Müjdeli Haberler - Altın sözler

A question for you: Is it the path of wisdom or the path of truth? Indeed, the saints say that this world is the realm of wisdom, while the Hereafter is the realm of truth. In fact, wisdom is an unknown question—something hidden. Truth, on the other hand, is the answer to that question.

What we call life is composed of various paths. Paths exist to take us somewhere. Every life lived is a story. Some stories are filled with wisdom, while others are empty. Each person acts with countless emotions and feelings in life. Every feeling and emotion puts a person into a certain state. If emotions and feelings are not controlled by reason, they bring a person into disgrace. Because every feeling has a place, a time, and a direction in which it should be used in this world. And a person can control this only with reason.

Reason only calculates, analyses, plans, draws projections, and acts according to outcomes. In this life there are many paths. Yet in the Treatise, the Master speaks of only two. In the “Words” he usually describes two brothers, two friends, or two soldiers. In short, the two soldiers or two friends set out on a journey together. While walking, the road splits into two. Right there, they encounter a mature man. They ask him: “Which path is better?” The wise man says: “The road on the left is easy. There is no hardship, no burden to carry. But there are many dangers, and its end is not good.” As for the road on the right, he says: “This road is full of hardship. There are burdens to carry—you must carry weapons, a bag, provisions. On this path one must perform righteous deeds, stay away from sins, pray five times a day, give zakat and charity, fast. It is a difficult road. And like the left road, it too contains various dangers and traps. But you can respond to these dangers and traps with the weapon, bag, provisions you carry, and with your prayers. In other words, on the right path there are measures—every danger has a precaution. Carrying these precautions is a burden; it is not easy. However difficult it may be, the end of this road is safety. While the end of the left road is a cliff—ruin.”

Why does the Master speak only of two paths? The answer is this: On the Day of Judgment, there will be countless religions, countless kinds of lives, and countless paths—but in the end there will be only two. The right path and the wrong one. One is the path of truth, the other the path of falsehood. Thus, everyone will see clearly which path they were on. In fact, when the reckoning takes place, Allah in the Qur’an, in Surah al-Waqi’ah, speaks of two groups: those on the left and those on the right. About the people of the left He says they are wretched—how terrible will be their day. They will be punished and thrown into Hell. As for the people of the right, He says they are blessed—they are believers who will attain salvation and enter Paradise. These are the two groups, the two paths.

Yet let me tell you something even more interesting: there is also a third path. This third path is a completely different world, a different way—remarkable and extraordinary. This is a path that cannot be walked with reason. Reason cannot calculate here; in fact, reason is afraid of walking this path. Reason trembles on this path because it is a path of the courageous. Here, calculation and planning are useless—because nothing can be calculated.

If we return to the beginning: those who walk the left path are foolish people; they do not use their reason. Yet Allah repeatedly asks in the Qur’an: “Will you not use your reason?” Intelligence is a great blessing, and it must be used. But the people on the left path do not use it, and thus they choose the wrong road and fall into ruin.

Those on the right path are the ones who use their reason. They calculate, design their lives accordingly, and benefit from the blessing of intellect.

But on the third path, reason is useless. Even if you want to use it, you cannot walk this path with it. This is a completely different world, a completely different kind of walking. A person who uses reason always acts by outcomes. But on this path, there is no outcome—there is only action.

Imagine a Muslim who wakes up every night for tahajjud, prays, and then stays awake reading the Qur’an, tafsir, the Risale-i Nur, and listens to spiritual talks until morning. Yet sometimes he takes no pleasure—he prays but feels nothing, reads but receives no insight. When this continues for a long time, a rational person—because he acts by outcomes—sits and thinks: “Why is nothing happening?” And when he finds no answer, he becomes sad, falls into despair.

But the real question is: Why does this person continue? Why does he pray tahajjud, read Qur’an, study tafsir? To become something, to mature. But becoming something is an outcome. And the purpose here is not to become something—it is simply to continue walking, to act, to perform deeds. Action itself is the essence. The outcome belongs to Allah. If He wills, when the time is right and He deems you worthy, He grants the spiritual fruit. Until then, you may receive nothing.

This path cannot be walked with reason because reason becomes discouraged; it fears, it loses hope. But if a person abandons reason—meaning, stops overthinking—and simply walks, continues the deeds purely for Allah, then this becomes the path of courage. And the courage here comes from trust—complete trust in Allah. Where reason exists, complete trust does not. Because reason demands calculation. But on this path, there is 100% trust, no calculation.

For example, a man who receives a monthly salary calculates with his reason: rent, food, transport, etc. He designs his life accordingly. But on the path of the courageous, there is no such calculation. A man may give away his entire salary. Reason cannot comprehend this. He gives simply because he knows his provision comes from Allah, and if Allah wills, He will give tenfold. Not as an expectation, but as trust.

For example, in the Expedition of Tabuk, when charity was collected, Abu Bakr brought all his wealth. When the Prophet asked, “What have you left for your family?” he replied: “I have left Allah and His Messenger.” This is the logic of the courageous. This is the third path.

In Surah al-Waqi’ah, besides the people of the left and the right, there is a third group—the foremost, the ones brought near (al-muqarrabun). These are the people closest to Allah.

The Master also speaks of three symbols: Zuhra (Venus), Katre (water drop), and Resha (vapor). Zuhra symbolizes those who love only themselves—egoistic and self-centered. They do not accept truth. Katre is the drop that reflects the sun—the believers who walk the path of righteous deeds. This is the second path. Resha is vapor—a tiny rising particle that ascends directly to the sun, to truth. This is the third path—the path of the courageous, the path of the near ones.

If we sum it all up: the people of the first path and the third path resemble one another in one thing—they do not rely on reason. The first do not use reason at all; they seek comfort, take no precautions, and live as if this world were their paradise. They trust no one, not even God, and fear death most because they believe it means annihilation.

Those on the third path also do not rely on reason—but for a different reason. They act solely for Allah, not for outcomes. They trust only in Him.

The middle path, the second path, is the path of those who use reason, calculate, plan, and live accordingly. In fact, this is the easiest path—if a person understands its wisdom.

To summarize: the people of the first path live their paradise in this world. The people of the second path endure trials with patience because they believe Paradise awaits in the Hereafter. The people of the third path do not seek this world or the next—they seek only Allah. This is the path of the courageous, the path of the Uwaysis, the Sufis.

So where do wisdom and truth fit into all this? Since wisdom is the question and truth is the answer, both exist to elevate a human being—from the lowest state to the highest. Humans go through many spiritual states; wisdom and truth guide them from low to high. On the second path, this elevation takes time. But on the third path, the path of courage, one can ascend in a single leap.

All three paths exist. The choice is yours. May Allah open your path.

2 months ago | [YT] | 0

Müjdeli Haberler - Altın sözler

LE İLAHE İLLALLAH
Eğer dilin "La ilahe illallah" diyorsa, fakat kalbinde hiçbir his ve duygu oluşmuyorsa, o kalp ölmüş bir kalptir. Dil "La ilahe illallah" dediğinde, kalpte onun manası meydana gelmiyorsa, bu söz sıradan bir söz hâline gelmiş olur. Böylece bu kelime-i tevhidi ne kadar dilinle tekrar edersen et, kalbine hiçbir etkisi olmaz.
Durum böyle olunca, kalbindeki iman tahkiki (gerçek ve bilinçli) bir iman olamaz. Takvan da hakiki olamaz; olsa olsa taklidî olur. Böyle bir kalple yaşayan bir Müslüman, gerçek anlamda mümin olamaz. Çünkü Müminûn Suresi'nde, müminin on sıfatından en başta geleni “namazı huşu içinde kılan” olarak tarif edilir.
Peki, namazı huşu içinde kılamayan bir Müslümanın namazı kabul olmaz mı? Elbette kabul edici Allah’tır; orası bize düşmez. Ancak ister namaz, ister ibadet, ister zikir ve tefekkür, isterse hayatındaki her bir adım olsun — eğer kalpte iman ve huzur yoksa — insan hiçbirinde gerçek lezzeti ve huzuru bulamaz.
İşte bu yüzdendir ki hayatında küçük bir sarsıntı bile olsa, insan hemen tir tir titremeye başlar. Mesela işleri ters gitmeye başladığında, parasız kalacağından korkar. Yarın ev sahibi kendisini dışarı atarsa, ailesiyle nereye gideceğini düşünür ve korkuya kapılır. Patronundan korkar, fakirlikten korkar, insanlar önünde rezil olmaktan korkar. Kısacası, böyle bir kalp bütün tehlikeler karşısında tir tir titrer. Neden? Çünkü bu kalp “La ilahe illallah”ın manasıyla yaşamıyor.
Oysa Abdülkadir Geylani Hazretleri, El-Fethu’r-Rabbani adlı eserinde şöyle diyor:
"Şeytanı, 'La ilahe illallah' lafzını kalpten söyleyerek ezin."
İşte biz bu sözü kalpten söyleyerek şeytanı ezemediğimiz için, bu sefer şeytan bizi yukarıda saydığım bütün korkularla eziyor.
Şimdi asıl mesele şudur: Ölmüş kalbi nasıl diriltebiliriz?
Elbette ki tefekkür ile… Yani "La ilahe illallah, Muhammedur Resulullah" sözü üzerine bolca tefekkür ederek, her gün bu sözü düşünerek, manasını anlamaya çalışarak… Bu şekilde kalbimizi diriltebiliriz. Eğer kalbimiz bu sözün manasını hakiki anlamda anlarsa, o zaman bu söz dilimizden çıktığı anda kalbimizde bir his ve duygu meydana gelir.
İşte bu kelime-i tevhidin manasından gelen o his ve duygu, bizi bu hayatta gerçek anlamda cesaret ve huzur içinde yaşatır.
Ev Allah, inşallah.

7 months ago | [YT] | 0

Müjdeli Haberler - Altın sözler

Dil susarsa kalp konuşur. Kalp konuşanda ilham gelir. Kalp susarsa Allah konuşur. Allah konuşanda açılır tüm hikmetler ve bilinir hakikatler.

7 months ago | [YT] | 0