{"id":1059,"date":"2026-04-07T18:45:27","date_gmt":"2026-04-07T18:45:27","guid":{"rendered":"https:\/\/kenankilicaslan.web.tr\/?p=1059"},"modified":"2026-04-08T08:15:56","modified_gmt":"2026-04-08T08:15:56","slug":"enaniyet-i-imiye-notlari","status":"publish","type":"post","link":"https:\/\/kenankilicaslan.web.tr\/?p=1059","title":{"rendered":"Nefsin \u0130limdeki En Sinsi Hastal\u0131\u011f\u0131: Enaniyet-i \u0130lmiye"},"content":{"rendered":"\n

(\u0130lim Sahiplerinde Benlik Kabarmas\u0131<\/em><\/p>\n\n\n\n

ya da e<\/em>naniyet-i ilmiye, ilmin zehirli taraf\u0131 m\u0131, Rahmet Kap\u0131s\u0131 m\u0131?)<\/p>\n\n\n\n

<\/p>\n\n\n\n

Takdim<\/em><\/p>\n\n\n\n

Konumuz \u201cenaniyet-i ilmiye\u201d.<\/p>\n\n\n\n

Zenginlerin sahip olduklar\u0131 servet sebebiyle kibirlenmeleri\u2026 G\u00fc\u00e7l\u00fc devlet ba\u015fkanlar\u0131n\u0131n sahip olduklar\u0131 iktidar\u0131n b\u00fcy\u00fcs\u00fc ile kendilerini adeta tanr\u0131 gibi g\u00f6rmeleri\u2026 Bir doktorun mesela hastaya \u201cben olmasam \u00f6l\u00fcrd\u00fcn veya bu hastal\u0131ktan peri\u015fan olurdun\u201d g\u00f6z\u00fcyle bakmas\u0131\u2026 K\u0101r\u00fbn\u2019un, \u201cBu serveti sahip oldu\u011fum bilgi sayesinde elde ettim\u201d diye kar\u015f\u0131l\u0131k vererek \u015f\u0131mar\u0131kl\u0131\u011f\u0131n\u0131 g\u00f6stermesi\u2026(Kasas suresi 78)\u2026<\/sup> Bedi\u00fczzaman\u2019\u0131n Risale-i Nur K\u00fclliyat\u0131\u2019n\u0131n ayn\u0131 zamanda Bakara 32\u2019nin bir tefsiri oldu\u011funu s\u00f6ylemesi (bu ayet Bedi\u00fczzaman\u2019daki ilmin zati mal\u0131 olmad\u0131\u011f\u0131n\u0131, Allah irade edip l\u00fctfetmeseydi bu bilgilere sahip olamayaca\u011f\u0131 manas\u0131n\u0131 ifade ediyor.)\u2026 Kibir, gurur, enaniyet-i ilmiye, ucb ve benzeri s\u0131fat ve hallerin bir d\u00f6k\u00fcm\u00fcn\u00fc \u00e7\u0131kart\u0131p, tan\u0131mlar\u0131yla listeleyerek, ba\u015ftan buraya kadar yazd\u0131\u011f\u0131m misalleri de g\u00f6zeterek enaniyet-i ilmiye kavram\u0131n\u0131 analiz etmeye \u00e7al\u0131\u015faca\u011f\u0131z<\/p>\n\n\n\n

\u0130nsana verilen en b\u00fcy\u00fck nimetlerden biri ilimdir.<\/p>\n\n\n\n

Ancak bu nimet, bazen en tehlikeli hastal\u0131klardan birine yol a\u00e7ar: enaniyet-i ilmiye<\/strong>.<\/p>\n\n\n\n

\u0130limdeki En Sinsi Hastal\u0131k: \u201cBen Biliyorum\u201d Duygusudur.<\/strong><\/p>\n\n\n\n

Bu, \u201cben biliyorum\u201d demekten \u00f6te; \u201cbilgi bana aittir, kayna\u011f\u0131 benim zek\u00e2m ve gayretimdir\u201d zann\u0131d\u0131r. Bu gurur, \u201cbenim ilmim, benim zek\u00e2m, benim gayretim\u201d<\/strong> diye d\u00fc\u015f\u00fcnmekle ba\u015flar.<\/p>\n\n\n\n

Oysa ger\u00e7ek ilim, Allah\u2019\u0131n l\u00fctfudur<\/strong>. <\/strong>\u0130lim, Allah\u2019\u0131n bize verdi\u011fi en b\u00fcy\u00fck nimetlerden biridir. Ama bu nimet, bazen b\u00f6yle<\/strong> bir gurura d\u00f6n\u00fc\u015febilir.<\/p>\n\n\n\n

Kul burada haddini a\u015far.<\/p>\n\n\n\n

Neden Tehlikeli?<\/p>\n\n\n\n

\u00c7\u00fcnk\u00fc bu d\u00fc\u015f\u00fcnce, insan\u0131 kendini Allah\u2019a e\u015fit<\/strong> gibi hissettirir.<\/p>\n\n\n\n

\u201cBen bu konuda en iyi biliyorum.\u201d<\/p>\n\n\n\n

\u201cBu fikir benim.\u201d<\/p>\n\n\n\n

\u201cBen olmasam bu i\u015f olmazd\u0131.\u201d<\/p>\n\n\n\n

Bu t\u00fcr d\u00fc\u015f\u00fcnceler, ilmi kendi mal\u0131<\/strong> gibi g\u00f6rmeye, ba\u015fkalar\u0131n\u0131 k\u00fc\u00e7\u00fcmsemeye, hatta Allah\u2019\u0131n l\u00fctfunu unutmaya<\/strong> yol a\u00e7ar.<\/p>\n\n\n\n

Bu kavram\u0131n tam anla\u015f\u0131lmas\u0131 i\u00e7in evvela yaz\u0131n\u0131n omurgas\u0131 olan Ene kelimesinin \u00e7\u00f6z\u00fcmlemesini yapal\u0131m.<\/p>\n\n\n\n

\u201cBenlik\u201d (Ene) Nedir?<\/em><\/p>\n\n\n\n

\u201cBenlik\u201d, asl\u0131nda Allah\u2019\u0131 tan\u0131mam\u0131z\u0131 sa\u011flayan bir ara\u00e7t\u0131r<\/strong>.<\/p>\n\n\n\n

En\u00e2niyet (benlik)<\/strong>, insana verilen \u00e7ok ince ve tehlikeli bir \u00f6l\u00e7\u00fc aletidir.<\/p>\n\n\n\n

Asl\u0131 itibar\u0131yla ger\u00e7ek bir varl\u0131k de\u011fil; Allah\u2019\u0131n isim ve s\u0131fatlar\u0131n\u0131 anlamaya yarayan faraz\u00ee (varsay\u0131lan) bir anahtar<\/strong> gibidir.<\/p>\n\n\n\n

\u0130nsan, kendi i\u00e7indeki s\u0131n\u0131rl\u0131 g\u00fc\u00e7, ilim ve sahiplik duygusunu \u00f6l\u00e7\u00fc alarak, Allah\u2019\u0131n sonsuz kudretini, ilmini ve h\u00e2kimiyetini kavrar.<\/p>\n\n\n\n

Bu y\u00f6n\u00fcyle \u201cene\u201d, hem: \u0130l\u00e2h\u00ee hakikatleri a\u00e7an nurani bir \u00e7ekirdek<\/strong>, hem de yanl\u0131\u015f kullan\u0131l\u0131rsa insan\u0131 felakete s\u00fcr\u00fckleyen zehirli bir \u00e7ekirdek<\/strong>tir.<\/p>\n\n\n\n

\u00c7\u00fcnk\u00fc insan, bu benli\u011fi do\u011fru kullan\u0131rsa: Kendinde ger\u00e7ek bir sahiplik olmad\u0131\u011f\u0131n\u0131 anlar, \u201cHer \u015fey Allah\u2019a ait, ben sadece bir vas\u0131tay\u0131m.\u201d der, hakiki kullu\u011fa ula\u015f\u0131r ve kurtulur.<\/p>\n\n\n\n

Fakat ene yanl\u0131\u015f kullan\u0131l\u0131rsa: \u0130nsan kendini ger\u00e7ek malik ve g\u00fc\u00e7 sahibi zanneder, Allah\u2019\u0131n m\u00fclk\u00fcn\u00fc sebeplere ve varl\u0131klara payla\u015ft\u0131r\u0131r, \u015firk, dal\u00e2let ve b\u00fct\u00fcn k\u00f6t\u00fcl\u00fcklerin kayna\u011f\u0131 haline gelir.  \u201cBenim zek\u00e2m, benim bilgim, benim ba\u015far\u0131m.\u201d Bu, \u015firk-i haf\u00ee<\/strong> (gizli \u015firk) olur.<\/p>\n\n\n\n

Ene asl\u0131nda: Kendi ba\u015f\u0131na bir anlam\u0131 olmayan<\/strong>, ba\u015fkas\u0131n\u0131 g\u00f6steren bir i\u015faret, \u00e7ok zay\u0131f bir \u00f6l\u00e7\u00fc aleti<\/strong>, insan varl\u0131\u011f\u0131nda ince bir \u201celif\u201d gibidir.<\/p>\n\n\n\n

Ama hakikati bilinmezse: Giderek b\u00fcy\u00fcr, kal\u0131nla\u015f\u0131r, insan\u0131 tamamen sarar, koca bir \u201cejderha\u201d gibi insan\u0131n b\u00fct\u00fcn benli\u011fini yutar.<\/p>\n\n\n\n

Bu durumda insan: Ne kadar ilim bilse de hakikatte cahil kal\u0131r, gelen hakikatleri nefsinde ya\u015fatamaz, her \u015feyi kendi karanl\u0131k anlay\u0131\u015f\u0131yla \u00e7arp\u0131t\u0131r.<\/p>\n\n\n\n

Ene do\u011fru anla\u015f\u0131l\u0131rsa marifet, nur ve kurtulu\u015f vesilesidir.<\/strong> Yanl\u0131\u015f anla\u015f\u0131l\u0131rsa \u015firk, cehalet ve h\u00fcsran\u0131n kayna\u011f\u0131d\u0131r.<\/strong><\/strong><\/p>\n\n\n\n

Enaniyet-i ilmiye<\/em>, ilim cihetindeki enaniyet olarak tan\u0131mlan\u0131r.<\/p>\n\n\n\n

\u0130limdeki \u201cBenlik, \u00f6zellikle bilgili insanlarda<\/strong> g\u00f6r\u00fcl\u00fcr.<\/p>\n\n\n\n

Ki\u015fi ilmini \u201ckendi mal\u0131\u201d (mal-i zati) g\u00f6r\u00fcr, Allah\u2019\u0131n l\u00fctuf ve inayetiyle verildi\u011fini unutur.<\/p>\n\n\n\n

Genel hayatta m\u00fctevaz\u0131 g\u00f6r\u00fcnse bile, ilim sahas\u0131nda benli\u011fini m\u00fcstakil san\u0131r, \u201cbenim fikrim daha do\u011fru\u201d der ve imtiyaz talep eder.<\/p>\n\n\n\n

G\u00fcnl\u00fck Hayatta Nas\u0131l G\u00f6r\u00fcn\u00fcr?<\/p>\n\n\n\n

Kitaplar\u0131, hocalar\u0131 k\u00fc\u00e7\u00fcmsedi\u011fi i\u00e7in \u201cbenim ilmim daha \u00fcst\u00fcn\u201d hissine kap\u0131l\u0131r.<\/p>\n\n\n\n

Ba\u015fkalar\u0131n\u0131n fikrini dinlemekten ka\u00e7\u0131n\u0131r.<\/p>\n\n\n\n

Kendi eserlerini \u00f6ne \u00e7\u0131kar\u0131r, yeti\u015fme vesilesi olan kaynaklar\u0131 unutur.<\/p>\n\n\n\n

\u201cBen olmasam bu proje olmazd\u0131.\u201d<\/p>\n\n\n\n

\u201cBu konuda ben daha iyi biliyorum.\u201d<\/p>\n\n\n\n

Sosyal medyada \u201cben b\u00f6yle yapt\u0131m\u201d diye ilmi pazarlar, \u201cbenim yaz\u0131m daha do\u011fru\u201d diye yorumlar yapar..<\/p>\n\n\n\n

Bedi\u00fczzaman\u2019\u0131n s\u00f6z\u00fcyle: <\/strong>\u201cEhl-i ilmin bir k\u0131sm\u0131nda bir en\u00e2niyet-i ilmiye bulunur. Kendi m\u00fctevazi de olsa, o cihette en\u00e2niyetlidir.\u201d<\/em><\/p>\n\n\n\n

Enaniyet-i ilmiye, genel enaniyetten daha sinsi ve tehlikelidir \u00e7\u00fcnk\u00fc \u201cilim\u201d k\u0131l\u0131f\u0131 alt\u0131nda gizlenir ve \u00e2lim s\u0131fat\u0131yla me\u015frula\u015ft\u0131r\u0131l\u0131r.<\/p>\n\n\n\n

\u0130lim, Allah\u2019\u0131n esmas\u0131na ayna olmal\u0131 iken, enaniyetle ki\u015finin kendi mal\u0131 san\u0131l\u0131r.<\/p>\n\n\n\n

Bu as\u0131r \u201cenaniyet asr\u0131\u201dd\u0131r. \u0130lim, \u015f\u00f6hret ve makam vas\u0131tas\u0131 haline gelince nefis \u201cben\u201d der.<\/p>\n\n\n\n

Karun\u2019un \u201cBu serveti sahip oldu\u011fum bilgi sayesinde elde ettim\u201d (Kasas, 78)<\/sup> demesi, klasik bir prototiptir.<\/p>\n\n\n\n

Risale-i Nur, Bakara 32\u2019nin (\u201cSeni tenzih ederiz! Senin bize \u00f6\u011fretti\u011finden ba\u015fka ilmimiz yoktur<\/strong>…\u201d) ruhuyla bu hastal\u0131\u011f\u0131 tedavi eder:<\/p>\n\n\n\n

\u0130lim, Allah\u2019\u0131n l\u00fctfudur; mana-y\u0131 harf\u00ee ile (her \u015feyi Allah\u2019a ba\u011flayarak) bak\u0131ld\u0131\u011f\u0131nda enaniyet-i ilmiye ortadan kalkar.<\/p>\n\n\n\n

Kibir, Gurur, Ucub, Enaniyet ve Benzeri S\u0131fatlar\u0131n D\u00f6k\u00fcm\u00fc ve Tan\u0131mlar\u0131<\/em><\/p>\n\n\n\n

Bu s\u0131fatlar, nefsin en tehlikeli damarlar\u0131d\u0131r.<\/p>\n\n\n\n

Hepsi \u201cenaniyet\u201din (benlik) farkl\u0131 suretleridir ve ihl\u00e2s\u0131 k\u0131rar, ittifak\u0131 bozar, \u015firk-i haf\u00eeye yol a\u00e7ar.<\/p>\n\n\n\n

Gurur<\/strong>: Kendini veya s\u0131fatlar\u0131n\u0131 (ilim, servet, g\u00fc\u00e7) be\u011fenme ve onlarla aldanma.<\/p>\n\n\n\n

Nimeti kendinden bilip \u015f\u0131marmakt\u0131r (\u201cBen yapt\u0131m, ben ba\u015fard\u0131m\u201d).<\/p>\n\n\n\n

\u0130hsan-\u0131 \u0130lah\u00ee\u2019yi unutturur.<\/p>\n\n\n\n

Ucub<\/strong> (Kendini be\u011fenme): Kendi amellerini, ba\u015far\u0131lar\u0131n\u0131 \u00f6vme.<\/p>\n\n\n\n

Ba\u015fkas\u0131n\u0131 k\u00fc\u00e7\u00fcmsemese bile kendini fazla b\u00fcy\u00fct\u00fcr.<\/p>\n\n\n\n

\u201cAmellere g\u00fcvenmek ucubdur\u201d; dalalete yol a\u00e7ar.<\/p>\n\n\n\n

Enaniyet-i ilmiyenin temelidir (doktorun \u201cben olmasam \u00f6l\u00fcrd\u00fcn\u201d bak\u0131\u015f\u0131).<\/p>\n\n\n\n

Kibir<\/strong> (Tekebb\u00fcr): Kendini b\u00fcy\u00fck g\u00f6r\u00fcp ba\u015fkalar\u0131n\u0131 hor g\u00f6rme.<\/p>\n\n\n\n

Gurur ve ucubun neticesidir.<\/p>\n\n\n\n

Zengin mal\u0131yla, y\u00f6netici g\u00fcc\u00fcyle, \u00e2lim ilmiyle b\u00fcy\u00fckl\u00fck taslar; zulme kap\u0131 a\u00e7ar.<\/p>\n\n\n\n

Enaniyet<\/strong> (Benlik): \u201cBen\u201d merkezli ya\u015famak.<\/p>\n\n\n\n

Ene\u2019yi m\u00fcstakil varl\u0131k gibi g\u00f6r\u00fcp her \u015feyi kendine mal etmek.<\/p>\n\n\n\n

Ene asl\u0131nda k\u00e2inat\u0131n anahtar\u0131d\u0131r ama malikiyet iddias\u0131yla \u015feytanla\u015f\u0131r.<\/p>\n\n\n\n

En tehlikeli ve en zay\u0131f damard\u0131r; terk edilmezse \u015fahs-\u0131 manev\u00eeyi eritir.<\/p>\n\n\n\n

Enaniyet-i \u0130lmiye<\/strong>: \u00d6zellikle ehl-i ilimde g\u00f6r\u00fclen, ilimden kaynaklanan enaniyet.<\/p>\n\n\n\n

En sinsi olan\u0131d\u0131r; ilmi Allah\u2019\u0131n ihsan\u0131 de\u011fil kendi mahsul\u00fc sanmakt\u0131r.<\/p>\n\n\n\n

Yak\u0131n haller<\/strong>: Hodfuru\u015fluk (kendini satma, \u015f\u00f6hret arzusu), k\u0131skan\u00e7l\u0131k (haset), riyak\u00e2rl\u0131k, \u015firk-i haf\u00ee (sebeplere \u015firk ko\u015fma).<\/p>\n\n\n\n

\u201cAzam\u00ee ihl\u00e2s ve terk-i enaniyet\u201d bunlara kar\u015f\u0131 kalkand\u0131r.<\/p>\n\n\n\n

Enaniyetin G\u00fcnl\u00fck Hayattaki Tezah\u00fcrleri<\/em><\/p>\n\n\n\n

Enaniyet, k\u00fc\u00e7\u00fck g\u00f6r\u00fcnen ama biriken hallerle tezah\u00fcr eder: \u201cBen yapt\u0131m\u201d diye i\u00e7ten sevinmek, s\u00f6z\u00fc kendine \u00e7evirmek, ele\u015ftiriye tahamm\u00fcls\u00fczl\u00fck, ba\u015far\u0131y\u0131 kendi gayretine mal etmek, \u201cNiye ben yapay\u0131m?\u201d diye fedak\u00e2rl\u0131ktan ka\u00e7mak, sosyal medyada be\u011feni toplamak, trafikte veya ailede hor g\u00f6rmek (\u201cSen anlamazs\u0131n\u201d), projede \u201cBenim fikrimdi\u201d demek\u2026<\/p>\n\n\n\n

Bunlar hodfuru\u015fluk, k\u0131skan\u00e7l\u0131k ve sebeplere \u015firk ile birle\u015fir.<\/p>\n\n\n\n

Bedi\u00fczzaman, bu as\u0131rda enaniyetin hodfuru\u015fluk ve medeniyet fantezileriyle birle\u015fti\u011fini vurgular.<\/p>\n\n\n\n

Terk edilmezse ihl\u00e2s\u0131, uhuvveti ve hizmeti zehirler.<\/p>\n\n\n\n

Enaniyet-i \u0130lmiyenin Detayl\u0131 Tahlili<\/em><\/p>\n\n\n\n

Enaniyet-i ilmiye, ilim ehlinin \u201co cihette\u201d benli\u011fini b\u0131rakmamas\u0131d\u0131r.<\/p>\n\n\n\n

Sebepleri: gaflet, d\u00fcnya-perestlik, ilmin cazibesi, k\u0131skan\u00e7l\u0131k damar\u0131, ene\u2019nin m\u00fcstakil nazar\u0131.<\/p>\n\n\n\n

Tezah\u00fcrleri: muaraza (kar\u015f\u0131 \u00e7\u0131kma), kendini satma, m\u00fctevaz\u0131l\u0131k perdesi alt\u0131nda imtiyaz talebi, \u0130lminin kayna\u011f\u0131 olan eserlere z\u0131mn\u00ee tenzil arzusu (\u201ckendi mahsul\u00fc yeti\u015fsin\u201d).<\/p>\n\n\n\n

Tehlikeleri: ihl\u00e2s\u0131 k\u0131rmak, \u015fahs-\u0131 manev\u00eeyi par\u00e7alamak, hakikate mani olmak, \u015firk-i haf\u00ee ve dalalet.<\/p>\n\n\n\n

Bakara 32 ile irtibat\u0131 \u00e7ok derin: Melekler bile \u201cbizim ilmimiz Senin \u00f6\u011fretti\u011findir\u201d derken, insan \u201cbenim ilmim\u201d diyorsa enaniyet-i ilmiyeye d\u00fc\u015fer.<\/p>\n\n\n\n

Ene, k\u00e2inat\u0131n anahtar\u0131d\u0131r. Mana-y\u0131 harf\u00ee ile kullan\u0131ld\u0131\u011f\u0131nda (benlik duygusunu Allah\u2019\u0131 tan\u0131ma yolunda de\u011ferlendirse) tevhidi a\u00e7ar, mana-y\u0131 ism\u00ee ile (m\u00fcstakil g\u00f6rmek) dalalete g\u00f6t\u00fcr\u00fcr.<\/p>\n\n\n\n

Enaniyet-i ilmiye, tam bu mana-y\u0131 ism\u00ee bak\u0131\u015f\u0131n ilimdeki yans\u0131mas\u0131d\u0131r:<\/p>\n\n\n\n

\u0130limi kendi zek\u00e2 ve gayretine mal etmek.<\/p>\n\n\n\n

Kur\u2019an hizmetlerindeki Ene dersleri genel enaniyeti tedavi ederken, enaniyet-i ilmiye onun ilim cihetindeki en sinsi tezah\u00fcr\u00fcd\u00fcr.<\/p>\n\n\n\n

Her ikisi de \u201cmalikiyet\u201d iddias\u0131n\u0131 terk ederek, mana-y\u0131 harf\u00ee ile (her \u015feyi Allah\u2019a ba\u011flayarak) tedavi olur.<\/p>\n\n\n\n

Ehl-i ilimdeki enaniyet-i ilmiye\u2026<\/em><\/p>\n\n\n\n

Enaniyet \u015feytan\u0131n en b\u00fcy\u00fck desisesidir, nefsi ok\u015fayarak fena i\u015fler yapt\u0131r\u0131r.<\/p>\n\n\n\n

Nefis, ilim cihetinde imtiyaz ister, kendini satmak ister.<\/p>\n\n\n\n

Beslendi\u011fi ve sahip oldu\u011fu ilmin kaynaklar\u0131na bile muaraza ister.<\/p>\n\n\n\n

K\u0131skan\u00e7l\u0131k cihetinde z\u0131mn\u00ee adavet besler.<\/p>\n\n\n\n

Kalp ve ak\u0131l istifade edip kendisindeki ilmi yap\u0131n\u0131n meydana gelmesinin vesilesi olan eserleri sevse bile nefis \u201cbenim ilmim\u201d der.<\/p>\n\n\n\n

Bu ise, ittifak\u0131 bozar ve hizmeti zehirler.<\/p>\n\n\n\n

Not: \u015eeytan\u0131n bu desisesi i\u00e7in Bedi\u00fczzaman Said Nursi’nin\u00a0Risale-i Nur\u00a0k\u00fclliyat\u0131nda (29. Mektup) H\u00fccumat-\u0131 Sitte\u00a0(Alt\u0131 H\u00fccum),\u00a0 ins ve cin \u015feytanlar\u0131n\u0131n insan\u0131 manen y\u0131kmak i\u00e7in kulland\u0131\u011f\u0131 en tehlikeli alt\u0131 desiseyi (oyunu) anlatan ve bunlara kar\u015f\u0131 ihl\u00e2s\u0131 koruma prensiplerini sundu\u011fu b\u00f6l\u00fcm\u00fcn okunmas\u0131 tavsiye edilir.\u00a0<\/p>\n\n\n\n

Enaniyetin \u015eahs-\u0131 Maneviye Etkisi<\/em><\/p>\n\n\n\n

Enaniyet, ene (ben) denilen buz par\u00e7as\u0131n\u0131 nahnu (biz) denilen havuzda eritmek mesle\u011fini bozar.<\/p>\n\n\n\n

Ferd\u00ee \u201cben\u201d diyenler \u015fahs-\u0131 manev\u00eeyi par\u00e7alar, bereketi ka\u00e7\u0131r\u0131r, uhuvveti zehirler.<\/p>\n\n\n\n

Halbuki Kur\u2019an hizmetinde \u201cben\u201d yerine \u201cbiz\u201d ve terk-i enaniyet \u015fartt\u0131r.<\/p>\n\n\n\n

\u0130hl\u00e2s D\u00fcsturlar\u0131n\u0131n Enaniyet Tedavisi<\/em><\/p>\n\n\n\n

Enaniyet, ihl\u00e2s\u0131n en b\u00fcy\u00fck manisidir.<\/p>\n\n\n\n

Tedavi: \u00e2zam\u00ee ihl\u00e2s, terk-i enaniyet, mana-y\u0131 harf\u00ee bak\u0131\u015f, \u015fahs-\u0131 manev\u00eede erimek.<\/p>\n\n\n\n

Ki\u015fi ilmini ve amellerini Allah\u2019\u0131n l\u00fctfu olarak g\u00f6rmeli, takdiri O\u2019ndan beklemelidir.<\/p>\n\n\n\n

Hubb-u Cah ve Tedavisi<\/em><\/p>\n\n\n\n

Hubb-u cah (\u015f\u00f6hret sevgisi), enaniyet ve hodfuru\u015flukla yak\u0131ndan ba\u011flant\u0131l\u0131d\u0131r. \u0130limle \u201cben\u201di pazarlama, be\u011feni ve takdir pe\u015finde ko\u015fmad\u0131r.<\/p>\n\n\n\n

Tedavisi: ihl\u00e2s, terk-i enaniyet, riyadan ka\u00e7\u0131nma, her i\u015fi Allah r\u0131zas\u0131 i\u00e7in yapma.<\/p>\n\n\n\n

G\u00fcnl\u00fck Hayatta Hubb-u Cah\u2019\u0131n Tezah\u00fcrleri ve Uygulamas\u0131<\/em><\/p>\n\n\n\n

Sosyal medyada s\u00fcrekli kendini g\u00f6sterme, \u201cBen \u015f\u00f6yle yapt\u0131m\u201d diye anlatma, makam i\u00e7in yaltaklanma, konu\u015fmada s\u00f6z\u00fc kendine \u00e7evirme, ilm\u00ee payla\u015f\u0131mlarda kendi \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc ima etme.<\/p>\n\n\n\n

Uygulama: Bu halleri fark etmek, her ba\u015far\u0131y\u0131 Allah\u2019a vermek, takdiri O\u2019ndan beklemek.<\/p>\n\n\n\n

Enaniyet-i \u0130lmiyenin G\u00fcnl\u00fck Hayattaki \u00d6rnekleri<\/em><\/p>\n\n\n\n

Meslekte \u201cBen olmasam…\u201d bak\u0131\u015f\u0131 (doktor, \u00f6\u011fretmen, m\u00fchendis).<\/p>\n\n\n\n

\u0130lim sohbetinde \u201cBenim g\u00f6r\u00fc\u015f\u00fcm \u00fcst\u00fcn\u201d tavr\u0131 ve muaraza.<\/p>\n\n\n\n

Eserlerde kendi mahsul\u00fcn\u00fc \u00f6ne \u00e7\u0131karma, kendisindeki ilmi yap\u0131y\u0131 olu\u015fturan eserleri tenzil arzusu.<\/p>\n\n\n\n

E\u011fitimde k\u0131skan\u00e7l\u0131k ve rekabet.<\/p>\n\n\n\n

Dan\u0131\u015fmada \u201cBenim bilgim yeter\u201d diye ba\u015fkalar\u0131n\u0131 k\u00fc\u00e7\u00fcmseme.<\/p>\n\n\n\n

Sosyal medyada ilm\u00ee hodfuru\u015fluk.<\/p>\n\n\n\n

Bunlar, bahsetti\u011fimiz 29. Mektup\u2019taki te\u015fhisi g\u00fcnl\u00fck hayata yans\u0131t\u0131r.<\/p>\n\n\n\n

Enaniyet-i \u0130lmiye ile Hubb-u Cah ve Hased (K\u0131skan\u00e7l\u0131k) Ba\u011flant\u0131s\u0131<\/em><\/p>\n\n\n\n

Enaniyet-i ilmiyenin en tehlikeli ciheti k\u0131skan\u00e7l\u0131kt\u0131r (haset).<\/p>\n\n\n\n

\u201cBenimki daha \u00fcst\u00fcn\u201d hissi, hubb-u cah ile birle\u015fince muaraza ve tenzil arzusu do\u011far.<\/p>\n\n\n\n

Hepsi ihl\u00e2s\u0131 ve ittifak\u0131 k\u0131rar; hocas\u0131na, kitab\u0131na, \u00f6\u011fretmenine z\u0131mn\u00ee adavet besler.<\/p>\n\n\n\n

Enaniyet-i \u0130lmiye ile H\u00fccumat-\u0131 Sitte Aras\u0131ndaki Ba\u011flant\u0131<\/em><\/p>\n\n\n\n

H\u00fccumat-\u0131 Sitte enaniyeti genel olarak te\u015fhir ederken, 29. Mektup\u2019la enaniyet-i ilmiyeyi ehl-i ilim \u00f6zelinde detayland\u0131r\u0131r.<\/p>\n\n\n\n

Her ikisi de nefsin desiselerini, enaniyeti terk etme mecburiyetini ve \u015fahs-\u0131 manev\u00ee zarar\u0131n\u0131 vurgular.<\/p>\n\n\n\n

Tedavi yolu ayn\u0131d\u0131r: \u0130hl\u00e2s, mana-y\u0131 harf\u00ee ve Bakara 32 ruhu.<\/p>\n\n\n\n

Nas\u0131l Tedavi Edilir?<\/em><\/p>\n\n\n\n

Her ba\u015far\u0131y\u0131 Allah\u2019a ver.<\/strong> \u201cBu Allah\u2019\u0131n l\u00fctfudur.\u201d \u201cBen sadece bir vas\u0131tay\u0131m.\u201d<\/p>\n\n\n\n

\u201cBen\u201d yerine \u201cbiz\u201d de.<\/strong> \u201cBiz bu projeyi birlikte yapt\u0131k.\u201d \u201cBu fikir bize birlikte geldi.\u201d<\/p>\n\n\n\n

Kur\u2019an\u2019dan ilham al: <\/strong>\u201cSeni tenzih ederiz! Senin bize \u00f6\u011fretti\u011finden ba\u015fka ilmimiz yoktur.\u201d<\/em> (Bakara, 32)<\/sup><\/p>\n\n\n\n

Kendini sorgula:<\/strong> \u201cBu fikir ger\u00e7ekten benim mi? Yoksa ba\u015fkalar\u0131n\u0131n etkisiyle mi olu\u015ftu?\u201d \u201cBu ilmi kimden \u00f6\u011frendim?\u201d<\/p>\n\n\n\n

Riyadan ka\u00e7\u0131n.<\/strong> \u0130limi g\u00f6steri\u015f i\u00e7in kullanma. Takdiri Allah\u2019tan bekle.<\/p>\n\n\n\n

Modern \u00d6rnekler:<\/p>\n\n\n\n

Doktor:<\/strong> \u201cBen olmasam hasta \u00f6l\u00fcrd\u00fc.\u201d yerine: \u201cAllah\u2019\u0131n izniyle tedavi oldu.\u201d<\/p>\n\n\n\n

\u00d6\u011fretmen:<\/strong> \u201cBu \u00f6\u011frencinin ba\u015far\u0131 sebebi benim.\u201d yerine: \u201cAllah\u2019\u0131n yard\u0131m\u0131yla \u00f6\u011frendi.\u201d<\/p>\n\n\n\n

Yazar:<\/strong> \u201cBu fikir benim.\u201d yerine: \u201cBu fikir, okudu\u011fum kitaplardan geldi.\u201d<\/p>\n\n\n\n

Netice:<\/p>\n\n\n\n

\u0130lim, insan\u0131 Allah\u2019a yakla\u015ft\u0131ran bir nurdur<\/strong>. Ama bu nuru, \u201cben biliyorum\u201d diyerek karartmamak<\/strong> gerekir.<\/p>\n\n\n\n

Ger\u00e7ek ilim, gururu k\u0131rar, benli\u011fi eritir, kalbi ihl\u00e2sa a\u00e7ar.<\/strong><\/p>\n\n\n\n

Unutma:<\/strong><\/p>\n\n\n\n

\u0130lim, sana verilen bir l\u00fctfudur. Onu kendi mal\u0131n sanma. Onu Allah\u2019a \u015f\u00fck\u00fcrle kullan.<\/em><\/p>\n\n\n\n

Netice:<\/em><\/p>\n\n\n\n

Enaniyet-i ilmiye, asr\u0131m\u0131z\u0131n en sinsi ve en yayg\u0131n manevi hastal\u0131klar\u0131ndan biridir.<\/p>\n\n\n\n

\u0130lim gibi en y\u00fcce bir nimeti, nefsin enaniyetine alet ederek ki\u015fiyi \u201cben biliyorum\u201d girdab\u0131na s\u00fcr\u00fckler.<\/p>\n\n\n\n

Oysa hakikat \u015fudur: Ger\u00e7ek ilim, insan\u0131 Allah\u2019a yakla\u015ft\u0131ran, enaniyeti eriten ve kalbi ihl\u00e2sa a\u00e7an bir nurdur.<\/p>\n\n\n\n

Bu nuru, \u201cBenim ilmim, benim zek\u00e2m, benim gayretim\u201d diyerek karartmamak i\u00e7in, her \u00e2limin s\u00fcrekli \u201cSeni tenzih ederiz! Senin bize \u00f6\u011fretti\u011finden ba\u015fka ilmimiz yoktur\u201d (Bakara, 32)<\/sup> \u015fuuruyla ya\u015famas\u0131 gerekmektedir.<\/p>\n\n\n\n

Terk-i enaniyet ve \u00e2zam\u00ee ihl\u00e2s ile bu hastal\u0131ktan kurtulmak, hem ferdin kurtulu\u015fu hem de Kur\u2019an hizmetinin bereketi ve uhuvvetin devam\u0131 i\u00e7in vazge\u00e7ilmez bir \u015fartt\u0131r.<\/p>\n\n\n\n

Zira ilim, ancak enaniyetten ar\u0131nd\u0131\u011f\u0131nda hakiki ilim olur ve sahibini saadete ula\u015ft\u0131r\u0131r.<\/p>\n\n\n\n

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\"\"<\/figure>\n","protected":false},"excerpt":{"rendered":"

(\u0130lim Sahiplerinde Benlik Kabarmas\u0131 ya da enaniyet-i ilmiye, ilmin zehirli taraf\u0131 m\u0131, Rahmet Kap\u0131s\u0131 m\u0131?) Takdim Konumuz \u201cenaniyet-i ilmiye\u201d. Zenginlerin sahip olduklar\u0131 servet sebebiyle kibirlenmeleri\u2026…<\/p>\n","protected":false},"author":1,"featured_media":1064,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1059","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-muhtelif-konular","entry","simple"],"_links":{"self":[{"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/posts\/1059","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1059"}],"version-history":[{"count":10,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/posts\/1059\/revisions"}],"predecessor-version":[{"id":1079,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/posts\/1059\/revisions\/1079"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=\/wp\/v2\/media\/1064"}],"wp:attachment":[{"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1059"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1059"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kenankilicaslan.web.tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1059"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}