text-align: justify;\">Şeyh Fehmi Efendi’nin oğlu olarak 1280/1864 tarihinde Erzincan’da doğmuştur. Çocukluğundan itibaren Terzi Baba dergâhı çevresinde yetişen Ahmed Fevzi’nin babasından ve şehrin diğer âlimlerinden ders aldığı, gençlik döneminde kaybettiği babasının yerine dergâhın son postnişini olduğu bilinmektedir. Ahmed Fevzi Efendi’ye Osmanlı Meşihat Dairesi tarafından mahreç mevleviyeti verilmesi, dönemin etkili şahsiyetlerinden olduğunu göstermesi bakımından önemlidir.</p>\r\n<p style=\"text-align: justify;\">Ahmed Fevzi Efendi hakkındaki bilgilerimizin onun daha çok siyasî yönüne işaret ettiğini söylemek gerekir. Esasında bir tarîkat şeyhi olarak gerek Osmanlı gerekse Cumhuriyet döneminde vatan savunması ve ülkenin düşmandan kurtulması konusunda gösterdiği gayret hususunda babası Fehmi Efendi’yi hatırlatmaktadır. Babasıyla beraber Sultan Abdulhamid’i ziyaret eden Ahmed Fevzi’nin, aynı padişah tarafından siyasî sebeplerle 1887 yılında Şam’a sürgün edildiği daha sonra yeniden Erzincan’a döndüğü anlaşılmaktadır. I. Dünya Savaşı’nda Rusların Erzincan’ı işgaliyle halkın buradan göçe zorlanmasına karşı çıkıp engel olması üzerine esir edilerek Tiflis’e götürülmüş daha sonra buradan kurtularak Erzincan’a dönmüştür.</p>\r\n<p style=\"text-align: justify;\">Milli mücadele yıllarında Mustafa Kemal Atatürk ile yakın ilişki kuran Ahmed Feviz Efendi, 1919 yılında Ordu müfettişi göreviyle kurtuluş savaşının hazırlıkları yapılırken Erzincan’a gelişinde Atatürk’ü törenle karşılamıştır. M. Kemal Paşa’nın yanında yer alarak Erzurum Kongresi’ne Erzincan delegesi olarak katılmış, ‚Temsil Heyeti‛ ile ‚Anadolu ve Rumeli Müdafaa-i Hukuk Cemiyeti Temsil Heyeti‛ne seçilmiştir. TBMM’nin I. Dönemde Erzincan milletvekili olarak Meclise katılan ve Meclis’te çeşitli komisyonlarda görev alan Ahmed Fevzi Efendi, 1923 yılında hastalanınca Erzincan’a dönmüş ve 1924 yılında vefat etmiştir. İstiklal madalyası sahibi olan ve Mecliste Şeyh Hacı Ahmed Fevzi Efendi olarak anılan Terzi Baba kolunun son postnişininin mezarı Terzi Baba mezarlığındadır.</p>\r\n\r\nKaynak; ( Allah bu çalışmaları yapanlardan razı olsun. Ebedi saadet nasip etsin. Amin)\r\nErzincan’da Nakşi – Halidi Geleneği , Doç. Dr. Halil baltacı , Arş. Gör. Ömer Aslan , Batman Üniversitesi İslami ilimler Fakültesi derigsi, Yıl 2017 cilt 1 sayı 2\r\n\r\n ','image/ortak.jpg'),(466,'Niksarlı Hacı Ahmet Efendi ',148,' <h2>Niksarlı Hacı Ahmet Efendi </h2> <br> \r\n \r\n<p style=\"text-align: justify;\">Niksarlı Hacı Ahmet Efendi, Ordu sınırları dahilinde olan. Melet suyu yakınlarındaki Beyseki köyünde dünyaya gelmiş, çocukluk ve gençlik yılları burada geçmiştir. Babası, alim ve fazıl biri olarak tanınmış olan Yusuf Efendidir. İlk egitimini babasından almıştır. Hafızlığını köyünde tamamlayan Hacı Ahmet Efendi, bir vesile ile Çorum Şeyhi Mustafa Rumi ile tanışmış ve ona intisap etmiştir. Çorum\'da bulunan medresede, Arapça, Fıkıh, Akait gibi dini ilimleri tedris ederken; aynı yerde bulunan tekkede de manevi eğitimini ve seyr-i sülükunu tamamlamuştır.</p>\r\n<p style=\"text-align: justify;\">Zahiri ve batıni eğitimini tamamladıktan sonra, Mustafa Rumi\'den icazetini alarak, yine şeyhinin isteği ile Niksar\'a gelmiş ve irşada başlamıştır. Niksar\'da Karşıbağ mahallesinde kurduğu tekkesinde irşada başlayan Hacı Ahmet Efendinin daha çok Trabzon, Gümüşhane, Bayburt, Of, Tokat, Çorum, Alaca, İskilip ve Erzincan gibi yerlerde tesiri oldu. Niksar\'da daha çok Arapça, Farsça ve Osmanlıca eserlerden oluşan, zengin bir kütüphane kurmuş olan Ahmet Efendinin bu çalışması, zamanın idarecileri tarafından talan edılmiş, bu eserlerin bir kısmı İstanbul’a Süleymaniye kütüphanesine götürülmüştür.Kurtuluş Savaşı yıllarında Pontus Rumlarına karşı, ihvanı ile birlikte mücadele ettiği, o dönemde yaşamış olanlar tarafından nakledilir. Kurtuluş Savaşındaki mücadelesi bilindiği halde, manevi yönü ve tasavvufi faaliyetleri nedeniyle takibata uğramış ve İstiklal Mahkemeleri\'nde yargılanmıştır.</p>\r\n<p style=\"text-align: justify;\">Hacı Ahmet Efendi, tekke faaliyetilerinin yanında, Danişmentli Devleti\'nden kalma Ulu Camide verdiği vaazlarıyla halkı aydınlatmaya ve morallerini yükseltmeye çalışmıştır. İki defa evlenmiş olan Hacı Ahmet Efendi, 90 yaşlarında iken (30.01.1937) vefat etmiştir. Cenazesi, iyi bir müderris olan kardeşi Ömer Lütfü Zarakol tarafindan yıkanarak kıldırılmıştır. Hacı Ahmet Efendi, 9 defa hacca gitmiştir. Turhal Gat köylü Mustafa Efendi, Erbaalı Muttalip Efendi, İskilipli Zeynelabidin Efendi, Alacalı Hacı Bekir Efendi ve Tosyalı Mehmet Çevik Efendi gibi halifeleri vardır.</p>\r\n<p style=\"text-align: justify;\">Vaazları, güzel yaşayışı ile çevresinde önemli izler bırakan Ahmet Efendinin kabri, Niksar\'da Melik Gazi kabristanlığındadır.</p>\r\n\r\nKaynak;( Allah bu çalışmaları yapanlardan razı olsun. Ebedi saadet nasip etsin. Amin)\r\nTasavvufta Mekki Kolu , Mehmet Fatsa , Mavi yayıncılık , 2000 \r\n','image/ortak.jpg'),(467,'Tokatlı Mustafa Haki Efendi (k.s.)',148,' <h2> Tokatlı Mustafa Haki Efendi (k.s.)</h2> <br><p style=\"text-align: justify;\">Tokat velîlerinden. Doğum târihi belli değildir. 1920 (H.1338) de İstanbul\'da vefât etti. Kabri Fâtih Câmii bahçesinde, Gazi OsmanPaşa türbesine yakındır. Sık sık ziyâret edilmektedir. İlmi, ahlâkı, tevâzuu Tokat, Çorum, Sivas, Amasya ve Yozgat\'ta dilden dile anlatılmaktadır. Aynı zamanda Şeyhülislâm Mustafa Sabri Efendinin yeğenidir.</p>\r\n<p style=\"text-align: justify;\">Mustafa Hâki Efendi, ilk tahsilini Tokat\'ta yaptıktan sonra, Çorum Şeyhi Şîranlı Mustafa Efendiye talebe olup icâzet aldı. Sonra Tokat\'a dönüp, talebe yetiştirmeye başladı. Dergahı hak âşıkları, ilim tâlipleri ile dolup taşardı. Yetiştirdiği talebeleri, arasında en meşhuru Sivaslı Mustafa Tâkî\'dir. Mustafa Tâkî Efendi vefât edince bâzıları; \"İlim üç Mustafa ile gitti. Bunlar Çorum Şeyhi Şîranlı Mustafa, Mustafa Hâki ve Sivaslı Mustafa Tâkî\'dir.\" demişlerdir</p>\r\n<p style=\"text-align: justify;\">Mustafa Hâki Efendi, 1908\'de ikinci Meşrûtiyetin ilânı sebebiyle yapılan seçimde devrin ileri gelenlerinin arzûsuyla Tokat mebûsu oldu. Ancak ittihatçıların ve gayr-i müslimlerin oyları ile mebusluğu düşürüldü veİstanbul\'da mecbûri ikâmete tâbi tutuldu. Kendisine Çarşamba\'daki Mustafa İsmet Efendi dergâhı verildi ve vefâtına kadar burada kaldı.</p>\r\n<p style=\"text-align: justify;\">Mustafâ Hâki Efendinin oğlu Behâeddîn Efendi, dînî ilimlerin yanında Eczâcılık mektebini bitirmiş, siyâsî olaylara karışmamak için Türkiye\'den ayrılıp önce Medîne\'ye gitmiş orada 27 sene ders okutmuş sonrada Şam\'a geçmiştir. Torunları zaman zaman Tokat\'a gelip akrabâlarını ziyâret etmektedirler.</p>\r\n<p style=\"text-align: justify;\">Mustafa Hâki Efendinin sözleri ve kerâmetleri halk arasında anlatılmaktadır. Bunlardan bâzıları şöyledir:</p>\r\n<p style=\"text-align: justify;\">Mustafa Hâki hazretleri Samsun\'a geldiği bir günde misâfir kaldığı evde ikram edilen meyveyi yerken buyurur ki: \"Bu gece dünyâya bir oğlum gelse gerektir.\" Tokat\'a gelindiğinde görülür ki sözün söylendiği o saatte Behâeddîn Efendi dünyâya gelmiştir.</p>\r\n<p style=\"text-align: justify;\">Mustafa Hâki hazretleri sohbetlerde umumiyetle Eshâb-ı kirâm sevgisinden bahseder, Eshâb-ı kirâm sohbet ile yükseldi. Eshâb-ı kirâm dîni bildirenlerdir. Eshâb-ı kirâma dil uzatan, dîni yıkar. Eshâb-ı kirâmın îmânda ayrılıkları yoktur. Hepsi bütün velîlerden üstündür.</p>\r\n<p style=\"text-align: justify;\">İnsana lâzım olan önce Ehl-i sünnete uygun inanmak, sonra Allahü teâlânın emir ve yasaklarına uymak ve tasavvuf yolunda ilerlemektir.</p>\r\n<p style=\"text-align: justify;\">İslâmın temeli; Ehl-i sünnet âlimlerinin bildirdiklerine inanmak ve yapmaktır.</p>\r\n<p style=\"text-align: justify;\">Nasihat istiyen birisine buyurdu ki: \"Müslüman temiz toprağa benzer. Temiz toprağa her şey atılır. Hakaret görebilir, eziyet görebilir, cefaya uğrayabilir. Lâkin ondan hep güzel temiz faydalı şeyler çıkar. Müminin, insanları ayırmadan, hepsine aynı şekilde davranması ve güzel ahlâklı olması lâzımdır.\"</p>\r\n<p style=\"text-align: justify;\">Kerâmet hakkında da; \"Bir kimsenin havada uçtuğunu suyun üzerinde yürüdüğünü görseniz, İslâmiyetin emir ve yasaklarına uymaktaki hassasiyetine bakınız. Şâyet bu tam ise ona uyabilirsiniz. Eğer emir ve yasaklarda gevşeklik varsa hemen ondan uzaklaşınız. Çünkü zararı dokunur.\" derdi.</p>\r\n<p style=\"text-align: justify;\">Vefâtı sebebiyle yazılan mersiyeden bir bölüm:</p>\r\nHicrânda koydun bizleri ey Mürşîd-i ebcel\r\nNâkısları kim eyleyecek kâmil ü ekmel\r\n\r\nDestine yapışdık ebedî bir habl-i metîne\r\nÇekdin elini nâkıs olan düşdi zemîne\r\n\r\nEyvâh geçirdik dem-i fırsatları eyvâh\r\nAllaha ulaştırıcı sohbetleri eyvâh\r\n\r\nFeyz-i nazarın mürdeleri eyledi ihyâ\r\nBu seng-dil Âdemliğini bulmadı hâlâ\r\n\r\nSen bizleri cezb eder idin arş-ı berîne\r\nBiz kendimizi attırırız zîr-i zemîne\r\n\r\nHayfâ o nezâfet o zerâfet, o cemâl\r\nCem\' olmış idi sende hemân cümle kemâlât\r\n\r\n[toggle title=“Kaynaklar” load=\"hide\"]\r\nKaynak( Allah bu çalışmaları yapanlardan razı olsun. Ebedi saadet nasip etsin. Amin)\r\nİç Anadolu Evliyaları , Türkiye Gazetesi [/toggle]','image/ortak.jpg'),(468,'Başçiftlikli Hacı Hasan Efendi (k.s.)',148,' <h2>Başçiftlikli Hacı Hasan Efendi (k.s.)</h2> <br> \r\n\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>İnceimamzade diye de anılan bu zat, kesin olmamakla beraber 1850 yılında dünyaya gelmiştir. Ordu\'ya bağlı, o zaman bir nahiye olan Aybastı\'nın bir köyünde Tokat-Başçiftlik\'e göç eden bir ailenin çocuğudur. Babasının dindar birisi olduğu (Ahmet Efendi) bilinmektedir. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Tokat\'ta gördüğü medrese eğitiminden sonra, Çorum\'a Mustafa Rumi Hazretlerinin medresesine gitmiş, burada Niksarlı Hacı Ahmet Efendi ile birlikte maddi ve manevi eğitimini tamamladıktan sonra irşad için Tokat\'ın Reşadiye ilçesine gönderilmiştir. Ancak burada fazla kalmadığını öğrendiğimiz Hasan Efendi\'nin, kendi memleketine gelerek burada irşada başladığı anlaşılmaktadır. Yaşadığı dönemin diğer mutasavvıfları gibi oda çeşitli şikayetlere ve takibatlara maruz kalmış, o yüzden irşad görevini gereği gibi yerine getirememiştir. 1932 yılında vefat etmiştir. Bir çok el yazması eserden oluşan özel kütüphanesi, ilmiye sınıfına ait giysileri bugün de torunları tarafından muhafaza edilmeye çalışılmaktadır.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynak ; Tasavvuf’ta Mekki Kolu , Mehmet Fatsa , Mavi Yayıncılık </p>\r\n<!-- /wp:paragraph --> \r\n ','image/ortak.jpg'),(469,'Hacı Faik Efendi ',148,' <h2>Hacı Faik Efendi </h2> <br> \r\n \r\n ','image/ortak.jpg'),(470,'Hacı Mustafa Taki Efendi (k.s.)',467,' <h2> Hacı Mustafa Taki Efendi (k.s.) </h2> <br> \r\n\r\n<blockquote>\r\n<p>Sivas – Abdulvehhap gazi Kabristanı</p>\r\n</blockquote>\r\n\r\n<p style=\"text-align: justify;\">Hacı Mustafa Taki Efendi (1873–1925) Sivas’ta Oğlançavuş Mahallesinde dünyaya gelir Annesi Saniye Hanım, babası Mehmet Selim Efendidir. Bu yüzden Mustafa Takî Efendi’ye Selim Efendizâde de denilmiştir.\r\n<p style=\"text-align: justify;\">İsmindeki Takî ilavesini sonradan aldığı anlaşılmaktadır. Meclis zabıtlarında ve Milli Eğitim Bakanlığı kayıtlarında adı Mustafa Takî olarak geçerken, nüfus kaydında sadece Mustafa olarak yer alır. Ayrıca, Kırk Hadis’inde ve yine bazı makalelerinde ismi Mustafa Nakî olarak da geçmektedir. Takî; ‘Allah’tan korkan, muttakî, dindar’ demektir. Nakî ise, ‘saf, katıksız, pak, tertemiz, arınmış’ anlamına gelir. Mustafa Takî Efendinin, makalelerinde, isminden sonra soyadı ya da belirleyici vasıf olarak her iki ifadeyi de bilinçli olarak kullandığı anlaşılıyor.</p>\r\n<p style=\"text-align: justify;\">İlk ve orta tahsilini Sivas İptidai Mektebi ve Rüştiyesi’nde, yüksek tahsilini de Medrese’de tamamlayan Mustafa Takî Efendi’nin hangi medreseden mezun olduğu ve hangi hocalardan ders aldığı bilinmemektedir. Arapça ve Farsçayı çok iyi bilen Mustafa Takî Efendinin, her ne kadar kelâm ilminde ihtisas sahibi olduğu söylense de, makalelerinden ve Meclis kürsüsünde yaptığı konuşmalarından fıkıh ilminde de otorite olduğu anlaşılmaktadır. Ayrıca ferâiz, tefsir, hadis ve siyer alanlarında da vukûfiyeti vardır. Müderris ve dersiâm olup Sultanî’de muallimlik, medresede fıkıh ve tefsir hocalığı, mahkeme azalığı, “Sırat-ı Müstakîm” ve “Sebîlürreşâd” dergilerinde yazarlık yapmıştır. Dönemin söz konusu en önemli dergilerinde, toplumun çeşitli kesimlerine yönelik uyarıcı ve yönlendirici makaleleri yayımlanmıştır. Zaman zaman bazı yazılara cevap vermiş, fikirlerini korkusuzca toplumun her kesimiyle paylaşmıştır. Mesela İstanbul’da Ermenice yayımlanan “Azâd-ı imâret” gazetesinde İslâm’daki cihadı vahşet olarak gösteren bir yazıya, “İslâmiyet’te Cihâd” isimli makalesiyle cevap vermiştir.</p>\r\n<p style=\"text-align: justify;\">Memuriyet hayatına 1887’de Sorgu Hâkimi (müstantik muavini) Yardımcılığı ile Adliye Teşkilatında başlar. 1891’de Hafik İlçesi Sorgu Hâkimi Yardımcısı olur. Adliyedeki görevini, 1894-1913 tarihleri arasında Sivas Adliyesinde Bidayet Mahkemesi zabıt kâtipliği, müdde- i umûmî (başsavcı) katipliği, Bidayet Mahkemesi başkatipliği ve mahkeme aza mülazımlığı ile sürdürür. Kısa bir süre Meclis-i Umûmî azalığında bulunur. 1914’te Sivas Sultanisi (Lise) Arapça öğretmenliğine atanmasıyla adliye teşkilatından ayrılır.<img class=\"alignright size-medium wp-image-20893\" src=\"http://www.evliyalar.net/wp-content/uploads/2018/10/Mustafa-Taki-efendi-300x223.jpg\" alt=\"\" width=\"300\" height=\"223\"></p>\r\n<p style=\"text-align: justify;\">Bir müddet Dâru’l hilâfe Türkçe müderrisliği ile Arapça-nahiv ve fıkıh müderrisliği yapar. Öğretmenlik görevini 22 Nisan 1920’ye kadar sürdürür. 1 Ağustos 1920’de 47 yaşında iken TBMM. I. Dönem Sivas mebusu olarak meclise girer. I. Dönem milletvekilliğinden sonra 1923’te Sivas’a Hadis ve Arapça öğretmeni olarak atanır. Bu görevde iken Hakk’a yürümüştür.</p>\r\n<p style=\"text-align: justify;\">Ömrünün çoğu araştırmak, eser telif etmek, yazılı ve sözlü olarak insanları irşad etmekle geçen Mustafa Taki Efendi, tasavvufi eğitimi için son dönem Osmanlı Mebusan Meclisi’nde Tokat mebusu olarak da görev yapan Tokatlı Mustafa Haki Efendiye (ö.1917) intisap eder ve çok kısa bir sürede icazet alarak manevi eğitimini tamamlar. Mustafa Takî Efendi’nin, Tokat’a gidip, ders aldıktan üç gün sonra fenâ makamına çıktığı rivayet edilir. Onun bu kabiliyetine hayran kalan Hâki Efendi murakabe-i ahadiyet derslerini talim ettirerek sülûkünü kısa zamanda ikmal ettirir.</p>\r\n<p style=\"text-align: justify;\">Bu halden sonra Sivas’a dönmeye ve orada hatm-i Hâcegân okutup, ders tarif etmeye memur kılınır. Arkadaşlarından bazılarının, “acaba bu kadar kısa zamanda sülûkünü tamam edebildi mi”, gibi düşüncelerine karşılık, Mustafa Hâki hazretleri şöyle cevap vermiştir: “Sizler daha yarı yoldayken Mustafa Takî Efendi sülûkünü ikmal etmişti.” Mustafa Hâki Efendi, Mustafa Tâki Efendi için şöyle buyurur;<br>“Mustafa! Senin elin bizim elimizdir.”</p>\r\n<p style=\"text-align: justify;\">Tokatlı Mustafa Hakî Efendinin Hakk’a yürümesinden sonra vazife İhramcızâde Hacı İsmail Hakkı Toprak Hazretlerine intikale ettiyse de sülûkünü ikmal etmediğinden muvakkaten, zuhurat yoluyla Mustafa Takî Efendiye ihvan teslim olmuştur.</p>\r\n<p style=\"text-align: justify;\">Mustafa Takî Efendinin ilmî otoritesi, devrin âlimlerince de takdir edilmiş, kendisinden saygıyla bahsedilmiştir. Hasan Basri Çantay, ondan ‘büyük sûfî, yüksek âlim ve ârif’ bir zât olarak bahseder. Onun ilmî otoritesini, hukuk bilgisinin derinliğini, mantık ve felsefeye olan vukûfiyetini, şer’î ilimlerdeki enginliğini kanun müzakereleri esnasında meclis kürsüsünden yaptığı konuşmalardan görmek mümkündür.</p>\r\n<p style=\"text-align: justify;\">18 Ağustos 1925 senesinde ihvanlarından birisi olan Yoncalıklı Mehmet Beyin hanesinde beka alemine irtihal eder. Cenazesi yaylı at arabasıyla Sivas’a getirilir. Kabri, Sivas’ta Abdülvehhab Gazi Kabristanındadır.<br>Mustafa Takî Efendi Hakk’a yürüyünce bazıları demişlerdir ki;<br>“İlim üç Mustafa ile gitti.<br>Çorumlu Mustafa Rûmi Efendi,<br>Tokatlı Mustafa Hâki,<br>Sivaslı Mustafa Takî dir.”</p>\r\n<p style=\"text-align: justify;\">İhramcızâde Hacı İsmail Hakkı Efendi, Darendeli Hacı Hasan Akyol, Baytarbeyli Mustafa Efendi ve Müezzin Ali Efendi gibi, önde gelen şahsiyetler, onun sohbetlerinden feyiz almıştır.</p>\r\n<p style=\"text-align: justify;\">Bu arada Mustafa Tâki Efendi, Hakk’a yürüdükten sonra damadı Çerkez Yusuf Efendi ve oğlu Bedir Hafız (Doğruyol) şeyhlik vazifesini deruhte etmekte ısrarcı olmuşlardır. Bedir Hafız Efendi gördüğü bir rüyada babasının emri üzerine İhramcızâde Hacı İsmail Efendi Hazretlerine gelip arzuhâl etmesinden sonra, Bedir Hafız’a;<br>“Gardaşım, Bedir Hafız o kolu da sen idare et” diyerek vazife-i ruhsatiye vermiştir.</p>\r\n<p style=\"text-align: justify;\">Toplam yedi çocuk babası olan Mustafa Takî Efendi dört kez evlenmiş, kendisinden bir kıza sahip olduğu ikinci eşi Behiye Hanım’dan boşanmış, 1950’de vefat eden üçüncü eşi Teyfika Hanım’dan çocukları olmamış, dördüncü eşi Emine Hanım’dan da boşanmıştır. Birinci eşi Hatice Hanım’dan altı çocuğu olmuştur.<br>Ailesi daha sonra “Doğruyol” soyadını almıştır.</p>\r\n<p style=\"text-align: justify;\">Bahâüddîn Efendi onunla ilgili bir hatırasında şöyle anlatmıştır.<br>“Mustafa Tâki Efendi’yi yaz günlerinde Tokat’a davet ederdim. Lütfeder teşrif buyururlardı. Kendilerini gören Tokat ihvanı onun aynen Mustafa Hâki Hazretlerine benzediğini söylerlerdi. Sohbetlerinde sayısız nasib-i maneviyye var idi. Ertesi yılın sonbaharında rahatsızlanmışlar ve beni emretmişler idi. Derhal Tokat’tan ayrılarak Sivas’a gittim ve orada hizmetleriyle bizzat meşgul olmak şerefine eriştim. Bir miraç gecesi miraciye okuyarak sohbet buyurdular. O yılın yaz aylarında yine ziyaretlerine gittim, bana Şam’a hicret etmem için emir buyurdular. Son görüşmemizdi. Kendileri ihvanların daveti üzerine Gürün’e gideceklerini söylemişlerdi.”<br>Mustafa Takî Efendiye kendinden sonraki halifenin kim olacağı sorulunca buyurdu ki;<br>“İhramcızâde Hacı İsmail Efendi Allah’ın halifesidir. Bizim halife tayinetme salahiyetimiz yoktur.”</p>\r\n<p>[toggle title=“Kaynaklar” load=\"hide\"]<br>Kaynak( Allah bu çalışmaları yapanlardan razı olsun. Ebedi saadet nasip etsin. Amin)<br>Sivas Evliyaları , Abdulhalim durma [/toggle]</p> \r\n ','image/ortak.jpg'),(471,'Turhal Gat Köylü Mustafa Efendi ',466,' <h2> Turhal Gat Köylü Mustafa Efendi </h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(472,'Erbaalı Muttalip Efendi',466,' <h2> Erbaalı Muttalip Efendi</h2> <br> \r\n ','image/ortak.jpg'),(473,'İskilipli Zeynelabidin Efendi',466,' <h2> İskilipli Zeynelabidin Efendi</h2> <br> \r\n ','image/ortak.jpg'),(474,'Alacalı Hacı Bekir Efendi',466,' <h2>Alacalı Hacı Bekir Efendi </h2> <br> \r\n \r\n ','image/ortak.jpg'),(475,'Tosyalı Mehmet Çevik Efendi',466,' <h2>Tosyalı Mehmet Çevik Efendi </h2> <br> \r\n \r\n ','image/ortak.jpg'),(476,'İhramcızade İsmail Hakkı Efendi (k.s.)',470,' <h2>İhramcızade İsmail Hakkı Efendi (k.s.) </h2> <br> \r\n\r\n<blockquote>\r\n<p>Sivas – Sivas Ulu camii avlusunda</p>\r\n</blockquote>\r\n\r\n<p style=\"text-align: justify;\">İhramizade İsmail Hakkı Efendi, 1880 tarihinde Sivas’ın Örtülüpınar Mahallesi’nde dünyaya gelir. Babası Hüseyin Hüsnü Bey, Sivas’ta kolağasıdır. Halk arasında Nilli Hatun diye maruf olan annesi Ayşe Hanım, zamanın Nakşibendi büyüklerinden Seyyid Mustafa Haki Efendi’ye intisaplı Medineli bir seyyidedir.Sivas Çifte Minare’deki ilk tahsilinden sonra rüştiyeyi bitirmiş, ardından medrese tahsilini aynı yerde bulunan Şifaiyye Medresesi’nde yapmış olan İsmail Hakkı Efendi Arapça ve Farsça’ya vakıf olup, kendisini bilhassa dini ilimlerde yetiştirir. Tahsilinin ardından askerlik görevini Kurtuluş savaşı yıllarında maiyetindekilerle birlikte Suşehri’ne cephane taşımak suretiyle yerine getirir.</p>\r\n<p style=\"text-align: justify;\">İsmail Hakkı Toprak Efendi Tokat’ta Müskirat memurluğu, Sivas’ta Düyun-i Umumiye Memurluğu ve Cedid Tuzlasında Müdürlük yapar. 1931 yılında emekli olduktan sonra Çitil Han’da bir süre komisyonculuk yaparak elde ettiği geliri de insanların hizmeti ve ihtiyaçları için sarf eder.</p>\r\n<p style=\"text-align: justify;\">İsmail Hakkı Efendi, soyadı kanunundan sonra Toprak soyadını almış olmakla birlikte, gerek eserlerinde, gerekse çeşitli vesilelerle İsmail İhrami, Hakkı, Garibu’llah, Garibu’llah-ı Sivasi, Karibu’llah, Refi’u’llah ve Vakinu’llah adlarını kullanır.</p>\r\n<p style=\"text-align: justify;\">İhramcızâde, Sivas’ta bulunan Rifâi tarikatı büyüklerinden Seyyid Abdullah Haşim Efendi’ye intisap ederek, bir rivayete göre 5 yıl hizmet eder. İhramcızâde Hacı İsmail Hakkı Hazretlerinin ilk mürşidi olan Abdullah Haşim’in “Evlâdım, senin nasibin bizden değil!”, diyerek bir nevi izin vermesi ve validelerinin, Mustafa Hâki Efendiye oğlunun durumunu anlatması ile mânevi bağın temelleri atılmış olur.</p>\r\n<p style=\"text-align: justify;\">Tokatlı Mustafa Haki Efendi’ye olan muhabbetinden dolayı bir müddet Tokat’ta çalışan İhramcızâde, üstadının 1908 yılında Tokat Mebusu olarak İstanbul’a gitmesi üzerine Sivas’a döner. 1919 yılında Haki Efendi’nin vefatı üzerine, 23 Nisan 1920’de T.B.M.M’ye Sivas Mebusu olarak katılan Mustafa Taki Efendi’(Doğruyol) ye intisap eder. Onun da 1925 yılında ahirete irtihali ile misyonu üstlenir.</p>\r\n<p style=\"text-align: justify;\">İsmail Hakkı Efendinin bazı veciz sözleri şöyledir.<br>-İnsan ne ararsa zannında bulur.<br>-Muhabbeti olan hata görmez, görse de göz yumar.<br>-Şeriatı gözetiniz, şeriatı olmayanın tarikatı olmaz.<br>-Öl ama söz verme. Eğer vermiş isen o sözden de asla dönme.<br>-İdare ilmini öğrenin, insan kızınca şeytanın malı olur.<br>-Oğlum, Allah’ın rızasına kazan, gönlünü yap, işini O’na gördür.<br>-Neyi seversen onunla kalırsın, ne ile meşgul isen, o olursun!</p>\r\n<p style=\"text-align: justify;\">İhramcızade İsmail Hakkı Efendi’nin yapım ve tamirine vesile olduğu eserlerden bazıları şunlardır;<br>Sivas Ulu Camii’nin onarımı, Hoca İmam Camii Minaresi. Sivas İmam-Hatip Lisesi, Hayırseverler Camii, Sofu Yusuf Camii, Serçeli Camii, Dikimevi Camii, Zara-Cencin Köyü İçme Suyu, Zara-Cencin Köyü köprüsü, Tozanlı Köprüsü, Sivas ve çevresinde muhtelif sebil çeşmeleri.</p>\r\n<p style=\"text-align: justify;\">İsmail Hakkı Toprak Efendi’nin meşlahı, kasketi, gözlüğü, saati ve diğer şahsi eşyaları Darende’de Hulusi Efendi Şeyhzadeoğlu (1914-1990) Özel Kütüphanesinde bulunmaktadır. İhramcızade’nin menkıbelerle dolu hayatından birkaç kesit şöyledir;<br>.....İsmail Hakkı Toprak Hazretleri, bir kaç ihvanıyla beraber bir köye giderler. Akşam o köyde kalmaları mecburiyeti hâsıl olur. Kalacakları köy odası tek oda olduğundan, Efendi Hazretleri ve ihvanın bir odada yatmaları icap eder. İhvanlar arasında ve tarikata yeni intisap etmiş Osmaniyeli Hüseyin adında biri, “Canım şeyhim de bizim gibi yiyor, içiyor, oturuyor, kalkıyor. İşte şimdi bizim gibi yatıyor. Dur bakalım ne yapacak, şöyle yorganın altından gözetleyeyim”, diye düşünürken uyuyup kalır. Bu arada suratına gelen bir şamarla uyanır, bakar ki, Efendi Hazretleri namaz kılıyor. Namazın bitimine kadar bekler. Namazdan sonra gidip şeyhinin ayaklarına kapanır. Efendi Hazretleri buyurur ki, “Gardaşım! Hüseyin, insan dışarıda halk ile içerde Hakk ile olmalıdır.”</p>\r\n<p style=\"text-align: justify;\">.....Nurettin Doğan, Efendi Hazretlerinin Hakk’a yürümesinden sonra o kadar üzülüp ağlar ki, artık bitkin bir hale düşer. Bir gün Efendi Hazretleri manen zuhur ederek buyururlar ki, “Gardaşım! Biz öldük mü ki, ağlıyorsun, üzülme.”</p>\r\n<p style=\"text-align: justify;\">.....Suriye’den kaçak eşya getirip bu suretle ticaret yapmakta olan birisi tarîkata intisabından sonra bu işi bırakır ise de, çoluk çocuğunun rızkının temininde zorluk çektiği için yine bu işe başlamaya karar verip, Efendi Hazretlerine gelir ve yaptığı ticaretten bahsederek izin ister ve izin alır. Suriye’ye varıp gerekli malları alarak atlara yükleyip Türkiye’ye doğru yola çıkar. Sınıra geldiğinde karşıda devriyeleri görür ama kaçacak zaman da bulamaz. Bu sırada çok süslü bir tilki ortaya çıkar. Bunu gören devriyeler, tilkiyi tutmak için peşine düşerler. Oradan bir hayli ayrılırlar. Bunu fırsat bilen adam atlarını alıp hududu rahatça geçer. Mallarını sattıktan bir zaman sonra yine gitmeyi düşünerek izin almak için geldiğinde, Efendi Hazretleri buyururlar ki, “Yok gardaşım! Bir daha tilki olmaya niyetimiz yok.”</p>\r\n<p style=\"text-align: justify;\">.....Efendi Hazretleri şöyle bir kıssa anlatmıştır.<br>“Tokat’tan bir kadın hastalanıp, kocasıyla bizi ziyarete geldi, bana dua okur musunuz? dedi. Biz de ‘Ben de okumaya bir ağız yok, Şeyhimin ağzı ile okuyayım’ dedim. On beş günde bir bu kadın okumaya kocasıyla gelip gittiler. Kadının derecesi şeyhlik derecesine yükseldi, kocasının bir şeyden haberi olmadı.”</p>\r\n<p style=\"text-align: justify;\">.....İhramcızâde M. Kâzım Toprak Efendi anlatmıştır. “Sene 1945 yılından evvel idi. Bir Cuma günü, Cuma namazından sonra eve gittik. Evdekiler de hamama gitmişlerdi. Efendi Hazretleri, “Gardaşım! Semaveri yak da, bir çay içelim”, diye buyurmaları üzerine, bir kova (20 litre) su alan semaveri doldurup yaktım. Çayı demledim. Kömürün mor alevi geçtikten sonra semaveri büyük odada Efendimin minderine yakın bir yere koydum. Efendim dolaptan bir kitap işaret etti, kitabı da getirip rahlesine koydum. Sonradan anladım ki, bu kitap Hafız Divanı imiş. Efendim kitaptan okuyup anlatırken ben de boşalan bardağımızı dolduruyordum. (Bir ara) Semaverden çaydanlığa su almak için musluğunu çevirdiğimde bir iki damla su aktıktan sonra kesildi. Musluğun önüne kireç geldiğini zannettim. Semaverin üst kapağını açtığımda su kalmadığını gördüm. Bu hali gören Efendim cebinden saati çıkarıp bakarak, “Gardaşım! Kerahet vakti gelmiş. Biz ikindi namazını da kılamadık” dedikten sonra buyurdular ki, “Gardaşım! Namazın kazası olur, lakin sohbetin kazası olmaz.”<img class=\"alignright size-medium wp-image-20969\" src=\"http://www.evliyalar.net/wp-content/uploads/2018/10/İhramcızade-İsmail-Hakkı-Toprak-2-300x201.jpg\" alt=\"\" width=\"300\" height=\"201\"></p>\r\n<p style=\"text-align: justify;\">Alkan, muhayyilesindeki Efendi Hazretleri’nin tasvirini Altıncı Şehir’de şu sözlerle dile getirir.<br>“Şeyh ile ihvan arasındaki gönül alâkaları, çocukluk muhayyilemin kavrayışından çok uzaklardaydı ama bu alâkanın hâsılını çocuk da olsanız elle tutabilir, gözle görebilirdiniz: Muhabbetti! Tekkenin kireç sıvalı duvarlarında, bahçe içindeki ince beton yolun en başında, meyvesini ancak eylüllerde teslim eden taş armutta, ihvanların çehresinde ve \"efendi hazretleri\"nin her haletinde titreşen, ince bir buğu gibi tabahhur ederek atmosfere yayılan, tekkeyi (uzaktan ya da yakından) istintak eden \"siyasî memurları\" son derece efendi ve hürmetkar davranmağa mecbur eden muhabbetti. Muhabbetin sıklet merkezi, iri gözlerinin maviliğinde gri bulutlar gezindiren \"efendi hazretleriydi. Onun bilgisi tahtında duran kimya, sıradan insanları; berberleri, kundura tamircilerini, çiftçileri, ümmî ev hanımlarını, memurları gözbebeklerinde \"muhabbeti\" büyüten olgun insanlar haline getiriyordu. Yıkıldı, tükendi diyeceğiniz insanları bu kimya ile ihya ediyordu; insanları güzelleştiriyor, ayakta tutuyor ve herşeyle barıştırıyordu. Onun çevresinde kavga yoktu. Çocuktum ama anlıyordum.”</p>\r\n<p>[toggle title=“Kaynaklar” load=\"hide\"]<br>Kaynak( Allah bu çalışmaları yapanlardan razı olsun. Ebedi saadet nasip etsin. Amin)<br>Sivas Evliyaları , Abdulhalim durma [/toggle]</p> \r\n ','image/ortak.jpg'),(478,'Sivaslı İsmail Hafız Hakkı Ürgübi (ks.)',476,' <h2> Sivaslı İsmail Hafız Hakkı Ürgübi (ks.)</h2> <br> \r\n\r\n<blockquote>\r\n<p>Sivas – Ulu camii avlusunda Şeyhi İhramcızade hazretlerinin yanında</p>\r\n</blockquote>\r\n\r\n<p style=\"text-align: justify;\">1901 yılında Sivas’ın Ulu Atak mahâllesinde doğdu. Babası Feyzullah efendidir, dedesi İsmail Hakkı Efendi Sivas’a gelip yerleşmiş. Ataları Şam’dan Ürgüp’e daha sonra Zara’ya ve oradan da Sivas’a göç etmişler. Baba tarafından şecere silsilesi Hazreti Hüseyin’e kadar ulaşır. Annesi Hatice hanımın soyu da Horasanda Anadolu’ya İslâm’ın yayılması için gönderilmiş büyük mücahitlerden Şeyh Mahmut Merzubani Hazretleri Zara’nın Tekke köyünde Türbesinde medfundur. Çok az insanlara nasip olacak olayları hayatında yaşayan ve şahsında bütünleştiren bir güzel insanın ana ve baba soyunun Hazreti Peygambere kadar ulaşması tamamıyla Cenabı Allah’ın bir lutfudur. Annesiyle babasının evliliği kendisinden şöyle nakil edilir:</p>\r\n<p style=\"text-align: justify;\">“-Annemi evvelce birine nişanlamışlar lâkin nişanı erkek tarafı geri bırakmış. Tekrar başka birine nişanlamışlar fakat bir müddet sonra bu nişan da bozulmuş. Bu defa dayılarım annemi babamla evlendirmişler. Babam Seyyid, annem Şerif’tir. Eğer önceki o iki nişandan biri evliliğe dönüşseydi, elmas çamura düşmüş olurdu”.</p>\r\n<p style=\"text-align: justify;\">Merhum Hafız Hakkı Ürgubi Hazretleri ilk tahsiline medresede başlamıştır. Öğrenciliği sırasında bir kız iki erkek kardeşini kaybetmiş, babası Rus Harbine katılmış ve bir daha da kendisinden haber alınamamıştır. İki sene sonra annesini kaybederek yetim ve yalnız kalmıştır..Bu zor şartlarda medrese tahsilini sürdürememiş fakat hafızlığını tamamlamıştır. Bundan sonra Hafız Hakkı ismi ile tanınır olmuştur. Askerliğini Sivas’ta yapmış, burada Nakşibendî Tarikatı Şeyhi İhramcızade İsmail Hakkı Toprak Hazretler ile tanışmış ve uzun yıllar yakın dostlukları ve samimi muhabbetleri devam etmiştir.</p>\r\n<p style=\"text-align: justify;\">Yedi yaşında namaza başlamış ve kazaya namazı kalmamış. Şakadan da olsa yalan konuşmamıştır.</p>\r\n<p style=\"text-align: justify;\">Resmen emekli olduğu 1977 yılına kadar ilk defa Hoca İmam Camii sonra Vişneli Camii, Meydan Camii ve Osman Paşa Camilerinde olmak üzere 52 yıl imamlık yapmıştır.</p>\r\n<p style=\"text-align: justify;\">Bir teneke buğdayın 14 lira olduğu yıllarda 12 lira 55 kuruş maaş alıyordu yani bir aylık maaşı ile karşılığında bir teneke buğday alamıyordu. Fakat Camiler boş kalmasın bilhassa bu ihvana hizmet ve Şeyhine yardım emeliyle bu görevi sürdürüyordu.</p>\r\n<p style=\"text-align: justify;\">Son derece mütevazı, kendini ön plana çıkarmayan, devamlı tefekkür hâlinde olmayı tercih eden merhum Hafız Hakkı Ürgubi Hazretleri, İhramcızade İsmail Hakkı Toprak Hazretleri’’nin, mürşidi Mustafa Tâki Hazretlerinin tekkesine gittiğinde onun dikkatini celp ediyor ve tekkesinde imamlık yapmasını istiyor. Terbiyesi, ahlâkının güzelliği kendisini Tâki Efendi Hazretlerine sevdiriyor ve Tarikata intisab ediyor.</p>\r\n<p style=\"text-align: justify;\">Mustafa Tâki Hazretlerinin vefatından sonra Şeyh olan İhramcızade İsmail Hakkı Toprak Hazretleri, Hafız Hakkı Efendiyi genel Halifelikle görevlendiriyor. İhramcızade İsmail Hakkı Toprak Hazretleri yaşadığı müddetçe müridlerinin hizmet ve terbiye görevini Hafız Hakkı Efendi’ye vermiş, vefatından sonra Şeyhlik makamında aynı hizmeti sürdürmüştür.</p>\r\n<p style=\"text-align: justify;\">Bu hizmeti döneminde çok güzel bir topluluk oluşturmuş, Resulullah (S.A.V) Efendimizin hayatını şahsında ve Müridlerinde gündeme getirip canlı birer örnek olmuşlardır. Bu güzel insan güzel yaşadı, güzel bir günde (Beraat gecesi), güzel bir şekilde Rabbine teslim oldu.(18 Şubat 1992.)Yaşamında olduğu gibi ölümünden sonra da sevdiği insan İhramcızade İsmail Hakkı Toprak Hazretleri ’nin Ulu Camii bahçesindeki kabrinin yanı başına âdeta kucağına defin edilmiştir.</p>\r\n<p style=\"text-align: justify;\">Mevlâ güzel insanlarla ahiret de birlikte olmayı sevenleri ile nasip etsin. Peygamberimizin ve güzel insanların şefaatlerinden mahrum etmesin! Ne mutlu güzel yaşayıp güzel ölenlere!<br />\r\n<br />Kaynak( Allah bu çalışmaları yapanlardan razı olsun. Ebedi saadet nasip etsin. Amin)<br />Silsile-i Zeheb ( Altın halka) , Er Yavuz Yakut , Ekim 2011 </p> \r\n ','image/ortak.jpg'),(479,'Osman Hulusi Efendi (k.s.)',476,' <h2> Osman Hulusi Efendi (k.s.) </h2> <br> \r\n\r\n\r\n <p style=\"text-align: justify;\">Son devrin Nakşibendi büyüklerinden olan Es-Seyyid Hacı <em><strong>Osman Hulusi Efendi</strong></em>, 12 Ağustos 1914 tarihinde Darende\'nin Hacılar-Şeyhli <img class=\"alignright size-medium wp-image-11901\" src=\"http://www.evliyalar.net/wp-content/uploads/2016/03/Osman-Hulusi-Efendi-245x300.png\" alt=\"Osman Hulusi Efendi\" width=\"245\" height=\"300\"> mahallesinde dünyaya gelmiştir. Soyu, babası Şeyhzadeoğlu sülalesinden Hasan Feyzi vasıtasıyla 24. kuşaktan neseb-i alîleri olan Somuncu Baba Şeyh Hamid-i Veli Hazretleri\'ne, oradan da Hz. Hüseyin (r.a.) vasıtasıyla 36. kuşaktan Hazret-i Muhammed (s.a.v.)\'e intikal eder. Bu neseb zincirleri validesi Fatıma Hanım tarafindan da ecdadı olan Taceddin-i Veli Hazretleri\'nin vasıtasıyla yine alemlerin Peygamberine ulaşır.\r\n<em><strong>Osman Hulusi Efendi</strong></em>, babasının büyük kardeşi olup genç yaşta vefat etmiş olan Ömer Osman Hulusi Efendi\'nin adını almıştır. Bu adı babası vermiş ve büyük kardeşi Ömer Osman Hulusi Efendi\'nin hatırasına olan saygıya binaen Osman Hulusi Efendi, babası ve çevresi tarafından \"Efendi\" adı ya da unvanı ile tanınmıştır.\r\nKendisinin ifadesine göre, annesi <strong>Osman Hulusi Efendi</strong>\'ye abdestsiz süt vermemiş ve daimi olarak İslamî bir atmosfer içerisinde yetişmiştir. Babasından aldığı ilk manevi terbiye ve sahip olduğu yüksek seciyelerin etkisi ile daha çocuk denilecek yaşta iken, 1919-1920 senelerinde Darende\'ye teşrif eden İhramcızade İsmail Hakkı Toprak Hazretleri\'nin para mı istersin himmet mi sorusuna karşı, tereddütsüz olarak himmet isterim cevabını vererek manevi olgunluğunu göstermiş ve İsmail Hakkı Toprak Hazretleri\'ne intisap etmiştir. Çocuklukta başlayan tasavvufi atmosfer, kamil bir insana intisap etmesi ile onun için tasavvufi seyr-i süluka dönüşmüştür.\r\nOsman Hulusi Efendi, ilk eğitimini babasından aldığı dini bilgilerin yanında, çocukluğunun geçtiği Şeyhli mahallesindeki camiin medresesine devam ederek almış, daha sonra Dutluk Sıbyan Mektebi\'ne devam etmiştir. Bu sıralarda babası Hatip Hasan Feyzi Efendi ile birlikte yazları Hacılar\'da, kışları ise Zaviye mahallesindeki evlerinde ikamet etmekte idiler. Ancak bir süre sonra daimi olarak Zaviye mahallesinde kalmaya başlamışlardır. Bu tarihten bir süre sonra, yeni alfabe kabul edilmiş ve 1923 yılında Darende\'de Cumhuriyet ilkokulu açılmıştı. Bu okuta devam eden Osman Hulusi Efendi, 1928-1929 eğitim-öğretim yılında iyi derece ile okulu tamamlamıştır.\r\nNe var ki yokluk zamanlarında öğrenimine devam edemeyen Hulusi Efendi, babası tarafından gençliğinin en verimli yıllarında sanatkarlığa gönderilmiştir. Yine babasının teşviki ve kendi çabaları île eserlerinde en güzel bir şekilde kullanacak derecede Edebiyat, Farsça ve Arapça bilgisini ilerletmiştir. Bu arada geçimini sağlamak üzere ciltcilik, şirazelik, marangozluk, matbaacılık, dizgi, baskı, oymacılık ve mühür kazma işleri ile meşgul olmuştur. Bu sayede kendi kitaplannın cilt, dizgi ve şirazelerini de kendi elleriyle yapmıştır. Gençliğini gurbette ticaret yaparak geçiren Osman Hulusi Efendi, bir defa Cuma namazını kaçırınca \"Beni ibadetime mani olan kazanca muhtaç etme Ya Rabbi\" duasında bulunmuş ve ticareti bu nedenle bırakarak memleketine dönmüştür.\r\n1940-1942 (26-28 yaş.) yılları arasında Diyarbakır ve Maraş\'ta askerlik vazifesini yerine getiren Osman Hulusi Efendi, Şeyh Hamid Veli camii imam-hatibi olan babasi Seyyid Hasan Feyzi (k.s.)\r\nEfendi\'nin 1945 yılında vefatı üzerine, Şeyh Hamid Veli Camii\'nin boşalan imam-hatibliğine tayin edilmiştir. 1945 yilindan 1953 yılına kadar 8 sene bu vazifeyi fahri olarak yürüten Osman Hulüsî Efendi, bu tarihten itibaren camii şerifin kadrolu imam-hatibi olarak tayin edilmiştir. 1-31 Ekim 1969 tarihleri arasında katıldıkları imam-hatip ve müezzinler tekamül kurşunu Pekiyi derece ile bitirmiştir.\r\nOsman Hulüsî efendi 42 yıl gibi uzun bir müddet ifa ettikten sonra 65 yaşını doldurduğundan dolayı 01.07.1987 tarihinde re\'sen emekliliğe sevk edilmesi üzerine görevini mahdumları ve aynı zamanda manevi varisleri olan Hamid Hamideddin Ateş Efendi\'ye devretmişlerdir.\r\nGençliğinde başlayan hizmet zincirleri ömürlerinin sonuna kadar insanlığa hizmetle geçmiştir. Bütün bu amiller ve şartlar kendilerinin kemal şifalının zirvelere çıkmasına vasıta olmuş, rıza, vera ve takva bütün incelikleriyle ta o zaman şahıslarında tekemmül etmiştir. Gençlik yıllarında beldesinin her sorunu ile ilgilenmiş bizatihi kendi gayretleri ile elektrik, su ve yol gibi hizmetlerin yapılmasında üstün gayretler göstermiştir. Keramete fazla önem vermeyen Osman Hulusi Efendi Hazretleri, güzel ahlakı, ilmi, hele ilahi aşkı her şeyin üstünde tutmuşlar, bilhassa ilim sahasında fetvaya muktedir bir seviyeye erişmişler. Verilen vehbi ilimle de bütün ilimlere vakıf olmuşlardır. O \"Hüsn-ü ahlak her kemalin fevkindedir\" buyurarak bu uhdeyi kendilerine düstur kabul etmişlerdir.\r\nOsman Hulusî Efendi, tasavvuf ve manevi aşkının etkisi ile söylediği şiirleri ile de irşad görevini yerine getirmiştir. Meşhur Divan-ı Hulusi-i Darendevi isimli divanı bu yönüyle önemli bir eserdir. Kerametleri sayılamayacak kadar çoktur. Ancak o keramete ehemmiyet vermeyerek, \"Hüsn-ü ahlak her kemalin fevkindedir.\" buyurarak bu umdeyi kendilerine düstur kabul etmişlerdir. Güzel ahlakı, ilmi, hele aşkı her şeyin üstünde tutmuşlar, ilme olan merakının ve teşviki ile birçok okullar, kurslar ve kütüphaneler yaptırmış, yirmiyi mütecaviz derneğin başkanlığını yapmış, hizmet sahasında bir insanın düşünemeyeceği kadar geniş ve inanılmaz faaliyetlerde bulunmuşlardır. İradeleri hizmet, sevgi, muhabbet ve insanlığa yardım ve irşad doğrultusunda tecelli etmiştir.\r\n14 Haziran 1990 tarihinde rahmet-i Rahman(c.c)\'a kavuşan Osman Hulusi Efendi\'nin Kabri şerifi Darende \'deki Somuncu Baba Külliyesindedir.. ..</p> ','image/ortak.jpg'),(480,'Darendeli Hacı Hasan Akyol Efendi (k.s.',476,' <h2> Darendeli Hacı Hasan Efendi (k.s. </h2> <br> \r\n\r\n<!-- wp:paragraph -->\r\n<p>Sivas - Abdülvehhap Gazi Mezarlığı - Şeyhi hacı Mustafa Taki Efendi\'nin yanında.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p><strong><a href=\"http://silsileler.com/index.php?hareket=goster&id=480\">Darendeli Hacı Hasan Efendi\'nin Silsile-i Şerifi</a></strong></p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Hacı Hasan Efendi, Mekki yolunun müntesipleri arasında \"Hacı Hasan Ağa\" diye anılır. Maneviyatının yüksekliği ve örnek yaşayışı hususunda, onu tanıyanlar hem fikirdirler. Hacı Hasan Efendi, Darende\'nin Hacı Derviş Mahallesinde 1313 hicri senesinde dünyaya gelmiştir. Bölgenin saygın alimlerinden Hüseyin Efendinin torunu, Mehmet Sabit Efendinin de oğlu olan Hacı Hasan Efendi, amcasının kızı Münevver Hanımla evlenmiştir. Rüştiye okulunu Darende\'de bitirmiş, küçük yaşından itibaren tasavvuf ehli mümtaz insanlarla beraber yaşamıştır. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>I. Dünya savaşının devam ettiği yıllarda, İstanbul\' da askerlik vazifesini yaparken, Tokat mebusu ve Nakşibendi şeyhi Mustafa Haki Efendi ile tanışmış ve ona intisap etmiştir. Seyyid Mustafa Haki Efendinin vefatıyla (15 Kasım 1336 hicri), onun yerine geçen ve yine bir mebus olan Hacı Mustafa Taki Efendi\'ye intisap etmiştir. Onun vefatıyla da İhramcızade İsmail Hakkı Efendi\'nin sohbet halkasına katılmıştır. Hacı Hasan Efendi, Darende\'nin Kurtbağı mahallesinde kendi adına yaptırdığı camide 9 yıl fahri imamlık yapmış ve Hulusi Efendi ile beraber, bu camianın sevgilisi bir insan olarak hizmetlerini sürdürmüştür. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>1985 yılında Sivas\'ta kendi evinde vefat etmiş olan Hasan Efendi, Abdülvahhab Gazi mezarlığında, Şeyhi Hacı Mustafa Taki\'nin yanına defnedilmiştir. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Hasan Efendinin derin ve ihatalı bir kültürünün olduğunu onu iyi tanıyanların anlattıklarından anlıyoruz. Çevresine toplanan insanlara, yaptığı sohbetleri oğulları (Haki ve Sabit Akyol) ve Kadir Meral tarafından İslam ve Ahlak adıyla kitap haline getirilmiştir. Bu kitabın bir bölümü ibadet, bir bölümü ahlak ve diğer bölümü ise güzel sözlerine ayrılınıştır. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Osman Hulusi Efendi, Onun hakkında şu sözleri nazmetmiştir; </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Bu aciz insan dopdolu iman </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Oldu hoş revan bağ-ı rıdvana </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>İsmi Hasan\'dı hulk-i hasendi </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Fi-li hasendi halkı cihana<br></p>\r\n<!-- /wp:paragraph --> \r\n ','image/ortak.jpg'),(481,'Elbistanlı Hacı Hasan Efendi (k.s.)',476,' <h2> Elbistanlı Hacı Hasan Efendi (k.s.) </h2> <br> \r\n \r\n ','image/ortak.jpg'),(482,'Fatsalı Hamit Tarakçı Hoca',476,' <h2>Fatsalı Hamit Tarakçı Hoca</h2> <br> \r\n \r\n<!-- wp:paragraph -->\r\n<p>Kabri Şerifi ; Ordu - Fatsa\'da Mağazalarbaşında. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Hamit Hoca, Ordu iline bağlı Korgan ilçesinin Pizme köyündendir. Tarak imal ettiği için \"Tarakçı Hoca\" adıyla tanınmıştır. Çocuk denecek yaşta Mustafa Rumi ile tanışmış ve ona intisab etmiştir. Bir ara Tokat\'ta eğitim görmüş, asıl eğitimini, Çorum da Mustafa Rumi\'nin medresesinde tamamlamıştır. Manevi egitimini de tamamlamış olmasma rağınen, irşad görevi verilmemiştir. Bu durumuu, onu tanıyanlar, sert mizaçlı olmasına bağlıyorlar. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Çorum Şeyhi vefat edince Mustafa Hakiye, o vefat edince Mustafa Taki\'ye, sonra da İhramcızadeye intisap etmiştir. Birkaç defa hacca gittiği bilinen Hamit Hocanın, bir ara Medine\'ye yerleştiği ancak, Mustafa Haki Efendinin oğlu Bahaeddin Efendinin isteği ile Anadolu\'ya tekrar döndüğü ifade edilir. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Vefatından sonra Fatsa\'ya defnedilen Hamid Hocanın, Mekki yolunun ihvanları arasinda anlatılan bir çok menkıbesi vardır. Velayeti konusunda tanıyanların müttefik olduğu Hamit Hocanın, Sivas toprağına ayak basıp \"Ziyaretimiz makbul oldu, dönelim gardaşlar\" sözüne karşılık, aynı anda Sivas\'ta bulunan İhramcızade\'nin de \"Hamid Hoca bizi ziyarete geldi, gitti\" dediği rivayet edilir.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Tasavvuf’ta Mekki Kolu , Mehmet Fatsa , Mavi Yayıncılık </p>\r\n<!-- /wp:paragraph --> ','image/ortak.jpg'),(483,'Göreleli Hüseyin Efendi',476,' <h2>Göreleli Hüseyin Efendi </h2> <br> \r\n \r\n<blockquote>Giresun – Görele – Karakeş Köyü</blockquote>\r\n<blockquote>İhramcızade İsmail Efendi’nin Halifesi</blockquote>\r\n\r\n<p style=\"text-align: justify;\">Göreleli Hüseyin (Kibar) Efendi, Görele\'nin Karakeş köyünden Kibaroğlu Mehmet Efendi\'nin oğludur. 1915 yılınnda doğduğu bilinmektedir. Bu yıllar, I. Dünya savaşının en elem verici yılarıdır. Çanakkale, Kafkasya, Süveyş ve diğer cephelerde yaşanan dramatik olaylar, toplumu ve ekonomik şartları çok zor duruma sokmuş, sair imkansızlıkların yanında eğitim imkanlarının da kısıtlı duruma düşmesi sebebiyle eğitim imkanı büyük ölçüde ortadan kalkmıştır. İşte bu yüzden Hüseyin Efendi arzuladığı eğitimini alamamış, Rüştiye tahsili ile yetinmek dıırumunda kalmıştır. Askerliğini Kırklareli\'nde tamamlamıştır.</p>\r\n<p style=\"text-align: justify;\">Verilen bilgilere bakacak olursak, ceddinden ekseriyetinin ehli tarik olduğu, tasavvufi geleneğin bu ailede önceden var olduğu anlaşılmaktadır. Hatta, Nakşibendi silsilesinde önemli bir yer işgal eden Hasan Harakani Hazretlerinin soyundan olduğu rivayet edilmektedir. Ancak onun, Halidiligin Mekki kolu ile tanışması, çalışmak için gittiği Zonguldak\'ta mukim, İsmail Hakkı Efendi\'nin halifelerinden Hacı Hamza Efendi sayesinde olmuştur, ilk intisabını Hacı Hamza Efendi\'ye yaptığı anlaşılan Göreleli Hüseyin Efendi\'nin, daha sonra Sivas\'a gittiği burada bir ay kaldığı ve bundan sonra irşadını İhramcızade İsmail Hakkı Efendi ile beraber sürdürdüğü anlaşılmaktadır.</p>\r\n<p style=\"text-align: justify;\">Daha sonra irşad görevi ile memleketine geldiği, ilk irşad faaliyetlerine köyünden başladığı bilinmektedir. Ekonomik durumunun iyi olması, onun kendisini irşad hizmetlerine rahat vermesine yardımcı olmuştur. Hatta kendisine ait arazilerin önemli bir kısmını sattığı, ihvanlan için harcadığı ifade edilmektedir. Onun bu tasaddukçu tutumu, bölgede bulunan saygın esnaf ve ilim ehli bir çok insanın, ona intisap etmesine neden olmuş ve bu sayede İhramcızade mektebinin tesiri bölgede yayılmıştır.</p>\r\n<p style=\"text-align: justify;\">Göreleli Hüseyin Efendi, bir ara şehre inmiş, irşad faaliyetlerini Görele şehir merkezinde sürdürmüştür. Ancak İnkilaplar döneminin tekke ve zaviyelerle ilgili tatumu yüzünden uğradığı takibatlar, onu tekrar köyüne dönmeye mecbur etmiştir. Buradaki tasavvufi yaşayışı daha çok \"münzevi\" tarzda snyılabilir. Matta, hayatının son donemlerinde evinden uzakça bir yerde, bahçe içinde kurduğu \"çardakta kendini tamamıyla ibadete verdiği nakledilmektedir.</p>\r\n<p style=\"text-align: justify;\">Marangozluk işi ile de uğraştığı bilinen Hüseyin Efendi\'nin, zature hastalığına yakalandığı, bu hastalıktan kurtulamayarak, 48 yaşında, 1963 yılında vefat ettiği bilinmektedir. Hafız Abdurrahman, Faik Hoca, Tahir Duman Hoca, Cevdet Hafız gibi önemli şahsiyetlerin, onun kurduğu sohbet meclislerinde yetişmiş olduğu ifade edilmektedir. Göreleli Hüseyin Efendinin, züht yaşayışında daha çok istiğrak halinin hakim olduğu, münzevi hayatı, belki devrin şartları gereği tercih ettiği söylenilebilir. Ama irşad usulü İhramcızade mektebinin yöntemlerini sürdürdüğü kesindir..</p>\r\n\r\nKaynak;( Allah bu çalışmaları yapanlardan razı olsun. Ebedi saadet nasip etsin. Amin)\r\nTasavvufta Mekki Kolu , Mehmet Fatsa , Mavi yayıncılık , 2000','image/ortak.jpg'),(484,'Eynesilli Mustafa Eren Efendi',476,' <h2> Eynesilli Mustafa Eren Efendi </h2> <br> \r\n\r\n<blockquote>Giresun – Eynesil – Yeşil camii önünde medfun</blockquote>\r\n<blockquote>İhramcızade İsmail Efendi’nin Halifesi</blockquote>\r\n\r\n<p style=\"text-align: justify;\">Eynesilli Mustafa Eren Efendi, 28 Ocak 1926’da, Eynesil\'in Ören köyünde , eski adıyla “Yağabil” yeni adıyla “Yakuplu” mahallesinde doğmuştur. Babası, Mollahaliloğullarından Molla Mustafa’dır. Sert mizacı ile tanınan Molla Mustafa, Eynesil’de ticaretle meşgul olmuştur.<img class=\"alignright size-medium wp-image-20988\" src=\"http://www.evliyalar.net/wp-content/uploads/2018/10/Eynesilli-Mustafa-Eren-23-201x300.jpg\" alt=\"\" width=\"201\" height=\"300\"></p>\r\n<p style=\"text-align: justify;\">Ona ilk eğitimini annesi vermiştir. İlköğrenimini ise Eynesil Merkez ilkokulunda tamamlamıştır. Ağabeyi, Dr. Hakkı Eren, ondan daha ileri sınıflarda olmasına rağmen, onunla sık sık müzakereye girdiği, zihni gücünü ispat ettiği nakledilir.</p>\r\n<p style=\"text-align: justify;\">1944 yılında evlenmiş olan Mustafa Eren Efendi, 1946’da Urfa’da askerlik şartlarında nöbetleri sırasında Kur’an’ı ezberlemiştir. Askerliğinin kalan kısmını Trabzon’da tamamlamıştır. Asıl eğitimini askerlik dönüşünde ikmal etmiştir.</p>\r\n<p style=\"text-align: justify;\">Medreselerin kapatılması, müderrislerin çeşitli suçlar isnat edilerek telef edilmeleri ve dini eğitimin yasaklanması gibi tek parti uygulamalarına rağmen; Eynesil’de mukim, son devrin Osmanlı ulemasından Güdükoğlu Hacı Hasan Efendi ve Emekli müftü Kasberzâde Hacı Ahmet Elendi gibi kimselerden temel İslâmi ilimleri tahsil etmeye muvaffak olmuştur.</p>\r\n<p style=\"text-align: justify;\">Eynesil eski müftüsü merhum Mehmet Emecen’in, onunla ilgili bir hatırasını şöyle naklettiği anlatılır: “Ben günlük derslerimi yapmak için, bütün gün çalışırken, Mustafa Eren dükkânda ticaretle meşgul olurken bir taraftan da küçük kâğıtlara notlar tutar; ertesi günü ben dersimi vermekle zor tanırken O, Hacı Ahmet Hocaya gelecek dersler için sorular sorar ve hocayı müşkül durumda bırakırdı.”</p>\r\n<p style=\"text-align: justify;\">Tahsil ile ticareti bir arada yürüten Mustafa Eren Efendinin, 1950de Trabzon’a bir manifatura dükkânı açtığı, ancak arzuladığı ortamı bulamayarak tekrar Eynesil’e döndüğü, 1955 yılına kadar aynı işi burada devam ettirdikten sonra, bu işi oğullarına bırakarak kendisini tasavvufa ve İslâmi çalışmalara verdiği bilinen bir husustur. Ticaretteki dürüst davranışları ve başarısı, halen onu tanıyanlarca takdir ile anlatılır. Böyle olmasına rağmen onun ticareti bırakmasında, hiç şüphesiz içine girdiği maneviyat ikliminin nimetlerini tatmış olması belirleyici olmalıdır.</p>\r\n<p style=\"text-align: justify;\">Onun tasavvufla tanışması önce kitaplar aracılığı ile olmuş olmalıdır. Zira 1950’lı yıllarda bu anlamda bir arayış içindedir. Nitekim bu arayışın bir sonucu olarak, İhramcızâde Hacı İsmail Hakkı Efendi ile tanışımadan önce Vakfıkebir’de mukim Kadiri şeyhi Hafız Osman Efendi; Görele’de mukim Halveti şeyhi Hacı Mürsel Efendi gibi maneviyat ehli insanlarla görüşmüştür.</p>\r\n<p style=\"text-align: justify;\">Mustafa Eren Hazretleri, İhramcızâde Hacı İsmail Hakkı Toprak Hazretleri ile 1953 yılı mayıs ayında tanışmış ve hayatındaki asıl değişiklik bundan sonra başlamıştır. Bu tanışmayı kimin sağladığını henüz bilemiyoruz, ancak ticaretle meşgul olduğu için mala gittiği İstanbul’da Eyüp Sultan Hazretlerini ziyaret ederek, dua ettiği ve dönüşünde Sivas’a geçtiği, Hacı İsmail Hakkı Efendiye burada intisap ettiği ifade edilmektedir. Bundan önce, herhangi bir yere intisabının olmadığı da bilinen bir husustur. Mustafa Eren Hazretleri’nin bundan sonra manevi hazlar dünyasına ait haller ile zahiri ilimleri gönlünde ve zihninde meze ederek, muhabbet ve rahmani zevk dolu bir hayat yaşadığı bilinmektedir.</p>\r\n<p style=\"text-align: justify;\">Tasavvuf literatüründe geçen manevi hallerin içinde, farklı bir dünya yaşayan ve Allah Teâlâ’ya âşık olmanın verdiği lezzetli iklimde şeyhi İhramcızâde Hazretleri ile dolu dolu tam 16 yıl geçirmiştir. İhramcızâde Hazretlerinin 1969’da Hakk’a yürüyüşü ile de manevi görevine başlamış, kendi irşad halkasını oluşturmuştur.</p>\r\n<p style=\"text-align: justify;\">Mustafa Eren Hazretleri’nin, daha şeyhinin sağlığında ihvan arasında “Hoca Efendi” diye anıldığı, iştirak ettiği sohbetlerde yüksek bir karizma oluşturduğu ve manevi tasarrufunun oldukça taşkın olduğu, o dönemi yaşayan ihvanlar tarafından nakledilmekledir.</p>\r\n<p style=\"text-align: justify;\">Dört defa hacca gitmiş, İmam-ı Azam, Şeyh Şibli, Hasan Basri ve İmam Ali radiyallâhü anhümü, her hac yolculuğunda ziyaret etmeyi ihmal etmemiştir.</p>\r\n<p style=\"text-align: justify;\">Mustafa Eren Hazretleri, 1990 yılında rahatsızlanmıştır. Rahatsızlanmazdan önce, hiç aksatmadan sürdürdüğü “gezerek irşad” faaliyetini durdurmuş ve özel otomobilini de satmıştır. Yakalandığı kanser hastalığı ile ilgili yapılan tedaviler olumlu sonuç vermemiş ve elem verici bir nekahet devrinden sonra, 1991 yılı 22 Temmuz günü Bulancak’ta hastalık döneminde kaldığı bir ihvanının evinde rahmet-i rahmana kavuşmuştur. Vefat ettiği odada, Eynesil ve Örendeki vekalelerde saatlerin 13.55’de durmuş olması da kutsiyetine işarettir.</p>\r\n<p style=\"text-align: justify;\">Manevi özellikleri bakımından çok farklı özelliklere sahip olan Mustafa Efendinin, fiziki bakımdan da diğer insanlardan seçkin olduğu görülür. Uzun boylu, seçkin yapılı ve buğday tenli olduğu bilinmektedir, Etkileyici bakışları, anlaşılır ve kısa konuşma tarzı, güçlü hafızası, derin sezgi gücü ve keskin zekâsı ile hayranlık uyandıran bir yapıya sahiptir.\r\n[toggle title=\"Eynesilli Mustafa Eren Hazretlerinin (k.s.) Sözleri\" load=\"hide\"]\r\nSözlerinden\r\n” Oğlum mehdiyi ne yapacaksınız, siz kalbinizi temizleyin o gelir sizi bulur.”\r\n“Bu tarikata inanır severseniz burası sizi ölümden çeker.”\r\n“Biz çay içtiğimizi unutamıyoruz”\r\n“Ben ihvanımın Allah ile konuşmasını isterim”\r\n“Allah veli kullarını meccanen affeder,amellerini ihvanlarına pay eder.”\r\n“Şeyh olan müritlerinin ruhlarını toplayıp inceleyecek yastığının altına koyup yatacak. Eğer yapamıyorsa onu teslim almasındansa, vursun öldürsün ondan daha az günah işler.”\r\n“İhvan düzelsin, dünyayı düzeltmek zor değil”\r\n“Kıymetinizi bilin, sahabe kıymetindesiniz.”\r\n“Camilerimizde bir taşı olanı Allah yakmayacak.”\r\n“Bu ihvanın rızıklarını da Allah bize verdi. Oğlum siz derviş olun, Allah gökten yağdırır.”\r\n“Nasıl hal sahibidir ki sigara içerde hali bozulmaz.”\r\n“Dersini çek, kendini bekle ömür biter.”\r\n“İhvanın tespihi ve işi.”\r\n“Biz otuz sene daha yanınızdayız, beş yüz senede tesirimiz olacak.”\r\n“Kimi ihvanımız var parasız kalsa ihvanlık yapamaz. Kimisi de parası olsa ihvanlık yapamaz. Para lazım olduğu kadar lazım.”\r\n“Ruh kemale erdiğinde bütün dünyayı kaplar. Bu beden onun başı olur.”\r\n“Oğlum evde oturup Allah demeyle bu iş olmaz. Çay için sohbete devam edin.”\r\n“Oğlum gidin cennete gidersiniz ama benim işime karışmayın. Ben sizi Allahın elinden kurtaramam.”\r\n“Biz Medine-i Münevvere’nin üç yüz bin kişisini temizledik.”\r\n“Bu yolda bozulmadan gidersek Allah bizden hesap sormayacak.”\r\n“Oğlum küpün dibinden yiyin, üstünden değil.”\r\n“Bundan sonra olacak bütün olaylar İslamiyet’in lehine olacak.” (1980)\r\n“Sana fetva verseler dahi kalbine danış.”\r\n” Selavat getirirdim de derdim ki “Ya Resulallah selavatımı duyuyor musun? “Duyuyorum oğlum duyuyorum” buyururdu.”\r\n“Bu çocuk bu tarikata girsin bütün talükatını kurtarır.”\r\n“Şeytan seni tutar yere çalar ancak öldüğün zaman anlarsın.”\r\n“Allahın ne kulları var. Burayı bir duysalar bizleri böyle fırlatır atarlar.”\r\n“Bu verilenleri yaptılar Allaha ulaştılar, bize verdiler biz yaptık. Bizde size veriyoruz.”\r\n“Doğru olan ve namazını kılanın ekmeği yenilir.”\r\n“Oğlum bin sene yaşasan, vazifeleri bir hakkın yapsan sohbete gelmez isen Allahın huzuruna kupkuru gidersin.”\r\n” Biz İstanbul’u biraz gezdik her şey oluşmuş. İsa gelse de bu iş bitse.”\r\n“Şeytanın ve Yahudi’nin el atmadığı yer kalmadı.”\r\n“Kalbinizi temizlersininiz Allah oraya gelir. Sen Allah ile beraber ahirete gidersin sana kimse soru soramaz. Canım Allaha kim soru sorabilir.”\r\n“Şeytan girer kalbine Allah’ı, Peygamberi, Şeyhini inkar ettirir.”\r\n“Oğlum velilik kolay değil. Bir velinin kanadının altında çay içerek gidiniz.”\r\n“Bin tane çürük elma olmaktansa, bir tane sağlam elma olsun ondan iyidir.”\r\n“İmanın nuru, Kop ile Vağuk dağı arasında kaldı”\r\n“Sibirya da bir olay olur sigorta bizde atar, bu milletin yüküyle yüklenenden sohbet beklenmez.”\r\n“Bunların cehennem ile işi yoktur, bunlar büyük günah işlemezler, küçük günahlarını da Allah affeder.”\r\n“Biz bunları tanımazdık bunlar bizi tanımazdı. Allah bizi ervah-ı ezelde beraber yazmış.”\r\n“Koyunun olmadığı yerde keçiye Abdurrahman Çelebi derler.”\r\n“Allah bunları saçmış insanlarının içerisine biz topluyoruz.”\r\n“Bizim imama ihtiyacımız yoktur, yalnız sigara içmesin.”\r\n“Bu beden çekmez bu yükü. Allah benim yerime birisini koymadan ahiret’e gitmemi istemiyor ama ben Allah ile aramı yapıp gideceğim.”</p>\r\n[/toggle]\r\n<p style=\"text-align: justify;\">Giresun/Eynesil ilçesine bildiğimiz üç tane eser bırakmıştır. Bunlardan birisi, Eynesil giriş tarafında bulunan Kubbeli Çeşmedir ve yol tarafında hemen camiînin yanında yer almaktadır, hiçbir mimari proje olmadan yaptırtmıştır. Cennette aynen böyle bir şadırvan gördüğünü belirtmiştir.</p>\r\n<p style=\"text-align: justify;\">Ayrıca Giresun giriş ve çıkışına birer tane büyük camii yaptırtmaya başlamıştır. Bu camiilerde Osmanlı mimarisi kullanılmaktadır ve kesme taşlar ile yapılmaktadır.</p>\r\n<p style=\"text-align: justify;\">Giresun giriş ve çıkışlarına, Osmanlı mimârisi ile kesme taşlar kullanarak iki câmi projesi çizmiştir ve inşâları hâlâ devam etmektedir. Bu camilerin adları Yeşil Câmii ve Sarayburnu Camii`dir. Kabri, Yeşil Camii önünde medfûndur.</p>\r\n<p style=\"text-align: justify;\">Bu iki camii hakkında, Yeşil Camii tamamlandığında Türkiye’nin düzeleceğini, Sarayburnu Camii tamamlandığında Dünyadaki durumların düzeleceğini söylemiştir.\r\n\r\nKaynak;( Allah bu çalışmaları yapanlardan razı olsun. Ebedi saadet nasip etsin. Amin)\r\nTasavvufta Mekki Kolu , Mehmet Fatsa , Mavi yayıncılık , 2000 ','image/ortak.jpg'),(485,'Korganlı Mehmet Akkiraz Hoca Efendi (k.s.)',476,' <h2>Korganlı Mehmet Akkiraz Hoca Efendi (k.s.) </h2> <br> \r\n<img src=\"image/koragnlıkirazhoca.jpg\" class=\"img-thumbnail\" alt=\"koragnlıkirazhoca\"></img>\r\n<br><br>\r\n<!-- wp:paragraph -->\r\n<p>Korganlı Mehmet Akkiraz Hoca\'nın kabri şerifi ; Ordu - Korgan\'da Ulu camii yankınında.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p><strong><a href=\"http://silsileler.com/index.php?hareket=goster&id=485\">Silsile-i Şerifi</a></strong></p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Yöre halkı arasinda \"Kiraz Hoca\", \"Kirazoğlu Mehmet Hoca\" diye de anılan Mehmet Akkiraz Hoca Efendi, günümüze ulaşabilen çok az sayıdaki son devir Osmanlı ulemasından kabul edilir. Ordu\'nun Korgan ilçesindendir. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Halk arasında \"Abdi Hoca\" diye anılan müderris Abdurrahman Hilmi Hoca (v. 1957)\'nın, şimdi Aşağı Damlalı olarak isimlendirilmiş olan Fizme köyündeki medresesinde eğitimini ikmal ederek icazet almıştır. Medreselerin kapatıldığı tarihe kadar (1924) burada okumuş olan Akkiraz hoca\'nın, neden Gümüşhanevi dergahı meşayıhından Ünyeli Yusuf Efendi\'den icazetli olan hocası Abdurrahman Hilmi Hoca\'dan tasavvuf dersi almadığı ve ona intisap etmediğini tam olarak bilemiyoruz. Bu durumu, 1993\'de ziyaretine gittiğimizde sormuştuk, o da buna, \"nasip\" cevabını vermişti. Mehmet Akkiraz Hoca\'nın üzerinde en fazla iz yapmış olan isimlerden birisi de hiç şüphesiz, Hamil Tarakçı Hoca Efendi\'dir. Tasavvufa intisap etmesine onun sebep olduğunu ve çok muhabbetli günlerinin geçtiğini nakletmişti. İlk intisabını Sivaslı Mustafa Taki Efendi\'ye yapmış, 1925\'de Mustafa Taki\'nin vefatı üzerine de, Sivaslı İsmail Hakkı Toprak Hazretleri\'ne bağlanmıştır. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kirazoğlu Mehmet Hoca Efendi, I. Dünya savaşına katılmış ancak tifo hastalığına yakalanmış, kendisinden ümit kesilmiş olmasına rağmen umulmadık biçimde iyileşmiş. Korgan Merkez Camiinde 1973 yılına kadar 35 yıl hizmet vermiş, kendi isteği ile buradan emekli olmuştur. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Mehmet Efendinin, Korgan ilçe merkezinde çevre köy ve ilçelerde bir çok hayır hizmetinin yerine getirilmesinde ya bizzat görev aldığı ya da teşvikçi olduğu bilinmektedir. Çevresine toplanan insanların maneviyatını yüksek tutabilmek ve dini hassasiyeti yayabilmek için, bir asra yakın ömrünü vakfetmiştir. 1997 yılında vefat etmiştir.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n ','image/ortak.jpg'),(486,'Çarşambalı Ali Osman Efendi',476,' <h2> Çarşambalı Ali Osman Efendi </h2> <br> \r\n \r\n ','image/ortak.jpg'),(487,'Çarşambalı Hüseyin Efendi',476,' <h2>Çarşambalı Hüseyin Efendi </h2> <br> \r\n \r\n ','image/ortak.jpg'),(488,'Bünyamin Yıldırım',476,' <h2> Bünyamin Yıldırım </h2> <br> \r\n<blockquote>İstanbul - Ümraniye - Kocatepe kabristanında</blockquote>\r\n<blockquote>İhramcızade İsmail Hakkı hazretleri\'nin halifesi</blockquote>\r\n\r\n<p style=\"text-align: justify;\">Sivas/İmranlı kazasına bağlı Uyanık (Bafsu) köyünde 1943 yılında dünyaya geldi. İlk dini bilgilerini köy imamlığı yapan babası Molla Recep’ten aldı. Çocukluk yıllarında tasavvuf arayışı ve özlemiyle yazdığı mısralar dikkati çekerdi. Onun bu özlemi, Nakşibendi / Halidiyye kolu şeyhi Kutbul Azam olarak bilinen İsmail Hakkı ÖZTOPRAK (k.s) Hazretlerine intisap etmesine vesile oldu.</p>\r\n<p style=\"text-align: justify;\">Henüz 16 yaşında olmasına rağmen ezelindeki bu cevheri manada gören şeyhi, Bünyamin Yıldırım Hz. (k.s.)’nin ifadesiyle ömrünün sonuna kadar yapacağı hizmetlere vesile olan aşkı ilahiyi gönlüne nakşetmiştir. Allah , Muhammed , Mürşid sevgisi üzerine söylediği beyitlerinin kaynağının ve gücünün şeyhinin nazarı olduğunu dile getirdi. Bunu da ; “Yek nazar eylese arif-i billah aslı kem-hareyi mücevher eyler” sözüyle sık sık belirtirdi.</p>\r\n<p style=\"text-align: justify;\">O dönemde Sivas’ta yaşamakta olan İhramcızade İsmail Hakkı Hazretleri yurt içinden ve yurt dışından gelen birçok topluluğa hizmet vermiştir. Kur’an ve sünnetin ışığı altında yetiştirdiği halifeleri Türkiye’nin birçok yerinde hizmete devam etmektedir. Bunlardan biri de mutasavvıf olan arif , aşık ve bir gönül insan Bünyamin Yıldırım Hazretleridir. Şeyhinin 1969 yılında vefatından sonra manevi bir işaretle İstanbul/Esatpaşa’ya yerleşerek orada irşad görevini sürdürmüştür.</p>\r\n<p style=\"text-align: justify;\">Yunus Emre hazretleri\'nin şehir ve kasabaları adım adım dolaşarak insanları Allah aşkına , sevgiye , birliğe davet ettiği gibi , Bünyamin Yıldırım Hazretleri de Anadolu’nun köy ve kasabalarını dolaşarak emr-i bil marufta bulunmuştur. Feyiz ve muhabbeti gönül kasesine koyarak insanlara tattırmıştır. Sohbetlerinde önceden hazırlanan bir konuyu işlemez, sohbet ettiği insanların hallerine göre onların ikaz ve irşadına vesile olacak ilahiler söyler vaiz ve nasihatlerde bulunurdu.\r\nAdap , aşk ve yokluk sohbetlerinde , üç ana esastı.\r\n-Adap hoştur , adap hoştur , adabı olmayan boştur.\r\n-Allah’a giden en kısa ve kese yol aşktır.\r\n-Tasavvuf yok olup var olmaktır. Sen yok ol ki hak sende var olsun.\r\nBu görüşler ona göre tasavvuf okulunun temel taşlarıydı. Manevi hayatında ve hizmetlerinde gönüle çok değer verirdi.</p>\r\n<p style=\"text-align: justify;\">“Kardeşlerim , bir insan alim olur , hoca olur , sohbet ehli olur ama gönül ehli olmak zordur. Biz rabbimizin nazar-gahı olan gönüle ulaşmak , gönül insanı olmak istiyoruz.” buyururlardı.</p>\r\nGönüle cem ettik iki cihanı\r\nGönülde okuduk ayet Kur’an-ı\r\nGönlümüze aldık biz mim sultanı\r\nGönülde haller var inceden ince.\r\n\r\nDüşün gönül ile bul gönül ile\r\nAnla gönül ile bil gönül ile\r\nŞu göz gafletini sil gönül ile\r\nOl tevhidin sırrı gönül değil mi?..\r\n<p style=\"text-align: justify;\">İlahilerinde , gönül pınarından çıkan ilahi feyiz ile kurumuş gönülleri sulamış, bir pınarın çevresini yeşillendirdiği gibi yeni bir çehreye kavuşturmuştur.</p>\r\n<p style=\"text-align: justify;\">Ayrıca hizmetlerinin büyük bir bölümünü kadınlara ve gençlere yapmıştır.Onların Kur’an ve sünnet üzere yaşamaları uyanık Müslüman olmaları için verdiği vaazlar büyük uyanışlara vesile olmuştur. İçki , kumar ve eğlence meclislerinde hayatını harcayan aileleri ele almış ve onların gafletten kurtulup çocuklarıyla topyekün İslami yaşama şerefine erişmesini sağlamıştır. Kitleleri İslam nuruyla aydınlatarak çağımızın ahlaksızlık tufanından onları selamet ve huzur sahiline ulaştırmıştır.</p>\r\n<p style=\"text-align: justify;\">Bir toprak misali taşlaşmış gönülleri , sohbet , hizmet ve ilahileriyle besleyip sulayarak Allah rızasına yönelen filizler yetiştirmiştir.Ancak kader-i ilahi bu körpecik filizlerin günü toprağı alıp götürmüştür. Evinden 17 Mart 1994 Perşembe günü Rabbisine rabıtada iken vuslata ermiş, arkasında binlerce kalbi onun sevgisiyle dolu, gözü yaşlı müritler bırakmıştır\r\n.</p>\r\n<p style=\"text-align: justify;\">Türbesi Ümraniye / Kocatepe kabristanındadır. Vefatından sonra müridleri onun adap ve erkanıyla hizmete devam etmektedir..</p>\r\n\r\nKaynak( Allah bu çalışmaları yapanlardan razı olsun. Ebedi saadet nasip etsin. Amin)\r\nhttp://www.bunyaminyildirimefendihz.com/biyografi \r\n\r\n ','image/ortak.jpg'),(489,'Hafız Muhammed Özcan Termevi',478,' <h2> Hafız Muhammed Özcan Termevi </h2> <br> \r\n <p>Samsun - Terme</p>\r\n</blockquote>\r\n\r\n<p style=\"text-align: justify;\">Nakşi halidi kolunun büyüklerinden olan Hafız Muhammed Özcan Efendi, Emaneti ömrü boyunca yüzlerce kilometre yol aşıp her defasında ulaştığı Sivas ülkesinden, Hafız Hakkı Ürgubi Hazretleri’nden aldı. Kendisi ehli kerâmet ve ehli kâmil olarak sadece ihvan içinde değil bölge halkı tarafından da bu şekilde tanınıyor, biliniyordu. 05.03.1931 tarihinde doğmuş ve 08.09.2009 tarihinde vefat etmiştir.</p>\r\n<p style=\"text-align: justify;\">Tarikat kendisine emanet edilince en nazik ve dar geçitlerinden geçmekte idi. Bu geçiş bazı kendini bilmez insanların, onun tabiri ile “tarikat eşkıyalığı” yapması sonucunda daha fazla daralmıştı fakat kendisi de aynı zamanda yetiştiği ve feyz aldığı o büyük pınarın himmeti ile bu konulara hızla çare bulabilecek, muhteşem bir karaktere sahipti.</p>\r\n<p style=\"text-align: justify;\">Her yönüyle tam donanımlı “Şah efendimiz” olarak nitelendirdiği Şah-ı Nakşibend Hazretleri’’nin emanet takipçisi ve altın halkanın taşıyıcı müdekkikan’ı olarak harikulade bir ahlaka ve ilme sahipti.</p>\r\n<p style=\"text-align: justify;\">Kendisinin yakın alakalılarından müftü Mustafa Bey… O kadar çok yakın ve ışığın merkezinde ki bir sahra sohbetinde mürşidinden müsaade alarak ve yine o ışığın devamında afiyette olsunlar için şöyle duâ ediyor:</p>\r\n<p style=\"text-align: justify;\">“-Efendiler! İçimden bir duâ geldi. Kabul ederseniz “amin”dersiniz, etmezseniz mal benim!</p>\r\n<p style=\"text-align: justify;\">İstiyorum ki hep Efendi konuşşun! Yalnız duam şu: Allah bu bayram ziyaretinin, Zilhicce Ayı’nın yüzü suyu hürmetine efendimize elli yaşının sağlığını geri versin! Yüz kırk yaşındaki peygamberlere çocuk veren Allah, Efendimizede elli yaşının sağlığını verir inşallah! Sonra da hep Efendi konuşşun dinleyelim!</p>\r\n<p style=\"text-align: justify;\">Her kütüğün başına karınca toplanmaz! Bu çok büyük bir kütük! Allah Efendiyi başımızdan almasın! Bu karıncaları da o kütüğün başından almasın! Âmin !”</p>\r\n<p style=\"text-align: justify;\">İşte böylesine yakın ve yangın Müridleri ışığın kaynağına… Hele bir çavuşu var idi(Allah uzun ömürler ihsan etsin)ki adı Bekir … Onun için:</p>\r\n<p style=\"text-align: justify;\">“-Allah her peygambere ve sevdiği kuluna bir Bekir hediye edermiş, bu da bizim Bekir !”diye kendisine inceden inceye duâ ederdi.</p>\r\n<p style=\"text-align: justify;\">Kendisi çok celalli ve Ömer sıfatlı olduğu için yanlarına çok yaklaşamaz, hâllerine vakıf olamazdık. Lakin bütün bu disiplinli görünüşünün altında büyük bir merhamet ve şefkat dolu yüreği vardı.</p>\r\n<p style=\"text-align: justify;\">Müridana ders ve sohbet hususunda çok sertti. Fahirettin Hoca Efendiyi anmak için toplandığımız bir Çarşamba-Kızılot sahrasında sohbeti keserek uzun süre Müridleri seyretmiş sonra da celallenerek:</p>\r\n<p style=\"text-align: justify;\">“-Evet, bazı yerlerde ders ve hatim hocamız yok! Bu yüzden mahremi olan kadınların; kocası, amcası, kardeşi, dayısı, oğlu dersini değişecek! Kadınlar ders değişecek! On senedir dersini değişmemiş kadın olmaz! Muzaffer Hoca dersini değişmiş, bir daha ders değiştireni olmamış, böyle şey olmaz!”diye adeta kükremişti.</p>\r\n<p style=\"text-align: justify;\">Büyük insan, büyük mürşid-i kâmil, büyük veli… Halkanın tamamlayıcısı. Pençesine düştüğü diyabet hastalığı kendisini gün gün bizden uzaklaştırırken, üzüntümüzü yüzümüzden okur;</p>\r\n<p style=\"text-align: justify;\">“-Ayrılık yok! Biriz, beraberiz! Burada sizi nasıl bıraktıysak orada öyle karşılayacağız! “Sizden hiçbiriniz mahşer sahrasında kalmayıncaya dek sıratı geçmeyeceğiz!” derdi merhum İhramcızade İsmail Hakkı Toprak Hazretleri, biz de o sözün üzerindeyiz. Dersinizi bırakmayın. Sohbetlere devam edin. Hocalarımızı dinleyin. Onlar bizim dilimizle konuşuyor “ diyerek dervişlere soğukluk verirdi.</p>\r\n<p style=\"text-align: justify;\">Uzun yıllar boyu kendisi ile yaşamış, ona yarenlik etmiş olan büyük halifeleri onun celal sıfatının önde olduğuna dikkat çeker, huzurunda dil ve kalplerimize sahip olmamızı özellikle salık verirlerdi. Mübarek insan en ufak bir disiplinsiz harekete, adaba mugayir olan bir davranışa, tarikat düşünce ve ilim ufkuna sığmayacak söze ve fikre çok celallenir, hemen düzeltirdi.</p>\r\n<p style=\"text-align: justify;\">Yer yine Çarşamba… Kaşıkçı namı ile maruf Mehmet Amcamızın vekalesinde sahra için toplanılmış uzaktan gelenlerden sağlıklı haberleri ve mesafeleri hususunda hatim hocaları ile sürekli irtibat hâlinde… Bir kafile çok geri kalmış ve Efendi de merak hat safhada… Sahra başlıyor ve ancak uzun bir süre sonra sohbete katılabiliyorlar. Kafilenin hatim hocası sualde:<br />“- Nerede kaldınız?”</p>\r\n<p style=\"text-align: justify;\">— Efendim! Abdest tazelemek için içimizdeki yaşlılar sebebiyle yakın bir yerde uzun bir süre duraklamak zorunda kaldık. O sırada baktık ki yakındaki bir bahçenin içinde çok güzel kirazlar var. Sahibini soruşturduk, olmadığını söylediler. Biz de yediğimiz kadar kirazın karşılığını abdesthane görevlisine vererek, sahibine ulaştırmasını tembih edip hızla yola koyulduk.”</p>\r\n<p style=\"text-align: justify;\">Hatim hocası burada helâlden ödün vermediklerini, sahipsiz de olsa kullanılan bir malın karşılığını verdilerini dolayısıyla incelik ve hassasiyetlerinin ne kadar üst seviyede olduğuna dikkat çekmek isterken hiç ummadığı bir şekilde Hafız Muhammed Özcan Efendi Hazretleri’nden şöyle bir azar işitir.</p>\r\n<p style=\"text-align: justify;\">“- Mübarek adam sen bilmez misin “en nezaretü minen nar ”? (beklemek ateştendir.) bu kadar insan sizi bu sohbet yerinde bekliyor, siz de kiraz yemekle meşgulsünüz öyle mi? Allah size merhamet etsin!”</p>\r\n<p style=\"text-align: justify;\">Vekalelelere çok özen gösterir oraların bakım yapım ve onarımı için müridanı çok teşvik eder, her sahrada muhakkak bu konu üzerinde ya kendisi konuşur ya da o çok sevdiği yakın halifelerinden birine anlattırırdı. Bu hususta sürekli tekrar ettiği şu hatırasını artık Fatiha suresi gibi hafızamıza almıştık:</p>\r\n<p style=\"text-align: justify;\">“- Vekale evlerimizin vekilidir. Herkes vekaleye yardım edecek! Her zaman söylerim, Allah sizlerden razı olsun! Allah’a şükür oturacak evlerimiz var, rahat oturuyoruz. Ancak Terme’de vaktiyle vekale yoktu. Çok sonradan ufak bir vekale yaptık. Ali Osman hoca efendi geldi, sobayı yaktık. Kış günü idi. Hemen vekale ısındı. Isınınca hoca efendi bana döndü elini uzattı ve:<br />—Kibriti ver bana! Dedi.</p>\r\n<p style=\"text-align: justify;\">Bende kendisine tazim ile kibriti uzattım. Sonra elindeki kibriti kaldırarak buyurdu ki:<br />— Bu vekalelere bir kibrit almak, dağın başında cemaatsiz bir cami yapmaktan evladır!<br />Evet! Zikir meclisinin sobası yanıyor, ısınıyorsunuz, hatim okuyorsunuz.”</p>\r\n<p style=\"text-align: justify;\">Yeryüzünün ayakta kalması iki şeye bağlıdır: biri zekât diğeri zikir ! Bu iki müessese oldukça yeryüzü batmayacak.”</p>\r\n<p style=\"text-align: justify;\">Aşar da zekâttır. Malın zekâtıdır. Mahsulü Allah bol vermiş onda birini vermelisiniz. Burası vekaledir, şimdi evimizdir, rahatça oturuyoruz. İnşallah herkes vekalesini yapar. Allah vekaleleriniz hususunda sizin yardımcınız olsun!”</p>\r\n<p style=\"text-align: justify;\">Cemaati kendisine sarsılmaz bir inançla ve Kur’an’ın tabiri ile “aralarına demirden harçlar dökülmüş taştan duvarlar gibi ” bağlı idi. Öyle çok severlerdi ki Hafız Muhammed Özcan Efendi Hazretleri’’ni onu görmek bile gözyaşı pınarlarının sel olması için yeterli idi. Muhyiddin Arabî Hazretleri buyuruyor ki:</p>\r\n<p style=\"text-align: justify;\">“- Bazı velilere sıkı bir riyazetten sonra âlemin zuhurundaki sırlar gösterilir… Bu sırra erişmiş velilerden birisi bir sahra sohbetinde cemaate şöyle sesleniyordu:</p>\r\n<p style=\"text-align: justify;\">“- Muhteremler! Allah’a şükürler olsun bu gün yine sahra yapıyoruz. Allah büyüklerimizin ruhlarını şad etsin. Büyüklerimiz konuşmamızı emrediyor ancak konuşmak için de hâl lazım! Hâl’imiz yok! Ne ile konuşacağız? Bu yol “kâl” değil “hâl” yoludur. Cenab-ı Allah bizi hâl ile hâllenip yaşamayı nasip etsin.</p>\r\n<p style=\"text-align: justify;\">Derviş öyle hâllenirmiş ki, ağaçlar, kuşlar, gören gözler hep ona âşık olurmuş. Ağaçlar:<br />“— Şu mübarek benim yanımdan geçse” dermiş.<br />Merhum Tarakçı Hamit Hoca Efendi bir yerden gelirken, yolu bırakmış ormana girmiş. Yanındaki talebeleri:<br />“- Hocam niçin yolu bıraktınız?” dediklerinde,</p>\r\n<p style=\"text-align: justify;\">— Şu karşı ki ağaçlar çağırdı. “Yıllar var ki orman içinde bir mübarek yüz görüp selamını alamadık. Çok içerlerde olduğumuz için hasret kaldık Allah’ın mübarek kullarına. Şöyle yanımızdan geç de mübarek yüzünü bir görelim.” Dediler ben de o yüzden yolu bıraktım! Buyurmuş”<br />Efendi de derin bir sukut ve müridi, dostu, evliyası, halifesine karşı onaylı bir tebessüm.<br />Derlerdi ki;<br />“-Umre haccından gelen bir dervişle efendisini ziyaretten gelen bir derviş karşılaşırlar. Umreden gelen;<br />“-Sevapları değişelim”,diyor hemen hatiften bir ses geliyor:<br />“- Sakın değişme! Galip sensin! Görüyor musunuz Efendiyi ziyarette ne kadar büyük sevap var!”<br />Yine derlerdi ki:</p>\r\n<p style=\"text-align: justify;\">“- Nefer olmak çok zor iş. Eğer sana bir şey emredilirse sakın yan çizme! Elinden geldiği kadar “ baş üstüne” de, oraya devam et.</p>\r\n<p style=\"text-align: justify;\">Bu tarikattır, bu işler kendi kendine olmaz! Yapmıyorum diyenler, alıp da yapmayanlar perişan oldu! Masrafı olursa da o masraf çıkar, geri durmayın!</p>\r\n<p style=\"text-align: justify;\">Çamlıbel dağlarında İbrahim Bey’ in arabası gitmiyor. Ahmet ağa yeni araba almış ondayız. Kar çok, zincir de yok! Arkadaş, dayanıyoruz, biraz gidiyoruz, araba badanaj yapıyor. Kar belde… Akıl işi değil bu! Şimdi düşünüyoruz, bak, kimse kalmadı! Allah göçenlere rahmet etsin!</p>\r\n<p style=\"text-align: justify;\">Efendiyi ziyaret gibi bir şey yok! Tarakçı Hamit Hoca Efendi Kırklareli’nde asker olan Tokatlı Hafız Muhammed Özcan Efendi Hazretleri Nuri Sayın’ı ziyarete gidiyor. Tarakçı Hamit Hoca Efendi’yi nizamiyeden içeriye almıyorlar. Bir süre sonra ziyaretine gittiği asker çağırılıyor ve geliyor. Tarakçı Hamit Hoca Efendi’yi görür görmez ayaklarına kapanıyor. Tarakçı Hamit Hoca Efendi:<br />“- Hayır! El öptün, tamam! Ayağa kapanmak yok! Asker diyor ki:<br />“- Ne yapayım ben size! Benim için ta buralara kadar geldiniz!</p>\r\n<p style=\"text-align: justify;\">— Ne yapacaksın? Yüz yüze baktık, Allah rızası için geldik, görüştük. Daha ne olsun! Der Tarakçı Hamit Hoca Efendi.<br />Tatlı olur böyle görüşmeler. Merhum İhramcızade İsmail Hakkı Toprak Hazretleri’ buyurdu ki:<br />“- İki kişi karşılaşınca, önce ziyarete sebep olanı Allah affediyor sonra da ziyaret edeni… ”</p>\r\n<p style=\"text-align: justify;\">Ulaşım ve haberleşme zamanla daha da çok yerleşecek. Birisi hasta olduğunda diğeri cemaate hemen haber versin. Cemaatin haberi olmuyor! Bu çok önemli! Cenazelerde, hastalıklarda, yardımlaşmak gerekiyor. Bunun için birini görevlendirin.”</p>\r\n<p style=\"text-align: justify;\">Cömertliğe, yiğitliğe, civanmertliğe çok kıymet verirdi. Kendisi de olabildiğince cömert, eli açık, âli cenab, bir mürşid-i kâmil idi. Fırsat buldukça bu sıfatlarını alabildiğince engin sergilerlerdi.</p>\r\n<p style=\"text-align: justify;\">Huzur sohbetlerinde cömertlik hususuna değinildiğinde çok memnun olur, o celalli tebessümünü bu hususta konuşan hoca efendiden esirgemezdi.</p>\r\n<p style=\"text-align: justify;\">Kendisinin vefatından sonra yakın halifelerinden ve altın halkanın en yakın hizmetçilerinden bir olan hoca efendilerimizden bizlere onun çok hoşlanarak anlattığı şu “ cömertliği gözetlemek” sıralı hikâyelerini şöylece rivayet etmişti;</p>\r\n<p style=\"text-align: justify;\">“- Merhum Hafız Muhammed Özcan Efendi Hazretleri’nin manevi huzurundayız. Uzaklardan yakınlardan geldik, toplandık. Allah rızasına muvafık kılsın. Elde edilecek mesubatın en azamisini versin. (âmin)</p>\r\n<p style=\"text-align: justify;\">İnsan dünyaya azık toplamak için geldi. Kendimizi göstermeye, Allah’ı razı etmeye gönderildik. Yaptığımız işler çok akıllı işler değil. Amma çok akıllı olanların da yaptıkları işleri görüyoruz. Çok akıllı olmak da gerekmiyor.</p>\r\n<p style=\"text-align: justify;\">Bu hizmet kıyamete kadar devam edecek. Kıyamet koptuğu andaki mürşid-i kâmilimiz de hafız olacak. Bunu defalarca merhum Hafız Muhammed Özcan Efendi Hazretleri’nden dinlemiştik. Bunda şüphe yokken biz şimdi ne yapabiliriz noktasındayız. Biz yokken de bu tarikat vardı, bizden sonra da var olmaya devam edecek. Allah bu yükünü taşıttırır. Bu yükü bize taşıttırıyorsa bize ne mutlu! Bu iş yürüyecektir. Bizim gayretimiz buradan alacağımız ecirdir.</p>\r\n<p style=\"text-align: justify;\">Tarikatımızda şöyle bir adab vardır; “ihvan kardeşini şeyhi mesabesinde görmeyen bu tarikatta yol alamaz”. Onun için ben merkezli değil, “ biz” merkezli olalım.<br />Bir hikâye;</p>\r\n<p style=\"text-align: justify;\">Bir şeyhin tekkesinde otuz derviş varmış. Bir yemek gelmiş. Ancak sadece iki kişiye yetecek kadar bir yemek… Dervişler ışığı söndürmüşler ki yemeği yiyenler görünmesin… Işık açılınca bir de bakmışlar ki bir lokma yemek yenmemiş, herkes kardeşim yesin demiş. İşte bu sahabe ahlakıdır.</p>\r\n<p style=\"text-align: justify;\">Peygamberimiz (sav) zamanında bir koyun kellesinin bütün evleri dolaşıp geri ilk çıktığı yere dönmesinin anlatıldığı hadis meşhurdur.</p>\r\n<p style=\"text-align: justify;\">Büyüklerimizden biri bir yemeğe davet edilmiş. Misafir olarak sofraya oturunca adamlar yemeğe öyle saldırmışlar ki, misafirden de açlar… O da geri çekilmiş ve adamların karnını doyurmasını beklemiş. Evine dönünce yemek yaptırmış ve ancak o zaman karnını doyurmuş.</p>\r\n<p style=\"text-align: justify;\">Samiri buzağıyı yapıp Hazreti Musa (a.s.)’da bu durumu görünce onu öldürmeye yeltenmiş. Allah şöyle buyurmuş Hazreti Musa (a.s.)’a:</p>\r\n<p style=\"text-align: justify;\">“- Samiri’yi öldürme! O cömerttir!”</p>\r\n<p style=\"text-align: justify;\">Yine Yahudiler ile yapılan bir gazadan sonra esirler Medine-i Münevvere’ye getirilip kılıçtan geçirilirken; Peygamberimiz (sav) içlerinden birisini ayırmalarını işaret etmiş. Hazreti Ali(r.a.) bu işe şaşırmış ve Peygamberimiz (sav)’e sormuş:</p>\r\n<p style=\"text-align: justify;\">“- Ya Rasullallah! Şuç bir, ceza bir, din bir, kitap bir. Onu niçin ayırdınız?</p>\r\n<p style=\"text-align: justify;\">— Ya Ali! Cebrail geldi, “Allah, onu öldürmesin çünkü o cömerttir. Cömertler Allah’ın dostudur!” buyurdu dedi, ben de bıraktım.”</p>\r\n<p style=\"text-align: justify;\">Öşür ve zekât veren biri hakkında Ali Osman Hoca Efendi, merhum Hafız Muhammed Özcan Efendi Hazretleri’ne;<br />— Bu adam cimridir! Diyince merhum Hafız Muhammed Özcan Efendi Hazretleri;</p>\r\n<p style=\"text-align: justify;\">—Aman efendim! O adam zekâtını, öşürünü verir! Diye mukabelede bulunuyor. Bunun üzerine Ali Osman Hoca Efendi şu keskin tarikat adabını dile getiriyor:<br />“- Sen hiç o adamı ihvana bir tabak yemek yedirir iken gördün mü?…”</p>\r\n<p style=\"text-align: justify;\">Bir gün Ramıteni Efendimiz Hazretleri tekkede banyo yapacak içeri giriyor, hizmetlisi de kapıya bir kova sıcak suyu bırakıyor. Efendi Hazretleri kovayı içeri alıyor ama bakıyor ki su, dökülemeyecek kadar sıcak. Efendisine yeni mürid olmuş bir genç de belki ihtiyacı olur diye bir kova soğuk suyu kapının önüne bırakıp, öksürerek çekiliyor. Efendi Hazretleri bu iki suyu birbirine karıştırıp güzelce banyosunu yapıyor. Dışarı çıkınca;</p>\r\n<p style=\"text-align: justify;\">“- Kim idi o suyu getiren? Diye soruyor, o talebesi utanıyor yanlış bir iş yaptım zannederek, sıkılgan bir hâlde kendisi olduğunu fısıldıyor. Efendi Hazretleri kendisine şöyle mukabelede bulunuyor:<br />“- Evlat, öyle bir iş yaptın ki, kırk yıllık ihvanı ileri geçtin.”<br />Bu yüzden Cömertliği gözetlemek lazımdır.”<br />Hoca Ubeydullah Taşkendi Hazretleri şöyle buyuruyor:</p>\r\n<p style=\"text-align: justify;\">“- Tevhid ibadette, teni şehvetlerden kullukta da gönlü boş fikirlerden kurtarmaktır. Yoksa Allah birdir ve onu bir olarak idrak edebilmek muhâldir. ”</p>\r\n<p style=\"text-align: justify;\">Bu söz öyle bir mânâ ve hikmet ifade ediyor ki bizlere sürekli derslerimizi yapmak, rabıtalarımızı tamamlamak hususunda edilen tavsiye ve öğütler bu sözle derin bir anlam kazanıyor. “onu idrak edebilmek… “ Altın halkanın tamamlayıcısı ve bir sonraki emanetçisine, erdiricisi merhum Hafız Muhammed Özcan Efendi Hazretleri’nin şu aşağıdaki sahra sohbetindeki sözleri bu mânâyı tefsir kabilindendir. Burada da ayrıca “ sözlerin büyüğü büyüklerin sözleridir” kelam-ı kibarı bir kere daha hakikat ışığını parlatıyor:</p>\r\n<p style=\"text-align: justify;\">“- En büyük kerâmet yüz yüze görüşmektir. Ali Osman Hoca Efendi “ El-mahbub kü’l-lel mahbub.” (insanlar birbirlerini seviyorsa birbirlerinin kusurlarını görmezler) derdi. Dışarı da Âdem(a.s.)’den beri salınmış bir şeytan var. Beşer şaşar içeride nefis var. Onunla başa çıkmak zor! Hazreti Âdem (a.s.)’ın melekler kırk gün çamurunu yoğurdular, Cebrail başlarında târif ediyor. Hazreti Âdem (a.s.)’in boğazına kadar cesedini yapmışlar. Şeytan karnına girmek için hamle yaptığında;<br />“- Gelme! Ben buradayım! Diye içerden sesleniyor nefis…<br />Ali Osman Hoca Efendi hastalanmış, durumu ağır! Rıza arıyor;</p>\r\n<p style=\"text-align: justify;\">“- on sekiz sene talebe okuttum. Beş yüz tane müftü olacak talebem var! Diyince yanındakiler hocanın mırıldanmasını fırsat bilip sormuşlar;<br />— Hocam, nasılsınız?</p>\r\n<p style=\"text-align: justify;\">— Ağlıyorum, hiçbir şey yapamadık, bom boş gideceğiz! Diye cevap veriyor. İnsanların olgunu da böyledir. Yokluğa giderler, büyüdükçe… “<br />İşte, kelime-i tevhidin, mutlak Bir’in anlaşılma ve kavranma noktası… Daha ne denilebilir…</p>\r\n<p style=\"text-align: justify;\">Merhum Hafız Muhammed Özcan Efendi Hazretleri ile yirmi yılı aşkın bir süre birlikte olmuş, dizi dibinde hem hakikatları dinlemiş ve hem de hakikatları anlatmış bir büyük ehlullah, tarikat okulu müderrislerinden… Yolun meydana açılan büyük caddelerinden… İfta makamından emekli… Bakın o muhterem merhum Hafız Muhammed Özcan Efendi Hazretleri’ni nasıl anlatıyor:</p>\r\n<p style=\"text-align: justify;\">“- Efendi (merhum Hafız Muhammed Özcan Efendi Hazretleri ) ilk defa Çarşamba da ders almış. Biz de burada ders aldık. Perşembenin gelmesi çarşambadan belli olur. Gölge olması için ağaç olması lazım. Gölge, ağacın varlığına işarettir.<br />Efendi şimdi üzerimizde ki çadırı işaret etti de ben de dedim ki;</p>\r\n<p style=\"text-align: justify;\">— Bu çadırın gölgesi cennet ağaçlarının gölgesine benziyor. Cennet çadırı olmasa bu çadır bu gölgeler ortaya çıkmaz. Bu gün bizim burada oluşumuz, cennette de bu gölgelerin altında oturup sohbet edeceğimizin müjdesidir inşallah. Bu gün biz buraya nasip olduk, inşallah cennette de bu çadırların altında eksiksizce otururuz. Bütün meşayıh ile başta Efendimiz( Hafız Muhammed Özcan Efendi Hazretleri ) olmak üzere orada olalım, inşallah.</p>\r\n<p style=\"text-align: justify;\">Bütün gayretimiz orada da mürşid-i kâmilimizin etrafında toplanmak arzusudur. Şu sohbeti yapanlardan Allah razı olsun!<br />Ol söyleyeni dinle,<br />Ol söyleteni anla,<br />Kabul kıl ânı canla,<br />Mevla görelim neyler,<br />Neylerse güzel eyler.</p>\r\n<p style=\"text-align: justify;\">Bizi buraya mevlanın izni ile Efendimiz ( Hafız Muhammed Özcan Efendi Hazretleri ) toplamadı mı? Şu devletli günümüz kutlu olsun, mutlu olsun, huzurlu olsun, evlerimize temizlenmiş bir hâlde dönelim inşallah. Kıyamet günü “ Allah için birbirlerini sevenler nerede? ” diye sorulacak. Bizler ter deryasına batmışız! O vakit gökten nurdan minderler indirilecek! Mahşer halkı bunlara bakacak ve imrenecekler. O zaman diyecekler ki; “ bunlar kimin için?” hatiften kendilerine şu cevap verilecek;</p>\r\n<p style=\"text-align: justify;\">“- Bunlar, dünyada iken ne peygamber idiler, ne şu idiler, ne de bu idiler! Bunlar bir yerden bir yere yürüyerek ya da binitli, sırf Allah rızası için bir birlerinin yüzüne bakan, beraber oturup Allah’ı zikredenlerdir. Bu da onlara mükâfattır!” diye ilan edilecek.</p>\r\n<p style=\"text-align: justify;\">Dünya hayatı için bir kere şans veriliyor. Ve değerlendirmeler görevli melekler tarafından yapılıyor. Bunlar karşımıza çıkacak. Artık ebedi âleme gidiyoruz. Bu bize ya mükâfat olacak yahut mücazat… Ya eşleri ile karşılıklı oturacakları bir cennet ya da kan ile irin kuyuları…</p>\r\n<p style=\"text-align: justify;\">Kevser… Bir damla içen ebedi susamayacak! Kıyamete kadar gelen insanların hepsi de bunlardan istifade edebilme şansı ile analarından doğacaklar! Vizesi; “la ilahe illallah”, şartı ise “iman”… Eğitimimiz hep cenneti kazanmak için. Her şey cennette…</p>\r\n<p style=\"text-align: justify;\">İşte böyle bir insandı merhum Hafız Muhammed Özcan Efendi Hazretleri… Şimdi onu bizden alan ecelin götürdüğü yerin giriş kapısında şunlar yazıyor:</p>\r\n<p style=\"text-align: justify;\">Şah-ı Nakşibend Tarikatı Meşayıhından, Hadim-i Piran Hafız Muhammed Özcan, D.05.03.1931,Ö.08.09.2009. Ruhuna Fatiha…<br />[toggle title=“Kaynaklar” load=\"hide\"]<br />Kaynak( Allah bu çalışmaları yapanlardan razı olsun. Ebedi saadet nasip etsin. Amin)<br />Silsile-i Zeheb ( Altın halka) , Er Yavuz Yakut , Ekim 2011 [/toggle]</p>\r\n ','image/ortak.jpg'),(490,'Hacı Dursun Akbalık',489,' <h2> Hacı Dursun Akbalık</h2> <br> \r\n \r\n ','image/ortak.jpg'),(491,'Abdülkerim b. Baltay',381,' <h2>Abdülkerim b. Baltay </h2> <br> \r\n ','image/ortak.jpg'),(492,'Ahmed Yekdest Cüryani (k.s.)',109,' <h2>Ahmed Yekdest Cüryani (k.s.)</h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(493,'Trabzonlu Abdurrahman Beşikçi Efendi (k.s.)',140,' <h2>Trabzonlu Abdurrahman Beşikçi Efendi (k.s.)</h2> <br> \r\n\r\n \r\n ','image/ortak.jpg'),(494,'Ahmet Yaşar Hocaefendi (k.s.)',493,' <h2>Ahmet Yaşar Hocaefendi (k.s.)</h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(495,'Şeyh Muhammed Muta El Haznevi (k.s.)',312,' <h2> Şeyh Muhammed Muta El Haznevi (k.s.)</h2> <br> \r\n\r\n\r\n ','image/ortak.jpg'),(496,'Kilisli Ali Efendi ',383,' <h2>Kilisli Ali Efendi </h2> <br> \r\nv 1755\r\n ','image/ortak.jpg'),(497,'Gelibolulu Mustafa Efendi ',496,' <h2> Gelibolulu Mustafa Efendi </h2> <br> \r\n \r\n','../../image/235784.jpg'),(498,'Hafız Muhammed Hisari',497,' <h2> Hafız Muhammed Hisari </h2> <br> \r\n \r\n ','image/ortak.jpg'),(499,'Beyzade Mustafa Efendi',498,' <h2>Beyzade Mustafa Efendi</h2> <br> \r\n\r\n<!-- wp:paragraph -->\r\n<p>Hafız Muhammed Hisari’nin halifesiden olan Beyzade Mustafa Efendi (v 1785) Sultan III. Mustafa döneminde katıldığı savaşta büyük başarılar göstermiş, sefer dönüşü Murad Molla tarafından İstanbul Fatih’de inşa edilen Murad Molla Tekkesinin ilk Şeyhi olmuştur. Cidde’de medfun olan Beyzade’nin eserleri Mecmua-i Asar-ı Mustafa Beyzade adıyla yayınlanmıştır. Tekksinde kendisinden sonra halifesi Seyyid Abdülahim efendi postnişin olmuştur. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kaynaklar ; Türkiye’de Tarikatlar Tarih ve Kültür , İsam Yayınları </p>\r\n<!-- /wp:paragraph --> ','image/ortak.jpg'),(500,'Seyyid Abdülhaim Efendi',499,' <h2> Seyyid Abdülhaim Efendi </h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(501,'Muhammed Murad b. Abdülhalim Nakşibendi',500,' <h2> Muhammed Murad b. Abdülhalim Nakşibendi</h2> <br> \r\n ','image/ortak.jpg'),(502,'Mevlevi Beşaretullah Sahib',113,' <h2> Mevlevi Beşaretullah Sahib </h2> <br> \r\n \r\n ','image/ortak.jpg'),(503,'Seyyid Muhammed Mirza',502,' <h2>Seyyid Muhammed Mirza</h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(504,'Süleyman Belhi ',503,' <h2> Süleyman Belhi </h2> <br> \r\n \r\n ','image/ortak.jpg'),(505,'Abdülkadir Belhi',504,' <h2>Abdülkadir Belhi</h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(506,'Lalizade Abdülbaki Efendi',383,' <h2> Lalizade Abdülbaki Efendi</h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(507,'Hoca Ahmed Tarsusi',383,' <h2> Hoca Ahmed Tarsusi </h2> <br> \r\n ','image/ortak.jpg'),(508,'Hoca Mustafa Buhari',507,' <h2> Hoca Mustafa Buhari</h2> <br> \r\n \r\n ','image/ortak.jpg'),(509,'Muhammed Hadimi',508,' <h2>Muhammed Hadimi </h2> <br> \r\n \r\n ','image/ortak.jpg'),(510,'Abdullah Münzevi',509,' <h2> Abdullah Münzevi </h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(511,'Ömer Rıza Darendevi',510,' <h2>Ömer Rıza Darendevi</h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(512,'Muhammed Bahaeddin el Muradi ',383,' <h2>Muhammed Bahaeddin el Muradi </h2> <br> \r\n Murad Buhari hazretlerinin oğlu ve halifesi Şam daki tekke postnişin olmuştur\r\n\r\n ','image/ortak.jpg'),(514,'Ali El Muradi ',512,' <h2> Ali El Muradi </h2> <br> \r\n \r\n ','image/ortak.jpg'),(515,'Turhal Şeyhi Mustafa Efendi ',514,' <h2> Turhal Şeyhi Mustafa Efendi </h2> <br> \r\n \r\n ','image/ortak.jpg'),(516,'Şeyhülislam Yahya Efendi ',514,' <h2>Şeyhülislam Yahya Efendi </h2> <br> \r\n \r\n ','image/ortak.jpg'),(517,'Ahmed Kuddusi',515,' <h2> Ahmed Kuddusi </h2> <br> \r\n \r\n ','image/ortak.jpg'),(518,'Hicabi Abdülbaki Efendi',515,' <h2> Hicabi Abdülbaki Efendi </h2> <br> \r\n Kabri şerifi Amasyada Hicabi Baba camii avlusundadır \r\n\r\n ','image/ortak.jpg'),(519,'Şeyh Mehmet Baba - Pembe Ömer ',515,' <h2> Şeyh Mehmet Baba - Pembe Ömer </h2> <br> \r\n \r\n ','image/ortak.jpg'),(520,'Ebu Abdullah Muhammed Semerkandi (k.s.)',492,' <h2> Ebu Abdullah Muhammed Semerkandi (k.s.) </h2> <br> \r\n \r\nAslen Semerkandlı olup \r\n ','image/ortak.jpg'),(521,'Arapzade Muhammed İlmi Edirnevi ',520,' <h2> Arapzade Muhammed İlmi Edirnevi </h2> <br> \r\n \r\n ','image/ortak.jpg'),(522,'Mehmed Emin Tokadi (k.s.)',492,' <h2> Mehmed Emin Tokadi (k.s.) </h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(523,'Süleyman Kürdi ',492,' <h2> Süleyman Kürdi </h2> <br> \r\n \r\n ','image/ortak.jpg'),(524,'Muhammed Sadık Erzincani',523,' <h2>Muhammed Sadık Erzincani </h2> <br> \r\n \r\n ','image/ortak.jpg'),(525,'İbrahim Hamdi Ispartavi',524,' <h2>İbrahim Hamdi Ispartavi</h2> <br> \r\n \r\n ','image/ortak.jpg'),(526,'Muhammed Emin Kırkağaci',525,' <h2> Muhammed Emin Kırkağaci</h2> <br> \r\n \r\n ','image/ortak.jpg'),(527,'Muhammed Haydar Bergamavi',526,' <h2>Muhammed Haydar Bergamavi </h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(528,'Baba Nimetullah Nahcıvani',80,' <h2>Baba Nimetullah Nahcıvani</h2> <br> \r\n \r\n ','image/ortak.jpg'),(529,'Muhammed Can Nakşibendi',113,' <h2>Muhammed Can Nakşibendi</h2> <br> \r\n Abdullah Dihlevi hazretlerinin halifelerinden olup Anadoluya halifeler göndermiştir v 1850 \r\n ','image/ortak.jpg'),(530,'Şumnulu Ali Efendi',529,' <h2> Şumnulu Ali Efendi </h2> <br> \r\n İstanbulda Bala Tekkesi şeyhi \r\n\r\n ','image/ortak.jpg'),(531,'Kilisli Abdullah Sermest Tazebay',529,' <h2> Kilisli Abdullah Sermest Tazebay </h2> <br> \r\n v 1882\r\n ','image/ortak.jpg'),(532,'Ödemişli Hacı Halil Hilmi Efendi',529,' <h2>Ödemişli Hacı Halil Hilmi Efendi </h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(533,'Abdullah Ferdi',529,' <h2> Abdullah Ferdi</h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(534,'Abdullah Maruf Kırımi',529,' <h2>Abdullah Maruf Kırımi</h2> <br> \r\n \r\n ','image/ortak.jpg'),(535,'Ahmed Said Faruki',114,' <h2> Ahmed Said Faruki </h2> <br> \r\n \r\n ','image/ortak.jpg'),(536,'Abdürreşid Faruki el Medeni',535,' <h2> Abdürreşid Faruki el Medeni</h2> <br> \r\n \r\n ','image/ortak.jpg'),(537,'Muhammed B Veliyüddin el Hıfzi',536,' <h2> Muhammed B Veliyüddin el Hıfzi </h2> <br> \r\n \r\n ','image/ortak.jpg'),(538,'Seyyid Abdülbaki hazretleri (k.s.) (Menzil Şeyhi)',304,' <h2> Seyyid Abdülbaki hazretleri (k.s.) (Menzil Şeyhi) </h2> <br> \r\n \r\n ','image/ortak.jpg'),(539,'Seyda Ahmed El - Vani (k.s.)',304,' <h2> Seyda Ahmed El - Vani (k.s.)</h2> <br> \r\n \r\n ','image/ortak.jpg'),(540,'Seyyid Yusuf Arvasi (k.s.)',304,' <h2> Seyyid Yusuf Arvasi (k.s.)</h2> <br> \r\n \r\n ','image/ortak.jpg'),(541,'Şeyh Molla Yahya el Abbasi (k.s.)',304,' <h2>Şeyh Molla Yahya el Abbasi (k.s.)</h2> <br> \r\n \r\n ','image/ortak.jpg'),(542,'Seyda Muhammed Konyevi (k.s.)',304,' <h2>Seyda Muhammed Konyevi (k.s.) </h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(543,'Şah-ı Urfa Seyda Molla Abdulbaki (k.s.)',304,' <h2>Şah-ı Urfa Seyda Molla Abdulbaki (k.s.) </h2> <br> \r\n \r\n ','image/ortak.jpg'),(544,'Sami Ramazanoğlu (k.s.) ',258,' <h2> Sami Ramazanoğlu (k.s.) </h2> <br> \r\n \r\n ','image/ortak.jpg'),(545,'Yahyalı Hacı Hasan Efendi (k.s.)',544,' <h2> Yahyalı Hacı Hasan Efendi (k.s.) </h2> <br> \r\n \r\n ','image/ortak.jpg'),(546,'Topbaşzade Musa Efendi (k.s.)',544,' <h2> Topbaşzade Musa Efendi (k.s.)</h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(547,'Osman Nuri Topbaş (k.s.)',546,' <h2>Osman Nuri Topbaş (k.s.)</h2> <br> \r\n ','image/ortak.jpg'),(548,'Alvarlı Muhammed Lütfi (k.s.)',211,' <h2> Alvarlı Muhammed Lütfi (k.s.) </h2> <br> \r\n \r\n ','image/ortak.jpg'),(549,'Şeyh Hacı Seyfeddin Mazlumoğlu (k.s.)',548,' <h2>Şeyh Hacı Seyfeddin Mazlumoğlu (k.s.) </h2> <br> \r\n \r\n ','image/ortak.jpg'),(550,'Bayburtlu İrşadı Baba (k.s.)',149,' <h2>Bayburtlu İrşadı Baba (k.s.) </h2> <br> \r\n \r\n ','image/ortak.jpg'),(551,'Abalı Şeyh Büyük Hacı İsa Efendi',124,' <h2>Abalı Şeyh Büyük Hacı İsa Efendi</h2> <br> \r\n \r\n ','image/ortak.jpg'),(552,'Hacı Abdullah Efendi ',124,' <h2>Hacı Abdullah Efendi </h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(553,'Şeyh Feyzullah Efendi',124,' <h2>Şeyh Feyzullah Efendi</h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(554,'Seyyid Mehmet Nuri Efendi',553,' <h2>Seyyid Mehmet Nuri Efendi </h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(555,'Çerkeş Şeyhi Hacı Ömer Lütfi Efendi',554,' <h2>Çerkeş Şeyhi Hacı Ömer Lütfi Efendi </h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(556,'Konyalı Hafız Ahmed Efendi',124,' <h2>Konyalı Hafız Ahmed Efendi</h2> <br> \r\n \r\n ','image/ortak.jpg'),(557,'Muhammed Zeynel Abidin Efendi',124,' <h2> Muhammed Zeynel Abidin Efendi</h2> <br> \r\n \r\n ','image/ortak.jpg'),(558,'Ali Rıza Kudsi Efendi',557,' <h2>Ali Rıza Kudsi Efendi </h2> <br> \r\n \r\n ','image/ortak.jpg'),(559,'Kadıhanlı Topbaşzade Ahmed Kudsi Efendi',124,' <h2>Kadıhanlı Topbaşzade Ahmed Kudsi Efendi</h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(560,'Hacı Mükremin Efendi',124,' <h2> Hacı Mükremin Efendi </h2> <br> \r\n \r\n ','image/ortak.jpg'),(561,'Hacı Muhammed Bahaeddin Efendi',124,' <h2>Hacı Muhammed Bahaeddin Efendi</h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(562,'Mehmet Kudsi Efendi (Çakıllı)',561,' <h2> Mehmet Kudsi Efendi (Çakıllı) </h2> <br> \r\n \r\n ','image/ortak.jpg'),(563,'Kastamonulu Hacı Merdan Efendi',561,' <h2>Kastamonulu Hacı Merdan Efendi </h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(564,'Yapraklalı Hacı Mustafa Okutan',563,' <h2>Yapraklalı Hacı Mustafa Okutan</h2> <br> \r\n \r\n ','image/ortak.jpg'),(565,'Ilgazlı Hacı Ahmet Efendi',564,' <h2> Ilgazlı Hacı Ahmet Efendi </h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(566,'Fahri Kulu Efendi',561,' <h2> Fahri Kulu Efendi </h2> <br> \r\n \r\n ','image/ortak.jpg'),(567,'Hacı Ahmet Efendi',124,' <h2> Hacı Ahmet Efendi </h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(568,'Hamza Nigari (k.s.)',123,' <h2> Hamza Nigari (k.s.) </h2> <br> \r\n \r\n ','image/ortak.jpg'),(569,'Şeyh Ahmed Kiyafi',123,' <h2>Şeyh Ahmed Kiyafi</h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(570,'Osman Atıf Efendi',569,' <h2>Osman Atıf Efendi</h2> <br> \r\n \r\n ','image/ortak.jpg'),(571,'Osman Abdülmenan Efendi',570,' <h2>Osman Abdülmenan Efendi </h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(572,'Şeyh Hasan Efendi',128,' <h2> Şeyh Hasan Efendi </h2> <br>\r\n\r\n \r\n<p style=\"text-align: justify;\">1843 yılında Şeyh Ali Efendi’nin ortanca oğlu olarak dünyaya gelen Şeyh Hasan Efendi, emsallerine göre iyi bir medrese eğitimi almıştır. Şeyh Hasan, Medrese tahsilini 12 yaşına kadar babası Şeyh Ali Sebiti Hazretleri’nin yanında İblaşiyye Palu’daki Medresesi’nde tamamladı. Daha sonra Diyarbakır Lice İlçesi’ne giderek Molla Muhammed’in Medresesi’nde okuyan Şeyh Hasan, bir müddet sonra Meneşkurt Kazası’na giderek Molla Ahmet’in yanında eğitim aldı. Bir müddet Muş medresesinde de eğitimini sürdürdükten sonra Göynük (Agnit) Nahiye Müderrisi Molla Feyzullah Efendi Haciyanlı’nın yanında ted- risatını ikmal etti ve 1297/1879’da icazetini aldı. Bir müddet Palı müftülüğü görevini de deruhte eden Şeyh Hasan, Şeyh Muhammed Serdi Licevi’den (ö.1912) Nakşibendiyye Tarikatı üzerine ders vermek için M.1892 yılında ikinci bir icazetname aldı.</p>\r\n<p style=\"text-align: justify;\">Şeyh Hasan Efendi 7 evlilik yapmıştır. Bu evliliklerden 6 erkek 7 kız çocuğu dünyaya gelmiştir. Birinci eşi Ohi Nahiyesi’nden Zeynel Bey’in kızı Solmaz Hanım’dır. Solmaz Hanım’dan; 1.Şeyh Ali Rıza Küçük Efendi (ö.1877-1925), 2.Şeyh Feyzullah Efendi (ö.1890-1915), 3.Şeyh Mehmet (Muhammed) Şerif Efendi (ö.1886-1925) dünyaya gelmiştir. Şeyh Hasan Efendi’nin ikinci eşi Halime Hanım, Çan Şeyhleri’nden olan Şeyh Ahmet Çani Efendi’nin (ö.1884) kızıdır. Halime Hanım’ın erkek evlatları 1. Şeyh Abdulkadir Efendi (1894-1953) ile 2. Şeyh Sadi Efendi(M.1898-1976)’dir. Şeyh Hasan Efendi’nin üçüncü oğlu Erzurumlu Rabia Hanım’dan olan Şeyh Muhammed Tevfik Efendi(ö.1909-1962)’dir. Şeyh Hasan Efendi’nin diğer eşleri ise Kudret Hanım (Erzurumlu), Fatma Ha- nım (Beyhanlı), Sabriye ve Güllü Hanımlar’dır. Bu hanımlardan erkek evlatları olmamıştır. Şeyh Hasan Efendi’nin kız çocukları; Sıddıka, Rabia, Hayriye, Zeki- ye, Feride, Yümniye ve Zöhre Hanım-lar’dır. Sıddıka Hanım Palu Beyleri’nden İskender Bey ile evlenmiştir. Hayriye Hanım ise üç evlilik yapmıştır. (birinci evliliğini Melekanlı Şeyh Mahmud Efendi’nin oğlu Atik Efendi’yle; ikinci evliliğini Şeyh Tahir Efendi’nin oğlu Zülküf Efendi’yle; üçüncü evliliğini ise Hacı Haydar Kersi’nin oğlu Şeyh Abdullah ile), Zekiye Hanım, Şeyh Ahmed Çani Efendi’nin torunu Şeyh Fahrettin; Rabia Hanım, Şeyh Muham-med Said Efendi’nin oğlu Ali Rıza Efendi; Yümniye Hanım, Şeyh Tahir Efendi’nin oğlu Zülküf Efendi; Zöhre Hanım Şeyh Diyaddin oğlu Mahmut Efendi ile evlenmişlerdi</p>\r\n<p style=\"text-align: justify;\">Şeyh Hasan Efendi Eseleri ; 1. İlm-i Mentık 2. İlm-i Vade’a (kelimenin Lügatte kullanılışı) 3. Ruyetil Hilal 4. İrade-i Cüziye konularında küçük risale şeklinde çeşitli eserler yazmıştır. Bu eserlerden olan İrade-i Cüziye Mevlânâ Hâlid-i Bağdâdî’nin bu konudaki görüşlerini ihtiva etmektedir.</p>\r\n\r\n<div class=\"page\" title=\"Page 258\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n\r\nMevlânâ Hâlid’in önde gelen halifelerinden Şeyh Ali Efendi’nin oğlu Şeyh Hasan Efendi, çok sayıda talebe ve mürid barındıran Palu Tekke ve medresesinde ilim ve irşad faaliyetlerini birlikte yürütmektedir. Palu medrese ve tekkesinin herhangi bir geliri bulunmadığı gibi kalabalık bir ailesi bulunan Şeyh Hasan Efendi de fakirlik ve zarurete duçar olmuştur. Bu nedenle, Palu Kazası İdare Heyeti, Şeyh Hasan gibi davetçilere ( daiyana) yaptığı ihsanlarla temayüz etmiş Padişah’tan Şeyh’in makamına münasip bir maaş tahsisi talep etmektedir.\r\n\r\nKaynaklar; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Osmanlı arşiv belgeleri Işığında Palau Halid Tekkesi ve Postnişinleri , M. Zahir Ertekin\r\n\r\n</div>\r\n</div>\r\n</div>\r\n \r\n\r\n ','image/ortak.jpg'),(573,'Mirmehmetli Hacı Cuma Hoca ',572,' <h2> Mirmehmetli Hacı Cuma Hoca </h2> <br> \r\n \r\n ','image/ortak.jpg'),(574,'Miyadonlu Mehmet Efendi (k.s.)',131,' <h2> Miyadonlu Mehmet Efendi (k.s.)</h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(575,'Şeyh Sadettin Efendi ',132,' <h2> Şeyh Sadettin Efendi </h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(576,'Şeyh Ahmed Siyahi (k.s.)',119,' <h2> Şeyh Ahmed Siyahi (k.s.) </h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(577,'Şeyh Ahmed Hicabi (k.s.)',576,' <h2> Şeyh Ahmed Hicabi (k.s.)</h2> <br> \r\n \r\n ','image/ortak.jpg'),(578,'Kastamonulu Ahmed Mahir Efendi',577,' <h2> Kastamonulu Ahmed Mahir Efendi</h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(579,'Abdülfettah Akri (k.s.)',119,' <h2>Abdülfettah Akri (k.s.)</h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(580,'Muhammed Rüstem Raşid ',579,' <h2> Muhammed Rüstem Raşid </h2> <br> \r\n \r\n ','image/ortak.jpg'),(581,'Hasan Hilmi Efendi',580,' <h2> Hasan Hilmi Efendi </h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(582,'Seyyid Muhammed Kadri Hazin (k.s.)',168,' <h2>Seyyid Muhammed Kadri Hazin (k.s.)</h2> <br> \r\n<img src=\"image/Seyyidmuhammedkadrihazin.jpg\" class=\"img-thumbnail\" alt=\"Seyyidmuhammedkadrihazin\"></img>\r\n<br><br>\r\n\r\n<p style=\"text-align: justify;\">Anadolu velîlerinden. 1898 (H.1316) senesinde Cizre\'de doğdu. Babasının ismi Seyyid Hâşim\'dir. Babası ve annesi Peygamber efendimizin mübârek neslindendir. İlim öğrenme çağı gelince, Muhammed Hazîn âlim ve sâlihlerden olan babası ve dedesinden ders almaya başladı. Bu arada anne ve babasını kaybetti ve çok üzüldü. O sırada evlerine Gavs-ı Geylânî\'nin geldiğini gördü. Ona; \"Oğlum ne merak ediyorsun? Baban,Rabbi\'nin dâvetini kabûl ederek gitti. İşte her hususta babanım. Maddî ve mânevî hiçbir şeyden endişe etme.\" buyurdu.</p>\r\n<p style=\"text-align: justify;\">Mehmed Hazîn, zâhirî ilimleri Molla Abdurrahmân\'dan öğrendi. Molla Abdurrahmân ondaki kâbiliyeti fark ederek sık sık; \"Sakın ilmi terk etme. Şâyet terk edersen Allahü teâlânın sana verdiği bu zekâ, hâfıza ve kâbiliyet, yarın kıyâmet günü senden dâvâcı olacaktır.\" buyurdu. Muhammed Hazîn, Molla Abdurrahmân\'ın derslerine devâm ederken gördüğü rüyâyı şöyle anlattı: \"Hocamın ders verdiği câmiin bahçesinde bir incir ağacı vardı. Arştan yeşil bir nûr, direk gibi buraya inmiş, ben de o nûrun altında ve toprağı kazıyordum. Topraktan çıkan insan kemiklerini omuzuma koyuyordum. Sanki yerin dibini bulmuş gibi kazdım, omuzlarımda insan kemikleri oldukça yükselmişti.\" Ertesi gün rüyâsını hocasına anlatınca, Muhammed Abdurrahmân; \"Elhamdülillah rüyân rahmânîdir ve şuna işârettir: Bütün seyyid cetlerinin bereketi nûru senin üzerinde toplanacaktır. Sen hepsinin vârisi olacaksın, atalarından bâzısı orada yatıyor.\" buyurdu.</p>\r\n<p style=\"text-align: justify;\">Muhammed Hazîn sonraları Şeyh Muhammed Said\'in sohbetlerine devâm etti. Bağekun\'da oturan Şeyh Muhammed Said\'i dört defâ Bağekun\'da ziyâret etti. Bu ziyâretleri sırasında vilâyet makâmının en üst derecelerine kavuştu.</p>\r\n<p style=\"text-align: justify;\">Hocasından icâzet alan Muhammed Kadri Hazîn, Cizre\'de talebe yetiştirmeye ve insanlara Allahü teâlâya kavuşturan yolu anlatmaya başladı. Birinci Dünyâ Harbi sırasında Musul, Kerkük, Süleymâniye bölgelerini muhârebesiz alarak ele geçiren İngilizler, Cizre\'ye 50 km uzaklıktaki Zaha kasabasına kadar geldi. İngiliz komutanı birkaç gün sonra Cizre\'ye de geleceğini bildirdi. Bunun üzerine Cizre halkının bir kısmı silâha sarıldı, bir kısmı ise düşman esâretine girmemek için göç hazırlıklarına başladı. Bunun üzerine Muhammed Hazîn; \"Hiç kimse endişe ve hicret etmesin. Hiçbir yabancı Cizre\'ye giremeyecektir. Herkes emin olsun.\" buyurdu. Fakat sabah olunca, İngiliz ordusu Cizre\'ye hareket etti. O sırada Londra\'dan gelen yıldırım bir telgrafla; \"Hudud, Hizil Irmağıdır. Irmağı geçmişsen de ilerlemeden hemen dön!\" emri geldi. İngiliz komutanı Cizre\'ye girmeden geri döndü.</p>\r\n<p style=\"text-align: justify;\">Şeytana tapanlardan biri müslüman olup, Muhammed Kadri\'nin talebesi olmuştu. Bir gün Cizre\'den köyüne giderken yolda yağmura yakalandı. Müthiş şimşek çakıyor ve yıldırım düşüyordu. Bir ara yıldırımın, çok yakınlarında parladığını fark etti. Korkusundan hemen bir kayanın yanına siperlendi. Birkaç gün sonra Cizre\'ye gidip Muhammed Kadri\'yi ziyâreti sırasında, bu mevzu açılmamışken, Muhammed Kadri, onun îmânının kuvvetlenmesi için; \"Geçen gün köyüne giderken şimşekten çok mu korktun da, bir kayanın dibine saklandın?\" diye sordu. Talebe; \"Evet. Bizim oralarda çok yıldırım düşer. Fakat o gün gibi korkulu bir an ömrümde geçirmedim.\" dedi. Bunun üzerine Muhammed Kadri; \"Şâyet ben yıldırıma teveccüh etmeseydim, yıldırım üzerine düşecekti. Allahü teâlânın izniyle nazarım yıldırımın hedefini değiştirdi.\" buyurdu.</p>\r\n<p style=\"text-align: justify;\">Muhammed Hazîn ömrünün sonlarına doğru rahatsızlandı.Kendisini uzak yerlerden ziyârete gelen talebelerine; \"Bu son görüşmemizdir. Allahü teâlânın velî kulları âhirete intikal edince, sermâyelerini de berâberlerinde götürürler. Kalbinizdeki nûr ve zikre sebeb biziz. Onun için fazla çalışırsanız, kalbinizin mânevî sermâyesi artar.\" buyurdu. 1961 senesi Kasım ayının on ikinci günü 63 yaşındayken vefât etti. Kalabalık bir cemâat tarafından kılınan namazdan sonra Cizre\'de Nûh aleyhisselâmın makâmı denilen türbenin ayak tarafına defnedildi.</p>\r\n<p style=\"text-align: justify;\">KERÂMET VE MENKÎBELERİ</p>\r\n<p style=\"text-align: justify;\">SENİN KİTÂBIN OLMAZ MI?</p>\r\n<p style=\"text-align: justify;\">Muhammed Hazîn, hocasının oğlu Mahmûd ile aynı dersleri okuyordu. Molla Abdurrahmân\'ın yanında bir tek kitab olduğundan bu kitabı oğluna verdi ve; \"Yarın şu kadarını ezberleyeceksiniz?\" dedi. Muhammed Hazîn o kitabı aradı, fakat bulamadı. Düşünceli bir şekilde evine gitti. O gece rüyâsında hazret-i Ali\'yi gördü.Hazret-i Ali ona; \"Mahmûd\'un babasının kitabı var da, senin babanın kitabı olmaz mı?\" diyerek ezberlenecek kısmı Muhammed Hazîn\'e tâlim ettirdi ve bir okumada ezberledi. Sabahleyin derste Mahmûd tam okuyamayınca, Molla Abdurrahmân biraz sertleşti ve Muhammed Hazîn\'e oku dedi. Muhammed Hazîn kusursuz ve noksansız okuyunca, Molla Abdurrahmân bunun mânevî olduğunu anladı ve sordu. Muhammed Hazîn durumu olduğu gibi anlattı.</p>\r\n<p style=\"text-align: justify;\">KAYNAKLAR</p>\r\n<p style=\"text-align: justify;\">1) Gönül Sultanları ve Hak Sohbetleri (Süleymân Kaya); s.213</p>\r\n ','image/ortak.jpg'),(583,'Çelebi Süleyman Kaya Efendi ',582,' <h2>Çelebi Süleyman Kaya Efendi </h2> <br> \r\n\r\n<br><br> <p style=\"text-align: justify;\">İlk öğrenimini Cizre\'de, liseyi ağbisi ile birlikte Diyarbakır\'da tamamladı. Küçük yaşta bağlandığı Mevlâna Hâlid’in baş halifesi Osman Sirâcüddîn et-Tavîlî torunu Şah Muhammed Ali Hüsâmüddîn’in (Kds) en değerli halifesi Cizreli Seyyid Muhammed Kadrî Hazîn’in (Kds) kudsi nazarları, feyiz, bereket ve terbiyeleri altında sohbetlerinden istifadeye nail olarak yetişip icazet aldı. Üzerindeki daimi rabıta nimetinden hasıl olan feyiz ve bereket aşikar olarak görülürdü.</p>\r\n<p style=\"text-align: justify;\">İlmi, hizmet aşkı, sadakati, mahviyet ve teslimiyeti sayesinde Seyyid Kadri Hz.\'nin tam meşrebi ve halavetinde yetişmiş olmasıyla Sultan Seyyid Kadri Hz.\'nin ve Ahmed Cezeri Hz.\'nin divanlarının inceliklerine vakıf idi ve o manevi halleri yaşar durumda sohbette bulunurlar, dinleyenleri hayran bırakırlardı.\r\n\r\nŞeyhi tarafından \"Naib\" (vekil) seçildi ve “Çelebî” diye nitelendirildi. Müfettiş olarak emekliye ayrıldığı Devlet Demiryollarındaki otuz yıllık memuriyeti esnasında yurdun değişik bölgelerinde maddi ve manevi hizmetlerde bulundu. Dünyasını değişmesine kadar Muhammedî meşrep, ahlâk ve neşesi içerisinde irşad (Hak yolunu gösterme) faaliyetlerini sürdürdü.\r\n\r\nŞah Muhammed Ali Hüsâmüddîn Hazretlerinin Cizre’deki halifesi Şeyh-i Meczûb Muhammed Saîd Seyfüddîn’in (ö. 1913) tek yazma nüsha halindeki \"Muhtasaru’s-Sülûk ve’l-İhsân\" adlı eserini gün yüzüne çıkardı. Bu eseri, zengin dipnotlardaki açıklamalar eşliğinde \"İhsan Yolu\" adıyla dilimize çevirerek ilk baskısını 1973 yılında yayınladı. Daha sonra bu eserle beraber, Seyyid Muhammed Kadrî Hazîn Hz.’ne ait \"Dîvân-ı İrfân Hayret-i Hayrân\"ı yine benzersiz açıklamalarla tezyin edip dilimize çevirerek, iki eseri bir ciltte \"Gönül Sultanları ve Hak Sohbetleri\" adıyla biraraya getirerek yayımlamıştır.\r\n\r\nKabri Şerifi, Cizre\'de Seyyid Muhammed Kadri Mevlana Hazin (Kds) Hazretlerinin ve evlatlarının da bulunduğu, Hz. Nuh (AS)\'ın Merkadi Şerifinin hemen yanındaki bir merkad içindedir.\r\n</p>\r\n ','image/süleymankaya.jpg'),(595,'Şeyh Abdullah el - Melekani (k.s.)',128,' <h2> Şeyh Abdullah el - Melekani (k.s.)</h2> <br> \r\n<p style=\"text-align: justify;\">Melekan, günümüzde Solhan ilçesinin sınırları içerisinde yer alan bir köydür. Aile, “Male Kal” isimli bir âlimin neslinden gelmektedir. Male Kal’ın esas adı Molla Mustafa’dır. Kal, mahalli lehçede ermiş ve seçkin kişi anlamına gelmekte olup, tıpkı Türkçe ’deki “Dede” unvanı gibi ilim ve irfan sahibi zatlara denir. Male Kal ailesi, Nakşibendiyye tarikatı ile tanışmadan önce de bölgede ilmî faaliyetleri olan, hayatlarını ibadet, zühd ve takva çerçevesinde yaşayan bir ailedir. Aile, ilim ve ahlak bakımından da çevrelerinde örnek kimseler olarak yaşamışlardır.</p>\r\n<p style=\"text-align: justify;\"><strong>Şeyh Abdullah Efendi</strong>, Male Kal’ın altıncı kuşaktan torunlarındandır. O da diğer kardeşleri gibi medrese tahsili görmüş, bölgede bilinen şekli ile molla olarak hayatını devam ettirip el emeği ile geçinen bir kimsedir. Kendisi aynı zamanda toplumda mütevazı ve takva sahibi bir zat olarak tanınmıştır. O güne kadar çevrelerinde ilmî faaliyetleri ile tanınan ve bilinen aile, Şeyh Abdullah Efendi’nin Şeyh Ali Sebti ile tanışması sonrasında yeni bir sürece girmiştir. Aile, yeni süreçte artık Şeyh Ali Sebti ile beraber bölgede Hâlidî-Nakşî geleneğin temsilcisi olarak ilmî tedrisat ile tasavvuf ve tarikat hizmeti de yapmaya başlamıştır</p>\r\n\r\n<div class=\"page\" title=\"Page 298\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n\r\n<strong>Şeyh Ali Sebti ile Tanışması</strong>\r\n<p style=\"text-align: justify;\">Şeyh Ali Efendi, tarikatını yaymaya başladığı dönemde zaman zaman Solhan ilçesinin Meneşkut yöresine ziyarete gider. O sırada bölgenin ileri gelen beyleri Ali Efendi için sıradan bir derviştir diye iltifat etmeyerek o zatın bu yörede dolaşmasını istemezler. Şeyh Ali Sebti, bu ziyaretlerinin bir tanesinde Melekan köyünde Molla Muhammed ismindeki bir zata misafir olur. Ev sahibi ile misafir konuşurlarken o arada içeriye biri girer. Şeyh Efendi içeri giren zatın kim olduğunu sorar. Molla Muhammed de kardeşim Molla Abdullah’tır işten geliyor diye cevap verir. Şeyh Ali Efendi kalkar ve kendisi ile kucaklaşıp, Molla Abdullah biz seninle en son nerede buluşmuştuk der. Molla Abdullah da Genç ilçesinin Sivan bölgesindeki Kelahsi köyünün camisinde diye cevap verir. Bunun üzerine ev sahibi Molla Muhammed “Bizim Abdullah bu güne kadar komşu olduğumuz Hazarşah komunu bile geçmemiştir diyerek hayretini ortaya koyar. Şeyh Ali Efendi ile Molla Abdullah bir süre sohbet ederler. Kendilerini dinleyen Molla Muhammed, konunun Nakşibendiyye tarikatı etrafında ilim ve irşad faaliyetlerinde bulunma meselesi olduğunu anlayınca o da bu tarikata sempati duyar ve kendilerine yardımcı olmaya karar verir.</p>\r\n\r\n<div class=\"page\" title=\"Page 299\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n<p style=\"text-align: justify;\">Aslında Şeyh Ali Efendi ile Melekanlı Molla Abdullah Efendinin buluşması, bölgede Nakşibendiyye tarikatının yayılması için bir dönüm noktası teşkil eder. Melekanlı Molla Abdullah Efendi’nin yetişkin ve ermiş olması, Nakşibendiyye tarikatına layık bir mürşid olabilme kabiliyetine sahip olması, ayrıca çevresinde bilinen saygın bir aileye mensub olması Şeyh Ali Sebti’yi çok sevindirmiştir. Zira Abdullah Efendi’nin, kendisine intisab etmesi ile tarikatın bu memlekete yayılması artık daha kolay bir duruma gelmiştir. Şeyh Abdullah Efendi’yi tarikat icazeti ile onurlandıran Şeyh Ali Efendi, artık müridi ve halifesi ile beraber irşad hizmetlerine başlar. Tanınmış bir aileye mensub olan Şeyh Abdullah Efendi’nin desteği ile Meneşkut ve civar yörelerdeki halk itiraz etmeden Nakşibendiyye tarikatına intisab etmeye başlarlar. Daha sonra bu iki mürşid, Boğlan köyü kenarında bulunan ziyaret havuzu mıntıkasında çadırlarını kurarak burayı irşad merkezi haline getirirler. Civar köylerde bulunan halk da buraya gelerek tarikata intisab etmeye başlar ve kısa bir süre içerisinde Meneşkut ve civarı Nakşibendiyye tarikatının nüfuzu altına girer. Bu iki mürşid zat sadece bu yöre ile yetinmez, zaman içerisinde Muş mıntıkası başta olmak üzere Bulanık, Malazgirt, Ağrı ve Erzurum mıntıkasının büyük bir kısmını defalarca dolaşarak irşad hizmetinde bulunurlar.</p>\r\n\r\n<div class=\"page\" title=\"Page 300\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n\r\n<strong>Postnişin Olması</strong>\r\n<p style=\"text-align: justify;\">Şeyh Ali Sebti’nin vefatından sonra yerine oğlu Şeyh Muhammed Masum geçti. Ancak kısa bir süre sonra o da vefat etti. Bunun üzerine gerek Şeyh Ali Efendi’nin ailesi, gerekse kendisine mensub halifeleri Şeyh Ali Efendi’nin postnişini olarak Şeyh Abdullah Efendi’yi kabul ettiler. Ancak Şeyh Abdullah Efendi, Palu’ya gitmek yerine irşad hizmetlerini Melekan köyünden devam ettirmiş, şeyhinin vefatından sonra irşad için kendisi ile beraber uğradıkları yerlerdeki bütün mürid ve mensublarını ziyaret etmiş ve onlara sahip çıkmıştır. Şeyh Abdullah Efendi, büyük bir ilim sahibi ve aynı zamanda da müridi olan Seyda Şeyh Ömer Efendi ile beraber bölgedeki ilim ve irşad faaliyetlerine devam etmiş ve pek çok halife yetiştirmiş.</p>\r\n\r\n<div class=\"page\" title=\"Page 300\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n\r\n<strong>Bilinen Halifeleri</strong>\r\n\r\n1- Şeyh Mahmud Efendi (Şeyh Abdullah’ın ağabeyi Molla Muhammed’in oğlu) 2. Seyda Şeyh Ömer (Mala Kal ailesinden)\r\n3. Seyda Şeyh Hasan ( Seyda Şeyh Ömer’in kardeşi)\r\n4. Seyda Mola Evliya (Haciyan köyünden). 5. Seyda Molla Feyzullah (Haciyan köyünden)\r\n6. Şeyh Ahmed (Halifan köyünde)\r\n7. Halife Efendi (Kurtuzi mıntıkası Geylan Köyünden)\r\n8. Seyda Molla Musa (Kurtuzi mıntıkası Geylan Köyünden)\r\n9. Seyda Molla Yusuf (Varto Rındaliyan Köyünde)\r\n10. Şeyh Ahmed (Muş Ğaziyan Köyünden)\r\n11. Şeyh Hüseyin (Muş Göl köyünden)\r\n12. Şeyh Hacı Haydar (Varto Kers köyünden)\r\n13. Şeyh Mahmud Efendi (Şeyh Ali Sebti’nin oğlu, Hınıs Kolhisar tekkesinin kurucusudur.)\r\n<div class=\"page\" title=\"Page 302\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n\r\nŞeyh Abdullah Efendi, yaşadığı bölgede, gerek Müslümanların kendi arala- rında, gerekse de Müslümanlar ile Ermeniler arasında, sulh, sükûnet ve adaleti yerleştirerek herhangi bir olumsuzluğa meydan vermeden müdahale eder ve olayları yatıştırırdı. Özellikle bölgedeki aşiretler arasında meydana gelen kavga ve cinayet olaylarına müdahale ederek olayları yatıştırır, insanların arasında çıkabilecek olumsuz durumların meydana gelmemesi için çaba sarf ederdi.\r\n<div class=\"page\" title=\"Page 302\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n\r\n<strong>Vefatı</strong>\r\n\r\nŞeyh Abdullah Efendi, vefatından kısa bir süre önce yerine daha önce Rus harbine katılmış yeğeni Şeyh Mahmut Efendi’yi postnişin olarak tayin etmiş ve geride hiçbir mal mülk ve servet bırakmadan Miladî 1877 yılında yaklaşık doksan yaşında vefat etmiştir.\r\n\r\nKaynaklar ; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Bingöl ve Çevresindeki Halidilik , Mehmet Şirin Ayiş\r\n\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n \r\n ','image/ortak.jpg'),(596,'Şeyh Mahmud el- Melekani',595,' <h2> Şeyh Mahmud el- Melekani</h2> <br> \r\n \r\n<p style=\"text-align: justify;\">Halidi-Nakşi geleneğin en önemli özelliklerinden birisi ilim ve tasavvuf birlikteliğini sağlamak, şeriatın ilkelerine sımsıkı sarılmak, nefisle mücadelenin yanı sıra cihad ruhuyla yetiştirilen mürşitlerin ve şeyhlerin aynı zamanda birer aksiyon adamı olarak yetiştirmektir. Molla Abdullah Akdeniz’in ifadesiyle “Ashab-ı kiramın yolunu takip eden tarikat şeyhleri birer komutan, müritler ise birer askerdi” Nitekim Şeyh Abdullah Efendi’nin emriyle yeğeni ve halifesi olan Şeyh Mahmud Efendi’nin müritlerle beraber, Kars’a giderek 1877 yılında 93 Harbine katılması bunun bariz bir göstergesidir.</p>\r\n<p style=\"text-align: justify;\">Şeyh Mahmud, <a href=\"http://www.evliyalar.net/seyh-ali-sebti-ks/\"><strong>Şeyh Ali Sebtî</strong></a>’nin 1242/1827 yılında Palu’ya geldiği yıl Melekan’da dünyaya gelmiştir. Melekan’da Molla Abdullah Kuk’tan okumuş, ondan ilmî icazet almıştır. 1294/1877 yılında ise amcası <a href=\"http://www.evliyalar.net/seyh-abdullah-melekani-k-s/\"><strong>Şeyh Abdullah Melekani</strong></a> kendisine tasavvuf icazeti vermiştir. Böylece mürşid-i kâmil Şeyh AbdullahEfendi’nin vefatından sonra ilim ve tarikat hizmetleri yeğeni ve postnişini Şeyh Mahmud tarafından yürütülmüştür. O da müritlerini bir bölümü penceresiz olan çilehanede kırk gün devam eden fikir, zikir ve riyazetle seyr-i sülük eğitimine tabi tutuyordu. Şeyh Mahmud Efendi, 13 halife yetiştirerek bunlara icazet vermiştir. Bunlardan birisi Şeyh Said’le kıyam eden oğlu Şeyh Abdullah es-Sanî, bir diğeri de <strong><a href=\"http://www.evliyalar.net/seyh-keke-seyh-abdulmecid-el-xirbizuni/\">Şeyh Kekê</a></strong> unvanıyla bilinen ve daha sonra <a href=\"http://www.evliyalar.net/seyh-ebu-bekir-melekani-k-s/\"><strong>Şeyh Ebu Bekir Efendi</strong></a>’ye icazet verecek olan Şeyh Abdülmecid’dir. 1315-1316 yılında beraberinde kalabalık bir heyetle hac yolculuğuna çıkan Şeyh Mahmud, Şam’da Mevlânâ Hâlid’in kardeşi Şeyh Mahmud Sahib’in evlatlarından olan Şeyh Es’ad ile tanışmış ve ona misafir olmuştur. Ramazan ayını Şam’da geçiren ve burada büyük bir ilgi ile karşılanan Şeyh Mahmud, Şam’daki tekke ve camilerde halkı etkileyen vaaz ve irşatta bulunmuştur. Aziz Efendi’nin anlattığına göre Kâbe’de Efendi ellerini açarak Cenab-ı Allah’ın huzurunda mahcup olmaması için işlediği hataların cezasını bu dünyada çekmesi yönünde dua etmiş ve beraberindekilerden âmin demelerini istemiş, onlar da âmin demişlerdir. Hac dönüşünde belki de bu duanın bir kabulü olarak ağır bir felç geçiren Şeyh Mahmud birkaç yıl yatalak kalmış Rumî 1326, Miladî 1910 yılında Melekan’da vefat ederek burada defnedilmiştir.</p>\r\n<a href=\"http://silsileler.com/index.php?hareket=goster&id=596\"><strong>Şeyh Mahmud Melekani\'nin Silsile-i Şerifi</strong></a>\r\n\r\nKaynaklar ; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Halidi Geneğin Melakan örneği bağlamında Şeyh Ebu Bekir’in hizmetleri , Naim Döner\r\n\r\n ','image/ortak.jpg'),(597,'Şeyh Mahmud Feyzi Efendi',595,' <h2>Şeyh Mahmud Feyzi Efendi </h2> <br> \r\n \r\n ','image/ortak.jpg'),(598,'Şeyh Abdullah Sani(Küşük)',596,' <h2>Şeyh Abdullah Sani(Küşük)</h2> <br> \r\n \r\n ','image/ortak.jpg'),(599,'Şeyh Abdulmecid el-Xırbızuni (Şeyh Keke )',596,' <h2>Şeyh Abdulmecid el-Xırbızuni ( Şeyh Keke ) </h2> <br> \r\n<!-- wp:paragraph -->\r\n<p>Bingöl’ün Karlıova ilçesine bağlı Çatağ/Çatak köyünde dünyaya gelen Şeyh Kekê’nin doğum tarihi net olarak bilinmemektedir. Yaklaşık 77 yıl yaşamış, 1942 yılında vefat etmiş ve <strong>Varto’nun Dadinan köyünde defnedilmişti</strong>r. Halk arasında lakabı Kekê olan bu zatın adı Abdulmecid’dir. Ancak ismi resmiyette Abdülhamit olarak kayıtlıdır. Şeyh Kekê’nin adı, Şeyh İbiş’e vermiş olduğu icazette “el-Hırbızunî” olarak yer almaktadır. Şeyh Kekê’nin Halifan’da medfun olan babasının adı Mele Ahmed, annesi de Angak’lı akrabalarından olan Kevê’dir. Şeyh Kekê İnali köyünde Şeyh Abdülhamid’in medresesinde, Pazu’da Mele Hasan-ê Baki’nin medresesinde ve Melekan’da okumuştur.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Keke’nin oğlu olan Mele Abdülkerim genç yaşta vefat etmiştir ve Çatak’ta metfundur. Şeyh Keke’nin Mele Muhammed, Aziz ve Salih isimli üç kardeşi vardır. Çatak’ta olduğu dönemde Rus harbi geçekleşmiş ve bu savaşta Salih isimli kardeşi şehit düşmüştür. Aynı dönemlerde, kardeşi Aziz ve eşi ayrıca yeğeni Zozan ile birlikte Baskil’e muhacir olmuşlardır. Baskil’de kaldıkları dönemde Zozan ve amcaları, odun satmakla geçimlerini sağlamaya çalışmışlardır.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p><strong>Şeyh Sait Ayaklanması</strong></p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>1.Dünya savaşında yaşadığı acıları henüz atlatmamışken tüm ülkeyi kasıp kavuran dinî, kültürel ve etnik farklılıklardan mütevellit kavgalara şahitlik eden bir dönemi yaşamıştır. Osmanlının son bulması ve yönetim şeklinin değişmesinden ardından gerek yeni kanunlar gerekse halka yapılan zulümler sebebiyle bölgenin önemli kanaat önderleri bir rol üstlendiler, baskı ve zulme karşı mücadele başlatma kararı aldılar. Bu hareket kararını alanların başında medreselerde yetişmiş ilim adamları ve tarikat şeyhleri geliyordu. Ayaklanmanın başarıya ulaşmaması neticesinde olaydan önce zaten var olan zulümler yeni bir nitelik kazanarak daha da arttı.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Şeyh Kekê, Şeyh Abdullah ile birlikte Şeyh Said hareketine katılanlardan birisiydi. Hareket önderlerinin İran’a kaçmaya karar vermeleri üzerine Şeyh Abdullah babasının tarikat halifesi olan Şeyh Kekê’ye <em>“sen de kaç” </em>deyince o da <em>“seni bırakıp kaçamam.” </em>dedi. Bunun üzerine Şeyh Abdullah Efendi: <em>“Yöremizde Nakşî tarikatından temsilcinin tükenmemesi için sen kaç! Umulur ki kurtulursun, geride kalan halka faydalı olacaksın.” </em>deyince Şeyh Kekê de kurtuldu. Bu olayda Şeyh Abdullah’ın kardeşi Şeyh Mustafa da ağabeyinin tavsiyesi ile kurtulanlar arasındadır.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Benzer direktif Şeyh Said’den de gelmiştir. Şeyh Said ve arkadaşları Abdurrahman Paşa köprüsüne geldiklerinde Köprüye yaklaşık on km kala Şeyh Said, kendisine <em>“Ruhuma öyle ayandır, biz gideriz. Sen kalırsın. Geride kalanlar/Çocuklarımız sana emanet.” </em>demiş. Bunun üzerine o da: <em>“Başımız senin yoluna feda olsun. Sen gidersen ben de giderim.” </em>sözüyle cevap vermiştir.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p><strong>Muş - Varto ve Elazığ Günleri</strong></p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Şeyh Kekê, Şerafettin dağlarının yarısının karlı olduğu bir dönemde Varto ovasında gece dışarıda kalmış, soyguncular onu yakalamış, iç giysisi hariç üzerindeki elbiseleri dâhil her şeyini almışlardır. Bu olaylardan sonra Şeyh Kekê için yedi yıl kadar süren uzun bir saklanma dönemi başlamış ve ilk olarak Varto’nun Karagivic, İnali köyleri ile Muş’un Pazu köyünde evlerin altında yapılan sığınaklarda veya köy dışındaki mağaralarda saklanmıştır. Bir ara sevenleri, güvenli olacağı gerekçesi ile ahırda saklanmasını istemişlerdir. Ancak o, ahırdaki necasetten dolayı ahırın ibadete münasip olmadığını söyleyerek uygun bir yer istemiştir. Bunun üzerine ot yığınları arasında gereği kadar ge- nişlikte oda ortamı oluşturulmuş ve Şeyh Kekê burada altı ay kadar bir süre saklanmıştır.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Süreç içinde din adamlarının ve Kürt bölgesinin önemli simalarına yapılan baskıların daha da artması üzerine gizlice Elazığ’a geçmiştir Baskil’de Şefkatli, Karaali ve Mirpalas’da bir süre kalan Şeyh Kekê Elazığ’ın o zaman bir köyü şimdi de bir mahallesi olan Sürsüri/Sursuri’ye geçmiştir. Buraya geldiğinde önü daha çok yayılmış Elazığ’ın alim ve zahitlere düşkün zevatı ve kanaat önderleri tarafından gizlice ziyaret edilmiştir. Bunlardan biri Bediüzzaman Said Nursi’nin vefatını ilk tespit eden ve cenaze işlemlerinde bulunan Vaiz Hacı Ömer Bilginoğlu’dur. Hacı Ömer, kendisini ziyaret etmiş ve bu ziyarette Şeyh Kekê’nin hali ile ilgili yaşadığı bazı hatıralarını çevresindekilere anlatmıştır.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Şeyh Kekê yaklaşık yedi yıllık bir saklanma dönemi sonrası Elazığ’dan ayrılır ve memlekete döner. Bu ayrılışını sebebi olarak bir albayın kendisinin ziyarete gelmesi anlatılır. Şöyle ki: Bir albay, jipi ile mahalleye gelip kendisini sorar. Mahallenin muhtarı, onu Cami imamına götürür. Albay, götürüldüğü kişinin Şeyh Kekê olmadığını anlar ve ben Şeyhi tutuklamaya değil ziyarete geldim der. Bunun üzerine onu Şeyhe götürürler. Bu ziyaretten sonra Kekê, <em>“Ehl-i dünya, makam mevki sahipleri ve devlet erkânı beni tanıyıp iltifat ettikten sonra benim burada fazla yerim yoktur.” </em>deyip rahatsızlığını belirtmiştir. Affın çıkmasından sonra da buradan ayrılıp memlekete gitmiştir.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p><strong>Tasavvufî yönü ve Faaliyetleri</strong></p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Şeyh Kekê yaşadığı dönemin zulmü ve baskıları döneminde arananlardan olması nedeniyle ilim ile iştigal edememiş ve medrese faaliyetleri yürütememiştir. Kendisinin maruz kaldığı baskı ve takip sebebiyle gittiği her yerde irşat tebliğ ve tasavvuf faaliyetlerini zor şartlarda da olsa yapmıştır.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Hadiseden önce bölgede tasavvuf çevresi ile ilmî ve tarikat mesaisi olan Şeyh Kekê gençliğinin bu döneminde tarihin en büyük hadiselerinden biri olan 1.dünya harbi, Rusların işgali Osmanlının yıkılışı gibi büyük olaylara şahit olmuştur. Bu dönemlerde Şeyh Kekê, ailesi ve tarikat çevresi bil fiil her gelişmeden etkilenmişlerdir. Rus harbi döneminde Baskil’e giden Şeyh Kekê’nin bu dönemde de tasavvufi faaliyetleri olmuştur. Nitekim Şeyh İbiş’e tarikat icazetini bu dönemde vermiştir. Memlekete dönüşü sonrası yeni siyasi karmaşalar ve baskılar ortaya çıkınca Şeyh Said ayaklanması gerçekleşmiş ve Şeyh Keke de bizatihi bu hareketin içinde yer almıştır.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Ayaklanmanın başarısız olması sonucu bölgenin tarikat şeyleri ve âlimleri idam, hapis, sürgün ve firar gibi sonuçlarla karşı karşıya kalmışlardır. Daha önce anlatıldığı üzere Şeyh Said’in ve Şeyh Abdullah’ın kendisinden kurtulmasını istemeleri üzerine kurtulmuş ve yedi yılını saklanarak geçirmiştir. Bölgede </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>emellerini gerçekleştirmek isteyenler ayaklanmayı fırsata dönüştürmek istemiş, yörede dinî ve tasavvufî otoritesi olan zevatın hepsini toplamışlardır. Bunun üzerine kendisi dışında yörede neredeyse icazetli kimse kalmamıştır. Bölgenin düştüğü durumun acısını en derinden hisseden Şeyh Kekê, dini liderlerin ek- sikliğinden mütevellit dini ve toplumsal sorunlar ile karşı karşıya kalmıştır.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Şeyh Kekê’nin esas faaliyetleri, bugünden sonra başlamıştır. Saklanmanın getirdiği zorluk ve dar imkânlara rağmen saklanma dönemi irşat ve hizmetler açısından akim ve semeresiz geçmemiştir. Söz konusu dönemde onun yakın çevre üzerindeki en etkili yönü, âbid olması ve Kur’an ve sünnete bağlı bir yaşam sürdürmesi olmuştur. Onu görenler onun manevî halinden son derece etkilenmiş ve kendisine yakın olmaya çalışmışlardır.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Şeyh Kekê’nin belki de en önemli faaliyeti, Bingöl’ün Solhan ilçesinde Şeyh Ebubekir’i Muş’ta ise Şeyh Abdullatif’i halife seçerek yetim bırakılan yüreyi ihya etmek istemiştir.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Kendi şeyhinin kardeşi ve Meleken postnişini olan Şeyh Abdullah’ın idam edilmesinden sonra onun yadigârı olan Şeyh Ebubekir’e halifelik vermesinin ardından; Beroj’da ikamet eden Şeyh Abubekir, 1936’da Melekan’a geçmiş ve Melekan için yeni bir dönem başlatmıştır. Bu süre içinde Şeyh Kekê de bizatihi ona değer vererek halkın ona teveccüh etmesi sağlamıştır.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Muş tarafında ise Şeyh Abdullatif’i ilim ve irşad ile hizmetler için halife olarak seçmiştir. Şeyh Abdullatif köylerde dolaşarak ve kendisine yapılan ziyaretlerle halkı irşat etmeye çalışmış bunun dışında ilim tedrisatı için de çaba sarf etmiştir. Ne var ki üzerindeki baskı ve takiplerin kesintiye uğramadan devam etmesi nedeniyle bu hizmetlerinde hep engellerle karşılaşmıştır.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Onlar bu bölgelerde tasavvufî çalışmaları yaparken kendisi de aynı bölgede Varto, Muş, Bingöl civarında İslamî hizmetleri diri tutmak için yaşına ve çek- miş olduğu sıkıntılara aldırmadan aktif bir şekilde hep dolaşmıştır. Bu gezileri, yerleşim yerleri ile sinirli kalmamış, Dadinan, Pazu yaylaları ayrıca Şerafettin dağlarında yer alan Melekan’ın “Kandil yaylası”, Hırbizun”un “Seyidan yaylası” gibi yaylalara dahi bazen yalnız bazen de halifeleriyle gidip dolaştığı ve kaldığı bilinmektedir.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Bu uygulaması ile zorlu döneme karşın İslami bilincin ve tasavvufi geleneğin hareket halinde olmasını sağlamış, medrese ve dergâh hizmetleri başlamış, neticede yok olma tehdidi ile karşı karşıya olan Hâlidilik geleneği yörede tekrar ihya olmuştur. Halkın kendilerine olan teveccühüne ve itibara bakıldığında bu gayretlerin hedefine vardığı açıkça görülmektedir. Onun özverisi sonucu yöre, Şeyh Said ve Şeyh Abdullah’ın korktuğu akıbetten kurtulmuştur.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Şeyh Kekê cömertliği yanında insanların hallerini dert edinen biriydi. Mümkün olduğunca çevresine faydalı olmaya çalışmış ne var ki dönemin baskınları ve aramaları münasebetiyle irşat ve tebliğini açık yapamamıştır. Tüm tahşidatlar ve takiplere rağmen halkın sevgi ve saygısını kazanmış, manevî açıdan kendisinden istifade edilmiştir. Kendisine hizmet eden aileler, onun hizmeti ve duaları sayesinde istikametlerini koruduklarını ve tasavvufa yakın kaldıkları kanaatini taşımaktadırlar. Dini yaşama hassasiyetine sahip, kadirşinas olan bu değerli aileler, dedelerinin bu musahebetinden son derece iftiharla söz etmektedirler.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Şeyh Kekê bir taraftan dini hizmetler ve toplumsal sorunlarla ilgilenerek halkın içinde olmuş diğer taraftan da ibadet ve riyazet içinde olmuştur. Günün bazı vakitlerini halvete ayırmıştır. Bazen sabah vaktinde insanlardan uzak dağ ve derelere gider ibadet ve tefekkür ile meşgul olur öğle vaktine kadar dönmezdi. Yaşam tarzında takva ve zühde son derece ehemmiyet vermiştir. Ecdadın meziyetleri ile övünmeyi hoş görmemiştir. Bu hususta yeğeni olan Şeyh Tayyib’e <em>“Eskiler çalışırdı ibadet ederlerdi siz de ibadet edin biz falanlardanız diye boşuna övün- meyin” </em>demiş ve yakınlarını övünmek yerine amel etmeğe teşvik etmiştir.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Beritan aşiretinin Mele Ömer kolundan olan Hacı Zülfü ve Mala Alo ailesi Şeyh Kekê’ye intisap etmişlerdir. Şeyh Kekê yaz aylarında Beritan aşireti ile beraber uzun bir süre kalmıştır. Bu ailede Şeyh Kekê’nin saygınlığı halen devam etmekte ve aile meclislerinde sıklıkla anılmaktadır. Kendisi ile ilgili anlatılan en önemli özelliklerinden biri, paraya elini sürmemesidir. Şeyh Kekê’nin üzerine oturduğu bir palası (keçi kılından yapılan bir tür kilim) vardı. Kendisine gelenlerden para vermek isteyenler olduğunda abasının köşesini kaldırır ve paranın oraya konulmasını söylerdi. Daha sonra bir fakir geldiğinde abasının köşesini kaldırır ve paraya işaret ederek belirtilen miktarın bu paradan alınmasını isterdi.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>İcazet verirken de ölçü olarak liyakati esas kabul etmiştir. Bu sebeple ilmî ve tasavvufî olgunluğa sahip olmayanlara halifelik vermemiştir. Mesela kendisinin yakın bir akrabası, Şeyh Mahmud’un yanında altı-yedi yıl, kendisinin yanında da uzun bir süre amel/suluk etmiştir. Ancak buna rağmen o, bu kişiye icazet vermemiştir. Bunun sebebi sorulduğunda söz konusu kişide az da olsa “tama‘ın/hırsın” var olduğunu söylemiştir. Bunun dışında verdiği icazetlerde liyakate ek olarak işaret ve ilhamdan da söz ettiği nakledilmektedir. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Şeyh, gerek siyasi olaylardan gerekse irşâd ve tebliğden dolayı birçok yerde ikamet etmiştir. Gidip ziyaret ettiğimiz ve mülakatta bulunduğumuz bu yerlerde kendisine duyulan saygı ve itibarın, geçen onca zamana rağmen korunması, buralarda bıraktığı etki ve sevginin boyutunu açıkça göstermektedir.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p><strong>Şeyhleri ve Tarikat Silsilesi ve Hocaları</strong></p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Şeyh Kekê icazetini Şeyh Mahmud Melekanî’den almıştır. İcazet aldığında henüz 25-30 civarı yaşlarda olan Şeyh Kekê, Şeyh Mahmud’dan almış olduğu Hâlidîyye tasavvufi görevini, Elazığ dönüşünden bir müddet sonra başkalarına vermiştir. Bu çalışmada adı yer alan aile Şeyhlerin arasından tarikat icazet vererek halife tayin eden tek kişidir. İcazet vermiş olduğu kişiler Şeyh Abdullatif, Şeyh Ebubekir ve Şeyh İbiş’tir. Bu üç zatın dışında Şeyh Kasım İnali’ye de <em>“Sana tarikat icazeti verdim. Sağlığım el verdiğinde icazetini yazacağım” </em>diyerek şifahen icazet vermişse de icazeti yazamadan vefat etmiştir.82 Şimdi Şeyh Kekê’nin ica- zet aldığı ve icazet verdiği zevatın hayatına yer vereceğiz.</p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p><strong>Şeyh Kekênin İcazet silsilesi</strong></p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:list {\"ordered\":true} -->\r\n<ol><li>Mevlânâ Hâlid-i Bağdâdî</li><li>Şeyh Mahmud Sahib</li><li>Şeyh Ali Septî el-Palevî</li><li>Şeyh Abdullah Melekan</li><li>Şeyh Mahmud Melekan</li><li>Şeyh Kekê</li></ol>\r\n<!-- /wp:list -->\r\n\r\n<!-- wp:paragraph -->\r\n<p><strong>İcazet Verdiği Halifeleri</strong></p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:paragraph -->\r\n<p>Şeyh Kekê, Nakşîliğin Hâlidîlik kolunda üç kişiye icazet vermiştir. </p>\r\n<!-- /wp:paragraph -->\r\n\r\n<!-- wp:list {\"ordered\":true} -->\r\n<ol><li>Şeyh Ebubekir Melekani</li><li>Şeyh Abdullatif</li><li>Şeyh İbiş</li></ol>\r\n<!-- /wp:list -->\r\n\r\n<!-- wp:paragraph -->\r\n<p></p>\r\n<!-- /wp:paragraph -->\r\n ','image/ortak.jpg'),(600,'Şeyh Ebu Bekir Melekani',599,' <h2>Şeyh Ebu Bekir Efendi</h2> <br> \r\n \r\n<div class=\"page\" title=\"Page 359\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n<p style=\"text-align: justify;\">Şeyh Ebubekir,<strong> <a href=\"http://www.evliyalar.net/seyh-keke-seyh-abdulmecid-el-xirbizuni/\">Şeyh Kekê</a></strong>’nin Şeyhi olan Şeyh Mahmud’un oğlu ve Şehit edilen Şeyh Abdullah’ın kardeşidir. Kendisi 1896 yılında Melekan’da dünyaya gelmiştir. İlim tahsilini ilk olarak Şeyh Abdullah Efendi’den (Sanî)’den almıştır.</p>\r\n\r\n<div class=\"page\" title=\"Page 360\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n<p style=\"text-align: justify;\">Mele İhsan Alın (Hazarşah), Şeyh Ebubekir ile ilgili yazmış olduğu hatıratında; babasının 1931 yılı Şubat ayında Babası (Mele Ali)’nin Şeyh Kekê, Şeyh Abdullatif ve Şeyh Tayyib (Haci) ve Hacı Said Daidinanlı ile birlikte hacca gittiğini yazar. Bu hatıratında babasından duyduğu şu olayı anlatır: Bir sabah Şeyh Kêkê’nin yanında bulunuyorduk. Şeyh, Seyyid Abdülhamid Ankavî’nin de bulunduğu bu mecliste bize “Bana Şeyh Ebubekir’e icazeti vermem, ilham edildi.” dedi. Şeyh Kekê, burada Şeyh Ebubekir’in icazetini hazırladı ve hacdan döndükten sonra 1931 yılında kendisine icazetini verdi. Bu döneme kadar Beroj’da ikamet eden Ebubekir Efendi, 1936’da Melekâna geçti. Tarikat ve ilmî faaliyet- lere başladı. Bunun için Mele Zahir Tendurek’i müderris olarak getirmiş ve Melekân’da tasavvuf ve ilim adına hareketli bir dönem başlatmıştır. Böylece Şeyh Sait hareketinde şehit edilen Şeyh Abdullah Efendi’den sonra Melekân’a hareket kazandırmıştır.</p>\r\n<p style=\"text-align: justify;\">Aklı ve feraseti ile tanınan ayrıca bölgesinde tasavvuf ve ilim yanında toplumun sorunları ile yakından ilgilenen Şeyh, Hâlidîliğin yayılmasında etkin bir rol ortaya koyan Şeyh Ebubekir Efendi 1972 yılında vefat etmiş ve Melekan’da defnedilmiştir.</p>\r\nKaynak ; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Bingöl’de Halidilik ( Mele azın ailesi) , Abdülkerim Bingöl - Mehmet Faruk Araz\r\n\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>','image/ortak.jpg'),(601,'Şeyh Vahdettin el-Melekani',600,' <h2> Şeyh Vahdettin el-Melekani </h2> <br> \r\n \r\n<p style=\"text-align: justify;\"><a href=\"http://www.evliyalar.net/seyh-ebu-bekir-melekani-k-s/\"><strong>Şeyh Ebu Bekir Melekani</strong></a>\'nin oğlu Vahdettin Efendi, önemli ölçüde Melekan medresesinde özel olarak getirilen Molla Muhammed Hâlid el-Parhangukî, Seyda Molla Abdulhamid es-Sağnisî ve Seyda Muhammed Zahir et-Tendürkî’den medrese usulünde eğitim görmüştür. Kalan birkaç kitabını Seyda Şeyh Bahauddin’in yanında okuyarak 1952 yılında medrese ilmini tamamlamış ve Melekan’da 1969 yılına kadar burada talebe okutmuştur. Bu tarihte Bingöl’e taşınmasıyla Melekan Medresesi kapanmış, bu durum, yöre için büyük bir kayıp olmuştur. Şeyh Ebu Bekir Efendi iyi bir âlim, nazik ve herkes tarafından güvenilir olarak bilinen biricik oğluna bir merasimle tarikat icazeti vermiştir. Vahdettin Efendi de oğlu Şeyh Selahaddin’e, Molla Abdullah el-Kasmanî (Bingöl) (ö. 2017)’ye Molla Abdullah Akdeniz’e, Molla Hadi Karbaşanî’ye (Özmen), Seyda Molla Muhammed Selim’in oğlu Molla Faysal Daninanî’ye (Taş) icazet vermiştir. Şeyh Selahaddin halen Bingöl merkezde ikamet etmektedir. Molla Abdullah Bingöl ise bir süre Solhan Kasıman köyünde tedrise bulunduktan sonra Bingöl merkeze yerleşmiş, 2017 yılında burada vefat etmiştir. Molla Abdullah Akdeniz Solhan’da uzun yıllar imamlık yapmış, vaaz ve irşatta bulunmuştur. Halen Solhan merkezde ikamet etmektedir. Molla Faysal, ise köyü Daninan’da tedrise devam etmektedir. Şeyh Vahdeddin Efendi 15 Mayıs 2009 da vefat etmiştir.</p>','image/ortak.jpg'),(602,'Şeyh Selahaddin el-Melekani (Sönmez)',601,' <h2> Şeyh Selahaddin el-Melekani (Sönmez)</h2> <br> \r\n \r\n ','image/ortak.jpg'),(603,'Şeyh Bahauddin Rındaliyani',600,' <h2> Şeyh Bahauddin Rındaliyani </h2> <br> \r\n \r\n<p style=\"text-align: justify;\">Şeyh Ebubekir Melekani\'nin ilk halifesi olan Şeyh Bahauddin aslen Muş Varto ilçesinin Rındaliyan köyünden olup yörenin büyük âlimlerinden birisidir. Şeyh Bahauddin, Şeyh Ebu Bekir’in oğlu Şeyh Vahdettin’in medrese tahsilini, 1952 yılında yanında ikmal ettiği kimsedir.</p>\r\n<p style=\"text-align: justify;\">Kaynaklar ; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Halidi Geneğin Melakan örneği bağlamında Şeyh Ebu Bekir’in hizmetleri , Naim Döner</p>','image/ortak.jpg'),(604,'Şeyh Molla Muhammed Emin Ğaziyani',600,' <h2> Şeyh Muhammed Emin Haziyani </h2> <br> \r\n <p style=\"text-align: justify;\"><strong><a href=\"http://www.evliyalar.net/seyh-abdullatif-haziyani/\">Şeyh Abdullatif Haziyani</a></strong>’nin oğlu olan Şeyh Muhammed Emin 1931 yılında Haziyan’da dünyaya geldi. Şeyh Abdullatif cezaevindeyken iki oğlu ölmüştü. Cezaevinden çıktıktan sonra, bilahare dünyaya gelen büyük oğluna Muhammed Emin küçük oğluna ise Mustafa ismini koymuştur. Zira Rus harbinde Şeyh Abdullatif’in kardeşi (amcası) Şeyh Muhammed Emin ile amcasının oğlu Şeyh Mustafa şehit düşmüş Şeyh Abdullatif de onların isimlerini çocuklarına vermiştir.</p>\r\n<p style=\"text-align: justify;\">İlk eğitimini kendi evinde talebelere gizlice ders veren babasından almıştır. Daha sonra Muş’a bağlı Qijiltax/Kızıldağ köyünde Mele Mustafa Çağlayan, Tifnîk köyünde Mele Mahfuz, Palas köyünde Mele Yusuf (Bulanıklı) ve yine Qıjıltax köyünde Mele Mehmet Çağlayan (eski Muş Müftüsü) adlı hocalardan ders almıştır. Sonra Diyarbakır ilinin Hazro ilçesinde bulunan meşhur Seydayê Hacı Fettah’ın medresesine geçip ondan ders almıştır. Ondan sonra Malazgirt ilçesine bağlı “Toraqa” köyünde meşhur Mele Zahirê Tendurek-i’den ders almıştır. Sonraki yıllarda Mele Zahirê Tendurekê Solhan ilçesinin Melekan köyüne geçince oda oraya geçip dört yıl daha ondan ders almıştır. En son Dadina’da Mele Selim’in yanında eğitimini tamamlayarak ondan ilim icazetini almıştır. Hayatının öğrencilik dönemlerinde Mele Selim ile birlikte olmuş ve bu birliktelik tasavvuf döneminde de devam etmiştir.</p>\r\n<p style=\"text-align: justify;\">Medrese tahsilini bitirmesinin ardından 1955 yılında yaygında evinin bitişiğinde bir hücre inşâ ederek bir medrese açmıştır. 1989 yılına kadar medrese faaliyetlerini sürdürmüştür. 90’lı yılların çalkantılısından oldukça etkilenen ve büyük baskı gören Şeyh Muhammed Emin için medresede ders vermek fiilen imkânsız hale gelince 35 yıllık medresesi kapanmıştır.</p>\r\n<p style=\"text-align: justify;\">Bölgede tanınan bir Şeyh sülalesine mensup ve Nakşibendî tarikatının halifesi olmasına rağmen bunun maddi imkanlarından istifade etmeyi hiç düşünmemiş, mütevazi bir hayat sürdürmeyi tercih etmiştir. İlim ve medrese ehli olduğu halde bir köylü gibi yaşamaya, kibir ve gösterişten uzak bir hayat sürmeye üzen göstermiştir. Medreselerin yasak olduğu dönemde zor şartlarda medrese tahsilini yapıp bitirdi. “Kaçak” medreselerde yetişen birisi olarak yine “kaçak” medreselerde yıllarca medrese talebelerine/feqîlere ders verdi. İlmiyle fesahatiyle dürüstlüğüyle bir peygamber varisi olarak çevresindeki saygınlığı ve ailesinin eksisini hiçbir zaman istismar etmemiş ve onu dünyasına alet etmemiş, uzun süre müderrislik yaparak talebe yetiştirmiştir. Ne hazindir ki derin göçlerin pençesine ve hizmetine düşmüş bazıları, onu karanlık odaklarla birlikte yıpratmaya çalışmışlardır.</p>\r\n<p style=\"text-align: justify;\">Şeyh Muhammed Emin’in en önemli özelliklerden biri dini yaşam alanında ve bölgedeki kişisel özgürlükler alanında halkın çektiği acılara ortak olması ve bunu söylemekten çekinmemesidir. Zira o, eli nasırlı ender şeyhlerden birisi olarak bölgede vuku bulan hadislere tepki gösterir ve zalim idarecilerin yüzüne “zalimsiniz” diye haykıra bilen cesur bir âlimdi. O, mücadelesi, cesur ve yiğit tavrıyla bölgesini ve Müslümanların lideri, mana rehberi, gönül adamı idi olarak halkın acılarına ortak olmuş, bildiklerini söylemekten asla yılmamıştır. Kendisine yapılan baskıların ve hakaretlerin çoğaldığı bir dönemde bir dönemde bazı dostlarını ve akrabalarını ziyaret etmiş ve vedalaşmıştır. Bu ziyaretlerin birinde emekli Müftü Mehmet Çağlayan ve bazı dostları, ondan dönmemesi için uğraşmışlardır. Ancak kendisi tüm ısrarlara rağmen “Şayet öldürülürsem beni babamın ve dedemin türbelerini yanına defnedin” diyerek vedalaşmıştır.</p>\r\n<p style=\"text-align: justify;\">Şeyh Muhammed Emin, ilim tahsilini Hâlidî tarikatının medreselerinde yapmış ve Hâlidî şeyhleriyle her zaman iç içe olmuştur. Yaygın köyünde medrese açtıktan sonra zaman zaman Melekan’a giden Şeyh Muhammed Emin tarikat icazetini Melekan’dan Şeyh Ebubekir’den almıştır. Şeyh Muhammed Emin, Şeyh Ebubekir’den hilafeti, Şeyh Selim Dadinan, Şeyh Vahdeddin ve Şeyh Bahaeddin Rindaliya’ya ile birlikte icazet almıştır. Şeyh Ebu Bekir’in halifelik verdiği dört kişiden biri olarak Postnişin olmuştur.</p>\r\n<p style=\"text-align: justify;\">Şeyh Muhammed Emin, 1969 yılında Mele Selim ve Mele İhsan’ın da bulunduğu büyük kafile ile Şeyh Ebubekir’e son hac yolculuğunda eşlik etmiştir. Cumhuriyetten itibaren hiç bitmeyen sıkıntılar, baskı ve gözaltılar, 12 Eylül döneminde ve 90’lı yıllarda da devam etmiştir. 23 Ekim 1993 yılında evinin bulunduğu Şikeftiya köyüne helikopterler eşliğinde yapılan baskında gözaltına alındı, serbest bırakılması için yapılan tüm girişimler sonuçsuz kaldı. Şeyh Muhammed Emin bu şekilde 1993 yılında 5 Kasım günü Şehit edildi. Daha sonra Cesedi Muş’un dışında Köykent civarında tanınmaz bir şekilde 6 Kasım 1993 Cumartesi günü öldürüldü. Şehadetinden sonra evi yakıldı ve ailesi göçe zorlandı. Taziyesine bile müsaade edilmedi. Maalesef bütün bunlar yaşanırken yıllarca görev yaptığı kurumundan ve diğer İslamî yayın organlarından olayla ilgili bir tepki gösterilmedi. Ailesinin davacı olduğu Muş’taki kimi askeri yetkililerin davalı olduğu dava, Yargıtay aşamasında sürmektedir. Kendisi Halifelik vermeden vefat etmiştir.</p>\r\nTarikata mensup olan Mele Azin ailesi, bölgeye ayak bastığı andan itibaren ilim ve tasavvuf alanında önemli gayretlerde bulunmuştur. Daha önceleri Kadirî olan aile, Şeyh Ali Sebitî ve Şeyh Abdullah’ın özel ziyaretleri sonucu Nakşîliğin Hâlidî koluna geçmeyi kabul etmiştir. Tasavvuf, ailede bir kültür niteliğine bürünmüş ve bugüne kadar devam etmiştir. Bu silsilede yer alan zatlar: <strong><a href=\"http://www.evliyalar.net/seyh-ahmed-hazyani-k-s/\">Şeyh Ahmedî Hazyanî</a>, <a href=\"http://www.evliyalar.net/seyh-abdulhamid-haziyani/\">Şeyh Abdulhamid Haziyani</a>,<a href=\"http://www.evliyalar.net/seyh-ali-hirbizuni/\"> Şeyh Ali Hırbızunî</a>, <a href=\"http://www.evliyalar.net/seyh-hasan-haziyani/\">Şeyh Hasanî Haziyanî</a>, <a href=\"http://www.evliyalar.net/seyh-abdulhamit-inali/\">Şeyh Abdulhamit İnali,</a> <a href=\"http://www.evliyalar.net/seyh-keke-seyh-abdulmecid-el-xirbizuni/\">Şeyh Kekê (Şeyh Abdulmecid)</a>, <a href=\"http://www.evliyalar.net/seyh-abdullatif-haziyani/\">Şeyh Abdullatif Haziyanî</a>,</strong> Şeyh Muhammed Emin Haziyanî’dır.\r\n<p style=\"text-align: justify;\">Kaynaklar ; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Bingöl’de Halidilik ( Mele azın ailesi) , Abdülkerim Bingöl - Mehmet Faruk Araz</p>\r\n ','image/ortak.jpg'),(605,'Seyda Mela Muhammed Selim Dadinani',600,' <h2>Seyda Mela Muhammed Selim Dadinani </h2> <br> \r\n<p style=\"text-align: justify;\">Şeyh Muhammed Selim Dadinani bölgenin çok seçkin âlimlerinden olup Muş’un Varto ilçesinin Dadinan köyündendir. 1928 yılında bu köyde doğmuştur. Qerqerut’ta Molla Abdullah’tan, Kopo köyünde Şeyh Bahauddin’den, Adgon’da Şeyh Taha Efendi’den, Tendürek ve Melekan’da Seyda Molla Zahir’den, Erzurum Kolhisar’da Şeyh Ali Rıza Efendi’den ikmal-ı nusah edip ondan ilmî icazet almıştır. Hac farizası esnasında Medine-i Münevvere’de ise Şeyh Ebu Bekir Efendi ona tasavvuf icazeti vermiştir. Seyda Molla Selim, 1993 yılında Dadinan köyünde vefat ederek burada defnedilmiştir.</p>\r\n<p style=\"text-align: justify;\">Kaynaklar ; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Halidi Geneğin Melakan örneği bağlamında Şeyh Ebu Bekir’in hizmetleri , Naim Döner</p>\r\n ','image/ortak.jpg'),(606,'Şeyh Ahmed el-Çani (k.s.)',128,' <h2> Şeyh Ahmed el-Çani (k.s.) </h2> <br> \r\n \r\n<div class=\"page\" title=\"Page 302\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n<p style=\"text-align: justify;\">Şeyh Ali Sebti gelmeden önce Bingöl ve çevresinde Kadirî tarikatı yaygındı. Çan ailesi, bu tarikatın bölgedeki önde gelen ailelerinden biri konumundaydı. Aile, Şeyh Tahir el-Kadirî’nin soyundan gelmekte olup, kendilerini Seyyid olarak kabul eder ve çevrelerinde böyle bilinirler. Moğol istilası döneminde Bağdat’tan hicret etmek zorunda kaldıkları rivayet edilir. Ailenin büyüğü Şeyh Kasım Moğol istilasından sonra Abbasiler döneminde Diyarbakır’ın Silvan (Farkin) ilçesine hicret etmiş, bir müddet burada kalan aile buradan Bitlis’e geçmişler. Şeyh Kasım’ın oğulları Şeyh Tahir ile Şeyh Ali Bitlis Sancağına kadar gelmişler, Şeyh Ali Bitlis’te kalmış, Şeyh Tahir ise Çapakçur’a gelmiştir. Burada tedrisatla meşgul olan Şeyh Tahir vefatına kadar burada kalmış. Mezarı, Bingöl-Erzurum yolunun Ilıcalar mevkiinde yola yakın bir tepenin üzerindedir. Şeyh Tâhir’in tek oğlu olan Şeyh İbrahim, önce Pirfakir köyüne, ardından Çan köyüne yerleşir. Miladi 1850 tarihlerinde Çan köyünde bir camii inşa eden Şeyh İbrahim, burada ilim ve irşad hizmetleri yapar. Daha sonra Şeyh İbrahim’in oğlu Şeyh Ahmet ve onun oğlu Şeyh Eyüp aynı bölgede ilim ve irşad faaliyetlerine devam ederler. Şeyh Eyüp, aynı zamanda bir Kadirî tarikatı şeyhi olup, hem Çan, hem de Madrak köylerinde medresesi ve talebeleri varmış. İşte Şeyh Ahmed el-Çanî, Şeyh Eyüp Efendinin oğludur.</p>\r\n\r\n<div class=\"page\" style=\"text-align: justify;\" title=\"Page 303\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n\r\n<strong>Şeyh Ali Sebti İle Tanışması</strong>\r\n\r\nBabasının vefatından sonra bir süre ağabeyinin yanında okuyan Şeyh Ahmed Efendi, Kadiriye tarikatına mensub olmasına rağmen Palu’da bulunan Şeyh Ali Sebti’ye intisab eder ve ilmi tedrisatı ile tasavvuf ve tarikat eğitimini ondan alır. Bunun üzerine şeyh Ahmed Efendi ailesi de kendisi ile beraber Kadiriye tarikatından Nakşibendiyye tarikatına intisab ederler.\r\n<div class=\"page\" title=\"Page 303\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n<div class=\"page\" title=\"Page 304\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n<div class=\"page\" title=\"Page 304\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n\r\nŞeyh Ahmed Efendi’nin, Bingöl’ün Genç İlçesi sınırlarında bulunan Zıkti mıntıkası ile sıkı bir münasebeti vardı. Her sene o bölgenin bütün köy, mezra ve yerleşim yerlerini gezer ve kendilerini irşad ederdi. Zaman zaman Kiğı ve Sancak bölgelerine meşakkatli yolculuklar yapmak suretiyle buralarda da irşad faaliyetlerinde bulunmuştur. Şeyh Ahmed Efendi, Çapakçur ovasında bulunan hemen bütün aşiretleri gezmiş, onlarla beraber yaşamış, İslam dininin emir ve yasakları konusunda kendilerine yardımcı olmuştur. Şeyh Ahmed Efendi, yaşadığı dönemde fakir ve kimsesizlerin adeta barınak ve sığınağıydı. Çan ailesi Şeyh Ahmed Efendi’nin vefatından sonra da uzun yıllar bölgede ilim ve irşad faaliyetlerine devam etmişlerdir.\r\n<div class=\"page\" title=\"Page 304\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n\r\nŞeyh Ahmed Efendi, zaman zaman irşad görevlerine çıkar, bu seyahatleri bazen günlerce sürerdi. Yine bir gün irşad amacıyla Sancak nahiyesinin Lek köyüne uğrar. Şeyh Efendinin geleceğini duyan nahiye halkı köyde toplanır. Şeyh Efendi, hatme ve zikir halkasından sonra bahar mevsiminin ovayı güzellik ve yeşilliklerle bürümüş olduğunu seyrederken, “Ya Rabbe’l-Âlemin, Kadir ve Hâkim olan zatınız şu ovayı ne kadar güzel ve harikulade yaratmış. Yüce zatınıza hamd ve senalar olsun” diye dua eder. Bunun üzerine ovanın sahibi, Hüseyin Ağa’nın oğlu, Tayyar Ağa, Şeyh Efendinin güzelliğini methettiği ova- nın yarısını hibe etmek ister. Şeyh Efendi kendisine teşekkür eder ve bu hibeyi kabul etmez. Tayyar Ağa ısrar edince, Şeyh Efendi, elindeki tesbihi göstererek: “Tayyar Ağa, benim şu dünyada mülküm, bu tesbihimdir. Bana mülk olarak bu tesbih yeter. Hakkından gelebilirsem ne ala” der.\r\n<div class=\"page\" title=\"Page 305\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n\r\nŞeyh Ahmed Efendinin, takvası ve fazilet ile ilgili olarak anlatılan bir baş- ka olay ise şu şekilde cereyan etmiştir. Şeyh Efendinin külliyesi, su kaynağına hem çok uzak, hem de çeşmenin yolu biraz sarp ve yokuş imiş. Yani o günün şartlarında köyde bulunan çeşmeden su getirmek hayli meşakkatliymiş. Şeyh efendinin eşi Balkısa Hanım, köyün çeşmesinin uzak olduğunu, cami ve medresenin suyunun da fazla olduğunu, dolayısıyla cami ve medrese suyundan bir musluğun eve bağlanmasını taleb eder. Şeyh Ahmed Efendi bu teklifi asla kabul etmez ve buna cevaz vermez. Bunun üzerine Şeyh Efendi, istihare namazını kılar ve ertesi gün evin yakınında bulunan bir yerin eşilmesini ister. Yüce Allah’ın müsaadesi ile buradan su çıkar ve evin su ihtiyacı buradan karşılanır. Bu çeşme, günümüzde hala akmakta olup, Efendi çeşmesi olarak bilinir.\r\n\r\n<strong>Şeyh Ahmed el-Çani hazretlerinin Bilinen Halifeleri</strong>:\r\n1. Şeyh Eyüb el-Çanî (Şeyh Ahmed el-Çanî’nin oğludur)\r\n2. Molla Taceddin Efendi (Kaleli köyünden)\r\n3. Molla Bayezid Efendi (Halifan köyünden)\r\n4. Molla İsmail Efendi Karbaşanî (Adaklı İlçesinden)\r\n5. Molla Hasan Efendi (Kiğı İlçesinden).\r\n<div class=\"page\" title=\"Page 304\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n\r\n6. Molla Arif Efendi (Sevkarlı)\r\n7. Molla Abdulcelil Efendi (Fahranlı)\r\n\r\n</div>\r\n</div>\r\n</div>\r\n<strong>Vefatı</strong>\r\n\r\nŞeyh Ahmet Efendi, miladî 1884 yılında Çan Köyünde vefat etmiştir. Vasi- yeti üzerine Kiğılı Şeyh Selim Efendi kendisini yıkamış, kefenlemiş, namazı- nı kıldırmış ve defnetmiştir. Şeyh Ahmet Türbesi merkeze 17 kilometre mesafede, köy mezarlığı içinde köye hakim tepede yer alıyor. Dört köşeli, tek kubbeli olarak inşa edilen türbenin yapımında kubbe dahil tamamı taş kullanılmış.\r\n\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n<p style=\"text-align: justify;\"></p>\r\n\r\n</div>\r\n</div>\r\n</div>','image/ortak.jpg'),(607,'Şeyh Ahmed Halifani (k.s.)',128,' <h2>Şeyh Ahmed Halifani (k.s.) </h2> <br> \r\n <div class=\"page\" title=\"Page 305\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n<p style=\"text-align: justify;\">Şeyh Ahmed Halifanî, 1805 yılında eski ismi Kanireş olan şimdiki Karlıova İlçesinin Halifan köyünde doğmuştur. Halifan ailesi çevrede ilim ve edeb konusundaki hassasiyetleri ve bu konuda örnek olmaları ile bilinirlerdi. Bu yüzden Şeyh Ahmed Efendi, adeta bir ilim ve hikmet ocağında terbiye gördü ve büyüdü.</p>\r\n\r\n<div class=\"page\" title=\"Page 306\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n<p style=\"text-align: justify;\">Şeyh Ahmed Efendinin nesebi şu şekildedir: Şeyh Ahmed, Şeyh Mikail’in, Şeyh Mikail, Şeyh Yakub’un, Şeyh Yakup, Şeyh Cami’nin, Şeyh Cami, Şeyh İbrahim’in, Şeyh İbrahim ise Hacı Halife’nin oğludur. Aile, kendilerini Seyyid olarak kabul eder ve çevrelerinde böyle bilinirler. Ahmed Efendi’nin büyük dedesi Hacı Halife, küçük yaşta ilim tahsili için Halifan Köyünden ayrılır ve artık geri dönmez. Muhtelif medreselerde eğitim görür ve en son Bağdat’ta Şeyh Abdulkadir Geylani (k.s.) ekolünden gelen Kadirî medreselerinde ilmini tamamladıktan sonra icazetnamesini alır. İlmî tedrisatını ikmal ettikten sonra, ilim ve irşad faaliyetlerinde bulunmak üzere mürşidi tarafından Muş’un Bulanık İlçesi mıntıkasına görevlendirilir. Şeyh Efendi, Bulanık İlçesine geldikten sonra İlçeye bağlı Ğergis Köyünde medresesini kurar. Bir yandan müderrislik yaparken diğer taraftan da irşat faaliyetlerinde bulunur.</p>\r\n<p style=\"text-align: justify;\">Şeyh Ahmed Efendi, ilim ve irşad faaliyetlerine devam ederken zamanla çocuklarını da yetiştirir ve icazet verdiği iki oğlunu kendi köyü olan Gorıla’ya gönderir. Küçük yaşta köyden ayrılan Hacı Halife’nin iki oğlu, Abdurrahman Halife ile kardeşi İbrahim Halife babalarının köyüne dönerler. Tasavvuf ta icazet alanlara Halife dendiği için civardaki köylerden bunu duyan herkes her iki halifenin köyü anlamında Halifan demeye başlar ve o tarih ten sonra köy, Arapça ’da iki halife manasına gelen Halifan adını alır. Halifan’a gelen Abdurrahman Halife ve kardeşi İbrahim Halife, burada medreselerini kurup, hem ilmî tedrisat, hem de irşat faaliyetlerinde bulunurlar. Bu şekilde Halifan köyünde medrese geleneği çok uzun yıllar devam eder ve bu sayede burada çok büyük âlimler yetişir. İşte Şeyh Ahmed Halifanî, yukarıda da ifade edildiği gibi, Halifan köyünde Şeyh Abdurrahman ile beraber medrese kurup ilmi tedrisat yapan Şeyh İbrahim Efendinin oğludur.</p>\r\n\r\n<div class=\"page\" style=\"text-align: justify;\" title=\"Page 306\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n\r\n<strong>Şeyh Ali Sebti İle Tanışması</strong>\r\n\r\nHalifan ailesi, önceleri Kadirî tarikatına mensup iken, Şeyh Ahmed Halifanî, Şeyh Ali Sebti’ye intisab etmek suretiyle Nakşibendiyye tarikatına geçer. Şeyh Ahmet Efendi, ilim tahsilini ve tasavvuf eğitimini Şeyh Ali Sebti’den alır. İcazetnamesini ise, Şeyhin talebi üzerine aynı zamanda kendi Halifesi olan Melekanlı Şeyh Abdullah Efendi verir. Şeyh Ahmed Efendi icazetnamesini aldıktan sonra köyüne döner ve kendi medresesini kurar. Bir yandan medresede ilim tedrisatı yapar, diğer yandan mürşidi tarafından belirtilen Yukarı Göynük, Kanireş (Karlıova), Kortizi, Şuşar, Tekman, Hınıs, Çat, Korti, Lezgi ve Karayazı mıntıkalarında irşad yapar ve pek çok talebe ve mürit yetiştirir.\r\n\r\n<strong>Bilinen Halifeleri</strong>\r\n\r\n1. Şeyh Derviş Efendi (Halifanlı),\r\n2. Şeyh Sait Efendi (Halifanlı),\r\n3. Seyda Molla Yusuf Efendi Karbaşanlı (Adaklı)\r\n<div class=\"page\" title=\"Page 307\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n\r\n4. Seyyid Şeyh Hasan Efendi (Halifanlı aynı zamanda Şeyh Ahmed Efendinin oğludur.)\r\n<div class=\"page\" title=\"Page 309\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n\r\n<strong>Vefatı</strong>\r\n\r\nŞeyh Ahmed Halifanî, bütün ömrünü sadece Allah’ın rızasını elde etmek için ilim ve irşatla geçirmiş, dünya malına ve şöhretine asla önem vermemiştir. Şeyh Efendi, 1894 tarihinde doğum yeri olan Halifan köyünde vefat etmiş, türbesi köyün eski yerleşim yerindedir.\r\n\r\nKaynaklar ;Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Binböl ve Çevresindeki Halidilik , Mehmet Şirin Ayiş\r\n\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n<!--more-->\r\n\r\n<!--more-->','image/ortak.jpg'),(608,'Şeyh Hasan Halifani (k.s.)',607,' <h2>Şeyh Hasan Halifani (k.s.) </h2> <br><p style=\"text-align: justify;\">Şeyh Ahmed Halifani Efendi’nin büyük oğlu Hasan Efendi tasavvuf icazetnamesini Melekanlı Şeyh Abdullah Efendinin halifesi, Şeyh Mahmut Efendiden aldıktan sonra babasının medresesinde tedrisata başlamış ve aynı zamanda babasının mıntıkasında irşat görevi yapmaya başlamıştır. Bunun üzerine Sultan II Abdülhamit zamanında Aşağı Göynük bölgesine kadı olarak görevlendirilmiştir. Birinci Dünya Savaşı ortaya çıkınca, Ruslara karşı savaşmaya giderken, Karlıova’nın Kargapazarı köyünde hastalanmış, yanındakilerin ısrarları özerine geri dön- müş ve eve geldikten kısa bir süre sonra 1916’da Halifan köyünde vefat etmiş- tir. Kabri, babasının türbesinin bulunduğu Halifan mezarlığında meşhur söğüt ağacının dibindedir.</p>\r\nŞeyh Hasan Halifani Silsilesi\r\n\r\nKaynaklar ; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Binböl ve Çevresindeki Halidilik , Mehmet Şirin Ayiş\r\n\r\n ','image/ortak.jpg'),(609,'Şeyh Muhammed Emin Halifani',608,' <h2>Şeyh Muhammed Emin Halifani </h2> <br> \r\n \r\n<p style=\"text-align: justify;\">Şeyh Ahmed Halifani hazretlerinin diğer oğlu Şeyh Muhammed Emin Efendi de Halifan köyünde doğmuş, medrese ilmine babasının yanında başlamıştır. Babasının talimatı üzerine Şeyh Ali Efendinin oğlu Şeyh Hasan Naki Efendinin yanına gitmiş, hem ilim, hem de tasavvuf icazetini ondan almıştır. Şeyh Muhammed Emin Efendi icazetnamesini aldıktan sonra Erzurum’un Tekman İlçesine bağlı Şekan köyünde medresesini kurar bir taraftan ilmî tedrisat ile uğraşırken, diğer taraftan babasının bölgesinde irşat faaliyetlerinde bulunur. Bunun üzerine zamanın yönetimi tarafından Göynük Nahiye Müdürlüğüne atanır. Birinci Dünya savaşında Rus işgali sebebiyle Halifandaki ailesi ile birlikte muhacir olurlar. Ailesini Bingöl’ün Çan köyü Megmir yaylasına getirdikten sonra kardeşi Şehit Şeyh Abdullah Efendi ile birlikte Ruslara karşı savaşmak için geri dönerler. 1916 yılı sonbaharının bir öğle vakti sonrası Karlıova’nın Göynük (Oğnut) köyü yeni yerleşimin bulunduğu mıntıkaya geldiklerinde karşı tepedeki bir bölük Rus askeri ile karşılaşırlar ve aralarında sıcak çatışma başlar. Şeyh Abdullah Efendi şehit olur, Şeyh Muhammed Emin Efendi ağır yaralanır, hava karardığı için düşman askerleri üzerlerine gidemez ve o gece şehit olan kardeşinin sırtına sarılarak sa- bahlar ve gün ağardıktan sonra da düşman askerleri tarafından esir alınır.</p>\r\n<p style=\"text-align: justify;\">Şeyh Muhammed Emin Efendi, Erzurum’a götürülürken Çat İlçesindeki müritleri tarafından yüklü miktarda para ve altın karşılığında Ruslardan geri alınır. Çat’ın Başköy köyüne kaldırılarak tedavi altına alınır. Daha sonra Çat’ın kurtuluşunda oradaki müritlerini toplayarak bir milis gücü oluşturur ve milis komutanı olarak Ermenilere karşı savaşır. Ermenileri o bölgeden temizledikleri sırada o zaman doğu cephesi komutanı olarak atanan 15. Kolordu komutanı Kazım Karabekir Paşa Şeyh Muhammed Emin Efendi ve arkadaşlarının yaptıkları başarılı mücadeleden dolayı kendilerini tebrik eder. Bilahare Çat’ın Parmaksız Köyüne yerleşir, orada medresesini kurar ve tekrar irşada başlar. Çat ve bölgesinde çok büyük hizmetleri olmuştur. 1928 yılında Çat’ın Parmaksız Köyünde vefat etmiş, kabri kendisi tarafından yaptırılan Parmaksız köyü camisinin içerisinde girişte sağ taraftadır</p>\r\nKaynaklar ;Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Binböl ve Çevresindeki Halidilik , Mehmet Şirin Ayiş\r\n\r\n ','image/ortak.jpg'),(610,'Şeyh Halid Halifani ',609,' <h2>Şeyh Halid Halifani </h2> <br> \r\n \r\n<p style=\"text-align: justify;\">Şeyh Hasan Halifani\'nin büyük oğludur. 1874 tarihinde Halifan’da doğmuştur. Medrese tahsiline çok küçük yaşlarda dedesi Şeyh Ahmed Halifanî’nin yanında başlamış, daha sonra babasından dinî ilimlerle ilgili dersler almış, bilahare Erzurum’da zamanın meşhur âlimlerinden Memiş Hoca Efendiden eğitim almış, eğitiminin kalan kısmını amcası Şeyh Muhammed Emin Efendi’nin yanında tamamlamıştır.</p>\r\nMedrese tahsilini tamamladıktan sonra gözlerinden rahatsızlanmış babası ve kardeşi tarafından tedavi edilmek üzere Halifan’dan önce atlarla Trabzon’a oradan da gemiyle İstanbul’a doktora götürülmüş, zamanın en iyi hekimlerine muayene ettirilmiş fakat tedavisi bulunamadığından çok genç yaşta âmâ olmuştur. Muhammed Emin Efendi’den icazetnamesini aldıktan sonra dedesi ve babasının mıntıkasında irşat faaliyetlerine başlamış, bu faaliyetler, vefatına kadar devam etmiştir. Şeyh Hâlid Efendi 1939 yılında 65 yaşında vefat etmiş, kabri, dedesi Şeyh Ahmed Halifanî’nin türbesinin yanındadır.\r\n<p style=\"text-align: justify;\">Birinci Dünya Savaşı’ndan sonra Şeyh Hâlid Efendi’ye aynı zamanda amcası olan Şeyh Muhammed Emin Efendi tarafından Hicri 1345 (m. 1926) yılında tarikat icazetnamesi verilmiştir. Bu icazetname, 2015 yılında İstanbul Süleymaniye Külliyesinde aslına uygun bir şekilde restore ettirilmiştir. İcazetname, Bingöl Üniversitesi İlahiyat Fakültesi hocalarından Dr. Ramazan Korkut tarafından tercüme edilmiştir. İcazetnamenin el yazması hali Sayın Faruk Yolcu’nun yanında muhafaza edilmektedir.</p>\r\n<p style=\"text-align: justify;\">İcazetname şöyle başlar: Şeyh Ahmed Efendinin oğlu hakir ve fakir ŞeyhMuhammed Emin, bu icazetnameyi 1345 (m. 1926) senesinde bir Cuma gününde Halifanlı Şeyh Hasan Efendinin oğlu Şeyh Hâlid için yazmıştır. Şeyh-i tarikat, Şeyh Muhammed Emin Halifanî, İmza ve Mühür.</p>\r\n<p style=\"text-align: justify;\">İcazet, hamdele ve salvele ile başlar, daha sonra Şeyh Muhammed Emin Efen- diye kadar Nakşibendiyye tarikatı silsilesi zikredilir. Ardından, Şeyh Hâlid’in bu icazetnabeyi hak ettiği ile ilgili şer’i deliller zikredilir, ardından Şeyh Mu- hammed Emin’in, Şeyh Hâlid’e nasihatleri ile biter.\r\nİcazetnamenin son kısmı şöyle devam eder: “Bu icazetname, Allah müminleri onun feyiz ve bereketiyle kuşatsın Şeyh Hâlid’in, Tarikat-ı Aliye-Nakşibendiyye’de zikir ve irşad telkininde bulunması için, onun te’sirini defalarca tecrübe ettikten sonra verilmiştir. Ona bu icazeti, Nakşibendiyye silsilesinin büyükleri ve bir de şeriat ve tarikat sahipleriyle istişare ettikten sonra verdim. Ona intisap eden ve onunla arkadaşlık yapan herkesin evliyaya intisap etmiş olacağına, akıllılarının ihata edemeyeceği sırlara mazhar olacağına güvence veriyorum.\r\nOna kitaba ve sünnete sıkı bir şekilde bağlanmasını, fırka-i naciye olan ehl-i sünnet’e tabi olarak, keşf ve vicdan ışığında insanların inanç ve itikatlarını düzeltmesini, Kur’an ehline, fakihlere ve fakirlere karşı cömert olmasını, vakarlı bir şekilde davranmasını, hoşgörülü ve güler yüzlü olmasını, eza ve eziyet vermekten uzak durmasını, kardeşlerinin hata ve kusurlarına karşı müsamahalı olmasını, küçük ve büyük ayırt etmeksizin herkesle sohbet ve arkadaşlık yapmasını, husumetten, düşmanlıktan ve tamahkârlıktan uzak durmasını, salih amellerle Allah’a yaklaşmasını ve Rabbini razı etmesini tavsiye ediyorum. Şüp- hesiz Allah, kendisine tevekkül edenleri ve kendisine yönelenleri zayi etmez. Kurtuluş ancak doğrulukta ve Hz. Muhammed (s.a.v.)’e tabi olmaktadır. Bunun dışında Allah Teâlâ’ya ulaşmak için başka hiçbir yol bulunmamaktadır.”</p>\r\n<p style=\"text-align: justify;\">İcazetnamede ayrıca Şeyh Hâlid’in, kimseden üstün olduğu zannına kapılmamasını, nefsini terbiye etmesini, kendisine karşı söz getirip götüren, onu itham altında bırakan ve ona haset ile yaklaşan kimseleri Allah Teâlâ’ya bırakmasını ve bu konuda hiçbir zorluk altına girmemesini tavsiye ediyorum. Çünkü bu tarikatın şeyhleri arasında öyleleri vardır ki, Allah Teâlâ takdir ederse, Allah Teâlâ’nın kudreti ve onların himmetiyle dağlar yerinden oynar ve yine onlar dilerse Allah Teâlâ’nın kudretiyle dağlar, en kısa zamanda yerinden sökülür fesat ve bozgunculuk yaşanmaz. Allah’a, Resulüne ehl-i beytine ve arkadaşlarına selam olsun</p>\r\nKaynak ; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Binböl ve Çevresindeki Halidilik , Mehmet Şirin Ayiş\r\n\r\n ','image/ortak.jpg'),(611,'Şeyh Süleyman el-Kurî (k.s.)',128,' <h2> Başlık </h2> <br> \r\n<p style=\"text-align: justify;\">Şeyh Süleyman Efendi, takriben Hicri 1205 (m. 1790) senesinde Bingöl merkeze 20 km. uzaklıkta bulunan Kur (Dikme) köyünde dünyaya gelmiştir. Aile, kendilerini Seyyid olarak kabul eder ve çevrelerinde böyle bilinirler. Şeyh Süleyman Efendinin Babası Mirzedin Efendidir. Mirzeddin Efendinin babası ise Arif Efendidir. Arif Efendinin ataları Bağdat veya Şam bölgesinden, Bitlis vilayetine, oradan da Çabakçur (Bingöl)’un Kur köyüne geldikleri rivayet edilir.</p>\r\n<p style=\"text-align: justify;\">Şeyh Süleyman Efendi’nin çocukluk yılları daha çok kendi köyünde geçmiştir. İlk tahsilini aynı zamanda âlim olan babası Mirzeddin Efendi’nin yanında yapmıştır. Daha sonra, manevi bir işaret sonucu Palu’ya gidip Şeyh Ali Sebti’nin yanında tahsil hayatına devam etmiştir. Uzun bir müddet Şeyh Ali Efendinin yanında kalan Şeyh Süleyman Efendi, medrese ilmini ikmal ettikten sonra, tarikat yoluna sülûk etmiş ve şeyhinin yanında seyr u sülûkünü tamamlamıştır.</p>\r\nŞeyh Ali Efendi’den hem ilim, hem de tarikat icazetnamesi alan Şeyh Süleyman Efendi, Kur köyüne geri dönmüş, buradaki medresenin başına geçmiş, bir taraftan medresede talebe okuturken, diğer taraftan da bulunduğu çevrede irşat görevi yapmıştır. Daha sonra buradan ayrılarak Uzunsavat köyüne hicret eden Şeyh Süleyman Efendi, gittiği yeni yerde önce cami, ardından da medrese yaptırarak faaliyetlerine burada devam etmiş ve bu süre içerisinde pek çok talebe ve mürit yetiştirmiştir.\r\n\r\nŞeyh Süleyman Efendi kendi köyü olan Kur (Dikme)’da ilmî ve tasavvufî faaliyetlerini sürdürürken köyde cereyan eden ve kendisini manen rahatsız eden bir olaydan dolayı ailesi ile birlikte Erzurum tarafına gitmeye karar verir. Önce yol güzergâhı üzerinde bulunan Göriz köyüne gider ve kısa bir zaman burada kalır. Daha sonra oradan ayrılarak Uzunsavat Köyüne geçer ve birkaç gün de burada istirahat etmek ister. Bu arada aslen Çanakkale’nin Gelibolu İlçesinden olup, Kiğı bölgesine mutasarrıf olarak gönderilmiş Hüsnü Bey isminde bir şahıs kendi arazilerinde konaklayanların kim olduğunu öğrenmek için birkaç adamını gönderir. Gelenler burada konaklayan kişinin Şeyh Süleyman Efendi olduğunu öğrenir ve durumu Hüsnü Bey’e iletirler.\r\n<div class=\"page\" title=\"Page 311\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n<p style=\"text-align: justify;\">Hüsnü Bey, Şeyhi ve ailesini arazilerinden çıkarıp uzaklaştırmak için tekrar adamlarını gönderir. Şeyh Efendi ise bize müsaade edin bir haftaya kalmaz gideriz diye kendilerine cevap verir. Ancak ikinci gün Hüsnü Bey bu sefer adamları ile beraber bizzat kendisi de gelir. Hüsnü Bey ve adamları atlarının üzerinde çadıra doğru giderlerken, Şeyh Efendi çadırın dışına çıkarak onların geldiği yöne doğru elini kaldırır ve atlar oldukları yerde dururlar. Bu hadise üzerine Hüsnü Bey, Şeyh Süleyman Efendi’nin büyük bir mürşid ve keramet sahibi bir zat olduğunu anlar, Şeyh Efendi’nin yanına yaya olarak gelir ve kendisine saygı göstererek buradan gitmemesi için bu defa kendisi ısrarda bulunur. Şeyh Süleyman Efendi önce bu teklifi kabul etmez, ancak Hüsnü Bey’in ısrarı üzerine murakabe yaptıktan sonra Erzurum’a gitmekten vazgeçer ve burada kalmaya karar verir. Şeyh Efendinin bu kararı üzerine Hüsnü Bey elinde bulunan bu günkü Uzunsavat köyü ve mıntıkasını kendisine vakıf olarak hibe eder. Bu gün tapu sicil kayıtlarında Uzunsavat köyü ve mıntıkası Şeyh Süleyman Efendi ve çocuklarına vakıf olarak verilmiş olup, bu bilgiler köy senedinde de yer almaktadır. Şeyh Süleyman Efendi, Uzunsavat köyüne yerleştikten sonra ilim ve irşad hizmetlerine artık bu köyde devam etmiş ve burada da kısa zaman içerisinde birçok talebe ve mürit yetiştirmiştir.</p>\r\n\r\n<div class=\"page\" title=\"Page 311\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n<p style=\"text-align: justify;\">Şeyh Süleyman Efendi, ilmi ile amel eden, takva sahibi âlim ve fazıl bir zatmış. Az konuşur, sürekli tefekkür halinde bulunurmuş. Konuştuğu zamanda muhatabının seviyesine göre hareket eder ve yavaş yavaş konuşurmuş. Düşünmeden konuşmaz, konuştuklarını mutlaka ayet, hadis ve sûfilerin güzel sözleri ile süslermiş.</p>\r\n<p style=\"text-align: justify;\">Şeyh Ali Sebti’nin yanında tahsil hayatını sürdürürken Şeyh Ali Efendi kendisine ayrı bir muhabbet beslermiş. Bunun sebebi ise Şehy Süleyman Efendi’nin genç yaşta hem âlim, hem de abid bir mertebeye ulaşmış olmasıdır. Şeyh Ali Efendi’nin kendisine olan bu muhabbetin sebebini anlamayan bazı talebeler, zamanla onu kıskanmaya başlarlar. Bunun üzerine Şeyh Ali Efendi, bir bahar mevsimi Şeyh Süleyman Efendi’ye evin damını loğlamasını (silindir) ister. Şeyh Süleyman Efendi tereddütsüz bu emri yerine getirir. Dama çıkar bacanın yanına oturur abasını başına geçirip evradını okumaya başlar. Bu arada silindir kendi kendine gidip gelerek toprak damı loğlamaktadır. Şeyh Ali Efendi orada bulunan bazı talebelere gidip Süleyman Efendi’nin silindiri daha yavaş götürüp getirmesini söylemelerini ister. Dama çıkan talebeler, Süleyman Efendi’yi başında abası evradını okurken görürler. Bu arada silindir de kendi kendine gidip gelmektedir. Bu manzarayı gören talebeler hayretlerini gizleyemez ve durumu Şeyh Ali Efendi’ye bildirirler. Şeyh Ali Efendi talebelere dönerek, gördüğünüz gibi benim Süleyman’a olan muhabbetimin sebebi onun bu manevi halidir der ve belli bir süre sonra da icazetini vererek ilim ve irşad faaliyetlerinde bulunmak üzere köyüne gönderir.</p>\r\n\r\n<div class=\"page\" title=\"Page 312\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n<p style=\"text-align: justify;\">Bu olaydan sonra Şeyh Süleyman Efendi, kendi köyüne döner ve burada medresenin başına geçerek vefatına kadar ilim ve irşad faaliyetleri ile meşgul olur. Şeyh Süleyman Efendi’nin vefatından sonra çocukları ve onların soyundan gelenler bölgede uzun yıllar medrese geleneği üzerinden ilmi tedrisat faaliyetlerine devam etmişlerdir.</p>\r\n\r\n<div class=\"page\" title=\"Page 312\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n<p style=\"text-align: justify;\"><strong>Bilinen Talebeleri</strong></p>\r\n<p style=\"text-align: justify;\">Şeyh Süleyman Efendi, birçok talebe yetiştirmiştir. İsimlerini bilebildiklerimizi aşağıda zikredeceğiz:</p>\r\n<p style=\"text-align: justify;\">1. Kur köyünden Şeyh Ahmet Çapakçurî, 2. Şeyh Mahmut (Oğlu)\r\n3. Şeyh Mehmet (Oğlu)\r\n4. Şeyh Enver (Oğlu) 5. Şeyh Hasan (Oğlu)\r\n6. Kiğı’nın Karsini köyünden Ali Ağa\r\n7. Şoğ köyünden Molla İsmail\r\n8. Zağ köyünden Hacı Hasan’ın babası.</p>\r\n<p style=\"text-align: justify;\"><strong>Vefatı</strong>\r\nŞeyh Süleyman Efendi, 1887 tarihinde Uzunsavat Köyünde vefat emiş ve köyün mezarlığına defnedilmiştir. Kabrinin üzerine bir kubbe yapılmış olup mezarı yöre halkı tarafından hala ziyaret edilmektedir. Şeyh Süleyman Efendi hayattayken, Uzunsavat köyünün bir gün sular altında kalacağını söyler ve bu kerameti yıllar sonra ortaya çıkar. 1992 yılında Uzunsavat köyünde baraj çalışmaları yapılır ve baraj bittikten köy mezarlık da dâhil sular altında kalacaktır. Baraj yapımı esnasında kabrin olduğu yerde birçok olağanüstü durumlar müşahede edilir. Bunun üzerin hem barajı yapan yüklenici şahıs, hem de Bingöl Su İşleri Müdürlüğü Şeyh Efendi’nin ailesi ile görüşürler ve 1998 tarihinde ailesinin de rızası ile kabri Uzunsavat Köyünün yüksek bir tepesine nakledilir.</p>\r\nKaynak ; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Binböl ve Çevresindeki Halidilik , Mehmet Şirin Ayiş\r\n\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n \r\n\r\n</div>\r\n</div>\r\n</div>\r\n\r\n ','image/ortak.jpg'),(612,'Kığılı Şeyh Selim Efendi (k.s.)',128,' <h2>Kığılı Şeyh Selim Efendi (k.s.) </h2> <br> \r\n <p style=\"text-align: justify;\">Kığılı Şeyh Selim Efendi, takriben hicrî 1228 (m. 1813) tarihinde Bingöl’ün Kiğı ilçesine bağlı Aznafer (Doğankaya) köyünde dünyaya gelmiş. Babasının adı İsmail Ağa, Dedesinin adı Bekir ağadır. İlk eğitimini babasının yanında yaptı. Daha küçük yaşlarda iken önce Kur’an-ı Kerimi öğrendi, ardından da dinî ilimleri tahsil etti. Daha sonra ailesi ile birlikte Kiğı ilçesinin Haraba (Ayvadüzü) köyüne yerleşti.</p>\r\nŞeyh Selim Efendi ilk tahsilini babasının yanında yaptı. Daha sonra babası İsmail ağa onu İstanbul’a Şeyh Ahmed Ziyauddin Gümüşhanevî’nin medresesine gönderdi. Gümüşhanevî tekkesinde belli bir süre ilim ve tasavvuf eğitimi aldı. Ardından İstanbul’dan ayrıldı ve Palu’ya gelerek eğitiminin kalan kısmını Şeyh Ali Sebti Efendinin yanında tamamladı. Şeyh Ali Sebti’den Nakşibendiyye tarikatı hilafeti alan Şeyh Selim Efendi, bir ara Çan Köyünde Şeyh Ahmed el-Çanî’nin de yanında kaldı. Şeyh Ahmed Efendi’nin en iyi dostlarından biriydi. Şeyh Ahmed Efendi cenazesini Şeyh Selim Efendi’nin kaldırmasını ve namazını da onun kıldırmasını vasiyet etmişti. Vefat ettiğinde, vasiyetine uygun olarak cenazesinin tekfin ve teçhiz işlerini yapıp cenaze namazını kıldırdı.\r\n<p style=\"text-align: justify;\">Şeyh Selim Efendi de diğer Nakşî şeyhleri gibi ilim ve irşad faaliyetlerinde bulunmuş bu amaçla özellikle Erzurum bölgesine birçok seyahatler yapmıştır. Şeyh Selim Efendi, başta Bingöl’ün Kiğı, Adaklı ve Yedisu İlçeleri olmak üzere Erzurum’un Çat, Tekman ve Karayazı bölgelerinde uzun bir süre irşad faaliyetlerine devam etmiştir. Bu amaçla kendisi daha hayattayken çocuklarının bir kısmı bu bölgeye hicret etmiş ve irşad faaliyetlerinde bulunmak üzere bu bölgelere yerleşmişlerdir. Şeyh Selim Efendi’nin sekiz tane çocuğu olmuştur. Bunlardan Şeyh Muhammed Efendi, Şeyh Mahmud Efendi, Şeyh Hasan Efendi, Şeyh Mustafa Efendi ile Şeyh Hüseyin efendi ve onların çocukları Erzurum bölgesinde görev yapmışlar, Şeyh Arif Efendi, Şeyh Ali Efendi ve Şeyh Ahmed Efendi ise daha çok Bingöl ve çevresinde görev yapmışlardır.</p>\r\n<p style=\"text-align: justify;\">Doğu memleketinde adet olduğu üzere hemen hemen her aile bir aşirete mensuptur. Şeyh Selim Efendi ailesi de Karbaşan aşiretine mensuptur. Bu aşiretin üyeleri genelde Bingöl’ün Kiğı ve Adaklı, Erzurum’un Çat ve Tekman ile Diyarbakır’ın Ergani İlçelerinde meskûndurlar. Şeyh Selim Efendi’nin özellikle Bingöl ve çevresi ile Erzurum ve çevresindeki ilim ve irşad faaliyetleri muhtemelen biraz da bundan kaynaklanmış olabilir. Şeyh Selim Efendi böyle davranmakla aslında neredeyse unutulmuş Kur’anî bir prensibi de hayata geçirerek, ilim ve irşad faaliyetlerine “Önce en yakın akrabanı uyar” ayetinin sırrınca, yakın çevresinden başlamak sureti ile bu görevi yerine getirmeye ça- lışmıştır. Bu şekilde bir hareket tarzı hem davasına hizmeti kolaylaştırmış, hem de kendisine karşı oluşan hüsnü teveccühü İslam davasına hizmette kullanmak suretiyle bölgenin dinî ve tasavvufî hayatına katkı sağlamıştır. Şeyh Selim Efendi Çapakçur bölgesinde âlim, müttaki ve abid bir zat olarak tanındı. Kendisi aynı zamanda şair bir zat olup yayınlanmış bir divanı vardır. Hayatını ilim ve irşad faaliyetleri ile geçirdi. Rivayet edilir ki Şeyh Selim Efendi irşad görevinde bulunmak üzere yanında müritleri ile beraber Bingöl’den Erzurum’un Tekman İlçesine doğru yola çıkar. O zamanlar şimdiki gibi vasıta araçları olmadığı için yolculuklar genelde at sırtında yapılır. Şeyh Selim Efendi Bingöl ile Erzurum’un Çat İlçesi arasında bulunan Yedisu mevkiine geldiği zaman, dağdan bir ayı inerek Şeyh efendinin üzengideki ayağını ağzına koyar. Etrafındakiler panik içerisinde durumu seyrederken, Şeyh Efendi tavrını hiç bozmadan elindeki sopa le hayvanın sırtına dokunur ve hayvan gider. Bir sene sonra irşad için müritleri ile yine aynı yolu kullandıkları bir sırada aynı ayı yanında iki yavrusu ile dağdan inip Şeyh Selim Efendinin üzengideki ayağını ağzına alır, Şeyh Efendi hayvana dua ettikten sonra hayvan uzaklaşıp gider. Yanındakiler bu olayın nedenini sorunca, Şeyh efendi onlara şöyle cevap verir: O hayvanın yavruları olmadığı için, benden dua istemişti. Ben de o hayvanın yavru sahibi olması için Allah’a dua ettim, Allah’ın izni ve müsaadesi ile bu sene yavruları oldu.</p>\r\n<p style=\"text-align: justify;\">Yine rivayet edilir ki Şeyh Selim Efendinin vefatından sonra kabrinin üzerine bir türbe yaptırılır. Türbeyi, Ermeni bir taş ustası yapmaktadır. O esnada yöre halkı zaman zaman Şeyh Efendinin kerametlerinden bahsederler. Ermeni usta, halkın anlattıklarının doğru olup olmadığını denemek ister ve çekicini türbenin temeline koyar. Türbenin inşaatı bitince yakınlarına, çekicimi türbenin temelinde unuttum, bu yüzden türbeyi yıkıp, çekicimi çıkarmak istiyorum der. Bunun üzerine Şeyh Selim efendinin çocukları ertesi güne kadar beklemesini söylerler. Ermeni usta o gece rüyasında çekicin türbenin dışına atıldığını görür ve sabah uyanır uyanmaz rüyasında gördüğü yere gider ve büyük bir şaşkınlık içerisinde çekicinin türbenin yanında olduğunu görür ve bu olay üzerine Müslüman olur.</p>\r\n<p style=\"text-align: justify;\"><strong>Vefatı</strong>\r\nŞeyh Selim Efendi, 1893 yılında Kiğı’nın Ayvadüzü (Haraban) köyünde vefat etmiş, vasiyeti üzerine köye hakim bir tepenin üzerine defnedilmiştir. Daha sonraki tarihlerde kabrinin üzerine bir kubbe yapılmış olup mezarı yöre halkı tarafından hala ziyaret edilmektedir.</p>\r\nKaynaklar ; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Binböl ve Çevresindeki Halidilik , Mehmet Şirin Ayiş\r\n ','image/ortak.jpg'),(613,'Şeyh Ahmed Hazyani (k.s.)',595,' <h2> Şeyh Ahmed Hazyani (k.s.)</h2> <br> \r\n <p style=\"text-align: justify;\">Şeyh Ahmed Hazyani , Âlim ve mutasavvıf Mele Kasım’ın oğludur. Bingöl’ün Solhan ilçesine bağlı Hırbızun köyünde dünyaya gelmiştir. İlk ilmi tahsilini babasından alan Şeyh Ahmed sonraları Muş’un Til köyünde (Korkut ilçesi) medrese tahsilini sürdürmüştür. Şeyh Abdullah Melekanî’den halifelik aldıktan sonra onun emriyle Xaziyan/Savaşçılar köyüne yerleşmiş ve orada ilmi ve tasavvufi anlamda hizmeti yürütmüştür. Kimseye halifelik vermemiştir. 93 harbi olarak bilinen Osmanlı-Rus savaşında oğlu Şeyh Hasan ile birlikte Ruslara karşı mukave- met gösteren sivil unsurlara dâhil olup aktif olarak savaşa katılmıştır. Şeyh Ahmed’in ölüm tarihi 1890 veya 1891 yılıdır. Tahminen 80 yıl yaşamıştır. Ailenin Nakşî Hâlidiyye tarikatına geçmesinden sonra bu tarikattan icazet alan ilk kişidir. İcazetinden sonra irşad ve ilim hizmetleri için Haziyan köyüne gidip buraya yerleşmiştir.</p>\r\n<p style=\"text-align: justify;\">Şeyh Ahmed Hazyani Silsilesi</p>\r\nKaynak ; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Bingöl’de Halidilik ( Mele azın ailesi) , Abdülkerim Bingöl - Mehmet Faruk Araz\r\n\r\n ','image/ortak.jpg'),(614,' Şeyh Abdulhamid Haziyani',596,' <h2> Şeyh Abdulhamid Haziyani </h2> <br> \r\n <p style=\"text-align: justify;\">Muşun Xaziyan/Savaşçılar Köyünde dünyaya gelen Şeyh Abdulhamit’in Doğum tarihi tam olarak bilinmemektedir. Babası ve çevredeki âlimlerden ders almış ve Melekan köyüne geçip Şeyh Kekê ile birlikte sulûka girmiştir. Şeyh Mahmud Efendinin yanında manevi terbiye aldıktan sonra Şeyh Mahmud Ken- disine halifelik vererek Hâlidî tarikatında Nakşibendî şeyhi olmuştur. 1901 yılında Haziyan köyünde vefat etmiştir. Kimseye halifelik vermemiştir.</p>\r\nKaynak ; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Bingöl’de Halidilik ( Mele azın ailesi) , Abdülkerim Bingöl - Mehmet Faruk Araz\r\n ','image/ortak.jpg'),(615,'Şeyh Ali Hırbızuni ',596,' <h2>Şeyh Ali Hırbızuni </h2> <br> \r\n <div class=\"page\" title=\"Page 350\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n<p style=\"text-align: justify;\">Şeyh Ali, Hırbızun’da doğmuş ve yaklaşık 73 yıl yaşamıştır. Yaklaşık bin dokuz yüz küsur yıllarında vefat etmiştir. İlmî tahsilini ilk olarak babasından almıştır. Daha sonra farklı hocalardan ilim tahsilinde bulunmuştur. Şeyh Ali, Hâlidîlik icazetini Melekanlı Şeyh Mahmud’dan almıştır. Halasının oğlu olan Şeyh Mahmut vefat etmeden önce, “Beni dayımlarımdan Şeyh Ali yıkasın!” diye vasiyette bulunmuştur. Şeyh Muhammed’in üç oğlundan biri olarak dünyaya gelen Şeyh Ali’nin diğer iki kardeşinden biri Şeyhê; diğeri de Hatê (Şeyh Hasan)’dır. Şeyh Hasan (Hatê) muhacirlik döneminde Urfa’da vefat etmiş ve Urfa’da Şeyh Hasan Haziyanî’ye yakın bir yerde defnedilmiştir.</p>\r\n<p style=\"text-align: justify;\">Torunu olan Şeyh Tahir, Şeyh Ali’nin Ermeni olaylarının başlamasından evvel, gidişattan Ermenilerin olay çıkaracağını ve buna binaen olayların kontrolsüz gelişeceğini sezmiştir. Bu olaylara matuf olarak “Yakında bazı olaylar gelişecek ve zülüm kime yapılırsa yapılsın haramdır.” demiş, bu sayede, çevresindekiler olayların en gergin döneminde temkinli olmuşlardır.</p>\r\n\r\n<div class=\"page\" title=\"Page 351\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n<p style=\"text-align: justify;\">Şeyh Ali bizatihi tarım ve hayvancılık ile uğraşarak geçimini sağlamaya çalışmıştır. İslamî ve Tasavvufî hizmetleri dışında ticaretle de uğraşan Şeyh Ali’den kemal ve kerametleri ile söz edilmiştir.</p>\r\nKaynaklar ; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Bingöl’de Halidilik ( Mele azın ailesi) , Abdülkerim Bingöl - Mehmet Faruk Araz\r\n\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n</div>\r\n\r\n ','image/ortak.jpg'),(616,'Şeyh Hasani Haziyani ',596,' <h2> Şeyh Hasani Haziyani </h2> <br> \r\n <p style=\"text-align: justify;\">Şeyh Hasan, Şeyh Ahmed-i Haziyan’ın oğludur. İlk tahsilini babası Şeyh Ahmed’den almış, sonraları bölgenin çeşitli medreselerinde eğitimini sürdürmüştür. Şeyh Hasan’ın doğum tarihi tam olarak bilinmemektedir. Tasavvuf icazetini Melekanlı Şeyh Mahmut’tan almıştır. İcazetinden sonra Şeyh Abdullatif gibi öğrencileri yetiştirmiş ve Müslümanların maddi ve manevi terbiye ile yetişmesi için hizmetlerde bulunmuştur. Yaşadığı dönemde vükû‘ bulan Ermeni olaylarında halkı, Ermenilerden suçsuz olanların can, mal ve namusuna dokun- mamaları konusunda ciddi uyarılarda bulunmuştur. Bu nedenle Haziyan köyü- ne sığınan Ermenilere kimse dokunmamıştır. Muhacirlik zamanına kadar Haziyan köyünde ikamet etmiş, orada milletin dini ve içtimai sorunlarıyla alakalı faaliyetler yürütmüştür. Kimseye halifelik vermemiştir. 1918 yılında muhacirlik zamanında Urfa ilinin Halfeti içesine bağlı İngici köyünde vefat etmiştir</p>\r\nKaynak ; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Bingöl’de Halidilik ( Mele azın ailesi) , Abdülkerim Bingöl - Mehmet Faruk Araz\r\n\r\n ','image/ortak.jpg'),(617,'Şeyh Abdulhamit İnalî',596,' <h2> Başlık </h2> <br> \r\n <p style=\"text-align: justify;\">Şeyh Abdulhamit Solhan’a bağlı Hırbızun Köyünde dünyaya gelmiştir. Şeyh Abdülhamit, başta Qelencuk/Kalencik köyünde Mele Selim-i Dımılî’nin/(halife Selim) olmak üzere birçok âlimden ilmî dersleri almıştır. İlmî tahsilinden sonra ders vermek üzere Varto İnali’de kendi medresesini açmıştır. Nitekim Şeyh Kekê ve eski Varto Müftüsü Mele Hâlid gibi şahsiyetler onun medresesinde yetişmiştir. Onun döneminde civardan bazı ilim talebeleri, İbn Hacer’in Tuhfes’i, Şerhü’l-Mevakıf, Şerhu’l-Makasıd, İânetü’t-Talibin, Hâzın ve Nesefî tefsirleri gibi önemli bazı kitapları okumak üzere, hususi kendisine talebe olmaya ge- lirlerdi. Şeyh Mahmud (Sahak), Şeyh Abdülhamid’in Cemü’l-Cevami’e bir şerh yazdığını ve bunu gördüğünü söylemiştir. Ancak henüz bu kitaba ulaşılamamıştır. Şeyh Mahmud-i Melekanî’nin kendisi hakkında “Gulâ Şexâ” (Şeyhlerin Gülü) dediği Şeyh Abdülhamid, yüksek bir ilmî meziyete sahip olmasına rağmen mütevazi bir kişiliğe sahipti. O, kendisine mürit olmaya gelenlere “benim fakihlerim/talebelerim var, müritlerle uğraşacak fazla vaktim yok.” diyerek onları Rındaliya, Dadina ve Melekan köylerinde bulunan Hâlidîye tarikat şeyhlerine gönderirdi.</p>\r\nKaynak ; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Bingöl’de Halidilik ( Mele azın ailesi) , Abdülkerim Bingöl - Mehmet Faruk Araz\r\n\r\n ','image/ortak.jpg'),(618,'Şeyh İbiş ( İbrahim ) ',599,' <h2>Şeyh İbiş ( İbrahim ) </h2> <br> \r\n<p style=\"text-align: justify;\">Şeyh İbiş (İbrahim) Temmuz 1866 yılında Baskil’in Şefkatli köyünde dünyaya gelmiştir. Nefesoğulları olan soy isimleri daha sonra Yünkül olarak değişmiştir. Şeyh İbiş önceleri Mustafa Kazım Baba adında bir mürşide bağlıydı. Şeyh Kekê’nin Baskil’e gelmesi döneminde yaşadığı bir olay üzerine kendisine bağlanıp mürit olmuştur. Şöyle ki Kekê, ailesi ile birlikte Baskil’e geldiğinde Şeyh İbrahim’in evine misafir olmuştur. Ev sahipleri onun yatağını kapı eşiğine yakın hazırlamış ve kendisine değersiz bir misafir olarak hizmette bulunmuşlardır. Şeyh İbiş aynı gece gördüğü bir rüya görmüş olacak ki Şeyh İbiş uykudan telaşla kalmış ve hanımına “hanım kalk biz, büyük bir hata etmişiz. Bu misafirimiz değerli bir misafirdir, hünerini anlayamamışız.” demiştir. Ardından Şeyh Kekê’yi uyandırmış ve ona “hakkınızı helal edin, size saygıda kusur etmişiz” diyerek yattığı yeri değiştirmişlerdir. Şeyh Kekê, yanında bir süre amel eden bu zata, tasavvuf icazeti vermiştir. Bu icazet halen torunları tarafından muhafaza edilmektedir. Âlim ve muttaki olan bu zat çok zaman geçmeden 1905 yılında vefat etmiştir.</p>\r\nKaynaklar ; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Bingöl’de Halidilik ( Mele azın ailesi) , Abdülkerim Bingöl - Mehmet Faruk Araz\r\n\r\n \r\n\r\n ','image/ortak.jpg'),(619,'Şeyh Abdüllatif Haziyani (k.s.)',599,' <h2>Şeyh Abdüllatif Haziyani </h2> <br> \r\n <p style=\"text-align: justify;\">Şeyh Abdullatif, 1887 yılında Xaziyan/Savaşçılar köyünde doğmuştur. Küçük yaşlarda medrese tahsiline başlamıştır. İlk olarak babasından ders almıştır. Daha sonra Muş’un Pazu köyünde kendi akrabası olan Mele Hasan’ê Bakê’nın medresesinde, Varto’nun Rindaliya ve Hacibey köyünde Sultanşenli Muhammed’in medresesinde ardından Karayazı’nın Dehar köyünde okumuştur. Dehar’da okurken irşat amacıyla köyleri dolaşan Şeyh Said’ê Palu ile tanışmış ve daha sonra onların köyü olan Hınıs’ın Kolhisar köyüne geçerek Şeyh Said Efendi’nin medresesinde Şeyh Ali Rıza Efendi ile beraber okumuştur. Oradan ayrıldıktan sonra Melekan köyünde Şeyh Abdullah Efendi’nin medresesinde okumuştur. Medrese tahsilini bitirdikten sonra kendi köyü olan Xaziya’da medrese açmıştır.</p>\r\n<p style=\"text-align: justify;\">1925 yılında Şeyh Said hadisesi başlayınca ailesinin birçok ferdiyle birlikte aktif olarak harekete katılmıştır. Hareketin yenilgiye uğraması, Şeyh Said ve arkadaşlarının İran’a kaçmaya karar vermesi üzerine “maddi imkânım yoktur, İran seferine katılmak suretiyle kimseye yük olmak istemem” diyerek dağlarda saklanmaya devam etmiştir. Muş bölgesinde altı ay firar kaldıktan sonra ihbar sonucu yeri tespit edil- miştir. Bunun üzerine Bingöllü Yado Ağa’nın yanına gitmeye karar vermiş, arkadaşlarıyla yola çıkmıştır. Bingöl’ün Solhan ilçesine bağlı Melekan köyüne yakın bir yerde kar fırtınasına yakalanmış ve arkadaşlarıyla birlikte burada yakalanıp önce Muş sonra Bitlis İstiklal Mahkemesinde idamla yargılanırken 1927 örfi ida- renin kalkmasıyla özgürlüğüne kavuşmuştur. Toplam 18 ay hapis sonucu 1927 yılında cezaevinden çıktıktan sonra “Tertela Şexa ( Şeyhlerin yaşadığı büyük felaket )” büyük döneminde yakılmış olan Haziyan köyüne dönmüş ve medreselerin yasak olduğu dönemde kendi evininin bitişiğinde bir medrese/hücre inşa etmiş, gizlice burada ders vermiştir. 1935 yılında bölgede etkili olan ailelerin sürgün edilmeye başlanması üzerine sürgünden kaçmak için ailesi ile birlikte Hazro’nun Dedaş köyüne gitmiş ve burada iki yıl kalmıştır. Daha sonra tekrar Haziyan Köyüne dönmüştür.</p>\r\n<p style=\"text-align: justify;\">Şeyh Abdullatif, bir süre sonra Nakşibendî tarikatının bir zincirinin halkasına katılma gereği duydu ve Şeyh Kekê’nin hizmetine girdi ve onun yanında riyazet çekerek tasavvufi terbiyesini almaya başladı. Onun bereketli dergâhında riyazet ve amelini tamamladı. Bir süre sonra Şeyh, onu icazet vermeye layık/ehil görünce ve 1931 yılında icazetini vererek onu Nakşibendî halifesi olarak seçti.</p>\r\n<p style=\"text-align: justify;\">O bu vazifesiyle Haziyan köyünde ikamet etmiş ve bölgede İslam ve tarikat faaliyetlerini yürütmüştür. 1946 yılında gözlem altında tutulması amacıyla Nahiye Müdürünün baskısıyla Haziyan köyünden alınıp o dönem nahiye olan Yaygın’a yerleştirilmiş ve orada zorunlu iskâna tabi tutulmuştur. Yaygın’da kendi evi olmadığı için uzun süre komşuların kendisine tahsis ettiği derme çatma evlerde kalmıştır. Nahiye müdürünün ve karakolun bulunduğu bir ortamda medresede açmanın imkânsızlığı yüzünden medrese/hücre açamamıştır. Böylece Haziyan’da gizlice devam eden medrese süreci son bulmuştur. Babası ve dedesi idam edilmiş olan Aladin’ê Mele Emin, Mele İbrahim (Zaza) Mele Kasım (Zaza) Kendi oğlu Şeyh Mehmet Emin’e ders vermiştir.</p>\r\n<p style=\"text-align: justify;\">Mehmet Çağlayan Şark Ulemaları eserinde sahibi Şeyh Abdullatif’in çektiği eziyet ve sıkıntılardan söz ederken, yıpranmış olmasına rağmen bunu hiç sezdirmediğini ve kendisini her ziyaret ettiğinde mütebessim ve hiçbir sıkıntısı yokmuş görünümünü verdiğini aktarmaktadır. Çağlayan, ayrıca en sıkıntılı durumunda bile Şeyh Abdullatif’in teheccüt namazlarını ve evradını ihmal etmediğini, ne siyasi şartlar ne de sağlık şartlarına takılmadan Kur’an çizgisini bağlı kaldığını, irşad tebliğ ve halka hizmet etmekten ve hakkı söylemekten çekinmediğini aktarır.</p>\r\n<p style=\"text-align: justify;\">Şeyh Abdüllatif, Cumhuriyet’in kurulmasından sonra yaşanan çalkantılardan bizzat etkilenmiş ve Şeyh Said’in hareketine aktif katılım sağlamış birisi olarak sözüm ona işler normale vardıktan sonra da devlet, siyaset ve devletin kurumlarından uzak kalmıştır. Zorunlu olmadıkça kılık kıyafet kanunu yüzünden Muş’a bile gitmemiştir. Kimseye halifelik vermemiş ve 1964 yılında yaygın nahiyesinde vefat etmiş ardından ardından Haziyan köyünde (savaşçılar - Muş ) defnedilmiştir.</p>\r\nKaynak ; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Bingöl’de Halidilik ( Mele azın ailesi) , Abdülkerim Bingöl - Mehmet Faruk Araz\r\n ','image/ortak.jpg'),(620,'Seyyid Hasan Arvasi (k.s.)',293,' <h2> Seyyid Hasan Arvasi (k.s.)/h2> <br> \r\n \r\n ','image/ortak.jpg'),(621,'Molla Ömer Horosi (k.s.)',293,' <h2> Molla Ömer Horosi (k.s.) </h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(622,'Seyyid Abdulgaffar Arvasi (k.s.)',293,' <h2> Seyyid Abdulgaffar Arvasi (k.s.)</h2> <br> \r\n \r\n ','image/ortak.jpg'),(623,'Molla Ahmed Karaköyi (k.s.)',293,' <h2> Molla Ahmed Karaköyi (k.s.)</h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(624,'Molla Hasan ',293,' <h2> Molla Hasan </h2> <br> \r\n \r\n ','image/ortak.jpg'),(625,'Molla Abdullah el-Kasmanî',601,' <h2> Molla Abdullah el-Kasmanî </h2> <br> \r\n \r\n ','image/ortak.jpg'),(626,'Molla Abdullah Akdeniz',601,' <h2> Molla Abdullah Akdeniz</h2> <br> \r\n \r\n ','image/ortak.jpg'),(627,'Molla Hadi Karbaşanî',601,' <h2>Molla Hadi Karbaşanî </h2> <br> \r\n \r\n ','image/ortak.jpg'),(628,'Molla Faysal Daninanî (Taş )',601,' <h2> Molla Faysal Daninanî (Taş )</h2> <br> \r\n ','image/ortak.jpg'),(629,'Molla İbrahim Gersevari',295,' <h2>Molla İbrahim Gersevari</h2> <br> \r\n\r\n\r\n ','image/ortak.jpg'),(630,'Molla Abdüllatif Amindi',295,' <h2>Molla Abdüllatif Amindi</h2> <br> \r\n \r\n ','image/ortak.jpg'),(631,'Molla Muhammed Sıddik',295,' <h2>Molla Muhammed Sıddik</h2> <br> \r\n ','image/ortak.jpg'),(632,'Hacı Hüseyin Kertenevi',295,' <h2>Hacı Hüseyin Kertenevi </h2> <br> \r\n \r\n\r\n ','image/ortak.jpg'),(633,'Molla Abdürrezzak Pirmînî',295,' <h2>Molla Abdürrezzak Pirmînî</h2> <br> \r\n \r\n ','image/ortak.jpg'),(634,'Molla Ahmed Şeyhî',295,' <h2>Molla Ahmed Şeyhî </h2> <br> \r\n \r\n ','image/ortak.jpg'),(635,'Molla Salih',295,' <h2> Molla Salih</h2> <br> \r\n ','image/ortak.jpg'),(636,'Molla Muhyiddin el - Haveli',296,' <h2>Molla Muhyiddin el - Haveli</h2> <br> \r\n \r\n<p style=\"text-align: justify;\">Resmi kaynaklara göre Molla Muhyiddîn el-Hâvelî, 01.07.1896 Siirt ilinin Baykan ilçesinin Garzan denilen bölgesinin Ormanpınar (Bilvanîs) köyü doğumlu görünmektedir. Bununla beraber el-Mektûbât adlı eseri ve çocuklarının kendisinden aktararak verdikleri bilgilere göre 1909 yılında dünyaya geldiği anlaşılmaktadır. Annesinin adı Halime, babasının adı Ali’dir. Babası halk arasında Molla Ali diye bilinmektedir.</p>\r\n<p style=\"text-align: justify;\">Molla Muhyiddîn el-Hâvelî’nin ailesi aslen Irak’ın Süleymaniye şehrine bağlı Berzenc köyündendir. Dedeleri oradan yaklaşık olarak 150-200 sene (8-9 göbek) önce bilinmeyen bazı sebeplerden ötürü Gercüş ilçesi Vergili (Becirman) köyüne göç etmiş ve burada yaşamaya devam etmişlerdir. Daha sonra Siirt’in Baykan ilçesinin Ormanpınar (Bilvanîs) köyüne taşınmışlardır.</p>\r\n<p style=\"text-align: justify;\">Molla Muhyiddîn el-Hâvelî, Baykan Bilvanîs köyünden olup, medrese tahsilini, Oğin, Norşin ve Çır (Çukurca)’da tamamlamıştır. İlk derslerini de Baykan ilçesine bağlı Siyan köyünde imamlık görevini ifa eden babasından almaya başlamıştır. el-Hâvelî, daha sonraki eğitimine kayınpederi de olacak Molla Alâüddîn’in(ö. ?) yanında Baykan ilçesine bağlı Çır (Çukurca) köyünde devam etmiştir. Bir ay Norşin’de Hazret’in torunu Molla Cemâleddîn’den, bir ay da Kozluk ilçesinde Molla Reşid Arıncî’den ders almıştır. Geriye kalan eğitimini kayın pederi Molla Alâüddîn’in rahle-i tedrisinden geçerek tamamlamıştır. Medrese eğitimini 17 yaşında bitirerek Molla Alâüddîn’den icazetnamesini almış ve bundan sonra 3 yıl süreyle hocasıyla birlikte aynı medresede ders vermeye başlamıştır.</p>\r\n<p style=\"text-align: justify;\">el-Hâvelî, 22 yaşından itibaren tasavvufî ve ilmî çalışmalarını <a href=\"http://www.evliyalar.net/seyyid-abdulhakim-bilvanisi-k-s/\"><strong>Şeyh Abdülhakim el-Hüseynî</strong></a> (1902/1972) (Menzil Şeyhi <a href=\"http://www.evliyalar.net/muhammed-rasit-erol-k-s/\"><strong>M. Raşit Erol’</strong></a>un(1930/1993) babası) ile birlikte zamanın meşhur mutasavvıflarından, Suriye’de ikamet eden Şeyh Ahmed Haznevî’nin (1886/1950) yanında sürdürmüş, şeyhinin vefatı üzerine, <a href=\"http://www.evliyalar.net/seyh-muhammed-masuk-norsini-ks/\"><strong>Norşinli Şeyh M. Maşuk</strong></a>’un yanında tasavvuf eğitimini tamamlayıp hilafetini ondan almıştır.</p>\r\n<p style=\"text-align: justify;\">Norşin medresesinin mürşid ve müderrislerinin birbirlerine yazdıkları mektuplar incelendiğinde, bölge halkının günlük hayatta karşılaştığı sorunlarla ilgili çok sayıda fetva ve açıklamayı ihtiva ettikleri görülecektir. Bu mektuplar ilmî ve tasavvufî konularda küçük birer risale niteliği taşımaktadır. Hâlidî şeyhi el-Hâvelî de bu geleneğin bir parçası olarak çevre illere hatta Ezher şeyhine mektuplar yazarak bu alanda epey verimli olmuştur.</p>\r\n<p style=\"text-align: justify;\">Ayrıca Hâlidî şeyhleri, müderrislik ve irşad görevlerinin yanında ihtiyaç anında toplumu yönlendiren, rehberlik ve öncülük eden âlimler olarak görev yapmış, bazen de arabuluculuk görevlerini de üstlenerek toplumda şiddetin önlenmesi ve huzur ortamının hâkim olmasında önemli katkılar sağlamışlardır. Yani bu gelenekte tasavvuf/ tekke geleneği yanı sıra ilim-irşad geleneği de vardır hatta bu gelenek daha hâkim olarak karşımıza çıkmaktadır. el-Hâvelî tasavvufî geleneğin tekke ayağını değil de ilim-irşad ayağı olan medrese geleneğini esas almıştır. Bu geleneğin tekke ayağı ise genelde bölgenin şeyh ailelerinin sürdürdüğü görülmektedir.</p>\r\n<p style=\"text-align: justify;\">el-Hâvelî, düzenlediği sohbetlerle insanların zamanlarını ilim, irfan ve ibadetle geçirmelerini sağlamış bu sayede onların vakitlerini boşa harcamalarına engel olmuştur. el-Hâvelî Hâlidî geleneğin ilim-irşad ayağı medrese ekolünün en müşahhas örneklerindendir. O hem medrese hem de yazdığı el-Mektûbât adlı eseriyle bu ilim-irşad geleneğin bir halkası olduğunu bize göstermiştir.</p>\r\n<p style=\"text-align: justify;\">el-Hâvelî, bölgenin en tanınmış ulemasından olup, fetvalarıyla nam salmıştır. Seyda Molla Muhyiddîn hazretleri Şeyh Muhammed Maşuk’un hem amel arkadaşı hem de halifesidir. Arkasında altı halife ve gözü yaşlı binlerce seven bırakarak 1987 yılında seccadesinde sabah namazı öncesinde dâr-ı bekâya göç etmiştir. Mezarı Baykan’ın Bayika Köyündedir.</p>\r\n<p style=\"text-align: justify;\"><strong>El-Hâvelî’nin Halifeleri</strong>\r\nel-Hâvelî, ilim adamlığının yanında, zühd ve takvâya dayalı yaşamıyla daşöhret bulmuştur. O, Tasavvufun önemli bir kolu olan Hâlidî tarikatında şeyh mertebesine ulaşmıştır. el-Hâvelî, dinî ilimleri öğrettiği gibi, tasavvuf konusunda da çok kişiye ders vermiş, bunlardan tasavvuf eğitimini tamamlayan altı kişiye de irşat izni vermiş ve onları halifesi olarak tayin etmiştir. Yukarıda Hâlid-i Bağdâdî’nin, zahirî ilimlerde icazeti olmayana hilafet görevi vermediğini aktarmıştık. el-Hâvelî’nin de hilafet verdiği kişilerin zahirî ilimlerde icazeti olan kişiler olduğunu görmekteyiz. Bu kişiler ise aşağıda zikredilenlerdir;\r\n1- Şeyh Bedreddin Mutlu (Kendi şeyhi Şeyh Maşuk’un oğlu)\r\n2- Norşinli Şeyh Fadli Kocaman\r\n3- Molla Havi Akkuş (1927-31/2015)\r\n4- Molla Hasib\r\n5- Molla Abdullah Dibo\r\n6- Molla Muhammed Arıncî.</p>\r\n<p style=\"text-align: justify;\">Kaynak ; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Halidi Tarikatının Halifelerinden Molla Muhyiddin El Haveli ve Tasavvufa dair Fetvaları, Necmettin Kartal</p>','image/ortak.jpg'),(637,'Şeyh Bedreddin Mutlu',636,' <h2>Şeyh Bedreddin Mutlu </h2> <br> \r\n \r\n ','image/ortak.jpg'),(638,'Norşinli Şeyh Fadli Kocaman',636,' <h2> Norşinli Şeyh Fadli Kocaman</h2> <br> \r\n \r\n ','image/ortak.jpg'),(639,'Molla Havi Akkuş ',636,' <h2>Molla Havi Akkuş </h2> <br> \r\n ','image/ortak.jpg'),(640,'Molla Hasib',636,' <h2> Molla Hasib</h2> <br> \r\n ','image/ortak.jpg'),(641,'Molla Abdullah Dibo',636,' <h2> Molla Abdullah Dibo </h2> <br> \r\n \r\n ','image/ortak.jpg'),(642,'Molla Muhammed Arıncî',636,' <h2> Molla Muhammed Arıncî</h2> <br> \r\n \r\n ','image/ortak.jpg'),(643,'Şeyh Seyda Muhammed Emin El Hayderi',310,' <h2> Şeyh Seyda Muhammed Emin El Hayderi </h2> <br> \r\n\r\n<img src=\"image/Şeyhseydamuhammedelhayderi.jpg\" class=\"img-thumbnail\" alt=\"Şeyhseydamuhammedelhayderi\"></img>\r\n<br><br>\r\n<p style=\"text-align: justify;\">Seyda Muhammed Emin el-Haydari 1927’de Mardin Nusaybin İlçesine bağlı Kalecik köyünde dünyaya teşrif eylemiş, 2003 yılı baharında 76 yaşındayken hakkın rahmetine kavuşmuştur. Babası Seyda Molla Ahmed el-Hayderî (1887-1937), annesi ise Molla Ali Koçerî’nin kızı Sıddıka hanımdır. Babası Patnos, Erciş ve Dedeli bölgelerinde bulunan Hayderî aşiretinden olup, birinci dünya savaşında doğu cephesinde savaşmış, yaralanınca terhis edilmiş, rusların böl- geyi işgal etmesi üzerine ailesiyle birlikte Nusaybin ilçesine göç etmiştir. Seyda Muhammed Emin el-Hayderî henüz on yaşındayken, babası birinci dünya savaşında aldığı yaranın etkisiyle hakkın rahmetine kavuşmuştur. Babası vefatından önce ailesini toplayarak, kendilerine ilim dışında bir miras bırakmadığını ve ilme adanmalarını vasiyet etmiştir.</p>\r\n<p style=\"text-align: justify;\">Seyda Muhammed Emin el-Hayderi pederinin vasiyeti ve validesinin yönlendirmesiyle, henüz on yaşındayken 1937’de eğitim için Suriye Kamışlı beldesine bağlı Hazna köyüne gitmiş, orada<strong> <a href=\"http://www.evliyalar.net/seyh-ahmed-haznevi-k-s/\">Şeyh Ahmed el-Haznevi</a></strong> hazretlerinin (ö.1949) maiyetindeki “Hazna Medresesine” iltihak etmiş, on yıllık bir tedrisat sürecinden sonra 1947 yılında Seyda Abdurrezzak el-Heleli\'den icazet almıştır. Buna göre yaklaşık 12 yıl <strong><a href=\"http://www.evliyalar.net/seyh-ahmed-haznevi-k-s/\">Şeyh Ahmed el-Haznevî</a>’</strong>nin medresesinde, yine onun maiyetinde ilmi ve tasavvufi bir eğitim almıştır. İlim ve tasavvuf alanında Şeyh Ahmed el-Haznevî’nin tasavvufi/manevi hayatının terbiyesinde yetişmiş ve adım adım kendisini takip etmek suretiyle onun maneviyatını özümsemiştir. İcazetnamesini aldıktan sonra yaklaşık 3 yıl Hazna köyünde müderrislik yapmış ve 1950’de Türkiye’ye geri dönmüştür.</p>\r\n<p style=\"text-align: justify;\">Türkiye’de Mardin’e bağlı Nusaybin, Midyat ve Kızıltepe ilçelerinde, Diyarbakır Silvan’a bağlı çeşitli köylerde müderrislik, ilim, tasavvuf ve irşad faaliyetlerinde bulunmuştur. Son olarak 1982’de Diyarbakır Silvan Bereketli köyünde müderrisliğe başlayarak çok sayıda tasavvuf, ilim ve irfan ehli talebe yetiştirmiş, talebelerini irşad için farklı bölgelere göndermiştir. Seyda Muhammed Emin el-Hayderî, irşad için belirli aralıklarla Diyarbakır ve çevresine seyahate çıkardı. Bu çerçevede Bingöl Genç İlçesine, Ilıcalar beldesine ve Dik köyüne gelerek çok sayıda insanın tövbe et- mesine, tasavvufa intisap ederek hidayet bulmasına, ilim, ahlak ve maneviyatta yol almasına vesile olmuştur.</p>\r\n<p style=\"text-align: justify;\"><strong>Seyda Muhammed Hayderî’nin Tasavvufî Yönü</strong></p>\r\n<p style=\"text-align: justify;\">Seyda Muhammed Emin el-Hayderî ve oğlu Şeyh Ahmed el-Hayderî’nin Hâlid-i Nakşibendî’ye intisap silsilesi şu şekildedir:<a href=\"http://silsileler.com/index.php?hareket=goster&id=643\"><strong> Silsile-i Şerifi </strong></a>\r\nŞeyh Seyda Muhammed Emin el-Hayderî, Şeyh Ahmed el-Haznevî medresesinde ve yine onun maiyetinde Şeyh Seyda Abdurrezak el-Helelî’den icazet almıştır. Seyda Hayderî, Şeyh Ahmed Haznevî’nin vefatından sonra Şeyh Ma- sum vasıtasıyla seyr-sulûk derslerine başlar, bilahare Şeyh Ahmed Haznevî’nin oğlu Şeyh Alaeddin Haznevî vasıtasıyla tasavvufî icazet alır. Bu açıdan kendisi ve medresesi ilmi/tasavvufî açıdan Hâlid-i Nakşibendî geleneğine Şeyh Abdurrezzak el-Helelî, Şeyh Alaeddin Haznevî ve Şeyh Ahmed el-Haznevî halkasıyla intisap etmektedir.</p>\r\n<p style=\"text-align: justify;\">Seyda Hayderî Şeyh Alaeddin ve Haznevî ailesine büyük bir sevgi saygıyla bağlıydı. Hazna köyüne gittiğinden “ben burada müridim der” ve herzamankinden daha mütevazi davranır, öyle ki Haznevî ailesinden mutasavvıf kimseler kendisini ziyarete geldiğinde sarığını çıkarır, sizin yanınızda benim şeyhliğim olmaz derdi. Şeyh Alaeddin Haznevî’ye büyük bir sevgiyle bağlıydı. Öyle ki onun vefatından sonra büyük bir üzüntüye kapılmış, manevi rehberin firkatinden kaynaklanan derin bir hüzünle onun hakkında tasavvufun derin izlerini taşıyan kasideler nazmetmiştir. Yüksek bir maneviyatı, derin bir bağlılığı, sevgiyi, hüznü içeren, tasavvuftaki deruni ilahi aşkı, derin bir peygamber sevgisini, hazna medresesine ve mürşide olan derin sevgi bağlılığın yanı sıra çeşitli tasavvufî temaları yine edebi ve derin tasavvufî imgelerle dile getiren bu kasideler, tasavvuf çevrelerinde mütalaa edilmektedir. Tasavvufî konularda ele aldığı Divan, Seyda Hayderî’nin deruni takvasını, yüksek mane- viyatını ve velayetini yansıtmaktadır. Günümüzde faaliyetlerine devam eden Hayderi medresesi ilim ve tasavvuf/maneviyat açısından Hazna medresesinin bir şubesidir. Hâlidî Nakşibendî mecrasında Hayderî Medresesine kaynaklık eden Hazna Medresesi bilahare ele alınacaktır.</p>\r\n<p style=\"text-align: justify;\"><strong>Seyda Hayderî’nin Eserleri</strong></p>\r\n<p style=\"text-align: justify;\">Seyda Muhammed Emin el-Hayderî, zahir ve batın ilimleri toplayan, ilim fıkıh ve tasavvufu şahsında meleke haline getirmiş, sünnete bağlılığı ve nebevi ahlakıyla peygamber aşığı bir mutasavvıf, alim, edip, müellif ve müderris olmakla birlikte, bölgenin manen ihya ve inşası konusunda Hâlidî geleneğinin misyonunu icra eden güçlü halkalarından biriydi. Merhum pederi Molla Ahmed Hayderî’nin ve kendisinin tasavvufi şiir ve kasideleri ihtiva eden “Diwan a Hayderî” isimli kitabı müstakil bir şekilde basılmıştır. Seyda Hayderî temel itikadi bilgileri ihtiva eden “Eqida İmanê”, Hz. Peygamberin dünyaya teşrifi serencâmını ve medhini konu alan “Mewlud a Nebi” isimli bir mevlit kitabı, Hz. Peygamber’in doğumunu ve kısaca hayatını nazım ve nesir üslubunda ele alan “Mewlidu’n-Nebî” isimli bir risale, temel fıkıh/ilmihal bilgilerini ihtiva eden “Werdu’l-Etfâl” isimli bir eser telif etmiş ve bu eserler Diyarbakır’da Mektebet-u Seyda yayınevi tarafından, Tuhfetu’l-Hayderî ismiyle bir araya getirilmiş ve tek kitap halinde basılmıştır.16 Hayderî yalnızca zikredilen yazılı eserlerin yanı sıra, kendisinden geriye köklü bir medrese, ilim, tasavvuf ve irşad geleneğini de miras bırakmıştır.</p>\r\n<p style=\"text-align: justify;\"><strong>Vefatı ve Hayderî Medresesinin Günümüzdeki Durumu</strong></p>\r\nSeyda Muhammed Emin el-Hayderî Bereketli medresesini tamamladıktan sonra, 2000 yıllarına doğru Diyarbakır’a 15 km. mesafelik bir mevkide, yeni bir ilim/tasavvuf merkezinin temellerini atmıştır. Hayderî külliyesi Bingöl- Diyarbakır yolunda, Diyarbakır’a 15 km. lik bir mesafededir. 2003’te vefat eden Şeyh Seyda Muhammed Emin el-Haydarî\'nin kabri şerifi bu külliyenin sınırları içindedir. Şeyh Muhammed Emin Hayderî’nin ilmî, tasavvufî ve manevî mirası, toprağa düşerek filizlenen bir tohum misali, onun vefatından sonra etrafa dal budak salmıştır. Nitekim vefatına yakın zamanlarda “benden sonra ilmi/tasavvufî hizmet gelişecek, inkişaf ederek etrafa dal budak salacaktır” demiştir. Kendisinden sonra tedris ve irşad kürsüsüne geçen oğlu Şeyh Seyda Ahmed el-Hayderî ilim, irşad ve tasavvuf mecrasında faaliyetleriyle pederini tasdik etmiştir. Seyda Ahmed el- Hayderî henüz babası hayattayken ilmi icazetnamesini aldıktan sonra, tarikat derslerini, tasavvufî seyr-u sulûk sürecini tamamlamıştır. Bunun üzerine ba- bası, Seyda Ahmed Hayderî’yi yanına alarak Şeyh Ahmed el-Haznevî’nin oğlu Şeyh Abdulğani el-Haznevi’ye götürmüş ve ondan halifelik talep etmiştir. Şeyh Abdulğani el-Haznevî, Şeyh Muhammed Emin el-Haydarî ile birlikte Seyda Ahmed el-Hayderî’ye halifelik vermiş, o da pederinden aldığı ilmi ve tasavvufî mirası geliştirerek günümüze taşımıştır. Seyda Ahmed el-Hayderî Diyarbakır merkezli olmak üzere Bingöl, Muş, Mardin, Urfa, Adana ve İstanbul’daki ilim ve tasavvuf merkezli irşad faaliyetlerine devam etmekte, irşad faaliyeti kapsamında belirli aralıklarla Bingöl’e, Bingöl’e bağlı Ilıca beldesine, Dik köyüne ve Genç ilçesine gelmektedir. Dik köyünde uzun yıllar boyunca medrese ilimleri okutan, tarikat ve irşad faaliyeti yürüten merhum Molla Zeki efendi, henüz ha- yatta olan Molla Heybet, Molla Halim ve Molla Muhammed efendiler ilim ve tasavvufta Hayderî medresesine bağlıdır.\r\n<p style=\"text-align: justify;\">Seyda Ahmed el-Hayderî, Silvan karayolu üzerinde Diyarbakır’a 15 km. mesafelik bir mevkide, pederinin hayattayken başlattığı ilim ve tasavvuf külliyesini tamamlamış, Hayderî medresesini nicelik ve nitelik bakımından geliştirmiştir. Belirtilen mevkide cami, lojman ve yedi katlı bir medrese inşaatını tamamlamış, pederinin medrese, tasavvuf, ilim ve fıkıh geleneğini güçlendirerek devam ettirmiştir. Haznevî medresesinin bir şubesi olan Hayderî medresesi merkez olmak üzere Diyarbakır, Adana, Muş, Mardin, Urfa ve İstanbul’da yaklaşık 15 adet şube açmış ve faaliyete geçirmiştir. Bu şubelerden bir kısmı külliye vasfındadır.</p>\r\nKaynak ; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Günümüzde Halidi Geleneğinde Fıkıh ve Tasavvuf İlişkisi ( Seyda Muhammed Emin El Hayderi- Medresesi Örneği) , Ramazan Korkut<span class=\"Apple-converted-space\"> </span>','image/ortak.jpg'),(644,'Şeyh Seyda Ahmed El Hayderi ',643,' <h2>Şeyh Seyda Ahmed El Hayderi </h2> <br> \r\n \r\n ','image/ortak.jpg'),(645,'Molla Abdullah El - Bingoli (Dalar )',310,' <h2>Molla Abdullah El - Bingoli (Dalar ) </h2> <br> \r\n<img src=\"image/Mollaabdullahbingoli2.jpg\" class=\"img-thumbnail\" alt=\"Mollaabdullahbingoli2\"></img>\r\n<br><br>\r\n<p style=\"text-align: justify;\">Molla Abdullah Dalar 1923 Yılında Bingöl’ün Genç ilçesine bağlı Sarısaman köyünde dünyaya geldi. Babasının Mahmut dedesinin adı Muhammed’dir. Ticaretle uğraşan babası Genç ilçesinin zenginlerinden idi. Molla Abdullah medrese tahsiline kadar ailesiyle birlikte kalmış, kardeşlerin büyüğü olması hasebiyle babasına yardımcı olmuştur. Askerlik vazifesini yerine getirdikten sonra ilim tahsili için gurbet yolculuklarına başlamıştır. Evlendikten sonra ailesini de yanına alarak Muş’un farklı köylerinde ilim ve irşad faaliyetlerinde bulunmuştur.</p>\r\n<p style=\"text-align: justify;\">Seyda Molla Abdullahi Muş’ta medrese eğitimine devam ederken hocası Seyda Molla Mahfuz’la birlikte Oxin’e gidip bazı zaman dilimlerinde orada kalıp dersler okuyordu. Oxin’de Hâlidî geleneği halifelerinden Muhammed Diyauddin’in (Hazret) halifesi Şeyh Alauddin’in yanında Nakşibendî tarikatına intisap etti. Şeyh Alauddin’in vefatından sonra başka kimseye intisap etmedi. İlim tahsilini bitirdikten sonra Muş’un Sürügüden (Xırbe) köyünde bir yandan irşad faaliyetlerinde bulunuyor diğer yandan medresede öğrenci yetiştiriyordu. Bu yıllarda tasavvuf eğitiminden uzak kalmasından kaynaklanan manevi bir boşluk hissetti ve bu boşluğu doldurmak için bazı arayışlar içerisinde oldu. 1966 yıllarında bir mürşit bulmak için önce Hicaz’a gitti. Üç ay orada kaldıktan sonra Suriye’nin başkenti Şam’a geçti. Burada da aradığını bulamayan Molla Abdullah, Hazne’de Şeyh Ahmet’i Haznevî’nin oğlu Şeyh Alauddîn Haznevi’nin yanına giderek orada tasavvuf eğitimine başladı. Yaklaşık üç yıl amel eden bu eğitimden sonra Şeyh Alauddîn tarafından kendisine Halifelik verildi. Şeyh Alauddin’in vefatından sonra oradan ayrılarak Türkiye’ye geri döndü. Geri döndüğünde tarikat faaliyetinden ziyade medreseler kurarak eğitim hizmetinde bulunmayı, ilim adamı yetiştirmeyi ve topluma dinin zarurilerini anlatmak suretiyle irşat etmeyi tercih etti.</p>\r\n<a href=\"http://silsileler.com/index.php?hareket=goster&id=645\"><strong>Molla Abdullah Bingöli ( Dayar ) Silsile-i Şerifi</strong></a>\r\n<p style=\"text-align: justify;\">Doğu ve Güneydoğu’nun farklı yerlerinde bir müddet fahri, daha sonra resmi olarak hizmet yapmıştır. Emekli olduktan sonra Gaziantep’e yerleşmiş orada medrese eğitimi vermeye başlamış günümüzde halen faal olan bir medrese inşa etmiştir. Gaziantep’te ilmi faaliyetler yapmakla birlikte daha önce görev yaptığı Hatay’ın Kırıkhan ilçesinde bir büyük bir medrese inşa etmiş, ömrünü geri kalan kısmını bu iki şehir arasında geçirmiştir. Günümüzde oğlu Molla Muhammed Dalar idaresinde Gaziantep’te iki, Kırıkhan’da bir medrese olmak üzere ilmi faaliyetler devam etmekte olup bu medreselerde her yıl onlarca öğrenci ilmi icazet almaktadır.</p>\r\n\r\n<div class=\"page\" title=\"Page 560\">\r\n<div class=\"layoutArea\">\r\n<div class=\"column\">\r\n<p style=\"text-align: justify;\">Zamanını hep ilim ve irşat yolunda hizmet etmekle geçiren molla Abdullah hayatının son dönemlerinde kalp rahatsızlığına yakalandı. Belli aralıklarla tedavi görüyordu. En son gittiği Ankara’da tedavi görürken 22 Temmuz 2002 tarihinde rahmeti rahmana kavuştu. Molla Abdullah, “Dünyada beni en çok sevindiren şeylerden birisi de dünya malını miras olarak bırakmamamdır” diyordu. O, dünya malını miras olarak bırakmadı fakat geride Müslümanlara İslami değerleri aktarmaya çalışan yüzlerce öğrenci ve onu tanıyan binlerce kişinin hafızala-rındaki İslami öğütleri miras olarak bırakmıştır.</p>\r\nKaynak; Mevlana Halid Bağdadi sempozyumu , 04-05 Mayıs 2017 , Bir Halidi Müderris: Molla Abdullah El - Bingöli ve İlmi Faaliyetleri , Abdullah Bedeva\r\n\r\n</div>\r\n</div>\r\n</div>\r\n<p style=\"text-align: justify;\"></p> \r\n\r\n ','image/ortak.jpg'),(646,'Seyda Seyyid Ali Fındıki ',183,' <h2> Başlık </h2> <br> \r\n <img src=\"selmanfarisi.jpg\" class=\"img-thumbnail\" alt=\"Selman-ı Farisi\"></img>\r\n<br><br>\r\n\r\n ','image/ortak.jpg'),(647,'Hz. Şeyh Fahreddin Arnasi (k.s.)',183,' <h2> Başlık </h2> <br> \r\n <img src=\"selmanfarisi.jpg\" class=\"img-thumbnail\" alt=\"Selman-ı Farisi\"></img>\r\n<br><br>\r\n\r\n ','image/ortak.jpg'),(648,'Hz. Şeyh Halil Becirmani (ks.)',183,' <h2> Başlık </h2> <br> \r\n <img src=\"selmanfarisi.jpg\" class=\"img-thumbnail\" alt=\"Selman-ı Farisi\"></img>\r\n<br><br>\r\n\r\n ','image/ortak.jpg'),(649,'Şeyh Takıyeddin Norşini (k.s.)',314,' <h2> Başlık </h2> <br> \r\n <img src=\"selmanfarisi.jpg\" class=\"img-thumbnail\" alt=\"Selman-ı Farisi\"></img>\r\n<br><br>\r\n\r\n ','image/ortak.jpg'),(650,'Şeyh Molla Muhammed Çılğori (k.s)',649,' <h2> Başlık </h2> <br> \r\n <img src=\"selmanfarisi.jpg\" class=\"img-thumbnail\" alt=\"Selman-ı Farisi\"></img>\r\n<br><br>\r\n\r\n ','image/ortak.jpg'),(651,'Şeyh Molla Abdulbari Ğavaşi (k.s)',649,' <h2> Başlık </h2> <br> \r\n <img src=\"selmanfarisi.jpg\" class=\"img-thumbnail\" alt=\"Selman-ı Farisi\"></img>\r\n<br><br>\r\n\r\n ','image/ortak.jpg'),(652,'Şeyh Molla Tayfur Diyarbekri (k.s)',649,' <h2> Başlık </h2> <br> \r\n <img src=\"selmanfarisi.jpg\" class=\"img-thumbnail\" alt=\"Selman-ı Farisi\"></img>\r\n<br><br>\r\n\r\n ','image/ortak.jpg'),(653,'Şeyh Asım (k.s)',649,' <h2> Başlık </h2> <br> \r\n <img src=\"selmanfarisi.jpg\" class=\"img-thumbnail\" alt=\"Selman-ı Farisi\"></img>\r\n<br><br>\r\n\r\n ','image/ortak.jpg'),(654,'Ödemişli Hasan Kudsi Efendi (k.s.) ',119,' <h2> Başlık </h2> <br> \r\n <img src=\"selmanfarisi.jpg\" class=\"img-thumbnail\" alt=\"Selman-ı Farisi\"></img>\r\n<br><br>\r\n\r\n ','image/ortak.jpg');
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