ÜÇÜNCÜ FEN · BİRİNCİ BAB · İKİNCİ FASIL · Dördüncü Madde
**Fourth Article**
This article explains the true value of the world, its division into three categories, the determination of the afterlife portion, how contentment can be attained in this world, and that contentment is ease and safety.
Beloved! Know that the friends of Allah have said: Whatever benefits a person, whether good or bad, until his death, is counted as belonging to this world. Therefore, our most esteemed Prophet (peace and blessings be upon him) would condemn the world while excluding beneficial things from that condemnation, saying: “The world and all within it are cursed, except for remembrance of Allah, recitation of the Quran, and words, actions, postures, and demeanors spoken and performed for the sake of Allah.” [173] However, everything excluded is still within this world. It manifests in this world. The Prophet (peace and blessings be upon him) has separated what is mentioned in the honorable hadith from the cursed world because, after death, the servant will be close to those very exclusions [187/a] and remain with them.
He also said: “Three things are beloved to me of this world: a woman, fragrant scents, and prayer, which is the light of my eyes.” [174] The Messenger of Allah (peace and blessings be upon him) accepted prayer as a pleasure of the world and praised it because of the recitations and movements within it, including outward sensations and observations. This indicates that any pleasure that bears fruit even after death is not from the cursed world. Although such a pleasure may exist in this world, it is accepted solely for the afterlife.
For the world has been made a field for the afterlife. Actions performed for the afterlife are accepted by the afterlife. This is the first portion of the world that has been praised and deemed acceptable. The same acceptance applies to the afterlife.
Any object whose fruit is quickly and abundantly seen in this world, but which bears no fruit after death – such as sins, disobedience, excess acquisition of permissible things, and the like – these are the second category, belonging to the cursed world. The third category lies between the two aforementioned categories; it represents a middle way. What remains from this category includes food, drink, clothing, spouse, earnings, house, field, and striving—the pleasures obtained in this world within the bounds of necessity. These have also been counted among the affairs of the afterlife and deemed to belong to them. This category is added to the first and enters into the realm of the afterlife because these are the means by which matters of the afterlife are attained.
If a person obtains lawful food, he eats only as much as fills half his stomach; if he finds lawful clothing, he dresses moderately, protecting himself from heat and cold; if he marries a sensible woman of good character; if he prefers a simple dwelling that protects his property and life without being ostentatious; if he earns his livelihood through an honest trade or craft within the bounds of necessity; if he cultivates a field sufficient to feed him—if he avoids frivolous and harmful talk, speaking only beneficial things; if he acquires knowledge appropriate for his capacity—then that person finds both the pleasures of this world and the pleasure of his Lord. He attains happiness in both this world and the afterlife.
As the Messenger of Allah (peace and blessings be upon him) said: “Fill your stomach with one-third food, one-third water, and one-third air,” for we know and believe that worldly matters which are condemned by the learned actually distract a person from the affairs of the afterlife and make him heedless of Allah. However, actions that aid in turning towards Allah and serving Him belong to the afterlife. This has been confirmed by those who possess knowledge. Although these actions exist outwardly in this world, they are considered, in reality, as matters of religion. As a perfect one has said: “Everything that makes you forget your Lord is your world.”
**Poem**
1-The world distracts from Allah; it is not fabric, money, children, or women.
2-Like a sealed jar filled with air, it floats above the turbulent sea.
3-(A person) can remain afloat on the ocean of the world as long as he has within him the air of poverty.
The Most High has revealed to humanity the truth of the world in five aspects through His guidance. As in His Word: “Indeed, life in this world is not but a game and amusement, adornments, mutual rivalry in wealth and children, like rain from the clouds [of blessing]. But Allah gives more or less to whom He wills, and they will not realize.” (Hadid, 57/20) The Most High has also revealed through His generosity that the source of these seven harms is seven things. As in the Exalted Book: “Desires for lusts, love of worldly gains, love of women, love of children, accumulation of wealth, splendor of horses, and luxury of dwellings were made appealing to men.” (Al-Imran, 3/14) Thus, all these blemishes and evils are gathered and manifested in these seven [187/b] things.
However, these seven things are not inherently bad. In fact, when used appropriately, they all assist in the afterlife. As the Messenger of Allah (peace and blessings be upon him) praised wealth, saying: “Two types of people are envied: one who has been given wealth by Allah and spends it night and day [for His sake]; and another who has been granted goodness by Allah.”
Kur’ân vermiştir. O da gece gündüz onunla amel eder. ” [175] Ve buyurmuştur
ki: “ Sâlih kimsenin malının olması ne güzel şeydir. ” [176] İşte bu hadîs-i şerif
de işaret eder ki mal, kendi zâtında ne hayırdır ne de şerdir. Belki hayır ve
şer ancak mal sahibinin kendindendir. Eğer malı hayra harcarsa hayır olur,
kötülüğe harcarsa şer olur.
Yukarıda yazılan âyetler ve hadîs-i şerifler ile kötülenen lanetlenen dünya,
Hak teâlânın değer vermesinden uzak olan şeylerdir. “Oyun, eğlence, süs,
insanlar arasında övünme ve daha çok mal ve evlat sahibi olma isteği”
(Hadîd, 57/20) kalbi Hakk’ın huzurundan uzaklaştıran şeylerdir. Onun için
Hazret-i Habîb-i Ekrem (s.a.v.) “ Mal-mülk, bağ bahçe edinmeyiniz. Çünkü
dünyaya rağbetiniz artar ” [177] buyruğu ile bağ-bahçe ve tarla[ları ihtirasla]
edinmekten men etmiştir.
Çünkü bütün insanlar Allah’a kulluk etmek için yaratılmıştır. Hâlbuki
kulluğun başı, mâsivâdan arınmış selîm bir kalp ile Hakk’ın celâl ve
cemâlini zikredip tefekkür etmektir, diye bilinmiştir. Bağ bostan sahibi ise,
gece-gündüz, her saat düşüncelerle doludur. Sürekli bağcıların ve
bostancıların, işçilerin ve hizmetçilerin, hîlecilere yardımcı olanların hîle ve
düşmanlıklarıyla, onların kendine olan ihanetleriyle, malını çalıp
çalmadıklarıyla ve bunun gibi daha bin bir türlü düşüncelerle ve üzüntüyle
doludur. Çeşit çeşit keder ve üzüntülerle doludur.
Kişinin mal ve varlığından her ne ki kalbini Allah’a yönelmekten ve O’na
kulluk etmekten meşgul edip yüce huzurundan uzak tutarsa, -bu ister sanat
olsun isterse ticaret olsun- yine [yukarıdaki hadiste nehyedilen] bağ, bahçe
hükmündedir. Bu şeylere bağ, bahçe denilmesi, dünyalık için genelde bu
ismin kullanılmasındandır.
Çünkü geçimle ilgili her uğraşıya bağ, bahçe denilmiştir. Ve Hazret-i
Habîb-i Ekrem (s.a.v.) buyurmuştur ki: “ Bana göre imrenilecek evliyâ,
evlâdı ve malı az (hafîfü’l-hâz), namaz ve orucu çok olup bunlardan çok haz
alan, gizli ve âşikâr Rabbi’ne güzelce ibadet eden, insanlar arasında
parmakla gösterilmeyip gizli olan, rızkı yetecek kadar olup ona
sabredendir. ” [178] Böyle deyip sonra onun güzel haline, kaygısının azıcık
olmasına, sevincinin çok olmasına, korku ve üzüntüsünün olmamasına
hayret
ettiğinden,
mübarek
başparmağını
orta
parmağına
vurup
buyurmuştur ki: “(Böylelerinin) her isteği emrine âmâde ve her sevinci
yanındadır. ”
Nazm
1-Bu vücûdun mülkü elden çıkmadan
Devr-i eyyâm ol hisârı yıkmadan
2-Sûret ü ma‘nâ ikisi yâr iken
İki âlemde elinde var iken
3-Hubb-ı dünyâyı zamîrinden gider
Ta alasın âlem-i candan haber
4-Nûr u zulmetden yoğurmuşlar seni
Cânını nûr anla, zulmet bu teni
5-Ten murâdı ekl ü şürb ü mülk ü mâl
Can temennâsı cemâl-i zü’l-celâl
6-Lâcerem ednâ yeri ednâ sever
Ya‘ni ten dünyâ ü can Mevlâ sever
7-Âriyet gömlekdir on günlük tenin
Besle cânı âriyet nendir senin
8-Âlemin sen cânı hem sultânısın
Hayfdır kim olasın mağlûb-ı ten
9-Mecma‘u’l-bahreyn sensin aç gözün
Câm-ı Cem’sin hîçe sayma gündüzün [188/a]
Günümüz Türkçesiyle
1-Bu vücudun mülkiyeti elden çıkmadan, bu günün kıymetini bil hisarı
yıkmadan.
2-Görünen bedenle içindeki mânâ olan ruh birbirine yâr iken; dünya ve
âhireti birlikte kazanma fırsatı elinde var iken.
3-Dünya sevgisini içinden söküp çıkar ki can âleminden haber alasın.
4-Nur ile zulmetten yoğurmuşlar seni; canını nur belle, bu teni zulmet bil.
5-Tenin isteği; yeme içme, mal ve mülk edinmedir. Canın temennisi ise,
celâl sahibi Allah’ın cemâlini görmektir.
6-Şüphesiz, alçak yeri alçak olan sever; yani ten dünyayı, can Mevlâ’yı
sever.
7-Ödünç alınmış bir gömlektir şu on günlük tenin; canını besle, emanet
neyine gerek senin?
8-Sen bu âlemin hem canı, hem sultanısın. Tene mağlup olursan sana
yazıktır.
9-Deryâların birleştiği yer sensin, gözünü aç. Tatların birleştiği kadehsin,
gündüzünü yok pahasına satma.