İyyâke
- hatta psikoloji
- 5 saat önce
- 4 dakikada okunur
hat | kaynak | yazım usulü | hattat | video |
|---|---|---|---|---|
İyyâke | Kunut duası 2 | Celî Sülüs | Emine Karaalioğlu | |
English
From Speaking About God to Speaking to God
A Psychospiritual Reading of al-Fātiḥa
There is a subtle yet radical movement hidden within the opening verses of al-Fātiḥa. It is not merely grammatical; it is existential. As one moves from the third verse to the fourth, the human voice shifts — from speaking about God in the third person to addressing God directly in the second person. What changes here is not only the sentence structure, but the position of the self.
“Thee do we… and Thine…”
Speaking about God is a familiar posture. It allows distance. One can describe, praise, analyze, even theologize — without truly entering into encounter. The third person keeps God intact, preserved, untouched. But the fourth verse (Thee do we… and Thine…) dissolves this distance. Suddenly, the human being is no longer narrating God; they are standing before Him.
It is as if the human heart says:“Enough of speaking about You. Now I want to speak to You.”
The Divine Invitation to Presence
This transition is not initiated by the human being . It is, unmistakably, God’s design. The text itself orchestrates the movement. One might hear a quiet, intimate Divine reply embedded in the structure of the prayer:
“I hear what you say about Me. You have spoken beautifully, carefully, reverently. Now come — stand before Me. Say to My face what you have been saying about Me.”
Here, al-Fātiḥa becomes more than a recitation. It becomes a threshold. A place where the human being is no longer a commentator on the divine, but a respondent to divine presence. In psychospiritual terms, this is the movement from objectification to relation, from talking to encountering.
Many psychological struggles — alienation, anxiety, spiritual numbness — are rooted precisely here: in a life spent speaking about what matters most, without ever daring to stand before it.
Gratitude as Existential Reorientation
Once this face-to-face stance is assumed, something profound happens. The human being, having made sense of their own existence through deep gratitude, no longer speaks as an isolated individual. They step forward as a representative. A witness. A sincere contributor.
The prayer shifts from first-person singular to the first-person plural — not because the individual disappears, but because their perception widens. They speak now as the spokesperson of all they have seen, lived, endured, and loved:
“To You alone belongs our wonder and our gratitude.”
Psychologically, this marks a transition from ego-centered experience to relational consciousness. Gratitude here is not a polite emotion; it is a reorganization of perception. Life is no longer fragmented into private gains and losses. It is gathered, unified, and offered back — named and held within a larger meaning.
In therapeutic language, this is where experience becomes integrated rather than dissociated. What was endured silently now finds a voice — not against life, but toward its Source.
Asking for the Eyes That Can See
Yet al-Fātiḥa does not stop at gratitude. It dares to ask for more — not more control, not more certainty, but more vision.
“To see You.”
This request is strikingly humble and radically psychological. The human being does not ask for the world to change, but for their way of seeing to be transformed. This is a prayer for perceptual healing.
In psychological terms, this is the deepest movement of all: the recognition that suffering is often not caused by what we face, but by how we are able — or unable — to see. To ask God for “eyes that can see You” is to ask for a gaze capable of recognizing meaning where the ego sees only threat, lack, or abandonment.
This is the slow, courageous training of perception. A willingness to let reality disclose itself, rather than forcing it into our fears.
The Courage to Address
Al-Fātiḥa teaches the human being a rare courage: the courage to move from commentary to address, from explanation to presence. It invites us to stop circling meaning and to step into relation.
Psychologically, this is the moment a person stops narrating their life from a distance and begins to inhabit it. Spiritually, it is the moment prayer ceases to be a monologue and becomes a meeting.
This is the quiet promise hidden in the structure of the prayer:When you dare to speak to the One you have long spoken about, you may finally begin to see — God and your own life — with new eyes.
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İyyâke
Fatiha'da ilk üç ayet, Allah’tan üçüncü tekil şahıs olarak, “O” diye söz eder: Hamd O Allah’a, Rabbine âlemlerin. Rahmân O, Rahîm O, Malikidir O [herkesin her şeyini] her an borç aldığı gün herkese her an borç verilenlerin.” Bu ayetlerden sonra, birden “İyyâke…” hitabına geçilir. Artık üçüncü tekil şahıs O Allah değil, ikinci tekil şahıs Sen Allah’a yönelir söz.
Bundan sonra, insan, gıyabında konuştuğu üçüncü tekil şahıs Allah'tan, kendisine doğrudan hitap ettiği, yüz yüze konuştuğu ikinci tekil şahıs Allah'a geçiyor. Bir diğer ifadeyle, Allah'a "Seni konuştuğum yeter, şimdi Sana konuşmak istiyorum" der.
Bu geçiş, hiç şüphesiz Allah'ın planıdır. Fatiha’nın ilk ayetlerindeki anlamı izleyerek, kendi gerçeğini açan, kendi içine doğru açılan insana şöyle cevap verir Allah: "Hakkımda konuştuklarını duyuyorum, çok özel ve güzel cümleler söylüyorsun. Şimdi geç karşıma, hakkımda söylediklerini yüzüme söyle. Gıyabımdaki cümlelerini, perde ardındaki sözlerini perdesiz söyle.”
Bu anlamıyla Fatiha insanın doğrudan Allah'a muhatap olduğu yerdir. ‘Kendi’sini konuşan değil var olan olarak idrak eder. Sadece söylemsel olarak dua eden olmaktan çıkıp kendi varlığını varoluşsal bir yakarışa dönüştürür. Kendi varlığını ve var oluşunu derin bir minnettarlıkla anlamlandırarak, Allah'ın karşısına, tüm varlığın sözcüsü olarak, birinci çoğul şahıs olarak geçer, tanık olduğu her şeyin sözcüsü olarak konuşur. Fatiha’nın “İyyâke…” diye başlayan ayetine geçişte, “O” Allah’tan “Sen” Allah’a geçilirken, “ben”den “biz”e geçilir. Konuşan insan da birinci tekil şahıstan birinci çoğul şahısa geçer: "Sana, yalnız Sanadır hayretimiz ve minnetimiz..." Sonra bu yüksek algı düzeyini daha da ilerletmek adına ikinci cümleyi kurar: "Senden, yalnız Senden seni görecek göz isteriz..." Ayetinin ikinci yarısı olan “İyyâke n’estâîn” iki türlü yorumlanır: “Senden, sade Senden yardım isteriz” ya da “Senden, sade Senden Seni[n eserlerini] görecek göz isteriz.” Ben çok iyi bilinen birinci anlama, az bilinen ve Fatiha’nın akışına daha uygun gördüğüm ikinci anlamı tercih ediyorum.
Bu eseri sergimize bağışlayan Emine Karaalioğlu'na teşekkür ederiz.
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