Muhammed b. Abdulmelik ed-Deylemî’nin “Me‘ârîcü’n- nüfûs” Adlı Eseri Bağlamında Nefsin Mahiyeti ve Özellikleri

Ömer Tay

Makale detayları

Muhammed b. Abdulmelik ed-Deylemî’nin “Me‘ârîcü’n- nüfûs” Adlı Eseri Bağlamında Nefsin Mahiyeti ve Özellikleri

Yazarlar:

Ömer Tay

Yayıncı:

Van Yuzuncu Yıl University

Ana Başlıklar:

Din Araştırmaları

Dergi:

Van İlahiyat Dergisi Vol.11 Issue 18, pp.140-150

Belge Tipi:

Makale

Yayın Tarihi:

6/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001291132

pISSN:

2667-615X

Anahtar kelimeler:

Özet:

 Sufis mainly focused on the properties of the nafs soul and its positive and negative effects on human life. Thus, they tried to correct the nafs with various training methods to eliminate its possible harms to humans. The aim of the present study, where we discuss the approach of Muhammad bin Abd al-Malik ad-Daylami d. 5891193, a mystic of the 6th century after hegira, to soul, is to investigate the rise of soul in the spiritual realm based on his manuscripts. In the study, the nature of the soul, its properties and the positions it occupied in the spiritual realm were investigated based on Daylemis Arabic treatise Mearicün-nüfûs. In the treatise, Daylem, explained the positions of the soul in the spiritual realm with a unique interpretation and approach. Furthermore, the study is centered on Daylemîs views on soul, and the views of theologians, philosophers and other Sufis were included where necessary. Daylemi argued that the soul will rise in the spiritual realm, although struggle and piety had been prioritized. He also declared that this could lead to the grace of the corporeal soul. According to Daylemi, there were basically eight attributes of the soul, and these attributes were not randomly included in the human soul, and each fulfilled a rask for humans to rise in the spiritual realm. However, although these attributes were suitable for development and training in essence, when they are left to their own devices, they could either stand still or lead to corruption. Daylemi argued that the soul was corporeal during the creation of human beings from soil, so it could not be called spiritual, but the nature of the human soul became pleasant because Allah passed this earthly substance through certain stages. Daylemi argued that the souls experience through these states occured entirely in the spiritual realm and it could not leave the body because the soul gives life to the body and from him dies as soon as the soul leaves the body. Comparing this process to the rays of the sun, Daylemi stated that the soul of a human being shined in different degrees after reaching the stage of contentment, so that the human is enlightened in the realm of the kingdom, stronger than the sun. Because although the sun is in the sky, its rays could reach the ground, and it is possible for its rays to circulate in the spiritual realm even though the soul remains in the body. Daylemi, who believed that inspection had a significant effect on the ascension to the spiritual realm, argued that for enlightenment to become a skill in the servant and to remain, the servant should prioritize inspection at the beginning, otherwise the servants light would decrease and fade away. Finally, Daylemi discussed the question of whether it was possible for the corporeal soul to transform into a luminous state, and based on certain verses and hadiths, he argued that it was possible for the corporeal soul to transform into a spiritual light.

 Sufis mainly focused on the properties of the nafs soul and its positive and negative effects on human life. Thus, they tried to correct the nafs with various training methods to eliminate its possible harms to humans. The aim of the present study, where we discuss the approach of Muhammad bin Abd al-Malik ad-Daylami d. 5891193, a mystic of the 6th century after hegira, to soul, is to investigate the rise of soul in the spiritual realm based on his manuscripts. In the study, the nature of the soul, its properties and the positions it occupied in the spiritual realm were investigated based on Daylemis Arabic treatise Mearicün-nüfûs. In the treatise, Daylem, explained the positions of the soul in the spiritual realm with a unique interpretation and approach. Furthermore, the study is centered on Daylemîs views on soul, and the views of theologians, philosophers and other Sufis were included where necessary. Daylemi argued that the soul will rise in the spiritual realm, although struggle and piety had been prioritized. He also declared that this could lead to the grace of the corporeal soul. According to Daylemi, there were basically eight attributes of the soul, and these attributes were not randomly included in the human soul, and each fulfilled a rask for humans to rise in the spiritual realm. However, although these attributes were suitable for development and training in essence, when they are left to their own devices, they could either stand still or lead to corruption. Daylemi argued that the soul was corporeal during the creation of human beings from soil, so it could not be called spiritual, but the nature of the human soul became pleasant because Allah passed this earthly substance through certain stages. Daylemi argued that the souls experience through these states occured entirely in the spiritual realm and it could not leave the body because the soul gives life to the body and from him dies as soon as the soul leaves the body. Comparing this process to the rays of the sun, Daylemi stated that the soul of a human being shined in different degrees after reaching the stage of contentment, so that the human is enlightened in the realm of the kingdom, stronger than the sun. Because although the sun is in the sky, its rays could reach the ground, and it is possible for its rays to circulate in the spiritual realm even though the soul remains in the body. Daylemi, who believed that inspection had a significant effect on the ascension to the spiritual realm, argued that for enlightenment to become a skill in the servant and to remain, the servant should prioritize inspection at the beginning, otherwise the servants light would decrease and fade away. Finally, Daylemi discussed the question of whether it was possible for the corporeal soul to transform into a luminous state, and based on certain verses and hadiths, he argued that it was possible for the corporeal soul to transform into a spiritual light.

 Sufis mainly focused on the properties of the nafs soul and its positive and negative effects on human life. Thus, they tried to correct the nafs with various training methods to eliminate its possible harms to humans. The aim of the present study, where we discuss the approach of Muhammad bin Abd al-Malik ad-Daylami d. 5891193, a mystic of the 6th century after hegira, to soul, is to investigate the rise of soul in the spiritual realm based on his manuscripts. In the study, the nature of the soul, its properties and the positions it occupied in the spiritual realm were investigated based on Daylemis Arabic treatise Mearicün-nüfûs. In the treatise, Daylem, explained the positions of the soul in the spiritual realm with a unique interpretation and approach. Furthermore, the study is centered on Daylemîs views on soul, and the views of theologians, philosophers and other Sufis were included where necessary. Daylemi argued that the soul will rise in the spiritual realm, although struggle and piety had been prioritized. He also declared that this could lead to the grace of the corporeal soul. According to Daylemi, there were basically eight attributes of the soul, and these attributes were not randomly included in the human soul, and each fulfilled a rask for humans to rise in the spiritual realm. However, although these attributes were suitable for development and training in essence, when they are left to their own devices, they could either stand still or lead to corruption. Daylemi argued that the soul was corporeal during the creation of human beings from soil, so it could not be called spiritual, but the nature of the human soul became pleasant because Allah passed this earthly substance through certain stages. Daylemi argued that the souls experience through these states occured entirely in the spiritual realm and it could not leave the body because the soul gives life to the body and from him dies as soon as the soul leaves the body. Comparing this process to the rays of the sun, Daylemi stated that the soul of a human being shined in different degrees after reaching the stage of contentment, so that the human is enlightened in the realm of the kingdom, stronger than the sun. Because although the sun is in the sky, its rays could reach the ground, and it is possible for its rays to circulate in the spiritual realm even though the soul remains in the body. Daylemi, who believed that inspection had a significant effect on the ascension to the spiritual realm, argued that for enlightenment to become a skill in the servant and to remain, the servant should prioritize inspection at the beginning, otherwise the servants light would decrease and fade away. Finally, Daylemi discussed the question of whether it was possible for the corporeal soul to transform into a luminous state, and based on certain verses and hadiths, he argued that it was possible for the corporeal soul to transform into a spiritual light.

 Sûfîler, temelde nefsin özellikleri, insan hayatına olumlu ve olumsuz etkileri üzerinde durmuşlardır. Böylece insana verebileceği muhtemel zararları gidermek için farklı terbiye metodları ile nefsi düzeltmeye çalışmışlardır. Hicri VI. asrın mutasavvıflarından olan Muhammed b. Abdulmelik ed-Deylemînin öl. 5891197 nefse yaklaşımını ele aldığımız bu çalışmanın temel gayesi, insan üzerinde etkileri olan nefsin mânevî âlemdeki yükseliş aşamalarını Deylemî merkezli incelemektir. Çalışmada Deylemînin Meârîcün-nüfûs adlı Arapça el yazma risalesi esas alınarak nefsin mahiyeti, özellikleri ve mânevî âlemde uğradığı makamları konu edinmiştir. Deylemî, risalesinde nefsin rûhânî âlemde uğradığı makamları kendine has bir yorum ve yaklaşımla izah etmiş ve eserini bu isimle adlandırmıştır. Ayrıca çalışmada Deylemînin nefis ile ilgili görüşleri merkeze alınmış gerektiği yerlerde kelamcı, filozof ve diğer sûfîlerin görüşlerine yer verilmiştir. Deylemî bu eserinde mücâhede ve riyâzete dikkat edildiği halde nefsin mânevî âlemde yükseleceğini belirtmiştir. Ayrıca cismânî olan nefsin bu sayede latif hale gelebileceğini beyan etmiştir. Deylemîye göre nefiste temelde sekiz sıfat bulu nûr ve bu sıfatlar gereksiz yere insan nefsine konulmamıştır. Bunların her birinin insanın mânevî âlemde yükselmesi için birer görevi vardır. Ancak her ne kadar bu sıfatlar özünde gelişmeye ve eğitilmeye müsait iseler de bunlar kendi haline bırakıldığı takdirde ya yerlerinde sayar ya da kötüye meylettikleri görülür. Deylemî, insanoğlunun topraktan yaratılması itibariyle nefsin cismânî olduğunu bu yüzden ona rûhânî demenin doğru olmadığını ancak Allahın bu toprak maddesini bazı aşamalardan geçirmesinden ötürü insan nefsinin mahiyetinin latif bir hava halini aldığını ifade eder. Deylemî, nefsin bu halleri yaşamasının tamamen mânevî âlemde gerçekleştiğini, bedenden ayrılmasının söz konusu olmadığını çünkü nefsin bedene can verdiğini ondan ayrıldığı an bedenin öldüğünü söyler. Bunu güneşin ışınlarına benzeten Deylemî, insanoğlunun nefsinin, mutmainne mertebesine ulaştıktan sonra farklı derecelerde parladığını öyle ki güneşten daha güçlü bir şekilde melekût âleminde münevver haline geldiğini ifade eder. Zira güneş gökte olduğu halde ışınları yere kadar inebildiği gibi nefis de bedende kaldığı halde mânevî âlemde nûrunun dolaşması mümkündür. Mânevî âlemde yükselmede murâkabenin hayli fazla etkisinin olduğunu düşünen Deylemî, kulda aydınlanmanın meleke haline gelebilmesi ve devam edebilmesi için kulun başlangıçta murâkabeye dikkat etmesi gerektiğini aksi halde nûrunun azalıp söneceğini belirtmiştir. Son olarak cismânî olan nefsin nûrânî hale dönüşmesinin mümkün olup olmadığı meselesine değinen Deylemî, bazı âyet ve hadisleri ileri sürerek cismânî olan nefsin rûhânî olan nûra dönüşmesinin mümkün olduğunu ifade etmiştir.

Makale detayları

Muhammed b. Abdulmelik ed-Deylemî’nin “Me‘ârîcü’n- nüfûs” Adlı Eseri Bağlamında Nefsin Mahiyeti ve Özellikleri

Yazarlar:

Ömer Tay

Yayıncı:

Van Yuzuncu Yıl University

Ana Başlıklar:

Din Araştırmaları

Dergi:

Van İlahiyat Dergisi Vol.11 Issue 18, pp.140-150

Belge Tipi:

Makale

Yayın Tarihi:

6/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001291132

pISSN:

2667-615X

Sufism

Me‘ârîcü’n- nüfûs

Deylemî

Nafs

Bodily.Tasavvuf

Deylemî

Me‘ârîcü’n- nüfûs

Nefs

Cismânî.

Sayı

Makale detayları

Yazarlar: Ömer Tay

Yayıncı: Van Yuzuncu Yıl University

Ana Başlıklar: Din Araştırmaları

Dergi: Van İlahiyat Dergisi Vol.11 Issue 18, pp.140-150

Belge Tipi: Makale

Yayın Tarihi: 6/2023

Belge Dili: Türkçe

Document ID (Org No.): 2001291132

pISSN: 2667-615X

Sayı

Yazarlar:

Ömer Tay

Yayıncı:

Van Yuzuncu Yıl University

Ana Başlıklar:

Din Araştırmaları

Dergi:

Van İlahiyat Dergisi Vol.11 Issue 18, pp.140-150

Belge Tipi:

Makale

Yayın Tarihi:

6/2023

Belge Dili:

Türkçe

Document ID (Org No.):

2001291132

pISSN:

2667-615X