LOKMAN HEKİM'S ADVICE TO HIS SON

 

 

 

Written by:

Osman ÖZTÜRK

Istanbul Central Preacher

BISMILLÂHİRRAHMÂNİRRAHIYM

Praise be to Allah, the Lord of the worlds. O Almighty God! I worship only you and ask for help only from you. Peace and blessings be upon the Prophet, who was sent as a mercy to the worlds. May it be upon Muhammad Sallallahu Alayhi Wasallam and the other Prophets, the Ahl al-Bayt, his companions and the righteous servants of Allah.

In this treatise called "LOQMAN DOCTOR'S ADVICE TO HIS SON", Hz. The true life of Lokman Hekîm, his advice to his son, pleasant and wise words and cautionary stories are included. Various information available in the pages of other works have been collected in this book and their sources are also shown.

Hz. Just as Luqman Aleyhisselam was one of those who had a long life, his advice and wisdom have continued to maintain their vitality for centuries.

I believe that the book will appeal to everyone who reads it. Our advice to lovers of science is this: Hz. May you enjoy reading Lokman Hekim. May you know every piece of advice and father's advice. May you benefit from his very pleasant and beautiful advice: Food for the body, food and drink; The food of the soul is knowledge and wisdom...

The main source of Islam is the Holy Quran. Almighty Allah (cc) gave the thirty-first sura with thirty-four verses to Hz. He allocated it to the person of Luqman Hekîm and in this surah, he explained to his son the immortal advice he gave to humanity in his person. There is no doubt that, with the permission of Allah, as long as the Holy Quran continues, the wisdom of Lokman Hekîm will continue. Surah Luqman is also a proof of the achievements of Luqman Aleyhisselam.

"It is better to cover up shame than to look for shame." I hope that those who are aware of my mistakes will forgive me with a warning. Mistakes and flaws are from us, trust and guidance are from Allah Almighty.

26 Rajab 1412 Hijri

January 31, 1992 AD

Osman ÖZTÜRK

Ist. Center Preacher

A ) LOQMAN ALEYHİSSELAM       IN THE QURAN

According to the Holy Quran, belief in all prophets constitutes the fourth pillar of faith in Islam, after belief in Allah, His angels and His books/ ¹ '

In the Quran, NEBI, which means prophet, is mentioned in verse 161 and RESUL, verse 513./ ² '

Prophethood is a gift from God Almighty, and God Almighty has willed and chosen those among His servants who are worthy of prophethood and prophethood/ ³ '

Prophets are God's greatest mercy to humanity. Because only prophets are the ones who tell people the way to believe in Almighty Allah in a way that they will accept.

Allah Almighty accepted belief in the Prophet as belief in Himself; Anyone who does not believe in the prophets does not believe in Allah either. In fact, not believing in just one of the prophets is like denying all of them, which - God forbid - deprives people of faith/ ⁴ ' It is the definitive ruling of the Quran to believe in all of the prophets of God Almighty without distinguishing any of them/ ⁵ '

( 1)    Baccarat: 2/285, Nisa: 4/136,

( 2)    Mu'cemül Müfehres, p. 314, 686,

( 3)    Baqara: 2/151 _k A'raf: 7/59, Isra: 17/55, Fatah: 48/28, Saf: 61/9,

( 4)    Bakara: 177, Âl-i Imran: 31-33, Nisa: 80, Ahzab: 66. Muhammad: 33, Fatih: 13,

( 5)    Al-Baqara: 136, 285, Âl-i Imran: 84, Nisa: 152,

The first prophet Hz. Adam and the last Messenger are Hz. Muhammad (peace be upon him). Many prophets have come and gone between these two. In short, it is necessary (and there are even those who say that it is obligatory) to believe in detail that all the prophets were true and true, and also those whose names are stated in the Holy Quran. ^to)

The prophets, whose holy names are mentioned in the Holy Quran, are the people whose relatives are from few to many:

Uzeyr (1), Zülkifl (2), Elyesa' (2), İlyas (2), LOKMAN (2), Idris (2), Zülkarneyn (3), Muhammed SAV (4), Yunus (4), Eyyub (4) ), Yahya (5), Zechariah (7), Hud (10), Shuayb (11), Ishmael (12), David (16), Jacob (16), Solomon (17), Isaac (17), Haran (20), Jesus (25), Adam (25), Joseph (27), Lot (27), Noah (43), Salih (44), Abraham (69) and Moses (136) are the Prophets/ ⁶ ?

Although their names are clearly mentioned in the Holy Quran, Uzeyr, LOKMAN and Dhul-Qarnayn Aleyhisselams are asked "Are they a Nabi or a Wali?" Our subject is Hz. The evidence that Luqman Aleyhisselam was from Anbiya has been summarized as follows:

1 .   Luqman Aleyhisselam is one of the prophets whose name is mentioned and whose story is told in the Holy Quran.

2 .   The Thirty-first Luqman Surah is dedicated to the name "LOQMAN".

3 .   The fifth of the seven ANBIYÂs, to whom a separate surah was allocated, is Luqman Aleyhisselam.

(*) The late Sharih Aynî says: "It is obligatory for every Muslim to know that our Prophet's name was Muhammad Ibn Abdullah, that he was from the Quraysh tribe and descendants of Hashim, that he was born in Mecca, became a prophet there, and then migrated to Medina."

(Sahîh-i Buhârî, Tecıîd-i Sarîh Translation: 9/215)

( 6)   M. Fuad Abdülbâkî: Mu'cemül Müfehres, p. 1-775,

4 .   In the LOQMAN SURAH assigned to his name, the name "LOKMAN" is mentioned twice in the 12th or 13th verses.

5 .   One of the five prophets whose blessed names are mentioned twice in the Quran is Luqman Aleyhisselam.

6 .   In the 2nd, 9th, 12th and 27th verses of the Luqman Surah, it is explained that Luqman Aleyhisselam is the owner of "JUDGE (PHYSICIAN)" and "WISDOM".

7 .   The terms "UNEBBIÜ" and "NÜNEBBİÜ", which appear in the 15th and 23rd verses of Luqman Surah and derive from the same root as the word "Nabi", also indicate that Luqman Aleyhisselam is a NEBI.

8 .   Hz. Verses 2, 12, 20 and 28 of Surah Luqman are evidence that Luqman is a REAL. (The explanations of these were made in the topic WHO IS LOKMAN HEKİM?)

9 .   Luqman Aleyhisselam gives advice to his son in the 13th, 16th and 17th verses of Luqman Surah with the affectionate address "Ya Buneyye (O my child!)";

1 0.   These beautiful advices of his were appreciated by Allah Almighty and mentioned in the Holy Quran.

1 1.     Lokman Aleyhisselam is one of the PERSERIOUS RESPECTS (who made great efforts to convey and influence the Sharia and endured the difficulties and hostilities that arose).

Because he said to his son and, in his person, to all humanity: "It is unthinkable that he could command deeds worthy of determination and not do them." ⁽⁷⁾

1 2. The sequence number of Surah   Luqman, which is among the 114 surahs in the Holy Quran, is (31).

( 7)  Surah Luqman: 31/17, Ahzâb 33/7, Ahkâf: 46/35, True Religion Quran Language: 6/4364,

It proves mathematically that the Prophet Muhammad is one of the messengers:

Let's pay attention to the following surah order numbers (11-21-31):

—    11. It is the sequence number of Surah Hud,

—    21. It is the number of rows of Surah ANBIYÂ,

—    31. It is the number of rows of Surah Luqman;

The conclusion drawn from this is:

Whichever way the event is examined, the same conclusion is reached:

Hz. Hûd is from Enbiyâ: Hz. Luqman is also from the Prophets;

Hz. Luqman is from Enbiyâ: Hz. Hud is also among the Prophets...

1 3.    Just as Surah Luqman serves as a bridge between the Surahs of Rûm and Sajdah, Loqman Aleyhisselam is also among the (7) ANBIYA, to whose names a special surah has been allocated. Abraham and Hz. Muhammad (PBUH) is a GREAT MESSENGER who acts as a bridge between them/ ⁸ '

1 4.    One of the 28 ANBIYÂ whose names are reported in the index of the Quran is Luqman Aleyhisselam:

According to hadith sources, Hz. 19 following Solomon,

According to the History of the Prophets, it was seen that Luqman Aleyhisselam was ranked 22nd/ ⁹ '

1 5.    In the Holy Quran, other than the Surah Luqman, other surahs and verses mention Luqman Aleyhisselam.

( 8)     The words "bridge" and "kiibrâ" are written and read the same in Quran letters.

( 9)     Sahih-i Bukhari, Tacrid-i Sarih Tercemesi: 9/163, 418

M. Asım Koksal: History of the Prophets, 1/11,

There is evidence that he is from Anbiya:

a )   Starting from the 74th verse of the An'am Surah to the 87th verse, 18 Anbiyā who were given superior merits and attributes are mentioned. These:

— MÛKINÎN (A person of close faith): Ibrahim Aleyhisselam, (6/74-81, 83)    >

— MUHSÎNÂN (Those who do good: Isaac, Jacob, Noah, David, Solomon, Ayyub, Yusuf, Moses and Aaron Aleyhisselam, (6/84)

— SÂLİHÎN (The Good Ones): Zekeriyya, Yahya, Jesus and İlyas Aleyhisselams

— FADDALNA ALEL ÂLEMİN (Those who were superior to the worlds in their time): İsmail, Elyesa', Yunus and Lot are the Prophets. (6/86)

In the 82nd verse of the An'am Surah, in addition to these 18 prophets whose names and attributes are listed above, Luqman Aleyhisselam is added as the 19th Prophet. It was reported through the hadiths of Bukhari, Muslim and Tirmidhi narrated by RA)? ^1® _

In the process of understanding the Holy Quran, Hz. There is a necessity to base it on the narration from the Prophet (salla'llāhu 'alayhi wa sallam)/ ¹¹ )

b )   Examining the sura numbers of the SEVEN ANBIYÂs to whom surahs were allocated also indicates that Luqman Aleyhisselam is from the Anbiyâ:

( 10)    Bukhari, Faith 23; Prophet 8, 41; Tafsir, An'am 3; Lokman 1; Muslim, faith 197, (124); Tirmidhi, Tafsir, An'am, (3029).

( 11)   Prof. Dr. İbrahim Canan: Kütüb-i Sitte, 3/218, Akçağ Yay. ANK. 1988.

If you pay attention here, the surah numbers of the three Anbiyâ's from the beginning continue without skipping, as (10-11-12) ... respectively. Occasionally, the 13th "SURAH RA'D" is skipped. Then it is considered the 14th Surah of Ibrahim. Thus, all our attention is drawn to the 13th sura:

In the 43rd verse of the 13th RA'D SURAH, Almighty Allah informs us that:

- Those who disbelieve say, "You are not someone sent as a Messenger."

In the original text of the verse:

"Leste murselen (You are not the Messenger)" (Negative)

"Inneke lemurselun (You are the Messenger of God)" (Positive)

The verse explained briefly is a part of the Surah Ra'da...

Just as the ruling of the verse, which is a part of the Surah Ra'd, can be translated into positive, it is indicated in the verse in question that we can convert the whole of the sura, including its numbers, from negative to positive (from negative to positive):

— 10

Negatively, the surah and verse numbers of the Surah Ra'd are: 13 and 43,

The numbers converted to positive for both of these are: 31 and 34.

Surah number 31 in the Holy Quran: Surah Luqman;

The surah with 34 verses is also in the Quran: Surah Luqman.

The conclusion drawn from this: THE TRUE RESPECT, about whom the disbelievers make negative statements, saying "You are not the True Messenger", is LOQMAN ALEYHİSSELAM *

c )  It is also pointed out in the 47th verse of the Rum Surah that Luqman Aleyhisselam was one of the messengers to whom the book was given:

"We have certainly sent messengers to their people before you, and they brought clear evidence to them..." (30/47)

The meaning of the verse is as follows:

The pronoun "we" refers to "Allahu Taala". There is no doubt or hesitation about this. Because it is only Allah Almighty who chooses and sends all the prophets.*

The Prophet, who is also referred to by the word "you", to whom the Quran was sent. Muhammad Sallallahu Aleyhi Vesellem.

Although all prophets are included in the sentence "We sent messengers before you", Luqman Aleyhisselam is also included. Because:

(*) A second example of positive and negative:

While advising the son of Luqman Aleyhisselam:

— "My child! Enjoin goodness (goodness), (Positive) Nehy-i anil evil (evil) forbidden..." (Negative) is his saying. (Luqman: 31/17)

11th

If one searches for the RESUL, to whom the surah number (31) is allocated in the Quran, between the surah sequence number (30) and verse number (47), he can be found; He is Lokman Aleyhisselam,

1 6.   It is seen that information about Luqman Aleyhisselam is also given in the Hadiths, which constitute the second basic source of Islam after the Holy Quran. Our beloved Prophet Hz. Muhammad (peace be upon him) gave valuable information to his companions regarding the importance of Loqman Hekîm's appearance and appearance, his hometown, his attire, the advice he gave to his son, his wisdom and aphorisms. More than 60 Hadiths have been compiled by us.

In fact, this subject is given extensive coverage in the Holy Quran and the word "Hadith" is mentioned in 18 surahs between Nisa (4/140) and Ghashiya (88/1) Surahs. The 6th of the surahs in which the term "hadith" is used is the Surah Luqman (Aleyhisselam). (31/6)

Since the words of Anbiya are called "Hadith" and "Hadith" is mentioned in the Surah Luqman, it is clearly understood that Luqman Aleyhisselam is also one of the RESPECTS.

1 7.   Prophet Muhammad, who is mentioned three times in the 83rd, 86th and 994th verses of Al-Kahf Surah. The close relationship established between Dhul-Qarnayn and Luqman Hakim due to the meanings of the verses is also evidence that both of them are prophets:

The sublime meanings of the verses:

"Say: Even if the sea were ink for the words of my Lord and We added the same amount, the sea would be exhausted before the words of my Lord were finished." (Kahf: 16/109)

"If the trees on the earth were pens and the sea were ink, and even if seven more seas were added to these,

- 12

The words of Allah are inexhaustible by writing. There is no doubt that Allah is Almighty and Wise." (Luqman: 31127)

The meaning in both verses is the same: Allah's knowledge and wisdom are infinite and unlimited; It is reported that the seas, despite their abundance, are finite and limited.

The difference between them is "one fold" in the story when talking about Zulkernayn, and "seb'at-ü ebhur" ₍ seven seas or seven times) in Lokman Hekîm.

Jews or polytheists Hz. Because they asked Muhammad (sallallahu alaihi wa sallam) about Dhul-Qarnayn, the Messenger of Allah (Sallallahu Alayhi Wasallam) announced that he would recite a remembrance from him to his ummah, and with 27 verses of ignorance, which are located between the 83rd and 20th verses of this surah, about Dhul-Qarnayn. Quite extensive information has been given regarding / ¹² '

Although there are many and contradictory narrations about Zulkarneyn's name, lineage and whether he is a prophet or not:

Just as there are those who say, "He was both a Nabi and a Messenger" 03 ^' ,

"No! He was a Nabi who was not a Messenger.

There are also those who say, "The fact that he is a Prophet who is not a Messenger is Sahih, God willing!"/ ¹⁴ '

In our opinion, the 106th verse of the Cave Surah, where the story of Dhul-Qarnayn is told, confirms those who say: "Dhul-Qarnayn was both a Nabi and a Messenger":

"Their punishment is hell because they disbelieved and mocked My verses and my messengers." (18/106)

( 12)    The Holy Quran and its Turkish Annotated Translation, p. 301,

( 13)    M. Asım Koksal: History of the Prophets, 2/285,

( 14)    Sâlebî: Arais, s. 361,

13 —

The term "RUSÜLÎ" appears in the original text of the verse. The word "RUSUL" is the plural of "RESUL" and means "RESELS". The meaning of "RUSULÛ" is "MY MESSENGERS". The one who said this word is Almighty Allah. And since this verse is mentioned in the subject of "ZULQARNEYN" It is seen that it includes all the prophets, especially Zulkamein Aleyhisselam.

How thought-provoking it is that Uzeyr, Luqman and Dhul-Qarnayn are not mentioned at all in the work titled "PROPHETS AND OUR PROPHET IN THE QURAN"! ¹¹ ®

However, God Almighty gave information about Dhul-Qarnayn in 27 verses in the Surah al-Kahf in the Quran; He assigned the Surah Luqman, which has 34 verses, to the person of Luqman.

1 8.  Each of the 34 verses and 548 words explained in the tafsir books in the Surah Luqman indicate that Luqman Aleyhisselam is a prophet/ ¹ ®

Examples that contradict the verse were given above. Among the words, we give the terms "Muhsinîn (Muhsin), Hamîd, kardel, sakrat, sabbar, şekûr and edrî (tedrî-tedry):

a )  CONSIDERATIONS:

The word "Muhsinîn" is mentioned in the third verse of Luqman Surah. In the Quran, the word "Muhsinîn" is mentioned once in 33 verses, and "muhsinûn" is mentioned once in the 128th verse of the An-Nahl Surah, and the sum of both makes 34.

Among the sura names in which the term "Muhsinîn" is used, those belonging to Anbiyâ are: Hud, Yusuf and LOQMAN.

( 15)    Afif Abdullah Tabbara: Prophets and Our Prophet in the Quran, Translators: Ali Rıza Temel-Yahya Alkm, Yaylacık Printing House, Istanbul 1982.

( 16)  Majmu'atu t Tafâsîr: 5/55, Hak Dini Qur'an Dili: 6/3836.

— 14

(Peace be upon him). "Muhsinîn" is plural; The singular is "MUHSIN".

MUHSIN:

"Muhsin" is mentioned in four verses in the Quran in the Surahs Baqara (2/112), An-Nisa (4/125), Luqman (31/22) and As-Saffat (37/113). Among these four surahs, the only surah with the name Anbiya is the Surah Luqman (Peace be upon Him).

In the 84th verse of An'am Surah, Almighty Allah says about these nine Prophets, counting Isaac, Jacob, Noah, David, Solomon, Ayyub, Yusuf, Moses and Aaron, "And likewise neczil muhsinin (Thus do we who do good) We will reward you)" he said.

The 3rd and 22nd verses of Luqman Surah testify that Luqman Hekîm was one of the "Muhsinîn" and "Muhsins".

b )    RAW î D:

The word "Hamîd" is mentioned in 13 surahs (16 verses) in the Quran.

Among the names of the surahs in which "Hamid" is mentioned, the ones named Enbiyâ are: Hud, Ibrahim and LOKMAN Aleyhisselamlar. ⁽¹⁷⁾

The mention of "Hamîd" twice in the Ibrahim, Hajj and Luqman Surahs shows the close relationship between Ibrahim Aleyhisselam and Luqman Aleyhisselam. ^(l8)

c )    KARDEL:

"Kardel" is mentioned in two surahs in the Holy Quran:

( 17)    Mu'cemül Müfehres, p. 218, Hud: 11/73, Ibrahim: 14/1, Luqman 31/12, 26.

( 18)    Ibrahim: 14/1, 8, Hajj: 22/24, 64, Luqman: 31/12, 26.

15 —

—    In the 47th verse of Anbiyâ Surah number 21;

—    It is in the 16th verse of Luqman Surah number 31.

As can be seen, since the word "Kardel" is mentioned in the Surahs "ANBİYÂ" and "LOKMAN", doesn't this clearly indicate that Lokman Aleyhisselam is from Enbiyâ? If there was no evidence other than this that Lokman Hekîm was from Anbiyâ, wouldn't that be enough?

Let's compare these two verses in terms of their numbers:

— Number of verses of Surah Anbiyâ:                       47,

— Number of verses of Surah Luqman:                      16,

The numerical difference between the two verses                              is: 31.

In the Holy Quran:

Surah number 31: Luqman Aleyhisselam;

Surah number 47:: It is the Surahs of Muhammad (PBUH).

d )   SAKRAT:

The word "Sakrat" is mentioned in the Qur'an in the Surahs Kahf (18/63), Luqman (31/16) and Fajr (89/9).

The three stories told in these three surahs in which "Sakrat" is mentioned are as follows:

— A Young Person and the Prophet. Moses Aleyhisselam,

— His son and Hz. LOQMAN Aleyhisselam,

- The people of Thamud and Hz. He is Salih Aleyhisselam.

The share to be taken from these three stories:

The term "Sakrat" shows the connection of Luqman Aleyhisselam with the other Enbiyâ...

— 16

e )   SABBÂR:

"Sabbar" is mentioned in the Quran in the Surahs Ibrahim (14/5), Luqman (31/31), Saba' (34/19) and Shura (42/23) / ¹⁹ '

The term "Sabbar" means "very patient" and is used as "SABBÂR"IN ŞEKÛR" together with the word "şekûr" (very grateful)" in four verses.                 '

In the 85th verse of ANBIYÂ SURAH: "And mention Ishmael, Idris and Zulkifl. They were all among the patient ones (from SABIRIN)." ordered/ ²⁰ '

Abraham and Lokman, who were deemed worthy of the title "SABBÂR" by God Almighty;

It is seen that they are compared with "Ismail, Idris and Zulkifl" Aleyhisselam, who are from "Sâbirîn" and it is stated that they are superior to them.

f )     ACKNOWLEDGMENT:

"Shekur" is mentioned in 10 verses in the Quran / ²¹ '

Among the surahs where "Shekur" is mentioned, the first is IBRAHIM and the second is LOQMAN.

In the verses: Prophets Moses (14/5), Noah (17/3) and Al-i Dawud (Solomon: 34/12-13) are mentioned.

g)   E D R î (T E D R î):

The root letters of the word "Edrî" are (DRY).

The terms "Edrî (edry)" and "tedrî (tedry)" come from the same root.

( 19)     Mu'cemül Müfehres, p. 401,

( 20)     The Holy Quran and its Turkish Annotated Translation: p. 328,

( 21)     Ibrahim: 14/5, Luqman: 31/31, Seba': 34/13, 19, Fatir: 35/30, 34, Isra: 17/3, Shura: 42/23, 33, Teghabun: 64/ 17.

17 —

The derived twin sister words are each mentioned in four verses:

Adri: Anbiyâ: 21/109,11, Ahkaf: 49/9, Jin: 72/25.

Tedri: LOKMAN: 31/34-34, Shura: 42/52, Divorce: 65/1.

When the sources are examined, it is seen that:

The first two verses in which "Adrî" is mentioned are separate verses in the Anbiyâ Surah;

The first two verses in which "Tadrî" is mentioned are in the same verse of Surah Luqman.

We believe that this issue is twofold proof that Luqman Aleyhisselam is from ANBIYÂ...

19. Hz .    Abraham and Hz. The common qualities of Loqman (Aleyhisselam) regarding the invitation to Islam also indicate that Loqman (Aleyhisselam) is from the Prophets. As follows:

a )    Hz. "Ibrahim started the invitation to faith from his father Azer." And the trace castle Ibrahim to liebîhi Azer..." (Ibrahim said to his father Azer...)" ⁽²²⁾

Hz. Luqman started the invitation to faith from his son (children):

"And iz kale Lokman'ü libnihi... (Lokman said, advising his son...)" ⁽²³⁾

b )    Hz. Abraham said to his father: "O eternal (O my father!)"

Hz. They gave advice to the son of Lokman with affectionate addresses such as: "Yâ Büneyye (O my child)"/ ²⁴ '

( 22)     En'am: 6/74,

( 23)     Luqman: 31/13,

( 24)     Meryem: 19/42-43-44-45, Luqman: 31/13-16-17

— 18

c )    Hz. Abraham's father Azer, his people who worshiped idols, and Nimrod rejected the invitation and came to Hz. They mocked Abraham and threw him into the fire/ ² ®

Hz. Luqman's son became a believer in response to the invitation/ ²⁶ '

d )    In the Holy Quran, Hz. Abraham, various major adjectives? It is mentioned with the following names: Evvâh, Halîm, Münîb, Hanîf, Kaanit, Sabbâr, Şâkir (Şekûr)... as adjectives/ ²⁷ '

Hz. Lokman'a ise: Hakim (Wise), Hikmet, Rahmat (Rahîm), Muhsin, Müflih, Kerim, Hamid, Azim, Munir, Aliyy, Kebir, Sabbâr, Shakur (Shakir)... sıfatları lyayık gehılımşık/ ²⁸ '

e )    Hz. In his dream, Abraham saw himself sacrificing his son Ishmael to Allah Almighty../ ²⁹ '

Hz. Luqman, on the other hand, continued his advice to his son, who had become a believer, by reminding him that after believing and thanking Allah, he should continue to worship and have good morals, thanking his parents, and that belief requires good deeds/ ³⁰ '

f )    ANBIYÂ SURAH numbered 21 is common between both of them; There is so much:

SURA OF IBRAHIM number 14, before SURA OF ANBIYA,

LOQMAN SURAH numbered 31, after ENBIYA SURAH,

They took their place in the Holy Quran...

( 25)     Enam: 6/74, 83, Tevbe: 9/70, Hajj: 22/43, Ankebût: 29/16, Baqara: 285. Anbiyâ: 21/52-70, Shuârâ: 26/70-104, Zuhruf : 43/26, Mümtehme: 60/4.

( 26)     Luqman: 31/12-19.

( 27)     Mehmet Dikmen-Bünyamin Ateş: History of the Prophets, p. 252.

( 28)     Luqman: 31/2, 3, 5, 9, 10, 12, 13, 20, 26, 27, 30, 31.

(29)    Sâffât: 37/101-111.

( 30)     Luqman: 31/13, 19.

19 —

B )   HAZRET-I LOQMAN ALEYHİSSELAM

One of the prophets whose names are mentioned and whose stories are told in the Holy Quran is Luqman Aleyhisselam.

Hz. Lokman Hekîm was given a beautiful name "LOKMAN" and a useful knowledge "HIKMET" by Allah; It is reported in the "LOQMAN SURAH" that bears his name, that he gave wise advice to his son/ ² '

Lokman Hekîm is a "WISE" person who speaks wise words, lived a long life, and whose fame spread throughout our country and the world, who thinks a lot and is sharp-sighted. He had a reputation for speaking beautiful words with deep meaning. His wise words, exemplary advice, legends and stories have not been forgotten even though thousands of years have passed. Because everyone has liked them in every era/ ³ '

His aphorisms and wisdom are mentioned in daily conversations and are frequently quoted by poets and orators/ ⁴ '

In our time, one of the people whose life requires deep scientific research is Luqman Aleyhisselam.

There are many sayings and wisdoms of Lokman Hekîm written in Islamic Sources and spread among the people, some of which Westerners (Greeks) took and appropriated for themselves. The following two issues can be given as examples:

( 1)    M. Asım Koksal: History of the Prophets, 1/10,

( 2)    Surah Luqman: 31/12-19,

( 3)   Mevdûdî: Tefhîmiil Kur'an, 4/285, Prophets History Ans. 4/160.

( 4)    Mawdudi: Tafhîmiil Qur'an, 4/285.

— 20

First: Hz. They attributed the wisdom of Lokman Hekîm's "HEART and TONGUE" to EZOP by giving the title "EZOP and LANGUAGE" or "EZOP'S LANGUAGE"./ ⁵ '

Secondly: It is seen with regret that they want to turn the "OATH OF LOQMAN", which continues as a tradition in medicine, into the "OATH OF HIPPOCRAT"/ ⁶ '

In order for Luqman Aleyhisselam's life to be enlightened, answers to the following questions should be seriously sought:

Whether Lokman Hekîm is one of the prophets whose name is mentioned and whose stories are told in the Holy Quran, and the place of Surah Luqman in the Holy Quran. Is Lokman Hekîm a Prophet or a Veli? Are there 25 prophets mentioned in the Holy Quran? Where does this come from? Hz. What is Lokman's profession? Are Lokman Hekîm and Lokman bin Âd the same person or are they separate persons? Who is Lokman Hekim? Hz. Did Luqman prefer wisdom to prophecy? Hz. Was Lokman Hekîm a slave? The period in which Luqman Aleyhisselam lived? What is his hometown? Where did he die? How many years did he live? What is known about his ancestry? Shouldn't we believe in the Anbiya, whose names are clearly stated in the Quran, without distinguishing between them? Accordingly, isn't it necessary to know the number of prophets? Wouldn't it be stronger to have an alliance rather than a disagreement on the Anbiya, whose name is mentioned in the Holy Quran, which is one of the basic principles of faith?

( 5)    Islamic Ans. (MEB), 7/64-67, Meydan Larousse (Larus): 1/195, Turkish and World Celebrities Ans. s. 28, Cumhuriyet Ans. 1/108, World Writers and Works Ans. 1/46, Hayat Ans. 1/76,

( 6)    Muhammed Selman: MEDICAL OATH (Lokman Oath-Hippocratic Oath), NEW DEVİR Newspaper dated 24.5.1983. Prof. Dr. N. Uzluk: Hippocrates' Oath, Ank. Ü. Medicine. F. Yay. Ankara-1958. Dr. Zeki Başar: In History, History of Medicine, Oath, Ank. Ü. Arrow. Ankara1973. Ord. Prof. Dr. S. Ünver: History of Medicine, 1/43, Lokman Hekim: 3-10, Lokman Sağlık Publications, Istanbul-1972.

21

C ) THE PROPHET WHOSE   NAME AND STORY ARE TOLD IN THE QURAN

The names and stories of every prophet sent to people are not mentioned in the Holy Quran. In this regard, it is stated as follows:

"I swear: We sent many Messengers before you. Among them, there are those whose stories we told you, and there are those whose stories we did not tell you." (Nisa: 4/164, Believer: 40/78)

Hz. Luqman Aleyhisselam is one of the prophets whose names are mentioned or whose stories are told in the Holy Quran. (MA Koksal: History of the Prophets: 1/10)

The 31st Luqman Surah was allocated in the name of Lokman Hekîm and the story of Luqman was told with its 34 verses.

D ) THE PLACE        OF SURA LOQMAN
IN THE QURAN

The main source of Islam is undoubtedly the Quran. The Quran consists of 114 surahs and more than 6000 verses. Among these one hundred and fourteen surahs, the one numbered 31 is LOQMAN SURA. It was revealed in the Meccan period and has 34 verses. The name "LOQMAN" is mentioned twice in the 12th and 13th verses of this surah. That's why this sura is called "LOQMAN SURA".

¹¹ When the Quraysh asked questions from "LOQMAN" , God Almighty said "Loqman" through Gabriel Aleyhisselam.

(1)   E. H. Yazır: Hak Dini Kur'an dili, 6/3836,

— 22 —

Sûresi"ni muhterem peygamberimiz (salla’llâhü aleyhi ve sellem)'e inzal bu­yurdu. Lokman Hekîm'in kimliğini bizzat Kur'an-ı Kerîm'inde açıkladı. Onun gerçek şâhidi oldu. Ona hikme­ti verdi.® Kendisine bol hayırlar ihsan buyurdu/³’ Lokman Aleyhisselâm'ı kendisine dost edindi. Ona "VELİLİK" ve "NEBÎLİK" makamını verdi. Yüce Allah onu, o da Rabbini sevdi. Ne mutlu ki, ne yüce mertebelere erdi.

Bundan böyle Kur'an-ı Kerîm'de Lokman vardır, hik­metleri vardır, oğlu vardır, öğütleri vardır. Lokman önce öğütlerini oğluna verir. Oğluna verdiği nasihatleri, aynı zamanda herkes için çok değerli, ölmez öğütlerdir.

Lokman Sûresi, Rum Sûresi ile Secde Sûreleri ara­sında yer alır. Rum Sûresi'nin sıra numarası 30 olup 60 âyetli bir sûredir. Secde Sûresi ise 32 sıra nolu sûredir ve 30 âyettir.

Kur'an-ı Kerîm'de 114 sûre içinde 31'inci sırada yer alan Lokman Sûresi, 34 âyeti ve 548 kelimesiyle MUSHAF'ın diğer bütün sûre, âyet ve kelimeleriyle irtibatlı bir halde bulunmaktadır:

Lokman Sûresi, sûre başlarında yazılan müstakil "BESMELE" ile Kur'an-ı Kerîm'deki 113 sûreyle irtibat halindedir.

"Besmele"yi takiben jjelen Lokman Sûresi'nin birinci âyeti, "ELİF LÂM MIM"dir. Bu âyetin, Kur'an-ı Kerîm'deki 6 sûre ile irtibatı vardır. Aynı âyet, aşağıdaki 6 sûrenin birinci âyeti olup müşterektirler. Konunun daha iyi anlaşılabilmesi için şema halinde gösterilmesinin uy­gun olacağı kanaatındayız.

(2)   Lokman Sûresi: 31/12,

(3)   Bakara Sûresi: 2/269,

23 —

"ELİF LÂM MİM" âyetinin şeması:

Sûre adı:	Sûre no:	Âyetin metni:	Âyetin numarası:
Bakara	2	ELİF LÂM MÎM	1
Âl-i İmran	3	ELİF LÂM MÎM	1
Ankebût	29	ELİF LÂM MÎM	1
Rûm	30	ELİF LÂM MÎM	1
LOKMAN	31	ELİF LÂM MÎM	1
SECDE	32	ELİF LÂM MÎM	1

 

Bu altı sûre de dahil olmak üzere Kur'an-ı Kerîm'de 29 sûrenin başında "Elif, Lâm, Mîm, Yâ-sîn, Nûn, Kaaf, Ha-mîm..." gibi hece harfleri geçmiştir ki, bunlara "Mukataât-ı süver (süre başları)" denir.

29 sûrenin sûre numaraları şunlardır:

2, 3, 7, 10, 11, 12, 13, 14, 15, 19, 20, 26, 27, 28, 29, 30, 31, 32, 36, 38, 40, 41, 42, 43, 44, 45, 46, 50, 68.

Lokman Sûresi, işte bu 29 sûre ile de irtibat halinde­dir.

Suyûtî:

"Bu harfler, vahyin sesidir. Esrâr-ı ilâhiyyedendir. İl mini ancak Allah bilir. Kulağınızı açın, bu tatlı nağmeleri dinleyin," der.^t4)

Lokman Sûresi'nin her âyeti, "Elif, Lâm, Mîm" misâlinde olduğu gibi incelenebilir...

(4)    Mu'cemül Müfehres, s. 37,

Nüzûlünden Günümüze Kur'an-ı Kerîm Bilgileri, s, 68.

— 24

E)   LOKMAN HEKÎM NEBÎ MİDİR,
VELİ MİDİR?

Selef âlimlerinin Lokman Aleyhisselâm’ın bir pey­gamber mi yoksa peygamber olmayıp salih bir kul mu oli duğu konusunda iki görüşe ayrıldıkları bildirilmektedir/⁵’

Mübarek isimleri Kur'an-ı Kerîm'de zikrolunan pey­gamberlere dair Enbiyâ Tarihleri ile İslâm İlmihâli kitap­larında verilen bilgiler ihtilâfladır:

M. Asım Köksal'ın Peygamberler Tarihi'nde: "Kur'an-ı Kerîm'de isimleri anılan veya kıssaları anlatılan peygamberler" bahsinde:

1. Âdem Aleyhisselâm,

22. Lokman Aleyhisselâm,

28. Muhammed Aleyhisselâm'a kadar (28) peygam­ber sayılmış ve sonunda şu malûmatın verildiği görülmüş­tür:

"Bu Peygamberlerden ...Lokman, Zülkarneyn Aleyhisselâmlar gibi bazılarının Peygamber mi, Veli mi? oldukları hakkında, bilginlerin görüş birliği sağlanamamıştır"⁽⁶⁾

"Cenâb-ı Dâvud ve Süleyman zamanlarında yetişmiş peygamberlerden biri de Lokman Aleyhisselâm'dır. Hazret-i Lokman’ın Nebî olmayıp Velî olduğu da mervîdir (ri­vayet edilmiştir.) Muşarun ileyh (kendisine işaret edilen),

(5)   Hadislerle Kur'a-ı Kerîm Tefsiri İbn-i Kesîr: 12/6401,

(6)   M. Asım Koksal: Peygamberler Tarihi, 1/10,

25 —

dâima Dâvud Aleyhisselâm’ın meclisinde bulunurdu. Hem nübüvvet (peygamberlik) hem de tabâbet (hekimlik) eder­di. İlm-i tıbbın vâzıı (tıp ilminin kurucusu) olarak gösteri­lir.

Dâvud, Süleyman (Aleyhisselâm), Benî İsrâil'in hem Nebî'si, hem de hükümdân idiler. Hazret-i Dâvud'a Zebur isminde kitap nâzil oldu. Lokman, İlyas, Elyesa', Zülkifl, Üzeyr, Zekeriyyâ, Yahya, Âsâ (Aleyhimüsselâm) Enbiyâ­yı Benî İsrail'dendir."®

Saîd İbn'il Müseyyeb, Mücâhid ve Katâde'ye göre: "Lokman Hekîm'dir, Nebî değildir". Bunlar, Lokman Sûresi 12'nci âyetinde, Lokman'a verilen "hikmet"i, "ince anlayış" ve "akıl" manâlarına hamlettiler.

Şa'bî, jkrime ve Süddî ise, "Nübüvvet" manâsına al­dılar/⁸’

İbn-i Cerîr ve İbn-i Ebû Hâtûn, Veki' kanalıyla ikrime'den rivayet ediyorlar ki, "O, Lokman peygamberdi."⁽⁹⁾

RAVZATÜ'S SAFÂ'dan naklen deniliyor ki:

"Lokman'a Peygamber değildir denilirse, Kur'an'da peygamberler arâsmda ismi geçmiş ve Sûre-i Lokman nâmiyle müstakil bir sûre nâzil olmuştur.”⁰⁰’

Kanaatımıza göre Lokman Nebî'ye "VELÎ" denmesi­nin bir sebebi de "Velî" kelimesinin çoğulu olan "Evliyâ"nın Kur'an-ı Kerîm'de 34 âyette geçmiş olmasıdır. Kur'an'da 34 âyetli tek sûre de Lokman Sûresi'dir. Bu iki rakam arasında tevafuk vardır.⁰¹’

"Kur'an-ı Kerîm'de Lokman Aleyhisselâm" bahsinde

(7)   Ali Reşad-Ali Seyyidî: Tarih-i İslâm, s. 23, 26,

(8)   Şeyh Ebû Abdullah: Kitab-ı Şerhil Emâlî, Varak No: 9,1234 Hicrî.

(9)   Hadislerle Kur'an-ı Kerîm Tefsîri İbn-i Kesîr: 12/6402.

(10)   Prof. Dr. A. Süheyl ÜNVER: Lokman Hekim, s. 6.

(11)   Mu'cemül Müfehres, s. 766-767,

— 26

teferruatlı olarak açıklandığı üzere Hz. Lokman Aleyhisselâm, hem NEBÎ'dir ve hem de VELÎ'dir. VELÎ'dir, çünkü NEBÎ'dir. NEBÎ olup da VELÎ olmayan bir peygamber düşünülemez.¹®

Yazıldıkları şekilleriyle Kur'an-ı Kerîm'de isimleri zikredilmeyen, Hz. Mûsa Aleyhisselâm'ın vefatından son­ra sırasıyla peygamber oldukları Tecrîd-i Sarîh Tercemesi not kısmında açıklanan Yûşa' İbn-i Nün, Kâlib, Hazkil gi­bi kişilerin peygamberliği hususunda herhangi bir tartışma sözkonusu edilmiyorken; hakkında 34 âyetli bir müstakil sûre nâzil olup şahsına tahsis edilen Lokman Aleyhisselâm'a dair "VELÎ midir? NEBÎ midir?" münaka­şası niçindir? Hangi sebepten kaynaklanmaktadır?¹¹²’

F)      KUR'AN'DA İSMİ GEÇEN
PEYGAMBERLER 25 TANE Mİ?

İslâm Dinini anlatmak için yazılan bazı eserlerde Kur'an'da adı geçen peygamberlerin (25) olduğu bildiril­miştir.¹¹³’

Bu yirmibeş Enbiyâ'nın isimleri sayıldıktan sonra ba­zı kitaplarda şöyle bir açıklamanın yapıldığı da görülmek­tedir: "Bunlardan başka Kur'an-ı Kerîm'de kendilerine dair

(12)   Tecrîd-i Sarîh Tercemesi: 9/88, Not.

(*) NEBÎ: Kendisine Allah tarafından tebliğ edilen hükümleri halka ha­ber veren, demektir; çoğulu ENBİYA (NEBİLER)'dır.

RESUL: Allah tarafından İlâhî hükümleri tebliğ etmek için gönderilen zat (Mürsel) manasınadır.

RESÛL ile NEBÎ terimlerini, bazıları eş manâlı olarak kabul etmişler. dir... Resûllerin üçyüz onüç, Nebilerin ise yüz yirmi dört binden fazla bulun­duğu rivayet edilmiştir. (Mehmet Dikmen-Bünyamin Ateş: Peygamberler Ta­rihi, s. 52)

(13)  A. Hamdi Akseki: İslâm Dini, s. 85; S. Yazıcı: Temel Dini Bilgi­ler, s. 33.

27 —

malûmat verilen Uzeyr, Lokman, Zülkarneyn adında üç zat daha vardır ki, bunların da pek büyük zatlar olduğunda şüphe yoktur."⁰⁴’

Kur'an-ı Kerîm'de isimleri anılan ve kıssaları anlatı­lan peygamberlerin sayısı (28) olduğu halde acaba (25) olarak bildirilmesi nereden kaynaklanıyor?

Kanaatımızca buna sebep, ilk peygamber Hz. Adem (A.S.) ile (son peygamber Hz. Muhammed Aleyhisselâm'dan bir önceki Resûl) Hz. İsâ Aleyhisselâm’ın Kur'an-ı Kerîm'de her ikisinin de (25)'er âyette geçmiş ol­malarıdır.⁰³’

Sayı bakımından aralarında bir mutabakat bulunduğu gibi yaratılış yönünden de böyle bir benzerlik görülmekte­dir:

Bismillah..: "İnne mesele İsâ indellâhi kemeseli Âdem..."⁰⁶’

The sublime meaning of the verse: "The situation of Jesus in the eyes of Allah is like the situation of Adam. (Allah, who created Adam from soil without a mother and father, also created Jesus without a father.)" ⁰⁷ '

They are mentioned in the Quran in Uzeyr: 1, Luqman: 2 and Dhul-Qarnayn: 3 verses. ⁰⁸ '

However, his name is mentioned only in one verse in the Quran. Uzeyr Aleyhisselam and the Prophet whose name is mentioned in 25 verses. Jesus (peace be upon him) is from the Prophets who are equal to each other. The following verse also indicates this :

( 14)    Ö. Nasûhî Bilmen: Great Islamic Catechism, p. 18.

( 15)    M. Fuad Abdülbâkî: Mu'cemül Müfehres, p. 24, 494.

( 16)    Al-i Imran: 3/59,

( 17)    The Holy Quran and its Turkish Annotated Translation, p. 56,

( 18)   Mu'cemül Müfehres, p. 459, 651, 278. At-Tawbah: 9/30, Al-Kahf: 18/83, 86, 94, Luqman: 31/12-13,

— 28

"The Jews said, UZEYR is the son of Allah.

Christians also said that Jesus is the son of Allah (God forbid)!

These are false words that they speak with their mouths. ”' ¹⁹ '

G ) PROFESSION    OF LOQMAN ALEYHİSSELAM

Lokman Hekim has become the symbolic name of folk medicine/ ²⁰ '

Q was truly an artistic person. Many arts are attributed to Luqman Aleyhisselam. There is a consensus among scholars that he is a physician. It is also reported that he was a judge (judge) over the Israelites/ ²¹ '

Luqman Aleyhisselam was a tailor. It is also rumored that he was a carpenter. He served as Vizier to David Aleyhisselam with his knowledge and wisdom/ ²² '

In the Encyclopedia of Islam (MEB) and other western works, which were originally written by polytheistic scholars, the life of Lokman Hekim was legendary, depicted with various faces, and also dressed in various clothes. / ²³ '

Although it is said that Lokman Hekim was a slave, he is not a slave; A man whose slave escaped compared him to his slave. On this subject, "Was Doctor LOKMAN A SLAVE?" The issue should also be considered.

( 19)    Repentance: 9/30.

( 20)     Turkish Culture: 4/412, Meydan Larousse: 8/41, Hayat An. 4/2194.

( 21)     Tecrid-i Sarih Ter. 9/162.

( 22)     M. Asım Koksal; History of the Prophets: 2/229, 230.

29 —

With the permission of Allah, Lokman Hekîm found the causes of many diseases, obtained their medicines, cured people's troubles, and sought cures for their material and spiritual diseases:

The main principles of his work to save people from spiritual diseases such as polytheism, blasphemy, pride, arrogance and sinning were as follows:

— No partners will be associated with Allah.

— Allah is aware of everything.

— Parents will be obeyed.

- Worship will definitely be performed and will not be interrupted.

- Allah always rewards the smallest evil or good deed.

— People should be guided by goodness, not evil.

- Arrogance and boasting do not suit a person.

— One must be patient with what happens to them../ ²⁴ '

In order to protect people from all kinds of material diseases, Lokman Hekim recommended taking precautions before contracting the disease, and gave good advice to all humanity in the person of his son:

- My son! Call a doctor before you get sick.

— Show respect to the doctor before getting sick/ ²⁵ '

( 23)      Islamic Ans. (MEB): 7/64-67, Mevdûdî: Tefhîmiil Quran: 4/292293.

( 24)     Holy Quran, Surah Luqman: 31/12-19.

( 25)     Dr. Mahmud Seabirds: Medicine in the Holy Quran and Hadiths, p. 9.

— 30

i)
THE TRUE IDENTITY OF LOKMAN HEKİM

Hz. When we compare the decent life of Lokman Hekim, described in the Holy Quran and hadiths, with Western sources and the sources written based on them, we come across two personalities of him:

1 .   The true identity of Lokman Hekim,

2 .   Legends are his life mixed up.

Mevdûdî states in his Tefhîm'ül Qur'an Tafsir, "quoting from Ravdul Unuf and Mas'ûdî: "Lokman Hekîm and Lokman bin Âd are two separate persons, and it is not correct to consider them as one and the same person..." (4/293), as a result of the research conducted by us, it is seen that the "real identity" and "life mixed with legends" of Lokman Hekim, who is not two separate people mentioned but one, are pointed out.

Now let's quote some works that prove that our view is correct:

1 .   It is stated in the Encyclopedia of Islam published by the Ministry of National Education: "Many jokes attributed to Assopos in Europe were attributed to Lokman (in Asia). The first signs of this change show themselves in very early times. The oldest stories are about Lokman." While the oldest Islamic (Eastern) Anbiya stories make him a hero, the oldest Islamic (Eastern) Anbiya stories make him a JUDICIAL VISITOR and even a PROPHET, the Eastern stories of the later (Western) period portray him as a CARNGER, a SHEPHERD, a misshapen SLAVE, an Egyptian slave, He depicted him as a Nubian or Abyssinian slave..." (7/64-67)

31

It is understood from this short transfer that Lokman Hekim:

According to his "true identity": He is the JUDGE, VISITOR, PROPHET.

According to his "life mixed with legends": He is a CARpenter, a Shepherd, a SLAVE.

2 .   After the anecdote "Heart and Tongue" was told in the History of the Prophets®: "This elegant wit of the Prophet Luqman was attributed to the Greek Aesop by the Westerners." It is said.

3 .   Ord. Prof. Dr. A. Süheyl Ünver, in his book Lokman Hekim:

"Lokman Hekim has become an unshakable and always fresh symbol of the twentieth century in the East...

If we consider what has been written so far, we can choose a title for him such as Prophet, Wali, Physician, in short, a title that he can recognize and want to honor. The strange thing is that these various narrations have appeared in many sources... There are those for and against.

Luqman has always been considered two in the East. One of them is Luqman, who is described in the Holy Quran, showing that he is counted among the Prophets.

However, if we are going to look for a new result here and focus on the true identity of Luqman, let's explain what we think:

...There are medical deities in many countries of the East. These have taken different names. In ancient Egypt: Hormuz, in Arabs: Idris, in India: Danvantar, in Iran: Trita, in Greece: Aesculape, in the Islamic world it is called Lokman, in Asian Northern Turks it is called Lokamo .

(*) Mehmet Dikmen-Bünyamin Ateş: History of the Prophets, p. 514.

(**) Note: Prof. Dr. S. Ünver, in his article LOKMAN HEKİM published in Tercüman Newspaper dated 6.8.1978, explained that "Aeskülap, adopted by the Hellenes, is said instead of Lokman in their language."

— 32

Most of these have been forgotten and have undergone changes, but many concepts have been attributed to them. Here are the things attributed to Luqman regarding the Ab-ı Hayat, under these various names, but they were also made to be said by the same Medicine gods...

Although we have communicated General Medical Histories in general History congresses held in various international places and dates, as well as in our publications, there has not yet been a definitive conclusion that there is a God of Medicine (God of Healing) all over the world and that he can take various names in various ancient countries. Of course, this opinion, which is seen as isolated for now in this valley, will probably become general..." (p.3-10)

4 .   Mehmet Öten, in his book LOKMAN'S ADVICE AND WISDOM TO HIS SON:

He says, "It would be, at the very least, unfair to attribute Luqman's words about his useful suggestions and advice, either exactly or with some changes, to people like Esculap and Aesop in ancient Greece and others..." (p.4).

5 .   Ömer Rıza Doğrul, in his work titled God's Command (Translation and Interpretation of the Holy Quran), after giving information about the Surah Luqman and its subject and pointing out that Lokman Hekîm was an Abyssinian:

"... Just as Jesus was the word of Allah, so was Abyssinian Luqman. Luqman is generally accepted as Aesop..." he says.

6.  Meydan Larus "Lokman Hekim" maddesinde veri­len bilgi şöyledir:

"İslâm Dininin doğuşundan çok önce ortaya çıkan Lokman Hekim efsanesi, sonradan değişik biçimlere girdi. Halkın hayal gücü ile işlenerek zenginleştirildi. Özellikle

F:3

33 —

İslâm Dininin yayılmasından sonra Lokman, hikmetli şiir­ler söyleyen bir şair olarak anılmaya başladı. Onun tarihî bir kimse (Peygamber), bir Vezir, büyük bir devlet adamı (Melîk-i Muktedir) olduğunu anlatan masallar, söylentiler de vardır.

Arap edebiyatında bu konuda bir çok hikâye bulunur. Daha sonraki çağlarda İran ve Türk edebiyatına giren bu hikâyeler biçim ve yapı değişikliğine uğradı. Gerek İran ve gerek Osmanlı edebiyatında Lokman Hekim, hekimli­ğin atası olarak tanındı. Her derde deva, çaresizliklere ça­re, şifâsızlara şifâ bulduğu inancı yayıldı.

Onun ilk çağda yaşadığı bilinen Yunanlı Hekim Galenos olduğunu, İslâm dünyasına sonradan değişerek gir­diğini İleri sürenler de vardır. Aisopos, Bile'am ve Ahikar hikâyeleriyle bir çok benzerlik gösteren Lokman efsanesi­nin eski çağ kaynaklı olduğu, Arap dilinde yeni biçimlere girdiği söylenebilir. Lokman Hekim masalı, eski çağ inan­larının öz değiştirmesi sonucu ortaya çıkarak her milletin dilinde mahallî bir nitelik kazandı..."(8/41)

Yine Meydan Larus'ta "Lokman Sûresi: Kur'an'ın 31 'inci sûresi, 334 âyettir. Mekke'de indirildi, 27 ve 28'inci âyetlerinin Medine'de indirildiğini bildiren kayıtlara rastlanır. Sûre, Lokman Hekim'in oğluna verdiği öğütleri sıraladığı için bu adı alır." (8/41) denilerek Lokman Sûresi 334 (üçyüzotuzdört) âyetli bir sûre olarak gösterilmiştir ki bu durum inkârcıların Lokman üzerinde neler yapmak is­tediklerinin açık bir delilidir. Halbuki Lokman Sûresi as­lında 34 (otuzdört) âyetli bir sûre iken buna üçyüz (300) ilâvesiyle (334) âyete çıkarılması ne kadar düşündürücü­dür!

Bundan çıkarılabilecek en basit sonuç:

— 34

Şark İslâm âleminde Lokman Hekim, 34 âyet ile hakîkî hüviyeti belli edilmişken Batı dünyasında 300 sahte âyet uydurularak efsaneler karıştırılmış bulunan ve şifâ tanrılığına yükseltilen Lokman Hekim aynı şahsiyettir...

7.  Lokman Hekim üzerinde oynanan oyunları Yüce Allah, Kur'an-ı Kerîminde bize haber verir: Lokman Hekim'in şahsına tahsis buyurduğu 31 sıra nolu Lokman Sûresi 6'ncı âyetinde:

"İnsanlardan öyleleri vardır ki, her hangi bir İlmî de­lile dayanmadan Allah yolundan saptırmak ve sonra da onunla alay etmek için boş lâfı safın alır. İşte onlara rüsvay edici bir azâb vardır" buyurur. Bu âyetin açıklamasın­da denilmiştir ki:

"Bu âyetin, Nadir b. Hâris'in davranışı üzerine nâzil olduğu nakledilir. Rivayete göre, bu şahıs Acem masalları ihtiva eden kitaplar satın alıp getirir ve Mekkelilere şöyle derdi:

"Muhammed (salla’llâhü aleyhi ve sellem) size Âd ve Semûd kavimlerinin masallarını anlatıyor; ben de size Rum ve Acem masalları söyleyeceğim..."

Böylece bunları okur, müşrikleri eğlendirir ve insan­ları Kur'an dinlemekten alıkoymaya çalışırdı."

(Kur'an-ı Kerîm ve Türkçe Açıklamalı Tercümesi, s. 410)

Meâl ve açıklamasını verdiğimiz âyetin asıl metninde "el-hadîs" kelimesi geçmektedir. Bu ”el-hadîs" terimi, Kur'an'da 18 sûrede geçmekte olup altıncı sırada geçtiği sûre ise "LOKMAN SURESİ"dir. Bu sûrenin de altıncı âyetinde geçmektedir. "Hadisen, ehadîs..." gibi daha pek çok "el-hadîs"ten türetilen iştikakları da vardır. Peygam­ber sözlerine "hadîs" denildiği de hatırlanmalıdır.

35 —

Kur'an-ı Kerîm'de "Hadîs-ü Mûsa"(20/9) ve "Hadîs-ü dayf-i Îbrahîm (51/24) âyetlerinin verdiği işaret ile "Hadîs-ü Lokman) denilmesiyle Lokman Aleyhisselâm’ın hakîkî hüviyet ve şahsiyeti başta olmak üzere O'nun hadîslerine, hikmetli sözlerine, nasihatlerine, menkabe ve hikâyelerine dikkatlerimizin çekildiğine şahit oluyoruz.

Aynı âyette, geçtiğine dikkatleri çektiğimiz "elhadîs" kelimesinden önce "L E H V" gelmiş olup ibâre: LEHVEL HADÎS" terkîbindedir. LEHV Kur'an’da En’am (6/32), Ankebût (29/64), LOKMAN (31/6), MUHAM­MED (47/36), Hadîd (57/20) ve Cum'a (62/11) Sûrelerinde 6 âyette zikredilmiştir.

Ayrıca LEHV kelimesi, sûre adı Enbiyâ'ya tahsîs edi­len LOKMAN ile MUHAMMED (Aleyhimesselâm) Sûrelerinde geçmiş bulunduğuna göre bu ikisi arasındaki yakınlık ve irtibatı da göstermektedir.

Bu kısa açıklamadan sonra "LEHVEL HADÎS" teri­mi, Lokman Aleyhisselâm’ın hikmetli sözlerine "Lehviyyât (Mevzûât-efsaneler-esâtîr)" karıştırılmış bu­lunduğuna da kesin olarak işaret etmektedir!

Görüldüğü üzere Lokman, iki ayrı şahısmış gibi gös­terilmek istenerek hakkında çelişkili malûmat veriliyorsa da aslında bu, Lokman Hekîm'in Doğu İslâm âlemi ile Ba­tı dünyasına göre iki ayrı şekilde farklı yorumlanmasında meydana gelen efsaneleştirilmiş bir görüşten ibarettir.

"Hz. LOKMAN HEKİM KALB VE DİL HİKMETİ" adlı risalemizde inceleme ve araştırmasını yaptığımız üze­re Lokman Hekim bir tanedir. Yunan masalcısı olarak gösterilmek istenen Ezop ise, Lokman Hekim'in Batıklar­ca verilen isminden ibarettir.

—■ 36

K)  LOKMAN HEKİM KİMDİR?

Kur’an-ı Kerîm başta olmak üzere Doğu İslâm kay­naklarına göre Lokman Hekim, Velî'dir, Hekîm'dir, Hekim'dir, Vezîr'dir ve de Nebî'dir, hem de Resûl'dür. Şimdi bunları kısa kısa açıklayalım.

a)  Lokman Hekim VELÎ'dir:

Hz. Lokman'ın "Hekim" ve "Velî" olduğunda ulema­nın ittifakının var olduğu bildirilmiştir. Kanaatımıza göre Lokman'a "Velî" denmesinin hakîkî sebebi, Kur'an-ı Kerîm'de "Velî"nin: 20, "Veliyyen"in: 13, her ikisinin top­lamı: 33; bunların çoğulu "Evliyâ" kelimesinin de: 34 âyette geçmiş olmasıdır: Çünkü Kur'an'da 34 âyetli tek Sûre Lokman Sûresi'dir. Lokman Hekim'in "VELÎ" oldu­ğuna dair diğer delillerimizden bazısını da sonra yazmış olacağız.

b)   Hz. Lokman, HAKÎM’dir:

Çünkü Lokman Sûresi'nin 2,9 ve 27'nci âyetlerinde "Hekîm" kelimesinin üç kere tekrarlanarak geçmiş olması, bunun pek açık ve kesin delilini teşkil eder.

"Hekîm" terimi, Kur'an-ı Kerîm'de 81 âyette geçmiş­tir. Bunun, Lokman Sûresi'nde üç kere geçmesi, son geç­miş olduğu âyet numarasının 27 olması ve üç yirmi yedi­nin 81 etmesi arasındaki ilgi üzerinde önemle durulması gereken bir konudur!

Ayrıca "Lokman Hekîm'e verildiği bildirilen HİK­MET (31/12)"de "HAKÎM"den müştakdır: HAKÎM'in kök harfleri (H-K-M)'dir. İştikakları ise: Hakem-hâkimmahkûm-mahkeme-mahkûmiyet-hikmet-hakîm(bundan

37 —-

galat olarak: hekim) -hüküm-muhkem ve muhkemât'tır. Bütün bu zikredilen âyetler Lokman'ın "Hekîm" olduğu­nun delilleridir; işte bu sebeple kendisine "Lokman'ül Hekîm" denilmiştir.

c)  Hz. Lokman Hekîm, aym zamanda "VEZÎR"dir:

Rûh'ül Beyan Tefsîri'nde: "Lokman, kendisine veri­len hikmetle Davud Aleyhisselâm’a Vezirlik etmiştir" (7/75) denilmektedir.

Meydan Larus'ta: "Lokman'ın tarihî bir kimse, bir vezîr, büyük bir devlet adamı olduğunu anlatan masallar, söylentiler vardır" (8/41) şeklindeki görüş daha önce nak­ledilmişti.

İslam Ansiklopedisinde ise: "En eski İslâmî enbiyâ hikâyelerinin Lokman'ı Hâkim bir Vezîr ve hattâ bir Pey­gamber yaptıklarına da..." (7/64-67) işaret edilmişti.

"Vezîr" kelimesi, Kur'an'da Tâhâ (20/29) ve Furkan (25/35) Sûrelerinde iki yerde geçmiştir. Her iki âyetin yüksek meâli şöyledir:

"Mûsâ (A.S.): Rabbim! Ruhuma genişlik ver. İşimi bana kolaylaştır. Dilimin bağını çöz. Ki sözümü anlasın­lar. Bana ailemden -Kardeşim Harun'ubir de Vezîr ver..." dedi. (20/25-30)

"Andolsun ki Mûsâ'ya kitap verdik, kardeşi Harun'u da ona Vezîr yaptık". (25/35)

Bu âyetlerden birincisinde Mûsâ Aleyhisselâm’ın kendisine yardım etmek üzere kardeşi Harun'u "Vezîr" olarak talep etmiş olduğunu; İkincisinde ise yüce Allah'ın Mûsâ’nın talebini yerine getirererek Harun'u Mûsâ'ya "Vezîr" yaptığını bildirmektedir.

Biz bu açıklamaya iki hususu daha ekleyeceğiz:

— 38

Birincisi: Vezir'in iki ayrı âyette ve sûrede geçmesi iki ayrı olaya işaret değil midir? Yalnız Harun Aleyhisselâm'ın Vezir olduğuna tek âyetle işaret edilmek yeterli gelmez miydi?

İkincisi ise: Hz. Harun'un Vezir yapıldığını bildiren âyette geçen "Velekad-âteyna..." kelimelerinin müştereken _> biraz remiz olmasıdır. Bunun misâllerini verelim:

1.  "Velekad-âteyna Mûsâ'lkitabe vecealna maahû ehadü Harun'e Vezîran." (25/35) (Meâli yukandq veril­mişti.)

2.  "Velekad-âteyna Davud'a ve Süleyman'e ilmen..." (Nemi: 27/ 15) (Andolsun ki biz Davud'a ve Süleyman'a ilim vermişizdir...)"

3.  "Velekad-âteyna Mûsâ’lkitabe...” (Kasas: 28/43)

4.  "Velekad-âteyna Lokman'el hikmet'e..." (Lokman: 31/12)

(Biz Lokman'a hikmet verdik.)

"Vezir"in Kur'an'da iki kere zikredilmesi, remiz ola­rak da "Velekad-âteyna" kelimelerinin konumuz olan âyetlerde ortak olarak geçmesi ve diğer kaynak eserlerde verilen bilgilerin müştereken değerlendirilmelerine göre Hz. Mûsâ'ya Vezir yapılan Hz. Harun'dan sonra Davud ve Süleyman Peygamberlere de Lokman Hekîm'in kendisine verilen hikmetle "VEZİR" olduğuna bu âyetlerle işaret edildiği kanaatına varılmıştır. Her şeyi en iyi bilen Allah (c.c.)'dır.

d)  Hz. Lokman Nebî'dir:

Hz. Lokman, hakim olduğu gibi hem de "Nebî”dir. Aşağıda zikredilen deliller, O'nun NEBÎ olduğunu gösteri­yorlar:

— 39 —

1.  Lokman Aleyhisselâm’ın Nebî olduğuna, Lokman Sûresinin 15 ve 23'üncü âyetlerinde geçen:

"Feünebbiüküm (Ben size haber veririm...)" (31/15),

"Fenünebbiühüm (Biz de onların neler yaptıklarını haber veririz)" (31/23) kelimelerinin işaretinden anlıyoruz. Çünkü bu iki terim:

"ÜNEBBİÜ" ve "NÜNEBBÎÜ", "NEBÎ" kelimesinin iştikaklarıdır ve ondan türemişlerdir. Aynı kökten ve aynı ailedendirler.

2.  Nebî'nin bu iki iştikakına mukabil, "Lokman" adı da Lokman Sûresi'nin 12 ve 13'üncü âyetlerinde yine iki defa geçmiştir ki tam bir tevafuk eseridir ve Lokman Hekîm'in NEBÎ olduğuna da açık ve seçik bir işaret teşkil ederler.

3.  Kur'an-ı Kerîm'de isimleri ikişer defa zikredilen beş Enbiyâ vardır. Bunlardan birisi de Lokman NEBÎ'dir. Bu beş Enbiyâ’ınn isimleri: İdris, LOKMAN, İlyas, Elyesea' ve Zülkifl Aleyhisselâmlar'dır.

4.  İsimlerine birer müstakil sûre tahsis edilen YEDİ ENBİYÂ'dan birisi de yine Hz. Lokman'dır. Bu YEDİ ENBİYÂ -Sûre sıra numaralarıyla birlikteşu mübarek zâtlardır:

10.   Yunus Aleyhisselâm,

11.   Hud Aleyhisselâm,

12.   Yusuf Aleyhisselâm,

14. İbrahim Aleyhisselâm,

31. LOKMAN Aleyhisselâm,

47. Muhammed Aleyhisselâm,

71. Nuh Aleyhisselâmlar'dır.

— 40

e)   Hz. Lokman Resûl'dür:

Kur'an-ı Kerîm'de RESÛL kelimesi -iştikaklarıyla beraber513 ve^Nebî kelimesi de 161 âyette geçmiştir. RESÛL ve NEBÎ'nin böylece Kur'an'da ayrı ayrı zikredil­miş olmaları aralarında fark bulunduğunu gösterir. Kitap sahibi olana RESÛL denildiği bildirilmiştir. Buna göre Hz. Lokman Aleyhisselâm’ın Risâletine delâlet eden delil­leri zikredelim:

1.  Yüce Allah Lokman Sûresi 2'nci âyetinde:

"Hikmet dolu bir kitab'danhaber veriyor". Bu âyette:

"KİTAB-HAKÎM" ikisi beraber yanyana zikredilmiş­lerdir.

2.  Lokman Sûresi 12'nci âyetinde:

"Biz Lokman'a hikmet verdik" buyurdu.

"Hikmet" kelimesi de Kur'an'da 12 sûre içindeki 20 âyette geçmiştir. Bu 20 âyetten 10'unda "KİTAB" terimi "KİTAB-HİKMET” ile birlikte böylece tam 10 kere zikre­dilmiş olması da ilim ehlini düşündürücüdür.⁰’

Yine HİKMET'in içinde geçtiği 20 âyette dört Enbiyâ'nın isimleri zikredilmişlerdir ki, sırasıyla: Davud, Îbrahîm, LOKMAN ve îsâ Aleyhimüsselâm'dır. HÎKMET’in içinde geçmiş olduğu 12 sûre adı arasında ise yal­nız LOKMAN SURESİ ismi geçiyor ki, bu da Hz. Lok­man Aleyhisselâm’ın HİKMET konusunda nasıl ummanlaştığımn açık seçik belgesidir.

3.  Lokman Sûresi 20'nci âyetinde:

"İlimsiz, kitapsız, cehaletle..." mücadele eden bir zümreye karşılık, "ilimle, aydınlatıcı bir kitâba sahip ola­rak" mücadele meydanına atılması emredilen "Rehber"den

(1) Mu'cemül Müfehres, 213-214,

— 41

söz edilmekle Lokman’ın RESÛL olduğuna âyette işaret vardır.

4.  Lokman Aleyhisselâm'ın kendisine kitap verilmiş bir Hak Resûlü olo’uğuna işaret eden Lokman Sûresi'nin 28'inci âyetini de burada zikredelim. Âyetin yüce meâli:

"Sizin (topunuzun) yaratılmanız da, diriltilmeniz de bir tek kişiyi yaratmak ve diriltmek gibidir. Hakikat Allah, hakkıyla işiten, kemâliyle görendir."(31/28)

Bu âyet-i celîlede "nefs-i vahide (bir tek kişi)"ye dik­katlerimiz çekilmektedir. Bir taraftaki bir topluluğa karşı­lık diğer taraftaki "BİR TEK KİŞİ" kimdir? Bu âyet Lok­man Sûresinde zikredildiğine göre ilk cevabı da "LOK­MAN HEKİM'dir" olacaktır.

Ayrıca âyet-i celîlede Lokman Aleyhisselâm'ın bi'setine (Resul olduğuna) da işaret edilmiştir. Şöyle ki:

The word "Ba'sükum" appears in the actual text of the verse. This term is a derivative of "Bease". Just as "Hekîm" has the same root unity with "HIKMET", the words "Beâse-ba'süküm-ba's"... also have the same root.                                                          ,

The word "Ba's" means to warn from sleep, to revive the dead, as well as to send and convey. (Ahterî, p. 138)

That one person who is referred to as "Nefs-i Vahide" due to the semantic connection between "Nefs-i Vahide" and "Ba'sükum" mentioned in the text of the verse is "Lokman Hekim, the owner of the book and the wisdom who wakes up the communities from their deep sleep." we can say.

5 .   One of the RESPECTS with determination is Lokman RESUL:

— 42 —

In the 35th verse of Ahqaf Surah, it is stated: "My beloved! Be patient as those who were determined among the messengers were patient..." and the first of these is Hz. It is reported that Muhammad Aleyhisselam has arrived.

According to commentator Elmalı Hamdi Yazır:

"It would be more accurate to call those mentioned in the seventh Misak verse of Ahzab Surah (Prophet Muhammad, Noah, Abraham, Moses and the son of Mary: Jesus Christ) or all the prophets whose names are mentioned in the Quran "RESPONSIBILITIES of determination"..." ( Religion of Truth: 6/4364)

The addition of the sixth "LOQMAN RESUL" to the "five RESPECTS of determination" mentioned in the verse of Covenant is stated in the verse of the Qur'an:

Luqman continued his advice to his son and said:

   "My dear child! Perform the prayer properly. Enjoin good. Try to discourage evil. Be patient with what happens to you. Indeed, these are among the things worth persevering in. " (Surah Luqman: 31/17)

Hz. It can never be concluded that Lokman Hekîm ordered his son to do things that could be done with determination and that he did not do them. On the contrary, these and similar verses indicate that Luqman Aleyhisselam gave advice to his son after doing the determined works himself.

7 .   In the 42nd verse of Hud Surah, Hz. of Noah,

In the 5th verse of the Surah Yusuf, his father is Hz. Jacob's,

In the 102nd verse of As-Saffat Surah, Hz. To Abraham's sons:

-   As they gave advice by saying "Ya Büneyye (O my child!)": Hz. Luqman gives advice to his son by repeating the same address (Ya Büneyye) three times in the 13th, 16th and 17th verses of the Luqman Surah:

— 43 —

8 .    These beautiful advices were appreciated by Allah Almighty and they were mentioned in the Holy Quran.

9 .    There is other evidence in the Qur'an, other than the Surah Luqman, that Luqman Aleyhisselam is from the Enbiyâ, and because the scholars agree that he is "JUDGE", "WELI", it is also agreed that he is "NEBÎ" - We submit the conclusion of the conflict to the conclusions of scholars and say:

HZ. LOQMAN IS BOTH A WAITER, A HAKÎM (PHYSICIAN), A VISITOR, A NEBÎ AND A RESÛL. HAZRAT ALLAH KNOWS EVERYTHING BEST.

L )               HZ. DID LOQMAN PREFER
WISDOM TO PROPHETSHIP?

Ibn Abu Hatim mentions a strange news narrated by Qatada and says: "Allah Almighty left Luqman Hakim to choose between Prophethood and wisdom, and he preferred wisdom to Prophethood. While he was asleep, Jibril came and sprinkled wisdom on him and gave him wisdom." He started to say.

Said says: I heard Qatadah say to Luqman:

- How did you choose wisdom over prophethood when your Lord left you with the choice? It was said. He said:

- If I had been given an important task along with being a prophet, I would have hoped to get rid of it and at the same time, I would have wanted to fulfill it. But he left me with a choice. Since I will be powerless to perform the prophethood,

— 44

I was scared. Therefore, wisdom seemed more endearing to me. This news comes from Said ibn Bashir. This person is weak and this news has been talked about because of him. Allah knows best.

(Interpretation of the Holy Quran with Hadiths by İbn Kesîr: 12/6403)

Hz. Although this and many similar narrations are narrated that Loqman Hekîm preferred "WISDOM" to "PROPHETSHIP", although they state that Lokman is wise, they do not constitute evidence that he is not a prophet. On the contrary, Loqman Hekîm first They constitute evidence for his wisdom and then for his prophethood, because he said to Luqman (peace be upon him):

1 .   Gabriel's arrival,

2 .   Lokman Hekîm's sprinkling of wisdom on himself,

3 .   When he starts speaking wisdom,

4 .   Wisdom is mentioned first in the Quran:

"HAKÎM" is used in the second verse of Luqman Surah, and the name "LOQMAN" is clearly explained twice in the 12th and 13th verses of the same sura.

5 .   His "Viziership with His Wisdom" to David and Suleiman Aleyhisselam:

Hz. Narrations such as David's saying: "How happy are you, O Luqman! You have been given wisdom and trouble has been turned away from you" ¹ " are considered to belong to the period of his life when he was a "Vizier" and for many other reasons. It is seen that Luqman Aleyhisselam did not prefer WISDOM to Prophethood.

(1) M. Asım Koksal: History of the Prophets, p. 230, Turkish Religious Foundation Publications, Ankara-1990.

45 —

M )   HZ. WAS LOKMAN HEKİM A SLAVE?

Hz. The true identity of Lokman Hekîm has been briefly explained before. This phase of his life is untouched by legends, unshaken even in the twentieth century, and always preserving its freshness. He is a great personality who is respected as the Saint, the Wise, the Physician, the Vizier, the Nabi and the Messenger (Prophet).

Hz. As for the claims that Lokman Hekim was a slave, Taberî (21/39), Ruh'ül Meânî (21/83), Tafsîr of the Qur'an with Hadiths-İbni Kesîr (12/6401) and Tefhîmül Qur'an (4/292) Tafsîr. "Rumors that he was a slave" are conveyed in source works such as his books and the Encyclopedia of Islam (7/64). When these narrations are collected and examined comparatively, they constitute evidence that Lokman Hekim was not a slave. Let's give a few examples of this:

1 .   A. Gölpınarh: In Mesnevi and Commentary (2/231):

He quotes the story titled "LOQMAN AND HIS MASTER" from Mevlana:

"Wasn't Luqman a pure servant?

Wouldn't he make every effort to serve, day and night?

His master would put him forward in his work and treat him more favorably than his sons.

Luqman was the son of a servant, but he was a master.

He was free from his own desires...

— 46

Luqman was a master in the form of a servant.

Servanthood was a veil for him in his appearance.

Know well that, from this world to this world, there are many things that contradict you.

Lord of the bite,

He wouldn't eat without Luqman."

2 .     In the same work, it is also explained that "LOQMAN'S LORD" is "Immaculate David":

"Lokman went to David in pure condition.

He saw that he was making rings of iron.

Luqman remained silent for a while and watched. David also finished his work.

He made an armor. He dressed up in front of the patient Lokma:

- Oh brave man said! '''This is a good dress that protects people from being injured in war!

Luqman said, "Patience is wisdom, but few do it." (Mesnevi and Commentary: 3/217)

3 .    In the Encyclopedia of Islam (7/64-67):

"One day, Lokman's slave friends eat their master's figs and accuse Lokman. On Lokman's advice, his master (David) makes them all drink hot water. Lokman vomits only hot water. The other slaves vomit the figs along with the water. ."

This story is mentioned in the book called Mesnevi and Commentary: "The Servants' Early Fruits Are Slandered as 'They Ate Lokman'"

47 —

It is explained at length under the title "The Deeds of Allah", which appears to be a slander against Luqman Aleyhisselam. (l/588-589)

4 .   Mevlana (ks) rejects such accusations and slanders against LOQMAN Aleyhisselam as follows:

"You keep looking for thorns in Lokman's soles.

However, there is not even a thorn on his feet, not even the shadow of a thorn.

But you do not have this distinction from your ambition.

The life of Lokman is the rose garden of God.

Why should his dear foot be injured by a thorn!”

(Mesnevi and Commentary: 1/381)

5 .    Hz. Luqman Aleyhisselam is not a slave but a Master who is likened to an escaped slave:

Sheikh Sa'di from Shiraz explains in his Bostan (p. 189):

"One day, while passing somewhere, someone compared Luqman to his escaped slave." "Come on," he said. He held her and didn't let her go. He tormented her for a year, made her work, and built a house by making her work for a year.

A year later, the escaped slave regretted it. He came to his master and apologized. However, because his master had wronged Lokman, he was terribly afraid of Lokman (Now it is the turn of those who want to enslave Lokman and make him a legendary hero). He untied Lokman's feet and apologized. Luqman laughed:

"Your apology is useless. Because you have made me swallow blood for a year. How can the torments and torments you inflict be removed from the heart with just two words?"

— 48

— I also had slaves. I would make them do hard work from time to time. Now that I am working in mud works and have learned what toil means, I will not offer hard labor to my slaves from now on...

"Even so, O good man, I forgive you."

6 .   Retired Preacher Mehmet Öten: Hz. In his work titled Luqman's Advice and Wisdom to His Son, he declares that "the claims of those who accuse Luqman of slavery are unfounded and unfounded..." and says:

"There is no basis for the claim of those who say that Luqman was a black slave with big lips and cleft feet. These two famous stories (one of which is that the man whose slave ran away compared Loqman to his own slave... and the other is the Wisdom of the Heart and Tongue) are also about Loqman. He created the opinion that he was a slave.

The words slave and master, which are used in these two events with the same wisdom, turned Luqman into a slave. However, if the facts had been examined with care and thought, Luqman's slavery would not have been judged and the adjective of being a servant would not have been attributed to him. Thus:

He says, "Among my men, there was a slave whom I assigned to difficult jobs from time to time. From now on, as I remembered the difficulty of working on the land, I decided not to hurt his heart." It is a clear rule in law that a slave cannot have slaves. Thus, the claim is unsound and unfounded." (Ibid., p. 8-10)

7 .   Summarized in seven items from above:

"Was Hazrat Lokman Hakim a slave?" It is now possible to answer the question briefly and concisely as follows, and this is the correct answer:

- 49 -

"Luqman is not a slave; he is a pure MASTER who was compared to a slave by a man whose slave escaped..."

Exactly Hz. As seen in the example of Joseph; While Yusuf (peace be upon him) was first sold by his brothers as a slave, he later became both the SULTAN and PROPHET of Egypt with the knowledge and wisdom he possessed.

N ) THE PERIOD    OF LOQMAN ALEYHISSELAM

Hz. Lokman Hekîm, Dâvud Aleyhisselâm ile kırk yıl beraber bulunup Yunus Aleyhisselâm zamanına kadar beş peygamber devrinde yaşamıştır.⁰’

Sahih kavle göre Lokman Aleyhisselâm, Dâvud Aleyhisselâm’ın devrinde yaşamıştır.® O'ndan ilim de al­mıştır/³’

Muhammediye kitabı "Tertîb-i Enbiyâ Aleyhimüsselâm" bahsinde Hz. Lokman'ın, Dâvud (A.S.)'un oğlu Süleyman Aleyhimesselâm'ı ta'kîben peygamber olduğuna şöylece işaret olunmuştur:

"Gitti ol (Süleyman) da geldi LOKMAN HEKİM,

Mahir etmiş hikmete anı Hekîm. "⁽⁴⁾

Sahîh-i Buhârî Tecrîd-i Sarîh Tercemesi "HAZRET-İ LOKMAN" bahsinde verilen aşağıdaki bilgiler de Lok-

(1)   Ruhü'l Beyan Tefsiri: 7/76,

(2)   A. Davudoğlu: Sahîh-i Müslim ve Şerhi, 1/464, M. Âsim Koksal: Peygamberler Tarihi, 2/230,

(3)   Ebu's Suûd Tefsiri: 7/413,

(4)   Yazıcızâde Muhammed: Muhammediye, s. 68,

— 50

man Aleyhisselâm'ın, Hz. Dâvud ve Süleyman Aleyhimesselâm zamanında yaşadığına ve de Peygamber olduğuna delildirler:

"Buhârî'nin Süleyman kıssasından sonra Lokman ve Zekeriyya peygamberlere ait iki bâbı daha vardır ki, müel­lif Zebîdî ihtisar için bunları Tecrîd'e almamıştır. Bahsi­miz (Ahâdîs-i Enbiyâ) olduğu için bunları bildirmeden geçemiyeceğiz" diyor/®

Hz. Lokman Hekim ile çağdaş olduğu belirtilen Dâvud Aleyhisselâm'ın Hicret'ten 1662 sene öncesinden 1622 tarihine kadar kırk yıl saltanatta bulunduğu da bildi­rilmiştir/®

O)  LOKMAN ALEYHİSSELÂM'IN
MEMLEKETİ

Lokman Aleyhisselâm, Mısır Nub (Nube veya Nevbe) kabilesine mensuptur. Medyen ve Eyle halkındandı/⁷’

Tarihü'l hükemâ'da: "Hz. Lokman’ın Habeş'in Nevbee vilâyetinden olup Şam'da ikamet ettiği, ilim ve güzel ahlâk öğrettiği, Eyle ve Medyen taraflarında da oturduğu bildirilmiştir/⁸’

Peygamber (salla’llâhü aleyhi ve sellem) Efendimiz, mübarek hadîs-i şe­riflerinde Lokman Aleyhisselâm'ın Sudan (Habeş)li oldu­ğunu haber vermişlerdir:

"Sudanlıları dost edininiz. Çünkü onlardan üç tanesi Cennet ehlinin efendilerindendir: Lokman Hekîm, Necâşî, Müezzin Bilâl."¹⁹’

(5)   Tecrîd-i Sarîh Tercemesi: 9/163,

(6)   Fezleke-i Tarih-i Umûmî: 1/109.

(7)   M. Âsim Koksal: Peygamberler Tarihi, 2/229.

(8)   Mir'ât-ı Kâinat: 1/198. 'Tecrîd-i Sarih Tercemesi: 9/162.

(9)   îbn-i Kesîr Tefsiri, s. 913. Fatih Ktb. No: 54.

51

P)  LOKMAN ALEYHİSSELÂM'IN

VEFATI

Lokman Aleyhisselâm’ın, Kudüs yakınlarındaki Rami e şehrinde vefat ettiği, kabrinin de Ramle şehri için­de bulunduğu, o mahalde yetmiş peygamber mezarının ol­duğu,⁰⁰’ Eyle'de öldüğü de bildirilmiştir.⁰¹’

Lokman Aleyhisselâm, Beytül Makdis (Kudüs) yakı­nındaki Remle şehrinde vefat etti. Mescid ile çarşı arasın­daki yere gömüldü.

Selâm olsun Ona.⁰²’

R) LOKMAN ALEYHİSSELÂM'IN YAŞI

Mübarek isimleri Kur’an-ı Kerimde zikrolunan pey­gamberlerden bazılarının Enbiyâ Tarihlerinde ne kadar yaşadıkları yazılmış olup Âdem 1000, İdris 360, Nuh 950, Hud 150, Salih 158, İbrahim 200 (175), İsmail 137, İshak 180 (160), Yakub 147, Yusuf 110 (120), Şuayb 300 (140), Harun 120, Musa 120, Eyyub 140 (93), Zülkifl 75, Davud 100, Süleyman 53, Muhammed (Aleyhimüsselâm)’in 63 yıl yaşadıkları, Zekeriyya 100 ve Yahya (Aleyihsselâm)’ın 30 yaşlarında şehit edildikleri, İsâ Aleyhisselamm ise semâya kaldırıldığı zaman 33 yaşında olduğu bildirilmiştir.⁰³’

(10)   Mir'ât-ı Kâinat: 1/198.

(11)   Tecrîd-i Sarih Tercemesi: 9/162.

(12)   M. Âsim Koksal: Peygamberler Tarihi, 2/235.

(13)   A. Cevdet Paşa: Kısas-ı Enbiyâ: 1/17-63, M. Dikmen-B. Ateş: Peygamberler Tarihi, s. 9 ve dv.. M. Asım Koksal: Peygamberler Tarihi, s. 11 ve dv.

— 52

Lokman Aleyhisselâm’ın yaşı hakkında verilen bilgi­ler tasnif edilip değerlendirildiği zaman onun yaşının doğ­ru olarak hesaplanabileceği kanatadayız. Şöyle ki:

Lokman Hekîm, çok uzun bir hayat yaşamıştır. Ebû Hâtim Sicistânî:

"Uzun bir hayata nail olanlar arasında Lokman'a ikin­ci yeri verir. En çok yaşayan Hızır'dır, sonra Lokman gelir ki, hayatı yedi kartal kadar uzun idi..."^(l4)

Lokman Aleyhisselâm’ın beş peygamber (Dâvud-Süleyman-İlyas-Elyesa' ve Yunus) devirlerinde yaşadığı da yazılmıştır.⁰³’

Hz. Lokman’ın yaşma işaret eden sayılar:

Lokman Aleyhisselâm’ın adına tahsis edilen Lokman Sûresi'nin sıra numarası: 31, âyetleri: 34, kelimeleri: 548, harfleri: 2110’dur.⁰⁶’

Hz. Lokman’ın hayatı, yedi kartal ömrü kadar uzun­dur: Her kartal 80sene yaşamıştır. Ve böylece Lokman da (7x80=560) beşyüz altmış sene yaşamıştır.⁰⁷’

Muteber kitaplarda Lokman’ın 1000, 2300, 3500 yıl yaşadığı yazılıdır.⁰⁸’

Muhtelif rivayetlerde bu yılların sayısı 1000, 3000, 3500'e kadar çıkar.⁰⁹’

Lokman Sûresi'nin âyetlerinin sayısı, Meydan Larus'ta 334 (300+34) olarak gösterilmiştir/²⁰’

(14)    E. H. Sicistânî: Kitabül Muammer, s. 3, İslâm Ans. 7/64,

(15)    Ruhiil Beyan Tefsiri: 7/76,

( 16)     True Religion Quran Language: 3836,

( 17)     Kitabul Muammer, p. 3,

( 18)     Miracle of the Universe: 1/198,

( 19)     Islamic Ans. 7/64,

( 20)     Meydan Larus: 8/41,

— 53 —

Lokman Hekîm spoke words of wisdom on twelve thousand subjects/ ² ”

Veheb b. Cultivator:

He said, "I have read about ten thousand chapters of the wisdom of Luqman." ¹²² '

God has inflicted 4000 diseases on man:

No one has known 2000 diseases;

They know 1000 diseases, but they don't even know the moment and

Allah has revealed 1000 diseases (diseases) / ²³ '

Luqman was a student of 1000 prophets and 1000 prophets were also students of Loqman/ ²⁴ '

sjc

Considering that Luqman Aleyhisselam lived in the era of five prophets until the time of Yunus Aleyhisselam, the place of "LOQMAN SURA" in the Holy Quran was examined. As a result, after comparing the first verse "ELİF LÂM MÎM" ⁽ the "ELIF (or ELF)" at the beginning of *') with other surahs or verses, the age of Hazrat Luqman was found to be 1110/ ²⁵ '

* * *

( 21)    Hazin Interpretation: 3/441

( 22)    M. Asım Koksal: Pey. Date: 2/231.

( 23)    Prof. Dr. A. Süheyl UNVER: Lokman Hekim, p. 15,

( 24)    Miracle of the Universe: 1/198,

(*) There is a narration from Ibn Abbas as follows: Abu Yasir heard the Messenger of Allah reading "Elif Lâm Mîm Zâlikel Kitabü.." He told this to his brother. His brothers Hay bin Ehtab and Keab came to our Prophet and asked: "Was "Alif Lâm Mîm" really sent down to you by Allah? they asked! When they answered "Yes", Hay said: "Then I will subtract the lifespan of your ummah from these" and said that it was 71 years. Calculating Abjad, this equals: El, L30, M-40; all of them amount to 71. Our Prophet laughed at this and said: He said, "There are other revelations like this: Elif Lâm Mîm Sâd" and read. Hay said, "This one is more (161)." Our Prophet Muhammad recited "Elif Lâm Ra". He said, "This one is more (231)." Here we have them like this: He calculated it using the abjad calculation (Quran Information, p. 70).

( 25)    Surah Luqman: 31/1,

— 54

In the book LONGMANS' PREPARATORY ARITMETIC written by THBERTENSHAW and published in English in London, New York and Bombay in 1905 - with small squares. It was seen that Lokman's age was calculated:

THOUSAND ONE HUNDRED ELEVEN = 1111 (1 10 100 1000). ⁽²⁶⁾

Explanation:

It was deemed appropriate to make the following explanations in order to better understand the information given about the age of Luqman Aleyhisselam:

1 .   "Representation of Luqman's life with seven eagles...":

The original word of the word "Eagle" in the Holy Quran is "KardeP". In the 16th verse of Luqman Surah, it is mentioned as "., miskale KARDEL...".

2 .   The word "seb'a" corresponds to the number "seven" at the beginning of "Kartaf"; it appears as "seb'at-ü ebhur (seven seas)" in the 27th verse of Luqman Surah.

Accordingly, the representation of "Luqman's life with seven eagles" has been removed from the 16th and 27th verses of Luqman Surah.

3 .    "Every eagle lives 80 years":

The term "HAKÎM", which is the adjective of Luqman Hekîm, is mentioned in 81 verses in the Quran. Three of them are at the end of the 2nd, 9th and 27th verses of Luqman Surah.

Additionally, the first letter of the first verse of Surah Luqman is "Alif (/)". The pronunciation of Elif in Quran letters is (ELF). The equivalents of these three letters in abjad calculation are:

E       :       1

L l 30     

F: 8O.

( 26)    Registered at Bayezit State Library no. 30145, p. 7.

55 —

4 .   Seven eagles (7x80=560) equal five hundred and sixty years.

5 .   The words of Surah Luqman are: 548.

6 .   It is reported in works such as Mir'ât-ı Kâinat and Islamic Encyclopedia that Lokman Hekîm lived between 1000 and 3500.

If the zeros to the right of the given numbers are assumed to be missing, it can be seen that they are directly related to Lokman Hekîm:

If (1) is subtracted from the number (35), (34) remains;

If (1) is added to the number ( 30)    , it becomes (31):

The number (34) is the number of verses of Luqman Surah in the Holy Quran;

The number ( 31)    is the serial number of Surah Luqman in the Holy Quran...

7 .   As for the number (1000) indicated by the source works, the numerical equivalent of "ELIF" at the beginning of the first verse of the Luqman Surah is (1), or the numerical equivalent of "ELF" is (1000), according to abjad calculation.

"ELF", meaning "THOUSAND", is mentioned in 8 surahs and 9 verses in the Quran. Four of these eight surahs (Baqara: 2/96, Anfal: 8/9, 66, Hajj: 22/47, Ankebut: 29/14) were written before the Luqman Surah, and the other four (Sajda: 32/5, As-Saffat: 37/147). , Meâric: 70/4, Kadir: 97/3) they came later.

Among these eight surahs, three of them with odd sura numbers (29, 37, 97) are much more closely related to Surah Luqman, because Surah Luqman also has an odd number (31).

The meanings of the verses in the three mentioned surahs are as follows:

— 56 —

"We sent Noah to his people, and he remained among them for 950 years." (29/14)

"We sent Yunus as a prophet to a hundred thousand people or more." (37/147)

"The Night of Power is better than 1000 months." (97/3)

8 .    As can be understood from the meanings of the verses, it is understood that attention is drawn to the following issues:

a )    Noah's age and the number of Yunus's tribe are stated in the verses.

b )    It could be written that Noah Aleyhisselam lived for 950 years. However, many wisdoms must be pointed out in the text of the verse when it is said, "A thousand years remain, except fifty years"...

c )    It was reported that Yunus Aleyhisselam had "one hundred thousand (miet-i elf)" among his people, and it was only stated that the rest were "more"...

d )    How many people are "more" here? How do we find this? How will we solve the problem?

9 .    By seeking answers to these questions, both the number of Yunus's tribe and the age of Luqman were found, with the permission of Allah:

In the verse, Yunus's people were stated as "hundred thousand".

"More" means "ten thousand". The sum of the two amounts to "one hundred and ten thousand": This "one hundred and ten thousand" is the difference between the number of rows of the sura and the number of the verse:

(147-37= 110)

1 0.      1000+110= 1110 (or 1111) is the age of Luqman Aleyhisselam.

Allah Almighty knows everything best.

57 —

Ş) HZ.
DESCENDANT OF LOQMAN ALEYHİSSELAM

Hz. There is also disagreement about the lineage of Luqman Aleyhisselam. The information we found in some of the source works on this subject is listed below:

1 .    INTERPRETATION OF THE QURAN WITH HADITHS - According to Ibn Kathir:

"Lokman İbn-i Ankâ İbni Sedon. His son's name is Sâran, according to a view narrated by Süheyli." (12/6404)

2 .    According to E. Hamdi Yazır:

"Lokman Ibn Bâura was from the Azer family and was the sister or aunt of Ayyub Aleyhisselam." (True Religion Quran Language: 6/3842)

3 .    According to the statement of Ibn Ishaq:

"Lokman's lineage goes back to Prophet Abraham in his fourth birth..." (Tecrîd-i Sarih Tercemesi: 9/162)

4 .    According to M. Asım Köksal:

"Lokman b. Sâran or Anka' or Bâran b. Mürîd b. Savun or Sedun." (History of the Prophets: 2/229)

5 .    İbn-i İshak kavlince:

"Lokman İbn-i Bâura bin Azer." (Miracle of the Universe: 1/198)

6 .    Mecmûatün minettefâsîr'de:

"Lokman bin Bâura bin Nahor bin Azer is the father of the mentioned Azer Ibrahim Aleyhisselam." (5/59)

— 58 —

7 .    Şemseddin Sami said:

"Even among the Beni Kahtal Mülûki, who ruled in Yemen, a Lokman is mentioned between Sheddad and Shedîd, and it is believed that he attained the end of life, so it is possible that this is Lokman Hekîm..." (Kamûs'ül A'lâm: 5/3995)

Hz. Lokman Aleyhisselâm’ın soyu açıklanırken zik­redilen isimlerin tasnifi:

a)   Mezkûr isimlerden üçü peygamber adıdır. Bunlar:

Lokman, Eyyûb ve İbrahim Aleyhisselâmlar'dır.

b)   Peygamber isimleri (Lokman-Eyyûb-İbrahim) de dahil olmak üzere Kur'an'da geçen adlar: Bin, İbn, Benî (Büneyye), Azer'dir.

c)   Birbirlerine benzer isimler: Sedon-Sedun, SâranBâran, Ankâ-Anka', Şeddâd-Şedîd;

d)   Bu üç sınıf dışında kalan diğer isimler:

Bâura, Mürid, Neseb ve Nâhor'dur.

İZAHI:

Tasnifi yapılan isimlerin kısaca açıklaması şöyledir:

1.   Hz. Eyyub Aleyhisselâm:

Kur'an-ı Kerimde mübarek isimleri zikredilen 28 peygamberden birisi de Eyyub Aleyhisselâm'dır. Dört sûrede Eyyub adı geçmiş olup bu âyetlerde meâlen:

"Nuh, İbrahim, İsmail, İshak, Ya'kub, Musa, Harun, torunlar, İsâ, Yunus, Yusuf ve Süleyman Aleyhisselâmlara vahiy geldiği ve Davud'a Zebur verildiği gibi Eyyub’a da

59 —

vahiy geldiği, cümlesinin doğru yola iletildiği" (Nisa: 4/163, En'am: 6/84)

Başına dert gelen Eyyub'un Rabbine: "Sen merha­metlilerin en merhametlisisin" diye niyaz ettiği, (Enbiyâ: 21/83)

Son Peygamber Muhammed Aleyhisselâm'a Cenab-ı Hakk'ın: "(Habîbim), kulumuz Eyyubü da an..." buyur­mak sûretiyle iyi ve has kullarının hayırla anılmasını hatır­latmış olduğu görülmektedir. (Sâd Sûresi: 38/41)

2.   Hz. İbrahim Aleyhisselâm:

İbrahim Aleyhisselâm'ın Kur'an-ı Kerimde güzel adı, ikinci Bakara Sûresi 124'üncü âyeti ile seksenyedinci A'lâ Sûresi 19'uncu âyetleri arasında 69 yerde geçmiştir. Ken­disine 14'üncü İBRAHİM SÛRESİ tahsis edilmiş olup 52 âyettir.

Yüce Allah, Hz. İbrahim hakkında:

"Ben İbrahim'i insanlara önder yapacağım" buyurun­ca;

İbrahim'in:

"Soyumdan da (önderler yap Yâ Rabbi!)" dediği zik­redilmiştir. (Bakara: 2/124)

Hz. İbrahim'in Cenab-ı Hak indinde bu mutlu duası kabul edilmiş olmalı ki, kendisine tahsis edilen:

14'üncü İBRAHİM SÛRESİ'ni ta'kiben,

31 'inci Lokman Sûresi ile

47'nci Muhammed (salla’llâhü aleyhi ve sellem) Sûreleri'nin sırasıyla Kur’an-ı Kerim'deki yerlerini aldıkları görülmüştür.

— 60

3.   İbn (bin):

Her ikisi de aynı kökten gelen kelimeler olup "oğul" manâsına gelir. Kur'an'da "İbn (veya bin)" 35 âyette geç­miştir. (Mu'cemül Müfehres, s. 136-137)

4.   Benî:

"Benî" kelimesi "oğullar" anlamına gelip Kur'an'da 49 âyette geçmiştir. (Mu’cemül Müfehres, s. 137-138)

5.   Büneyye:

"Benî" ile "büneyye" her ikisi, aynı kökten gelen ikiz kardeş bir kelimedirler.

Ayrıca -bir babanın evlâdına karşı "şefkat ve mer­hametini göstermek üzere"BENÎ teriminin ism-i tasgîri (yani küçültme sıfatı) olarak gelmiş bulunan "BÜNEY­YE" kelimesi, "YAVRUCUĞUM-OĞULCUĞUM" gibi manâlara gelmektedir.

"Büneyye", Kur'an-ı Kerim'de 6 âyette geçmiştir:

Üçü Hud (11/42), Yusuf .(12/5) ve Sâffât (37/102) Sûrelerinde, Üçü de Lokman Sûresi (31/13, 16 ve 17'nci âyetleri)ndedir. (Aynı eser: s. 138)

6.   Âzer:

"Âzer", Kur'an'da En'am Sûresi 74 'üncü âyetinde bir defa geçmiştir:

Hz. İbrahim, babasının ve kavminin putlara taptıkla­rını görünce onları sert bir dille kınayarak babası Azer'e demişti ki:

61

"Sen bir takım putları tanrılar mı ediniyorsun? Doğ­rusu ben, seni de kavmini de apaçık bir sapıklık içinde gö­rüyorum." (6/74)

(Hz. İbrahim'in kavmi Irak'ta yaşayan Keldâniler idi. Yıldızlara ve gök cisimlerine taptıkları gibi putlara da ta­parlardı. Hz. İbrahim, babası Âzer'e ve kavmine, putların tapılmaya lâyık olmadıklarını, Allah ile insanlar arasında vasıta olamayacaklarını, hattâ onlardan hiçbir fayda ve za­rarın gelmeyeceğini bildirmiştir.)

(Kur'an-ı Kerim ve Türkçe Açıklamalı Tercümesi, s. 136)

7.  Sedon-Sedun (Savdun-Sav.un):

Bunlar iyi incelendiğinde -yazılış farkları bulunsa dahepsi aynı kelimeler olup Hz. Lokman aleyhisselâm’ın memleketi "Sudari'a işaret etmektedirler. Son kelime "Savuri'dan bir tek (d) harfi düşürülmüştür ki onun da aslı (Savdun)'dur.

"İnsan" kökü kelime yapısı itibariyle (İ-N-S) olduğu gibi "Sudari’ın aslı da (S-V-D) kelimesidir. Okunuşu: Sud-Sevd-Seved-Savd...dır. Kur'an'da bir kere Fâtır Sûresi 27'nci âyetinde geçer. Meâli:

"Allah'ın gökten indirdiği suyu görmedin mi? Biz onunla renkleri çeşit çeşit meyvalar çıkardık. Dağlardan (geçen) beyaz, kırmızı, değişik renklerde ve simsiyah yol­lar (yaptık)." (35/27)

Bu âyetin, Lokman Aleyhisselâm’ın memleketine işa­ret ettiği görülmektedir. Mevdûdî, Tefhimül Kur'an Tefsirinde diyor ki:

"îbn-i Abbas'a göre Lokman, Habeşî bir köleydi...

— 62

Cabir bin Abdullah Ensarî'ye göre, O, Nübah'a men­suptu.

Said bin Müseyyeb ise onun Mısırlı bir Habeşî oldu­ğunu söyler.

Bu üç görüş birbirine benzemektedir. Araplar o gün­lerde genellikle siyahilere "Habeşî" derlerdi ve Nübah (Nevbe) Mısır'ın güneyinde, Sudan'ın kuzeyinde bir böl> gedir. Dolayısıyla aynı şahsa, "Mısırlı", "Nûbî" yahut "Habeşî" demek kelimelerdeki farklılığa rağmen bir ve ay­nı şeydir." (Aynı eser: 4/292)

8.  Sâran-Bâran:

”Sâran"ın kökü "Sâr" ve "Bâran"ın ise "Bâr"dır.

"Sâr" Kur'an'da: "Ve sâra bi-ehlih..." şeklinde Ankebût Sûresi 29üncu âyetinde geçer. Ayette:

Lut Aleyhisselâm'ın gönderildiği (Daha önce hiçbir milletin yapmadığı bir hayâsızlığı yapan) kavme hitaben: "Siz, ille de erkeklere yaklaşacak, yol kesecek ve toplantı­larınızda edepsizlikler yapacak mısınız?" ihtarının yapıldı­ğı görülüyor. (29/29)

"Bâr", "Sâr"ın kafiyesidir. "Bi-ehlih" kelimesinin verdiği işaretle aslının "Bi'r" olduğu anlışılıyor. "Bi'r" ise:

Hac Sûresi 45'inci âyetinde geçer. Bu âyette: "Nice kullanılmaz hale gelmiş kuyular ve (ıssız kalmış) ulu sa­raylardan" bahsedilmektedir. (22/45)

9.  Ankâ-Anka':

îbn-i Kesîr'in "Ankâ" olarak kaydettiği bu kelime M.A. Köksal'ın Peygamberler Tarihi'nde "Anka"' olup ya­zılışta da farklı olarak tesbit edilmiştir.

63 —

Ankâ: İsmi olup cismi bilinmeyen bir kuş, çok büyük olduğu anlatılır. Zümrüd-ü Ankâ ve Simurg gibi isimlerle de anılır.

(A. Yeğin: Osmanlıca-Türkçe Yeni Lügat, s. 30)

"Anka"' ise kesme işaretinden anlaşıldığı üzere sonu "Elif (hemze)" denen harfle bittiğinden bize kelimenin as­lını bulmakta yardımcı oluyor. O halde:

Lâtince "Anka"' eşit Arapça "Aknâ"dır.®

"Aknâ" Kur'an'da Necm Sûresi: 48'inci âyetinde bir defa geçer.

Meâli:

"Zengin eden de, varlıklı kılan da O (Allah)'dır." (53/48)

10.  Şeddâd-Şedîd:

Her iki kelime de (Ş-D-D) kökünden gelmişlerdir.

"Şeddâd"ın aslı "Şidâd" olup Yusuf (12/48) ve Tahrîm (66/6) Sûrelerinde 2, "Şedîd”: 41 ve "Bu ikisi ara­sında geçtiği bildirilen" aynı kökten gelen "Eşedd" keli­mesi ise 31 âyette geçmişlerdir. Daha geniş bilgi için Tef­sir kitaplarına bakılabilir. (Mu'cemül Müfehres, s. 376377)

11.  Bâura:

"Bâura" terimi, "Ve sâra bi-ehlih..." (29/29) misâlinde açıklandığı veçhile aslının "Bi-avrah..." olduğu görülüyor. Kur'an'da "Bi-avrah" Ahzab Sûresi 13'üncü

(*) İslâm Ansiklopedisi'nde: "Fenike elifbası, Arapça ve Lâtince'nin kaynağıdır. Lâtinler bu yazıyı soldan sağa, Araplar ise sağdan sola yazarak ge­liştirmişlerdir." denilmektedir. (1/499)

— 64

âyetinde 2 kere -tekrarlanarakgeçmiştir. Çoğulu "Avrât" ise Nur Sûresi 31 ve 58'inci âyetlerinde yine o da 2 defa geçiyorlar.

Bu mübarek âyetlerde remiz tarîkıyla Hz. Muham­med ve Lokman Aleyhisselâmlar'ın "Nurlu" eşlerine atıf­lar yapıldığı sezilmektedir.

12.  Mürîd:

"Mürîd'in Kur'an-ı Kerîm'deki aslı "Merîd"dir. Hac Sûresi 3'üncü âyetinde geçer. Ayetin meâl ve açıklaması:

"İnsanlardan, bilgisi olmaksızın Allah hakkında tar­tışmaya giren ve inatçı şeytana uyan bir takım kimseler vardır." (22/3)

It has been stated that what is meant by "the devil" in the verse is the prominent ones of the unbelievers, those who become as fierce as the devil..." This verse is similar to the 6th verse of Luqman Surah in terms of meaning and structure.

1 3.   Lineage:

It means lineage, lineage, kinship, kinship and descent.

"Nasab" is mentioned in two verses in the Quran in the Surahs Furqan and As-Saffat, and its plural "ensab" is mentioned once in the Surah Mu'ninun. These verses purport:

"That Allah created man from low water and transformed him into lineage and affinity, that the Lord has power over all things (Furqan: 25154)

A kinship has been created between Allah and the jinn, and the jinn themselves will be taken to the place of reckoning; (Saffat: 37U58)

— 65 —                                                ^F:5

It has been stated that when the trumpet is blown, there will be no lineage conflict between them, nor will they be able to investigate each other..." (Mu'ninun: 23/101) .

Although many words such as "nâhor-batın-kahtal-mülûk-dahiy..." are used while giving information about the lineage of Luqman Aleyhisselam, their solution was left to the scholars.

CONCLUSION:

Hz. The genealogy of Luqman Aleyhisselam is Hz. It seems that the information given about Ayyub and Ibrahim's arrival is correct. Because all Enbiyâ are descended from each other:

The last messenger sent as a mercy to the worlds is Hz. Muhammad (peace be upon him) is Abraham's, Abraham is Noah's, and Noah is Prophet Muhammad's. They came from the lineage of Adam (peace be upon him). (Âl-i İmran: 3/34, Isra: 17/3, Meryem: 19/58)

— 66

A )     Hz. Lokman Hekim'in ogluna Qur'an-ı Kerim'deki Nasihatlan 34

B )     Hadith-i Sharifde Lokman Hakim 61

C )     Hz. Luqman's Advice and Wisdom to His Son 87

D )     Hz. Lokman Hekim'in Ogluna Nasihatlan 55

E )     Lokman Hekim's 100 Advice to His Son 100

F )     Hz. Wise Sayings of Lokman Hekîm compiled from various works 168

G )     Encyclopedia of the History of the Prophets (Advice given by Lokman Hekîm to his son) 93

I) Hz. Lokman Hekîm's First and Last Advice 5

K )     Pendnâme-i Lokman Hekim 34

L )     Emsâl-ü Lokman Hakim 38

M )     And Some Akvâlil Arab 100

— 67 —

HZ.
ADVICE OF LOQMAN ALEYHISSELAM

Hz. Works containing the wise words and advice of Lokman Aleyhisselam:

— Sahîfe-i Lokman,

— Emsâl-i Lukman,

— Mecelle-i Lokman, ⁰ '

— The Wisdom of Luqman,

— It is seen that names such as Lokman Külliyatı... ⁽²⁾ are given.

Veheb Ibn Münebbih:

1 .    In the Encyclopedia of Islam:

"It is stated that he read ten thousand books containing the advice of Luqman", (7/65)

2 .    In the Tafsir of Hazin:

"Kale Veheb, tekelleme Lokmanu bi isna asere elfe babin minel wisdom... (Veheb spoke twelve thousand chapters of wise words containing Lokman's advice)" (Tefsîr-i Hâzin: 3/441).

3 .    In the Encyclopedia of the History of the Prophets, (by Veheb RA):

( 1)     Information about the Holy Quran from its Revelation to the Present Day, p. 185,

( 2)     Mawdudi: Tafhimül Qur'an: 4/293,

— 68

It is reported that he said, "Lokman Hekîm spoke words of wisdom on twelve thousand subjects. People used these wise words as Darb ı -1 Mese 1 (Ancestral Sayings) and included them in their words and judgments (4/161)."

Many Islamic scholars have embellished their works with the wise words of Lokman Hekîm. Sa'lebî also devoted a part of his "MECÂLISI" to the wise words of Luqman Aleyhisselam.

The French word is "Aphorisme". In our Treatise titled AN ESSAY ON MEDICAL OATH, a lot of information is given about "Aphorisms of Lokman Hekîm".

HZ. HOW MANY ARE LOQMAN ALEYHİSSELAM'S
ADVICES DIVIDED INTO?

Hz. My advice from Lokman Aleyhisselam:

1 .    The advice mentioned in the Holy Quran,

2 .    The advice given in the Hadith Sharifs,

3 .   It is possible to divide the advice given in other sources into three parts:

Luqman, including this correct classification. We can also divide Hekîm's advice into sections according to their topics. These are:

1 .   Lokman Hekîm's advice to his son about Allahu Teala,

2 .   Giving advice that everyone will be questioned about what they did,

3 .    Advice on encouraging worship,

4 .    His advice about enjoining goodness,

—69 —

5 .    His advice about forbidding evil,

6 .    His advice about patience being wisdom,

7 .    His advice about silence being wisdom,

8 .    His advice about the reasons for friendship,

9 .    His advice about food and sleep,

1 0.    His advice about death,

1 1.    His advice about this world and the hereafter,

1 2.    His advice regarding scholars and scientific assemblies,

1 3.    Lokman Hekîm's first and last advice to his son,

1 4.    Lokman Hekîm's advice to other people.

Üçüncü bir sınıflandırma da nasîhatların alınmış ol­duğu kaynak eserler nazar-ı itibara alınarak yapılabilir. Bu sınıflandırmada aynı kaynaktan kaç tane hikmet ve nasîhat alınmışsa onları bir arada topluca sıralama kolaylığı var­dır. Bizim tercihimiz de bu olmuştur.

HZ. LOKMAN HEKİM'İN HİKMET VE
NASİHATLARINA DAİR AÇIKLAMA

Hz. Lokman Hekîm’in Kur'an-ı Kerîm, Hadîs-i şerîf ve diğer kaynaklarda rastlanan âyet, hadîs, hikmet, nasîhat ve vecîzeleri acaba birbirinin tekrarından mı ibarettir? Eğer hakîkaten tekrar varsa bunun başkaca sebep ve hik­metleri yok mudur?

Hz. Lokman Hekîm’in hikmet ve nasîhatları üzerinde genel bir değerlendirme yapıldığında, birbirinin aynısı gibi görülen -veya öyle zannedilenbir çok hikmet ve vecize-

— 70

lerinin aynı olmadığı, farklı olduğu, bu farklılığın sebeple­ri arasında da kaynak, nasihat, terceme ve şerhlerin geldi­ğine şahit olunmaktadır.

Biz konunun iyice tavazzuh etmesi için üzerinde önemle durup misaller vererek mevzumuzu açıklamak azim ve kararındayız. Şöyle ki:

1.  Kaynak aynı (Kur'an-ı Kerîm, Lokman Sûresi âyet: 13), nasihat aynı (Lokman Hekîm'in oğluna ilk öğüdü) ol­duğu halde, bunun terceme ve açıklamalarının farklı oldu­ğunu görüyoruz:

a)   Lokman oğluna öğüt vererek: "Ey oğulcuğum! Al­lah'a eş koşma, doğrusu eş koşmak büyük zulümdür" de­mişti. (Diyanet'in Meâli, s. 411)

b)  Hani Lokman, oğluna -kendisi ona öğüt verirkenşöyle demişti:

"Oğulcağızım! Allah'a ortak koşma: Çünkü şirk (Al­lah'a ortak koşmak) elbette büyük bir zulümdür." (Hz. Lokman'ın Oğluna Öğütleri ve Hikmetler, 1. Öğüdü)

c)   "Ey babasının canı (Canım evlâdım, ciğerpârem)

Hakk Teâlâ Hazretlerini tanı." (Lokman Hekim'in Oğ­luna 100 Öğüdü’nden 1. Nasihati)

2.  Nasihat aynı, fakat kaynakları farklıdır:

Hz. Lokman Hekîm'in "Söz gümüş ise sükût altındır" vecizesini üç ayrı kaynaktan naklen veriyoruz:

a)   Kur'an-ı Kerîm'in Türkçe Meâl-i Âlîsi ve Tefsiri:

— "Ey Yavrum! Ben, sükûtumdan dolayı asla neda­met bulmuş olmadım. Çünkü: "Söz gümüşten olsa bile sükût altındır." (6/2744)

71

b)   Hz. Lokman’ın Oğluna Öğütleri ve Hikmetler:

"Oğulcağızım! Konuşmamaklığım bana hiçbir vakit pişmanlık vermedi, nedamet etmedim. Zira: "Söz gümüş ise sükût altındır." (Ramuz Şerhi: 3/542)

c)   Peygamberler Tarihi Ansiklopedisi:

Ey Oğlum! Sükût etmekten pişman olmazsın:

"Söz gümüş ise sükût altındır." (4/166)

Kaynaklar: Tefsir, hadis ve Ansiklopedi birbirlerini te'kid ediyorlar.

3.   Nasihat aynı ve fakat tercemesiyle yorumlar farklı­dır:

Hz. Lokman Hekîm'in "Deniz ve gemiden" bahseden metnin orijinalinin okunuşunu İmam-ı Gazâlî'nin İHYA'sından aynen veriyoruz:

"Ve kale Lokman Aleyhisselâm Libnihî:

— Ya Büneyye! İnned dünya bahrun amîgun. Ve kad ğaraka fîhi nâsün kesîrun. Feltekün sefînetüke fîhâ takvâllahi Azze ve Celle ve haşvühal îmanü billahi Teâlâ, şirâuhat tevekkül alâllahi Azze ve Celle. Lealleke tencû vema erake naciyen." (İhyâ: 3/202)

Terceme ve Yorumları:

a)   Tarafımdan yapılan tercemesi:

"Lokman Aleyhisselâm oğluna öğüt vererek dedi ki:

— Ey Oğul! Muhakkak ki dünya derin bir denizdir. İçinde bir çok insanlar boğulmuştur. Şimdi sen de bu der­ya içindesin. Eğer takvâ gemisine biner, îman azığını yük­lenir ve Hakka tevekkül edersen kurtulabilirsin. Bütün tehlikelerden kurtulabileceğine emîn değilim."

— 72

b)  "Hz. Lokman'ın Oğluna Öğütleri ve Hikmetler" adlı eserin sahibi tarafından yapılan tercemesi:

"Oğlum! Dünya derin bir denizdir. Birçok insanlar, dünya denizinde boğulmuştur. Öyleyse dünya denizinde takvâ (Allah korkusu) senin gemin olsun. O geminin içini dolduran katık, Allah'a olan îmanın olsun. Bu sûretle belki kurtulmuş olabilirsin. Sanmam ki, başka türlü kurtulabilesin. (Seni kurtulmuş olarak görmüyorum)."

(Araisül Mecalis, s. 205, İhyâ: 3/179, Ramuz Şerhi: 3/543, Berîka: 3/543)

c)   Peygamberler Tarihi Ansiklopedisi:

"Ey Oğul! Dünya derin deniz gibidir. Çok insanlar onda boğulmuştur. Takvâ gemin, îman yükün, tevekkül hâlin, salih amel azığın olsun. Kurtulursan Allahü Teâlâ’nın rahmetiyle, boğulursan günahın sebebiyledir." (Aynı eser: 4/165)

4.  Kaynaklar da farklı, nasîhatlar da farklıdır:

Birbirinin aynısı değil, benzer sözlerdir. Halbuki iyi dikkat edilmezse aynı sözlerin tekrarıymış gibi zannedilebilir. Misâlleri:

A) Sabır ve susmak hakkındaki nasîhatlar:

— Susmak hikmettir, ama onu yapan azdır. (Bülûğül Meram: 4/377)

— Susmak hikmettir, çok olsun, az olsun. (Taberî Tefsiri: 1/381)

— Sabır ve sükût hikmettir, onu yapan azdır. (Prof. Dr. S. Ünver: Lokman Hekim)

— Sükût, selâmet kapısını açan tek anahtardır. (A. Cemil Akıncı: Lokman Hekim)

73 —

— Davud Aleyhisselâm, Lokman Hekim'e:

"Bu sözün dolayısiyle sen HAKÎM tesmiye olundun (Hikmet sahibi Lokman diye isimlendirildin)" dedi:

SUSMAK BİR HİKMETTİR VE FAKAT ONU İŞLEYEBİLEN PEK AZDIR. (Muhiddîn Arabi: Füsûsül Hikem, s. 234)

B) Yemek hakkmdaki nasihatiari

— Oğulcağızım! Mide dolduğu zaman, fikir ölür, hikmet dilsiz kalır. (Gazali; İhyâ: 3/76)

— Aşırı doyuncaya kadar yemek yeme.

, Acıkmadıkça yemek üzerine yemek yeme.

Az yemekle kanâat eyle. (Taberi Tefsiri: 1/383)

— Yemeğe daima tok, hikmete (ilme) aç ol. (Prof. Dr. S. Ünver: Lokman Hekim)

— Hasta olmamak için çok yemeyiniz, sıcak yemeyi­niz, çiğ yemeyiniz. (İlhan Yardımcı: Sağlık Folklorümüzde L. Hekim)

— Az yemeği, az konuşmayı ve az uykuyu âdet et. (Lokman Hekim'in Oğluna 100 Öğüdü'nden 33'üncüsü)

5.   Verilen misalleri çoğaltmak mümkündür, fakat ona da gerek yoktur. Çünkü, risalenin içerisindeki nasîhatların tamamı yukarıdan beri açıklanagelen maddelere misâl ola­bilirler. Aslında tek kaynakda -Kur'an'dabirleşmiş olu­yorlar...

Biz de kaynak eserlerde ne bulmuşsak yazıp derledik. Allah'ın izniyle Lokman Aleyhisselâm’ın hikmet dolu nasîhatlarını bir araya toplamış olduk.

— 74

A)    HZ. LOKMAN HEKÎM'İN OĞLUNA
KUR'AN-I KERÎM'DEKİ NASÎHATLARI

İlk insan ve ilk peygamber Hz, Âdem'den başlıyarak -âlemlere rahmet olarak gönderilenson peygamber Hz. Muhammed (salla’llâhü aleyhi ve sellem)'e gelinceye kadar cümle Enbiyâ (Al­lah'ın selâmı üzerlerine olsun) evlenmişler, eş ve evlâda sahip olmuşlar, birer güzel aile yuvası kurmuşlardır.⁰’

Hemen her peygamber, cemiyetin çekirdeği olan aile yuvası kurulması konusunda ümmetlerine birer imtisâl numûnesi olmuşlar, yüce Allah'ın kendilerine salih evlât ve hayırlı bir nesil ihsan etmesi için güzel duâlarda bulun­muşlardır.’²’

Rahman'ın kulu olan her ana ve babanın Allah'tan ha­yırlı ve salih bir zürriyet talebinde bulunmanın gerektiği, kendilerinden sonraya hayırlı bir nesil bırakan ebeveyne ve çocuklara melekler tarafından da duâlar edileceği gibi onların âhiret gününde Adn Cennetlerine girecekleri müj­desi de verilmiştir/³’

Bütün bunlara ilâveten Nuh, İbrahim ve Yakûb Aleyhisselamlar gibi Enbiyâ'nın oğullarına güzel nasîhatlar verdikleri Kur'an-ı Kerîm'de zikredilmiştir/⁴’

Oğluna ibretli, hikmetli, güzel nasîhatlar veren, bu hoş öğütleri Kur'an-ı Kerîm’de zikredilen o mübarek zâtlardan birisi de hiç şüphesiz Hz. Lokman Aleyhisselâm'dır.

(1)   Âl-i İmran: 33-34, En'am: 84-87, Ra'd: 38, Meryem: 58,

(2)   Bakara: 128-129, Âl-i İmran: 38, A'raf: 189, İbrahim: 36-40,

(3)   Bakara: 132-133, Ra'd: 22-24. Meryem: 61. Furkan: 75,

(4)   Hud: 42, Yusuf: 5, Sâffât: 102,

—75 —

Cenab-ı Hak, Mekke-i Mükerreme'de nâzil olan 34 âyetli 31 sıra nolu "LOKMAN SÛRESİ"ni LOKMAN HEKÎM'in şahsına tahsis buyurmuştur. Şahıslarına birer müstakil sûre tahsis edilen 7 büyük Enbiyâ (Yunus-HudYusuf-îbrahim-LOKMAN-Muhammed-Nuh)'dan beşinci­si Lokman Hekîm'dir.

Şahsına tahsis buyurulan Lokman Sûresi 12 ilâ 19'uncu âyetleri arasında Lokman Hekim'in oğluna verdiği HİKMETLİ NASÎHATLAR anlatılarak denilmiştir ki:

"Andolsun ki biz Lokman'a Allah'a şükret diyerek hikmet verdik. Kim şükrederse ancak kendi faidesi için şükreder. Kim de nankörlük ederse hiç şüphe yok ki Alîah müstağnidir, her hamde o lâyıkdır.

Hani Lokman oğluna öğüt verirken şöyle demişti:

1.  Oğulcağızım! Allah'a ortak koşma. Çünkü şirk el­bette büyük bir zulümdür...

2.  Allah'a ve ana-babana şükür et. Zîrâ Cenab-ı Hak, insana ana ve babasını tavsiye etti (Onlara itaat etmesini emreyledi).

3.  Eğer onlar, sence ilimde yeri olmadık herhangi bir şeyi Allah'a eş tutman üzerinde seni zorlarlarsa kendileri­ne itaat etme.

4.  Ana ve babanla dünyada iyi geçin (kendilerine iyi­lik yap, sıla-i rahim et).

5.  Allah'a yönelenlerin (muhsinlerin) yoluna uy. Ni­hayet (Senin de, ana ve babanın da) dönüşünüz ancak Al­lah'adır. O vakit Allah size ne yapmışsanız haber verecek­tir.

6.  Oğulcağızım! Hakikat (yaptığın iyilik ve kötülük) bir hardal tanesi kadar olsa da bir kaya içinde, ya gökler-

— 76

de, yahut yerin dibinde (gizlenmiş) olsa bile Allah onu ge­tirir (meydana çıkarır ve hesabını görür). Çünkü Allah lütûfkârdır, her şeyden hakkıyla haberdardır.

7.  Oğulcağızım! Namazı dosdoğru kıl (Kendini kemâle erdirmek için).

8.  İyiliği (Dinin hayır ve iyilik olarak bildirdiği bütün

hususları) emret.                                                                   ’

9.  Kötülükten vaz geçirmeye çalış (el, dil ve kalb ile gücün yettiği kadar insanları kötülükten sakındır. Toplu­mu kemâle erdirmek, onların da ahlâkını güzelleştirmek için).

10.  Sana (bu emir ve nehiy sebebiyle) isabet eden (başına gelen)lere de sabret, katlan. Doğrusu bunlar, azmedilmeğe değer işlerdir.

11.  İnsanlardan (kibirlenip-gururlanıp) yüzünü çevir­me.

12.  Yer yüzünde şımarık (çalımlı) yürüme.

13.  Zira Allah, her kibir taslayanı, kendini beğenip öğüneni sevmez.

14.  Yürüyüşünde mutedil ol (Orta halli ol. Ne çok hızlı, ne de yavaş yürü. Sükûnet ve vakarını muhafaza et).

15.  Sesini alçalt (Bağırıp çağırarak yüksek sesle ko­nuşma. Bilki) seslerin en çirkini (hoşa gitmeyen en kötü­sü) hakikat eşeklerin anırışıdır."⁰’

Hz. Lokman'a hikmetin şükür için verildiği ve oğluna öğütleriyle hikmet ve şükründen bazı numûneler gösteril­miştir ki bunlar da görüldüğü üzere on beş madde halinde sıralanmıştır. Hz. Lokman Hekîm'in nasîhatlarını Lokman

(5)   Lokman Sûresi: 31/12-19.

— 77 —

Sûresi on yedihci âyetine dayanarak iki kısma ayırmak mümkündür:

a)   Nehy-i anil münker (yapılması yasaklanan, menfî) nasîhatlan,

b)   Emr-i bil ma'rûf (yapılması emredilen, müsbet) nasîhatlan.

Yapılması yasaklanan nasîhatlan: Bunlar, 1, 3,11,12 ve 13'üncü maddelerde zikredilen:

— Allah'a ortak koşma!

—Ana ve baban seni Allah'a eş koşmaya zorlarlarsa onlara itaat etme.

— İnsanlara karşı kibirli olma.

— Şımarıklık etme.

— Allah, kibirli ve şımarık olanı sevmez;

Öyleyse Allah'ın sevmediği bir işi yapma... gibi öğüt­leri menfîye misâldir. Menfînin zıddı müsbettir.

Yapılması emredilen nasîhatlan:

Hz. Lokman Hekîm'in yukarıda kısaca açıklaması ya­pılan beş madde haricindeki Öğütleri müsbet olup on mad­dedir ve menfînin iki katıdır.

Dikkate şayandır ki, Lokman Hekîm nasîhatlanna ilk önce en yakınlarından (eşinden, oğlundan...) başlamış ve vaazında en önemli konuyu anlatarak "oğlunu şirkten men'" etmiştir. Ayetlerin açıklamaları bize gösteriyor ki, evvelâ yakınlarını kötülük yapmaktan sakındıran Lokman Hekîm, daha sonra da onlara hayır ve iyilik yollarını emreylemiştir. Bunun üzerine oğlu da küfründen dönerek İslâmî kabul etmiştir.

Önemle vurgulanan konulardan birisi de şudur: İba-

— 78

det ve güzel ahlâka misâl olmak üzere getirilen namaz ve sabır gibi ibadetleri, Lokman Hekîm’in oğluna tebliğe de­vam etmesi, oğlunun îmana geldiğine ve îmanın da salih ameli gerektiğine pek hoş ve güzel birer işaret olsa gerek­tir.

Hikmetin gerektirdiği şirki terk ile Allah'a îman ve şükürden sonra ana-babaya teşekkür de salih amel cümle sindendir. Ana-babaya teşekkür haklarını gözeterek onlara itaat ve ihsanda bulunmak ve duâ etmektir. Bilelim ki, ebeveyne teşekkür Allah'a teşekkür kabul edilmiştir. Çün­kü: "Kula teşekkür etmeyen, Allah'a hiç teşekkür etmez..." Bu bakımdan Cenab-ı Hakk'a şükürden sonra ebeveyne te­şekkür emredilmesinde nice hikmetler gizlidir...

İbn-i Uyeyne (R.A.) anlatıyor:

Resûlüllah Sallallahü Aleyhi Vesellem buyurdular:

"Kim beş vakit namazı (her gün muntazaman) kılar­sa, muhakkak Allah'a şükür etmiştir. Ve yine her kim de beş vakit namazın arkasından ana ve babasına dua ederse, ebeveynine teşekkür etmiş olur."⁽⁶⁾

Ana ve babaya teşekkür tavsiye edilmekle beraber, eğer onlar evlâdını -hiç bir ilimde yeri olmayıp muhal olan şirki isnad ettirmek üzeresıkıştırırlarsa o hususta ikisine de itaat etme yoktur. Lâkin günaha iştirak etmeksizin şeriatın razı olacağı ve insanlığın gerektirdiği veçhile soh­betlerinde bulunmak, yemek, içmek, giymek gibi ihtiyaç­larını karşılamak, cefa etmemek, ağır söylememek, hasta­lıklarında bakmak, vefatlarında defnetmek... gibi dünyaya ait yardımları yapmak lâzımdır. Özet olarak söylemek ge­rekirse, ana ve babanızın yersiz emirlerine itaat etmek yoktur, ancak kendilerine sahip olmak vardır.

(6)   Mecmûatün Minet Tefasîr: 5/61,

— 79 —

' Ana-baba hukukunu dile getiren Lokman Sûresi 14 ve 15'inci âyetlerinin inzâl sebebi şöylece bildirilmiştir: "Rivayet olunduğuna göre Sa'd İbn-i Ebî Vakkas (R.A.) ile anası hakkında (bu iki âyet) nâzil olmuştur. Şöyle ki: Sa'd İbn-i Ebî Vakkas, validesine itaatkâr idi. İslâma girdi­ği zaman validesi:

— O Sa'd! What did you do? If you don't give up this new religion, I swear I won't eat, I won't drink, and eventually I will die. Because of me, you will have a bad reputation as a murderer of your mother.” said. Room:

- Don't do it, mother! "I wouldn't leave this religion for anything," he said.

Her mother did not eat for two days and nights and lost her strength. Sa'd saw this

- My mom! You should know that even if you have a hundred lives and they die one by one, I cannot abandon this religion for anything. "Eat now if you wish, or don't eat if you wish..." he said. Then his mother ate her dinner. This is why these two verses - or the second verse - were revealed." ⁽⁷⁾

( 7)   True Religion Quran Language: 6/3844,

— 80

HZ. LOKMAN HEKÎM'S ADVICE TO
OTHER PEOPLE WHO ARE INFORMED IN THE QURAN

(THIS ADVICE TO HIS SON WAS ALSO SUMMARIZED)

1 .   Bismillahirrahmanirrahim. Elif, Lam, Mîm.

2 .    These are the verses of that book full of wisdom.

3 .    It is a guidance and a mercy to those who do good deeds - to the people of monotheism and sincerity (the verses of that book full of wisdom).

4 .    Those who do good deeds are those who establish prayer and give alms. And they are those who believe with certainty in the Hereafter.

5 .    They are on guidance from their Lord, and they are the ones who will be successful.

6 .    There are many people among people who, without knowledge, buy into (invented) empty words (baseless stories, fairy tales, novels, legends masquerading as history...) in order to lead people astray from the path of Allah and to use that path as entertainment. Their right is a humiliating torment.

7 .    When Our verses are recited to him, he turns away arrogantly, as if he had not heard them and his ears were deaf. So give him the good news of a very painful punishment.

8 .    Are there not those who believe and do good deeds and actions? The heavens of bliss are for them.

9 .    They will live forever (in those heavens of bliss)...

F: 6

81

This is God's true promise. He is the only victor, the only possessor of judgment and wisdom.

10.  He created the heavens that you see without pillars .

He put heavy pressure on the ground so that it would shake you.

He spread there (on the earth) many varieties of every living thing.

He sent down water from the sky and caused beautiful plants of all kinds to grow on the earth.

1 1.   These are God's creation. Show me what anyone other than Him has created... No, those wrongdoers are in clear error.

1 2.   Indeed, Allah Almighty has given me wisdom so that I may be grateful to Him. Whoever is grateful is only grateful for his own benefit. And whoever is ungrateful, surely Allah is self-sufficient and deserves all praise.

(Verses 13 and 19 are his advice to his son)

2 0.   Have you not seen that Allah has subjected to you all that is in the heavens and all that is on the earth, and that He has made abundantly available to you His blessings, both open and hidden? There are people among people who still struggle about Allah, even though they have no knowledge, no guidance, and no illuminating book.

2 1.   And when it was said to them, "Follow what Allah has revealed," they said, "No; we will follow what we found our ancestors following."

What if the devil was calling them to painful torment?

2 2.   Whoever submits his soul to Allah as if he sees Him, has surely grasped the strongest handle. The end of all matters depends only on Allah.

2 3.   Whoever disbelieves, do not let his disbelief grieve you. Their return is only to Allah. What did we do then?

— 82

Allah will inform them. There is no doubt that Allah knows exactly what is hidden in the breasts.

2 4.   Allah will give such people a little living in this world and then force them to endure a heavy torment.

2 5.   If you ask them who created the heavens and the earth, they will surely say: "Allah." And you say, "Alham(du lillâh) (Praise be to Allah)."

No, most of them do not know...

2 6.   To Allah belongs whatever is in the heavens and the earth. There is no doubt that Allah is self-sufficient and worthy of all praise.

2 7.   If every tree on the earth were pens and the sea were ink, with seven more seas helping it, Allah's words would not be exhausted. There is no doubt that Allah is the only victor, the possessor of complete judgment and wisdom.

2 8.   Your creation and resurrection are like creating and resurrecting a single person. Indeed, Allah is the All-Hearing, the Perfectly Seeing.

2 9.   Have you not seen that Allah merges the night into the day and the day into the night? He has subjected the sun and the moon to you. Each of them will flow (continue their duty) until a certain time.

Indeed, whatever you do, Allah is fully aware.

3 0.   Allah is the truth, and whatever you worship other than Him is certainly false. The truth is Allah, He is very high, very great.

3 1.   Have you not seen the ships sailing on the sea with the blessing of Allah, to show you some of the signs of His power? There is no doubt that you have to be very patient in this.

There are lessons from this for those who are very grateful (those who know the value of blessings and recognize God Almighty who bestows them).

3 2.   When waves like mountains surround them, they call on Allah as pure and sincere people, dedicating the religion only to Himself (that is, Allah). Then, when Allah brings them to land in safety, some of them take the middle path. No one knowingly denies Our verses except the cruel and ungrateful.

3 3.   O people, fear your Lord. Fear the day when neither the father will be of any use to his son, nor the son to his father. There is no doubt that the promise of Allah is true. Then, do not let the life of this world deceive you! Don't let that very deceiving devil, Zinhar, make you trust in Allah's generosity and destruction.

3 4.   Surely, the knowledge of when that hour (doomsday) will come is with Allah.

He sends down the rain (at the appointed time and place).

He knows what is in the wombs (Just as He knows the details of what is in the wombs, He also knows the details of what is in the grave. He is the Creator who gives life.)

No one can know what he will gain tomorrow (what will happen to him in the future, what he will get).

Again, no one knows in which place he will die (he cannot know the small doomsday; where will he know the great doomsday?)

But as for Allah:

Undoubtedly, Allah Almighty knows everything and is aware of everything/ ¹⁵ '

( 8)   Surah Luqman: verse 1-34,

— 84

B ) LOKMAN DOCTOR    IN HADITH I SHERIFF

Just as information about Loqman Hekim is given in the All-Wise Qur'an, which is the main source of Islam, there is also information about Loqman Hekim in the Hadiths of our beloved Prophet (peace be upon him), which constitutes the second source of our religion. In fact, it is seen that this subject is included in the All-Wise Quran and the word "HADÎS" is mentioned in 18 surahs.

The sixth of the surahs in which "Hadith" is mentioned is Surah Luqman (31/6). In Surah Taha, which takes place in the fifth place before Surah Luqman:

"Hel etâke hadîs-ü Musa (Has the hadith of Moses come to you?)" (20/9) is stated. Since the hadith is mentioned in the Surah Luqman, from the phrase "Hadith-u Musa", "Hadith-u Luqman" and its meaning are:

"Did the hadith of Luqman reach you?" It is understood that it means.

In the Surah al-Dhariyat, which ranks tenth in terms of the word hadith being mentioned in it:

The verse "Hel etâke hadîs-ü dayf-i İbrâhîm'el-mükramin" (51/24) is also in the form of a confirmation.

On the other hand, there is the word "Lahv" at the beginning of the "Hadith" in Surah Luqman and it is in the composition "Lahv'el-hadith". The word "Leh v" is also mentioned in 6 surahs in the All-Wise Qur'an. These are: En'am (632), 2. Ankebut (29/64), 3. Luqman (31/6), 4. Muhammad (47/36), 5. Hadîd (57/20), 6. Friday ( 62/11) Surahs.

— 85 —

We know that the holy words, actions and confirmations of our Prophet (salla'llāhu 'alayhi wa sallam) are called hadith. Then, when the "hadith of Luqman" is mentioned, the wise words of Luqman Aleyhisselam should be remembered.

It is understood from the composition "Lahv'el-hadîth" that it is stated that the wise words of Luqman Aleyhisselam will be mixed with legislation and lehviyyât. In addition, the word "Lahv" also shows the connection between these two, since the name of the surah is mentioned in the "Luqman" and "Muhammad" Surahs, which are dedicated to the prophet.

It is seen that Lokman Hekim's life and wise words are mentioned in the Qur'an, especially in hadith, tafsir, ethics, mysticism, history, sirah, medicine and poetry books, and in aphorisms magazines.

Due to the importance of our Prophet, peace be upon him, he was kind enough to tell some of the wise words of Lokman Hekim to his companions. I write what I can find:

1 -   Our Prophet (peace be upon him):

"Take the Sudanese as your friends. Because three of them are among the masters of the people of heaven: Lokmân'ül-Hakîm, Negus, Muezzin Bilal," he said/"

2 -   Bukhari narrates the following hadith from Abdullah Ibn Mas'ud (RA):

When the 82nd verse of the An'am Surah, which means "Those who believe and do not have their faith mixed up with injustice, for them is the security. They are the ones who follow the right path" was revealed, it was heavy on the Muslims:

- O Messenger of Allah! Which of us does not oppress his own self, and whose faith is not questionable by not oppressing himself? He said .

( 1)   Ibn Kathir Tafsir: p. 913, Fatih Ktb. No: 54,

— 86

The Messenger of Allah (sallallahu alaihi wa sallam) said to them:

—   "The cruelty in this verse is not as you think.

That oppression means polytheism. While advising Lokman's son:

- Baby! Do not associate others with Allah. "Didn't you hear him say, 'Because polytheism is the greatest oppression?'" he replied. ⁽²⁾

3 -    Ibn Abbas and Abu Hurayra (RA) narrate:

"The Messenger of Allah (salla'llāhu 'alayhi wa sallam) used to recite the surahs (Sajdah), (Luqman) and (Hel eta al'el insan) in the morning prayer on Friday."®

4 -    The Prophet Muhammad (peace be upon him) told the story that Lokman Hekim gave the following advice to his son:

—   "My son! Continue the assembly of scholars. Listen to the words of the judges. Because, just as Allah Almighty revives the earth with its fine rain, He also undoubtedly revives a dead heart with the light of wisdom." (4 ⁾

5 -    Abu Musa narrates what the Messenger of Allah said: "In his advice to the son of Luqman:

- My son! Avoid covering your head and face.

Because covering yourself from head to toe at night means fear, as it resembles a shrouded dead body; Covering from head to toe during the day causes disrepute and inhumanity because it makes people suspicious.

( 2)    Tecrîd-i Sarih Tercemesi, vol. 9, p. 163, Tâc, as reported by Bukhari, Muslim and Tirmidhi, vol. 4, p. 172, Sahîh-i Müslim and its Translation, vol. 1 second. 172,

( 3)    Quoted from Muslim, Ihya, vol. 1 second. 194,

( 4)    Et-Tergip vet-Terhîp: 1/33, Alûsî Tafsir: 1/491, Ramuz Commentary: 3/543,

— 87 —-

It is a means of showing contempt. "This does not suit men because there is deceit and deceit in it." ⁰ '

In Arâis'ül-mecâlis:

"My son! Avoid covering your head and face.

If you cover yourself during the day, you will become famous.

It has been narrated that "If you cover yourself at night, it will attract suspicion"/ ⁶ '

6 -   Narrated by Enes RA. He said:

The Messenger of Allah (salla'llāhu 'alayhi wa sallam):

They said, "Silence is wisdom, but those who do it are few."

Beyhakî narrated this hadith with a weak document in his book "Eş-Shuab"; He authenticated that it is a hadith from the words of Luqman (AS).

The reason for the hadith is as follows:

One day, Luqman (AS), Hz. He entered Dawud (AS) and saw him knitting armor. He was very curious about this because he had never seen anything like it before. Even though he wanted to ask, wisdom prevented him from asking. Finally, after the armor was finished, David (AS) stood up, put it on and said:

"This armor is such a    beautiful thing for warfare," he said.

Thereupon, Lokman Alyhisselam said:

—    He said, "Silence is wisdom, but those who do it are few."/ ⁷ ' In Tabari:

—    There is also a narration: "Silence is wisdom, whether it be a lot or a little"/ ⁸ '

( 5)     Ramuz Commentary: 3/542,

( 6)     Arais'ül Mecalis, s. 205,

( 7)     Bülûğu'l Meram: 4/377,

— 88

7 -   In Neseî and Ebû Dâvud, the following hadith of the Prophet Muhammad from Luqman is narrated with a corroborating evidence: Luqman said:

"Allah protects what is entrusted to Him... And I entrust you, your property, your religion and the outcome of your deeds to Allah." ⁽⁹⁾

8 -    In Müstedrek-i Hakîm:

The hadith "The best people of Sudan are three: Luqman, Bilal and Mehca" has been narrated/ ¹⁰ '

9 -   From Abdullah ibn-i Zubeyr, Ibn-i Abi Hatem narrates as follows:

"To Cabir b. Abdullah:

— What has reached you about Lokman? I said. Room:

"Luqman" is a short, flat and beautiful-nosed Arab person, he replied.

In another narration, he said: He was a righteous, wise man.'''"'

10-   Rûh'ül Beyan Tefsîri'nden nakledilmiştir:

"Ben derim ki, Lokman Nebî olmamış/*’ fakat o, çok düşünen, yakîni güzel bir kuldur. Allah onu sever, o da Allah'ını severdi. Allah ona hikmeti verdi. Hikmet, Hak'da, sözde, fikirde ve hareketlerde isabet etmektir. O, konuştuğunda hikmetle konuşur, düşündüğünde hikmetle düşünür, hareket ettiğinde de hikmetle hareket ederdi."⁰²’

(8)   Taberî Tefsiri: 1/381,

(9)   İhya: 2/640,

(10)    Mir'ât-ı Kâinat: 1/198, Mecâlis: s. 225,

(11)    Rûh'ül Meânî: 21/83,

(12)    Rûh'ül Beyan: 7/73,

(*) Lokman’ın Nebiliği konusuna dair bakınız: Lokman Hekim'in Hakîkî Hüviyeti, s. 9-18,

— 89 —

11-   Abdullah b. Mes'ud anlatıyor:

Resûlullah, hurma dalından bir değneye dayanıyordu. Birkaç yahûdîye rastladı. Yahûdîler birbirlerine:

—    "Ona rûhu sorunuz" dediler.

Bazısı:

—    "Ona bir şey sormayınız. Belki sorduğunuz şey hakkında hoşlanmayacağınız bir şey söyler", ve bazıları ise:

—    "Muhakkak soracağız" dediler.

Peygamberimiz, susup durdu. Ben kendi kendime:

—    "Ona herhalde bu hususta vahiy geliyor.." diyerek yanından ayrıldım. Vahiy hali sıyrılınca:

—    "SANA RUH'DAN SORUYORLAR. ONLARA DEKİ:

RUH RABBİMİN EMRİNDEDİR. SİZE BU HU­SUSTA PEK AZ BİR İLİM VERİLMİŞTİR” İsrâ Sûresi 85'inci âyetini okudu.

Bunun üzerine Yahûdî âlimlerinden bazıları, Pey­gamberimize gelerek:

—    "Yâ Muhammed! Size rûh hakkında pek az bir bil­gi verilmiştir. Sözünle bizi mi, yoksa kavmini mi kastedi­yorsun?" dediler.

Peygamberimiz:

—    "Bütününüzü.!" dedi.

Yahûdî âlimleri:

—    "Senin rûh hakkında okuduğun, ancak sana gelen­dir, sana aittir. Bize verilmiş olan Tevrat'ta ise, her şey tafsilâtı ile bildirilmiştir" dediler.

— 90

Peygamberimiz:

—    "Size Allah tarafından verilenler, Allah’ın ilmi ya­nında pek az kalır. Yanınızdaki size bile yetmez" dedi.

Sonra bu hususta Lokman Sûresinin 27'nci âyeti nâzil oldu..^(,3)

* * *

İbn-i İshak, Atâ b. Yesâr'dan anlatıyor:

Rûh hakkında "Size rûh'dan az bir ilim verilmiştir.." âyeti Mekke'de nâzil olmuştu. Peygamberimiz Medine'ye hicret edince; Yahûdî âlimleri geldiler ve dediler ki:

—    "Yâ Muhammed! Size rûh hakkında pek az bir bil­gi verilmiştir., sözünle bizi mi yoksa kavmini mi kastedi­yorsun?".

Peygamberimiz:

—    "Hepinizi kastediyorum.." dedi. Yâhûdî âlimleri ile Peygamberimiz arasında yukarıda geçen konuşma tek­rarlandı ve bunun üzerine:

Lokman Sûresinin 27'nci âyeti nâzil oldu.⁽¹⁴⁾

1 2-   Ibn Waki ​​narrates:

My father narrated from Ebû'l-Eşheb, who in turn reported from Halit El-Rab'î:

"Luqman was an Abyssinian servant who was a carpenter.

His master said to him:

- Slaughter a sheep. Bring me your two most beautiful limbs.

Luqman; He brought his tongue and his heart.

( 13)     Tâc, vol. 4, p. 164, 173, quoted from Bukhari, Muslim and Tirmidhi

( 14)     Süyûtî, Esbâb'ün-Nüzül, p. 45,

91

Then, after as much time as Allah willed, his master said:

- Slaughter a sheep. “Bring me your two worst parts,” he said.

Luqman brought his tongue and his heart.

To his master Luqman:

- I ordered: Slaughter a sheep and bring me its two cleanest limbs.

You brought your tongue and your heart..

And I ordered again to slaughter a sheep and bring me its two worst parts.

You brought your tongue and heart, what is the reason for this? said.

Luqman; to his master:

—When they're good, there's nothing better than these two.

"When they are bad, there is nothing worse than these two," he replied. ⁽¹⁵⁾

1 3-    İbn-i Ebi'd-Dunya, quoting from El-Fadl'ür-Rakkâşî, said:

"Luqman continued to give advice to his son until his death." ⁰⁶ '

1 4-     The following is stated in the hadith of Bara' recorded by Nasai:

Hazrat Bera' said:

( 15)     Tafsir-i Tabari, c. 21, s. 39-40, Tafsir-i Neysaburi, c. 21, s. 54, Tafsir-i Hâzin, c. 3, s. 441, Tafsir-i Abu's-Suud, c. 7, s. 413, Tafsîr-i Rûh'ülBayân, c. 7, s. 76,

Note: In the Tafsir of Hülasat'ül Beyan, the story "TONGUE AND HEART" is written by Hz. David and Hz. It is stated that it took place between Lokman Hekim, (aec 11, p. 416)

( 16)     Tafsîr-i Alûsi, c. 6, s. 476,

— 92

We were "performing the noon prayer behind the Prophet (salla'llāhu 'alayhi wa sallam) and hearing him reciting from the Surahs of Luqman and Zāriyat, verse by verse."

Ibn Huzeyme also recorded something similar from Hazrat Anas.

However, Hazrat Enes mentioned "A'lâ" and "Gâşiye" instead of "Luqman" and "Zâriyat" surahs/ ¹⁷ '

1 5-    The Messenger of Allah (sallallahu alaihi wa sallam) said:

"Whoever recites the Surah Luqman, Luqman will be his friend on the Day of Judgment. And he will be given ten times the reward of good deeds than those given to those who do good and avoid evil, and a reward will be written for him." ⁰⁸ '

1 6-    The Messenger of Allah (sallallahu alaihi wa sallam) said:

"Lokman Hekim, when something is entrusted to Allah, Allah preserves it if He wishes."

This hadith was narrated by Ahmed Ibn Hambel from Ibn Omar (RA) in his Musnad/ ¹⁹ '

1 7-    While giving a sermon to his son, Luqman addressed himself as follows:

-— Oh my son! Don't pull your headscarf down over your face. Because this frightens people at night and humiliates them during the day/ ²⁰ '

1 8-    From Abu Darda (RA):

One day, Lokman Hakim was mentioned and the Messenger of Allah (sallallahu alaihi wa sallam) said:

( 17)      Bülûğ'ül-Meram, vol. 1 second. 326, S. Müslim Translation and Commentary: c. 3, p. 1412,

( 18)     Mecmûat'üt Tefâsîr, vol. 5, p. 70.

( 19)     Cami'üs Sağır, vol. 1 second. 96,

( 20)     Ramuz'ul Ehadis, vol. 1 second. 409, Hadith No: 4112,

93 —

"Loqman Hekîm was given neither property, nor haseb, nor hisâl... none of these, but wisdom was given to him. He was a man who was silent most of the time, immersed in contemplation, and deep-sighted.

He never slept during the day...

No one saw him spitting and defiling the ground...

He doesn't engage in unnecessary things, doesn't talk or laugh unnecessarily...

However, if he saw some benefit in his speech, he would speak wise words.

Lokman Hekîm is a person who was married and had children. " ⁽²¹⁾

1 9-    According to Ikrime's narration from Cabir (RA), the Messenger of Allah (salla'llāhu aleyhi wa sallam) said:

"Lokman was Nebi (Kane Lokman'ü Nebiyyen)" he said/ ²² '

2 0-    From Ibn Omar (RA):

The Messenger of Allah (salla'llāhu 'alayhi wa sallam): "The keys of the unseen are five," he said and (Innallahe indehü ilmü's-saati..) He recited the 34th verse of Luqman Surah. ⁽²³⁾

Commentator Elmalı also narrated a similar hadith to this hadith:

"According to what is narrated, a man named Harith Ibn-i Omar came to His Holiness the Messenger of Allah (salla'llāhu 'alayhi wa sallam):

— "O Muhammad, when will the apocalypse come? Our towns are tired of drought, when will abundance (rain) arrive?"

( 21)     Ibn-i Kasir Tafsiri: 1/911,

( 22)     Tabari Tafsir, Surah Luqman, vol. 4.

( 23)     Mecmûat'üt Tefâsîr: 5/70,

— 94

Man? I made my wife pregnant, what will she give birth to? I know what I earned today, what will I gain tomorrow? "I know where I was born, but where will I die?" he said, and this verse (34th verse of Luqman Surah) was revealed for this reason.

In the hadith of Menawî Kebir Sharhi'nde ki:

"No one other than Allah knows the keys of the unseen, that is, these five things, both in general and in part, in terms of their scope and scope."

(The True Religion of the Quran: 6/3852-3853)

2 1-   Muhammad b. Fazıl, Muhammed b. Jafar; Ibrahim b. Yusuf, Sufyan, Davud b. Şabur, Şehr b. According to a narration transmitted through Havşeb, Luqman said to his son:

- "My son! If you see a people who remember Allah, sit with them.

If you are a scholar, your knowledge will be useful to you.

If you are ignorant, they will teach you something.

It is possible that Allah Almighty will cause the sun of mercy to shine on them;

It will hit you too.

If you see a people who do not remember Allah, do not sit with them.

Even if you are a scholar, your knowledge will not be useful to you.

If you are ignorant, your batman increases.

If Allah Almighty looks at them with resentment;

You too will suffer from this resentment." ⁽²⁴⁾

( 24)    Samarkandi: Tanbih'ul Gâfilîn, Ilim Meclislerinin fazileti, p. 478,

— 95 —

2 2-   Abu Umamah (RA) narrates:

Prophet Muhammad (peace be upon him) said:

"Do not sell women who sing, and do not buy them. Also, do not teach them songs (things like folk songs) and do not train them. There is no good in their trade, and their money is haram, just as buying and selling is haram," he said. Surah Luqman:

"There are many among the people who indulge in (invented) nonsense (songs, folk songs, Persian and Greek tales) in order to lead astray from the path of Allah without knowledge and to make that path a pastime. To them (yes) their (deserve) is a despising torment." He conveyed (announced) that the verse had been revealed/ ²⁵ '

Abu Hurayra (RA) narrates:

One day, the Messenger of Allah (peace be upon him) went out among the people. At that moment a man came and said:

- O Messenger of Allah! What is faith? asked. The Messenger of Allah (salla'llāhu 'alayhi wa sallam):

"It means believing in Allah, His angels, His book, meeting Allah and His prophets, and the final resurrection," he said. Man:

- O Messenger of Allah! What is Islam? said. The Messenger of Allah (salla'llāhu 'alayhi wa sallam):

He said, "Islam is to worship Allah, not to associate anything with Him, to perform the obligatory prayer, to pay the obligatory zakat and to fast in Ramadan." Man:

- O Messenger of Allah! What is Ihsan? said. The Messenger of Allah (salla'llāhu 'alayhi wa sallam):

( 25)   Tâc, quoted from Tirmidhi: 4/202,

— 96

-   "Ihsan: It means worshiping Allah as if you see Him. Because even if you do not see Him, He definitely sees you."

Man:

- O Messenger of Allah! When will the apocalypse occur? asked.

The Messenger of Allah (salla'llāhu 'alayhi wa sallam):

"   In this matter, the one who is asked is not more knowledgeable than the one who asks. But let me tell you one of its signs:

Whenever a slave girl gives birth to her owner, this is one of the signs of Doomsday. Whenever a naked, barefoot group becomes the leader of people, this is one of its signs. Whenever goat shepherds compete with each other by building tall buildings, this is one of its signs. "When the Doomsday will come is among the five unseen things that no one knows except Allah." he said.

After this, Prophet Muhammad (peace be upon him) read the 34th verse of Luqman Surah. ⁽²⁶⁾

Our late teacher Ahmed Davudoğlu says in the explanation of this hadith:

"In the hadith, belief in meeting Allah and belief in resurrection are mentioned together. What is meant by this is controversial among scholars. According to some, meeting Allah is possible by passing away to the afterlife. Resurrection comes after that. It will happen on the Day of Judgment. According to some others, belief in Allah is possible. The reunion will happen after the resurrection, while giving account..."

( 26)   A. Davudoğlu: Sahîh-i Müslim Translation and Commentary: 1/125, Tecrîd-i Sarîh Translation: 1/58, Hadith No: 47,

F:7

97 —

The sentence "Islam: Worshiping Allah and not associating anything with Him..." is a literal translation of the description in the first part of the hadith...

The command of our Prophet, Fahr-i Universe (salla'llāhu alaihi wa sallam), after worshiping Allah: "Do not associate anything with Him..." is to reject the worship of the unbelievers. Because unbelievers worship Allah in appearance; But they also considered idols as partners of him.

Worship: It is obedience done with humility. According to a possibility, what he means here is to know Allah and acknowledge His unity. In this case, attributing prayer, alms and fasting to him is to include them in the definition of Islam...

The verse recited by the Messenger of Allah (peace be upon him) is at the end of Surah Luqman. There is no one other than Allah who knows the five things mentioned in this verse. They call them "Mugayyebat-ı Hams". The five things mentioned are:

1 .   When will the apocalypse come?

2 .   When will it rain,

3 .   What will pregnant women give birth to?

4 .   Who will win what tomorrow?

5 .   It's a matter of who will die where.

In this regard, Abu Bakr Ibn'al-Arabi said the following:

"No one can claim to know one of these obstacles. If a person says: -It will rain tomorrow, or this will happen tomorrow, he becomes an unbeliever. And let him rely on a sign in the matter of rain. Because Allah Almighty has not created a sign for any of them other than the Doomsday. Claiming that I know what happens in the uterus is the same. It turns out that he is relying on experience in this regard. For example, the doctor says: "If the weight is on the right side or if the breasts are at the ends.

—98 —

If the child is black, the child is a boy; Otherwise, a girl will be born."

But saying there will be a solar eclipse tomorrow is not like that. Because solar eclipses can be known by calculation. However, because it would bring suspicion to the common people, our scholars said: "Such people can be disciplined."

In short, predictions based on knowledge and experience cannot be considered as absolute science/ ²⁷ '

2 4-   The hadith narrated by Abu Hurayra (RA) from another school in Muslim is as follows:

Messenger of Allah (Sallallahu Alayhi wa Sallam):

—    "Ask me!" said.

Companions were afraid to ask him anything. Then a man came and sat next to the Prophet's (sallallahu alaihi wa sallam) knees and said:

—    "O Messenger of Allah! What is Islam?" said. The Messenger of Allah (salla'llāhu 'alayhi wa sallam):

He said ,    "You do not associate anything with Allah, you perform the prayer, you pay the alms, and you observe Ramadan." Man:

"You said it right ,    " he said. (Again):

    "O Messenger of Allah! What is faith?" he asked. The Messenger of Allah (salla'llāhu 'alayhi wa sallam) said :

    "It means believing in Allah, His angels, His book, meeting Allah, His prophets, resurrection after death, and believing in all destiny," he said . Man:

"You said it right ,   " he said, (and):

( 27)    Muslim Commentary: 1/127,

99 —-

' -— "O Messenger of Allah! What is ihsan?" asked. Prophet Muhammad (peace be upon him):

"It means that you fear Allah as if you see Him. Because even   if you do not see Him, He certainly sees you," he said. That person again:

"You said it right ,   " he said. (This time):

—   "O Messenger of Allah! When will the Doomsday come?" said. Messenger of Allah (salla'llāhu 'alayhi wa sallam):

"   In this matter, the one who is asked is not more knowledgeable than the one who asks. But let me tell you about its signs: If you see the woman giving birth to her master, this is one of the signs of the apocalypse. If you see the barefoot, naked, deaf and dumb people becoming the rulers of the earth, this is also one of its signs. They build the shepherds of lambs and kids." "If you see yourself racing to do it, this is one of its signs. When the Doomsday will come is among the five unseen things that no one knows except Allah."

After this, the Messenger of Allah (sallallahu alaihi wa sallam) recited the following verse:

"Knowing when the apocalypse will come is undoubtedly reserved for Allah. He sends down the rain; He knows what happens in the wombs. No one knows what he will earn tomorrow. No one knows where he will die. Indeed, Allah knows best and is most informed." (Surah Luqman, verse: 34)

Abu Hurayra said:

Then that person got up and left. Afterwards, the Messenger of Allah (peace be upon him) said:

"   Bring that man back to me," he said.

The man was immediately investigated. But they couldn't find him. Thereupon, the Messenger of Allah (peace be upon him) said:

- one hundred -

"He is Gabriel. He wanted you to learn. Because you did not ask ,   " he said.' ²⁸ '

It is stated in the commentary of the hadith:

"The Messenger of Allah (salla'llāhu 'alayhi wa sallam) said: "Ask me!" because he was bored with the companions. Because the companions had asked many questions. In fact, the Prophet (salla'llāhu 'alayhi wa sallam) said that some of them wanted to leave him in a difficult position. When he felt that they were asking questions about him, he became angry and his face turned red. In this state of sorrow and disgust, he said to them:

"Ask me, ask me! I swear ,   as long as I am in this place, I will tell you whatever you ask me..." he said.

Companions were afraid of this. Regarding the issue of questioning, the one hundred and first verse of Surah al-Maidah was revealed. Nobody asks questions anymore. At that time, His Holiness Almighty sent Jibril (peace be upon him) to teach people their religion.

The hadith indicates the following provisions:

A learned person can order people to ask him for the information they need. If they don't ask, he can give them training. Because Jibril Aleyhisselam did so.

What is meant by the deaf and mute people mentioned in the hadith: They are ignorant and immoral people. Because such people do not know how to benefit from the organs that God has given them, such as the ear and the tongue, they are almost deaf and mute. The meaning is this:

"One of the signs of the apocalypse is that a small group of people will rule."

Some say this:

( 28)   A. DAVUDOĞLU: Sahîh-i Müslim Ter. and Commentary, vol. 1 second. 130,

— 101 —-

"Although they have interpreted it as one of the signs of the apocalypse, the ruler's descent into the level of a rabble by indulging in worldly pleasures, the first meaning is more correct. Because there is no evidence in the hadith that the ruler later assumed this title.

This hadith, narrated by Muslim from three scholars, is famous as the "Hadith of Gabriel". " ⁽²⁹⁾

I believe that it would be appropriate to add the following points to the commentary of the last two hadiths:

While His Holiness Allah Almighty sent Gabriel Aleyhisselam to our Beloved Prophet to tell people the basic principles of their religion such as faith, worship and morality, our Prophet, the Honorable Universe (salla'llâhu aleyhi ve sallam), said to Gabriel Aleyhisselam:

—   "Islam: Worshiping Allah and not associating anything with Him..."

—   "Giving information about the five unseen news (Mugayyebati hams)...", .

"The fact that he recited the thirty-fourth verse of the Luqman Surah..." is worthy of consideration.

^{Our thinking should be much more developed when we remember the first advice that Luqman Aleyhisselam gave to his son: "My child! Do not associate partners with Allah! Because polytheism} is a great oppression. "

The Hadith of Jibril shows that the path of Gabriel, who brought the Islamic Religion to the Messenger of Allah, is; He also visited Luqman Aleyhisselam...

( 29)    Muslim Commentary: 1/130,

( 30)    Surah Luqman, verse: 13,

— 102 —

2 5-    Hâris and Hatîb, in Kitabii'n-Nücûm, Abdullah b. Avf b. From Ahmer:

"Ali b. Ebû Talib (RA) was returning from Anbar and going to Nehirvan, while Konuk b. Avf b. Ahmer said to him:

—-Yâ Emirel-mü’ıninin! Bu saatten yola çıkma. Yola çıkmak istiyorsan, -günde üç saatin adını vererekbu saat­lerden birinde çık. Şayet bu saatte çıkarsan senin ve arkadağlarının baş’ına büyük bir belâ gelir. Ve şayet dediğim saatlerden birinde çıkarsan zafer ve başarı elde edersin ve aradağını bulursun dedi.

Ali Radıyallahü anh:

— Ne Muhammed Sallallahü Aleyhi Vesellem'in müneccimi vardı, ne de O'ndan sonra bizim olacaktır. Şu atımın karnında ne var biliyor musun? dedi. Misafir b. Avf:

— Hesab edersem bilirim, dedi. Ali:

— Kim, senin bu sözüne inanırsa Kur'ân’ı yalanlamış olur. Cenab-ı Allah:

"Kıyamet saatini bilmek, ancak Allah'a mahsustur,

Yağmuru O indirir,

Rahimlerde bulunanı O bilir,

Kimse yarın ne kazanacağını ve nerede öleceğini bi­lemez.

Her şeyi bilen, her şeyden haberi olan yalnız Allah'dır" meâlindeki Lokman Sûresi otuzdördüncü âyetini okumuştur/³⁰

26-   İbn-i Cerîr, Seyf yoluyla Bedr b. Osman'dan, Bedr de amcasından:

(31)   M. Yusuf Kandehlevî: Hayâtü's-Sahâbe: 4/544, Yaylacık Mat. İst. 1980,

— 103 —

"Osman b. Avfan Radıyallahü Anh, arkadaşları olan şûra üyeleri tarafından halîfe seçildikten sonra dışarı çıktı. Son derece üzgün ve yüzü solgundu. Resûlüllah (salla’llâhü aleyhi ve sellem)'in minberine çıkıp önce Allah'a hamd ve sena et­tikten, Allah'ın Resûlüne de salât ve selâm getirdikten son­ra şöyle dedi:

— Siz geçici bir hayat evinde bulunuyor ve ömrünü­zün geri kalan kısmını bekliyorsunuz. Şu halde henüz ölüm gelmemişken yapabileceğiniz işlerin en faydalısını yapmaya acele ediniz. Bir bakarsınız ki, beklenmedik bir saatte yakalanırsınız. Unutmayın ki, bu dünya bir yalan ve aldatma temeli üzerine kurulmuştur:

"Dünya hayatı sakın sizi aldatmasın. Allah'ın afvına güvendirerek şeytan sizi ayartmasın..." meâlindeki Lok­man Sûresi otuz üçüncü âyetini okudu. "Sizden önce ge­çen kimselerin hâlinden ibret alın. Sonra çalışın ve gaflete düşmeyin..." dedi.⁽³²⁾

27-   İbn-i Cerîr, Ürve ile başkalarından:

Ömer b. Hattâb Radıyallahü anh bir hutbesinde:

"Şüphe yoktur ki, Cenab-ı Hak kendisine şükretmeni­zi hak etmiş ve istediğiniz halde size ihsan ettiği dünya ve âhiret şerefinden dolayı ona ibadet etmeniz için sizden söz almıştır. Siz yok iken, kendisine, ibadet etmeniz için yara­tan Allah, sizi yarattıklarının en âdisi olarak yaratabilirdi. Halbuki O, öyle yapmamış, bilâkis her şeyi sîzler için ya­ratmış ve sizi kendinden başka hiçbir şey için yaratmıştır:

"Allah, göklerde ve yerde olan herşeyi buyruğunuz altına vermiş, nîmetlerini açık ve gizli olarak size bolca ihsan etmiş" (Lokman: 31 /20) karada, denizde çeşitli ta­şıtlar verniş ve kendine şükredesiniz diye sizi güzel şey­lerle rızıklandırmıştır.

(32)   Aynı eser: 4/272,

— 104 —

Bunlardan başka size göz kulak da vermiştir. Allah size verdiği nimetlerden bir kısmını yalnız sizin dininizde olanlara bahşetmiştir. Bu nimetlerden, husûsî ve umûmî olanları sizin devletinize, sizin zamanınıza ve sizin nesli­nize inhisar etmiş bulunmaktadır. Şayet sizin herhangi bi­rinize verilen bu nimetlerden sadece bir tanesi yeryüzündeki insanlar arasında bölüştürülse, onun şükrünü öde­mekten aciz kalacaklar ve ağırlığı altında ezilip ayağa kal­kamayacaklardı. Üstelik, Allah'ın en büyük nimeti olan, Allah'a ve O'nun Resûlü'ne îman, size nasip olmuştur. Siz Allah'ın yeryüzünde halîfesi bulunuyorsunuz. Bütün in­sanlık, size boyun eğmektedir. Allah, dininizin yardımcısı­dır...

İşte bunun için, Allah'ı hiçbir zaman hatırınızdan çı­karmamanızı, O'nun üzerinizdeki hakkını tanıyıp ona göre davranmanızı, nimetlerine sevinirken, sizden geri alınır ih­timaliyle korku içinde bulunmanızı tavsiye ederim. Zira nimeti küçümseyip kadrini bilmemek kadar, nimetin elden çabuk gitmesine sebep olan bir şey yoktur. Nimete karşı şükretmek ise, nimetin devamını hattâ daha çoğalmasını sağlar. İşte size yapmak istediğim tavsiyelerim bunlardır" dedi/³³’

28-  İbn-i Ebû Hatim'in babası kanalıyla... Esseriyy İbn-i Yahya'dan rivâyetinde o, şöyle demiştir: Lokman oğ­luna:

— "Oğulcuğum! Şüphesiz hikmet yoksulları kıralların meclisine oturtur." demişti/³⁴’

29-  Yine İbn-i Ebû Hatim'in babası kanalıyla... Hafs İbn-i Ömer (R.A.)den rivâyetine göre o şöyle anlatmış:

(33)   Hayatii's-Sahâbe: 4/262,

(34)   İbn-i Kesir Tefsiri: 12/6408, Çağrı Yayınları, İstanbul-1986.

— 105 —

"Lokman yanma bir hardal tanesi koydu ve oğluna öğüt vermeğe başladı. Her bir öğütte bir hardal tanesi çı­karıyordu. Nihayet hardallar tükendi ve: Oğulcağızım! Sa­na o kadar öğüt verdim ki, şayet bu öğütler bir dağa veril­seydi dağ yarılırdı, dedi. Oğlu gerçekten bu öğütleri al­dı."’³⁵’

Lokman’ın oğluna verdiği öğütlerle ilgili Hafız Ebu Bekir İbni Ebû Dünya bu konuda başlı başına bir kitap te'lîf etmiştir. Biz onlardan bazılarını zikretmekle yetini­yoruz:

30-  İbn-i Ebû Dünya der ki: Bize İbrahim İbn-i Münzir'in Enes b. Malik'ten rivâyetine göre o, Allah resûlü (salla’llâhü aleyhi ve sellem)nü şöyle buyururken işitmiş:

"Nice saçı başı dağınık, iki eski elbiseye bürünmüş kimseler vardır ki, insanların kapılarından uzaklaştırılırlar. Halbuki Allah'a yemin etmiş olsa Allah onu yemininde doğru çıkarırdı."

İbni Ebû Dünya hadisi ayrıca Ca'fer İbn-i Süleyman kanalıyla Enes'den, o da Hz. Peygamber (salla’llâhü aleyhi ve sellem)den rivâyetle zikretmiştir. Bu rivâyette şu fazlalık vardır: "Bera İbn-i Mâlik onlardandır."’³⁶’

31-   Halil İbn-i Ahmed de şöyle demiştir:

"Allahım, beni katında yarattıklarının en üstünlerin­den, kendi nefsimde yaratıklarının en düşüğünden, insan­lar katında da yaratıklarının orta halli onlarmdan kıl."’³⁷’

32-   İbn-i Ebû Dünya der ki: Bize Ahmed b. İsâ ElMısrî'nin Enes'den, Onun da Allah Resûlü (salla’llâhü aleyhi ve sellem)den rivâyetine göre o şöyle buyurmuş:

(35)   İbn-i Kesir: 12/6408,

(36)   İbn-i Kesir: 12/6410,

(37)   İbn-i Kesir: 12/6411,

— 106 —

"Allah'ın korudukları müstesna olmak üzere dini ve­ya dünyası konusunda kişiyi insanların parmaklarıyla gös­termeleri kötülük olarak yeter. Şüphesiz Allah, sizin süratlerinize bakmaz, fakat O, sizin kalblerinize ve amel­lerinize bakar."

Hadîsin bir benzeri İshak b. Behlûl kanalıyla Câhir b. Abdullah'dan merfu' olarak rivâyet edilmiştir/³⁸’

33-   Hz. Ali (R.A.)den: Rivâyete göre o, şöyle demiş:

"Meşhur olman için başlama, anılmak için şahsını yükseltme. Öğren ve gizle. Sus ki, selâmete eresin. Böyle yaparsan iyileri sevindirmiş, günahkârları da öfkelendir­miş olursun."

34-  İbrahim b. Edhem -Allah ona rahmet eylesinder ki:

"Şöhreti seven kimse, Allah'ın ihlaslı kulu değildir."

35-  Eyyub der ki: "Kul ancak yerinin hissedilmemesi, kendisini sevindirdiği takdirde Allah'ın sadık kuludur."

36-  Ali İbn el-Ca'd'in Ebû Recâ'dan rivâyetinde o şöyle demiş:

"Talha kendisiyle beraber yürüyen bir topluluk gördü de: Bunlar, tamah (tamahkâr) sinekleri ve ateş kelebekleri­dir."

37-  İbrahim Nehaî der ki: "Fakihler içinde meşhur olan ve beyinsizlerin seni küçük görecekleri elbiseleri giy­me."⁰⁹’

38-  Bize Halid b. Hıdaş'ın Hammad'dan, onun da Ziyadî'nin arkadaşı Ebû Hasene’den rivâyetine göre o şöy­le demiş:

(38)   İbn-i Kesir: 12/6512,

(39)   İbn-i Kesir: 12/6412,

— 107 —

"Biz Ebû Kılâbe'nin yanındaydık. Üzerinde çuldan elbiseler olan birisi yanına girdi. Ebû Kılâbe: Şu anıran eşekten uzak durunuz dedi."

39-   Haberlerde varid olduğuna göre Hz. Musa Aleyhisselâm, İsrailoğullarına şöyle demiş: "Size ne olu­yor ki, kalbleriniz kurt kalbleri ve üzerinizde ruhban elbi­seleri olduğu halde bana geliyorsunuz? Kralların elbisele­rini giyin. Allah korkusuyla kalblerinizi yumuşatın."

40-   Nuh İbn-i Abbad kanalıyla... Enes'den merfu' ola­rak rivâyete göre şöyle buyuruluyor:

"Kul ibadeti az olduğu halde, güzel ahlâkı ile âhiret derecelerine ve şerefli mevkilere ulaşır. Âbid (ibadetine düşkün) olduğu halde kötü huyları ile cehennemin en alt derecelerine varır. "⁽⁴⁰⁾

41. Sinan İbn-i Harun kanalıyla Enes'den merfu' ola­rak rivâyete göre şöyle buyuruluyor:

"Güzel ahlâk, dünya ve âhiret hayırlarını toplayıp gö­türmüştür."

42-   İbn el-Ca'd kanalıyla Kureyş'den birisinden rivâyet edildiğine göre Allah Resûlü (salla’llâhü aleyhi ve sellem) şöyle buyur­muş:

"Allah katında kötü ahlâktan daha büyük bir günah yoktur. Şüphesiz güzel ahlâk, güneşin buzu erittiği gibi günahları eritir. Kötü ahlâk ise sirkenin balı bozduğu gibi ameli ifsad edip bozar. "⁽⁴¹⁾

43-   Abdullah b. Galib'in Ebû Said'den merfu' olarak rivâyetinde şöyle buyurulur: "İki huy vardır ki, bir mümin­de toplanmaz: Cimrilik ve kötü ahlâk."

(40)   İbn-i Kesîr: 12/6413,

(41)   İbn-i Kesîr: 12/6414,

— 108 —

44-  Alkame'nin îbn-i Mes'ud'dan merfu' olarak rivâyetine göre şöyle buyurulmuş: "Kalbinde tane ağırlığı kibir olan kimse cennete giremez. Kalbinde tane ağırlığı îman olan kimse de ateşe (cehenneme) girmez."

45-  Haşan der ki: "Âdem oğluna şaşılır: Günde iki kere eliyle pisliğini yıkar, sonra da büyüklenip göklerin cebbarına karşı çıkmaya kalkar."

46-  Yunus b. Ubeyd der ki: "Secde ile beraber kibir, tevhîd ile beraber münafıklık yoktur."

47-  İbn-i Ebû Leylâ'dan, onun İbn-i Büreyde'den, onun da babasından merfu' olarak rivâyetinde şöyle buyu­rulur: "Kim böbürlenerek elbisesini yerde sürürse, Allah Teâlâ ona rahmet nazarıyla bakmaz."’⁴²’

48-  Taberanî, Atâ el-Horasânî tarîkiyle Sâbit b. Kaysîn kızından naklediyor: "Cenab-ı Hak Peygamberine:

—  "Allah kendini beğenip övünenleri kat'iyyen sev­mez" meâlindeki (Lokman Sûresi onkesizinci) âyet-i kerîmeyi indirince, babam Sâbit b. Kays evine kapanıp ka­pıyı arkadan kilitledi ve ağlayıp sızlanmaya başladı. As­hab, onun bu durumunu Peygamber (salla’llâhü aleyhi ve sellem) Efendimize bildirdiler. Peygamber (S.Â.V.) Efendimiz, sebebini öğ­renmek için babamın yanma adam yolladı. Babam adama:

— Cenab-ı Hak, kendini beğenip öğünenleri sev­mez... Oysa ben, güzelliği ve kavmine büyüklük etmeyi seven bir kimseyim, dedi.

Peygamber (salla’llâhü aleyhi ve sellem) Efendimiz:

—  "Sen bu âyet-i kerîmenin hükmü altına girmiyor­sun. Sen iyilik için yaşayan, iyilik içinde ölen ve nihayet cennete giren bir kimsesin" diye ona haber gönderdi.’⁴”

(42)   İbn-i Kesir, 12/6414-15,

(43)   Hayatü's -Sahabe: 2/539,

— 109 —

22 nolu Ebû Ümame hadîsiyle işaret edildiği üzere Lokman Sûresi 6'ncı âyetinin metninde geçen "Lehvel Hadîs"in tefsirine dair rivâyetler:

49-   Tefhîm’ül Kur'ân Tefsirinde İbn-i Hişam'dan nak­len deniliyor ki:

"İbn-i Hişam İbn-i İshak'a dayanarak rivâyet eder ki, Mekke müşrikleri ellerinden geleni yapmalarına rağmen Hz. Peygamberim mesajının yayılmasını engelleyemeyince Nadir bin Hâris Kureyşlilere şunları söyledi:

"Bu adama karşı çıkma yolunuz sizi bir yere götür­mez. O sizin aranızda yaşamakta. Şimdiye dek ahlâken en iyi olanınızdr, aranızda yaşayan en doğru, en dürüst ve emin kişi oldu daima. Siz tutmuş, O'nun bir kâhin, sihir­baz, şair ve mecnun olduğunu söylüyorsunuz. Kim inanır buna? Ahalî, bir kâhin nasıl konuşur bilmiyor mu? Bir şai­rin, bir mecnunun halini tefrik edemez mi? Bu ithamları Muhammed (salla’llâhü aleyhi ve sellem)'e yamayabilirsiniz ki halkın dikkati­ni ondan kaçırabilesiniz. Bakın! Ben size Onunla nasıl başedeceğinizi söyleyeyim."...

Sonra Mekke'den ayrılıp Irak'a gitti ve oradan İran kisraları, Rüstem ve Isfendiyar'la ilgili masalları, hikâyeleri, ustûreleri derlemeyi başarıp halkın dikkatini Kur'ân'dan ayırmak ve onları masallar içinde uyutmak için masal anlatma partileri düzenlemeye başladı. (İbn-i Hi­şam: 1/320-321)

Aynı rivâyet, Esbab-ı Nüzûl adlı kitapta Kelbî ve Mukatil'e dayanarak Vakıdî tarafından nakledilmiştir.

Ve İbn-i Abbas'a göre Nadir bu amaçla şarkıcı kızlar da getirmişti. Bir kimsenin Hz. Resûl (salla’llâhü aleyhi ve sellem)'in etkisi al­tına girdiğini işittiğinde, o şarkıcı bir kızı şöyle bir tali­matla ona musallat ederdi:

— 110 —

"Onu yedir, içir, şarkınla öyle bir ağırla da diğer ta­raftan kopup seninle hemhal olsun..."

Bu kötülük odaklarının her devirde baş vurmakta ol­duğu aynı araçtı. Kötülüğün bu elebaşıları sıradan insanla­rı kültür adı altında eğlence, spor ve müzikle öylesine oya­larlar ki, hayatın ciddî problemlerine eğilmek için hiç za­man ve istekleri kalmaz. Ve bu boşvermişlik duygusu içinde sürüklenmekte oldukları felâketi hissetmezler bile."

50-   Abdullah b. Mes'ûd'a şöyle soruldu:

—   "Bu âyetteki Lehv el-Hadîş'in manası ne?"

İbn-i Mes'ûd üç kere tekrarla şöyle cevap verdi:

—   "Vallahi o şarkı söylemektir."

(İbn-i Cerîr, İbn-i Ebî Şeybe, Hakim, Beyhakî)

Benzer rivâyetler, Abdullah İbn-i Abbas, Cabir bin Abdullah, Mücahid, İkrime, Said bin Cübeyr, Haşan Basrî ve Makhül gibi âlimlerden de nakledilmiştir.

51-   İbn-i Cerîr, İbn-i Ebî Hatim ve Tirmizî Hz. Ebû Umame'ye dayanarak Hz. Resûl'ün (salla’llâhü aleyhi ve sellem) şöyle dediği­ni rivâyet etmektedir:

"It is haram to sell, buy, trade singer girls and make money from them."

In another narration, this last sentence is:

It reads, "And it is haram to eat the money earned from it."

5 2-    Another narration from Abu Umama is as follows:

"Teaching music to concubines and trading them is haram, and making money from them is also haram."

— 111 —

All of these three hadiths show that the verse in which Lahv al-hadith is mentioned was sent down in such a context.

5 3-    Kadı Ebû Bekir İbn'ül Arabî, in his Ahkâm'ül Kur'an, states that Abdullah İbn-i Mubarak and Imam Malik's Hz. He quotes a hadith he narrated from Enes: "The Messenger of Allah (salla'llāhu 'alayhi wa sallam) said:

"Whoever listens to the song sung by a singer girl (concubine) in a musical assembly, molten lead will be poured into his ears on the afterlife." ⁽⁴⁴⁾

5 4-    Ibn Abu Hatim says: He told us that my father... In his narration from Avn Ibn Abdullah, he explains as follows:

Luqman said to his son:

"My son! When you come to a place where a people have gathered, shoot the arrow of Islam at them - that is, greet them, then sit in a corner and do not speak unless you see them talking. If they engage in the remembrance of Allah, join them. But if they engage in another conversation, leave them and speak another word." Go to the ground."

5 5Ebu Kasım et-Taberani says:

According to what Yahya Ibn Abdülbâkî narrated from Ibn Abbas, the Messenger of Allah (salla'llâhu alaihi wa sallam) said:

"Be friends with the Blacks (Sudanese). Surely, three of them are among the masters of the people of Paradise. These are:

— Luqman al-Hakim,

— Necaşi,

"And the Muezzin is Bilal."

( 44)   Mevdudi; Tafhimul Qur'an; 4/288-289, İnsan Yay. Ist. 1988,

— 112 —

Abu Qasim al-Tabarani says that the Messenger of Allah meant Abyssinia by Sudan. ⁰³ '

Some hadiths that he quotes in the work titled "Advice and Wisdom of Hazrat Luqman to His Son", showing their sources:

56Ibn Abi Hâtem narrates it from Ebû Derdâ. The Prophet Sallallahu Alayhi Wasallam said:

He said, "Wisdom is reading the Quran and contemplating and thinking about the Quran." (Ruh'ül Maânî lilalûsî: 1/491)

5 5-   Abu Nuaym narrates from Enes (RA) in his Hilya and Ibn Adiy Kamil. Our Prophet Sallallahu Aleyhi Vesellem said:

"Wisdom increases the honor of the sheriff and raises the rank of the slave. It has a place in the assemblies of the kings (Heads of State)." (Câmi'us-Sağîr: 1/152)

In the description it is said:

"The most obvious example of this is the story of Yusuf (peace be upon him). First, he was sold by his brothers as a slave to the caravan for little money, and then by the caravan he was sold to the person (Kitfir) who was handling the financial affairs of the state in Egypt. While he was in his house as a slave, he was sold to the caravan. The knowledge and wisdom he possessed brought Yusuf out of prison, where he was imprisoned for a slander, and he became the Sultan of Egypt for many years, and combined with this the honor of Prophethood..." ⁰⁶ '

5 8-  Ibn Adiy in his book Kamil and Ibn Lal narrate it from Abu Hurayra (RA). Our Prophet (peace be upon him ) said:

( 45)    Interpretation of the Holy Quran with Hadiths İbn Kesîr: 12/6409-6410,

( 46)    Hz. Luqman's Advice and Wisdom to His Son, p. 203,

      113—

"Wisdom is ten parts. Nine of them are in solitude (retreating to seclusion, not associating with people as much as possible), and one is silent." (Câmi'us-Sağîr: 1/152)

5 9-    In a hadith narrated by Deylemî, our Prophet Muhammad (peace be upon him) said:

They said, "Take wisdom! No matter what bag or container it comes out of. It will not cause any harm." (Künûzül Hakâık: p.123)

6 0-    Hakim and Ibn-i Lâl narrated from Abdullah bin Mes'ud radıyallahu anh. Our Prophet Muhammad (peace be upon him) said:

"The beginning of wisdom is the fear of Allah." (Câmi'us-Sağîr: 2/20)

6 1-    In a hadith narrated by Ibn Omar (RA) in the Musnad of Imam Ahmed bin Hanbel, the Prophet (peace be upon him) said:

"Loqman Hekîm said that when something is entrusted to Allah, Allah preserves it if He wishes." (Câmi'usSağîr: 1/96)

— 114 —

C )   HZ. LOKMA'S ADVICE AND WISDOM TO HIS SON

In the book titled "Advice and Wisdom of Hazrat Lokman to His Son" written by Mehmet Öten, Lokman Hekim's wise words and advice to his son are listed as follows - five verses and three hadiths:

1 .   "Remember when Luqman said to his son while giving him advice:

"My son, do not associate partners with Allah: Because shirk (associating partners with Allah) is certainly a great oppression."®

2 .   "My son, even if the truth (goodness or evil) is the size of a mustard seed and is (hidden) in a rock, or in the skies, or in the bottom of the earth, Allah will bring it (put it before him in the afterlife and take account of it.) Because Allah is subtle and fully aware."

3 .   "My son! Perform the prayer properly and continuously. Enjoin the good and try to discourage the evil. Endure everything that happens to you (because of this command and prohibition). Because each of these deeds is one of the great deeds that are definitely assumed."

4 .   "Do not be arrogant and turn away from people. Do not walk on the earth in a spoiled manner, for Allah does not love anyone who is arrogant or boastful."

( 1)   Starting from Adam (peace be upon him), all the Anbiya (peace be upon him) up to Muhammad (peace be upon him) have struggled first to eliminate polytheism and then to establish the existence and unity of Allah, that is, the belief in monotheism, in humanity.

5 .   "Be moderate in your walking! Lower your voice a little (do not shout while speaking. Because) the ugliest of sounds, (the most unpleasant, unpleasant and hateful one) is the braying of donkeys." ¹² '

6 .   "My son! Engage in the conversation of scholars. Listen to the words of physicians. Because Allah Almighty revives dead hearts with the light of wise words and grants them life, just as He gives life to the dead soil with abundant rain." ⁰ '

7 .   "My son! Avoid covering your head and face. If you cover yourself during the day, you will become famous. If you cover yourself at night, it will attract suspicion." ¹⁴ '

8 .   "My son! The world is a deep sea. Many people have drowned in the sea of ​​the world. So let piety (fear of Allah) be your ship in the sea of ​​the world. Let the solid that fills the inside of that ship be your faith in Allah. You may be saved in this surah. I do not think, so that you can be saved otherwise (I do not see you as saved).” ¹⁵ '

9 .   "My son! How come these people are not afraid of what was promised to them? However, they are deficient every day, that is, their lifespan is getting shorter day by day." ¹⁶ '

1 0.   "My son! Take from the world enough to meet your needs. Do not devote yourself completely to the world, it will harm the hereafter. Do not leave the world completely, do not turn your back on it, you will become poor and become a burden to others. Fast enough to break your lust. Do not fast enough to prevent you from praying. Because "Prayer (supererogatory) is an act of worship superior to fasting." ¹⁷ '

( 2)    Luqman Surah, verse: 13, 16, 18,19,

( 3)    Tergip ve Terhip: 1-33, Alusi Tafsiri: 1-491, Ramuz Sharhi: 3-543,

( 4)    Arâis-ül-Mecalis: p. 205,

( 5)   Arâis-ül-Mecalis: 205, Ihya: 3-179, Ramuz Sharhi: 3-543, Bereika: 324,

( 6)    Arâis-ül Mecâlis: 205,

( 7)    İhya: 4-56, Aynü'l ilm Commentary: 2/154,

— 116 —

1 1.   "O my son! Do not associate with fools, do not mingle with hypocritical people. (Do not mix and meet with them)." ⁽⁸⁾

1 2.   "My dear son! Do not learn knowledge to be a source of pride in the eyes of scholars. Do not learn knowledge to fight and argue with brainless and stupid people. Not to sing elegies (laments, poems) in assemblies. By aspiring to asceticism (withdrawing from the world) and do not abandon knowledge in favor of ignorance." ⁽⁹⁾

1 3.   "My son! Consider the assemblies. If you see those who remember Allah, sit next to them. Because if you are knowledgeable, your knowledge will be useful to you and will help to increase it. If you are competent and worthy of knowledge, they will teach you. Hopefully, with the mercy of Allah Almighty. It manifests itself to them, and you will be among them and receive your share.

If you see another congregation not remembering Allah, do not sit with them. If you are a knowledgeable person, your knowledge will not benefit them. If you are ignorant, they increase your ignorance. Allah Almighty will manifest His anger towards them, and you will be among them and will be subjected to wrath."

1 4.   "My son! Whatever good you do, do it to someone who appreciates it. Just as there is no friendship between wolves and sheep, there is no friendship between people who do good and sinners.

Whoever loves to argue and becomes addicted to it will be scolded and cursed at.

Anyone who enters the headquarters of evil people (where they hang out) will be accused of evil. However, a person who falls in love with bad peers will not be in peace and will not be saved from trouble.

( 8)    Ihya: 4-56,

( 9)    Arâis-Ul Mecalis: 205,

— 117 —

"He who does not have his tongue will be remorseful and regretful."

1 5.   "My son! Be a slave to good people, do not be friends with evil people."' ¹⁰ '

1 6.   "My son! Fear Allah. Even though your heart is sinful, do not show yourself to people as pious (like those who avoid sins) so that they will show respect to you."' ^{1 n}

1 7.   "My son! If you raise your child well-behaved and well-mannered at a young age, you will reap the benefits when he grows up."

1 8.   "My dear son! Do not make a request by turning your back on a task. Turn to it and ask with intention. Acting in that way will be thoughtless and lacking in intelligence."

1 9.   "My son! If you travel, do not be sure of the animal (vehicle) you ride on. Because being safe will hasten disaster. This (not being sure about the animal) is not only the ruler's job. But being in a place that will last a long time is different. When you approach the stopping place, "Take off the animal's burden quickly. Then give it its food before you."' ¹² '

2 0.   "My son! Do not be more helpless than the rooster that crows in the morning. Because the rooster remembers Allah with its crowing. However, you are sleeping in your bed at that time."' ¹³ '

2 1.   "My dear son! Do not seek the affection of the ignorant. The ignorant person thinks that you consent to what he does."

2 2.   "My son! Do not marry anyone other than your own. Your children will be saddened forever."

( 10)    Arâis'ül Mecalis: 205,

( 11)    Arâis'ül Mecalis: 205, İhya: 3/291, Râmuz Commentary: 3/542,

( 12)    Arâis'ül Mecalis: 205,

( 13)    Ramûz'ül Ehâdis Commentary: 3/542, Mecmuat'üt Tefasir: 2/470,

— 118 —

2 3.   "My son! Keep him away from evil so that he stays away from you. Because evil was created for evil people." ⁰⁴ '

2 4.   "My dear son! Beware of lying. Lying corrupts your religion. Your guidance in the presence of people will be diminished. In this case, your sense of shame will decrease, you will lose your dignity and greatness, and you will be humiliated. When you speak, no one will listen to you. When you say something, no one will approve of you. Situation "When it comes to this, there is no point in living anymore." ⁰⁵ '

2 5.   "My son! My silence never made me regret or regret. Because: "If speech is silver, silence is gold." ⁰⁶ '

2 6.   "O Son! Do not delay your repentance. Because death comes to a person suddenly." ⁰⁷ '

2 7.   "My child! Become rich with halal earnings and get rid of poverty. Because the following three characteristics affect the poor:

1 )   Religion weakens.

2 )    Weakness begins in the mind.

3 )   His Mürüvvet (the good qualities and humanity expected from him) disappears. The bigger and worse of these three is the public mocking him.” ⁰⁸ '

2 8.   "My son! Get together with the men of knowledge. Listen to the wise words of the wise people, listen carefully. Because, just as Allah revives the dead soil with abundant rain, He also revives the dead heart with the light of wisdom.

A person who tells a lie will have water on his face (the feeling of shame disappears). The sorrow and grief of a person with bad morals increases.

( 14)    Ramuz Sharhi: 3/542,

( 15)    Arâis'ül Mecalis: 205,

( 16)    Kiss. Comments: 3/542,

( 17)    İhya: 4/13, Ramûz Commentary: 3/542, Aynül İlim Commentary: 2/129,

( 18)    İhya: 2/50 Tenbihül Muğterrin: 403, Şir'atül İslâm: 156,

— 119 —

Söz anlamayan beyinsizlere söz anlatmaktan, koca taşı yerinden oynatmak daha kolaydır."⁰⁹’

29.  "Ey Oğulcağızım! Cenazede bulun, düğün ye­meklerine gitme. Çünkü cenazeler sana, âhireti hatırlatır. Düğün toplantıları, dünyaya olan iştihanı çoğaltır."⁰⁰’

30.  "Ey Oğul! Cahil kimseyi, (işin için) elçi olarak gönderme. Hakim birini bulamazsan, kendi kendinin elçisi ol (kendi işini, kendin gör)."⁽²”

31.   "Evlâdım! Kendini unutup, başkalarına iyilikle emretme. O takdirde sen bir kandile benzersin ki, o kandil başkalarını aydınlatmak için, kendi kendini yakar, biti­rir."⁰²’

32.  "Ey Oğulcağızım! İşlerden küçük olanları, hakir görme. Zira küçükler, zamanla büyürler."

33.   "Oğulcağızım! Yola çıkmak icap ettiğinde sakın akşamdan yola çıkma. Gece yarısından sabaha kadar yol­culuk iyidir. Kılıcın, mestlerin, sargın, bürüneceğin, tulu­mun, iğne ve ipliğin, çuvaldızın beraberinde olsun. Sana ve yol arkadaşlarına faydalı olacak ilâçları da yanında bu­lundur. Allah'a karşı olmayan işlerde, arkadaşlarına fayda­lı olmaya çalış."⁽²²⁾

34.  "Ey Oğul! Sen takvâyı (Allah korkusunu), serma­yesiz kazanç sağlayan ticaret vasıtası yap."⁰³’

35.  "Oğlum! Bir hatâ işlediğin zaman, bir ekmek par­çası da olsa, sadaka ver."⁽²⁴⁾

(19)   Ramûz Şerhi: 3/543,

(20)   Ramûz Şerhi: 3/542, Tenbîhül Müğterrîn: 299,

(21)   Ramûz Şerhi: 3/542,

(22)   Arâis'ül Mecalis: 205,

(23)   Ramûz Şerhi: 3/542,

(24)   Tenbih'iil Müğterrîn: 301,

— 120 —

36.  "Oğulcuğum! Ben taşı, demiri yüklendim, kötü komşudan daha ağır bir yük taşımadım. Acıların hepsini tattım, fakirlikten daha şiddetlisini görmedim."’²⁵’

37.  "Ey Oğlum! Her kavmin köpeği vardır. Sen kavminin köpeği olma/"²⁶’

38.  "Oğulcağızım! O kadar tatlı olma ki, halk seni yi­yip yutmasınlar. O denli de acı olma ki, ağızlarından at­masınlar. "⁽²⁷⁾

39.   "Ey oğlum! Hasedçi için üç alâmet vardır:

1)  Arkadaşını arkasından çekiştirir.

2)   Yüzyüze geldiklerinde yaltaklanır.

3)  Arkadaşının başına bir felâket geldiğinde sevincin­den şenlik yapar."

40.  "Ey Oğulcuğum! Dünya azdır. Senin ömrün, az­dan (dünyadan) daha azdır. Şu hale göre, ömründen kala­nı, azdan daha da azdır."’²⁸’

41.  "Ey Oğul! Altın ateşle, salih kişi de belâ ile dene­nir. Allah bir insan topluluğunu, sevdiğinde belâlandırır. Allah'dan gelen razı olanlar için, Allah'ın rızası vardır. Allah'dan gelen belâya kızanlar için de Allah'ın gazabı var­dır."’²⁹’

42.  "Ey Oğlum! Sana bir nimet geldiğinde kendinle Allah arasında, başkaca nimet veren birisini hatırlama (onu Allah'dan bil). Allah'dan başkasının verdiğini, kendin için bir ödenti, bir yük say."’³⁰’

(25)   Ramûz Şerhi: 3/543,

(26)    Demîrî: Hayat'ül Hayvan: 2/248,

(27)    Tarîkat-i Muhammediye Şerhi Berîka: 3/87,

(28)    Arâis'ül Mecalis: 205,

(29)    İhyâ: 4/138,

(30)    İhyâ: 1/207,

—121 —

43.    "Oğulcuğum! Kötü kadından sakın, ihtiyarlık gel­meden önce seni kocatır. Kadınların şerlilerinden de sakın. Zira onlar, hiçbir zaman hayra çağırmazlar. Kadınların ha­yırlılarından da korun, ihtiyatlı bulun."⁰⁰

44.    "Oğulcuğum! Ölüm ansızın gelmeden önce, ölüm için hazırlan. Ona ne zaman kavuşacağın belli olmaz."⁰²⁾

45.    "Oğulcağızım! Çok gülmekten sakın. Çok gül­mek kalbi öldürür."⁰³³’

46.    Lokman Aleyhisselâm buyuruyor ki:

— "Ey Oğul! Ölü bir kalbi diriltmek için on adet hik­metle amel etmek lâzımdır:

1)   Fakir ve miskinlerle beraber oturmak.

2)    Dünyaya bağlı kırallarm meclislerinden sakınmak; onlardan uzak olmak.

3)    Düşkünlere yardım elini uzatmak, onlarla hemhal olmak.

4)   Köleleri azât edip hürriyetlerine kavuşturmak.

5)   Garipleri konuklamak.

6)   Mal ile cömertlik edip fakirleri zengin etmek.

7)   İlmiyle âmil âlimlere hürmet etmek.

8)    Yaşlılara saygı göstermek sûretiyle kendini sevdir­mek.

9)    Emr-i bilma'rûfu, nehyi anilmünkeri harfiyyen uy­gulamak.

10)    Ne cennet ümidi, ne de cehennem korkusuyla ibadet etmek. (Belki ihlâs ile muhabbetüllah’dan dolayı ibadet etmek.)"

(31)    İhyâ: 2/37,

(32)    İhyâ: 4/468,

(33)    Umdetü'l Karî fî Sahîh'il Buharî: 10/392,

„122 —

47.   "Oğlum! İnsanların kötüsünden Allah'a sığın; fa­kat iyilerinden de sakın."⁰⁴’

Lokman Aleyhisselâm oğluna söyledi:

48.   "Oğulcağızım! Üç gerçek ancak üç şeyle bilinir:

1)   Halim (yumuşak huylu kişi), ancak öfkelendiği za­man,           _>

2)   Kahraman (yiğit, cesûr kimse), savaş meydanında,

3)   Hakîkî kardeş ve gerçek dost da, kendisine ihtiyaç hasıl olduğundan bilinir."⁰⁵’

49.   "Oğulcağızım!

— Eğer bir kimseyi kendine kardeş edinmek istersen, kardeş olmadan önce onu, bir bahane ile öfkelendir. Nasıl davranacak bak. Eğer o, öfkeli olduğu halde sana insaflı davranırsa, onu kardeşliğe kabul et. Aksi takdirde onu bı­rak, ondan sakın."⁰⁶’

50.   Lokman Hakîm Aleyhisselâm şöyle söyledi:

— "Oğlum! Sana yapacağım tavsiyelerimi tutarsan, sen kavminin ulu kişisi olursun. Yakınlarına ve uzaklarına karşı iyi ve yumuşak huylu kişiler gibi hareket et. İyilere, kötülere cehlini bildirme. Arkadaşlarını koru. Hısım ve akrabayı ziyaret et. Onlardan kov getirenlerin sözlerine bakma. Hısımlarını, öyle sözlerden emniyette kıl (aranız açılmasın). Onlar aranızı bozmaya çalışırlar. Öyle arka­daşlar edin ki, birbirinizden ayrıldığınız da ne sen onları, ne de onlar seni ayıplasınlar, aleyhte konuşma olmasın."⁰⁷’

51.   "Oğulcağızım! Yemeğini Allah'dan korkan kim-

(34)    Selâmet Mecmûası: 1/70,

(35)    Kuşeyrî Risalesi, s. 131, İhya: 3/155,

(36)    Ramuz Şerhi: 3/543, Tenbîhül Muğterrîn: s. 223,

(37)    İhyâ: 3/138,

— 123 —

selerle ye. îşini de ancak âlimlerle müşavere et. (Fikir alışverişinde bulun.)”’³⁸’

52.   "Oğulcağızım! Dilenmekle yüzünün suyunu dök­me! Aleme rezîl olmak suretiyle öfkeni geçirtme. Kendi kadrini (kıymetini) bil ki, yaşayışının sana faydası ol­sun."’³⁹’

53.   "Oğulcağızım! Elbiseleri eski olduğu için, kimse­yi hakîr görme. Zira onun da senin de Rabbiniz birdir."’⁴⁰’

54.   "Oğulcağızım! Uyuduğun gibi ölür, uykudan uyandığın gibi kabrinden kalkarsın. Daima iyi amelde bu­lun ki, uykun ve uyanışın gelininki gibi olsun.

Sakın kötü amelde bulunma! Aksi halde uyandığın zaman kendini, padişahın idamına ferman çıkardığı bir mücrimin korkusu içinde bulursun."’⁴¹’

55.   "Ey Oğul! Dilini "Allah'ım beni mağfiret eyle, beni bağışla" demeye alıştır. Çünkü Allah'ın icabet saatle­rinden birine tesadüf eder de reddolunmaz."’⁴²’

56.   "Oğulcağızım! Mide dolduğu zaman, fikir ölür; hikmet dilsiz olur. Âzalar, ibadetten kötürüm olup oturur­lar."’⁴³’

57.   "Ey Oğulcağızım! İlk edineceğin şey, îman, îmandan sonra da salih bir arkadaş, bir dost olsun. Zira iyi bir dost, hurma ağacı gibidir. Altında oturursan, gölgelen­dirir. Odun olarak yakarsan, sana fayda temin eder. Mey­vesinden yersen, onu çok hoş bulursun."’⁴⁴’

(38)   Ramûz Şerhi: 3/543,

(39)   İhya: 3/153,

(40)   Aynül İlim Şerhi: 2/204, İhyâ: 4/200,

(41)   Tenbih'ül Müğterrîn: 145,

(42)   Ramüz Şerhi: 3/543,

(43)   İhya: 3/76, 78, Şir'atül İslâm: 170, 176,

(44)   İhya: 3/77,

— 124 —

58.  "Evlâdım! Acıyan kimseye, daima acınır. Her kim su­sarsa (diline geleni söylemezse) selâmette olur. Kim hayır söyler ve işlerse (sevap yönünden) zengin olur. Kim de kötülük yapar ve söylerse, günahkâr olur. Diline sahip ol­mayan kimse, pişman olur."⁽⁴⁵⁾

59.  "Oğulcağızım! Kendi kendine gamlanıp kederlen­me. Tasalarla kalbini meşgul etme. Tamahtan sakın. Kaza­ya rıza göster. Allah'ın sana ayırmış olduğuna kanaat et; yaşayışın safileşir, sevinçli olur, hayatın tadını alırsın. Dünyayı toplamak istersen, başkalarının elindekine göz dikme. Peygamberler ve sıddıklar, ulaştıkları makamlara, halkın elinde ve avucundakine tamah etmemeleriyle ulaş­mışlardır."⁰⁶’

60.  "Ey Oğul! Yalandan kaçın. Zira yalan serçe eti gibi tatlıdır, iştiha vericidir. Çok kısa bir zamanda sahibi, kendisinden buğuz edip bıkar."⁰⁷’

61.  "Oğul! Hayır ve hasenâtını ehline ver. Ehlinin gayriye vermekle paranı boşa verme, dünyada zarar eder, âhirette sevabından mahrum kalırsın. Tutumlu ol, israfcı olma. Cimrilikle mal biriktirme, malını da saçıp savur­ma/"⁴⁸’

62.  "Oğulcağızım! Halkın kendisini övmelerini arzu etmeyen ve yermelerini de istemeyen kimse gibi ol ki; o, insanlardan müstağni, insanlar da ondan rahatta olur­lar."⁰⁹’

63.  "Oğulcağızım! Kötü huydan, gönül darlığından, sabır azlığından sakın. Şu hasletler kendisinde bulunan kimse ile arkadaşlık, senin için doğru değildir. İnsanlar

(45)   Aynül İlim Şerhi: 2/155, İhya: 4/57,

(46)   Arâis'ül Mecalis: 206,

(47)   ihya: 3/120,

(48)   Arâis'ül Mecalis: 206,

(49)   Ramûz Şerhi: 3/543,

— 125 —

arasında böylelerinden, daima uzak dur. İşlerini severek işlemeyi huy edin. Ahvâlin acılarına da sabret. İnsanlarla iyi geçin. Ahlâkını güzelleştir. Onlara güleryüz göster. Hayırlı kişileri sev, fena kişilerden uzaklaş."⁰⁰’

64.  "Ey Oğulcağızım! İnsanlar, üç adet üçte bire ayrı­lır: Üçte biri Allah için, üçte biri nefsi için, üçte biri de ka­birdeki kurtlar içindir. Allah'a ait olan üçte bir, onun ruhu­dur. Nefsine ait olan üçte bir, onun (dünyada işlemiş oldu­ğu) amelidir. Kurtlara kalan üçte bir, onun bedenidir."⁰”

65.  "Oğulcağızım! Günah işlemek için sana cüret ve cesaret vermemesini, Allah'dan iste ve Allah'dan öyle bir korku ile kork ki, rahmetinden seni me'yus etmesin."⁰²’

66.  "Oğulcağızım! Bildiklerinle amel etmeden, bil­mediklerini öğrenmeye kalkışma."⁰³’

67.   "Oğulcağızım! Gereksiz yere gülme. İhtiyatsız yürüme. Seninle ilgisi bulunmayan şeyi sorma. Başkasının malını koruyup, geliştirip, kendi malını telef etme, boşa verme. Oysa senin gerçek malın (sen ölmeden önce Allah rızası için) takdim ettiğindir. Başkasının malı ise, arkaya bıraktığındır."⁰⁴’

68.   "Oğlum! Borçtan sakın. Zira borç, gündüzün zil­leti, gecenin tasasıdır."⁰⁵’

69.   "Yavrum! Sen dünyaya geldiğin günden itibaren ona arka çevirmiş, âhirete yönelmiş bulunuyorsun. Yak­laşmakta olduğun bir eve (âhirete), gün be gün uzaklaş­makta olduğun bir evden (dünyadan) daha yakınsın."⁰⁵⁶’

(50)   Arais'ül Mecalis: 206,

(51)   Münebbihat: 9,                                                                    1

(52)   Ramûz Şerhi: 3/543,

(53)   Ramûz Şerhi: 3/543,

(54)   İhya: 4/57, Berika: 4/21,

(55)   Ramûz Şerhi: 3/543,

(56)   İhya: 3/181, Ramûz Şerhi: 3/543,

— 126 —

70.   "Evlâdım! Âhiretin için dünyanı sat ki, her ikisini kazanmış olasın. Ahiretini dünyan için satarsan, ikisinden de elin boş çıkar, zarara uğrar, hepsini birden kaybeder­sin. "^(57>

71.   "Oğulcağızım! İnsanlar üzerine öyle bir zaman gelir ki, yumuşak huylu (halim kimse)nin bile gözü aydın olmaz (memnun ve mesrur olmaz)."’⁵⁸’

72.   "Oğulcuğum! Hikmete sarıl, onunla ikram olu­nursun.

Hikmeti aziz tut, sen de onunla aziz olursun.

Hikmet, ahlâkının en güzeli ve ulusu, Allah Azze ve Celle'nin Hak dinidir."’⁵⁹’

73.   "Ey Oğul! Hikmet, miskinleri meliklerin (hüküm­darların) meclisine kadar götürür."’⁶⁰’

Hz. Lokman Hekîm'in müteferrik hikmetli sözlerin­den bazıları:

74.   "Şer ancak şer ile söndürülür" diyen kimse yalan söylemiştir. Eğer bu sözün sahibi, sözünün doğru olduğu­nu iddia ediyorsa, yanmakta olan bir ateşin yanında, bir ateş yaksın da görelim. Bu iki ateşten birisi, diğerini sön­dürür mü hiç? O halde sözün doğrusu: "Şer, ancak hayır ile söndürülür, ber taraf edilir" hükmünü ifade edenidir. Nitekim "ateş, ateşle değil, su ile söndürülür."’⁶¹’

75.   Lokman Aleyhisselâma:

— "İnsanların en yaramazı, en şerlisi kimdir?" denil­miş de cevaben:

(57)   İhya: 3/180,

(58)    Ramûz Şerhi: 3/543,

(59)    Arâis'ül Mecalis: 206,

(60)    Ramûz Şerhi: 3/543,

(61)    Tenbîhül Müğterrîn: 339,

— 127 —

—    "İnsanların kötü hareketlerde bulunduklarını gör­düğü halde, neme lâzım?" diyen (görmemezlikten gelen) kimsedir, demiştir/⁶²’

76.   Hz. Lokman Hekîm'e:

—   "Bu hikmet ve mertebeye nasıl ulaştın?" diye sor­dular. Lokman:

—   "Sözde doğrulukla, emanete riâyetle, lüzumsuz konuşmamakla, bana lâzım olmayana değer vermemekle." dedi.⁽⁶³⁾

Tl. "Ey Lokman! Sen tek başına bir köşeye çekilip, uzun uzadıya oturuyorsun. Halbuki halk arasında bulun­maklığın, senin için daha iyi olurdu" diyenlere, Lokman:

—    "Tek başına uzun zaman oturmak, fikrin daha faz­la gelişmesine yardımcı olur. Hem de uzun uzun düşün­mek, cenneti bulmaya vesile teşkil eder" demiştir/⁶⁴’

78.   "Mü’ınin kişi, âkıbet ve neticeyi gördüğünde, piş­manlıktan emin olur. "⁽⁶⁵⁾

79.   "Sıhhat gibi sermâye olmaz.

Gönül hoşluğu gibi nimet olmaz. "⁽⁶⁶⁾

80.   "Akıllı kimseye lâyık olan, aile efradı arasında çocuk gibi olmaktır. Toplum arasında bulunduğunda er­kekliğini takınmaktır."⁰⁷’

(62)    Mecmûatüt Tefasir: 5/63,

(63)    İhya: 3/110, R. Beyan: 7/76,

(64)    İhya: 4/430,

(65)    îhyâü ulûmiddîn: 4/400,

(66)    Hâzin Tefsiri: 3/441, Arâis'ül Mecalis: 206,

"Halk içinde muteber bir nesne yok devlet gibi, olmaya devlet, cihanda bir nefes sıhhat gibi." Kanûnî Sultan Süleyman

(67)    İhyâ: 2/37,

— 128 —

81.   "Hiç yaşamamak, yıllarca hata içinde yaşamaktan daha iyidir."

82.   "Düşman, düşmanlıktan âciz kalınca, dostluğa başlar. Dostlukla öyle işler yapar ki, bunları yüz düşman yapamaz."

83.   "Ey Âdemoğlu! Ya âlim olarak, ya öğrenci ola­rak, ya da ilmi seven bir kimse olarak sabahla. Aman bun; ların dördüncüsü olma. Sonra helâk olursun."

84.   "Üç kimse ile müdârat (fikri uyarınca hareket et­mek), gerekir:

Bunlar zalim hükümdar, kadın ve hastadır."

85.   "Korkunç hadiselere göğüs germeyen kimse, emeline nail olamaz. Hazırlık, şiddetli gün içindir."

86.   "Üstün şeref, aklın kemâline bağlıdır. Aklı kâmil olanın, ayıp ve kusurları örtülüdür, hareketleri düzenlidir."

87.   Lokman Hekim, zenginlerle görüştüğü zaman, onlara şu tavsiyede bulunurdu:

"Ey küçük nimet sahipleri! Sakın bununla büyük ni­meti unutmayın. "⁽⁶⁸⁾

F:9

(68)    Celâl Yıldırım’ın Hikmet Pırıltıları.

— 129 —

D)  HZ. LOKMAN HEKÎM'İN
OĞLUNA NASÎHATLARI

f

Prof. Dr. A. Süheyl Ünver, "Lokman Hekim" isimli eserinde, Lokman’ın sözlerinden ve menkıbelerinden çok şeyler naklonmuş bulunduğunu, bu güzel nasihat ve tel­kinlerin düşündürücü olduğunu, ferdî ve İçtimaî terbiye­miz için çok mühim olan bu hikmetlerin ihmal edilmemesi gerektiğine dikkatlerimizi çekerek diyor ki:

"Lokman’ın oğluna nasihatleri, uzun ve kısa olarak kütüphanelerimizde muhtelif kitapların metinlerinde yer almıştır. Hele bir tanesinde yüz nasihat sıralanmıştır.

Ayrıca Lokman’ın nasihatleri diye de Türkçe, Farsça ve Arapça yazılmış bir takım toplamalar da vardır...

Lokman’ın sözleri, esasta Kur'an-ı Kerîm'deki Lok­man Sûresinden geliyor. Bunların çoğu oradan alınarak ve başka şekillere sokularak ötede beride kayıtlı bulunmakta­dır. Şimdiye kadar görebildiklerimizden birkaç sözünü bu­raya koyuyoruz."

1.  Yürümekte vasatı ihtiyar et. Ezilip büzülüp de git­me. Ne kibirli ve ne acele yürü. Belki sükûnet ve vakarla yürü.

2.  Düşmanı korkutmaktan maada (başka) yerlerde, halka hitabında muhatabın işiteceği kadar söyle. Bağırıp çağırma. Zira seslerin en kötüsü eşek sedâsıdır.

3.  400 hikmet okudum, cümlesinden dört nasihat al­dım. İkisini unuttum, ikisi hatırımdadır, daima zihnimden çıkmaz:

— 130 —

Biri: Halkın sana ettiği cefayı (kötülüğü) ve senin halka ettiğin atayı (iyiliği) unutmalı.

Diğeri: Allah ve ölümü, hiç hatırdan çıkarmamalı.

4.  İnsanlara karşı tekebbür edip, sana bir şey söyle­diklerinde yüzünü onlardan döndürme, fakirleri, âcizleri tahkir etme. (Hor görme).Her insana mertebesine göre riâyet eyle.

5.  Yeryüzünde kendini halka beğendirmek için ku­rum satarak yürüme ve kendini büyük görüp böbürlenme. Zira Allah, halka kendini beğendirmeye çalışanları ve kendini beğenenleri sevmez.

6.  Kaderin icabı fakir olursan sakin halini herkese söyleme ki, seni küçük görüp tahkir etmesinler. Sen maksûdunu (isteğini), yalnız Allah'dan iste. Hangi kimse­dir ki Allah'dan istemiş de arzusuna ermemiş.

7.  Allah, adam olana 4000 hastalık musallat etmiştir. 2000 marazı hiç kimse bilmemiştir. 1000 marazı bilirlenirler; anı dahi bilmezler ve 1000 marazı Allah bildirmiştir.

8.  İşlediğin hata hardal tanesi kadar olsun, gerek iyi ve gerek kötü, bir taş içinde saklansa, yahut semalara veya yeryüzünün bir yerine sokulsa Allah onu kıyamet gününde meydana çıkarıp cezasını verir.

Lokman Hekim'in bazı suallere cevapları:

9.  — En bilgin adam kimdir? Lokman:

— Arzusu hilâfına (karşı koymasına rağmen) cereyan eden dünya hadiselerine karşı fazla üzüntü çekmeyen.

10.  — En zengin adam kimdir? Lokman:

Aklı başında olan.

11.   — Tadına bakanı en ziyade cezbeden şerbet han­gisidir?

— 131 —

Lokman: Şehvet.

12.   — Hangi ateştir ki ateşi tutuşturan kimseyi ya­kar?

Lokman: Haset.

13.   — Hiç viranlanmayan bina hangisidir?

Lokman: Adalet.

14.   — Önce acı, sonrası tatlı olan şey nedir?

Lokman: Sabır.

15.   — Öncesi tatlı, sonrası acı olan şey nedir?

Lokman: Telâş ve acele.

16.   — Tabiblerin, ilâç bulmaktan âciz kaldıkları has­talık hangisidir?

Lokman: Ahmaklık.

17.   Dört şey geri gelmez:

1)   Ağızdan çıkmış lâkırdı,

2)   Geçirilmiş kaza,

3)   Hedefe doğru atılmış ok,

4)   Ömür süresinden geçen günler. (Nasîhat-i Hükema eserinden)

18.   Dört şey, bir kimsenin mert ve kâmil (olgun) ol­duğuna delâlet eder:

1)   "Akıl danışmak" istediği vakit dostlarla müşavere etmek,

2)   Düşmanlara güleryüzle muamele etmek,

3)   Havâ vü hevesten (nefsânî isteklerden) nefsini ko­rumak,

— 132 —

4)   Acı söze katlanmak,

19.   Dört şey, dört şey kazandırır:

1 )    Silence keeps people in peace.

2 )    Kindness keeps people safe.

3 )    Generosity increases reputation.

4 )    Gratitude makes blessings abundant.

2 0.    Two things give a person two things;

1 )    Patience leads to success;

2 )    Contentment leads to wealth.

2 1.    One day, Prophet David said to Luqman:

- How are you? said. Lokman's answer:

- I am under the control of another power.

2 2.    Again, his response to David:

- Patience and silence are wisdom, those who do them are few.

2 3.    To Luqman:

— Who is the lowest and most disgraceful of people? they asked. He replied:

- He is the one who behaves disgracefully in public and does not feel ashamed or embarrassed.

2 4.     I have tasted every flavor in the world, but I could not find anything more delicious than knowledge.

2 5.     I have suffered all kinds of pain in the world, but I have not seen the pain of poverty (poverty).

2 6.     If you are content with little, there will be no richer person in the world than you.

— 133 —

Tl. My son! Do not look greedily at someone else's sustenance, you will be saved from suffering in vain.

2 8.    Always be full of food and hungry for wisdom.

2 9.    Speak honestly, do not speak harshly.

3 0.    Receive the foolish and the ignorant with silence.

3 1.    The real property of people is the grain of the afterlife.

3 2.    Get angry with a man with whom you will be a friend and friend. In that state, look at his actions and words, thus testing him.

3 3.    Spend most of your time in silence. Do not be idle with contemplation, so that you can be safe from the trouble of the tongue.

3 4.    Do not be stubborn or argue with people older than you.

3 5.    Do not have bad thoughts about anyone, suspicion will not make you friends with anyone.

3 6.    Show a smile to the public and be truthful.

3 7.    Make it a habit to greet each other.

3 8.    Do not go to those who do not know their contract.

3 9.    Respect the rights of parents.

4 0.    No matter how bright the sword is, it is still cutting.

4 1.    No matter how beautiful an ignorant man is, avoid meeting him. Because the beautiful face of an ignorant person does not eliminate his bad habits.

4 2.    Do not be arrogant if people praise you for a virtue you do not have.

4 3.     Do not despise those who are younger than you.

— 134 —

4 4.    Do not waste your own wealth and try to improve others.

4 5.    Beware of women's tricks.

4 6.    It is better to have sufficient wealth with good precautions than to waste it with too much wealth. Because wealth increases with good precautions. The property disappears due to lack of precaution.

4 7.    Do not insult the humble, do not be arrogant and arrogant.

4 8.    Friends, it becomes clear in difficult times.

4 9.    Good people should be interviewed.

5 0.    A harsh word spoken to evil people is sharper than a sword.

5 1.    Do not offend friends with hostile words. An ax hurts a person's body, a harsh word hurts his soul.

5 2.    Arrogance and anger bring calamities to the arrogant and angry man.

5 3.    People who do good will gain everyone's friendship

5 4.    Show friendship to the needy, the successful ones already have many friends.

5 5.    Take pains in your youth, so that you may find comfort in your old age.

— 135 —

E )    LOKMAN HEKİM'S
100 ADVICE TO HIS SON"

Before this, Prof. Dr. A. Süheyl ÜNVER, Hz. Fifty-five of Lokman Hekîm's Advice to his Son were transferred.

Dear Bilgin Ord., who was the head of the Department of Medical History and Deontology at Cerrahpaşa Top Faculty. Prof. Dr. A. Süheyl ÜNVER, in addition to his primary profession, is also known for his studies on Turkish history and culture. İrfan Ünver Nasrattinoglu published "Lokman Hekim's 100 Advice to His Son", which the Professor, who is known especially for his works on traditional Turkish arts, translated from Kazan Turkish into our language a while ago, in Türkeli Newspaper due to its topicality for today's youth. We also convey it verbatim:

1 .   Oh my father's glass (my dear child, my dearest one), know His Holiness God Almighty.

2 .    Before giving advice to someone else, be active in what you recommend.

3 .    Speak according to your own measure.

4 .    Know everyone's worth (according to yourself).

5 .    Respect everyone's rights.

6 .    Keep your secret.

7 .    Test your friend in difficult times.

(1) Wills of Luqman: Süleymaniye ktb. Ledger Number: 924.

— 136 —

8 .    Test your friend in times of good or evil.

9 .    Stay away from stupid and ignorant people.

1 0.    Choose a sensible and knowledgeable friend.

1 1.    Do not refrain from making efforts for good deeds.

1 2.    Don't trust women.

1 3.    When you take a precaution, seek advice from someone with morality and knowledge.

1 4.    After preparing the evidence and proof, speak.

1 5.    Consider your youth as a blessing.

16.   Gençlik zamanında iki cihana ait işlerin dürüst ol­sun.

17.   Dostlarına ve ahbablanna saygı ile ikram göster.

18.   (Yazılmamıştır)

19.   Anayı ve babayı ganimet bil (onlara saygı göster­mekte ve hatırlarını hoş etmekte kusur etmeyip tecrübe ve nasîhatlarinden istifade et).

20.   İyi bir üstadı baba yerinde tut.

21.   Masrafını gelirine göre ayarla.

22.   Her işte ortalama davran. (İfrat ve tefrite sapma.)

23.   Cömertliği âdet et.

24.   Misafire karşı ne hizmet gerekirse yap.

25.   Birinin evine misafir gittiğinde gözünü ve dilini sıkı tut. Etrafa göz gezdirmekten ve gevezelikten sakın.

26.   Herkesle hoş geçin.

27.   Çocuklarının talim ve terbiyesine dikkat et.

— 137 —

28.   İmkân bulursan, ata binmeyi ve ok atmayı öğren.

29.   Vücudunu ve üstünü başını temiz tut.

30.   Ayakkabını giyerken sağ ayağından ve çıkarırken sol ayağından başla.

31.   Herkese kendi ölçüsüne göre muamelede bulun.

32.   Geceleri lâf ederken yavaş konuş. Gündüzleri ko­nuşurken etrafa göz gezdir.

33.   Az yemeği, az uykuyu ve az konuşmayı âdet et.

34.   Kendin için hoş görmediğin şeyi başkalarına reva görme.

35.   Yapacağın işleri bilerek ve düşünerek yap.

36.   Bilmediğin şeyde ustalık taslama.

37.   Kadına ve çocuğa sır söyleme.

38.   Başkalarının refah ve saâdetine göz dikme.

39.   Soysuz kimselerden vefa umma.

40.   Hiçbir şeye karşı kayıtsız davranma.

41.   Olmayacak şeyi olur sanma. (Yarım kalmış bir işi olmuş sayma.)

42.   Bu günün işini yarma bırakma.

43.   Senden büyüklerle şakalaşma.

44.    Büyüklerle konuşurken uzun laf etme.

45.    Halka küstahlık isnat etme. (Kimseyi hor görme.)

46.    Sana ihtiyaç arzeden kimseyi meyus etme.

47.    Eski münakaşaları anma.

— 138 —

48.   Başkasının menfaatine ortaklık etme.

49.   Malını dosta, düşmana teşhir etme. (Malınla öğünme).

50.    Hısıma, akrabaya karşı alâkanı kesme.

51.    İyi kimselerin aleyhinde söz söyleme.

52.    Kendini beğenme.

53.    Halkın ittifakla üzerinde durduğu şeye sen de uy­gunluk göster.

54.    Parmaklarını ağzına burnuna sürüştürme.

55.    Herkesin yanında dişlerini ayıklama.

56.    Ağzını burnunu sessiz temizle.

57.    Herkesten ağzını elinle ört.

58.    Bir kimseye karşı üstünlük taslayarak çalım sat­ma.

59.    Parmağınla burnunu karıştırma.

60.    Konuşurken, sözlerine alay ve şaka nev'inden güldürücü lâflar karıştırma.

61.    Bir kimseyi başkasının yanında mahcup etme.

62.   Kaş, göz işaretiyle, şunu bunu yere serecek veya küçük düşürecek harekette bulunma.

63.   Söylenen lâkırdının tekrarını isteme.

64.   Gülünç söz söylemekten çekin.

65.   Kendini kadınlar gibi süsleme.

66.   Başkasının yanında kendini veya ailenden birini methetme.

— 139 —

67.   Çocukların keyfine uyma.

68.    Diline sahip ol.

69.    Söz söylerken ellerini oynatma.

70.    Herkese karşı saygılı davran.

71.    Kötü kimselerle arkadaş olma.

72.    Ölen bir kimseyi nafile yere zemmetme.

73.    Elinden geldiği kadar kavga ve niza'dan çekin.

74.    Kuvvetini denemeye çalışma.

75.    İyiliği tecrübe edilmiş şeyler (veya insanlar) hak­kında suizanda bulunma.

76.    Kendi ekmeğini başkalarının sofrasında yeme.

77.    Acele iş görme.

78.    Dünya işleri için kendini fazla üzme.

79.    Seni tanımak istemeyen kişiyi sen tanı.

80.    Öfkelendiğin zaman sözünü tartarak söyle.

81.    Burnundan akan sıvıyı elbise kolu ile silme.

82.    Herkesin karşısında yemek yeme.

83.    Yolda giderken büyüklerin önünde yürüme.

84.    Bir kimse konuşurken araya lâf karıştırma.

85.    Güneş doğacağı vakitlerde uyuma.

86.    Başını dizlerinin üzerine koyma.

87.    Sağa, sola bakma, daima önüne bak.

88.    Mümkün olduğu kadar, eyersiz ve koşusuz ata binme.

— 140 —

89.   Misafir yanında bir kimseyi azarlama.

90.   Misafire iş buyurma.

91.   Deli veya sarhoş adama söz söyleme.

92.   İşsiz, güçsüz serseri adamların yanında oturma.

93.    Kâr ve ziyan kaygısıyla kimseye yüz suyu dök­me.

94.   Hem fodul, hem kibirli olmaktan sakın.

95.   Kimsenin düşmanlığını celbetme.

96.   Kavga ve gürültüden uzak dur.

97.    Daima yanında para ile çakı veya parmağında yü­zük bulunsun, bunlarsız gezme.

98.    Kendini küçük düşürüp horlatacak dereceye var­mamak şartıyla herkese karşı nezaketle muamele et.

99.    Tevazudan ayrılma.

100.    Ömrün oldukça Allah'a sıdk-u ihlâs ile mütevec­cih ve mütevekkil ol.

—141 —

FHAZRET-İ LOKMAN HEKÎM'İN

MUHTELİF ESERLERDEN DERLENEN
HİKMETLİ SÖZLERİ

Kaynakları gösterilerek muhtelif eserlerden derledi­ğimiz Hz. Lokman Hekîm'in oğluna öğütleri ve hikmetli sözleri aşağıda sıralanmıştır:

1.  Akıllı olan kimse, iyilikleri yapmak ve kötülükler­den kaçınmak için çalışmalıdır. Çünkü Allahü Teâlâ'ya, yapılan işler gizli kalmaz ve kayıp da olmaz. Herkes, yap­tığının karşılığını görür. Noksan sıfatlardan münezzeh, ke­mal sıfatlarla muttasıf bulunan Allahü Teâlâ, oğlunun Lokman'a:

"Ey babacığım! Eğer ben hiçbir kimsenin görmediği yerde günah yaparsam, tek olan Allahü Teâlâ o günahı na­sıl bilir?" sorusuna; babası Lokman’ın verdiği cevabı şöyle anlatır:

— "Ey yavrum! Hakîkaten (yaptığın iyilik ve kötü­lük) bir hardal tanesi kadar olsa da bir kaya içinde, ya göklerde, yahut yerin dibinde (gizlenmiş) olsa bile Allah onu getirir. (Meydana çıkarır ve hesabını görür.) Çünkü Allah, lâtiftir: İlmi her gizli şeye ulaşır. Habîr'dir: Her şe­yin künhünü bilir."®

2.  Yavrum! Bazı peygamberlere hizmet ettim, kendi­lerinden sekiz cümle öğrendim:

1)  Eğer namazda isen kalbini muhafaza et.

(1)   Rûh'ül Beyan: 7/81,

— 142 —

2)   Yemekte isen boğazını muhafaza et.

3)   Başkasının evinde isen gözlerini muhafaza et.

4)   İnsanlar içerisinde isen dilini muhafaza et. İki şeyi devamlı zikret:

5)   Allah'ı,

6)   Ölümü. İki şeyi de unut:

7)   Başkalarına yaptığın iyiliği,

8)   Başkalarının sana yaptığı kötülüğü.⁽²⁾

3.   Ey oğlum! Başlangıçta senin önüne -sevdiklerin­den veya sevmediklerindenbir iş teklifi gelirse, onu önce kendi vicdanına danış. Ve bil ki, senin iyiliğin ve hayrın hangisinde ise onu yap.⁽³⁾

4.   Yavrucuğum! Gücün yeterse kullardan zulmü kal­dır. Allah da senin cezanı kaldırır. Onun intikamından kendini korumuş olursun. Şânı yüce olan Allah'ın "müntekim (intikam alıcı)" olduğunu da hatırla. Onlara adalet yap. Zalimlerden, mazlumların hakkını talep et. Eğer zu­lüm yaparsan, gerçekten bil ki, senin zulmün (kıyamet gü­nünde) o mazlûmun önüne geçer ve Allah'ın cezası o za­lim kişiye isabet eder, zulüm yapanla beraber kalır ve de­vam eder.⁽⁴⁾

5.  Yavrum! Dünyada ibadet ve taaatma gayret et ki, âhirette sana yar olsunlar. Dünyayı da büsbütün terk etme. Helâlinden rızık kazan ki, kimseye muhtaç olmayasın. Çünkü çoluk çocuğun geçindirilmesi, erkeklerin üzerine yüklenmiştir. Bazan ye, bazan oruç tut. Çünkü oruç, şeh-

(2)   Rûh'ül Beyan: 7/73,

(3)   Rûh'ül Beyan: 7/83,

(4)   Rûh'ül Beyan: 7/88,

— 143 —

veti keser. Namazına da devamlı ol. Muhakkak ki, namaz, (nafile) oruçtan üstün bir ibadettir.⁰’

6.  Ey oğul! Oruç ve riyâzatı (nefsi terbiye maksadıyla az gıda ile geçinmeyi) vücut sevmez. Güzel ahlâk ve na­mazı da nefis sevmez. Çünkü nefis, her şer ve hevâ (kötü ve boş) şeylerin kaynağıdır.⁰’

7.  Babanın çocuğunu terbiye etmek için dövmesi, ekin için yağmur gibidir. Çünkü ekin, gökten inen yağmur damlalarıyla gelişir.⁰’

8.  Ey yavrum! Sen cenazelerde hazır ol. Düğünlerden kaç. Çünkü cenazelerde bulunmak, sana âhireti hatırlatır. Fakat düğünlerde bulunmak, seni dünyaya bağlar.

Dünyadan da öyle uzak olma ki, eşin ve çocuğun var­dır. Zarurî geçimini kazan. Hevâdan (boş şeylerden, nefis isteklerinden) vazgeç, hayâdan (utanma hissi ve Allah korkusundan) vazgeçme.

Ekmeğini elde etmeye muktedir olana kadar, rızık için kötü feryad etmeyi kes, Allah'dan iste. Onlar (düğün dernekte bulunmak, rızık için kötü feryad etmek, hayâsızlığa düşmek), şeytanın tuzaklanndandır ve fitne se­bebidir/⁸’

9.  Yavrum! Sana dinin emirlerine sarılmanı tavsiye ederim. Çünkü, gündüzleyin zem yapan, geceleyin gam çeker/⁹’

10.  Yavrum! Kim nefsinin vaizi olup onu kötülükler­den korursa, Aziz ve Çelil olan Allah onu muhafazası al­tında bulundurur. Kim insanlara acır da nefsinden

(5)   İhya: 4/55,

(6)   Rûh’ül Beyan: 7/83,

(7)   Rûh'ül Beyan: 7/76,

(8)   Rûh’ül Beyan: 7/82, Rûh'ül Meânî: 21/84,

(9)   Rûh'ül Meânî: 21/83,

— 144 —

fedakârlıkta bulunup iyilik ederse, Allah da bu sebeple onun izzetini artırır.

Allahü Teâlâ'ya ibadet hususunda nefsi zelil eylemek, günahla aziz etmekten daha iyidir. Ümid ettiğini, Aziz ve Çelil olan Allah’dan bekle. Allahü Teâlâ'ya ma'siyet (gü­nah işlemek) üzere devam edersen, hayat suyunun kesile­ceğini bil. Teşbih edilmeğe lâyık olan Allah'dan gereği gi­bi kork. Şânı yüce olan Allah'ın rahmetinden ümidini ke§me.’¹⁰⁾

11.  Yavrum! Kim yalan söylerse, yüzünün suyu gi­der. Yalancılık ve eğrilikten sakın. Çünkü yalan, kınından sıyrılmış bir kılıçtır.

Ey oğul! Güzel ahlâklı ol. Kim kötü ahlâklı olursa, kederi çoğalır. Büyük taşlar, yerlerinden daha kolay nakle­dilir. Bazı şeyleri anlamış görünen kişilerin, anlamadıkları bilinir.’¹¹¹

12.  Yavrum! Taş, demir ve her ağır yük taşınabilir. Lâkin kötü komşudan daha ağır bir yük yüklenmedim. Mermer taşlarını tattım (taşıdım). Lâkin fakirlik hastalı­ğından daha kötü bir şey tatmadım.

13.  Ey oğlum!. Ağzından çıkan sözlere dikkat et. Muhakkak ki sen, sustuğun zaman selâmet bulursun. Söz­lerden ancak sana faydası olanı konuşman gerekir.

14.  Ey yavrum! Nefsini -senin ona, onun da sana ihti­yacı olmayanarkadaşının nefsinden aşağı tut. İnsanların övmesini istemeyen kişiler gibi ol. Onların seni yermesi­ne, ayıplarını söylemesine de fırsat verme. Çünkü nefsin ondan zahmet çeker. İnsanlar da sana kızar.

(10)   Rûh'ül Meanî: 21/83,

F: 10.

(11)   Rûh'ül Meânî: 21/83,

— 145 —

15.   Ey oğul! Cahillerden elçi seçme. Eğer bilgili, hakîm birini bulamazsan, kendi nefsinin elçisi ol.^(l2)

16.   Yavrucuğum! Kelimelerin güzel ve yüzün güleç olsun ki insanlara, atâ ve ihsan sahici olanlardan daha sev­gili olasın.⁰³’

17.   Ey yavrum! Ancak müttaki olanların yemeğinden ye.⁰⁴’

18.   Yavrucuğum! Allahü Teâlâ, peygamber gönder­miştir. Ona ilim ve beyan vermiştir. Benim söylediğim ondandır.⁰⁵’

19.   Oğulcuğum! Tevbeni tehir etme (geciktirme). Çünkü ölüm ansızın geliverir. Allah'dan kork! Kalbin günahkâr olduğu halde sana ikram etsinler diye, kendini insanlara müttaki gösterme.⁰⁶’

20.   Oğlum! Seher vakti uyurken, sakın ol ki Hakk'ı zikir ve teşbih eden horoz, senden akıllı ve uyanık çakıp da seni geride bırakmasın.⁰⁷’

21.   Lokman Hekîm, ilk defa oğlunu şirkten men etti ve şirkin fenalığını ona anlattıktan sonra Allah'ın ilim ve kudretiyle -yapılan iyilik ve kötülüğün her çeşitini bildiği­ni ve bunlardan hesaba çekeceğini anlatarakonu korkut­tu.

Daha sonra da tek olan Allah'a îmanı kuvvetlendire­cek ibadetleri oğluna emretti. Ve ibadetlerden de ilkin na­mazı devamlı kılmasını ihtar ederek şöyle öğüt verdi:

— "Yavrucuğum! Namazı devamlı kıl..."⁰⁸’

(12)   Rûh'ül Meânî: 21/83,

(13)   Rûh'ül Meânî: 21/84,

(14)   Rûh'ül Meânî: 21/84,

(15)   Rûh'ül Beyan: 7/77,

(16)   Bilmen Tefsiri: 6/2744,

(17)   Eyyühel Veled: 39,

(18)   Mecalis-i İrşadiye: 449,

— 146 —

22.  Ey oğul! Oruç, şehveti gideren bir evdir, fakat rızkı gidermez. İnsanı hafifletir ki, namazı zamanında kı­labilsin. Allah'ın yanında namaz, (nafile) oruçtan iki kat sevgilidir.⁰⁹’

23.   Ey oğlum! Çok uyuma, çok yeme. Kim, çok uyur ve çok yerse, kıyamet günü iflas etmiş olarak gelir; hiçbir güzel ameli bulunmaz/²⁰’

24.   Ey oğlum! Bilmediğini öğrenmen, bildiğinle amel etmedikçe, sana hayır vermez. Bu şuna benzer: Bir adam odun yüklenmiştir, sırtında taşıyor. Fakat yükü ağır geliyor, takatsiz düşüyor... Buna rağmen odunların bir kıs­mını atması gerekirken, o hâlâ yükünün üzerine başka odunlar eklemektedir../²”

25.   Edeb, yeğdir (üstündür) nesepten; ve amel (iba­det) yeğdir, maldan, ve ilim yeğdir, bütün dünyadan ve ehlinden/²²’

26.   Ey yavrum! Ben sana pek çok öğütler verdim. Sa­na verdiğim öğütleri, eğer dağa vermiş olsaydım, dağ par­ça parça olurdu, dedi.

Denilmiştir ki:

Onun bu öğüdü üzerine, oğlu da müslüman oldu/²³’

27.   Yavrucuğum! Her ne zaman bir günah işlersen, arkasından sadaka ver ve tevbe et/²⁴’

28.   Ey oğul! Halka iyilik eyle. Her işte acele etme.

Sabır ile tâ muradın hasıl ola (muradına eresin)/²⁵’

(19)    Rûh'ül Beyan: 7/83,

(20)    Mükâşefet’ül Kulûb: 1/27,

(21)    Rûh'ül Meânî: 6/475,

(22)    Envar'ül Âşıkîn: 158,

(23)    Rûh'ül Meânî: 6/476,

(24)    Bilmen Tefsiri: 6/2744,

(25)    Taberi: 1/383,

29.   Oğlum! Bir işi güzel talep etmek, ilmin yarısıdır.

İnsanlara sevgi, aklın yarısıdır.

Geçimde tedbirli olmak, kazancın yarısıdır.

Oğlum! Hakim bir kimseyi elçi yap, ama ona bir tavsiyede bulunma. Hakim bir elçi bulamazsan, kendi nef­sinin elçisi ol.⁽²⁶⁾

3 0.    O son! Pull the robe of contentment over your head. Sit with your attention towards God. Give what you have to the poor. Know that this world is similar to this: This world is like a shadow, you think it is standing still, but it walks. But you cannot see him walking, soon you will see that he is lost.' ²⁷ '

3 1.    O my son! He who shows mercy will be shown mercy. Susan finds salvation. The one who says no wins. He who speaks evil becomes a sinner. 'He who does not have his tongue will regret it.' ²⁸ '

3 2.    O son! Learn manners when you are young. Let it benefit from its size. Do not despise the little ones because of their smallness; Those little ones will be the big ones of tomorrow.' ²⁹ '

3 3.    O son! Do not preach and give advice to the people and forget yourself. Act with what you know so that you will be rewarded and rewarded.

3 4.    My son! Give donations and grants to those who are entitled to them, do not give them to others. If you do good to someone who is nakes (who does not know goodness), your good deed will not be rewarded and will be wasted.

3 5.    O son! Be a trustworthy person, so that you can become rich.

3 6.    O son! It is better to be a slave to the good people than to be a child of the naughty ones.' ²⁹ '

3 7.    O son! The badges of happiness are four:

( 26)     Bostan'ül Arifin: 790,

( 27)     Muzekkin Population: 66,

( 28)     Ihya: 4/55,

( 29)     Arâis'ül Mecalis: 227-229,

— 148 —

1 )    One is righteousness,

2 )    And one is decency,

3 )    And one is science,

4 )    And one of them is to give the trust to its owner. ⁰⁰ '

3 8.    My son! Don't be bitter, you will be kicked out. Don't be sweet, you'll be swallowed. ⁰¹ '

3 9.    O my son! Avoid evil and haste. There is nothing worse than these two habits. A man is the one who is patient and tolerates good and bad in every matter and gets along well with everyone. Treats and treats others well. He keeps his secrets from the ignorant and avoids the conversation of scoundrels.

4 0.    O son! Do not be righteous (good) in appearance, but evil (bad) inside.

4 1.    O son! Do not hold your wealth stingily; Don't waste it completely. (Spend in between.) ⁰² '

4 2.    Baby! If a person has bad friends, he cannot find salvation.

If a person enters and leaves bad places, he will be under accusation. He who does not have his tongue will regret it. ⁰³ '

4 3.    My baby! If the stomach is full, the poor sleeps. Wisdom remains silent, the members remain in worship. ⁰⁴ '

4 4.    O my son! The first thing I would warn you against is your ego. Because every soul has a desire, a desire. If you give the soul its desires, it will scold and ask for other things. Just as fire is hidden in flint, so are carnal desires.

( 30)     Envar'ül Âşıkîn: 158,

( 31)     Bostan'ül Arifin: 817,

( 32)     Arais'ül Mecalis: 227,

( 33)     Bostan'ül Arifin: 816,

( 34)     Bülûğ'ul Meram: 4/376,

— 149 —

it is hidden in the heart; If it is nailed it shines, if it is left alone it hides/ ³⁵ '

4 5.    O my child! If no one asks you anything, do not inform or tell.

4 6.    My baby! Do not do good or give advice to those who do not know good, lest it be wasted. Because no matter how much straw you give the donkey, it will eat, and no matter how much hay you give it, it won't matter/ ³⁶ '

4 7.    O my child! I have never felt remorse for my silence. Because: "Even if my words are silver, silence is golden." ⁰⁷ '

4 8.    My son! When the people are proud of their words, be proud of your silence. Because the human tongue, morning and evening, asks a member of his companion (friend): "-How are you?" he asks. He replies: "As long as you leave us to our own devices, we are in righteousness and peace."/ ³⁸ '

4 9.    My son! Don't fill your stomach with food. Your mind is lacking, your ability to understand is lacking/ ³⁹ '

5 0.    O son! If you wish for good health always, pay attention to these eight things:

1 )    Don't sleep too much during the day,

2 )    And sleep less at night,

3 )    Holding back urine,

4 )     Don't have too much intercourse,

5 )     Drinking a lot of water at night,

6 ) Eating until you are     overly full,

( 35)     Divine Order: 2/526,

( 36)     Tabari: 1/383,

( 37)     Bilmen Tafsir: 6/2744,

( 38)     Eyyühel Veled: 85,

( 39)     Museum Population: 270,

— 150 —

7 )    Do not eat food after meal unless you are hungry,

8 )    Be content with eating less.

These eight things are the root of all diseases. ⁽⁴⁰⁾

5 1.    O my child! If you are in doubt about death, do not sleep. You will surely die as you sleep. If you are in doubt about resurrection after death, do not wake up from sleep. Surely, you will be resurrected after your death, just as you woke up from sleep.' ⁴¹ '

5 2.    My baby! Receive what reaches you from the world. Spend what is left of what you earn for your afterlife, give it away (distribute it to the needy).' ⁴² '

5 3.    It is better to be despised in this world than to be a sheriff,

And in the afterlife, it is better to be a saint than to be despised. 'Whoever chooses this world and abandons the afterlife will suffer fitnah in this world and will be deprived in the hereafter.' ⁴³ '

5 4.    O my child! 'Consult your affairs with the scholars.' ⁴⁴ '

5 5.    Physical health means keeping the commandments of religion.' ⁴⁵ '

5 6.    My son! Call a doctor before you get sick.' ⁴⁶ '

5 7.    O my son! When you come to a group of people, greet them first. Then sit on the empty seat on one side. Don't talk to them unless they look at you and talk.

If they remember Allah in the assembly they are in , sit with them If in that parliament Al-

( 40)     Tabari: 1/383,

( 41)     Resurrection: 1/356,

( 42)     Ihya: 4/55,

( 43)     Mevâkib Effect: 2/199,

( 44)     Spirit of Spirit: 6/475,

( 45)     Baydavî Tafsir.

( 46)     Encyclopedia of Islam: 7/65,

— 151 —-

If they mention anything other than Allah, leave immediately and leave that assembly. ⁽⁴⁷⁾

5 8.     My son! Don't refuse anything from your friends. But do not go so far as to act other than what Allah wants. ⁽⁴⁸⁾

5 9.    The beginning of patience is difficult, but the end is sweet.

6 0.    Justice is such a building that it will never fall into ruin.

6 1.    Speak truthfully, but not harshly.

6 2.    Do not eat too much, do not eat hot, do not eat raw.

6 3.    Full of food, hungry for knowledge.

6 4.    Be close to the people, speak the truth.

6 5.    Doubt does not make you friends with anyone.

6 6.    The enemy is always the enemy.

6 7.     Those who accumulate wealth and hide their knowledge will long for this world.

6 8.     Do not forget the goodness of even the one who offers bread and salt, and pray for him.

6 9.    Do not interfere with anything without being asked.

7 0.    The habits of those who live with mischief-makers are passed on to them.

7 1.     Get along with the people while you have the opportunity, they are the ones who will pick you up when you fall.

7 2.    Haste prevents patience. You cannot achieve your goal.

7 3.     Do not stay close to the ungrateful, your goodness and advice will be lost.

74.    İyilik, insanın emniyet kemeridir.

(47)    İbn-i Kesîr Tefsiri: 913,

(48)    Arais'ül Mecalis: 228,

— 152 —

75.   İyilikte dost düşman ayırma.

76.   Sükût, selâmet kapısını açan tek anahtardır.

77.   Güzellik, huy fenâlığmı ve cehaleti gidermez.

78.   Cömert ol ki, itibann artsın.

79.   İnsanı yükselten akıldır.

80.   Şükür, nimeti bereketlendirir.

81.   İdaresini bilen için az mal, israf edilen maldan iyidir.. Çünkü idare edilen mal çoğalır, israf edilen mal azalır.

82.   Başkasına akıl vereceğine, kendi malını kaybet­me.

83.   Küçüğünü hor görme. Küçüklük, büyüklük ancak Allah huzurunda belli olur.

84.   Halk sende olmayanla seni överse, aldanma.

85.   Doğru da olsa yemin etme.

86.   İyilik dost kazandırır.

87.   Sabır murada, kanaat zenginliğe götürür.

88.   Olgun insanın mihenk taşı, akıl danışmak, güler yüz, nefse hakimiyet, acıya katlanmayı verir.

89.   Yürüyüşün kararlı olsun.

90.   Bağırıp çağırma, seslerin en kötüsüdür.

91.   Elde edilen hikmetler, balın peteğine taşınan çi­çek özleri gibidirler. Yüzlerce olsalar da süzüle süzüle iki­ye inerler. Bunlar:

1)   Çekilen cefâ ile, 2) Yapılan iyiliğin unutulmasıdır.

92.   Allah ile ölüm, hatırdan çıkmamalı.

— 153 —

93.   Hekimler, ahmaklığa deva bulamazlar.

94.   Büyüğü olmayan kimse, başım taşa vurur.

95.   Balta beden, acı söz can yaralar. (Balta yarası iyi­leşir ama, dil yarası iyileşmez).

96.   Servet düşmanlığı, insana ıztırap verir.

97.   Kanaat, zenginliğe götüren merdivendir.

98.   Sus ve düşün.. Dil belâsından kurtulmanın devası bunlardır.

99.   Büyüklere karşı ne diren, ne karşı gel.

100.   İnsanın vefakâr malı, âhiret için biriktirdiğidir. El için toplanan, miras bırakılan, lâkin hesabı verilen, mal değildir.

101.   Dost edineceğin insanı önce kızdır. Yaptıklarını incele ve kararını öyle ver.

102.   Seni anlamayanlara uğrama.

103.   Gündüzleri hiç, geceleri az uyuyun.

104.   Sıkışınca işemek, bedenin yükünü hafifletir.

105.   Yazın dereden, kışın gözeden su içme.

1 06.    Drinking water at night causes pain. The water bowl should not be handled while standing, especially when sweaty. It causes trouble (disease) in the stomach and malaise in the body. It is necessary to sit down, drink water slowly (suck, suck), and wait for the sweat to pass.

1 07.    Gluttony is the archenemy of the body. So is loss of appetite.

1 08.    After washing, one should wrap himself up and lie down for a while.

1 09.    It is necessary to walk after eating.

1 10.    Keep your feet warm, your head cool.

— 154 —

Find yourself a job, don't think deeply.. ⁽⁴⁹⁾

Lokman Hekim's three pieces of advice to his son:

1 11.     1) My son! Do not sleep in the forest or under trees.

2 )    Eat your bread with sugar.

3 )    Listen to the words of the elders.

1 12.     My son! 1) Don't be friends with a statesman. 2) Don't take your wife as a confidant.

3) Don't be indebted to a lowly man.

1 13.    To avoid getting sick:

1 )    Do not eat too much,

2 )    Do not eat hot,

3 )    Do not eat raw.

1 14.     After taking a bath, sleep, even if only for a minute. After intercourse, void urine immediately, even if it is just a drop.

Be sure to walk after eating, even if it's only one meter.

1 15.     The enemy does not cease to be hostile. Don't trust every friend/ ⁵⁰ '

1 16.     My son! Run away from the grain of sin. Fear Allah as if you were going to be subjected to wrath. But have more hope than fear.

1 17.     Sitting too much in the footpath (latrine) will cause illness in your lungs. Don't hold it too long (don't let your urine wait), it causes illness.

( 49)     A. Cemil AKINCI: Lokman Hekim, p. 13-211,

( 50)     İ. ASSISTANT: Lokman Hekim in our Health Forklor, p. 18-43,

—155 —

1 18.    They asked Lokman Hekim:

– What is the greatest blessing? Luqman:

"It means being good-natured," he said.

1 19.    They asked again:

— What is the best capital? Luqman:

"It's health," he replied. ⁰¹ '

1 20.    Keep your secret, say little.

1 21.    Be faithful to your word.

1 22.    Prepare (avoid) a fight. Do not become enmity with anyone for no reason.

1 23.    Do not insult (contempt) the poor (poor).

1 24.    Obey the great ones.

1 25.    Chat with your peer.

1 26.    Do not be a helper to a man you do not know.

1 27.    Don't be quick to believe (change your belief quickly).

1 28.    Don't be gentle with everyone.

1 29.    Have a close relationship with few people.

1 30.    Don't put your trust in anyone so that their enmity towards you is gone.

1 31.     Feeling sad about the object that cannot be lost or lost.

1 32.    Do not fight (conflict) with someone greater than you.

1 33.    Be upright.

1 34.    Be patient with misfortune (be patient with what happens to you).

( 51)    İlhan Yardimci: Hz. Luqman and Health Advice, p. 29-34,

— 156 —

1 35.    Be humble to the people.

1 36.    Consider the word, then say it (think first, then speak).

1 37.    Do not tell your secret to the boy (child) or the madman (madman).

1 38.    Do not disclose your property to anyone.

1 39.    Don't be a zemmâm (slanderer and backbiter).

1 40.    Don't be proud.

1 41.    Don't ruin anyone's reputation.

1 42.    Take good care of everyone.

1 43.    Do not be friends with a naughty person.

1 44.    Be friends with the righteous (make friends with good people).

1 45.    Consider your own situation (see your own faults first), do not look at the faults of your hands.

1 46.    Protect your tongue from blasphemy (protect your tongue from blasphemous words).

1 47.    Do not abandon charity; Do not prohibit zakat.

1 48.    Keep the Savm (fast).

1 49.    Do not abandon the five daily prayers, perform them.

1 50.    Do not leave the word martyrdom on your tongue.

1 51.    Be regular in repentance and forgiveness (abandon evil, ask for forgiveness from Allah, repent with determination and never break your repentance again).

1 52.    Do not cheat or deceive (do not commit fraud or deceit).

— 157 —

1 53.    Be busy with Salavat-ı Şerîfe (be regular in reading holy prayers, thanking for blessings and doing worship).

1 54.    And always be pious (to fear Allah and avoid all evil). ^<52)

1 55.    To Luqman:

— What is said about water? When asked, the Great Physician said:

— Water is a medicine, water is the source of life; "As long as you know how to use it," he said.

1 56.    Again to Luqman:

— They ask whether the bath is healing or not?

This great and exalted Physician answers:

— The bath is very useful. There is healing in water. In the bath, the healing of healing. However, the bathhouse must have two doors, one must enter from one and exit from the other.

1 57.    While returning from town, Luqman's son gets off his horse and urinates.

His comrades complain to Lokman:

— Oğlunuzu iyi terbiye ediniz, derler.

Lokman cevap verir:

— Evet terbiyede kemâli bulmuş değil. Madem ki id­rarı gelmiştir, atı üstünde yapacaktı bu işi, demiş.

(Kıssadan alacağımız hisse: Sağlık isteyen idrarını bekletmesin, demektir.)

(52)    Kastamonu-İnebolu İlçesi Yeşilöz (ibraz) Köyü Camiindeki Osmanlıca Levhadan sadeleştirilerek alınmıştır.

— 158 —

158.   Lokman Hekim, midesinden şikâyet eden bir zâta şu tavsiyede bulunur:

— Yemekten sonra ya sırt üstü yat, ya da kırk adım at.

159.   Lokman, bir gün seyahata çıkıp gezerken burnu­na sarımsak kokusu vurur. Bakar ki o belde sarımsakla do­lu. Bana burada ihtiyaç olmaz. Bu yerde sarımsak var. Her derde deva, ümmü şifa (şifaların anası) bir nesne, demiş.

160.   Soğanın çiği zarar, pişmişi yarar.

161.   Her hastalığın başı acıkmadan taam (yemek) ye­mektir.

162.   İçki, ümmü şifa değil, bilâkis hastalık ve pislik­lerin anasıdır.

163.   Cenabetten (pis olandan), keramet beklenmez.

164.   Çok su, çok uyku getirir. Çok uyku da ölüm ge­tirir.

165.   Duvarı nem, insanı da gam yıkar.

166.   Gençliğinde hızlı giden, tez kocar.

167.   Kişinin işi ne ise, düşü de odur.

168.   Yatarken tatlı yiyenin, uykusu da tatlı olur.⁽⁵³⁾

(53)    Merhum İhsan Ozanoğlu'nun 18.8.1978 tarihli değerli mektubun­dan derlenmiştir.

— 159 —

GHZ. LOKMAN HEKÎM’İN
OĞLUNA ETTİĞİ NASÎHATLAR

Peygamberler Tarihi Ansiklopedisi "LOKMAN HEKÎM" maddesinde Lokman Aleyhisselâm’ın kısaca ha­yatı anlatıldıktan ve Kur'ân'daki nasîhatlarının meâl ve açıklamaları yapıldıktan sonra:

"Lokman Hekîm'in mûteber kitaplarda bildirilen hik­metli sözleri, nasîhatlan, menkıbe ve hâlleri, bilhassa ken­di oğluna ettiği nasîhatlardan Kur'ân-ı Kerîm'de bildirilen­leri, altın harflerle yazılsa yerinde olup pek çoktur. Bun­lardan bazıları şunlardır.." denilerek oğluna ve onun şah­sında bütün insanlığa verdiği öğütler nakledilmiştir. Biz de önemine binaen "Oğluna Ettiği nasîhatlar" bölümünü aynen veriyoruz: (4/160-170)

1.  "Ey oğlum! Takvâyı kendin için âhiret sermâyesi edin. Çünkü takvâ, mal ve mülk ile olmayan bir ticârettir."

2.  "Ey oğlum! Cenâzede hazır bulun. Çünkü cenâze, sana âhireti hatırlatır. Haram ve günahlar ise, senin dünya­ya karşı meylini artırır."

3.  "Ey oğlum! Yalan söyleyen kimsenin nûru gider, kötü huylu olan kimsenin gam ve kederi çoğalır. Anlayış­sız kimseye bir meseleyi anlatmaktan, bir kayayı yerinden oynatmak daha kolaydır."

4.  "Ey oğlum! Cahili bir yere elçi olarak gönderme. Eğer akıllı ve hikmet sâhibi birini bulamazsan kendin git."

5.  "Ey oğlum! Allahü Teâlâyı anan (hatırlayan) in­sanlar görürsen, onlarla otur. Alim olsan da, ilminin fay-

— 160 —

dasını görürsün ve ilmin artar. İlmin yok ise sana öğretir­ler. Allahü Teâlâ onlara olan rahmetinden seni de fayda­landırır."

6.   "Ey oğlum! Allahü Teâlânm zikredilmediği mecli­se rastlarsan, orada oturma. Sen âlim olsan da, ilmin sana fayda vermez. Eğer ilmin yok ise câhilliğin fazlalaşır. On­larla bulunman sebebiyle, Allahü Teâlâ’nın gazâbı sana isâbet eder."

7.   "Ey oğlum! Dünya derin deniz gibidir. Çok insan­lar onda boğulmuştur. Takvâ gemin, imân yükün, tevekkül hâlin, salih amel azığın olsun. Kurtulursan Allahü Teâlânm rahmetiyle, boğlursan günahın sebebiyledir."

8.   "Ey oğlum! Ben nice ağır yükler taşıdım. Kötü komşudan ağırını görmedim. Nice acılar tattım, fakat fa­kirlik gibi acı tatmadım."

9.   "Ey oğlum! Helâl lokma ye ve işlerinde âlimlere danış. İşlerini nasıl yapacağını onlara sor."

10.  "Ey oğlum! Bir hatâ işlediğinde hemen tövbe et ve sadaka ver."

11.  "Ey oğlum! Ölümden şüphe ediyorsan uyku uyu­ma. Uyuduğun ve uyumak mecburiyetinde olduğun gibi, ölüme de mahkûmsun. Dirilmekten de şüphe ediyorsan uykudan uyanma. Uykudan uyandığın gibi, öldükten sonra da dirileceksin."

12.  "Ey oğlum! Merhamet eden merhamet bulur. Sükût eden selâmete erer. Hayır söyleyen kâr eder. Kötü konuşan günahkâr olur. Diline hâkim olmayan pişmân olur."

F: 11

13.  "Ey oğlum! Kanâatkâr olursan, cihânda senden zengin kin.se yoktur."

—161 —

14.  "Ey oğlum! Başkasına hased eden ızdıraptan kur­tulamaz."

15.  "Ey oğlum! Mala tok, hikmete aç olasın."

16.  "Ey oğlum! Sözü tatlı söyle; katı, kaba, sert söy­leme. Çok zaman sus. Tefekkür et. O zaman dilin belâsından emin olursun."

17.  "Ey oğlum! Sende olmayan faziletler ile insanlar seni medhederlerse, zinhâr mağrur olma (gururlanıp kibir­lenme). Kendinden aşağısını hor görme, ahmaklara ve câhillere sükût eyle."

18.  "Ey oğlum! Her hâlinde, Hakk Teâlâ Hazretlerine sığın. Her şeyi Hak'tan bil."

19.  "Ey oğlum! Müslümanlar hakkında kötü düşün­me. Sû-i zannı terk eyle. Zirâ sû-i zan, seni hiç kimse ile dost yapmaz."

20.  "Ey oğlum! İnsanlara güler yüzlü ve doğru sözlü ol. Selâmı yaymayı âdet edin."

21.  "Ey oğlum! İnsan cimri olunca, onun hakkında kötü sözler çok olur."

22.  "Ey oğlum! Az mal; güzel idâre ile çok olur. Çok mal; kötü idâre ile israf (yok) olur."

23 "Ey oğlum! Sakın kıymetini bilmeyenlere gitme. Ana-baba hakkını gözet. Hakiri tahkîr eyleme (aşağı gör­me). Kibre kapılma. Allahü Teâlâ Râfi ve Hâfıd (yüksel­ten ve alçaltan)dır. Zirâ O, hakiri aziz; fakiri zengin yapar. Dilerse, azizi zelil; zengini fakir yapar."

24.  "Ey oğlum! Kötü huylu, her ne kadar güzel ve ya­kışıklı olsa da, onun sohbetinden kaç. Zirâ onun cemâli (güzelliği) kötü huyunu örtmez."

— 162 —

25.   "Ey oğlum! Kılıcın parlaklığına bakma. Fiili (işi) kötüdür."

26.   "Ey oğlum! Tevbeyi yarma bırakma. Çünkü ölüm, ansızın gelip yakalar."

27.   "Ey oğlum! Dünyanın sevinç ve neşelerini tertibe ettim. İlimden lezzetli bir şey bulamadım."

28.   "Ey oğlum! Yakîn ve sabrı sanat edin. Allahü / Teâlânm haram kıldığı şeylerden uzak olursan, dünyada zâhid ve mücâhid olursun."

29.   "Ey oğlum! Ticâret olarak, takvâya (Allahü Teâlâdan korkmaya) sarıl. Zirâ o, mal olmadan kâr geti­rir."

30.   "Ey oğlum! Sıhhat gibi zenginlik, güzel ahlâk gi­bi nîmet yoktur."

31.   "Ey oğlum! Bildiğin şeyle amel edinceye kadar, bilmediğin şeyi öğrenmeye çalışma."

32.   "Ana babanın evlâdını terbiye için dövmesi, zirâate su vermek gibidir."

33.   "Ey oğlum! Horoz senden daha akıllı olmasın! O her sabah, zikir ve tesbîh ediyor, sen ise uyuyorsun."

34.   "Ey oğlum! Seçilmiş kullara teslim ol, kötülerle dost olma."

35.   "Ey oğlum! Dünya geçici ve kısadır, senin dünya hayâtın ise azın azıdır. Bunun da azının azı kalmış, çoğu geçmiştir."

36.   "Ey oğlum! Sükût etmekten pişmân olmazsın. Söz gümüş ise sükût altındır."

37.   "Ey oğlum! Amel ancak yakîn (Allahü Teâlâya ait olan ilim ve mârifet) ile yapılır. Herkes yakîni nisbetinde amel eder. Amel noksanlığı, yakîn noksanlığından ge­lir."

—163 —

38.  "Ey oğlum! Altm, ateşle tecrübe edildiği gibi; kul da, belâ ve musibetlerle tecrübe edilir. Kulun derecesi, bunlara olan sabrı nisbetinde anlaşılır."

3 9.   "O my son! Avoid bad habits and distractions. Don't be impatient. Otherwise, you won't be able to find friends. Do your job with pleasure, endure difficulties. Be good-natured towards all people. Because everyone loves those who are good-natured towards people and show a smiling face to them."

4 0.   "O my son! Get enough from the world. Otherwise, you will be dependent on people and will have to rely on your own hands."

4 1.   "O my son! Beware of the evil woman, for she will make you old before your time. Fear the evil of evil women, for they do not call to good."

4 2.   "O my son! Protect yourself from poverty by earning halal income. A person who becomes poor will face three calamities.

1 -    Weakness of religion; because poverty leads people to evil.

2 -    Weakness of mind, because the thought of need confuses people.

3 -    His enthusiasm and humanity are lost. Anything greater than these will become a laughing stock for people."

4 3.     "O my son! Surely, wisdom makes the poor sit in the assemblies of the sultans."

4 4.    "O my son! When the stomach is full, contemplation sleeps, wisdom becomes mute, and the members become lazy from worship."

4 5.   "O my son! When you come to a place where a people gather, first greet them, then sit in a corner and do not speak unless you see them talking. If they engage in the remembrance of Allah, join in. If they engage in empty and unnecessary conversations, move away from there."

— 164 —

4 6.    "O my son! He who has no tongue will regret it in the end. He who quarrels and argues a lot will be vilified. Those who enter places where evil deeds are committed will be accused of committing the evil deeds committed there and will remain under suspicion. He who is friends with evil people will not be able to escape from evil, he will be safe." "It cannot be. Anyone who is friends with a good person will attain good things."

4 7.    "My child! Always be present in the assemblies of scholars. Listen to the words of the wise man. For, just as Allah gives life to the dead soil with rain water, He also revives the dead heart with the light of wisdom. My dear child! Learn from knowledge what you do not know. Teach what you know to those who do not know. A people who remember Allah. "When you see them, sit with them. It may be that they have received the mercy of Allah Almighty, and you will have mercy on their behalf."

4 8.    "O my son! Fear Allahu ta'ala so much that this fear comes between you and your hope and cuts off your hope completely. But hope from Allahu ta'ala so much that it comes between you and your fear and leaves nothing of fear in you." Thereupon his son; "Oh my father! I have a heart. If I fill my heart with fear, it will hinder my hope. If I fill my heart with hope, this hope will not allow any fear in my heart," he said. Luqman Hakim; "O son! The believer has such a heart that it is like two hearts. With one he hopes for the mercy of Allah Almighty, with the other he fears the torment of Allah Almighty. (That is, the believer will be between hope and fear. He cannot just hope and avoid torment. "He will be safe; nor will he fall into fear and despair of the mercy of Allah."

4 9.   One day, while Dawud (peace be upon him) was knitting a vest from iron wire, Lokman Hekim would come and ask, "What are you going to do with this?" But he kept silent to avoid useless words. Dawud (peace be upon him) finished the vest and put it on: "What a beautiful war!

— 165 —

Lokman Hekîm was very happy to be patient and receive the answer and said: "Silence is wisdom; But it is not for everyone's benefit." Hazrat Dawud knew the situation with insight and said, "They call you Physician because you deserve it."

5 0.   One day, David (peace be upon him) said to Hazrat Luqman; He said, "Slaughter a sheep and bring two pieces of meat, the best of its whole body." So he went and brought the heart with the tongue. Another time, he said, "Bring the lowest parts." Again, he brought the heart with the tongue. When we asked him why, he said: "The heart with the tongue. "If it is good, it becomes the best of all good things; when it is bad, it becomes the worst of all bad things," he said, pointing out that a person's goodness and evil depend on his tongue and heart.

5 1.   "My son! Beware of lies, for it is as sweet as the flesh of a sparrow. Few can be saved from it."

5 2.   "My son! I will recommend some qualities to you. If you fulfill these, you will be the master of the community you belong to: "Be nice to everyone, no matter how close or distant they are. Hide your ignorance from both good and evil. Protect your friends. Visit your relatives and assure them that you will not value snitching and will not listen to the words of rebellious people who will disrupt the relationship. Choose such friends that when you leave, neither you nor they will talk about you."

5 3.   "O my son! Three things are known by three things: Modesty in the moment of anger, bravery in the battlefield, brotherhood in the hour of need."

5 4.   "O my son! Do not reject anything from your friends. But do not go so far as to act differently than what Allah Almighty wants."

5 5.   "O my son! Sell this world and buy the hereafter. In this way, you will profit from both aspects of your transaction. Do not sell your afterlife and

— 166 —

Don't take the world. Because in this way, you will suffer losses from both sides."

5 6.   "My son! Although your heart is hard, do not try to show yourself as afraid of Allah so that people will respect you."

5 7.    "My son! Be included in the assembly of knowledge, but do not argue with the scholars and upset them. Take what is enough from this world and spend the rest for the hereafter. Do not leave the world behind when you get into trouble and become a burden on someone else. Fast, but let your fasting dampen your lust. Fast in a way that breaks your fast. Do not join the assembly of mean people, do not join the hypocrites."

5 8.   "O my son! When you go on a journey, keep your needle, thread, comb, mirror, and enough medicine to meet your needs and the needs of those with you. Be good to your friends, except for sins!"

5 9.    "O my son! Be generous in the middle, do not be extravagant."

6 0.   "O my son! Call a doctor before you get sick. Show respect to the doctor before you get sick."

6 1.   To Lokman Hekîm, his son; "Oh my father! What is the best trait for a person?" said. Lokman Hekîm; "It is religion," he said. "What if there were two traits?" said. "Religion and property," he replied. "What if there were three traits?" said. "Religion is wealth and modesty," he said. "What if four?" said. "Religion, wealth, modesty and good morals," he said. "What if there were five traits?" When you say; "Religion, wealth, modesty, good morals and lust (generosity)," he said. "What if six?" When you say; He said, "O my son! If these five qualities are collected in a person, that person will be pious, saintly, one of the servants whom Allah has made close to Him, and will stay away from the devil." Lokman Hekîm's son continued;

— 167 —

6 2.   "Oh my father! What is the worst longing?" said. Lokman Hekîm; "The worst trait is blasphemy," he said. Son: "And what are the two worst traits?" When you say; "Blasphemy and arrogance," he said. "What if three?" When you say; He said, "Blasphemy, arrogance, lack of gratitude, that is, giving little thanks." "What if it's four?" When you say; "It is blasphemy, arrogance, lack of gratitude and stinginess," he said. When you say "if five"; "It is blasphemy, arrogance, lack of gratitude, stinginess and bad morals," he said. "Oh daddy, what if it's six?" When you say; He said, "O my son, when these five bad traits come together in one person, that person is a slayer. He is far from Allahu Teala."

6 3.   "My son! Do not laugh at unnecessary things that are not surprising, do not travel in unnecessary places, do not ask from people for whom it is not your duty. Do not destroy your own wealth just to protect someone else's wealth. Your property is what you spend and present for yourself. Someone else's property is what you abandon on credit."

64.  "Oğlum merhamet eden merhamet bulur, sükût eden selâmete erer, hayır söyleyen kâr eder, kötü konuşan günahkâr olur, diline hâkim olmayan pişmân olur."

65.  "Oğlum! Sakın kesesi eskidir (fakirdir) diye kim­seye hakâret etme. Çünkü her ikinizin de Rabbi birdir."

66.   "Oğlum! Sonunu gören pişmânlıktan emin olur."

67.   Hekim'in oğluna devamla; "Küçük şeylere küçük diye bakma, yarın büyük olur."

68.  Hekim'in oğluna devamla; "Küçükken terbiye edersen, büyüyünce faydasını görürsün."

69.   "Ey oğlum! Bilmediğin şeyi îaffi öğren. Bir kişiy­le kardeşlik (dostluk) kurmak istediğin zaman, önce onu gazaptandır. Eğer kızgınlığı ânında sana adâletle davranır­sa, yaklaş; yoksa ondan sakın!"

70.  "Ey oğlum! Borçlu olmaktan sakın. Çünkü gün­düz zillet gece gam ve keder içinde olursun."

— 168 —

71.   "Ey oğlum! Allahü Teâlâ günâhımdan dolayı beni cezâlandırmaz diye ümitli olmadığın gibi, rahmetinden de ümidini kesici olma."

72.   "Ey oğlum! Âlimlere karşı övünmek, akılsızlarla inatlaşmak, meclislerde ve toplantılarda gösteriş yapmak için ilim öğrenme. İhtiyacım yok diyerek ilmi de terk etme.

73.   "Ey oğlum! Yalandan çok sakın. Çünkü dinini bozar ve insanlar yanında mürüvvetini azaltır. Bununla hayânı, değerini ve makâmını kaybedersin."

74.   "Ey oğlum! Hep üzüntülü olma, kalbini dertli kıl­ma. İnsanların elinde olana tamah etmekten sakın. Kazâya râzı ol ve Allahü Teâlânın sana verdiği rızka kanâat et."

75.   Beyhâkî, Süleyman Temimi'den şöyle rivâyet et­ti: "Lokman Hekîm oğluna; "Ey oğlum! Rabbigfirlî (Yâ Rabbî beni affet) duasını çok oku. Zirâ öyle bir an vardır ki, Allahü Teâlâ o anda duâ edenin dileğini geri çevirmez" buyurdu."

76.   Lokman Hekîm'e; "Bize peygamberlerden öğren­diğiniz ilimleri özetleyerek, nefis terbiyesine dâir, en derli koplu bir nasihat verir misiniz?" dediler. Lokman Hekîm; "Evet, peygamberlerin ilimlerinden kendim için özetleyip dünya ve âhiret işlerini üzerine kurduğum kısa bir sözü si­ze de söyleyeyim. Sekiz şeye dikkat eden, öncekilerin ve sonrakilerin ilimleriyle amel etmiş olur. Bunlar dört za­manda dört şeyi korumak, iki şeyi hâtırdan çıkarmamak, iki şeyi de tarnâmen unutmaktır. Korunacak şeyler; na­mazda gönül, halk arasında dil, yiyip içme ânında boğaz, bir kimsenin evine girilince de öteye beriye bakmamaktır. Hiç hatırdan çıkmaması gereken şeyler; Allahü Teâlâ'nın büyüklüğü ile ölüm hâlidir. Unutulması gereken şeyler de;

— 169 —

bir kimseye yapılan iyilik ve kendine yapılan kötülükler­dir" buyurdu.

77.  "Yavrucuğum! Kötü insanlardan Allahü Teâlâ'ya sığın böylece insanların en hayırlısı olursun."

78.  "Yavrucuğum! Dünyaya gönül bağlama! Ona itimâd etme! Zirâ sen bunun için yaratılmadın. Allahü Teâlâ, dünya nimetlerini, itâat edenlere yani müminlere sevâp, âsilere cezâ kılmadı."

79.  "Yavrucuğum! Sakınılması lâzım olan bir husus­tan çok sakın! O da şudur. İnsanlar seni Allah'dan korku­yor gördükleri hâlde, kalbin fâcirdir yâni günahla dolu­dur."

Bu hususda Resûlullah efendimiz hadîs-i şerîfde bu­yurdular ki: "Bâtınını (içini) ıslâh eden eden kimsenin, dışını da Allahü Teâlâ ıslâh eder."

80.   "Yavrucuğum! Sana iki şey tavsiye ederim. Bun­lara dikkat edersen dâimâ hayır üzere bulunursun. Bunlar; geçineceğin para ve ödeyeceğin borcundur."

81.   Lokman Hekîm oğluna: "İnsanlara muhtaç oldu­ğunu gösterme. Çünkü senin böyle yapman zenginliktir. Tamahtan sakın. Çünkü tamah hazır bir fakirliktir. Nama­zını dünyaya vedâ eden kimse gibi kıl. Özür dilemeyi ge­rektirecek şeylerden sakın" buyurdu.

82.   "Ey oğlum! Hakk Teâlâya tâbi ol! Nasîhati önce kendine yap! Başkasına tavsiye edeceğin şeylerle önce kendin amel et! Sözünü, bilgine, hâline göre söyle!"

83.   "Yavrucuğum! Sana dost olanları, sıkıntılı za­manlarda dene!"

84.  "Oğlum! Gençlik zamânmı ganîmet bil! Bir işte akıllı ve ilim sâhibi kimselere danış!"

— 170 —

85.  "Yavrucuğum! Dostlarına da düşmanlarına da gü­ler yüzlü ol! Dostlarına hürmet ve ikrâmda bulun!"

86.  "Oğlum! Masraflarını gelirine göre ayarla! İktisâd et! Aşırı gitme! Her işte îtidâl sâhibi ol yâni orta yolu ter­cih et! Cömertliği âdet et!"

87.  "Ey Oğlum! Büyüklerle konuşurken sözü uzatma! Akrabaya karşı alâkanı kesme! Üzerinde ittifak olunmuş şeye muhalefet etme! Hiç kimseye üstünlük taslama!"

88.  "Oğlum! Kaş göz işâretleri ile, hiç kimseyi küçük düşürecek hareketlerde bulunma! Başkasının yanında ken­dini veya âileni medhetme!"

89.  "Oğlum! Elinden-geldiği kadar kavgadan, müna­kaşadan sakın! Dünya işleri için kendini fazla üzme! Kız­dığın zaman sözlerine dikkat et, ölçülü olmaya çalış! Bü­yüklerin önünden yürüme! Bir kimse konuşurken araya laf karıştırma!"

90.  Abdullah bin Vehb bildirdi ki: "Birisi Lokman Hekîm'e; "İnsanların sana gelip, sözünü dinlemelerine şa­şıyorum" dedi. Lokman Hekim, ona; "Ey kardeşim! Sana söyleyeceğime kulak verirsen, sen de böyle olursun" dedi ve şöyle ilâve etti: "Beni, gördüğün duruma getiren şeyler; gözümü haramdan korumam, dilimi tutmam, yemede if­fetli ve ölçülü olmam, nâmusumu korumam, doğruyu söy­lemem, ahdime vefâ etmem, misâfirime ikrâmda bulun­mam, komşumu korumam ve beni ilgilendirmeyen şeyleri terk etmenidir."

91.  Lokman Hekîm'e; "Terbiyeyi kimden öğrendin?" dediler. O da; "Terbiyesizlerden, onların beğenilmeyen her şeyinden sakınmak sûretiyle" buyurdu. "HiKmeti kim­den öğrendin?" dediler. Basacakları yeri görür gibi, bilme­den ayağını yere koymayan âmâlardan (körlerden)" buyur­du.

— 171 —

92.    Resûl-i Ekrem (salla’llâhü aleyhi ve sellem) Lokman Hekîm'den ha­ber vererek; "Lokman, oğluna; "Allahü Teâlâ kendisine emânet edilen şeyi korur. Ben de seni, malını, dînini ve amelinin sonunu, Allahü Teâlâya emânet ediyorum" dedi” buyurdu.

93.    Lokman Hekîm'in yüzük taşında; "Gördüğünü gizlemen, şüphe ettiğini açıklamandan daha güzeldir" ya­zılı idi.

1)   Tefsîr-i Mazharî, cild 7, sh.252

2)   Tefsîr-i Kebîr, cild 25, sh.142

3)   Tefsîr-i Kurtubî, cild 14, sh.57

4)   Dürr’ül-Mensûr; cild 5, sh.,162

5)   Tefsîr-i Hâzin cild 5, sh.214

6)   Şeyhzâde Haşiyesi

7)   Zâd'ülMesîr,cild6,sh.316

8)   Rûh'ül Beyân; cild 7, sh.66

9)   Garâib'ül Kur'ân; cild 21, sh.45

10)   Şihâb Hâşiyesi; cild 7, sh.133

11)   Tefsîr-i Taberî; cild 21, sh.64

12)   Ravdat'ül ebrâr; cild 1, sh.74

13)   Mürûc'üz Zeheb; cild 1, sh.54

14)   Feth’ül Bârî; cild 6, sh.325

15)   Sahîh-i Buhârî

16)   Fusûs'ül Hikem, sh.206

17)   El-Maârif, sh. 25

18)   Muhâdarat'ül ebrâr; cild 1, sh.139

19)   Müzekk'in Nüfûs, sh.66

20)   Ravdat'üs Sefâ; sh.331-335

21)   Lügât-i Târih ve Coğrafya; cild 6, sh.141

22)   Ahsen'ül Enbâ’ı, sh. 39

23)   Mir'ât-ı Kâinât, sh. 193

24)   Ramûz’ül-Ehâdis 332

— 172 —

İ) HZ. LOKMAN HEKÎM'İN İLK VE
SON NASÎHATLARI

A) İlk Nasîhatlan:

Lokman Hekîm'in oğluna verdiği nasîhatlan içinde Kur'ân-ı Kerîm'de zikredilen ilk nasihati, onun şirkten ka­çınması hakkındaki öğüdüdür:’⁰

"Yavrucuğum! Allah'a şirk koşma. Rabbini tanı. Çünkü şirk, çok büyük bir zulümdür."’²’

Lokman Hekîm'in kendisinde görülen ve akla delalet eden ilk hikmetinin "Kalb ve Dil Hikmeti" olduğu da bil­dirilmiştir.’³’

B) Son Nasîhatlan:

1.   Lokman Hekîm'in son tavsiyeleri arasında aşağıda­ki öğütleri zikredilmiştir: "Yavrum! Avradı sırdaş edinme. Avam ile dostluk eyleme. Alçak kişiden borç edinme..."’⁴’

2.   Hz. Lokman Hekîm insanın en sağlıklı bir biçimde yaşaması için adeta tıp ilmini özetlemiş ve şu tavsiyede bulunmuştur:

"Ayağını sıcak tut, başını serin

Kendine bir işi bul da düşünme derin."^[5>

(1)    l.H. Bursali: Rûh'ül Beyan: UT],

(2)    Lokman Sûresi: 31/13,

(3)    Rûh'ül Beyan: 7/76

(4)    Taberî Tarihi: 1/381,

(5)    Sıhhat Hazînesi, s. 113

— 173 —

3.   Hz. Lokman Hekîm’in, ölüm hastalığında iken son olarak oğluna aşağıdaki öğütleri verdiği bildirilmiştir:

"Ey Oğlum! Ben sana çok vasiyet ettim. Öğüt ver­dim. Bu hayat fanidir. Ben sana altı şeyi daha vasiyet edi­yorum ki, bunda evvelkilerin ve sonrakilerin ilmi vardır:

1.   Dünyada ömründen kalanı kadar uğraş.

2.   Rabbine, ihtiyacın kadannca ibadet et.

3.   Âhiretin için, orada kalacağın kadar çalış.

4.   Kölenin kölelikten kurtulmaya çalıştığı gibi, sen de cehennemden kurtulmaya gayret et. Çünkü ondan kurtul­duğun açık değildir.

5.   Allah'a isyan edeceğin zaman, Allah ve melekleri­nin göremeyeceği bir yer ara.

6.   Cehennemde Allah'ın azâbına sabredebileceğin ka­dar, günah işlemeğe cüret et."⁽⁶⁾

(6)    Mecalis-i Sinaniyye, s. 450

— 174 —

K) PENDNAME VE EMSAL-I
LOKMAN HEKÎM

(Hz. LOKMAN HEKİM’İN
ÖĞÜT VE HİKMETLERİ)

— 175 —

— 176 —

Yer yüzü halkı arasında âlim, Maden içindeki altın gibidir.

Alim, câhili bilir: Çünkü o önce câhildi.

Câhil, âlimi bilmez: Çünkü o âlim olmadı.

Alimin bir tek günü,

Câhilin hayatının tamamından daha hayırlıdır.

F: 12

(Emsâl-i Lokman Hekîm ve Bazı Akvâli'l Arap: 2, 14, 95)

— 177 —

— 178 —

PENDNÂME-İ LOKMAN HEKÎM
MANZÛM TERCÜMESİ

ESER

Ahmed Raşid

Medîne-i Münevvere Sabık Kadısı

It was issued with the license numbered 503 and dated 5 Muharram year 324 and 15 February year 321 of the Ministry of Education.

Dersaâdet Mahmud Bey Printing House

1324

The book is registered in the Hüdai section of Üsküdar Hacı Selim Library, number 3/679.

— 179 —

— 180 —

Bismillahirrahmanirrahim

INTRODUCTION

As it is not secret among the people of science, perfect scholars - may God have mercy on them - do not confine the honor of knowledge, perfect knowledge and good morals that they have acquired through the blessings of Fahr-i Murselîn Aleyhisselam to themselves, but the good habits they have acquired are, according to the ruler of Mr. Ahmedî, selfish desires and He never sees it as appropriate to leave those who are carried away by their desires in their debauchery and debauchery, and always says:

"Ud'u ila sabil-i Rabbike bil hikmeti vel mav'izetil haseneh..."®

(O Prophet! Call to the way of your Lord with wisdom and good advice and fight with them in the best way...) When they invite them to the path of wisdom, the companionship of prosperity and happiness by saying soft words that are the bond of the hearts according to the glorious concept of grace, they are one of them. partial:

Şem' if the invitation was coned in vakî-ifurûz

Can pervâne ni perhized zi suz

(If one is invited to the illuminating light in due time,

The soul becomes a butterfly circling around the light, why should it be afraid of fire?)

( 1)   Holy Quran, Surah Nahl: 16/125.

— 181 —

He accepts the invitation in the verse and therefore joins the scientific assembly in the Garden of Reyhan. The assembly of knowledge is, for him, gardens of tulips and roses, and although the people of advice know that some people heard the invitation that attracts this salvation and did not accept it, and they were aware that some useless people objected to them because of this invitation, they continued to give their advice and advice with care. They do not hear objections and do not take them into account.

And with perseverance in this profession of righteousness:

"Baz perran kon hamam ruh kir

Der reh-i davet tarek-i Nuh kir

Even though the customer is a helper

"Dâvet-i din kon ki davet-i var dast"

(A falcon flying into the bath gets dirty.

He who follows Noah's path is on the path of invitation.

Although the person who buys a mansion has a burden on his hands;

Invite them to the religion; you also have the wealth of invitation in your hands.)

They cannot help but constantly give advice to those who have fallen into the valley of debauchery. Like that just doctor who takes precautions to treat the patient for a month and arranges the medicines, the patient says to the doctor because of the illness he is suffering from:

- Because of the undesirable treatments he gave to the doctor with various manipulations on the grounds that "I am tired of these drugs. It is impossible for me to drink them anymore..."

— 182 —

The physician will never be upset. He continues the treatment by using appropriate words, loosening his reins a little and not leaving him unattended; However, by putting the necessary medicines in the form of lemonade or syrup, he finds a way to make the patient drink and use the necessary medicines in a controlled manner. As a result, that disease will gain health and well-being day by day, with the doctor's wise actions and attitudes in the manner described and using the necessary medicines, and the patient will regret the hostile treatment he received from the doctor.

Here, the wise and perfect people who are useful with their existence, just like the good doctors, read the provisions of the Great Qur'an, the honorary of the worlds, Hz. By writing the hadiths of Muhammad (salla'llāhu 'alayhi wa sallam), some funny stories, and astonishing stories, they are determined to make the language patients and those who are not well-off drink, and those who are not on the path of prosperity, to prevent them from debauchery and to purify them, on the path of dignity and happiness. It has been proven by the useful works of many authors that his friends have commanded to gain value.

The main purpose of this "Preface" is to find many valuable advices and testaments from the companions of knowledge, knowledge, perfection and truth to the human race day by day, in authoritative books and treatises that are the summary of the Quran and the Sunnah, and especially by some religious mujtahids. The writing and classification of Siyer-i Kebîr, İhyâ-yı Ulûm, Fütûhât-ı Mekkiyye, Mesnevî-i Ma'nevl ² and similar popular books, which are the useful authors of the sheikhs and the people of certainty, in terms of the deeds and beliefs of the deceased ummah. of bright sharia

( 2)  Owners of the valuable works listed above: Siyer-i Kebîr: İmam Muhammed (132-189 Hijri), İhyâ-ı Ulûm: İmam Gazâlî (452-505 Hijri), Fütûhat-ı Mekkiyye: Muhyiddîn-i Arabî (560-638). Hijrî), Mesnevî-i Ma'nevî: They were written by Mevlâna Celaaleddîn-i Rûmî (Born: 672 Hijrî-Belh).

— 183 —

Even if they properly visit the main street and seriously consider the valuable works mentioned for charitable purposes, they will attain moral beauty.

The capital of this poor servant is Ahmed Rashid from Asitâne (Istanbul) - May Almighty Allah forgive him and his parents. He was the judge of Medina-i Münevvere in the years of one thousand three hundred nineteen and twenty Hijri and accompanied the Belde-i Tahir to Harem-i Şerif Hz. Seyyidü'l-Anbiyâ Aleyhi Ekmelü's Salavât ve Etemmi't Tahâya, the umdetü'l ulemâi's-sâlihîn Şeyhül-İslâm-ı Esbak Arif Hikmet Bey Efendi, who is located in the vicinity of happiness, can visit and study during holidays in their very well-organized and charming beautiful libraries. Among the exquisite books and distinguished treatises that I have reviewed, there is a season called (Pend-nâme-i Lokman Hekîm Cihet-i Ferzend) written with beautiful calligraphy, written in the exquisite calligraphy of Hodja Imadüddîn, one of the famous Iranian calligraphers, and with Persian phrases, among the Arabic and Persian works of past writers. I had considered a (marked) pendenname.

As the sentence is known, Hz. There was a disagreement among the scholars in Luqman's Prophethood: Hz. He is the son of Ayyub's sister or his aunt's son and his namesake is Ebû'l-En'um. It is written in the commentary that he was born in the tenth year of the reign of David (peace be upon him), that he did not speak without a reason, that he was in silence and silence, that he acted with caution, that he was given wisdom as a divine blessing, that all his words and deeds were accurate, and that he constantly gave advice and advice to his son. Those who want to know the poet's states and attitudes in detail should consult tafsir books.

This humble servant wrote the above-mentioned brilliant book, a treasure trove of guiding advice, in the Persian language.

— 184 —

Each of the aforementioned Pendnâme, which is truly a "Treasury of Wisdom" as it consists of thirty-four pieces of advice with good intentions and is beneficial to the younger brethren (brothers) and especially to children, is easy to understand, to be advised with the mentioned advices, to attain the blessings of Allah Almighty, and has collected many benefits. I transferred and translated it clearly into the Turkish language (Ottoman) with five couplets.

The few words of this "Pendnâme" indicate many meanings and benefits. As a matter of fact, the word "language" consists of 34 letters and two (d-1) letters, ⁰ ':

"Câm-ı cem raki şenîdî dil Âdem based"

According to the verse (The language of Cem-şîd that you heard was the language of Prophet Adam), ^the tongue, which is a small piece of flesh in appearance, is capable of being used by truth-loving people, as a perfect person possesses many knowledge and wisdom, and perhaps even the secrets of the world. It is a wise man's work that will benefit them and be enlightened.

If the Brotherhood, which has condescended to consider the translation of this poem, has found some mistakes and inappropriate expressions, it is hoped that they will correct the writing and cover up my mistakes.

( 3)    In Abjad calculation, it represents the numbers (d): 4 and (L): 30, the sum of both of which equals (34).

( 4)    Glass: (f) glass, goblet, mug, ke's: Câm-ı mey: Wine glass,

Câm-ı Cem: The magic cup of Cem, also known as "Cem-şîd", who is considered the inventor and mistress of wine in the Persian Empire, and is one of the poetic mysteries of Alexander. (Şemseddin Sami: Kamus-ı Türkî, p. 465)

In my opinion, what is meant in the above verse is this: The origin of people is Hz. Just like Adam, the origin of languages ​​is Arabic. The language has been integrated through the line from Adam to his sons: Sid, Idris, Noah, Abraham, Moses, Jesus and Muhammad AJeyhimussalam. Allah knows best.

— 185 —

LİMÜTERCİMİH'İL FAKİR

A concise Pendnâme, liki meaning interpreted

Nush u wisdom, there are many nefi manend-i Nîl.

Surely every foundation is devoted to the Book and the Sunnah,

Evidence for the safe path, both worldly and otherworldly.

Make the evil eye look, every paragraph is pure evil,

Kulzüm-i dürr-i nesayih is the word though kalîl,

It is unworthy to see this gem by seeing the words of the word, Even though a diamond is small, its value is very low.

I translated every verse with five couplets, Let everyone understand your meaning, so that only one word remains.

My goal is to have mansions like myself, my aim is to give advice in the literal sense.

Especially, let it be a pure memory, He takes pleasure in this beauty and beauty.

If he saw it in my poetry, he would say shame, mistake-pûşân nihan

This is the wisdom of wisdom.

I translated this pendi for the sake of the people, Make the glass nushi nuş, Rashid, Selsebîl if you wish.

— 186 —

1 .   It is a short pendname, but it has a long meaning and contains advice and wisdom. It has many benefits, it is almost like the Nile.

2 .   Undoubtedly, every advice is in accordance with the Quran and Hadith. It has been evidence of the right path in this world and the hereafter.

3 .   Look carefully, every joke is a ship of salvation. Although his words are few, his advice is the pearl of the Red Sea.

4 .   Even though the diamond is small, its value is very high. Do not despise this jewel because you see the scarcity of words.

5 .   I translated each advice in verse with five couplets. Everyone should understand the meaning, and there should be gossip like "he said, it was said..." that is not understood.

6 .   "Nasîhatnâme" is unique in its wording and meaning. My aim is for those who are deficient like myself to have a share in it.

7 .   Give plenty of fruits as gifts, especially to children. People were created beautifully, let them enjoy their fruits and scents.

8 .   If those who conceal mistakes see faults in my poetry, they hide them. This is the custom of great men in the assembly of wisdom.

9 .   I translated this pendi to the people so that they could drink it. Rashid, if you wish to drink Selsabil (delicious water) from the fountain of Heaven, drink also the wine of advice (keep the advice given).

__ 187 _

MÜNÂCAT-IMEHÂSİN-İ ÂYÂT

Irham bihâl-ı abdike yâ vâhibe'l atâ Venzur biâyn-i lutfike yâmazhara's sehâ Leysel Hakim'u gayruke yâ mâlike'l property Yâ vâcibe'l vücudveyâ sâhibe'l bekâ

OTHER

Open your flower of wisdom, let your tongue be in peace, may it be from the record of the heavens, O noble freedom, open the mirror of my heart, so that I can see the things properly.

Karîn and mercy be to the clear truth until the manifestation of guidance

Ve minallahi't tevfik ve hüve ni'ıne'r-refik.

MÜNÂCÂT

O my forgiving God! Have mercy on the situation of your servant.

O my generous God! Look at me with your gracious look.

Oh my God, the sultan of sultans! There is no Judge other than You.

Oh my God, the owner of eternity! O whose existence is from himself

My God!...

OTHER

O my generous God! Unveil the rosebud of wisdom, make the garden of the heart happy, the nightingales are free from the shadow of darkness.

let it be.

Let the eyes of my heart be opened, so that I can see things properly. Make me close to the people of truth, so that I may be guided.

Guidance comes from Allah and what a wonderful Protector He is.

— 188 —

TRANSLATION-İ MANZÜME-İ PENDNAME-İ
LOKMAN HEKİM CİHET İ FERZEND

Bismillahirrahmanirrahim

1 .    Hey bastard! God bless God.

Know God Almighty, O intelligent One, He is the One

Genius is present and omnipotent and majestic.

His essence existed while the worlds were always non-existent.

While there are no sunrises of heaven, there are no angels, no

Then he performed these with the command of ī'cad.

The people of peace realize that your existence is different from things.

Don't forget Allah in any situation, zinhar

O my beloved, do all your deeds with the consent of God.

Târik-ı râh-ı Hudâ's will be the mahur states

Isn't it possible to deviate from the path of Meh, giriftâr-ı hüsûf?

— 189 —

POETRY TRANSLATION OF LOKMAN HEKİM'S ADVICE TO HIS SON

In the name of Allah (cc), the Most Merciful and Merciful...

1 .   O Son! Get to know Allah Almighty. ^(one)

1 .   Know God Almighty, O intelligent child, He is the One. And the being is rich, powerful and noble.

2 .   While the worlds, the sun and the sky, humans and angels, the moon and stars did not exist, his essence existed.

3 .   Then He created them out of nothing with the command "kun". ⁽²⁾ A wise person clearly understands His existence from the things He creates and believes in Him.

4 .   O Son! Do not forget Allah in all situations. Do everything in accordance with God's consent.

5 .   The situation of those who abandon the path of Allah becomes fearful. O you caught in the lunar eclipse! Isn't it possible to stray from the path of the moon?

Note: 1. In the Tafsir of Rûhü'l Beyân, it is said that Hz. The first advice that Luqman Hekîm gave to his son is the advice given in the thirteenth verse of Luqman Surah, about avoiding polytheism: "My child! Do not associate partners with Allah (know your Lord). Because polytheism is a great injustice." (Same work: 7/77)

2. "Kün" means "be". In the Holy Quran, this word "kün", which is mentioned in eleven verses, is derived from the same root as "teku" and "tekün". Both of them are mentioned together in the sixteenth verse of Luqman Surah. Almighty Allah says in the eighty-second verse of Yasin Surah: "If Allah says to something "kun (be)", it becomes "fayekun" (that thing immediately).

— 190 —

2. No matter where I am pend u nasihat nuhust every or work

if.

Whatever advice you give, remember it first and act on it.

See that judgment is fulfilled within yourself.

Come to your senses, oh nice dirty person, first tehzîb

Make the people a blessing and bless the mercy of peace.

You don't take advantage of nushile nasi at any time

Don't act against your ego so that you stay giryan

Ru-siyeh heats up the furnace and bath

It regulates the pure and the pure.

In short, do the profit with the pend I said.

Don't be like a furnace maker, you unnazîf, you a'kal

2 .    Whatever you give advice or advice, do it yourself first. ^(one)

1 .    Whatever advice you give, do it first. Then, continue to apply the judgment of that advice within yourself.

2 .    O good son! First, adorn your mind and soul with good morals. And encourage the people to the path of goodness with good advice.

3 .    Even though you help people benefit with your good advice at every moment, do not forget your self so that you do not cry.

4 .    Even though the bath keeper has a black face, since he lights the bath and heats the water, his service makes the common people and the air pure and clean.

5 .    Oh my clever child! Finally, correct your work and deeds with the advice I gave you, and do not be black-faced like the furnace owner!

Note: 1. Let's point out the forty-fourth verse of Surah Al-Baqara. This verse says: "Do you command people to do good and forget yourselves?"

— 191 —

3 .    Suhan biendâze-i hish güy.

Think about your own place and do not exceed the amount of words and do not interrupt the speech.

Don't tell the people, whatever you hear, keep it in memory

Those who want to misjudge you, the people of appeal

Don't you dare to talk too much.

Then don't regret it by making a pilgrimage

Present how to perform etnâb-ı kalam

Even if the words "Tell Hazmile" come, it's time for sunset.

Don't say anything, you are a mellow person

Always wise in digestion and silence

3 .    Consider the word, then say it.

1 .    Think about your own level and start speaking accordingly, do not exceed your limits, and do not extend your speech.

2 .    Whatever you hear, do not tell the people, hold your tongue, say little; lest the distinguished people put you to shame.

3 .    Don't dare to start speaking without thinking carefully, and then stay silent and regret it in shame.

4 .    Even if it's time to speak, say it with swallowing. Don't prolong the word; Don't go so far as to tell people your secret.

5 .    Especially do not speak useless words that will bore people. Intelligent people are always determined and silent.

— 192 —

4 .    I'm sorry for the staff.

Appreciate my love, show love

Especially if the people of knowledge are knowledgeable, remember

He who respects the skill of the people of the Ummah becomes Hurrem.

His speeches and precautions are a balm for the tongue.

Merd-i safâ ayn-ı güher, which is difficult to choose

Such self-sacrificing sacrifices are made by the people of the world

May you always show respect according to the circumstances of your soul, so that they may serve you.

Knowing that you are in good command and not complying with it is a flaw

So that you may find a flaw in your dignity

4 .    OSon! Know human worth.

1 .    Appreciate people and show them love. Keep him dear, especially if he is one of those with wisdom.

2 .    He who respects those with knowledge and skill becomes happy; Their kind words and kind measures will be a cure for heartache.

3 .    Like the jewel, the honorable person is difficult to choose; Those with insight would sacrifice their lives for such a patriotic person.

4 .    Respect the creatures according to their condition at all times; so that they can serve you by sacrificing their lives.

_!        5. Do not fail to appreciate and respect people,

F: 13

May you find adorned and high mansions prepared in the clear garden.

— 193 —

5 .    God bless you.

Reveal to no one your secret of action, O beloved. Even if it were, the beloved one would not reveal your secret of telling.

Whoever you tell it to, don't think that your secret will remain. In the end, it will be a secret that comes from two people, of course it is obvious.

If there is anyone who can make a secret, it is the phoenix in the world.

Put your consent in the cellar and destroy it

Oh my God, how does the evil eye keep the secret? What will run into the secret and lose its luster?

May it please you, mother Nezid, and also a begayet letter.

Dehen u lebs seem to be the sad ones of that group

S .    O son! Keep your own secret: Do not tell your secret to your friend.

1 .    O friend! Do not reveal your secrets to anyone; Even if you are a faithful lover, do not tell your secret.

2 .    Don't assume that your secret will remain secret no matter who you tell it to. A secret that comes out of two lips will of course become known and spread.

3 .     If there is anyone in the world who can keep a secret, it is the "phoenix". Put your secret in the cellar and destroy the key.

4 .    Look in the mirror how it keeps its secret; What can you say, the one who reveals the secret will not have any grace left.

5 .    The secrets of those whose mouths and lips are sealed are kept secret.

— 194 —

6 .    Merdüm-ra be-vakt-ı hışm azmây.

Experience Adam in his time of wrath.

Take care of your surroundings for a long time.

Is it in line with the wisdom of the Sharia or not?

It is known that a person's thoughts in his anger

If he overdoes it, consider that defeated desire as rape.

It is subject to the soul, whatever you say, it does not reject it.

If a carcass of wrath attacks a perfect man,

The soldier is at peace with the memory of mehzûm

Whoever recognizes the nature of man in pity, regards the moment as the secret of anger as an animal

6 .    Experience the person when he is angry.

1 .     Try a person when he is angry, take a good look at that person's behavior and actions, and how he does his job.

2 .    Is what he did in accordance with the Sharia law or not? A person's ideas are known when he is angry.

3 .     Know that you are defeated by the desires of the one who violates your place, he will not listen to whatever you say; because he followed his ego.

4 .     If a soldier of anger attacks a mature person, the meek soldier will repel him and defeat him with his patience and endurance.

5 .     The wine of anger reveals the true nature of man. Whoever gets drunk with anger, consider him an animal.

— 195 —

7 .    Dost-ra beseved and suffered a test.

Whoever gives you pure desire in this moment of grace

All in all, do not think that it is a faithful moment.

In the future, whoever does so will show brotherhood.

Don't trust that if there is a question, digest it a little.

Tell me with those kinds of stories and smooth words

He shows his sincerity and humility and continues in unity.

Become a friend of trial, even though you may suffer losses.

Hypocritical lovers appear with our faithful friends.

If you ask for cash, they will show you a waste of money.

If so, know the right moment, my faithful friend.

7 .    Try the person you will make a friend, what benefit or harm can it do to you?

1 .    Whoever comes to you in your wealthy time pretending to be a friend, do not assume that he is your sincere friend and loyal friend.

2 .    Do not believe anyone who shows brotherhood in his time of happiness, but remember and examine him a little.

3 .    He speaks bravely by telling various stories. He continues to get along well by appearing correct and modest.

4 .    Try the person you make as a friend, what benefit or harm can it bring to you? So that your hypocrite, your dear friend, may be revealed.

5 .    Ask him for wealth and property, explain to him that you are damaged. If he consoles you, consider him your best friend.

— 196 —

8 .    Dost zeyrek and dana old man.

Be a friend, hold Adam, who is wise and wise

Nush u tārāyayyle tâ bulasın râh-ı selim

Without it, there would be no friend, no intelligence, no effectiveness.

The wise man becomes the enemy of the child

If there is no difference between Fârık-ı nîk, it is muhih.

Because he cannot know what is good, he spoils every benefit with his ignorance.

Chemistry is that gift, whoever is that muhib?

Whatever your problem is, tell me and get the news about it.

Man always needs such a wise friend.

With good judgment, the fruit of the purpose is attained.

8 .    Make friends with knowledgeable and wise people.

1 .    Make a knowledgeable and wise person your friend so that you can find the path to salvation with his advice and precaution.

2 .    If a friend is not intelligent, he will be of no use to him, his actions will be faulty, a smart enemy is better than a stupid friend.

3 .    If a friend does not notice good and bad, stay away. Because the one who does every flawed act out of ignorance cannot know what is good.

4 .    A friend who has knowledge and skill is like chemistry; Tell him about your difficult affairs and get news from him.

5 .    Such an intelligent friend is always necessary for man. As a result, with a good idea, the desired fruit is obtained.

— 197 —

9 .    I'm not sure if I'll be able to do it.

He will see you, the foolish one, and make your escape immediately.

The word tightens the flesh, makes Adam weak

An ignorant person with a defective mind and bad manners

The pine trees fall down wherever they may,

It is not possible, this foolish friend of ours, Gülşene cannot enter the tongues of the people like a crow, but cannot fly with a nightingale.

If he convinces me, won't the stone cause harm to the bottle?

The arrogant council will never forget

His words give the effect of grief to the soul, but there is no difference between a scoundrel and an ill-mannered person.

9 .    Run away from the stupid and ignorant man, run away,

1 .    When you see a stupid and ignorant person, run away immediately; Their behavior bores people, their words bore them.

2 .    A person who is lacking in intelligence, ill-spoken, ill-mannered, and very ignorant will topple trees wherever his body's lightning strikes.

3 .    A fool cannot be a true friend to the people of the heart. A crow cannot enter the rose garden but cannot fly with the nightingale.

4 .    Wouldn't the bottle be damaged if a stone was thrown nearby? Intelligent people often avoid ignorant people.

5 .    The words and actions of the ignorant cause grief to the soul; A rude person is no different from a scoundrel.

— 198 —

1 0.   Dost ve aşna-ra be vakt-ı rene ve shtî azmây.

Make it an experience, a loving companion in the moment of misfortune

Sufeha deceives many people with her elegance.

He hypocrites in time, all kinds of hulûs

Because seeing you is the source of happiness,

Those things that will disappear will not come to your neighborhood

Maybe he would despise you, otherwise your situation

Do not think that every loving earth is a lover.

Give it a try and experience will become apparent.

The mother is the most loyal companion, she comes at the right time and at the right time, and gives her help.

1 0.    A friend is evident on a dark day.

1 .    Make your loyal friends experience in times of trouble and calamity; Dissolute people deceive people by showing many kinds of love.

2 .    The hypocrite shows all kinds of sincerity in times of blessing, because he wants to benefit from your wealth.

3 .    When you no longer have your goods, he won't come to your neighborhood. Maybe he will criticize you when your respectable state is gone.

4 .    Don't think that everyone who seems friendly is your soulmate, keep experiencing; He is a close friend and is known for his ideas.

5 .    The people of loyalty, who are constant and faithful in their friendship, first of all become his dear friends and come to him in times of dishonesty, trouble and trouble, and support him.

— 199 —

1 1.   The profit of goodness is serious.

All in all, make your money rich in good deeds, oh sir.

In short, with his help and effort, the nef-i katir

May you do good deeds, crush your tongue and soul hezl-i himem

No, because your work will be fulfilled, my nef-i umem

Be serious about doing good, both physically and physically.

Remembering the name of the people with good deeds

God commanded with devotion to piety

May you make a blessing in every place of work.

Do good deeds in the world as much as you can.

May you find glory and exalted degrees

1 1.   Be steadfast and continue in good deeds with your life and property.

1 .    Hey old man! Spend all your efforts and money on good works, many useful things will be done with your efforts and work.

2 .    May you wholeheartedly give your services to the cause of good; Because doing good deeds will benefit the ummah.

3 .    Persevere and continue with wealth, body, and good deeds seriously; People will remember his name with goodness until the day of judgment.

4 .    Allah commanded: "Help each other in goodness and piety" (al-Maidah: 5/2); May you always work for goodness and goodness.

5 .    As long as you have power in the world, do good and you will be honored with high degrees in this world and the hereafter.

— 200 —

1 2.   Tadbir ba mardüm-i muslih ü dânâkon.

İdegör âlim-i muslih ile târ-i umûr

It shows the mercy of the savior, the people of skill, the mercy of the Quran

Those who are perfect are guided by contemplating a profit.

There is no doubt that the work of the beautiful form is completed.                            /

The wisdom and war of the swords made everything work together

He who seeks guidance will be guided to the right path. Encouragement

1 2.    O son! Do your work in consultation with learned and knowledgeable people who reform.

1 .     Continue to turn things around with the scholar who corrects; A blind person with skill shows the right path.

2 .     If a person of perfection begins every task by contemplating, there is no doubt that he will finish the task beautifully.

3 .     A scholar does everything in accordance with wisdom and sharia; It also encourages those who ask for advice to the right path.

— 201 —

1 5.   Dear friends and benefactors.

Hold your lover and lover with dignity

Make the moments nuvazîş with generosity and respect

Friends are worthy of honor and blessings, lâ-rayb

It is a shame to raise Himem-i lutfı.

We read "innemel insane abîdü'l ihsan"

Take care of your companions, O dear soul.

If a foreigner sees him, he will become a servant and serve.

If you don't have the grace to abde, sometimes he goes to the abdomen.

Be careful, if you know the companions, the faithful ones.

Friendly doctor is for the person's troubles

1 5.   O son! Cherish all your friends and loved ones.

1 .    Cherish all your friends and lovers and reward them with generosity and respect.

2 .    There is no doubt that friends are worthy of respect and kindness. It is a shame to withhold effort and grace from them.

3 .    We read: "Man is the slave of goodness." ⁰ ' O son! Make the memories of your friends pleasant with your grace.

4.   Yabancı görse insanlık gösterir, hizmet eder; kula lütfetmez isen dağ ve çöle gider.

5.   Sâdık bildiğin dostlara hürmet eyle, saygı göster, mahâretli doktor (hekim), kişinin derdine dost olur.

Not: 1. "İnnemel insan abîdü'l ihsan (insan iyiliğin kölesidir)" ve "Bil birri yiista' bedül hür (iyilikle hür kişi köle kılınır)" sözlerinin her ikisi de Hz. Ali Kerremallahü Vechehü Hazretlerinin vecîzeleridir.

— 204 —

16.   Ba dost ve düşman pîşanî kuşade dar.

Düşman ve dosta et lutfu beşaşet izhar

Kılma a'dâyı bed-endîşe hakaret izhar

Münhasır kalmaya lütf-u nazarın ihvâna iltifat eyle hem a'dâ-yı bed-endişâna

Kıl tecâhül sana düşmandan erer cevr-u eza

Edegör sabr u tahammül bulur âhir o belâ

Anı zâhirde muhibbin gibi tut kıl taltif Tâ ki düşmanlığını etmeye hasid taz'îf

16.   Dost ve düşmana lütuf ve güler yüz göster.

1.    Dost ve düşmana güleryüz göster ve lütüfkâr dav­ran; düşmanı kötü endişeli kılma, ona hakaret etme,

2.    Lütüfkâr bakışın, yalnız kardeşlere münhasır kal­masın; hem kötü düşünen düşmanlara da iltifat eyle.

3.    Sana düşmandan zulüm ve eziyet ererse, bilmemezlikten gel; Sabır ve tahammül göster, sen ecrini alır­sın, o neticede belâsını bulur.

4.    Düşmanı, görünüşte dostun imiş gibi tut, onu taltif eyle, tâ ki hasedçi düşman, düşmanlığını artırmasın.

— 205 —

17.   Mader ü peder-ra azîz dar.

Peder ve maderi i'zaz ile kıl şâd-ü karîr

Etme hürmette kusûr onları lâzım tevgîr

ister evlâdını âlî ola dâim ebeveyn

Bulunur onları tatyîb ile izz-i dâreyn

Valideynin olur evlâdda hakk-ı bisyâr

Emreder onlara ihsan ile Rabb-ı Settâr

Sana hizmetleri çok vakt-i tufûliyette

Siyyema vakt-i şedâidde dem-i kedrette

Her dem evlâda garazsız hizmet etmişler

Bâb-ı eşfak ü mürüvvette sebat etmişler

17.    Ey oğul! Ana ve babayı aziz tut, haklarına ria­yet eyle.

1.    Ana ve babaya hürmet etmekle memnun ve mesrûr kıl, hürmette kusûr etme, onlara tazîm lâzımdır.

2.    Ebeveyn, dâimâ evlâdının yükselmesini ister. Dün­ya ve âhiret şerefi, ancak ana ve babaya hoş muâmele et­mekle kazanılır.

3.    Valideynin, evlâd üzerinde pek çok hakkı vardır; günahları örten Allahü Teâlâ:"Ana ve babaya ihsan ile" emreder.⁰’

4.    Çocukluk vaktinde sana çok hizmetleri olmuştur, hele hastalık ve keder zamanında daha ziyade hizmet et­mişlerdir.

5.    Her zaman evlâda karşılıksız hizmette bulunmuş­lar, şefkat ve insanlık hususunda sebat etmişlerdir.

Note: 1. Parental rights are explained in the fourteenth and fifteenth verses of Luqman Surah. In summary, these verses say: "We advised man to his parents (We commanded him to obey them)... Be grateful to Allah and your parents... Get along well with them in this world..."

— 206 —

1 8.   Ustad gave the best fathers.

Obey the master, know the moment as ayn-i güher

He teaches the knowledge of literature and helps his horse.

Always drawing you to the work of good manners and righteousness

He longed for Rifat-i Kadrîn's idea and body

Vesh-i ignorance will not leave you, they will make you pure, edîh

He practices his morals by teaching them good manners.

Know such a master as your father and mother.

May you receive education from that gifted person.

The Jewel of Heaven embellishes you with skill,

I'll make it, I'll make it clear, here's the explanation ■

1 8.   Keep a good master in the place of a parent.

1 .     Respect your master's rights, consider it a precious jewel; He tries to elevate you by teaching you knowledge and good manners.

2 .     It always draws you to good morals and the path of righteousness; He devoted his material and spiritual existence to the value of advancement.

3 .     Edib does not leave the dirt of ignorance and makes you pure; By teaching good manners, he improves his morals.

4 .    Consider such a master superior to your parents. Learn from that talented tutor.

5 .     It adorns you with the jewel of knowledge and skill and pleases you. In conclusion, I give you strong good news.

— 207 —

1 9.   Ferzend-ra ilim ve adeb bayamuz

Make your son beautiful with the tricks of knowledge

Olafaide-yâb with honorable knowledge and knowledge

Commit to a master mother beaker of education

By teaching and showing knowledge and good manners, both the Prophet and the people

One must be a guardian of knowledge of morality and be very careful.

Good morals give a person great capacity.

May the child stay away from the father, not from the sufeha

These have made so many children miserable and miserable

Let your son stay and study with his master

With knowledge and good manners, he is honored with glory

1 9.   Adorn your child with knowledge and good morals.

1 .     Hasten to adorn your son with the adornment of knowledge; May it be useful with the honor of knowledge and wisdom.

2 .     Choose a teacher to teach him every knowledge; Let him teach knowledge and good manners and show the right path.

3 .     However, one should be very careful about the science of good morality; Good moral conduct gives a person great competence.

4 .     Let not only children, but even fathers stay away from evil people; They left many children in misery and made them cry.

5 .     Let your son not leave his master and continue his education; It makes knowledge, good manners and good morals worthy of respect and admiration.

— 208 —

2 0.   Din ra ez beher art cihan ve direm ra ez beray in cihan nigah dar.

It is religion, it is necessary to pay attention to the divine mother

With religion, one can find rifat in every work.

Keep your religion for the sake of ukba, keep it safe and secure

He will ask about the commandment of religion first in that world.

Save the maple, it is essential money for this world

Don't stay there until you're helpless in leveling your affairs.

In this world, any work can be accomplished immediately with cash.

Bîtab brings you to the ultimate destination

zer u sîm, oh yar, with memory according to need

Don't be grateful for the world

2 0.   Religion is the substance sent from that world to protect this world. ⁰ '

1 .    Religion is a divine law that must be observed, and a person attains a high and great rank by being religious in every work.

2 .    Preserve and protect the religion for the afterlife, because in that world, Allah will first ask about the command of the religion.

3 .    Save the maple for this world, money is necessary. So that you don't feel helpless in arranging your affairs.

4 .    Money takes care of everything in this world immediately and gets you to your destination without getting tired.

5 .    O son! Preserve gold and silver according to need; Don't be grateful to strangers for the sake of the world, and don't be ashamed.

F: 14

Note: 1. The words "religion" in the thirty-second verse of Luqman Surah, "afterlife" meaning "that world" in the fifth verse, and "world" meaning "this world" are used in the fifteenth and thirty-third verses of the same sura.

— 209 —

2 1.   Hare be endaze-i dahi kon.

Whatever you spend, mother, set a limit. Don't go outside, and if you want to be in your place, you will be safe.

Whatever is necessary, take it and move it as much as you need, and move it to that level with careful savings.

Don't do a futile effort, don't look at the sufeha.

Then you fall into a lot of debt and don't burn the house

Be careful to handle the administrative work well.

Bezl-i Himmet in the wise works by doing

Whoever stretches his feet beyond his quilt will make himself cold and extinguish the final hearth.

2 1.   Spend within moderation.

1 .     Whatever your expense is, set a measure for it. If you want to be sure of the measure, don't go out.

2 .    Spend whatever is necessary to meet the need, and import it with care and economy.

3 .     Do not spend in vain, do not look after dissolute people; Don't fall into a lot of debt and then burn down your house.

4 .     Manage your earning and spending carefully, and try to spend your wealth abundantly in the path of wisdom.

5 .     Don't go too far; whoever puts his foot forward from his quilt will catch himself cold and eventually extinguish his stove.

—210—

2 2.   Derim karimyane rû-baş.

Do not neglect or go overboard in every matter, O light, and take precautions by commanding the Old Ones.

It is good, every snow has its work, it is bisyar, with a moderate soul, it makes a pleasant view of the bihar.

The breath of the rain is dürr-ibî-pâyân to the people of the world

If it rains, a lot of floods will flood the human animal -

Act moderately in every profit and deed, and be blessed with God, and you will attain abundance in every deed.

You should do everything moderately, my soul.

So that you can be beneficial to the medium,

2 2.   O son! Follow the middle path in all your affairs.®

1 .    Do not go to extremes or shortcomings in everything; Be cautious in your affairs by choosing the middle path.

2 .    There are many signs that the middle of everything is auspicious: Even a ship sails pleasantly on the seas with a moderate wind.

3 .    The benefit of rain to the nations of the world is like an inexhaustible pearl. If it rains too much, it will flood and people and animals will drown.

4 .    Act moderately in every work and deed. With God's help, abundance occurs in every work.

5 .    O son! You should walk mediocrely in every job so that you know that mediocre means the best of things.

Note: 1. In the nineteenth and thirty-second verses of Luqman Surah, the "middle path" is referred to as follows:

— "Be moderate in your walking (Don't walk too fast or too slow)."

"When the waves surround them like mountains, they call on Allah as sincere people, dedicating the religion to Allah alone. Then, when Allah brings them to the land in safety, some of them take the middle path (on the middle path, which consists of Tawhid). perseveres)."

—■ 211 —

2 3.   Ez mufsidan is the head.

Attribution of evil eye to action

Nâgeh will make you fall into a wasteland of encouragement

Whoever obeys the soul and makes evil come true?

The creation of hatred is created and it is remembered with la'n

Mufsidan wanders around the valley of disgrace with his lair.

He can't see the dream easily, he burns in the pit of misfortune

It is harmful, it is harmful, it is harmful.

Dragon is true to human meaning

Always stay away from such erazil, sad mîl

It always brings trouble and trouble

2 3.   O son! Stay away from the troublemakers.

1 .     Don't lean towards someone who is abusive or has bad thoughts; he will suddenly find you in a dump.

2 .     Whoever follows his own desires has set himself on fire of corruption. Such people are hated and their morality is cursed.

3 .     The corrupt wander around in the dens of evil day and night; He cannot see peace, he burns in the crucible of misfortune.

4 .     Owners of evil manifest their evil with friendship. In its form (appearance), it is like a human, but in its form (meaning), it is like a dragon.

5 .     Always stay a hundred miles away from such scoundrels! They always bring trouble; Their job is to seduce people by making the ugly look beautiful.

— 212 —

2 4.   The young man is a professional.

Hey piser cûd u sehâ, may it always be your habit

It happens that Merd-i Sehâ cûd and Mergûb-i Umem

He loves the connoisseurs of the heavens with his tongue and heart.

By reciting the dhikr of rûz u seb,

It attracts hatred of truth wherever it goes

He makes people love civanmerdi. Rahb-i cemîl

He lives and finds peace and harmony in every place.

So that the mercy of the heavens is worthy of the glory and respect

My power is always human beings.

Everyone is willing to serve those in need

2 4.   O son! Let generosity always be your habit.

1 .    O son! Let generosity and openness always be your habit. A person who has grace and generosity becomes popular with everyone with his generosity.

2 .     People love those who have seha wholeheartedly and wholeheartedly; He recites it beautifully day and night.

3 .     The miser attracts the hatred of the people wherever he goes. The beautiful Lord loves the owner of lust both himself and makes the people love him.

4 .     A generous person is worthy of respect and respect, finds comfort and glory wherever he lives.

5 .     One should always be as generous as one can; Everyone should not forget those in need.

— 213 —

2 5.   Be that as it may, the dreams of the evil spirits are dark.

Whoever's house you are devoted to, O dear friend, be a protector of every bar. Enter the house through the door with gentleness and good intentions. See and ask permission of your landlord in a nice manner. Do not put your hands on the property of your landlord.

It is not permissible to touch someone, even in the public square.

A man who is reluctant to speak with prudence and memorize the words without the need for good manners. Do not act as a reference point everywhere. Your eye of memory. Like a loving lover, everyone puts their eyes and soul into words.

2 5.   O son! If you enter anyone's house, guard your hands, tongue and eyes.®

1 .    O son! If you enter anyone's house, always guard your hands, tongue and eyes.

2 .    Enter the house through the door with good intentions; See the owner of the house and ask for permission in a nice manner.

3 .    It is not permissible to extend your hand to the property of the owner of the house, even if it is in the public square.

4 .    Guard your tongue and speak cautiously about words that touch decency and reputation, do not offend anyone; There are many people who place the word in their heart and never forget it.

5 .    Don't look everywhere randomly, protect your eyes. If you follow my advice, everyone will love your eyes (sight) and your essence (good manners and morals) like a lover.

Note: 1. In the seventeenth, eighteenth and nineteenth verses of Luqman Surah:

- "My dear child!.. Enjoin good, try to discourage evil. Do not be arrogant and turn your face away from people. Do not walk spoiled on earth. Be moderate in your walk, lower your voice..." good moral rules such as Hz. It is stated that it was reported by Lokman Hekîm to his son.

— 214 —

2 6.    Evil spirit* and evil head.

Don't fall, don't be a victim of evil

Don't be miserable and humiliated.

He cannot see his glory in peace, he is full of greed,

Always rest in peace

Makiyan was miserable for dane

The dog finds the perfect sustenance in the desert in the gahgah.

Never scold the creature of God

Whoever harms people will certainly see that punishment.

2 6.    O son! Don't be greedy and stay disappointed. ⁰ '

1 .     Do not fall into the trap of greed and turn to deprivation and remain disappointed; Don't suffer grief and humiliation and end up miserable.

2 .    A greedy person who groans with ambition cannot find dignity and comfort. A contented person always lives comfortably with dignity.

3 .     The chicken became miserable living in the coop for grain. The dog finds good food in the desert and gahgaha.

4 .     Never scold God's creatures. Whoever oppresses the people will certainly be punished.

Note: 1. We have an old saying about bad ambition: "A bird with its eye on the can, its foot cannot escape the trap."

— 215 —

2 7.   Whatever they say, I answer or say,

When you want to say words, think and know.

Then you will not be forgiven for saying utter your will.

Answer the evil thought before you do it, because

Don't say that the people of the righteous are wrong when their speech is equal.

Prepare your answer without cursing the word

Let it be done and then, with eloquence, you will lead the way

The speech should be given to the candan tahsin

Here I made the law of speech for you,

Speak words in this style, do not be a guide, shitâb <

Until it happens, your words will be in vain, you will be saved

2 7.   Whenever you want to speak, have your answer ready before you start speaking.

1 .    When you want to speak, think carefully and then speak. No one should say "oh".

2 .    Before you start speaking, first think about what to answer; Because those who listen to your speech should not say, "He said something wrong."

3 .    Before you start speaking, prepare your answer and then start speaking with eloquence.

4 .    Those who listen to your speech should find it beautiful and appreciate it wholeheartedly. Here I have clearly stated and declared to you the law of the word.

5 .    Speak with this method, but do not rush, lest your words be as empty as the voice of a fly.

— 216 ​​—

2 8.   In the fruit, the amazement and skill are the head.

Do the knowledge and skills to learn seriously.

Praise be to the scholars in the Quran, Lord Al-Basir

Whoever provokes people with their talents

It is possible to praise his morality and praise him.

As for Zülcenaheyn, you are the elixir of the moment.

Nef-i fraction visible from the worldly, otherworldly moment

Give thanks to the command of perfect education.

The complete Mahd belongs to Hal lahd and the complete manifestation

May you be able to provide fiqh, tafsir and hadith.

Keep these people of knowledge, my beloved ones,

2 8.   Always be one of those who learn science and art.

1 .     Strive hard to learn science and art. Allah, who has the power of seeing, praised the scholars in the Quran.®

2 .    Whoever wants to rise in knowledge and skill should move his wing and start working immediately. By improving his morals, he becomes one of the men worthy of praise.

3 .    If the scholar knows the two wings (the knowledge of the outer and the inner), consider it as an elixir, many benefits will be obtained from it in this world and the hereafter.

4 .    Obtain knowledge completely, submit to its command, be persistent and persistent, and be fully blessed "From the cradle to the grave..."®.

5 .     You should spend your efforts in science, especially fiqh, tafsir and hadith; Keep the people of these sciences compassionate, friends and companions.

Note: 1. What is meant by "Allah praised the scholars in the Quran" is a reference to the twenty-eighth verse of the Fatir Surah, which reads: "Only scholars fear Allah."

2. The words "From the cradle to the grave.." refer to the following hadith regarding knowledge: "Utlübû'l ilme minel mehdi ila'-l-lahd (Learn knowledge from the cradle to the grave.)"

— 217 —

2 9.   Elderly tree.

Pirs, pay due respect

Hey civan, protect the old musin person.

As soon as you see it, make it manifest itself.

He takes his memories seriously and uses them

It's okay to do it to the old man

Especially the people of love or the people of loyalty

May it be many more years for me to serve my lord.

Memories don't last anymore, like me, my God, of course

Yapagör hatır-ı pîrâni immediately et ta'zîm

Masters do not demolish the old building, they finish it

2 9.   O son! Show respect and respect to the old man.

1 .     O son! Old men deserve honor and respect. Obey them and protect the old man.

2 .     Show every kind of kindness when you are gone; Seriously ask about their feelings and memories.

3 .     Those with good manners respect the old man. Especially for them, they should be the people of affection or the people of loyalty.

4 .     Even if a slave serves and serves his owner for many years, his owner will certainly not treat him like a new slave.

5 .     Take care of the old man and show respect immediately; Masters do not demolish the old building, they repair it.

— 218 —

3 0.    Merdum ra benâm nikü han.

Make man remember with a good name

Do not exaggerate the fasl or criticize anyone, my dear.

Tell the goodness of the person to see and sleep

Are those who see their own shame and embarrass themselves?

Do not reproach someone with bad reproach.

Don't fall into temptation and prefer your self to the public

Fasl has become exorbitant, don't make it haram, don't you dare to sin.

My place of longing remembers a person with goodness

Remember my name with the name of nîkû everywhere

Make good by removing bad behavior

3 0.    O son! Remember the person with a good name.

1 .     O son! Remember and commemorate the person with his good name. Do not criticize or backbite anyone; Don't even see ugly.

2 .     Say your good deeds, do not see the person's faults. Does a person who sees his own shame embarrass other people?

3 .     Do not mention or criticize anyone with a bad name. Do not go forward and put yourself above the people.

4 .     Don't dare to commit sins and gossip or gossip, it is haram to commit them. A person who remembers with goodness will have good morals.

5 .     Remember the people with a good name every time; Make those who are in a bad situation prudent by giving advice.

— 219 —

3 1.   Ez Merdum-i Mütekebirü Bahil is the head

Kibriya is only a praise to Allah.

Who is that foolish person who is arrogant?

Be grateful to the person who will see you.

Don't go to your neighborhood, don't be arrogant to your mother, be arrogant

Mütekehbirlere kibir et dedi sir-i ezdan

Foundation-ı secret-ı hafi sahr-ı Rasûl-i zî-şân

Stay away from the one who is arrogant in the garden, don't make the night

May God not let His people be in need of those wretches.

Disgrace will be their right, their glory will be

Look, the bahîl maple always passes with sorrow.

3 1.   O son! Stay away from the stingy and arrogant man. ^(one)

1 .     Greatness befits only Allah. The one who is arrogant is that low, foolish person.

2 .     When you see a stingy and arrogant person, stay away from him and do not visit his neighborhood. If you have to and come by, be arrogant and be a light against his arrogance.

3 .     The lion of Allah said, "Be arrogant to the arrogant." The Supreme Messenger of Damascus would cover up the secret secrets of the person he was privy to.

4 .     Do not cast evil eye on those who are stingy and arrogant. May God not make the people dependent on evil-tempered people.

5 .     Their residence eventually becomes the land of disgrace. See, the miser has a lot of money, but he spends all his time in misery.

Note: 1. In the eighteenth verse of Luqman Surah, it is stated that arrogant people are among the wretched ones who cannot attain the love of Allah, as it is stated: "... Do not turn your face away from people with arrogance. Do not walk on the earth in a spoiled way. For Allah does not like every arrogant person, arrogant and boastful person."

— 220 —

3 2.    Tüvangeri der kanâat dan.

Whatever he gave, make it a blessing, because contentment

A person makes money with this kind of contentment.

Eder ınşı tüvanger bu hazîne-i mamduh

If it doesn't come to fruition, this becomes a kenze, a person is makdûh

Even the brave man can't reveal his situation

Tami goes to Pîş-i nâ-mer and tells about her poverty.

To resort to the means of sustenance if necessary

Is it worthy to humiliate the people with iz'ac?

Know with certainty that there is nothing in the realm of contentment.

He grasps and asks for its causes and makes obedience to God

3 2.    O son! Know true wealth as contentment.

1 .     Be content with whatever God has given you; Because a person becomes rich with this treasure of contentment.

2 .     This treasure makes a person rich with good morals and praised. If a person does not have this treasure of contentment, he becomes miserable.

3 .     A man of opinion cannot explain his situation even to a virtuous man. The greedy one goes to the honorable person and tells his needs and begs.

4 .     Even though it is necessary to cling to the causes of sustenance, is it worthy to humiliate people and humiliate them?

5 .     Know with certainty that there is wealth in the treasury of contentment. Hold on to your reasons and ask for sustenance from God, the Almighty God gives it to those who ask for it.

— 221 —

3 3.    Smart hands.

3 4.    Crush enemy dostrev hazer kon.

Hamd bi-pâyân an Hûda'yı müstean ra azze ve celle ki in tercüme-i manzûme-i pendnâme bihadd-i hitâm resîde ez kaariân ayıp-pushan omedar ki

Islah-ı mistake and nevakıs koned

See Pendname, translated

Bî-güman every paragraph habl-i text He said Rashid güher-i history Dil küşâ is in verse mîrem bihîn 1322

3 3.     O son! May you love and hold on to the following epic (the advice and stories told).

3 4.     O son! An enemy cannot become a friend, even if he appears to be a friend; Beware of such a temporary friend.

Praise be to Allah Almighty, from whom eternal help is sought, that the verse translation of this pendname has reached the point of completion. I hope the readers will cover up the shame:

Let them correct the mistakes and, if there are any deficiencies, let them inform you of the things that need to be added to make it complete and perfect.

See Pendnâme, translated,

Undoubtedly, every part of it is a means of salvation.

Rashid told the history of jewelry

Sir, this is a heartwarming and good poem.

1322

— 222 —

LİMÜTERCİMİH'İL FAKİR

1 .     It is necessary to get along as brothers and sisters in the world. Live in the world like a dervish, abandon your hatred and idvan.

2 .     It is necessary to study the knowledge of morality well and to study it. This is the blessing, O you, the mercy of wisdom.

3 .     The people of the truth have made a simile and made the world not the residence of a particle, and then everyone said,

4 .     It passes in a very short time, the human animal is happy to enter, the residence is not on the bridge, it does not accept that mihman.

A

5 . Think about the prideful people of wealth who have passed away before, is it worth it to get along with your companions in this short time?   

6 .     Sebükmağzân looks at it and begins to search for it, while knowing how many souls have been committed with sorrow.

7 .     If you see the obvious fire of the throat, it is not due to hair inflammation, the word is pinhânî.

8 .     Whoever drinks it makes the world feel miserable and intoxicated. It won't be long before he wakes up and becomes no different than the inn shop.

9 .     The one who consults knows the words of the learned man and the person understands the murg-i gulistan with the zâğ.

10.

There is no biddan, don't sue with the hard work, it will come out, stay patient, be patient for a while, it will happen.

— 223 —

1 1.    All the time passes, he lives comfortably, with dignity and happiness.

Bir ahkar kul ursa mazhar-ı tevfik-i Rabbani

1 2.    The saints always rejoice in the mansion of the God of Allah

Does desire create the possessions of the world and the pleasure of gardens?

1 3.    The heart is blessed with hope from the spring of bliss

It is not a shame if he wants to eltâf-ı Süleyman.

1 4.    Those who leave will reach the mercy of love and the depths of the soul in the end.

If you want prosperity, be determined, this is the way, Rah-i Subhani.

1 5.    God bless you, I understand.

Come and drink this cure, PEND-I LOKMAN.

1 6.    Traveler Rashid made the planet a wanderer

Tongues hope for a solution to their troubles, to the Most Merciful Almighty.

1 .     It is necessary to get along brotherly with the people in the world. Live like dervishes in the world, abandon grudges and hostility.

2 .    It is necessary to learn science and morality well. What a beautiful evidence this is that shows people the path of wisdom.

3 .     The people of truth have compared the world to a bridge. The person who built it did not build it for residence, but for everyone to pass through.

4 .    People and animals spend very little time rejoicing and crying; Residence is not on the bridge, it does not accept guests.

5 .     Is it worth fighting with your companion at this time? Think of the rich person who was once proud of his wealth and left.

— 224 —

6 .    While fools know that many heartbroken people are crying with the sword of sorrow, they become happy by looking at the beauty of the world.

7 .    If you see clearly the fire of the sufferings of the world, be careful that it does not infect you, for the word does not remain secret.

8 .    Whoever drinks from the cup of this world gets so drunk that he does not wake up for a long time. He cannot distinguish between inn and shop.

9 .    Scholars know the learned and the ignorant from their words. Just as one recognizes the crow and the nightingale of the rose garden by their voices.

10. You have no capital, do not claim superiority   by stating issues. Be patient, the heart of money will appear soon.

1 1.   Whoever is a humble servant who receives the grace of Allah Almighty, spends all his time comfortably; he lives with dignity and honor.

1 2.    Those who reach and get used to God's paradise are always full of joy. Do they desire worldly possessions and the pleasure of gardening?

1 3.   The heart hopes for blessings from the spring of the sea of ​​blessings. It is not a shame if the ant asks for Solomon's favor.

1 4.   Those who follow the path of love eventually reach the neighborhood of the one they love. If you want peace, be firm. This is the path of Allah, who is sublime.

1 5.   You are a skillful doctor with pleasant urination, I understand, come and drink, this Lokman Hekim's "BOOK OF ADVICE", which is a cure for troubles, is the cure itself.

F: 15

16.  Rashid wanders like a planet, fate has made him a wanderer . He wishes for a solution to his heart troubles and hopes for the blessings of the Most Merciful.

— 225 —

BAHARIYE

This neighborhood has been made a stream and abandoned because it is a refreshing spring that can be noticed (it has been included and written here as a very refreshing spring that is worthy of looking at and contemplating).

1 .     It's time for the new spring to be a "rose" like the smiling face of the nigar.

2 . Dumû-ı âşık-âsâ carî enhâr Sadâsın subh-dem gûş et bihârın   

3 .     The language of the world and the things of the world

The eternal sebha-hâni of Kirdgâr

4 .     Spring is a bounty, will we make waste? Finding happiness is the act of the kind.

5 .     Your eyes are opened to contemplate the "narcissus" of Rabi's knowing adoration.

6 .     Opened "verd-i hamra" sâgar-âsâ Ferahbahşâ, this moment of pleasure of mesâr

7 . The "daisy" laughed, its skin appeared, Let the "judas tree" drink the fruit, let the humar drink   

8 .     "Benefşe", with your head bowed, every prostration presents itself in the share of the rose.

9 .     Now he threw the ball from a fruitful place, from the old man's hand "honey father"

— 226 —

1 0.   Sitting "jasmine" with white face Eder hıfz "linden" "fulye" vekârmT

1 1.   When it happens, the zülf-i "hyacinth" nefha-bahsha Does not let go of the lover's patience

1 2.   "Carnation" has become "zaymirâne" They come out on the head of every rose-izar

1 3.   The "weasel" from her hijab is very red. Your izar covered with a veil

1 4.   Today, shabbû came and published the hosbû "Hezarân" made the expression of iftarân

1 5.   "Sadef wanted "basil", I said "lily": What is this ictisâr?

1 6.   The pomegranate stands on its feet, because the pomegranate burns its riches in every water.

1 7.   The hair is "lilac" with a penchant for Ferah-nakdi hosbuy vicinity

1 8.   This season has bloomed, look, bazaar sad-berk, this all-colored shikar has caught on

1 9.   How pleasant it is when you are intoxicated. You give away sim-tens and tomorrow with a glass of "zerrin".

2 0.   In this rose garden, if you wish, give pleasure to your soul, whatever you want, you can have it.

— 227 —

2 1.   Laughing, laughing, rose, happy sunbul, Zebûn is the state of the hezar from the efgan

2 2.    It is the end when the light of love awakens the tongue.
The halo is like that of tulips.

2 3.   He does not hear the nightingale's cry of the dice

2 4.   In contact with the beautiful body Opens the gays of every chic

2 5.   Your rose blooms, your marriage is a muhabâ, The nightingale saw this, your dice increased

2 6.   What a pity, there is a cry to pray, If the land abandons the truth

2 7.    Evil eye cluster chandelier-wand

Which shows that the vision of falsehood

28.  Alır üftadegân bu şeb-i safâdan Ferahbahşâsıdır her dilfikârın

29.  Müneccim vakt-ı sa'd ü nahsi gözler Değil âşık bilen leyi ü nehârın

30.   Isırgan mürûre etmektedir nâz

İşi aks üzre olmuş rüzgârın

31.  Gerekdir cevr-i ağyâra tahammül Seven rûy-ı gülü hoş gördü hârın

— 228 —

32.   Acûl ü ahar çeker zahm-ı nedâmet

Teenni de’bîd-i hikmet-şiârın^(t>

33.   Eriştir ey sabâ bu ehl-i dilden

Ola rehber bana bu yâdgârın

34.   Eder şiddet.ki yoktur rahmi çarkın

Buka-ı sabır ola cây-ı kararın

35.   Zarîfâne gerek inşâd-ı eş'âr

Sükût et yoksa Raşid iktidârın

1.   İşte ilkbahar zamanı geldi. Sevgilinin yüzünün gül­düğü gibi "gül" açar.

2.   Âşığın göz yaşlan akan ırmak gibidir. Sabah ak­şam, denizlerin sesini de dinle.

3.   Kâinatta bulunan bütün eşya, hâl lisanıyla hep ya­ratan Allah'ı zikrediyor.

4.   Büyüklerin arzulan safâ bulmaktır, onlar bahan ganîmet bilirler, aslâ zâyi etmezler.

5.   Nergis gözünü açmış, ibret almak maksadiyle etra­fı seyreder. Çiçekler, ilkbaharın ehemmiyetini bilmişler­dir.

6.   "Kırmızı gül" kadeh gibi açıldı. İşte bu an, ferahlık bahşeden zevk zamanıdır.

7.   "Papatya" gülünce dişleri göründü. Şarap için "er­guvan" da baş ağrısı çeksin.

8.   "Menekşe" her secdede başını eğmiş, gülün aya­ğında ihsanını arz eyler.

9.   "Ballı baba", sarhoşluk topunu şimdi bir gencin elinden alıp ihtiyarın üzerine attı.

10.   "Yasemin" çiçeği, yüz aklığıyla oturmuş. "Ihla­mur" ve "fulya" vakarını korur.

Not: (2) Fülye'nin aslı "fülürye"dir. Fülürye, yeşilli sarih ve güzel sesli bir cins kuş anlamına geldiği gibi bir nevi "sarı çiçek” manasına da gelir. (Kamûs-ı Türkî, s. 1005)

— 229 —

11.  ”Sünbül"ün saçları etrafa güzel koku üfürünce, âşığın sabır ve kararını bırakmaz.

12.   "Karanfil", "fesleğen" çiçeğine arkadaş olmuş, her gül yanaklının başına çıkarlar.

13.   Utancından "gelincik" çok kizirmiş. Tülden yapıl­mış telli, süslü duvak'ını yanağına örtünmüş.

14.  Bu gün "öd ağacı" yakılıp güzel kokuları civara yaydı. Bülbüller ayrılıklarını izhar ettiler.

15.  "İnci kabuğu", "reyhan" çiçeğini geçmek isterdi. "Zambak" ona: — "Sen bu cesareti nereden buldun?" dedi.

16.   "Erkek nar"ın çiçeği nar gibidir, ağaç üzerinde durur. Gam ve kederleri giderir, her yanı hazmettirir.

17.   "Leylak" güler yüzlülükle bir tarafa meyleder. Ci­varını güzel kokularla sevinçli ve mesrûr kılar.

18.  "Bak, yüz yapraklı gül bu mevsim pazar yerini açtı. Bu zamanda tek renkte olan, avını yakaladı.

19.   Gümüş tenliler, keyiflenince güzeldir. Sevgiliye hoş kokulu "zerrin" çiçeğinden bir kadeh verilince sarhoş olur.

20.   Bu gül bahçesinde eğer ebedî zevk dilersen, her neyin varsa sevgiliye bağışla.

21.   Gül bahçesinde gül güler, sümbül sevinir. Bülbü­lün ise ağlamaktan hâli perişandır.

22.  Aşk âteşi gizlidir, kalbi yakar. Lâle bahçesinin şekli de o hâle benzer.

23.   Sabah rüzgârı daima nimet içinde yaşar; bülbülün ağlayıp inlediğini işitmez.

— 230 —

24.   Saba rüzgârı dilberlerin vücuduna temas eder, her nazlı güzelin giysilerini açar.

25.   Gül yüzlü sevgili yaşmağını pervasızca açmış; bülbül bunu görünce ağlayıp inlemesini artırdı.

26.   Yazık, yüreği kanlı olup âh ü figan kılmaktadır. Bu sebepten yurdunu terk etse hakkı vardır.

27.   Âvize gibi duran "salkım çiçeği"ne dikkatlice bak ki iftihâr edilecek yüzünü göstermektedir.

28.   Bu gönlü delik ve yaralı olan her bîçare (sevgili­ye), gece açılıp gündüz kapanan "gece safâsı" ferahlık ve­rir.

29.   Müneccim, uğurlu ve uğursuz vakti gözler. Âşık ise gece ve gündüzün farkında bile değildir.

30.   Isırgan otu, murûre (hiç bir bitki yetiştirmeyen yere karşı) nâz etmektedir. Zamanın işi de tersine olmak­tadır.

31.   Yabancıların zulmüne tahammül gerektir. Çünkü gülünü seven onun tikenine katlanır.

32.   Acele eden kişi, pişmanlık darbesinin acısını çe­ker. Sen hikmet sahibi olarak teennî ile (yavaş) hareket et.

33.   Ey sabâ rüzgârı! Bana bu gönül ehlinden haber eriştir. Bu hediyen bana rehber olsun.

34.   Feleğin merhameti yoktur, sertlik gösterir. Buna senin vereceğin karar, sabır kösteği olmaldır.

35.   Şiir yazmak, zarâfet ile olmalıdır. Eğer buna gü­cün yetmiyorsa Raşid, sükût et (daha iyi edersin).

(*) Not: "de'bîd" kelimesinin aslı, ”de'bi-dîrîn”dir. Âdet, usûl ve kaide mânâlarına gelir. (Ş. Sârnî: Kamûs-ı Türkî, s. 596)

— 231 —

— 232 —

L) EMSAL İ LOKMAN I HEKÎM
VE BAZI AKVAL-İL ARAB

FAB ÜLEŞ

LOKMANI SAPIENTIS
ET QUDDAM DICTA
ARABUM

WITH THE INTERPRETATION
OF THOMAS ERPEENII
AND THE NOTES AND STRICTURES
OF JACOBIGOLIUS

A handwritten addition:
Lugduni in Batavis
1748

Another addition with another pen:
(Netherlands)

Book to Beyazıt State Library:
Registration Number: 107143/892.7
Registration Date: 3.5.1927

— 233 —

— 234 —

1 -   A LION AND TWO OXES

Once, Arslan came to the place where two oxen were. The oxen helped each other and gored the lion. So the lion could not come between them.

He cheated so he could catch one of the oxen by himself and promised them both that he would not attack them when he left his friend. As soon as they separated from each other, the oxen captured them one by one...

What this means, the lesson to be learned from this story:

If the people of two cities agree on something, the enemy cannot get them. If they do not agree and fall apart, they will all be destroyed.

2 - Fawn

A fawn once felt thirsty. He came to the source of the water. While drinking water, he saw his dream in the water. He was upset because he was careful about his feet. He was also happy and arrogant at the size and beauty of his horns. While he was in this state, the hunters came against him. The fawn was defeated by the hunters. But he was in a place where he could easily hide, but he couldn't think of that. When she entered the mountain and hid among the trees. The hunters reached him and killed him...

As he was dying he said:

— Shame on me! I am a poor person who despises the one who saved me and hopes that he will save the one who will destroy me!..

— 235 —

3 -    DEER

A deer once fell ill. His friends were wild animals. They came to visit him sick. They ate the insects and grass around them. When the deer woke up from his sickness and looked for something to eat, he found nothing. So he perished from hunger...

Lesson to be learned from this:

He who has many people will also have many sorrows.

4 -    THE LION AND THE FOX

Once a lion was so overwhelmed by the heat of the sun that he entered someone else's place. It was shaded there. While he was in the place of having fun, a small monster (skeleton) was walking towards the lion's back. Arslan immediately jumped up and stood up. He was very scared when he saw the goats on his right and left...

The fox looked at him and laughed a lot too. The lion said to the fox:

"I'm not afraid of cats, I only get angry when I'm despised," he said.

Lesson to be learned from this:

The fear of a wise person is more severe than death.

— 236 —

5 -    THE LION AND THE OX

A lion once wanted to tear an ox to pieces and eat it. He didn't dare because of his size (body). He took the time to trick her and said:

- Know that I am a fat lamb to add to bread? I cut it. Be with me tonight, let's eat together...

The ox responded to him. When he reached that place, he looked at it meaningfully! Arslan had prepared a lot of wood for the big creatures... When the ox saw them, he ran away and turned back. Arslan said to him:

- Why did you return after coming here? Ox:

"I knew that this preparation was for the one greater than the lamb," he said.

Lesson to be learned from this:

A wise person should not trust his enemy and should not make friends with him.

6 -    THE LION AND THE FOX

The lion grew old and weak, and could no longer control any of the wild animals. He wanted to cheat to earn his own living. He faked getting sick and left himself in front of one of the caves. When any of the wild animals came to visit him, he lured him into the cave and ate him...

The fox also came, and after greeting the lion at the door of the cave, he stood and said:

— 237 —

- O lord of wild animals, how are you? said.

Arslan said to him:

- O father of beauty, why don't you come in? he replied.

Fox:

- Oh my lord, I cried so much for your situation. "However, I saw that many footprints had entered your area, but not even one of them had come out," he said.

Lesson to be learned from this:

A person should not attack suddenly until he has carefully selected a task.

7 -    lion and man

Once Arslan came across a person on the road. The man claimed that he could climb two trees with strength and violence.

Arslan was more skilled in his strength and violence.

One saw a picture of a man on a wall. People started laughing as he moved faster than the lion. Arslan said to him:

— If predatory animals had made the like of this human being, no human could surpass the predatory creatures, but predatory animals surpass humans in terms of speed.

Lesson to be learned from this:

A person should not be purified by the testimony of his own relatives.

— 238 —

8 -    DEER AND LION

Once a deer was afraid of hunters and ran into a cave. Arslan followed him, entered the cave and tore the deer to pieces...

Then the deer said to himself:

— Shame on me! I'm a naughty person. Because I ran away from people and fell into the hands of those who were tougher and more dangerous than them...

Lesson to be learned from this:

Those who run away from their fears will suffer greater trouble.

9 -    DEER AND FOX

Once a deer was thirsty and came to a waterside to drink water. The water was in a deep well. Then, when he rushed to drink water, he could not drink it. When the fox saw this, he said to him:

- Oh my brother! I regret why you didn't inspect this place before coming...

Lesson to be learned from this:

A person who enters a shallow sea cannot learn to swim until the water is above his head.

— 239 —-

1 0-    RABBITS AND FOXES

Once a war broke out between eagles and rabbits. The rabbits turned to the foxes and asked for their help to defeat the eagles and get rid of their mischief.

The foxes said to them:

- If we didn't know you, we would know who to fight with and do what was necessary...

Lesson to be learned from this:

Man does not want to fight with those who are superior to him in terms of violence and strength.

1 1-    RABBIT AND LION

Once a rabbit shed tears and said to the lioness:

— I give birth to many children every year. You, on the other hand, give birth to one or two in your entire life...

The lioness answered him as follows:

- You were right. He said, "Even if there is only one of us, it means seven, that is, it is worth all seven."

Lesson to be learned from this:

A single strong child is better than many weak children.

— 240 —

1 2-    THE WOMAN AND THE CHICKEN

A woman had a hen that laid silver eggs every day. The woman said to herself:

- If I feed this chicken too much, it will lay two eggs a day... When she feeds too much, the chicken's crop splits and the chicken dies.

Lesson to be learned from this:

There are many people who destroy their capital (principal money) because of making too much profit.

1 3-    THE MOSQUITO AND THE OX

A mosquito landed on the horn of an ox. And thinking that he was giving weight to her, he said:

- If I've weighed you down, let me know so I can fly away from you... Ox:

"O mosquito, for whom did you come and to whom did you give zakar, I don't understand, I don't know," he said.

Lesson to be learned from this:

Whoever wants to be remembered and considered great is a contemptible and weak person.

F: 16

— 241 —

1 4-    HUMAN AND DEATH

A man was once loaded with a bundle of wood on his back. The wood was too heavy for him. When he got tired and felt bored because of his burden. He threw the bundle of wood from his shoulder and prayed that Azrael would take his soul with death. At that moment, a person appeared before him:

- Here I am the person you are looking for, why did you call me? said.

Person:

"I called you to put this bundle of wood on my back," he said.

Lesson to be learned from this:

A person loves the life of this world even if he is a slave of the world; Even if he is ill-fated and weak, he is not offended by the world.

1 5-    BOSTANCI

One day the gardener was growing broad beans. It was said to him:

- Why do the broad beans in this soil look beautiful? Even though it was served...

Bostancı gave the following answer:

— His mother disciplined him. This is how his mother and father disciplined him, he said.

Lesson to be learned from this:

It is more virtuous for a mother to educate her child than for a father to tutor the mother.

— 242 —

1 6-    MAN AND IDOLS

The man had an idol in his house. The man worshiped him and sacrificed a sacrifice for him every day. He spent and consumed all his wealth on this idol.

The man showed indecision and muttered, staring at the idol and saying:

- The property I gave you did not benefit me at all.

He said, "You are denigrating me because he did not sacrifice another sacrifice for the idol after this."

Lesson to be learned from this:

Whoever spends his wealth on high places (luxury) will surely be in need and Allah will make him poor.

1 7-    BLACK MAN

A person once saw a black man. He was standing in the water and washing.

That person called out to the black man:

- Oh brother! Don't try to change the original in the river. Because you cannot be able to become white, and you cannot be able to eternalize time.

Lesson to be learned from this:

The mark placed on a person's origin cannot be changed.

— 243 —

1 8-   MAN AND HORSE

The man was riding a horse, and the horse was pregnant and gave birth to a baby when she reached a part of the road. He too followed his mother, except for the long distance journey. Then he stopped and said to his owner:

- Oh sir! As you can see, I'm still small. I can't afford to walk. You passed me by and abandoned me here... If you had not brought me with you and trained me until I grew stronger and bigger, I would have almost perished...

From now on, I will carry you on my back and take you quickly wherever you want...

Lesson to be learned from this:

Good deeds done to those who are worthy and worthy are found and known.

— 244 —

1 9-    MAN AND PIG

A man once carried a ram, a goat and a pig, four-legged animals. He came to town to sell it all. The ram and the goat were well-behaved and did not hit other animals. The pig was always attacking and not standing properly.

The man said to him:

- O worst of wild animals! Why don't you stand upright and remain calm while the ram and the goat are calm and do not butt?

Pig:

— Every being knows its own nature. I also know that the ram is kept for its wool and the goat is kept for its milk. I am a naughty person. I have neither wool nor milk. "As soon as I reached the city, they sent me to the 'meshala'," he said. ^(I)

Lesson to be learned from this:

What will be the afterlife of those who are known to have made mistakes and sins with their own hands - even though they know their evil?

(1) Mashlah: Mashlah is a kind of dress that is the same from bottom to top and has slits instead of sleeves. (Ottoman-Turkish New Dictionary: p. 420)

— 245 —

2 0-    TURTLE AND RABBIT

The tortoise and the hare once competed with each other. The rabbit, due to its beautiful creation, its newness, and its scabies disease, became tired on the road and fell asleep.

The tortoise, on the other hand, reached the mountain without waking up from the rabbit's sleep and won the race, due to his knowledge, his slow nature, his lack of indecision and his lack of weariness in his walk.

When the rabbit woke up from his sleep, he saw that the tortoise had won the race. In the end, he regretted it with regret that would not gain anything.

Lesson to be learned from this:

If two states, one strong and the other weak, go to war with each other, the weak state does not sleep because of the fear of defeat, and is alert during the war. Because of being so alert, the weak state won victory over the strong state. The state that trusts in its power and is not alert will eventually regret it with regret that will not gain anything for itself.

2 1-    WOLF

The wolf once grabbed a small piglet. As he was taking her away, the lion followed and took the pig's whelp from the wolf's hand. The wolf said to himself:

- Why should I be surprised at something I have usurped that does not stay with me forever?

Lesson to be learned from this:

What is gained from oppression does not last forever with its owner.

Even if he stays with his owner, it is not worth being happy about him.

— 246 —

2 2-    BLACKBERRY

The blackberry once said to the gardener:

- Whoever cares about me, plants in the middle of the garden, waters it and serves me, will be one of the rulers. They desire me and look at my flowers and fruits. They liked me and bought me and planted me in the middle of the garden in the most beautiful place on earth. When water is given twice a day, it covers the ground, its thorns become stronger, and it spreads branches. Its branches spread over all the trees around it. Veins are added to the ground. The garden becomes full because of the abundance of its thorns. No one can surpass him...

Lesson to be learned from this:

If you show closeness to a bad person and do good to him, his evil deeds will increase and he will insist on not obeying. If you continue to do good to him, he will continue to do evil to you.

2 3-    BLACK

A black man took off his clothes one day. He came to a snowy place. He took it from the snow. He rubbed his body with it. Him:

- Why do you rub your body with snow? It was said.

The black man replied:

"I hope I will be a white man," he said.

At this time a dominant man came. Him!

- O black man! "Don't blame yourself, it is certainly possible for your body to be whiter than snow, and being black is not an apostate," he said.

Lesson to be learned from this:

Bad people have the power to corrupt good people, but good people cannot fix bad people.

— 247 —

2 4-   BEETLE AND BEE

The bug once said to the honey bee:

"If you take me with you, I will make honey just like you and even more," he said.

An accepted his idea and brought it along. But the bug was not strong enough to make honey like the bee. Thereupon, the bee beat him with the burden he was carrying on his back.

While the bug is about to die, he says to himself:

I made it obligatory for me to reach myself through togetherness. But rural work (collecting honey from flowers) does not seem possible to me. Why did I desire the job of making honey? said.

Lesson to be learned from this:

There are many people who find pleasure in doing many things. Then they leave those who know the job. Their lies are exposed when they are seen as business people but it turns out that they are not really doing business. Those who truly do the job properly will be rewarded.

— 248 —

2 5-    CHILD

A child once threw himself into the water of the river. But he didn't know how to swim either. Just as he was about to drown, he asked for help from a man passing by. The man came towards him and began to reprimand the boy for entering the river.

The boy said to him:

- Oh man! First save me from death. Then condemn me, he said.

Lesson to be learned from this:

When something terrible happens to your friend that needs to be saved, save him first. Then condemn him. Because this condemnation would be a great favor to him.

2 6-CHILD AND SCORPIO

A boy was once hunting for grasshoppers. Meanwhile, he saw a scorpion. He thought it was a big grasshopper. He stretched out his hand to catch her. Then the scorpion moved away from him and said to the boy:

- If you had kept me, you wouldn't be able to hunt grasshoppers.

Lesson to be learned from this:

A person must distinguish good from bad; One must act cautiously and knowing one's place in everything.

— 249 —

2 7-    PIGEON

Once a pigeon was thirsty. He started walking, circling over a wall looking for water. He saw a small bowl filled with water on the wall. He flew too quickly and crashed into the bowl. His crop was immediately split open. The pigeon said to himself:

— Shame on me! I'm a naughty person. Because when I asked for water, I hurried and my soul was gone.

Lesson to be learned from this:

It is better to do everything one by one, without showing any weariness, than to rush and show speed.

2 8-    CAT

A cat once entered the blacksmith shop. It touched the thrown file iron. He licked it with his tongue. Blood flowed from the cat's tongue and he swallowed it, thinking it was flowing from the file. By the time he got home, his tongue bled and the cat died.

Lesson to be learned from this:

Whoever gives his property for maintenance without it being obligatory and then does not maintain it well until he becomes bankrupt, he will go bankrupt, but he will not know that he is bankrupt. The mistake returns, it is sweet and its owner finds pleasure in it. He does not know that sin shortens his life and this is the greatest sentence of ignorance.

— 250 —

2 9-    THE BLACKsmith AND THE DOG

A blacksmith had a dog. He was constantly sleeping while the blacksmith continued to work. When the blacksmith finished his work and sat down to eat bread with his friends, the dog also woke up from sleep.

Blacksmith:

- Hey naughty dog! For what reason did the sound of the wind that moves the earth not wake you up, but you woke up when you heard the secret sound of this place? said.

Lesson to be learned from this:

When a person performs prayer and does charity, he gets sleepy and sleeps. If he hears the sound of drums, zuma or singing, he runs after them. These are among the greatest acts of ignorance. A person does things that do not suit him, things that are harmful; He is heedless of useful things and does not do them.

3 0-    DOGS AND FOX

Dogs once came across a predator's skin. They went to him and grabbed him as if biting the skin with their teeth. When the fox saw them doing this:

"If it were a living thing, you would see its nails as well as one of you would have seen its long and pointed teeth," he said.

Lesson to be learned from this:

Those who curse a society will not be able to respond to it within themselves when they die.

— 251 —

3 1-    THE DOG AND THE RABBIT

The dog once chased a rabbit away. When he caught up with him, he grabbed him and bit him with his teeth until blood flowed. He licked the blood with his tongue.

Rabbit:

— I see you, you bit me as if you were my enemy!

Then he said, "You kiss me as if you were my sincere friend."

Lesson to be learned from this:

Whoever thinks of enmity and deceit in his heart and outwardly shows mercy and love should not be deceived.

3 2-    ABDOMEN AND BOTH FEET

The abdomen and the two legs fought among themselves as to which one was carrying the object. Feet:

"We carry the body with our strength," they said. Your wife:

"If I hadn't given you some food, neither of you would have been able to walk and you wouldn't have been able to carry anything extra," he said.

Lesson to be learned from this:

Whoever appoints someone as his deputy and does not dismiss him will think that he is greater and stronger than the one who does not dismiss him. However, he does not have the power to serve and benefit his soul.

— 252 —

3 3-    MICE AND CHICKENS

When it reached the mice that the chickens were sick, they put on peacock feathers and came to visit the chickens. To chickens:

- O chickens, peace be upon you! How are you? How are you? they said.

Chickens also:

"We have been doing good since the day we did not see your faces," they replied.

Lesson to be learned from this:

A person who shows love on the outside as hypocrisy but has deceit in his heart is a corrupt person.

3 4-    SUN AND WIND

The sun and the wind quarreled among themselves over which of them had the power to strip man of his clothes. The wind was really strong and harsh. When the wind blew strong and harsh, the man put on his clothes and complimented him in every way.

When the sun rose and the heat became intense, the man took off his clothes and carried them on his shoulders...

Lesson to be learned from this:

Whoever has humility and good morals will make the owner achieve what he wants.

— 253 —

3 5-TWO COCKS

Two roosters fought each other over food. One prevailed over the other. He was also spending his time in some places. As for the dominant rooster, he landed on a high, flat place. He spread his two wings and began to sing and boast.

The tall hawk, the bird of prey, spotted him. It soared from the air, landed on him and quickly caught him...

Lesson to be learned from this:

Man should not boast of his strength. By doing so, one would run into inevitable danger.

3 6-    WOLVES

Wolves came across cow skins near a flowing water. There was no one else with them. They all agreed to eat and agreed to drink all the water that reached the skins and eat the skins. Because of the amount of water they drank, their bellies split open and they died, they could not reach their skin...

Lesson to be learned from this:

A powerful person with little opinion does even the work that is not necessary.

— 254 —

3 7-    DUCK AND SWALLOW BIRD

The duck and the swallow acted jointly when it came to food. They came to a place with many plants. They saw hunters coming from the right path during the day.

The swallow bird flew away and was saved because it was calm and sang secretly...

When it came to the duck, the hunters saw it and slaughtered it...

Lesson to be learned from this:

Whoever mixes with people who are unlike him and eats, drinks and associates with him is not a son of his own race. So everyone should make friends with their peers.

3 8-    THE LIGHT OF THE GOOSE AND THE STAR

This is the last story in the book "Emsâl-i Lokman Hakim" by Nükabül Mülâh:

"A goose saw the light of a star in the water. It thought it was a fish and attacked it strongly to hunt it. It repeated its attack several times. Ultimately, it realized that it was nothing to hunt and abandoned it.

The next day he saw a fish in the water again. He stopped hunting it, thinking it was the light of the star he saw yesterday, but did not hunt it...

Lesson to be learned from this:

A person must be able to choose between truth and falsehood. Because, let one of them not claim the place of the other: Let not falsehood replace the truth...

— 255 —

M) BAZI AKVAL'İL ARAB
SENTENTI QU E DAM ARABIC

1 .    The beginning of wisdom is the fear of Allah.

2 .    Among the people of the earth, a scholar is like gold in a mine.

3 .    Whoever keeps himself in the range of the wise, Allah will keep him in the range of the ignorant among people.

4 .    Whoever loves to strengthen wisdom should not let women control himself.

5 .    It is easier to transfer evil from bad people than to transfer sadness from a hard place.

6 .    In terms of self-control, be like people you don't know.

7 .    Whoever's mount is greedy, its owner will be poverty.

8 .    He who hides his secret achieves his wish.

9 .    Cruelty is learned at the beginning of an orphan's life.

1 0.    What you sow in the morning will benefit you. You reap what you sow, son of Adam.

1 1.    Your secret is under your protection, easier to keep than someone else's secret.

1 2.    He who praises you is as if he had cursed you.

1 3.    He who brings words to you will take them from you to someone else.

1 4.    The learned knows the ignorant; because he was ignorant at first.

The ignorant does not know the scholar; because he did not become a scholar.

1 5.    The ignorant is the enemy of his own self; How can he be a friend to someone else?

— 256 —

(He who rides on a horse with ambitions will naturally fall. Hazrat Ali)

17. He who does things with initiative, effort and consultation    will own even the seas.

1 8.    Having a lot of experience develops and matures the mind.

1 9.    If all people were smart, the world would be ruined.

2 0.    Mischief destroys much of the wealth.

2 1.    A lazy person is someone who sleeps a lot, is estranged from God, and inherits poverty.

2 2.    Make neighbors before the house and friends before the road.

2 3.    If you want to be treated well, do good to others.

2 4.    See your own flaws just as you see the flaws of others.

2 5.    The beginning of anger is madness, and the end is regret.

2 6.    Whatever is destined for a person is completed; Ambition is invalid.

2 7.     He whose desires (the desires of his soul) prevail will destroy his mind.

2 8.     Worship kills lust.

2 9.     An intelligent enemy is better than an ignorant friend.

3 0.     Giving up on the desires of the soul and not doing evil is wealth.

3 1.     There is no wisdom like being cautious,

There is no piety like refraining from what is haram.

There is no goodness like good morals, there is no wealth like contentment.

3 2.    Poverty that is contented with is better than wealth that is earned through illicit means and cruelty.

F: 17

— 257 —

3 3.    The tongue of Ahras (the mute) is better than the tongue of the liar.

3 4.    The worst of people is the scholar whose knowledge does not benefit him.

3 5.    These two things cannot be satisfied: One is the one who wants knowledge; The other one is the one who wants goods.

3 6.    A person without manners is like a corpse without a soul.

3 7.    A small amount of goods that do not cause harm is better than a lot of goods that are harmful.

3 8.    The ignorant person is satisfied with his soul, that is, he likes himself and fulfills his soul's desires.

3 9.    He who speaks many words will be humiliated.

4 0.    The few possessions that are appreciated are the source of wealth.

4 1.    The intelligent person who is deprived of sustenance (because of his praise) is better than the ignorant person who is given abundant sustenance (because he does not know the value of sustenance).

4 2.    Listen, learn... Be silent, be safe...

4 3.    There is remorse in haste, and there is salvation in being content.

4 4.    People are of two types:

First, someone who has received blessings but is not satisfied with them.

The second is the person who cannot find the blessing and wants it.

4 5.    The reform (correction and improvement) of the Raiyya (people) is more beneficial than the correction (correction and improvement) of most of the junud (soldiers). ^w

4 6.    Patience is the key to joy; Haste is also the key to regret.

(*) Cünd: Its plural is "cünud". It means private, soldier, army, someone's assistants, city, etc. (Yeni Lügat, p. 89)

— 258 —

4 7.    There is no brotherhood of kings (administrators),

There is no rest for the envious,

Liars also have no humanity.

4 8.    A sinless, just person considers himself a sinner.

4 9.    Protect yourself from the honorable (good) man you consider light, the foolish person you take as a joke, the intelligent person you make angry, and the evil (bad) people you live with...

5 0.    Three things do not provide any benefit together with three other things:

a )    Humility along with greatness,

b )    Evil along with goodness,

c )     Ignorance along with wisdom does not provide any benefit.

5 1.     There is no knowledge other than what you hide in your chest, which you can reveal whenever you wish.

5 2.    The most understanding of people are those who see (calculate) the end of things.

5 3.    Three things become evident only in three places:

a )    Valor in war,

b )    The judge is in anger

c )     Friendship also becomes evident when it is needed.

5 4.    Include among the animals the one who cannot distinguish good from evil, good from evil (count among them).

5 5.    The best of brothers are those who prevent their brothers from evil and direct them to good deeds.

5 6.    A person who does not overcome all the desires of his soul cannot be a wise "Wise" person.

— 259 —

5 7.    Whoever experiences, his knowledge increases; Whoever believes, his faith increases.

5 8.    A wise person is better than a dumb person, a speaker is better than an ignorant person.

5 9.    When you speak a word, it owns you; Even when you don't talk, you own it.

6 0.    If the ignorant person did not act ignorant, it would not be known that the intelligent person is intelligent.

6 1.    From the cradle-Seek (learn) knowledge until you meet Huda (Allah).

6 2.     The thing that is difficult for a person is to know his own self.

6 3.    People follow the religion of their rulers.

6 4.    Whoever sees the ugly (bad) as beautiful, acts accordingly (does it).

6 5.    Take from what is on Ridfe/*'

6 6.     Love of the world and possessions is the root of all mistakes.

6 7.    Unfounded modesty hinders sustenance.

6 8.    The best friendship is the lack of opposition.

6 9.    Everything that the servant has is for his Mevla.

7 0.    Six habits tell us about the fool:

1 )    Getting angry for no reason,

2 )    Useless speech,

3 )    Trusting each person,

4 )    Knowing the aches and pains in hands and feet and other organs,

(*) Rıdfe: A stone heated by fire or sun. To leave the angry stone in the milk and give it peace. The meat they cook on a hot stone, which they call "merdûf" (Ahterî Lügati, p. 437)

— 260 —

5 )     Asking unnecessary questions,

6 )     He cannot distinguish his friend from his enemy.

7 1.     The world is carrion, those who want it are dogs.

7 2.    Wealth is contentment. The root of poverty is to show humility.

7 3.    The two situations that cause people to perish are:

One of them is unnecessary spending and wasting of goods.

The other is speaking useless words.

7 4.    As long as anger continues against you, do not consider yourself among the people.

7 5.    Be content with what God has given you so that you can become rich.

7 6.    Vera' (avoiding the haram) is such a tree that its trunk is contentment and its fruit is comfort (peace).

7 7.    The visitor is in the grip (in the hands, at the command) of the one being visited.

7 8.    A person who sets a trap for others and then falls into it himself (caught) is not intelligent.

7 9.     The camel kneels in the camel's place.

8 0.    The world is not the place of virtues; It is a place to reunite with your loved one.

8 1.     Fool is from ricle (the grass of folly).

8 2.    Being near the big mountain brings evil to people.

8 3.    Visit as much as you can, without getting bored, so that love will increase.

8 4.     Whatever a person loves most, he mentions it a lot.

— 261 —

8 5.     Humility increases honor. With this, the blessing is completed.

8 6.    Perfection (maturity) lies in three things:

a )    Being chaste in religion,

b )     To be patient in times of disaster,

c )     In life, the good thing is to be cautious.

8 7.    An unjust sultan (ruler) is like a river without water.

8 8.     When the body is sick, just as food does not benefit; When the mind closes the door to the love of the world, advice will not benefit it.

8 9.    A scholar without action is like a cloud without rain.

9 0.     Whoever treats his father with dignity (cautiousness), his days will be fruitful.

9 1.    The rich who are not generous are like a fruitless tree.

9 2.    An impatient poor person is like a lamp without oil.

9 3.    Youth without repentance is like a house without a roof.

9 4.    A woman without shame is like food without salt.

9 5.     A single day of the scholar is better than the entire life of the ignorant.

9 6.     The oppressor is dead, even if he lives in the worldly life.

Muhsin is alive, even if he has gone to the afterlife.

9 7.     My heart is on my son's heart.

My son's heart is also on a stone.

9 8.     Do not show hostility to those who are hostile and envious of you.

9 9.     Do not rush into work due to difficulties unless you think carefully.

1 00.     Do not address the stupid person and do not join him. Because he is shameless.

— 262 —

We gave wisdom to Luqman. (Luqman: 31112)

Whoever has been given wisdom has been given plenty of goodness. (Baccarat: 2/269)

WISDOM OF HAZRET-I LOQMAN ALEYHİSSELAM

— 263 —

— 264 —

A) HZ. LOKMAN HEKIM'İN HİKMETLERİ

1) WE GAVE WISDOM TO LOQMAN*'

Allah Almighty said:

"For the sake of my glory, we gave wisdom to Luqman, saying, 'Give thanks to Allah.

And whoever is thankful will benefit himself;

Whoever is ungrateful, surely

Allah (CC) is all-forgiving, all-praising.

Remember when Luqman said to his son:

He preached to him:

- Baby! Do not associate partners with Allah.

Because polytheism is a great oppression." (Lokman

Surah, verse: 12-13)

(*) The dictionary meaning of Hikmet is: Mind, knowledge, acting with knowledge, success in deeds. Wisdom in the tradition of scholars: It means elevating one's soul to the level of full angelhood by acquiring as much theoretical knowledge as one can and doing virtuous deeds.

Wisdom, Quran, Prophethood, book, religion, sound sunnah, sound knowledge, good morals, useful arts, preventing evil, spreading good deeds, useful and exemplary good words, the custom of Allah, our Prophet (salla'llāhu aleyhi wa sallam). It is the Sunnah of God, religious advice, awe, obedience, divine sign, turning everything to the truth... It is understanding the truth and meaning of things.

Wisdom: It is all of the things listed above and every kind of wisdom is the gift of Allah. (True Religion Quran Language: 2/913)

— 265 —

2 -  THE GREAT WISDOM

The reason why this person, who is famous as "Luqman al-Hakim" and who is reported to have been endowed with wisdom, is known as "judge", which suits him very well, is probably because he gave many and meaningful "advice".

The following examples of advice, which are from his language but are actually the words of God Almighty, also give us an idea about what "wisdom" consists of:

- Oh my son! Do not associate others with Allah; undoubtedly, polytheism is the greatest oppression.

- Even if what you do is the size of a mustard seed, Allah is aware of it.

- Perform the prayer, enjoin what is in accordance with the religion, and prevent what is contrary to the religion...

And be patient with whatever happens to you...

- Do not walk on the earth boastfully! ... (Surah Luqman: verses 13, 16, 17, 18)

So, the results of the wisdom God gave him appear to be these meaningful advices. These valuable warnings are reflected to people as a result of their wisdom and knowledge...

(Ekrem SAGIROGLU: From Knowledge to Science and Real Life p. 120, Bayrak Publishing-Matbaacılık Koll.Şti. İst. 1986)

— 266 —

B) HIS WISDOM PREVENTED HIM FROM ASKING HIM

Just as David was the first to make a shirt of armor, he was also the first to wear it.

David (peace be upon him) started to make a shirt of armor^

Lokman Hekîm had never seen a shirt of armor. He was amazed when he saw David making a shirt of armor.

Since she did not know what it was, she wanted to ask David Aleyhisselam to find out, but she preferred to remain silent until David Aleyhisselam knitted her and ejaculated. His wisdom prevented him from asking her...

(Salebi, p.278, Zamahsheri: 3/282, Hâkim Müstedrek: 2/422)

3 -   ARE YOU NOT THE ABESHENI LOKMAN?

A man came to Lokman Hekim and said:

— Aren't you Abyssinian Lokman? said.

Lokman Hekim:

"Yes," he said.

Man:

"Weren't you a shepherd who grazes the sheep?" said.

Lokman Hekim:

"Yes," he said and continued his advice to the man:

Be friendly to people. Treat them nicely. Please them with your sweet words...

— 267 —

- O my brother's son! If you do what I say (and I do the same), let me give you these advice:

I protect my eyes from evil. I hold my tongue. I eat it halal. I protect my chastity and honor. I fulfill my promise. I offer treats to my guests. I respect neighborly rights. I abandon trivial (useless) things. For these reasons, I became as you see (I reached wisdom), he said. (Tafsir of İbn Kesîr, p.911)

4 -   THE WISE OWNER

Hz. of the Umayyad Caliphs. Omar b. Abd'ül-Azîz wrote a letter to Hasan Basrî:

    "Give me some advice," he says . Room:

—    "Your life is as long as Prophet Noah,

Hz. Your property as much as Solomon,

Hz. I am as certain as Abraham,

And Hz. If only you were wise like Luqman. You should know that there is a difficult slope to overcome at the end of this. And that is death.

After death, there are two destinations (heaven and hell). "One of these two is destined," he writes. (Hakses Magazine; Issue: 134, p.13)

5 -   HOW DID YOU LEARN WISDOM

Hz. To Lukman Aleyhisselam:

—    They asked, "How did he learn wisdom?" In reply:

— 268 —

    "Just as a good man does not step on the ground unless he feels it with his stick, I am just like him. When I want to speak, I think first and speak if there is something good. Otherwise, I remain silent. This is how I reached wisdom," he said . (Mecâlis-i Sinaniyye: p.'442)

6 -   HOW DID YOU ACHIEVE WISDOM

Hz. To Lokman Hakim:

—    "How did you reach this level of wisdom and rank?" they said. Luqman:

—    "1. With so-called righteousness,

2 .    In compliance with the trust,

3 .    By not speaking unnecessarily,

4 .    By not valuing what is not necessary for me..." he said. (Ihyâ: 3/110)

7 .    THE WISDOM OF LOQMAN

Suveyd Bin Samit came to Mecca for Hajj.

Because of the beauty of his poetry and the honor of his lineage, his tribe said to him:

—    He gave me the title "Al-kamil..."

The Messenger of Allah (peace be upon him) searched for this person and found him.

He called to Islam...

Suwayd:

"    I guess you also have what I have," he said.

"    What do you have?"

— The wisdom of Luqman.

— Can you read them to me?

— 269 —

Suwayd read...

The Messenger of Allah (salla'llāhu 'alayhi wa sallam):

" This    is such a nice word," he said.

And continue:

"But mine is better than yours:

The Quran that Allah sent down to me!

It is a source of guidance and light..." he said.

He read the Quran to him...

Suwayd: •

    "What a nice word," he said .

And he returned to Medina.

His heart was inclined towards Islam...

But soon the Khazraj people killed him.

His people say that he died as a Muslim/ ⁰

(According to historians, Suveyd b. Samit was known as Kamil (The Competent) in Medina due to his talent, bravery, nobility and poetry. However, when he returned to Medina after meeting the Messenger of Allah (salla'llāhu 'alayhi wa sallam), he fought in the Battle of Buas, which broke out a while later. was killed.) (Mawdûdî: Tefhîmül Kur'an, 4/292)

8 -   LONG LIFE

Lokman Hekîm, who lived a long life:

— Those who want a long life:

His head is cool,

His heart is clear,

It should keep the feet warm... he said/ ² '

( 1)     Objections to Islam and Answers from the Holy Quran, p. 196

( 2)     Prof. Dr. Süheyl ÜNVER: Lokman Hekim, p. 31.

— 270 —

9 -   CUT

One day, David Aleyhisselam said to Lokman Hekim:

- How are you? said. Lokman Hekim replied:

- I am under the control of another power...

Another day, David Aleyhisselam said to Lokman Hekim:

- How did you wake up? asked.

Lokman Hekim:

"I spent the morning doing my job, with one hand on the other," he said.

(This word must mean that he spent the whole night praying and praying.)

Its discoverer said: "What is meant by this is the hand of virtue and justice."®

1 0-   LOQMAN AND THE BLIND PERSON

It is said that a man was blind in one eye. His other eye saw very well...

Lokman Hekim removed the man's blind eye and replaced it with a goat's eye.

A lot of time has passed. One day, Lokman Hekim saw the man he met on the road and said:

— "How are your eyes?" he asked.

The man replied:

- My old eye sees very well. As for my other eye, he said, since it is a goat's eye, wherever he sees greenery, he runs to that side. ⁽⁴⁾

( 3)     aes 17, Mecalis-i Sinaniye, p. 442, Tefsir-i Cevahir: L/138,

( 4)     Narrated by: Fatima Dürdâne, daughter of Hasan Fehmi İlmen, residing in Emirgân, Istanbul 8.12.1980

— 271 —

1 1-WHO DID YOU LEARN LITERATURE FROM?

Hz. Lokman Hakim'e:

—   "From whom did you learn manners?" they asked. He replied:

"   I learned from the rude people. That is, I avoided doing whatever of their work I did not like..." he said. ⁽⁵⁾

1 2-   THE WORST OF PEOPLE

They asked Lokman Hekîm again:

—   "Which is the most despicable (worst) of people?" Hz. Luqman:

—   "The most miserable of people is the one who does not feel sad when he remembers the sins he has committed, and who continues to do evil without paying attention to people seeing him. Such people must immediately pull themselves together and become sad about their sins. Otherwise, committing sins and not feeling sad about them is a sign of weakness in faith." "The result of this is a rapid progress towards disbelief." ⁽⁶⁾

Another answer he gave to the same question is as follows:

He said ,   "He is the one who acts nemâzizim (does not know the commandment and does not do the prohibition anil munkar) even though he sees the bad actions of people." ⁽⁷⁾

( 5)     Sheikh Sa'di: Gülistan, p. 386.

( 6)    Celaleyn Interpretation: 2/62, Mehmet Dikmen-Bünyamin Ateş: History of the Prophets, p. 515.

( 7)     Majmuatüt Tafasir: 5/63,

— 272 —

1 3-    WRITING ON HIS RING

The following was written on Lokman Hekîm's ring:

— It is better to hide what you see than to disgrace someone with suspicion.®

1 4-   THE MOST DELICIOUS BLESSING IN THE WORLD

—    "Oh Lukman! What is the most delicious blessing in the world?" they said.

Hz. Luqman:

"I have tasted all kinds of flavors in the world; I    could not find anything more delicious than knowledge..." he replied.®

1 5-    HOW DID YOU SEE THE WORLD

Oh Luqman!

— How did you see the world? they said.

Luqman:

- I saw the world as an inn with two doors...

"I entered from one door. I'm about to leave the other," he said. ⁽¹⁰⁾

( 8)     Ghazali: Chemistry of Bliss: 1/354,

( 9)     A. Cemil Akıncı: Lokman Hekim, p. 198.

( 10)    A. Cemil Akıncı: Lokman Hekim, p. 208.

F: 18

— 273 —

1 6-   THE WORLD AND THE SEA

"O Son! Surely the world is a deep sea. Many people have drowned in it. Now you are also in this sea.

If you get on the ship of piety and trust in God, you can be saved.

I'm not sure you can escape all the dangers..." ⁰⁰

1 7-    HE LEAVES THE WORLD WITH LONGING

O Son! Two people leave this world with longing: One:

a )    Those who have property but do not eat it,

b )    And one who knows knowledge but does not act on it. ⁰² '

1 8-    EMBRACE WISDOM

Lokman Hakim said:

- My son! Hold on to wisdom and you will be honored with it.

Cherish wisdom, and you will become dear to it.

Wisdom is the most beautiful and noble of morality, the True Religion of Allah Almighty. ⁰³ '

( 11)     İhyâ, vol. 3, p. 202,

( 12)     Tabari, cls 383,

( 13)     Arâis'ül Mecâlis, p. 206,

— 274 —

1 9-    IS WISDOM OR GOODS BETTER?

Hz. Luqman said to his son:

— "My son! True wisdom is that you act with ten things:

1 -    You must resurrect dead hearts!

2 -    You should sit with the slackers!

3 -    You must beware of the assembly of kings!

4 -     You should not meet unworthy people!

5 -     You must free the slaves!

6 -     You must host the strange ones!

7 -     You must make the poor rich!

8 -     You must protect the honor of honorable people!

9 -     You must also increase the greatness of great people!

You must strictly follow the commandment of bilma'ruf and prohibition of evil.

1 0-    Wisdom is better than wealth:

It protects from fear.

It is a good preparation for war.

It is a good capital in trade.

He is an intercessor when fear strikes.

Nafis is a good evidence when it reaches the level of certainty.

It is a good cover when the dress does not cover it." ⁽¹⁴⁾

(14)    Münebbihât, s. 36

— 275 —

2 0-    THE SECRET TO LIVING LONG

They asked Lokman Hekim:

"    Why can you live in good health and well-being for so long?"

He answered:

—    "I abide by the principle of once a day, once a week, once a month, once a year... That is:

He eats once a day,

He approaches my wife once a week,

It cleans my insides by using laxatives once a month.

"I used to have blood drawn once a year..." he said. ⁽¹⁵⁾

2 1-    BEST FEATURE

His son asked Lokman Hekîm; Daddy:

—What is a person's best trait?

Luqman:

"It is religion," he said.

Son:

— What if there are two traits?

Luqman:

"Religion and property," he said.

Son:

— What if there are three traits?

( 15)    Sıhhat Treasury, p. 244

— 276 —

Luqman:

"Religion, wealth and modesty," he said.

Son:

— What if there are four traits?

Luqman:

"Religion, wealth, modesty and good habits," he said.

Son:

— What if they have five traits?

Luqman:

"Religion, wealth, modesty, good manners and generosity," he said.

Son:

- What if they have six characteristics?

Luqman:

- My son! Whoever has these five characteristics that I have listed, that person is pious, pure and clean and is a friend of Allah Almighty; He said: 'He is far from the devil.' ¹⁶ '

2 2-    THE LOYALTY OF LOQMAN ALEYHİSSELAM

One day, they brought a watermelon as a gift to Lokman's master. He said to the servant, "Go and call my son Luqman."

When Luqman arrived, his master cut the watermelon and gave him a slice.

Lokman ate that slice like honey and sugar.

And he ate it with such pleasure that Luqman's master also ate the second slice.

He cut it and presented it. Just like that, he ate the whole watermelon.

( 16)    Ihyâ: 3/122,

— 277 —

Only one slice left. His master said, "Let me eat this too; let me see what it is like. It's probably a sweet watermelon."

Because Lokman, with such taste, with such pleasure, with such appetite,

He was eating; Those who saw it also had an appetite.

As soon as his master ate that slice, his mouth burned like fire because of the bitterness of the watermelon.

He shook, his tongue was numb, his throat burned.

For a while, he almost lost himself because of the bitterness.

Then "Oh my dear sir,

How did you eat such poison sweetly?

How did you consider such a pain a blessing?

What kind of patience is this? Why were you so patient? It's like you have an attempt on your life?

Why didn't you say anything? "Why didn't you say, 'Be patient, I can't eat now?'" he said.

Luqman said: So many blessings from your giving hand.

I have been provided with sustenance, so much so that I have literally doubled in size due to my shame.

I am ashamed to say that something you offer in your hand, O owner of knowledge, is painful. I have fallen in love with your trap and trap.

If I cannot bear this much pain and cry out, may all my parts be destroyed by justice.

— 278 —

Will the taste of the hand donating candy ever leave the bitterness of this watermelon?

Because of love, bitter things become sweet, and because of love, copper turns into gold.

Turbid, sedimentary waters become pure and clear because of love. Problems are healed by love.

The dead come alive because of love. The sultan becomes a servant out of love. ⁽¹⁷⁾

2 3-    LOQMAN AND HIS MASTER

Wasn't Luqman a pure servant?

Wouldn't he never fail to serve and strive day and night?

His master would put him forward in his work and treat him more favorably than his sons.

Luqman was the son of a servant but he was a master.

The soul was free from what it wanted.

Luqman's master was similar to the master in appearance;

In reality, he was Luqman's master, his servant, his slave.

There are many such men in this upside down world.

In the eyes of such people, a pearl is worth more than a straw.

This owner of light finds a way to a man's heart through reason.

He sees everything in that man, his understanding is not by hearing it from someone.

( 17)   Tahir Biiyükkörükçü; Mevlana and Mesnevi: p. 244-245, A. Gölpınarh; Mesnevi and Commentary: c. 2 H. 231-233,

— 279 —

The true servants of God, who know the secret things very well, are the spies of the hearts in the world.

Once a dream appears in the heart, the secret of that dream is revealed clearly before his eyes.

Luqman was a master in the form of a servant.

Servanthood was a veil for him in his appearance.

Know well that from that world to this world,

There are many things that go against you.

Luqman's lord,

He wouldn't eat without Luqman.' ¹⁸ '

2 4-    SERVANTS'
SLANDER BY SAYING "HE ATE THE FRUITS IN THE FIRST DAY"

Luqman is a despised servant among his master's servants.

The master sent his servants to the vineyard to bring fruit so that he could eat and be satisfied.

It was as if Luqman was a friend among the servants.

It was full of meanings. Its appearance was like night.

Those servants greedily and greedily ate the fruits they had gathered.

They said to their master that Luqman ate the fruits.

His master grimaced at Luqman and treated him harshly.

( 18)    Ibid.: c. 2 H. 228-230,

— 280 —

Luqman sought a reason for his master's scolding; When he understood, he opened his mouth and said.

- Oh sir! A treacherous servant cannot gain God's approval.

O Lord of greatness, test us; Make us all drink hot water.

After that, ride the horse. Make us run on foot across a wide, endless plain.

Then see the one who does evil. Watch the arts of Allah, who reveals the secrets.

The master made his slaves drink hot water.

They also drank from their fear.

After that, he started making them run across the plains.

That group was running up and down.

Then they started vomiting from exhaustion.

That water brought out the fruits inside them.

Lokman also felt depressed. He started vomiting and clear water came out of his mouth.

If the wisdom of Luqman shows this,

What does the wisdom of the one who cultivates and develops existence not do? On the Day of Judgment, all hidden things will be revealed. What you didn't want to know has come to light. They drank hot water and their intestines were cut.

Their secrets, which would disgrace them, were completely revealed.

Bad medicine is put into a bad wound.

A donkey needs a head, a dog needs a tooth.

There is wisdom in the saying "dirty things are for dirty people"!

The one who deserves ugliness is an ugly wife. ⁽¹⁹⁾

( 19)    A. Gölpınarlı; Masnavi and its Commentary: c. 1 second. 588-589,

— 281 —

2 5-   THE SECRET OF LOKMAN HEKIM

At the time of his death, Lokman Hekim gave an envelope and said: "This is my mystery. You can only open it after my death. Put it in the auction before opening it. Whoever gives more silver coins, keep the envelope and let him open the envelope. The money to be received should be distributed to my family as alimony."

And then my soul gave in.

They opened the envelope and inside he wrote the following couplet in his own language:

"Keep your feet warm, your head cool,

"Find yourself a job and don't think deeply."

Description:

All successor and predecessor physicians agreed on this matter. Indeed, all diseases first enter the foot. It reaches the top and finally the brain. But people don't realize this. A human's foot is like the roots of plants. Particular attention is required during winter days. Those with delicate bodies and delicate skin should be even more careful.' ²⁰ '

2 6-   LOKMA AND LOKMAN

For the sake of morsel, the morsel became a hostage and left;

Now it's Luqman's turn, take a bite and go.

You are caught up in the mood of this morsel of struggle, and you keep looking for thorns in Luqman's soles.

( 20)    Health Treasury: p. 113,

— 282 —

However, there is not even a thorn on his feet, not even the shadow of a thorn. But you do not have this distinction from your ambition.

Lokman's life is God's rose garden.

Why should his dear foot be injured by a thorn!^

2 7-    LOKMAN HEKIM'S PATIENCE

"It was narrated from Enes (RA). He said:

The Messenger of Allah (salla'llāhu 'alayhi wa sallam):

— Silence is wisdom, but those who do it are few; they said.

Beyhaqi recorded this hadith with a weak document in his book "Esh'Shuab" and authenticated it as a hadith from the words of Luqman Aleyhisselam. ⁽²²⁾

Lokman went to Dawud in pure condition.

He saw that he was making rings of iron.

That great sultan was attaching the rings he made of steel to each other.

Luqman had little knowledge of the art of making weapons; He was surprised.

What good is this? What do you do with layers of rings?

He said should I ask?

( 21)     A. Gölpmarlı; Masnavi and its Commentary: c. 1 second. 381-382,

( 22)     Bülüğ'ül-Merâm; c.4, s. 377, Hadith No: 1506, Tanbih'ul-Gâfilîn: p. 236,

— 283 —

Then, he said to himself, patience is better.

PATIENCE: "It is a guide that helps a man reach his goal as quickly as possible," he said.

Didn't you ask? The job appears very quickly.

The bird of patience flies faster than all other birds.

But if you ask, things will be understood later.

An easy thing becomes difficult due to impatience.

Luqman remained silent for a while and watched. David also finished his work.

He made an armor. He dressed up in front of the patient Lokman:

- Oh brave man said! "This is a good dress that protects a person from being injured in war! Luqman said, "Patience is wisdom, but few do it."

Read the end of the Surah "Wal-Asrı" and see!

Almighty Allah (CC) equated patience with God.

God created hundreds of chemicals.

But man has never seen a chemistry like patience. ⁽²³⁾

( 23)    A. Gölpınarlı; Masnavi and its Commentary: c. 3, p. 217-218,

— 284 —

2 8-    THE HEART AND ITS SECRETS

Luqman said to his son:

- My son!

The heart is composed of the mixed secrets of the soul.

The heart advises the soul so that it does not acquire the attributes of the soul that inclines towards the devil, desires (empty things) and the world...

It is such a world that one can stay in it for as little as two years, like a child wanting to leave the breast...

After death, one goes to one of two dormitories.

Them:

O Heaven,

Or it is Hell.

It is not possible for the soul that has broken its connection with God to turn to the side of the spirit or to turn to the side of the heart. Because:

"El-cinsü yenilü ile'l-cins": genus refers to genus.

The soul also inclines towards the devil, desires and the world.

The heart first inclines towards the soul and then inclines towards the soul.

Here, a period of interregnum occurs as the soul enters between the heart and the soul.

But it can return to mercy after the interregnum...

When he gets rid of his selfish desires, he becomes sincerity himself.

He is tawheed.

Thus, it is possible to improve your situation...

— 285 —

- Baby!

Follow my way.

This is also the manifestation of tawhid (my belief in One God).

If you want to benefit from happiness in the future, do this!

No, if you don't do this...

Anything beyond that is just the braying of the donkey...

They said:

— O sofudur...

He speaks before his time... ⁽²⁴⁾

2 9-    LOKMAN HEKİM'S TOLERANCE

One day, while Luqman was passing somewhere, someone compared him to his escaped slave:

—    "Come on!" said. He held her and didn't let her go. He tormented him for a year, made him work, and built a house by making him work for a year.

A year later, the escaped slave regretted it. He came to his master and apologized. But because his master had wronged Lokman, he was terribly afraid of him. He untied Lokman's foot and apologized.

Luqman laughed:

"    Your apology is useless. Because you have made me swallow blood for a year. How can the torments and torments you have inflicted be removed from your heart with just two words? Even so, O good man, I forgive you. Because although you have made me work and have been rewarded, I also have benefits and benefits:

- You are profitable because you built a house for free.

( 24)    Neysaburi Tafsiri, c. 21, s. 58,

— 286 —

I am also profitable. Because my knowledge, wisdom and experience have increased.

I also had slaves. I would make them do hard work from time to time. "Now that I am working in mud works and have learned what toil means, I will not offer hard work to my slaves from now on," he said.

It is like this:

Whoever does not surround the elders,

He doesn't feel sorry for the little ones or the helpless.

If the words of elders are hard on you,

Don't be harsh on those under your control! ⁽²³⁾

3 0-    LOQMAN AND ADVICE TO THIEVES

They hit a caravan on Greek soil. They seized a lot of goods. The merchants wept and groaned:

    "For the sake of Allah and the Prophet, have mercy on us and give us our property," they said . Of course, this pleading was of no use:

When the black-hearted thief prevails,

Would he be upset by the cries of the caravan people?

Coincidentally, Lokman Hekim was also among the people of that caravan. One of the people of the caravan asked Luqman:

"    Give these thieves some advice, say wise words. Maybe they will give back some of our property. It is a shame that so much property is gone..." they said.

Lokman Hekim:

( 25)    Şeyh Sâdî-i Şîrâzî: Bostan, p. 189, Translation: Kilisli Rifat Bilge, Meral Publications, İrfan Printing House, Istanbul-1975.

— 287 —

"It is a shame to have wise words to say to such people," he said.

It is not possible to remove rust from rusty iron by polishing it.

It is useless to give advice to a person with a dark heart.

Can an iron nail ever penetrate a stone? ⁽²⁶⁾

(Explanation: The story is very clear. There is nothing incomprehensible about it. The "black-hearted thief" who was shot and robbed in the caravan land and did not listen to the cries of the caravan people is Greek, Westerner.

This time, what was seized from the hit caravan was "not a lot of goods" but Lokman Hekim's "JUDICIAL WORDS".

The wisdom of "HEART AND TONGUE" belonging to Lokman Hekim was attributed to Aesop; It seems that the "OATH OF LOQMAN" was intended to be transformed into the "OATH OF HIPPOCRAT". Its sources are given in the topic "Hz. Luqman Aleyhisselam".)

31) I HAVE ONLY ONE HEART

In his advice to his son, Lokman Hekim said:

- My son! Run away from the grain of sin. Fear Allah as if you would incur His wrath, but do not place hope beyond fear...

At this moment his son answers the question:

— How is it possible to be both fearful and hopeful? I only have one heart?

Lokman Hekim's answer:

( 26)   Sheikh Sâ'di-i Shirazi: Gülistan, p. 383, 9. Baskı, İrfan Mat. Istanbul 1975

— 288 —

- Don't you know, my child! A believer has two hearts, with one he fears; becomes hopeful with the other...

(Explanation:

In the fourth verse of the Ahzab Surah in the Quran, Almighty Allah states: "Allah did not create two hearts within one man..."

>  

The late Hasan Basri Çantay says in the explanation of this verse:

One of the unbelievers said, "I have two hearts. I know everything with them. These are superior to the single heart of Muhammad (salla'llāhu 'alayhi wa sallam)." He rejects it.)

The Encyclopedia of the History of the Prophets conveys Lokman Hekim's response to his son as follows:

"Lokman Hekim; "O son! A believer has such a heart that it is like two hearts:

He hopes for the mercy of Allah Almighty with someone,

With the other, he fears the punishment of Allah Almighty.

(In other words, the believer will be between hope and fear. He will neither just hope and be safe from the punishment; nor will he fall into fear and despair of the mercy of Allahu Teala)" he said / ²⁷ '

32IGNORANT HIKMET ENTERTAINMENT COMES

"Don't play with kids like that, don't play coy with your friends.

Walk with the men of truth, and be forgiven for their prayers." (Rûh'ül-beyân: vol. 7, p. 85),

Sheikh Sa'di said:

( 27)    History of Prophets Ans. 4/160 and dv

F: 19

— 289 —

I heard that Luqman is black, his skin and figure are delicate.

He was a servant of God who kept his advice. His job was suitable in Baghdad. In one year, the palace was filled with goodness.

None of the vizier's slaves recognized Him.

When the slave came before the vizier again, he said to him:

—    He warned him not to consider himself higher than Luqman...

His foot slipped and he appeared to apologize to Luqman.

Luqman laughed and said:

—    "What good does apologizing do?

My lungs have been filled with blood because of your oppression for a year!

A thousand arts, how can I open the door from my heart?

But O pure-spirited person! I am your apology, I will forgive you so that you do not harm us. Because you have made your own palace prosperous. I was given much wisdom and knowledge.

O good-luck young man! You are a slave at the door of the tent maker, whose orders and working hours are very harsh.

When I remember every hard and difficult job; To hard hearts, the prayer of the Saints appears to me as a solution.

Anyone who is subjected to great oppression cannot bear that oppression.

Those who do not feel sorry for the weak and small will receive harsh words from their superiors! (that is, those who do not have mercy will not be pitied).

— 290 —

Do not oppress those under your command.

Don't blame time, you are in it too.

There will be no human being left in the world (Everyone dies and will be held accountable for their actions).

Toy words were not transferred from adults.

In any case, such words cannot be uttered by wise people.

If they tell the ignorant a hundred chapters of wisdom,

"Wise words, games and fun come to his ears." ⁰⁸ '

33MEDICINE SMELL

According to what was reported by Sayyid Yahya Shirvani, at the end of his life he did not put even a morsel into his mouth for six months. During this period, one day he wanted some kind of food and his eldest son carefully prepared the food he wanted and brought it to him. The Sheikh took a bite of it and, without putting it in his mouth, became busy with his thoughts on divine matters. After a while, he put back the bite he had taken. When he was asked the reason for this, he answered as follows: - Lokman Hekim was nourished by the scents of some medicines for many years. Is it a big deal that I get nourished by the scent of this bite?

(SY Şirvanî: Vird-i Settar, p. 3, Ahmed Said Mat. İst. 1971)

( 28)    Rûh'ül-Beyân: c. 7, p. 88,

— 291 —-

34. WHAT SHOULD WE FEED THE PATIENT?

Hz. To Lokman Hekim:

—    "What should we feed the patient?" they said.

Hz. Lokman Hekim also said in his answer:

"Don't feed him harsh words ,    let him eat whatever you want," he said.

(M. Kemal Pilavoğlu: Islam and Medicine, p. 112, Kevser Yay. İst. 1973)

3 5-    I THOUGHT THE SESAMES WERE OVER

One day he said to his master Luqman:

- Yes, plant sesame seeds in our field, he says.

Luqman:

He sows barley. When it was finished, his master saw him and said:

- Why did you plant barley instead of sesame? he says.

Luqman:

"I thought barley would grow sesame," he says.

Lord:

— What is the reason for this? When you say:

- I saw that you are always sowing the seeds of sin in the world, which is the field of the afterlife! You are waiting for mercy and heaven.

He said that if bad deeds bring good ranks and lead to the blessings of heaven, barley seeds also produce sesame seeds.

— 292 —

This beautiful and exemplary word awoke his master from his sleep of heedlessness.

He freed Luqman, who brought happiness with his wise words.' ²⁹ '

3 6-    IF THEY DID NOT HAVE HANDS

Once, the owner let loose to Lokman Hekim:

- O Lokman, our owner's son's eyes are closed.

- Why?..

- First the wounds appeared, then they increased and made him invisible...

Our owner asks for help from you.

Lokman Hekim:

— "Oh, if it weren't for your son's hands!" said.

- What does this mean?

- You go to our owner and tell him that much. He understands.

The man returned and repeated his answer verbatim. The owner found the one who was really causing the trouble and had his son's hands tied.

Less than a month later, the wounds healed and the child's eyes opened. Because the child had fallen into this situation after scratching his first small wound.' ³⁰ '

( 29)     Mir'ât-ı Kâinat, vol. 1 second. 199

( 30)    A. Cemil Akıncı: Lokman Hekim, p. 59

— 293 —

3 7-   NOW WRONG NOW

One day, Lokman's master will play nerd (backgammon) with someone and whoever is defeated will drink all the water of the river.

Or they bet that he would give half of all his wealth to the winner. When he attempted and played this game, Luqman's master was defeated. He asked for respite. He regretted playing with grief and sorrow. Luqman heard this. He consoled his master. Then they arrived at the riverside with his master and his adversary.

There Luqman:

- If you offer my master to drink the water that flowed from this river yesterday while playing nerd, get it ready and let him drink it.

If you offer running water now, hold it so it doesn't flow away.

If you want him to drink the water above this part of the river, keep it so that it does not mix with the downstream...

It is obvious that when my master said that he did not make it necessary to drink all the waters flowing from this river from the beginning of the world to the end of the world, he said:

The man kept silent and gave up his property.

His master, out of joy, freed Luqman.

There are those who say that this is the first manifestation of their wisdom. ⁰⁰

( 31)    Mir'ât-ı Kâinat, cl, p. 199

— 294 —

3 8-    EAT YOUR BREAD WITH SUGAR

One day, Lokman Hekim came across a child. The child had bread in his hand. He was both eating and feeling...

Lokman Hekim approached the child and wished:

- Oh my son! Eat your bread with sugar.

The boy gave a harsh answer:

— Where can I find sugar?

Luqman:

- It is not necessary to find sugar. Wait until you are very hungry.

Then the only slice of bread you will eat will be sugary for you/ ³² '

3 9-    LET'S COME IN

A patient came. He was complaining about his intestines..

Lokman Hekim laid her down and opened her belly. After solving his problem, he replaced the intestines... At that moment, he said: "Come on, come in."

His students considered this statement as a method.

Another one of them, while Lokman Hekim was away, said the same words when he finished the surgery and was placing the intestines. But the intestines could not settle into the abdominal cavity. The student was drenched in sweat.

At that time, Lokman Hekim came.

The student explained the situation.

( 32)    A. Cemil Akıncı: Lokman Hekim, p. 142

— 295 —

Doctor Lokman approached the patient... He grabbed the intestines and started to put them in place. This time he gave the order, not with sweetness but with a harsh tone: "Let me see, get in quickly."

The intestines fell into place.

When Lokman Hekim finished his work, he turned to his student. He explained:

- My son! The intestines of the other day's patient were not stubborn. They sat together sweetly.

These are stubborn people, they only understand harshness. Keep it well in mind..

Every limb you try to improve has a habit.

A person who will practice medicine should know this.

We give our characteristics to the parts of our body:

An ear that listens to a lot of gossip,

The eye that is forced to look at bad things,

Bad language spoken,

Mischief of the stomach,

Tired intestines will surely develop a habit.

A person does not realize what kind of characteristics he gives to his limbs through his behavior.

Good habits prolong life, bad habits shorten it.

The day will come when limbs will be moved from body to body.

These limbs must be compatible with the character of the body in order to survive there/ ³³ '

( 33)    AC Akıncı: Lokman Hekim, p. 139-140

— 296 —

4 0-   THE BOOK OF WISDOM

Hazrat David (peace be upon him):

"    When you were going to write and give me the BOOK OF WISDOM, O Luqman?" he said.

Lokman Hekim took the book out of his bag and handed it over...

Prophet David was very upset. He examined the book carefully...

He thanked Lokman Hekim...

Hz. David said to his son:

"O Solomon! All the wisdom that our beloved Allah    gave to Lokman is written in this book. May our descendants protect him well for the troubles of humanity..." he said.

Solomon promised:

-    "O Prophet, my father! I and my descendants will protect him as if they were their lives."

The book that Lokman Hekim gave to David was really kept hidden... It was passed on to Danyal. However, when Buhtunasar captured and destroyed Palestine, killed the Jews and took some of them to Babylon, the book was sent to Babylon with Danyal. gone. It was there until the time of Alexander the Great. When Alexander conquered Babylon, Luqman's BOOK OF WISDOM fell into the hands of Alexander's teacher Aristotle. ⁽³⁴⁾

(This conversation between Prophet Dawud and Loqman Hekim shows that Luqman Aleyhisselam was a prophet who had a book, and the BOOK OF WISDOM was passed from hand to hand and from mouth to mouth by people who appreciated the value of knowledge.)

( 34)    A. Cemil Akıncı: Lokman Hekim, p. 192

— 297 —

4 1-   WHO IS TODAY'S LOQMAN

Prof. Dr. Süheyl Ünver, "Who is today's Lokman?" He answers the question as follows:

Hadrat Luqman becomes the All-Wise Wise One.

Fahrettin Razi said:

Luqman's being a physician, being an acknowledgment of the blessings given to him and being a preacher (giving advice) to others, this is the highest (highest) level of man.

In our opinion, today's Lokman is:

He is the one who has a personality not only by knowing (giving) advice to his son, but also by applying it.' ³⁵ '

4 2-   WISDOM OF THE HEART AND TONGUE''

- Hz. The first wisdom seen in Luqman, which indicates reason, is this:

He was a shepherd tending his master's sheep. One day, his master said to him to test his intelligence and knowledge:

— "Slaughter a sheep. Bring me its two most beautiful limbs."

( 35)    S. Ünver: Lokman Hekim, p. 31

(*) THE WISDOM OF THE HEART AND TONGUE, which the Greeks attribute to Aesop, is a beautiful anecdote of his, belonging to Lokman Hekim. This story of Luqman Aleyhisselam has been narrated by commentators from all levels until our time and Hz. David and Hz. It is stated that it took place between Luqman.

(Tabari Tafsir: 21/39, Neysabûrî: 21/54, Hâzin: 3/441, Ebu's Suûd Tafsir: 7/413, Rûh'ül Beyan: 7/76, Hülâsatül Beyan: 11/416)

— 298 —

Hz. Luqman brought his tongue and his heart.

Tell him another time:

—    "Slaughter a sheep. Bring me its two worst parts." said.

Hz. Luqman brought his tongue and his heart.

When his master asked the reason for this:                               <

—    “When they're good, there's nothing better than these two.

"When they are bad, there is nothing worse than these two," he replied.

His master liked his words of wisdom and freed him. ⁽³⁶⁾

4 3-    SIT COMFORTABLE AND STAND UP COMFORTABLE

- Hz. It is said that the first wisdom of Luqman regarding medicine was as follows:

Luqman and his master were together.

His master made him sit for a long time when he entered the toilet. When Luqman saw this, he called out:

—    "Sitting in the toilet for a long time actually makes the heart become impatient and wail. It causes Nasur disease. ⁽³⁷⁾

The heat rises to the head. Sit comfortably, calmly and with dignity, get up easily. "In other words, sit down and stand up slowly, not hard," he said.

( 36)     Ruh'ül-Beyah: c. 7, p. 76, Tenbhih'ül-Gâfilîn: p. 238-239,

( 37)     Nasur: It is a disease that occurs around the seat. Its plural is nevâsîr.

(Müncid, c. 1, p. 805)

— 299 —

When he came out of the toilet, his master liked these words very much. He had Luqman's words written on the door of the toilet. ⁰⁸ '

4 4-    ALEXANDER AND HEALTH

Alexander had reached the "island of judges". It was a big island. _;        

There he saw a people whose clothes were made of tree leaves and whose houses were caves-caves in rocks and stones.

He asked them questions about wisdom?

They responded with a more beautiful answer and a more graceful speech. Because they were in the visible meaning of the name Hakim (judges).

He said to them:

- Ask what is your need? They said:

- We want to stay on earth forever! He said:

- I want this for myself too. But how can he who cannot make himself eternal, how can he make you eternal?

The elder of them said:

— We ask you for our physical health to be eternal?

He also answered him:

- As I said above, I can't afford this either! They said:

( 38)    Ruh'ül-Beyan: c. 7, p. 76.

— 300 —

— We have recognized the eternity of our lives. He said:

- Could I not recognize my own soul? How is yours, how do I know? They said to him:

- Invite us, let's ask from those who have the power to do this. His power is also sufficient for things greater than this...

People were looking at the number of Alexander's soldiers and the greatness of his rank! Among them was "Sağlûk Şeyh". He did not lift his head up.

Alexander said to him:

- What's the matter with you that you don't look at what people are looking at?

Sheikh said:

— The king I saw before you amazed me! Until I look at you and your king... Alexander said:

— Who is he? Sheikh said:

- One of Melik is with us. The other one is "health-health".

They both died in one day!

I got up from those two for a while and then came back to those two. But I couldn't recognize him...

He left them and left... ⁰⁹ '

This story is mentioned in the commentary of Surah Luqman.

( 39)    Rûh'ül Beyan, vol. 7, p. 83.

— 301 —

4 5-   TWO KINDS OF WISDOM

Wisdom is of two types:

1 .    It is the wisdom revealed by saying:

Just like the advice given by Luqman Hekîm to his son in the Holy Quran.

2 .    The wisdom of meskûtun is the following:

There is wisdom even though it is not spoken or expressed in words. As a matter of fact, during his visit to David, Lokman Hekîm found him busy with some work. What are you doing? he wanted to ask. Wisdom prevented him from asking, but he began to wait for the job to be finished before asking. Prophet David completed it and after putting it on:

   "What a beautiful war shirt," he said .

Lokman Hekîm also learned what the work was without asking. And he said, "What a beautiful trait patience is," and then added:

"Silence is a   wisdom, but few can act on it," he said.

Upon this word of Lokman, Dawud Aleyhisselam said to Lokman:

"   Because of this word, you have been called the JUDGE," he said. ⁽⁴⁰⁾

( 40)    M. Arabi: Fusus'ul Hikem, p. 234, Tafsir-i Abu's-Suud, Lokman Surasi.

— 302 —

4 6-   FOLLOW THE WAY OF THOSE WHO RETURN TO ME

His Holiness Begavî: In his commentary titled Meâlimü't-Tenzîl, the 15th verse of Luqman Surah:

"FOLLOW THE WAY OF THOSE WHO RETURN TO ME.. (Vettebi' sebile men enâbe ileyye)."

In the interpretation of this verse, they stated:

"What is meant by Meri is Hazrat Abu Bakr. The explanation for this is as follows: Hazrat Abu Bakr came to Islam. Hazrat Osman, Talha, Zubeyr, Sa'd ibn Abi Waqqas, Abdurrahman Bin Avf (may Allah be pleased with them) all of them They came to Hazrat Abu Bakr and said:

—   "Did you believe and confirm the Prophet?" Hz. Abu Bakr said:

—   "Âmenna ve saddakna (I believed and confirmed)...

He is a prophet with correct expression. "Believe in Him too," he said and took them all to the Messenger of Allah. They all became Muslims. These people converted to Islam with the encouragement of Hazrat Abu Bakr. What is meant by "follow the path of that person" declared in the verse. , It is understood that it is Hazrat Abu Bakr/ ⁴¹ '

Explanation:

Scholars, Hz. We reported that they agreed on the view that Luqman was the "JUDGE" and the "PARENT". In my opinion, in the mentioned legend, Hz. An explanation is given for why Lokman is called "VELÎ". Because, according to the Islamic view, Hz. Muhammad is in the first place in the level of "GUARDIANNESS" . Abu Bakr passed away

( 41)   Şemseddin Sivasî: Legends of the Four Caliphs, Beloved of Our Prophet (Menâkıb-ı Cehâr Yâr-ı Giizîn), 50. Menkabe, p. 48.

— 303 —

lyre. Although the statement made in the form of "The person who wants Meri is Hazrat Abu Bakr" does not seem contradictory at first glance, when it is compared with the meaning of "enâbe", which comes after "Meri" in the actual text of the verse, it becomes clear that the conveyed view is not correct.

The term "Anaba" is mentioned in three surahs (4 verses) in the Holy Quran:

1 .    It is in the 27th verse of Ra'd Surah. Meaning:

"Allah guides those who turn to Him."

2 .    It is in the 15th verse of Luqman Surah. Translation:

"Follow the path of those who turn to Me."

3 .    It is in the 24th verse of Sad Surah. Translation:

"David repented and turned to Allah."

4 .    Again, it is in the 34th verse of Sad Surah. Translation:

"Solomon is back to his old self again." he said.

The meaning of the 15th verse of Luqman Surah, which is our subject:

"Follow the path of those who return to me" in the meaning of Çantay:

"Follow the path of those who return to Me (believers)"; In Elmalı Tafsir:

It has been witnessed that the addition of "Follow the path of those who return to me (monotheists)" was made.

It is also explained that the sentence "He is a prophet with correct expressions" refers to a prophet in the legend. Which prophet should this be considered as a sign?

This prophet is primarily related to Muhammad, to whom the Holy Quran was revealed, including the Surah Luqman.

— 304 —

Med (peace be upon him) should be our Lord. Secondly, since the 15th verse of Luqman Surah is discussed, it must have been referred to Luqman Aleyhisselam.

Moreover, since the prophets David and his son Solomon are mentioned in two of the four verses in which "enâbe" is mentioned, the meaning of the said verse becomes clear:

"Follow the path of those who RETURNED TO ME (DAVUD, Solomon and Prophet Muhammad)"...

4 7-   SERVE THE EXISTING GOD

Sheikh Sadî-i Şirâzî, from whom we quoted the wisdoms "The Tolerance of Lokman Hekim" and "Advice to Luqman and the Thieves", quotes the following wisdom from Bayezid-i Bestâmî:

"From the mother of Bayezid-i Bestami:

— Whenever I ate suspicious food while I was pregnant, Bayezid would poke me. "He wouldn't stop kicking unless I took the morsel out of my mouth."

When Bayezid came to the 13th verse of Luqman Surah in the school, a fever fell inside him. When he returned home he said to his mother:

—   "God Almighty says (Worship me and your parents). How can this happen?!!.." From his mother:

—   "I donated my rights to you. Yes, worship Allah," he receives the answer."® (Sheikh Sa'di)

(*) Note: In the original text of the verse: "ENİŞKÜRLÎ AND LİVALIDEYK (THANK ME AND YOUR PARENTS)" is commanded. In this verse, thanking "PARENT" is accepted as thanking Almighty Allah. Because, the one who does not thank the servant will not thank Allah Almighty at all.

— 305 —

4 8-   LA FONTEN'S HORSE AND WOLF WISDOM

French fairy tale poet La Fonten (1621-1695) got to know Lokman Hekim and his works towards the end of his life (1678-1695):

—    "It talks about the GREAT MASTER who created the universe..."

—    "He enriches his subjects by taking inspiration from Eastern tales..."

—    "It reconciles supernatural forces with the sense of nature."

—    "He finds himself among the warm morning winds of the first spring."

Lokman takes Hekim as a close friend and seeks his help:

"Come, SUPREME PHYSICIAN, come! Save your friend..."

La Fonten now finds the MASTER he was looking for and becomes a friend of Lokman Hekim:

"What a wonderful thing it is to have a true friend."

After this, La Fonten writes the tale "HORSE THE WOLF" and makes "WOLF" tell the profession of his MASTER; In the 20th and 31st lines of this tale, his MASTER, LOKMAN DOCTOR, is mentioned twice and "he does not go upstairs without boots":

Because Almighty Allah mentioned the blessed name "LOQMAN" only twice in the 12th and 13th verses of Luqman Surah...

After this short explanation, we write here the tale "HORSE THE WOLF", which also points out some of Lokman Hekim's wisdom:

— 306 —

JUMP WOLF

Spring has come,

Warm morning winds,

He freshened the herbs.

All living creatures have fallen into the fields, To take their lives.

A wolf was also wandering around, How beautiful is the world without snow.

And then he saw a gray horse;

Released to the green pasture.

Think of the joy of the wolf:

"    Here's some food," he said.

But eat if you can!

Why are you not a sheep, holy man!

I had already finished your work.

But it's a matter of getting you.

I have to resort to various games.

We will shoot, what should we do?

That's what the wolf said,

And he came to the horse in step;

-    He said, I am a descendant of Lokman Hekim;

No matter how much grass there is in these meadows, I know the good and the bad of them all. Not to brag, but I have found a cure for every problem. May you throw like a dowling machine, God willing; But you have a problem, obviously.

— 307 —

Tell me and I'll dismantle it immediately, free of charge.

You cannot say you have nothing:

A horse left idle is either sick or crippled, that's what Lokman Hekim says.

"    I have a boil on my hind leg," said the horse.

-    Oh boy, said the wolf;

What you call a foot is no joke. Once it does something, it is not easy to deal with. It is my duty to serve you: I am also the wolf of these surgeries.

Hazrat was looking at his patient to see if he would get it from here or there.

The horse is already aware of the situation, he kicked Punduna as soon as he arrived. The doctor has neither teeth nor jawbone left.

"    Oh my goodness," said the wolf, tearfully: "No one should go upstairs without boots."

Is medicine your thing?

Be content with your butchery! ⁽⁴²⁾

(42) La Fonten: FAIRY TALES, p. 121-122,

— 308 —

4 9-    LOKMAN HEKIM'S LATEST ADVICE

- Oh Son!

1 .     Don't make Zinhâr private a confidant (Do not tell your secret to your spouse).

2 .    Don't borrow low. (Borrowing from a common person).

3 .    Do not act friendly with the common people. You will waste it.

4 .    Do not worship anything other than Allah Almighty.

5 .    Do not deny the prophets.

6 .    Don't sleep too much during the day. Sleep less at night.

7 .    Don't hide your piss.

8 .    Don't have too much intercourse.

9 .    Don't drink water at night. Don't drink water from your feet.

1 0.    When you have eaten until you are full, do not overeat.

Be content with little food; If you wish, you may always be alive.

The main causes of all ills are those I have listed.

Don't eat anything until your appetite doesn't prevail.

Because even if your appetite remains, keep your hands away from food.

Do not pass through the middle of a flock of sheep.

When no one asks you for an object, do not inform or tell.

O Son! Two people from this world leave with longing:

— 309 —

Be someone who can eat abundantly, and be someone who can act with knowledge.

O Son! Do not befriend or associate with corrupt people, lest their nature be harmful to you. Don't be complacent with the actions of others. They say that if a person enters a tavern to pray, he drinks wine.

Because if the enemy does not find the opportunity to become enemies, start friendship and act as friends. Be careful what you do in friendship so as not to make a hundred enemies.

O Son! Be in the hands of the old man and do good to the people.

If you are the duchess, even the people will do good.

Do everything in haste and be patient. May your wishes come true.

Do not do good or give advice to those who do not know goodness, lest it be wasted.

Because if you give him zağferan, he will eat it, and it doesn't matter how much hay you give him.

Whoever you eat salt and bread with, know your rights and do not forget to pray.

Because these wills are over, he surrendered his soul. His son mourned. A few days have passed. There was a common man in his neighbourhood. He made friends with you. Until you experience your ancestor's words. They became such friends that they could no longer walk apart from each other. One day, he borrowed four dirhams from a vile person. One day he bought a sheep. He slaughtered the sheep. He put it in a sack and said to his slave, "Take this and put it with your friend (let him hide it in his house). Don't tell anyone about this sim. Then he took the sack from him at midnight and took it home. He said to his wife:

- Oh lady! Something went wrong tonight. I say to you, don't be so that you don't say it to anyone. Her private parts swore not to tell anyone. Her husband said:

— 310 —

   "I killed a brave man tonight and put him in this sack. I will bury him in the house. He was an enemy to me. "

He immediately buried the sheep inside the house. Because after four or five days, he beat your private parts and said, I will divorce you and take even your private parts, you took away what was in the house, you told others about what was buried in the house. His wife left the house and left. He said to the common people: "My man has killed a brave man for five or six days. He buried him in the house." Because the common people heard this word. He immediately informed the sultan that Luqman Aleyhisselam's son committed a crime. The Sultan wanted to release a man. The common people said, "Let me come and bring the son of Hazrat Luqman." He walked to Luqman's house and put a rope around his neck. He delivered it to the Sultan's door.

The creditor grabbed him by the collar and said give him four dirhams. Now they will kill you, my property will be lost.

The Sultan saw this from afar. He thought that he was a murderer. The man let it go and said bring it to me. Kill then, so that it may be an admonition to the people. Because they took Lokman Aleyhisselam's son to the sultan... The sultan said:

- O son of Physician! Atan was a good judge and well-behaved. Even you would claim that I am as well-behaved as my ancestor. What kind of ignorant thing did you do?

Hakim son said:

—   "What have I done?" Sultan said:

—   "Why did you kill a man?" Son of Hazrat Luqman Hakim:

"I didn't kill anyone," he said.

Be a friend of the common people came forward. He testified that: He killed a man.

— 311 —

Lokman Hakim's son said:

"O Melik! Send a man and let them    bring the dead body to you."

Sultan released the men. They arrived, took out the sack and took it to Melik. Melik had the sack opened. A dead sheep was found inside. The people were amazed and amazed. Sultan said: ■

- What's this? Hazrat Luqman Hakim's son said:

—    "Oh my Sultan! My ancestor made three wills to me:

Don't take your private parts as a confidant.

Do not act friendly with the common people.

Do not borrow money from a lowly person.”

I tested these wills/ ⁴² '

5 0-    HZ. SOME VIRTUES OF LOKMAN HEKÎM

Lokman Aleyhisselam was given wisdom by Almighty Allah. Hz. Luqman was the vizier of David (peace be upon him) with his knowledge and wisdom. He loved God and God loved him.

He never forgot his fear of Allah, kept Allah's commands, and was a constant servant in his gratitude and worship.

He thought a lot about the afterlife and the affairs of the hereafter, thought of himself as if he were dead, and never forgot God and death.

He said that silence was wisdom; he would remain silent a lot of the time and only speak when necessary; He did not talk or laugh unnecessarily.

(42) Tabari History, vol. 1 second. 381.

— 312 —

^s He was well-mannered, compassionate towards people, and gave good advice to the public.

He always told the truth and loved those who spoke the truth. He would keep his promises and do what he said.

He believed that the most delicious thing in the world was knowledge...

He would not grieve when his property was destroyed: He would say, "Dampness destroys the walls and sorrow destroys the person."

He showed a smiling face to the public, treated his patients equally, and did not discriminate between them. He knew his worth.

At that time, people had never heard words more beautiful than his words.

He carefully calculated and thought about the outcome of everything he did.

He never slept during the day; He slept little at night.

Hz. Lokman Hekîm was very patient. When his wife and son were on the path of disbelief, he guided them with patience and fortitude, with his suggestions and advice.

He didn't eat much, he didn't talk much, he didn't sleep much, he walked a lot.

He would not wake up at night and drink water, nor would he fill his stomach very much.

Due to his perfect manners, he was never seen spitting on the ground or blowing his nose even once.

Loqman Hekîm would protect his eyes from evil, hold his tongue, prevent his passions, protect his private parts, prolong his prayer, eat halal food, host his guests, treat them, respect the rights of neighbors, and would not engage in empty and useless words and deeds.

He spoke sweetly, not rudely, harshly or harshly. He had moderation in everything.

— 313 —

Whatever he gave advice, he would do it himself first.

As long as he lived, he turned to Allah with loyalty and sincerity...

For these reasons, Luqman Aleyhisselam reached wisdom. (Surah Luqman: 31/1,34, Ibn Kathir Tafsir: 1/911, Ruhü'l Beyan: 7/5, 76, H. Asım Koksal: History of the Prophets, 2/230-234)

— 314 —

LOKMAN DOCTOR IN PEDICINE

It is seen that poets in our country give great place and importance to Lokman Hekim in their poems. It is understood that if a research is done on this subject, a lot of information can be obtained. Below we present some of the examples we collected:

Celali of Bayburt wishes a doctor for his beloved beloved and calls out to Lokman with his most sincere feelings, saying "you have come to the right place":

1 .    They ate three things in one episode of heedlessness,

They called me a doctor or a surgeon.

My dear friend is eye to eye, a doctor wishes, Lokman of my trouble, you have come to the rescue.

Narmanlı Sümmânî points out that he went to the door of the Kaaba and prayed to the Creator for a solution to his problem, and that Loqman would not be able to find a solution to his problem because the arrow of death hit him:

2 .    I fell at the door of the Kaaba and bleated.

I asked from the creator of the heavens and the earth

Read the death, take it, I got it in my blood

Lokman did not find a solution to my problem either:

Neither in the world nor in Luqman...

He wanders around the provinces of Karacaoğlan and Bayburt. He thinks that his horny wounds will need hands like the strings of his lover. Meanwhile, Lokman remembers Hekim and invites him:

— 315 —

3 .    Karacaoğlan says that Bayburt provinces

The winds come to us blowing

The strings of the twisted lizard I need a hand to stretch those strings.

Not one day, not five days, but a hundred days

A bundle of zuluf is perfect for a ruddy cheek,

My wounds do not take any ointment, they are raging, Lokman of my troubles, come slowly.

Sivaslı Ruhsati, with his understanding of honor from the Islamic Religion, does not consent to Lokman touching his Fatma. But he also thinks that the wound will take Fatma and her longing will last forever. In order to see the telli soul again, the doctors cannot help but call Hekim and Lokman:

4 .    Lokman does not interfere with Fatma.

I said this wound will take Fatma

I would see the stringed monster again

I said that longing will last forever.

Aşık Kerem climbs to the top of the lofty mountain, wanders around, collapses and sits. Gets fresh air. He drinks cold water. Still, his troubles increase from fifty to a thousand. Thus, he invites a surgeon like Lokman Hekim to explain his increasing problem:

5 . I collapsed and sat at the top of the mighty mountain  

My problem was fifty but I made enough for a thousand

I took a surgeon like Lokman Hekim. Nobody knew about my problem.

— 316 —

Pir Sultan Abdal asks the king, Lokman, that he is suffering from a heartache and that he needs the king of physicians who is a cure for all troubles:

6 .    Come and cure my troubles.

Shah, who is a cure for public troubles. Make a decree on your doorstep, King, who is Lokman to the heart's soul.

Aşık Kamili from Sivas is hopeless and hesitant about whether there will be a cure for his problem. The world has become a prison for him. Meanwhile, the disease reminds him of death, and it is seen that Lokman Hekim even asks for medicine from his dead body, saying "If only Loqman were resurrected":

7 . Is there any cure for my problem?  

The world is a prison to me

If the Prophet is resurrected. Luqman

Will there ever be a cure?

Coşkunî from Bayburt says that his body is injured and that he wants a doctor, addressing his heart as follows:

8 .    Come, my heart, if you love God

Make my thousand wishes come true.

The body is injured, the doctor wishes

I would say it's true, take it to Lokman.

Bursali Ahi expresses that he has irreparable wounds in his heart and that Lokman cries along with everyone who sees his wound that has no cure:

— 317 —

9 .    The parts of my heart are incurable

Things wicks and cures cry

Oh my lord, there is no solution to this.

Watching my Zahm, Lokman cried.

Aşık Hicranî explains that there is no hypocrisy in his words, that Lokman Hekim is at the top of the doctors in medical science, that far from being forgotten, his fame is increasing day by day, and that his fame today is better than yesterday:

1 0.    Etıbba-ı ilmin Lokman comparison

This weak word of mine has no hypocrisy

The light of the truth is seen on the face

Your fame today is better than yesterday.

* * *

1 1.    Not every doctor can find a cure for his problem.

Bring Lokman, who makes flowers sing.

Not every surgeon can open and bandage my wound. So bring Ca'fer-i Tayyar.

* * *

72. The mystery of the Shah comes from wisdom, proof through narration

Hazrat Luqman said: If you wish, your body will be healthy.

Drink my spice, laxative, so that you won't see the disease until you see it

This sherbet purifies the body's property from emraz... ^w

Sivaslı Ahmet Sûzî (1765-1830) first begs and prays to his Lord, and then asks Lokman for the solution to his problem:

( 1)    İlhan Yardimci: Lokman Hekim in Health Folklore, p. 45-52,

— 318 —

1 3.    Divine! I'm in trouble, I came for a cure.

I came to Lokman asking for continuation.

Ahmed Mürşidi Efendi from Diyarbakır (1698-1760) declared that the dream of Muhammad (peace be upon him) was engraved in his heart, that he admired his beauty, that his body and soul burned with the fire of the love of the Messenger of Allah, and said, "Reach for the cure, my Lokman, Muhammad", just like his love. He combined Luqman with Muhammad as an adjective:

1 4.    Your dream is engraved in my heart.

Your beauty became my spectator, Muhammed.

The fire of love burns the soul with the object

Reach your cure, my Lokman, Muhammed.

Sivaslı Feryadî (d. 1904) explains that he was a merchant of the burden of sorrow, and that although he searched for Lokman, he could not find a cure for his troubles or was stuck between the burden of sorrow and Lokman:

1 5.   Again, I became a merchant with the burden of sorrow. I couldn't find Lokman, I was stuck in the middle.

Yunus Emre (second half of the 13th century and the beginning of the 14th century) states that God gave him a heart, that sometimes he was happy, sometimes sad, that he cried, and sometimes he was absorbed in wisdom and became Calinus and Luqman:

— 319 —

16. He gave me a true heart, he admires me without hesitation .   

One moment he comes and finds happiness, the next moment he comes and finds himself.

He doesn't know anything, he stays in ignorance for a while, he dives into wisdom, he becomes Calinus u Luqman.

Sunullah Gaybî (17th century) explains in a somewhat harsh and angry way that just as a person who looks at appearances and does not understand the inner truth of the matter cannot know his canan (true friend), it is not possible for a hypocrite who has no problems to know Luqman:

1 7.    Why should an ascetic who has no life know about his life?

Why should the hypocrite, who is a fool, know about Luqman?

Egyptian Muhammad Niyazi (d. 1693) expresses succinctly that he knew his wound from his own wound and came to Luqman for treatment:

1 8.    I knew my wound, it was from my lover

In this, I came to Niyazi and Lokman.

Aşık Ali Ahî (17th century) points out that he was afflicted with the wound of love, that therefore the cure medicine was hidden among the troubles, and that the knowledge and wisdom that can cure these problems can be taken from Lokman Hekim:

1 9.    Work hard to get out of this vortex

The cure is hidden among the troubles

Can I be an ointment for the wound of love?

I received this Um u wisdom from Luqman.

— 320 —

Hoca Ahmed Fakîh (13th century) was caught in a trouble for which no cure could be found. He comes to Bukrat and Lokman, gets examined, gives medicine and he uses it. When the medicine they gave him did not cure him, he cried out, "They couldn't find any medicine..."

2 0.    This is a disease for which there is no cure.

They couldn't find medicine, Bukrat u Lokman.

Said Emre (late 13th century - early 14th century), was among those who contracted the death disease. Because he investigates those who go to the afterlife and continues to ask questions such as "where are they?":

2 1.    Blood of Hüsrev, Blood of Şirin and Ferhad?

'Be the blood of Calinus Hakim u Luqman?' ² '

In the Tafsir of Rûh'ül Beyan, the rank of Luqman is mentioned as follows:

2 2.    Until you find the rank of Lokman,

The fire of majesty can never hurt the soul.

Can has become a moth like a lover,

If he wants to burn, he comes to the candle

Osman Hayri Mürşid Efendi pointed out the attributes of Allah Almighty, Hakim and Halim. He explains that Luqman is a diver who extracts a pure ore from the ocean of knowledge and wisdom:

( 2)     Compiled from Muzaffer Reşid: Homeland Poets Anthology.

( 3)     Ruh'ül Beyan: 7/82,

—321 —

2 3.  O Wise and Halîmike, velem and eternal, perfect in knowledge and wisdom, the precious gem of wisdom, full of beauty, you have made many a Lokman, gavvâs.™

In the Cevahir Commentary, it is stated as follows, indicating the height of Lokman's wisdom:

2 4.   The wisdom of the bite has increased to this level: His mercy has reached the wisdom of the Almighty Lord. Everything that is hidden has been revealed to you, and anyone who commits treachery has become disgraced.™

My teacher, the late Mustafa Karabeyoğlu, explains that the Quran is the word of God, that it shines inside and out, and that the medicine of Luqman can be good for the problem of ignorance, and says:

2 5.   Our Quran is the word of Truth, it polishes the outer essence.

He is both Luqman and medicine for the troubles of ignorance.

Poet Kuddûsî also advises his heart to be patient. He has a firm belief that he can find a cure for his problem and is waiting for Lokman's future:

2 6.  With patience, the heart will surely find a cure for its troubles. You tell the patient that Luqman will surely come.™

( 4)    Health Treasury, p. 102

( 5)    Cevahir Commentary: 1/138,

( 6)    Kırkbir Cim, p. 2,

( 7)    Kuddusi Divanı, p. 13,

— 322 —

One of our esteemed doctors, Prof. Dr. Süheyl Ünver, in the "Lokman in Sufism and Literature" section of his work titled Lokman Hekim, says: "In our country, the name Lokman is frequently mentioned in the mystical folklore world and in the divan literature of the intellectuals..." and gives the following examples:

2 7. I fell into a trouble without a solution, alas, Lokman was unaware of it.  

(I contracted an incurable disease, unfortunately even Lokman is unaware of it.)

.

Luqmans do not cure morbid love.

(Doctors, especially Lokman, cannot find a cure for love trouble.)

What should Lokman, the helpless poor man, do?

(What can Luqman do to the person who has the death disease?)

Lokman, who puts the paste in the stone of death to save life

Your life has melted away, but death did not find a cure.

(Luqman tried to make medicine for life in the world,

He exhausted his life, but could not find a solution in time...)

4" and 5*4

This is how Sheikh Lokman wrote about healing:

Their beautiful lips are the cure for every problem.

* * #

— 323 —

From the words of the ancestors

- Even Lokman is helpless in a desperate situation.

- What should Lokman do in a desperate situation?

- If there was a cure for death, Lokman Hekim would find it...

Again, Süheyh Ünver, in the same work, in the topic "Lokman on Gravestones" says: "The name Lokman is frequently mentioned in verse phrases on gravestones in many cemeteries in Turkey and especially in Istanbul" and gives the following examples:

2 8.   I studied many doctors and found no cure for my problem.

I did not feel the need to pray for Lokman before the end of time.

(Nice doktorlarla ölüme çare aradım, buna bir ilâç bulamadım.

I drank the sherbet of death and left no need for Luqman.)

ij sjc

I drank the sherbet of death, there is no need for Lokman anymore.

$$$

What would you do if Lokman came? Filled death cup (cup).

* * *

The end of time has reached the dream of this rosebud

If Lokman were a doctor, there would be no cure for his problem.

(The wind of death has reached the scent of this flower that is about to bloom. Even if Lokman Hekim comes, there will be no cure for his problem.)

— 324 —

Imam Ghazali (1058-1111 Mîlâdî) also gives an example from a tombstone:

"On the tombstone of a doctor it is written:

Lokman also passed to his grave,

When they told me, I said:

Where is his position in medicine and his knowledge (mastery) in this field?

"He who cannot save himself from death, how can he save anyone else?"

(Ihyâ: 4/870)

Hazrat Luqman said with a loud voice:

Tegannî with wisdom is a cure for the disease of love.

longing father

(Hazrat Luqman said loudly:

Reading with wisdom is the cure for love problems.)' ⁸ '

Come to Aşki, it is the cure for all your problems.

If you don't have love, if Lokman comes, it's just a desire.

Mahmud Öncü-1976

My troubles are heaps, my sorrows are heaping,

Lokman is not alive either, I don't even care.

It was an apparent creature, it was love,

Bâtını nafsa-i hikmette idi,

He was trying to cure every trouble,

Lokman , the Emrah of time, is gone.™

( 8)     Nezih Uzel Turkish Music in Syria Article, 15.8.1989 Zaman Gaz.

( 9)     Assoc. Dr. Zeki Başar: Medical and Mystical Folklore Research in Erzurum, p. 198, 250, Sevin Printing House, Ankara-1972.

— 325 —

Hz. LOKMAN HEKİM'S VITALITY AND VALUE CONTINUES

Hz. Lokman Hekim's beautiful name "LOKMAN", given to him by Almighty Allah, is still alive among the people today, as it was yesterday, and maintains its vitality and value. Now I offer some examples of this:

1 .   Lokman b. from the Companions of Kiram. There was Bashir and he narrated hadiths from our Prophet (peace be upon him). (Ihyâ: 4/870)

2 .   There is Lokman İbn-i Hüseyin El-Aşûrî el-Hüseynî, one of the Ottoman Turkish writers, and he wrote the work called "Kıyafet-ü İnsaniyye fî şemâil-i Osmaniyye". (Müncid, p. 461)

3 .   Among the Iranian poets, there is also the one named Lokman. (Ş. Sami: Kamusul A'lâm: 5/3995)

4 .   Lokman Hekim has become the symbolic name of folk medicine:

It is seen that this name is also given to the leading people who set a good example for the people with their lifestyle, encourage them to art and education, establish charity societies, encourage unity and solidarity, and open schools:

Like the title of Lokman Hekim given to Doctor Hafız Cemal Bey...

This doctor introduced himself to the people of Istanbul in a short time and brought peace to the majority of his patients with the original methods he used in treatment and the medicines he gave. For this reason, he began to be referred to as Lokman Hekim. He later chose this title as his surname. (Turkish Culture: 4/412)

— 326 —

5 .    In addition to the publications about Lokman Hekim, it is also seen that there are publications under the name Lokman:

— Lokman Health Publications,

— Like Lokman Post...

Selected from Lokman Postası "APPLICATIONS" column:

- The man is known from his friends; Lokman is also from his name.

— Torture: Ended with Luqman drugs...

— Lightning: It is the speed of action of Luqman drugs; (Lokman Postası, Issue: 79, p. 4, December-1974)

- I pray from Mevla that:

May Lokman Hekim's advice reach your hearts with lightning speed.

ON LOKMAN HEKİK

Pharmacist and folklore researcher Müjgan Üçer participated in the 1st International Turkish Folk Literature Seminar held in Eskişehir in 1983 with her paper titled "On Lokman Hekim in Our Folk Literature". Here we present the sections we consider important from this declaration:

In East Turkestan, things are said about Lokman Hekim:

Where is the thousand-living Luqman?

Cheaters of death

Why rely on the world

It didn't help him.

— 327 —

Cemil Cahit Güzelbey, in one of his studies on folklore in the Gaziantep region, Dr. He says the following about A. Ekrem Battal:

Once upon a time you offered a car to the most hopeless patient

Now the doctors are helpless. Is there anyone who insisted on the "Irciî" (return) order before the doctors give you life?

The Luqmans passed away without giving any relief from the world.

In one of our songs, Lokman appears as follows:

What happened to Qarun's property?

Where did Genghis lose his glory?

You know, what happened to Lokman?

The world is a lie.

A piece of wisdom from Lokman Hekim, taken from Naime Mergam in Sivas:

Lokman Hekim said: "I have lived for a very long time, but I could not understand two things: One is that hot water does not resurrect the dead,

The other is that those who go to bed and wake up between afternoon and evening are not mad..."

Dr. from Gaziantep, who worked as a pediatrician in Sivas until 1982. M. Kâzım Erkent collected the good wishes and wishes that the people of the Sivas region directed to him on various occasions and made a compilation as follows:

— 328 —

May your home be a home of healing

Let your earnings go to waste

May your hand be from Ibn Sina, may your medicine be from Lokman Hekim, may honesty be your guide, may your household be filled with abundance.

(Müjgan Üçer: On Lokman Hekim, Gümüş Basımevi, İstanbul-1984 Beyazıt State Ktb. No: 272956)

Lokman Hekim also entered folk songs:

Your eyebrows are black, they write a decree

Your love will take me around the world. If Doctor Lokman comes, it will aggravate my wound. Let him come to heal my wound.

If the streams of the army flow up and down. If only colleagues would look at Lokman a little.

Lokman Hekim is also mentioned in the hymns read:

Doctors say I have a mind.

\ What good is it if you know like Lokman Hekim? If these tongues don't say it with your last breath. What good is it if you have a tongue like a nightingale?

(Mehmet Cengiz: Sadâ Magazine, p. 204)

— 329 —

NA'TI SHERIFF HZ. LOKMAN ALÂ NEBİYYİNA
AND ALEYHI'S SALÂT-Ü VESSELAM

1 .      He said to Hazrat Luqman, follow his wisdom.

The Quran is accustomed to its remedy.

2 .      Whichever person is in disagreement as to whether he is a prophet?

It is never said that he is not from the Kibârri Evliyâ.

3 .      Here is one of them, who is this pure and honorable person?

If you are from some of the noble Enbiyâ,

4 .      As the caliphate, he had taken into account the moment of the proposal, and he had made the Raja of well-being, and he had given the wisdom of Mevla.

5 .      Prophethood has become, istihrâc has become obedient again.

Some of the scholars of the world do spelling

6 .      Slavery is narrated by some

Nebi says that these words are essential.

7 .      The grave of the contemporary Prophet David and many Prophets and the Blessed One is located in the vicinity of Ramle.

8 .      We asked for it, and the Master immediately commanded us to obey the language and heart of the sheep's body.

— 330 —

9 .    Edip then tamlûb the sheep's frail member

Again, when you gave your heart and tongue, the istinba happened.

10. He said, if these are evil, there is no evil, if they are evil, they will be evil .  

>  

1 1.    How many times have you done good things like this?

Inshallah there will be some of them through tevarih.

1 2.    Sentence to the day of the martyrdom to the Prophets and the believers

May peace be upon you, God bless you, Mevla

1 3.    May the All-Wise Lord bless you with healing and perfect happiness.

May the remedy for forgiveness be upon those who command destruction.

(Ahmed İlhamiyyis Sa'dî-seyyid Mustafa Niyazî: Şerh-i Esmâ-i Enbiyâ'nin Evliya'nın Parable, p. 53, Şeyh Vefa Mat. İslâmol-1284 Hijri)

1 .    Allah gave wisdom to Hazrat Luqman. The glorious Quran tells about his wise advice.

2 .     No matter what person is disputed about whether he is a prophet or not, it can never be said that he is not one of the great saints.

3 .     One of them is this honorable person. Some scholars reported that he was from Anbiya.

4 .     He was offered the caliphate, and he apologized to him. When he asked for forgiveness, God gave him wisdom.

5 .    Some scholars write, "Prophethood was offered to Luqman and he apologized again."

— 331 —

6 .   Some scholars also narrated that he had a slave and ignorant nature. If Luqman is Nabi, these words have no basis or basis.

7 .   He is a contemporary of Prophet David and many Prophets. Blessed tomb is near Ramle.

8 .   When his master said to him, "Slaughter a sheep and bring me its two most beautiful limbs." Lokman immediately brought his tongue and heart and gave them to him.

9 .   When he said, "Slaughter a sheep and bring me its two worst parts," Lokman brought his tongue and heart again. When asked why:

1 0.   He replied, "When they are good, there is nothing better than these two. When they are bad, there is nothing worse than these two."

1 1.   He gave many similar advices and history wrote some of them.

1 2.   May countless prayers be made for the great Judgment Day, for all the prophets and the faithful Muslims, as the Almighty is pleased.

1 3.   May the Almighty God bless him with his healing. May He cleanse him from all sinful diseases.

— 332 —

C) RESOURCES

1 .      Holy Quran, Religious Affairs. Chairman Arrow. Ankara-1973.

2 .      Tecrîd-i Sarih Translation, Diyanet. Chairman Arrow. Ankara-1971.

3 .      Sahîh-i Müslim and its Translation: Mehmet Sofuoğlu, İst. 1967.

4 .      Bülûğ'ul Meram: Translator Ahmet Davudoğlu, Sönmez Neşriyatı, İst. 1967.

5 .      Tâc: Ali How, Third Edition, Egypt-1961. ⁽                                                                   

6 .      Ihyâü Ulûm'id-dîn: Imam Ghazali, Egypt 1358 H.

7 .      Kimyay-ı Saadet: İmam Gazali, Tan Matbaası, İst. 1969.

8 .      Mükâşefet'il Kulûb: i. Gazali, Fatih Yay. Istanbul 1969.

9 .      Eyyühe'l Veled: i. Gazali, Badr Yay. 6th Edition,.St. 1970.

1 0.      The All-Wise Qur'an and Its Meaning: HB Çantay, Ahmet Said Mat İst 1975.

1 1.      Rûh'ül Beyan: İsmail Hakkı Bursali, Ata Ofset Basımevi, İst. 1971.

1 2.      Taberi's Tafsîr: İbn-i Cerîn'it Taberî, Mısır Meymeniyye Mat. 1306.

1 3.      History of Tabari: ibn-i Jarir'it Tabari, Cairo -1357.

1 4.      Ruh'ul Maani Tafsiri: Al-Alusi, Lebanon-Beirut 1267.

1 5.      Ibn Kesir Commentary: El-Kuraşî, Fatih Library, Manuscript No: 54,

1 6.      Mevakib Interpretation: İsmail Ferruh, Âmire Mat. Egypt -1282 AH

1 7.      Hâzin Tafsîri: El-Baghdâdî, Egypt Meymeniyye Mat 1306.

1 8.      Mefatih'ül Ghayb Tafsîri: Fahr'üd-din Razî, Âmire Mat. 1324.

1 9.      Ebû's-Suûd Tefsîri: Şeyh'ül İslâm Ebû's Suûd Efendi, on the side of Mefatih'ül Gayb Tefsîri.

2 0.      Nisaburi Tafsiri: Al-Nisaburi, Tabari Tafsiri side.

2 1.      Celaleyn Interpretation: El-Mahalli, Amire Mat. Egypt -1326 AH

2 2.      Kitab-ü Mecmûat'ü mine't-Tefasîr, Lade Mat. Lebanon-Beirut.

2 3.      The Language of the True Religion of the Quran: MH Yazır, Nebioğlu Printing House. 2nd edition, Ist 1960.

2 4.      Hulâsat'ül Beyan Tafsîri: Konyalı M. Vehbî, Evkaf-ı İslâmiye Mat. 1340.

2 5.      Turkish Translation and Interpretation of the Holy Quran: Ö. N. Bilmen, Ist 1965.

2 6.      The great catechism of Islam: Ö. N. Bilmen, Duran Ofset Printing House, Ist. 1969.

2 7.      Tanbîh'ül Gafilin ve Bostan'ül Ârifîn: Samarkandi, Badir Yay. Ist. 1974

2 8.      Mesnevi and its Commentary: Abdülbaki Gölpınarlı, 1st Edition, Ist 1973-1974.

2 9.      Mevlana and His Masnavi: Tahir Büyükkörükçü, 2nd Edition, Istanbul, Undated.

3 0.      Population of Müzekk: El-İznikî, Arslan Yay. Ist. 1971,

3 1.      Arâis'ül Mecalis: Kısas'ul Enbiyâ (Stories of Enbiya), Cairo-1971.

3 2.      Mecalis-i Sinaniyye: Şeyh Ümmi Sinan, Osmaniye Mat İst 1307 H.

3 3.      Kırkbir Cim; Mustafa Karabey, Ankara Printing and Binding house -1949.

3 4.      Lokman Hekim: Ahmet Cemil Akıncı, Ahmet Said Mat. Ist. 1973.

3 5.      Lokman's Advice and Wisdom to His Son: Mehmet Öten, Konya -1977.

3 6.      Lokman Hekim: Prof. Süheyl Ünver, Fatih Mat İst. 1972.

3 7.      Lokman Hekim in Our Health Folklore: ilhan Yardimci, Tan Mat. Ist. 1969.

3 8.      Health Treasure: Osman Hayrî Mürşid Efendi, Bahar Yay. Yaylacık Mat. Ist. 1971

3 9.      Bostan and Gülistan: Ş. S. Şirâzî, Meral Yay. wisdom Mat. Ist. 1975.

— 333 —

4 0.      Encyclopedia of Islam, Maarif Printing House, Ist. 1957.

4 1.      Ahteri Kebîr: Karahisarlı Mustafa b. Şemseddin, Hacı Hüseyin Mat. Ist. 1309.

4 2.      Kuddusi Court: Mash'arizade Ahmet Kuddusi, Mahmut Bey Mat. 1325.

4 3.      Objections to Islam and Answers from the Holy Quran: S. Ateş, Emel Mat. Ank. 1971.

4 4.      Fusus'ul Hikem: Muhiddin-i Arabi, Maarif Basımevi, Ist. 1956

4 5.      History of Mir'ât-ı Universe: Nişancızade Mehmed b. Ramadan, 2 volumes. 1269 AH

4 6.      Kitab'ül Muammer: Süleymaniye Library, Bağdatlı Vehbi No: 1120.

4 7.      Kamus'ül A'lâm: Şemseddîn Sami, Six volumes.

4 8.      Mücem'ül Müfehres: Mehmet Fuad Abdülbâkî, Dâr'ul Kütüb'il Mısriyye-1358 H.

4 9.      Esbab'ün Nüzûl: Suyûtî, on the side of Celâleyn Tefsîri.

5 0.      Ramûz'ül Ehadîs: AZ Gümüşhanevî, Pamuk Yay. Engin Ofset Basımevi, İst. 1986.

5 1.      Al-Müncid, Beirut 1956.

5 2.      Islamic Turkish Encyclopedia, Asar-i ilmiye Library, Istanbul. 1940.

5 3.      Münebbihat: ibn-i Macer'il Askalani, Yaylacık Mat. Ist. 1974.

5 4.      Pendnâme: Feridüddîn Attar, Osmaniye Printing House, İst. 1304 AH

5 5.      Ramuz'ul Ahadis Sharhi: Levami'il Ukul, Ist. 1292 H.

5 6.      Hayat'ül Animal: Demiri, Egypt-1321 AH.

5 7.      Medicinal Herbs and Lokman Hekim in Bergama: Osman Bayatlı, İzmir-1938.

5 8.      Terbiyet'ül İslamiye Magazine, issue: 6, p. 10-17, 1404 Hijri, 1984 Gregorian, Baghdad.

5 9.      Ahmet Davudoğlu: Sahîh-i Müslim Translation and Commentary, Sönmez Publications, Istanbul-1977, Second Edition.

6 0.      M. Yusuf Kandehlevi: Hayat'üs Sahabe, Yaylacık Printing House, Istanbul 1980.

6 1.      Pendname-i Lokman Hakîm, Dersaâdet Mahmud Bey Printing House, 1324 Hijri, Üsküdar Hacı Selim Library: 3/679.

6 2.      Emsâl-i Lokman Hakîm and Some Akvâl'il Arab, Lugduni ın Batavis, Netherlands-1748. Beyazıt State Library: 107143/892.7.

6 3.      Mevdûdî: Tefhîm'ül Kur'an, insan Publications, Istanbul-1988.

6 4.      M. Asım Koksal: History of Prophets, T. Diy. Foundation Publishing. Ankara-1990.

6 5.      Tafsîriibn-i Kesîr of the Holy Quran with Hadiths, Çağrı Yay. Ist. 1986.

6 6.      History of Prophets Ans. (4/160), ikhlas Mat. and Distribution Inc. Istanbul.

6 7.      Luqman's Wills, Suleymaniye Library Notebook No: 924.

6 8.      Şemseddin Sivasî: Menakıb-ı Cehar Yâr-ı Güzîn.

6 9.      Information about the Holy Quran from its Revelation to the Present Day: Dr. Osman Keskioğlu, Turkish Religious Foundation Publications, Ankara-1987.

7 0.      Mehmet Dikmen-Bünyamin Ateş: History of the Prophets, 4th Edition, Yeni Asya Publications, Istanbul-1978.

7 1.      Prof. Dr. İbrahim Canan: Kütüb-i Sitte, Akçağ Publications, Ankara-1988.

7 2.      Meydan Larousse (Librairie Larousse, Paris-1960) Meydan Gazetecilik ve Neşriyat Ltd. Ltd. istanbul-1969.

7 3.      Afif Abdullah Tabbara: Prophets and Our Prophet in the Quran, Translators: A. Rıza Temel-Yahya Alkın, Yaylacık Mat. Ist. 1982.

And others...

— 334 —

CONTENTS

Luqman (as) in the Holy Quran ........................ ......................... 5

Hz. Luqman (as) .............................................. .............   20

The Prophet whose name and story are mentioned in the Quran .............................. 22

The place of Surah Luqman in the Quran ............................................. 22

Is Lokman Hekim a prophet or a saint? ................................... 25

Are there twenty-five prophets mentioned in the Quran? ............ 27

Profession of Luqman (as) ............................................... ............ 29

The true identity of Lokman Hekim ............................................... 31

Who is Lokman Hekim? ........................................................ ....... 37

Did Luqman (as) prefer wisdom to prophecy? ............. 44

Hz. Was Lokman Hekim a slave? ......................................... 46

The period in which Luqman (as) lived .............................................. ..... 50

The hometown of Luqman (as) ............................................... .......... 51

Death of Luqman (as) ............................................... ............. 52

The age of Luqman (as) ............................................... .............  52

The lineage of Luqman (as) ............................................... ........................ 58

Advice of Hazrat Luqman (as) .............................................. ...... 68

How can the advices of Hazrat Luqman (as) be divided into? ......................... 69

Hz. An explanation of Lokman Hekim's wisdom and advice ..  70

Hz. Lokman Hekim's advice to his son in the Holy Quran .. 75

— 335 —

Hz. Lokman Hekim in the Holy Quran

Advice to other people who have been informed .............................. ..81

Luqman Hekim in Hadith  85

Hz. Luqman's advice and wisdom to his son .................. 115

Hz. Lokman's advice to his son ................................... 130

Hz. Lokman Hekim's advice to his son ........................ 136

From various works of Lokman Hekim

compiled words of wisdom ............................................. 142

Advice given by Lokman Hekim to his son .................. 160

Hz. Lokman Hekim's first and last advice .............. 173

Pendnâme and Its Precedent Lokman Hekim ............................. 175

Pendname-i Lokman Hekim Verse translation ......... 179

To Lokman Hekim's son

Verse translation of his advice .................................. 190

Stories from Lokman Hekim ............................................. 233

Some Arabic proverbs ............................................... ....... 256

Wisdom of Luqman (as) ............................................... .263 _

Who is today's Lokman? ........................................ 298

Lokman Hekim's latest recommendations ................................... 309

Some virtues of Lokman Hekim ................................... 312

Lokman Hekim in Literature ............................................ 315

Lokman Hekim's vitality and

its value continues ............................................... .... 326

On Lokman Hekim ............................................... ..327 _

Nat-ı Şerif .................................................. ........................ 330

— 336 —

Not: Bazen Büyük Dosyaları tarayıcı açmayabilir...İndirerek okumaya Çalışınız.

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