DR. CEMÝL PASLI

ÞEHVET-Ý KELAM VE KALEM ÝÇÝN SUSTURUCU: KABAK

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ÞEHVET-Ý KELAM VE KALEM ÝÇÝN SUSTURUCU: KABAK

Hz. Mevlana; Sühreverdi, Ýbn Sina, Ýbn Rüþd, Muhyiddin Arabi, Konevi gibi zirve insanlarýn Kur’an ve Sahih Sünnet’ten damýttýðý yüksek hakikatleri “Market kitap” dediðimiz kitabý Mesnevi’ye halkýn seviyesine indirmeye çalýþmýþtý.

O büyük zatlar dünyaya imtihan için indirilen insanýn üç alandaki gerilimi yöneterek Sýrat’ul Müstakim’i muhafaza edeceðini söylemiþlerdi:

1.Kuvve-i Akliye:Ýfratý cerbeze, tefriti gabavet, vasatý hikmet.

Hikmet: Hakký hak bilip ona uymak, batýlý batýl bilip ondan uzak durmak.

2.Kuvve-i Gadabiye:Ýfratý tehevvür, tefriti cebanet, vasatý þecaat.

Þecaat:Hakký ve kendini ilgilendiren konularda cesurdur; gerekirse inandýðý hakikatler ve hakký için canýný ortaya koyar; kendisini ilgilendirmeyen þeylere karýþmaz.

3.Kuvve-i Þeheviyye:Ýfratý fücur, tefriti humud, vasatý iffet.

Ýffet:Helaline þehveti vardýr, haramla arasýna duvar örer.

Hz. Mevlana kuvve-i þeheviyyeyi halkýn anlayacaðý þekilde istiare/metafor ile Mesnevi 5. Kitabýnda özetle þöyle anlatmýþtýr.

Eþeðin cinsel aleti insandaki nefis/þeheviyye olarak tasvir etmiþ; onun helal dairesini çizen ve sýnýrlayan Ýslam prensiplerini ise “kabak metaforu” ile aktarmýþtýr.

O metaforda; evdeki halayýk/hizmetçi kadýn dünyada kulluðu kabul edip efendisi Allah (c.c.)’ýn rýzasý doðrultusunda kabaðý/Ýslam kurallarýný benimseyen; ev sahibesi ise cehalet ve þehvetinin gözünü kör etmesinden kabaðý/Ýslam prensiplerini reddeden ve nefsin/þehvetin taleplerinden “sýnýrsýz” istifade etmek isteyen gafil kimsedir.

Sonuç: Biri ölçülü olarak mutlu mesut hayatýna devam ederken diðeri nefsine maðlup olarak kan revan içinde kalmýþtýr.

Öyle ise Mevlana’nýn Mesnevi 5. Defterinde anlattýðý ve altýný çizdiði üzere; kabaða dikkat etmemiz gerekiyor.

Dünyaya ve içindekilere sýnýrsýz ve fazla deðer, kesinlikle baþýmýzý yere eðer.

Bu giriþten sonra þehvetin en tehlikeli taraflarýndan birisine; kalemin ve kelamýn þehvetine konuyu getirmek istiyorum.

 

 

 

Benim gibi yazýyla uzun süre uðraþanlar bilir; þehvet-i kelâm ve kalem diye bir budalalýk türü vardýr.

Bir de “nükte yapma, farklý olma, dikkat çekme, kýsaca reyting hýrsý”.

Yazarlýk hayatýnda elindeki kalemi silah gibi kullanýp, bu iki benlik girdabýna düþüp saða sola acýmasýzca ateþ edenler olur.

Bediüzzaman Said Nursi “ulema reçetesi” dediði Muhakemat kitabýnýn 3. bölümünü “Unsur’ul Belagat” ismiyle kalem ve kelamýn ölçülü kullanýmýna dair usule ayýrmýþ ve calib-i dikkat uyarýyý yapmýþtýr:

“Lafýzperestlik bir hastalýktýr; bilinmez ki hastalýktýr.”

Kelamcý bir kardeþiniz olarak kelamýn ve kalemin þehvetinden korunmak için Hz. Mevlana’nýn metaforu ile bizlere tavsiye ettiði kabaðý dilinize ve kalemize takýn.

Eksozdaki susturucu gibi kabak; kalem ve kelamýnýza sýnýr çizsin, kontrol altýna alsýn.

Buyrun size bir kelam ve kalem için bir kabak/susturucu/ölçü örneði:

“Hakkýnda kesin bilgi sahibi olmadýðýn bir þeyin peþine düþme! (Onunla ilgili kelam etme; konuþma; ona dair kalem kullanma; yazma).

Çünkü kulak, göz ve kalp, bunlarýn hepsi ondan (o bilgisizce peþine düþtüðün/konuþtuðun/yazdýðýn þeyden dünya ve ahirette) sorumlu tutulacaktýr.”Ýsra, 17/36.

A Silencer for the Lustful Word and the Pen: The Gourd

Rumi, along with great figures like Suhrawardi, Ibn Sina, Ibn Rushd, Muhyiddin Arabi, and Konevi, attempted to bring the profound truths distilled from the Quran and authentic Sunnah down to the level of the common people in the Masnavi, a book we call a "market book." These great figures stated that humans, sent to this world for a test, would maintain the Straight Path by managing the tension in three areas:

1. Intellectual Faculty: Excessive cunning, deficient dullness, moderate wisdom.

Wisdom: Recognizing the truth as truth and following it, recognizing falsehood as falsehood and staying away from it.

2. Anger Faculty: Excessive impulsiveness, deficient cowardice, moderate courage. Courage: Being courageous in matters concerning the truth and oneself; if necessary, sacrificing one's life for the truths and justice one believes in; not interfering in matters that do not concern oneself.

3. The Sexual Faculty: Excessive lust leads to debauchery, deficiency leads to apathy, and moderation leads to chastity. Chastity: It has lust for what is lawful, and it builds a wall between itself and what is unlawful.

Rumi, in the fifth book of his Masnavi, summarized the concept of carnal desires in a way that the common people could understand, using metaphors.

He depicted the donkey's sexual organ as the ego/carnal desire in humans, and conveyed the Islamic principles that define and limit its boundaries using the metaphor of a "pumpkin."

In this metaphor, the maid in the house is the one who accepts her servitude in this world and embraces the pumpkin/Islamic rules in accordance with the will of her master, Allah (God); while the mistress of the house is the heedless one whose eyes are blinded by ignorance and lust, rejecting the pumpkin/Islamic principles and seeking to indulge "unlimitedly" in the demands of her ego/lust.

The result: one continues her life happily and contentedly, while the other is defeated by her ego and left in a state of utter depravity.

Therefore, as Mevlana explains and emphasizes in the 5th volume of his Masnavi, we need to be careful. Giving unlimited and excessive value to the world and what is in it will surely bring us to our knees.

Following this introduction, I want to bring up one of the most dangerous aspects of lust: the lust of the pen and the word.

Those who, like me, have spent a long time with writing know that there is a kind of folly called "lust for words and the pen."

And then there's "the desire to be witty, to be different, to attract attention, in short, the ambition for ratings."

In their writing careers, some use their pens like weapons, falling into this vortex of two egos and firing mercilessly in all directions. Bediüzzaman Said Nursi, in the third chapter of his book "Muhakemat," which he called "the prescription of scholars," dedicated it to the method of using the pen and words in a measured way under the title "Unsur'ul Belagat" (The Element of Eloquence), and made a noteworthy warning:

"Labeling is a disease; it is not known that it is a disease."

As a fellow theologian, to protect ourselves from the lust of speech and writing, I advise you to use the metaphor of Rumi, which suggests placing a gourd on your tongue and pen.

Like a muffler on an exhaust pipe, let the gourd set limits and control your pen and speech. Here is an example of a gourd/muffler/measure for speech and writing:

“Do not pursue that of which you have no certain knowledge. (Do not speak about it; do not use your pen to write about it).

For the ear, the eye, and the heart—all of these will be held accountable for it (in this world and the hereafter).” (Isra, 17/36)