{"id":12193,"date":"2015-05-18T16:58:01","date_gmt":"2015-05-18T11:58:01","guid":{"rendered":"http:\/\/edebiyyat-az.com\/?p=12193"},"modified":"2015-05-18T17:17:46","modified_gmt":"2015-05-18T12:17:46","slug":"fuzuli-sufistik-s%c9%99mtl%c9%99nm%c9%99si-%c9%99d%c9%99bi-kontekstd%c9%99","status":"publish","type":"post","link":"http:\/\/edebiyyat-az.com\/?p=12193","title":{"rendered":"&#8220;F\u00fczuli &#8211; sufistik s\u0259mtl\u0259nm\u0259si \u0259d\u0259bi kontekstd\u0259&#8221;"},"content":{"rendered":"<p><a href=\"http:\/\/edebiyyat-az.com\/wp-content\/uploads\/2015\/03\/1409287493_10304351_268609333324646_7910328543693681828_n-218x300.jpg\"><img loading=\"lazy\" decoding=\"async\" src=\"http:\/\/edebiyyat-az.com\/wp-content\/uploads\/2015\/03\/1409287493_10304351_268609333324646_7910328543693681828_n-218x300-218x300.jpg\" alt=\"1409287493_10304351_268609333324646_7910328543693681828_n-218x300\" width=\"218\" height=\"300\" class=\"alignnone size-medium wp-image-11103\" \/><\/a><\/p>\n<p>Az\u0259rbaycan Yaz\u0131\u00e7\u0131lar v\u0259 Jurnalistl\u0259r Birlikl\u0259rinin \u00fczv\u00fc,<br \/>\nAz\u0259rbaycan Respublikas\u0131 Prezidentinin T\u0259qa\u00fcd Fondunun t\u0259qa\u00fcd\u00e7\u00fcs\u00fc,<\/p>\n<p>Bilirik ki, \u0259d\u0259bi prosesl\u0259r ictimai \u0259kslikl\u0259rin d\u0259yi\u015f\u0259n meyll\u0259rini ifad\u0259 edir. Bu d\u0259yi\u015fm\u0259 ara-s\u0131ra k\u0259miyy\u0259t \u00e7oxlu\u011fu yaratsa da, \u0259ks\u0259r hallarda keyfiyy\u0259t\u0259 z\u0259min do\u011furur. Keyfiyy\u0259tin \u00f6z\u00fc d\u0259 bir predmet olaraq qar\u015f\u0131 v\u0259 \u0259ks istiqam\u0259t\u0259 d\u0259yi\u015film\u0259y\u0259 m\u0259ruz qal\u0131r. S\u0259mimi etiraf ed\u0259k ki, 70-ci ill\u0259rd\u0259n ba\u015flayaraq keyfiyy\u0259t yerd\u0259yi\u015fm\u0259l\u0259ri obyektdaxili ziddiyy\u0259tl\u0259rin mahiyy\u0259t qat\u0131nda \u0259d\u0259bi \u0259kslikl\u0259rin m\u00fcbariz\u0259sini g\u00fccl\u0259ndirib, k\u00f6hn\u0259 \u0259n\u0259n\u0259\u00e7i formalara bir n\u00f6v, s\u0259rh\u0259d qoyub, f\u0259ls\u0259fi t\u0259zah\u00fcrl\u0259 qar\u015f\u0131l\u0131ql\u0131-dialektik m\u00fcnasib\u0259tl\u0259ri art\u0131r\u0131b. El\u0259 \u00e7a\u011fda\u015f Az\u0259rbaycan \u0259d\u0259biyyat\u015f\u00fcnasl\u0131\u011f\u0131na yorulmadan xidm\u0259t ed\u0259n bir \u00e7ox \u0259d\u0259biyyat\u015f\u00fcnas\u0131n &#8211; x\u00fcsus\u0259n G\u00fcl\u015f\u0259n \u018fliyevan\u0131n (K\u0259ng\u0259rli) da yarad\u0131c\u0131l\u0131q meyll\u0259ri \u00f6z\u00fcn\u00fcn keyfiyy\u0259t s\u0131\u00e7ray\u0131\u015flar\u0131 il\u0259 inki\u015fafa y\u00f6n\u0259l\u0259n d\u0259yi\u015fm\u0259l\u0259r\u0259 t\u0259kan verir. \u0130lk olaraq bildir\u0259k ki, \u0259d\u0259biyyat\u0131m\u0131z\u0131n, \u0259d\u0259biyyat\u015f\u00fcnasl\u0131q elmimizin bu c\u0259fake\u015f v\u0259 \u0259m\u0259ksev\u0259r xidm\u0259t\u00e7isinin filoloji-elmi v\u0259 f\u0259ls\u0259fi t\u0259hlill\u0259ri \u00f6zl\u0259rinin orijinal formas\u0131, f\u0259ls\u0259fi-mistik, elmi \u00e7\u0259k-\u00e7eviri, m\u0259zmun \u0259lvanl\u0131\u011f\u0131 v\u0259 obrazlar \u0259hat\u0259si il\u0259 diqq\u0259t \u00e7\u0259kir, \u0259d\u0259bi ziddiyy\u0259tli xarakterl\u0259rin spesifik \u0259kslikl\u0259rini konkret arqumentl\u0259rl\u0259 verir. <!--more--><\/p>\n<p>Bunu praktiki olaraq s\u00fcbuta yetirm\u0259k \u00fc\u00e7\u00fcn t\u0259bii ki, G\u00fcl\u015f\u0259n xan\u0131m\u0131n elim yarad\u0131c\u0131l\u0131\u011f\u0131 \u00fczr\u0259 konkret faktlara m\u00fcraci\u0259t edirik. Y\u0259ni, elmi-\u0259d\u0259bi \u00fcnvan\u0131 ox\u015far (\u0259n\u0259n\u0259vilik bax\u0131m\u0131ndan), lakin yarad\u0131c\u0131l\u0131q aspektl\u0259ri f\u0259rqli m\u0259kanlara istiqam\u0259t g\u00f6t\u00fcr\u0259n bu fitr\u0259tli-t\u0259vaz\u00f6kar alimin sanball\u0131 elmi-f\u0259ls\u0259fi d\u0259y\u0259rl\u0259rin\u0259 diqq\u0259t \u00e7\u0259km\u0259kl\u0259 fikrimizi a\u015fkar h\u00fcdudlara \u00e7\u0131xarmaq niyy\u0259tind\u0259yik.<br \/>\nBa\u015flan\u011f\u0131c olaraq dey\u0259k ki, G\u00fcl\u015f\u0259n xan\u0131m\u0131n elmi yarad\u0131c\u0131l\u0131\u011f\u0131 m\u00fc\u0259yy\u0259n q\u0259d\u0259r modernist-yenilik\u00e7i ruha, qism\u0259n modern-\u0259n\u0259n\u0259vi xalq yaz\u0131 \u00fcslubuna, m\u00fc\u0259yy\u0259n q\u0259d\u0259r d\u0259 m\u00fcasir-estetik v\u0259 mistik-f\u0259ls\u0259fi d\u0259y\u0259rl\u0259r\u0259 siray\u0259t etm\u0259k israr\u0131 il\u0259 \u00e7\u0131x\u0131\u015f edir. Bu israr onu h\u0259m d\u0259 (ruh\u0259n) elmi-\u0259d\u0259bi \u00fcnvanlarda birl\u0259\u015fdirir. B\u0259lk\u0259 d\u0259 bu z\u0259min onun Sufistik meyll\u0259nm\u0259sin\u0259 z\u0259min yarad\u0131b.<br \/>\nSufizm (t\u0259s\u0259vv\u00fcf) aktual problemdir. G\u00fcl\u015f\u0259n xan\u0131m\u0131n (\u0259d\u0259biyyat kontekstind\u0259) m\u00fczakir\u0259y\u0259 c\u0259lb etdiyi bu proses \u0259slind\u0259, bir q\u0259d\u0259r f\u0259rqli ampulada t\u0259zah\u00fcr edir. Onun bu m\u00fcbahis\u0259li subyekt\u0259 geni\u015f yer verdiyi \u00abSufizm\u00bb kitab\u0131nda z\u0259ncir halqalar\u0131 kimi ba\u011fl\u0131l\u0131q quran ziddiyy\u0259td\u0259n-m\u00fcbahis\u0259d\u0259nk\u0259nar fikirl\u0259r (\u0259sas olaraq) modernist-ictimai-f\u0259ls\u0259fi aspekti il\u0259 diqq\u0259timizi maqnit kimi \u00e7\u0259kir. Bu fikirl\u0259r \u0259slind\u0259, zaman\u0131zl\u0131qdan ke\u00e7id ed\u0259n modernist \u0259hvalla \u00e7\u0131l\u011f\u0131n ehtirasl\u0131 ictimai xarakterl\u0259rin nisb\u0259tini \u00f6z\u00fcnd\u0259 \u0259ks etdirir. Bel\u0259 ba\u015fa d\u00fc\u015f\u00fcr\u00fck ki, q\u0259fl\u0259td\u0259n g\u0259l\u0259n s\u00fcst x\u0259yallara alud\u0259 presonajlar h\u0259yat m\u00fcnacat\u0131n\u0131n q\u0259l\u0259b\u0259likl\u0259ridir. \u0130stedadl\u0131 alim qafil q\u0259fl\u0259tl\u0259ri (F\u00fczuli &#8211; sufistik s\u0259mtl\u0259nm\u0259si m\u0259\u011fzini) i\u00e7 qat\u0131n\u0131n i\u015f\u0131qlar\u0131ndan ke\u00e7irm\u0259kl\u0259 m\u0259\u011flub qaranl\u0131qlara (bu m\u00f6vzuda \u0259ks-fikirli insanlara) zor (elmi sanbal) g\u00f6st\u0259rir, z\u00fclm\u0259td\u0259 ili\u015fib qalan son \u015f\u0259f\u0259ql\u0259r\u0259 (ziddiyy\u0259t do\u011furan \u0259ksfikirliliy\u0259) vida deyir.<br \/>\n\u018fslind\u0259, G\u00fcl\u015f\u0259n xan\u0131m\u0131n sufist d\u0259rketm\u0259si (t\u0259bii ki, b\u0259lli-\u00e7\u0259tin situasiyada) z\u00fclm\u0259td\u0259 i\u015f\u0131q axtarma\u011fa meylli z\u0259min kimi diqq\u0259t \u00e7\u0259kir. Onun sufizm\u0259 dair \u0259ks\u0259r fikirl\u0259rind\u0259 \u0259d\u0259bi-elmi prosesl\u0259rin mahiyy\u0259t qat\u0131 d\u00fcnyalar\u0131 saran qafil-d\u0259rvi\u015f t\u00fcnl\u00fcy\u00fcnd\u0259n ke\u00e7ir, bu z\u0259rur\u0259td\u0259n \u0259ks olunan proyeksial t\u0259b\u0259dd\u00fclatlar ara-s\u0131ra \u0259d\u0259bi-z\u0259ruri parametrl\u0259rin\u0259 q\u0259d\u0259r sanki bir-birini izl\u0259yir. Fikri bax\u0131mdan h\u00f6rm\u0259tli alimin q\u0259na\u0259tl\u0259ri t\u0259kc\u0259 oxucu z\u00f6vq\u00fcn\u00fcn ideyal\u0131l\u0131\u011f\u0131n\u0131 t\u0259min etmir, h\u0259m d\u0259 z\u0259ruri-mistik d\u0259rketm\u0259l\u0259r\u0259 qap\u0131 a\u00e7\u0131r.<br \/>\n\u201cSufizm\u201d kitab\u0131nda mistik-f\u0259ls\u0259fi q\u0259na\u0259t ziddiyy\u0259td\u0259n k\u0259nard\u0131r, lakin ziddiyy\u0259t\u0259 meyllidir; buradak\u0131 modernist d\u00fc\u015f\u00fcnc\u0259 elmi z\u0259rur\u0259t\u0259 bir q\u0259d\u0259r ictimai r\u0259ng qat\u0131r. G\u00fcl\u015f\u0259n xan\u0131m sufistik s\u0259mtl\u0259nm\u0259ni \u0259d\u0259bi kontekstd\u0259 xarakteriz\u0259 etm\u0259kl\u0259, Sufizmin \u0259d\u0259biyyata, \u0259d\u0259biyyat\u0131n Sufzm\u0259 t\u0259sir g\u00fcc\u00fcn\u00fc g\u00f6st\u0259rir.<br \/>\n\u00dcmumiyy\u0259tl\u0259, h\u0259r bir ad \u00f6z\u00fcn\u00fcn mahiyy\u0259t qat\u0131ndan metahissi z\u0259rur\u0259t a\u015fkara \u00e7\u0131xar\u0131r. Sufi\u00e7ilik z\u0259minl\u0259ri d\u0259 bu aspektd\u0259 \u00f6z\u00fcn\u00fcn ad formant\u0131 \u00fczr\u0259 d\u00fc\u015f\u00fcnd\u00fcr\u00fcc\u00fc-modern prosesl\u0259r a\u015f\u0131lay\u0131r. Bu amil G\u00fcl\u015f\u0259n xan\u0131m\u0131n yadda\u015fauy\u011fun t\u0259siretm\u0259l\u0259ri fonunda m\u0259chula istiqam\u0259tl\u0259nir, \u00f6z\u00fcn\u00fcn h\u0259yati uyarl\u0131\u011f\u0131 il\u0259 (bir fakt olaraq) zamans\u0131zl\u0131\u011fa ke\u00e7id kimi xarakteriz\u0259 olunur.<br \/>\nYaxud onun elmi sistematik z\u0259rur\u0259t \u00e7\u0259k-\u00e7evirind\u0259 sufizm kultu x\u00fcsusil\u0259\u015fmi\u015f struktur formaya ke\u00e7ir, fikirdaxili \u0259laq\u0259l\u0259r bu proses \u0259traf\u0131nda z\u0259ruri s\u0131\u00e7ray\u0131\u015fla n\u0259z\u0259r\u0259 \u00e7arp\u0131r. Bu da o anlama g\u0259lir ki, G\u00fcl\u015f\u0259n xan\u0131m \u00f6z ampulas\u0131nda ciddidir, zaman \u00e7evr\u0259sind\u0259 mental d\u0259y\u0259rl\u0259r\u0259 diqq\u0259t \u00e7\u0259kir, yar\u0131msistemli \u0259d\u0259bi-mistik ke\u00e7irici m\u00fcnasib\u0259tl\u0259ri elmi da\u015f\u0131y\u0131c\u0131ya \u00e7evirir, yeni &#8211; modern\u00e7i fikirl\u0259rini se\u00e7diyi predmet\u0259 uy\u011fun (forma v\u0259 m\u0259zmuna \u0259sas\u0259n) uzla\u015fd\u0131r\u0131r, h\u0259m\u00e7inin, bu m\u0259\u011fzin hissi qavran\u0131lan t\u0259r\u0259fi il\u0259 fikr\u0259n d\u0259yi\u015f\u0259n t\u0259r\u0259finin f\u0259ls\u0259fi c\u0259h\u0259tl\u0259rini d\u0259qiq t\u0259yin edir.<br \/>\n\u018fslind\u0259, ad\u0131\u00e7\u0259kil\u0259n kitabda fikrin \u00fcnvanland\u0131\u011f\u0131 obyekt \u0259ks-uy\u011fun istiqam\u0259tl\u0259rdir; y\u0259ni sufizm mistik c\u0259r\u0259yan kimi real-ger\u00e7\u0259k z\u0259min\u00e7ilik aspektidir, onun d\u00fcnya-b\u0259\u015f\u0259r meyletm\u0259si s\u00fcrreal-vizual d\u0259rketm\u0259dir. Lakin G\u00fcl\u015f\u0259n xan\u0131m \u00fcmumi qar\u015f\u0131l\u0131qda t\u0259r\u0259fl\u0259ri (sufistik meyll\u0259ri v\u0259 sufi-d\u0259rvi\u015f (d\u0259rvi\u015f\u00e7ilik) rituall\u0131\u011f\u0131n\u0131) qo\u015fala\u015fd\u0131r\u0131r, nisbi xarakterl\u0259ri sabit orbitd\u0259n \u00e7\u0131xar\u0131r, n\u0259tic\u0259 etibaril\u0259 h\u0259m d\u0259 \u00e7oxluqda q\u0259rar tutmu\u015f elmi q\u0259na\u0259tl\u0259ri m\u00fcmk\u00fcn-real \u00e7\u0259k-\u00e7evirl\u0259r\u0259 m\u0259ruz qoyur. Bu m\u0259nada, biz h\u00f6rm\u0259tli alimin \u0259n\u0259n\u0259vi ruha s\u00f6yk\u0259n\u0259n elmi q\u0259na\u0259tl\u0259rind\u0259 \u0259hat\u0259li oxucu-elm m\u00fcnasib\u0259ti a\u015fkar-izhar edirik. Bu rapsodik t\u0259yinetm\u0259 sufistik meyll\u0259r \u00fczr\u0259 ictimai z\u0259rur\u0259t\u0259 miqyasl\u0131 enm\u0259 edir, hissi m\u00fcnasib\u0259tl\u0259r\u0259 elim t\u0259sirini a\u015fkar g\u00f6st\u0259rir.<br \/>\nKitab\u0131n elmi-mistik v\u0259 bir q\u0259d\u0259r d\u0259 s\u00fcrreal z\u0259minl\u0259rin\u0259 n\u00fcfuz etdikc\u0259 bel\u0259 q\u0259na\u0259t\u0259 g\u0259lirik ki, m\u00fc\u0259llif d\u0259rd qabar\u0131 ba\u011flam\u0131\u015f \u00fcr\u0259kl\u0259 q\u0259lb qap\u0131s\u0131n\u0131n d\u0259st\u0259yin\u0259 \u0259l toxunduran \u015f\u0259xsin (F\u00fczuli sufistik reall\u0131\u011f\u0131n\u0131n) h\u0259yat \u00e7evr\u0259sind\u0259 \u0259hat\u0259li ikit\u0259r\u0259fli ke\u00e7id yaratmaq israr\u0131ndad\u0131r; onun kitab boyu ehtiva etdiyi m\u0259ntiq\u0259xas-situasiyal\u0131 t\u0259siretm\u0259l\u0259r F\u00fczuli seyretm\u0259sin\u0259 yeni bax\u0131\u015f s\u0131\u00e7rad\u0131r. Bel\u0259likl\u0259 d\u0259 m\u00fc\u0259llifin misilsiz z\u0259ngin \u00fcr\u0259y\u0259 malik oldu\u011fu anla\u015f\u0131l\u0131r. O m\u0259nada ki, o, mahiyy\u0259tini a\u00e7ma\u011fa m\u00fcv\u0259ff\u0259q oldu\u011fu hadis\u0259l\u0259rin z\u0259ruriliyini \u015f\u0259rtl\u0259r m\u0259cmusu kimi verir, alud\u0259 oldu\u011fu obraza ciddi-ictimai m\u00fcnasib\u0259ti z\u0259ruri say\u0131r.<br \/>\n\u201cSufizm\u201d kitab\u0131nda m\u00fc\u0259llif haql\u0131 olaraq \u00f6z\u00fcn\u0259 q\u0259d\u0259rki fikri prosesl\u0259rin seyr\u00e7i, passiv xarakteri il\u0259 raz\u0131la\u015fm\u0131r, hadis\u0259l\u0259ri seyretm\u0259 v\u0259 m\u00fc\u015fahid\u0259d\u0259 adekvat \u0259kslik g\u00f6st\u0259rir, n\u00fcfuz etdiyi sufi obraz\u0131n yeni-modern xass\u0259l\u0259rini a\u015fkara \u00e7\u0131xar\u0131r. N\u0259tic\u0259d\u0259 is\u0259 \u00f6z\u00fcn\u00fcn elmi-f\u0259ls\u0259fi m\u0259qs\u0259dini praktiki t\u0259l\u0259batlara tu\u015f sal\u0131r, oxucu m\u0259h\u0259bb\u0259ti qazan\u0131r.<br \/>\nA\u00e7\u0131\u011f\u0131, G\u00fcl\u015f\u0259n xan\u0131m\u0131n sufistik meyletm\u0259si n\u0259m \u00e7\u0259kmi\u015f \u00e7\u0131rp\u0131 \u0259hat\u0259sind\u0259 g\u00f6y d\u0259niz\u0259 dirs\u0259kl\u0259nm\u0259k f\u0259ls\u0259f\u0259si kimi diqq\u0259t \u00e7\u0259kir. B\u0259lk\u0259 d\u0259 bu, onun h\u0259yat s\u0259ciyy\u0259sidir; h\u0259r halda onun bu paradoksu \u00f6z q\u0259na\u0259tind\u0259ki qay\u0259 \u00fczr\u0259 ox\u015far yox, f\u0259rqli (f\u0259rdi) gedi\u015fl\u0259 diqq\u0259t\u0259 \u00e7at\u0131r.<br \/>\n\u018fslin\u0259 qalsa, G\u00fcl\u015f\u0259n xan\u0131m\u0131n ciddi sufi-d\u0259rvi\u015f meyletm\u0259sini ondan \u0259v\u0259llki aliml\u0259rin (t\u0259bii ki, bu sah\u0259 il\u0259 m\u0259\u015f\u011ful olanlar\u0131n) x\u0259lv\u0259t-p\u00fcnhan v\u0259 bir q\u0259d\u0259r d\u0259 (b\u0259lk\u0259 d\u0259 daha \u00e7ox) sad\u0259 ehtimallardan qaynaqlanan f\u0259rdi yana\u015fma t\u0259zah\u00fcrl\u0259ri \u0259hat\u0259l\u0259yir. S\u0259mimi dey\u0259k: Ruhdan t\u0259c\u0259lla ed\u0259n ictimai xarakterl\u0259r G\u00fcl\u015f\u0259n xan\u0131m\u0131n elmi q\u0259na\u0259tinin zamans\u0131zl\u0131q girdab\u0131d\u0131r v\u0259 onun sufi-d\u0259rvi\u015f yana\u015fma ciddiliyi bu xarakterl\u0259rd\u0259n ke\u00e7m\u0259k m\u0259qam\u0131 il\u0259 ba\u015f-ba\u015fad\u0131r. \u015e\u00fcbh\u0259siz, buna g\u00f6r\u0259 sufistik h\u0259yat-ya\u015fam ona t\u0259kc\u0259 mistik anlay\u0131\u015f t\u0259siri ba\u011f\u0131\u015flam\u0131r; o, h\u0259m d\u0259 qavrad\u0131\u011f\u0131 m\u00fchitin i\u00e7ind\u0259 modern x\u00fcsusiyy\u0259tl\u0259r tapma\u011fa can at\u0131r, buna ziddiyy\u0259td\u0259nk\u0259nar m\u0259\u011fzl\u0259rl\u0259 nail d\u0259 olur.<br \/>\n\u0130lk bax\u0131\u015fdan, bu kitabda maddi ger\u00e7\u0259kliyin ictimai inikas\u0131 ziddiyy\u0259tli qar\u015f\u0131l\u0131ql\u0131 \u0259kslikl\u0259 t\u0259zah\u00fcr edir. M\u00fc\u0259llif ciddi m\u0259zmunla ifad\u0259 olunan fikrin f\u0259ls\u0259fi proyeksiyas\u0131n\u0131 t\u0259yin etm\u0259k f\u0259all\u0131\u011f\u0131 il\u0259 bir-birin\u0259 \u0259ks iki predmetin (sufi\u00e7ilik v\u0259 d\u0259lilik) h\u0259yat xass\u0259sini d\u0259 rasional pill\u0259y\u0259 \u00e7\u0131xar\u0131r, subyektiv-hissi m\u00fcnasib\u0259ti tutarl\u0131 elmi momentl\u0259 diqq\u0259t\u0259 \u00e7\u0259kir. Ayr\u0131ca olaraq, (F\u00fczuli sufi\u00e7ilik d\u0259rketm\u0259si n\u00f6qeyi-n\u0259z\u0259rind\u0259n) d\u00f6n\u00fck ya\u015fama q\u0259lb\u0259n ac\u0131maq, nifr\u0259tin \u0259razi \u0259hat\u0259sind\u0259 nizams\u0131z e\u015fq\u0259 inam formala\u015fd\u0131rmaq onun m\u0259n\u0259vi-\u0259xlaqi bax\u0131\u015f\u0131ndan do\u011fur. El\u0259c\u0259 d\u0259, kitabda (muncuq kimi ard-arda s\u0131ralad\u0131\u011f\u0131 m\u0259nal\u0131 fikirl\u0259ri vasit\u0259sil\u0259) o, sufizm \u0259hat\u0259sind\u0259 F\u00fczuli t\u0259nhal\u0131l\u0131\u011f\u0131n\u0131 faktiki m\u0259naland\u0131rma\u011f\u0131 ustal\u0131qla bacar\u0131b, h\u0259tta F\u00fczuli sufistliyin\u0259 d\u00fcnya d\u00f6n\u00fckl\u00fcy\u00fcn\u0259 bel\u0259 kitab boyu d\u00fcr\u00fcst m\u0259na verib. Bel\u0259 d\u00fc\u015f\u00fcn\u0259k ki, vizual g\u00f6r\u00fcn\u00fc\u015fd\u0259 ger\u00e7\u0259k hissi qay\u0259 \u0259xz etm\u0259k sanki G\u00fcl\u015f\u0259n xan\u0131m\u0131n \u201cSufizm\u201d kitab\u0131n\u0131n israr\u00e7\u0131-mistik q\u0259na\u0259tidir.<br \/>\nG\u00f6r\u00fcnd\u00fcy\u00fc kimi, F\u00fczulinin a\u011fr\u0131l\u0131 ba\u015f\u0131 d\u0259rd y\u0131\u011f\u0131nl\u0131 dizd\u0259n aral\u0131d\u0131r (y\u0259ni &#8211; G\u00fcl\u015f\u0259n xan\u0131m\u0131n q\u0259na\u0259tind\u0259 &#8211; ustad \u015fair sufi d\u0259rketm\u0259si israr\u0131nda yanl\u0131\u015f etiqadlara s\u0259mtl\u0259nir, daha do\u011frusu, onu (sad\u0259 ehtimallara uy\u011fun) bu istiqam\u0259t\u0259 \u00fcrcah edirl\u0259r, \u0259slind\u0259 onun b\u0259dii d\u0259rketm\u0259sinin \u00f6z\u0259yind\u0259 el\u0259 sufi\u00e7ilik aspektl\u0259ri durur), bunun \u00fc\u00e7\u00fcn b\u0259lk\u0259 d\u0259 h\u00f6rm\u0259tli alimin (bel\u0259 dem\u0259k m\u00fcmk\u00fcns\u0259) k\u00fcsk\u00fcn ruhu ustad \u015fair\u0259, onun sufi-d\u0259rvi\u015f m\u0259naland\u0131r\u0131lmas\u0131na &#8211; bu haqs\u0131zl\u0131\u011fa yol verm\u0259m\u0259k israr\u0131 il\u0259 \u00e7\u0131x\u0131\u015f edir.<br \/>\nT\u0259biidir ki, sufizmi d\u0259rvi\u015f\u00e7ilik, loru dild\u0259 des\u0259k, d\u0259lilik kimi m\u0259naland\u0131ranlar do\u011fru\u00e7u m\u00fchitd\u0259n k\u0259nard\u0131rlar. Lakin G\u00fcl\u015f\u0259n xan\u0131m bu k\u0259narl\u0131\u011f\u0131 (ke\u00e7ilm\u0259z aran\u0131) \u00f6z\u00fcn\u00fcn sanball\u0131-israr\u00e7\u0131 elmi m\u0259\u011fzl\u0259ri il\u0259 yeni ampulada sisteml\u0259\u015fdirir, F\u00fczuli-sufizm \u00e7\u0259k-\u00e7evirini sinxron, bir az da rolifonik meyll\u0259r\u0259 \u00fcrcah edir.<br \/>\nYaxud, \u00abSufizm\u00bbd\u0259 m\u00fc\u0259llif elmi d\u0259rketm\u0259si m\u00fc\u0259yy\u0259n m\u0259nada (qism\u0259n) \u0259srl\u0259rin qoynunda l\u0259ng\u0259r vuran ortadoksall\u0131\u011f\u0131n ruh yax\u0131nl\u0131\u011f\u0131na \u015f\u0259rikdir. Bu yax\u0131nl\u0131\u011f\u0131n \u0259hat\u0259 dair\u0259sind\u0259 F\u00fczuli sufi\u00e7iliyi k\u00f6lg\u0259si d\u0259 a\u015fkar-izhard\u0131r.<br \/>\nMaraql\u0131 hald\u0131r ki, G\u00fcl\u015f\u0259n xan\u0131m F\u00fczuli s\u0259rh\u0259dsizliyin\u0259 p\u00fcnhan m\u0259cralar da ax\u0131d\u0131r. Bu ax\u0131n s\u00fcrreal mistik ehtimallar\u0131n da divarlar\u0131na \u00e7\u0131rp\u0131l\u0131r.<br \/>\nBel\u0259 bir b\u0259nz\u0259tm\u0259 ver\u0259k: Sonsuz s\u0259hra y\u0131\u011f\u0131nlar\u0131 ar\u0131 \u00fc\u00e7\u00fcn bal m\u0259nb\u0259yi deyil, lakin c\u0259fake\u015f ar\u0131 timsall\u0131 m\u00fc\u0259llif bo\u015f s\u0259hra \u00e7\u00f6ll\u0259rind\u0259 \u00abs\u0259rv\u0259t\u00bb y\u0131\u011fa bilm\u0259k \u00e7\u0259tinliyi il\u0259 \u00fcz-\u00fcz\u0259dir v\u0259 bu m\u00fcqayis\u0259ni elmi-mistik normalara u\u011funla\u015fd\u0131ra bilib. \u201cSufizm\u201din \u00abdo\u011fmala\u015fm\u0131\u015f k\u0259d\u0259rind\u0259 a\u011fr\u0131 olmad\u0131\u011f\u0131\u00bb kimi, onun da bo\u015f s\u0259hra fonemi ictimai m\u00fcnd\u0259ric\u0259d\u0259 tamd\u0131r. Bu z\u0259mind\u0259 G\u00fcl\u015f\u0259n xan\u0131m\u0131n oxucu diqq\u0259tini ikike\u00e7idli h\u0259yat qaynaqlar\u0131na y\u00f6n\u0259ltm\u0259si ba\u015fad\u00fc\u015f\u00fcl\u0259ndir &#8211; y\u0259ni, q\u0259ddar zamans\u0131zl\u0131q t\u0259sirl\u0259ri fonunda qorxu s\u0131\u011fal\u0131na meyll\u0259n\u0259n h\u0259d\u0259fl\u0259r \u0259slind\u0259, n\u0259m \u00e7\u0259kmi\u015f \u00e7\u0131rp\u0131lar q\u0259d\u0259r istilik sev\u0259n ocaq olmaq subyektliyini itirir, \u00f6zl\u0259rinin zaman-s\u0259rh\u0259dsizlik aspektl\u0259rinin, bir ne\u00e7\u0259 qatl\u0131 \u0259n\u0259n\u0259vi \u0259hat\u0259sizliyin, f\u0259rdi fikrin bu proses\u0259 yana\u015fma bucaqlar\u0131n\u0131n sistemli, bax\u0131\u015f m\u00fcst\u0259vil\u0259rinin \u0259hat\u0259li, h\u0259m d\u0259 \u0259ksin\u0259, konkretliyin\u0259 h\u0259d\u0259fl\u0259nm\u0259k \u0259zmi il\u0259 isrardad\u0131lar.<br \/>\nDiqq\u0259t\u00e7\u0259k\u0259n hald\u0131r ki, G\u00fcl\u015f\u0259n xan\u0131m\u0131n ictimai-elmi bax\u0131\u015flara h\u0259d\u0259f etdiyi m\u00f6vzu y\u0131\u011fcam-\u0259hat\u0259li m\u00fcst\u0259vili deyil, \u0259ksin\u0259 \u00f6z\u00fcn\u00fcn m\u0259tn vizuall\u0131\u011f\u0131 il\u0259 elmi idraklar\u0131 konkretlikd\u0259n yay\u0131nd\u0131r\u0131r.<br \/>\n\u018fksmodern ideya\u00e7\u0131l\u0131qda q\u0259rar tutmaq G\u00fcl\u015f\u0259n xan\u0131ma yadd\u0131r. B\u0259lk\u0259 d\u0259 bu s\u0259b\u0259bd\u0259n b\u0259hs etdiyimiz kitabda z\u0259ruri ictimai proyeksiya t\u0259yinedici formul kimi xarakteriz\u0259 olunur. M\u00fc\u0259llif h\u0259yati reall\u0131qla subyektivist n\u0259z\u0259riyy\u0259 aras\u0131ndak\u0131 qabar\u0131q normalara t\u0259siredici fikirl\u0259rl\u0259 iz sal\u0131r, fikirl\u0259rinin elmi-mistik mahiyy\u0259tini a\u00e7\u0131r, metafiziki qatlar\u0131n t\u0259b\u0259q\u0259l\u0259\u015fm\u0259 faktlar\u0131n\u0131 adi-qeyri-adi h\u0259yat qayna\u011f\u0131 kimi verir.<br \/>\nG\u00fcl\u015f\u0259n xan\u0131m F\u00fczuli sufi\u00e7liyi fonunda (qism\u0259n d\u0259 qapal\u0131-h\u0259yati m\u00f6vzunu predmetl\u0259\u015fdirm\u0259 timsal\u0131nda) \u0259d\u0259bi modelli, h\u0259yati-sosial uyarl\u0131, bax\u0131\u015flar\u0131m\u0131zdan k\u0259nar real, \u0259ks-uy\u011fun zamans\u0131zl\u0131\u011fa da eyham vurur. Bu \u0259hat\u0259d\u0259 oxucuya \u00f6z\u00fcn\u00fcn \u015f\u0259xs-kadr proyeksiyas\u0131n\u0131 a\u00e7\u0131r, \u0259ks formal\u0131 anlay\u0131\u015flar\u0131n bir-birind\u0259 t\u0259zah\u00fcr\u00fcn\u0259 elmi-\u0259d\u0259bi yana\u015fma edir.<br \/>\nO, h\u0259m d\u0259 bir ne\u00e7\u0259 fikrind\u0259 hissi t\u0259s\u0259vv\u00fcrl\u0259 empirik-hissi m\u00fc\u015fahid\u0259 aras\u0131ndak\u0131 proyeksiyalar\u0131 \u00e7ox d\u0259qiq t\u0259yin edir. Bu fikirl\u0259rd\u0259 nizams\u0131z (xaotik) subyektiv fikri xass\u0259l\u0259r\u0259 t\u0259sad\u00fcf etmirik, \u0259ksin\u0259, bu fikirl\u0259r metahissi t\u0259siri il\u0259 oxucu z\u00f6vq\u00fcn\u00fc t\u0259z\u0259l\u0259yir, onda b\u0259\u015f\u0259ri duy\u011fular yarad\u0131r. Onun bu elmi-mistik cazib\u0259si dig\u0259r h\u0259mkarlar\u0131na da siray\u0259t edir. M\u0259hz bu z\u0259ruri momentl\u0259r\u0259 \u0259saslanaraq dey\u0259 bil\u0259rik ki, Az\u0259rbaycan elmi ictimaiyy\u0259tinin G\u00fcl\u015f\u0259n \u018fliyeva (K\u0259ng\u0259rli) elmi-\u0259d\u0259bi q\u0259na\u0259tini qavrama faizi y\u00fcks\u0259kdir. \u00c7a\u011fda\u015f \u0259d\u0259biyyat\u015f\u00fcnasl\u0131q elmimizin bu alic\u0259nab n\u00fcmay\u0259nd\u0259si \u0259n adi fikrinin bel\u0259 f\u0259rdi-subyektiv xarakterini elmi-ciddi kateqoriyalar \u0259sas\u0131nda a\u00e7\u0131r, hissl\u0259rini m\u00fctl\u0259q z\u0259ruri mahiyy\u0259t \u00fczr\u0259 \u015f\u0259rtl\u0259ndirir, h\u0259tta \u0259d\u0259bi ziddiyy\u0259t do\u011furan m\u0259qamlar\u0131 bel\u0259, fikiralt\u0131 qatlarda birl\u0259\u015fdirir, bir-birini istisna ed\u0259n m\u00fcnasib\u0259tl\u0259ri mental d\u0259y\u0259rl\u0259r\u0259 istiqam\u0259tl\u0259ndirir.<br \/>\nF\u00fczuli-sufizstik meyletm\u0259 m\u00fcnasib\u0259tl\u0259rini yeni formada, formal deyil, dialektik m\u0259ntiql\u0259 xarakteriz\u0259 ed\u0259n G\u00fcl\u015f\u0259n xan\u0131m ad\u0131\u00e7\u0259kil\u0259n kitab\u0131nda \u00f6z\u00fcnd\u0259n \u00e7ox-\u00e7ox \u0259vv\u0259l yaz\u0131lm\u0131\u015f fikri xass\u0259 v\u0259 anlay\u0131\u015flara modern n\u0259z\u0259rl\u0259ri il\u0259 diqq\u0259t \u00e7\u0259kir; bu predmetik \u0259hat\u0259ni biz onun dig\u0259r kitablar\u0131nda da qabar\u0131q m\u00fc\u015fahid\u0259 edirik. \u018fb\u0259s yer\u0259 deyil ki, onun kitab boyu diqq\u0259t \u00e7\u0259k\u0259n elmi ortadoksal fikir s\u0131\u00e7ray\u0131\u015flar\u0131 da bu aspektd\u0259 z\u0259ruri-paradiqmal v\u0259ziyy\u0259tl\u0259r yarad\u0131r.<br \/>\nMaraql\u0131d\u0131r ki, \u201cSufizm\u201din f\u0259ls\u0259fi-modern v\u0259 mistik-b\u0259diilik \u0259msal\u0131 subyektd\u0259 t\u0259zah\u00fcr ed\u0259n m\u00fctl\u0259q fikri anlay\u0131\u015fd\u0131rsa, m\u00fc\u0259llifin f\u0259rdi t\u0259siretm\u0259l\u0259rinin elmi formulu fikir obyektind\u0259n ke\u00e7id ed\u0259n d\u0259yi\u015f\u0259n mahiyy\u0259tdir.<br \/>\nYaxud, m\u00fc\u0259llifin F\u00fczuli-sufi\u00e7ilik m\u0259\u011fzind\u0259, bu f\u0259rqli yana\u015fman\u0131n naturf\u0259ls\u0259fi \u0259hat\u0259sind\u0259 iki q\u00fctbl\u0259\u015fmi\u015f m\u00fcxt\u0259lif m\u00fcnd\u0259ric\u0259li, lakin bir-birini \u00f6z\u00fcnd\u0259 m\u00fctabiq \u0259ks etdir\u0259n mistik-s\u00fcrreal m\u0259kan g\u00f6r\u00fcr\u00fcks\u0259, onun elmi-ictimai q\u0259na\u0259tl\u0259rind\u0259 bu m\u0259kan\u0131n h\u0259r\u0259k\u0259tverici q\u00fcvv\u0259si \u0259d\u0259bi \u0259kslik v\u0259 ictimai-f\u0259ls\u0259fi prosesl\u0259rl\u0259 t\u0259zah\u00fcr edir. B\u00fct\u00fcnl\u00fckd\u0259 is\u0259 onun sufizm\u0259 dair eyhamlar\u0131, buradak\u0131 b\u0259dii-f\u0259ls\u0259fi mahiyy\u0259t xarakter etibaril\u0259 ba\u015fqa anlay\u0131\u015flara deyil, \u00f6z\u00fcn\u00fcn \u0259ksi olan anlay\u0131\u015flara ke\u00e7ir. Bu prosesin f\u0259rqli v\u0259 ox\u015far ruhda ali s\u0259viyy\u0259y\u0259 q\u0259d\u0259r davam etm\u0259si fikirdaxili m\u0259hdudlu\u011fu aradan qald\u0131r\u0131r, hissi mahiyy\u0259ti b\u0259\u015f\u0259ri ovqata k\u00f6kl\u0259yir.<br \/>\nEl\u0259c\u0259 d\u0259 \u201cSufizm\u201dd\u0259 biz t\u0259svir\u0259 c\u0259lb olunmu\u015f \u0259hat\u0259sizliyin ictimai m\u00fcnd\u0259ric\u0259sini sezirik. Bu c\u0259lbetm\u0259d\u0259 ger\u00e7\u0259k-real x\u00fcsusatlara siray\u0259tedici komponentl\u0259r d\u0259 f\u0259all\u0131\u011f\u0131 il\u0259 se\u00e7ilir. \u018fslin\u0259 qalsa, tipl\u0259r silsil\u0259si z\u0259ngin, t\u0259svir v\u0259 s\u0259ciyy\u0259l\u0259ndirm\u0259 \u00fcsullar\u0131 r\u0259ngar\u0259ng olan G\u00fcl\u015f\u0259n \u018fliyeva (K\u0259ng\u0259rli) elmi yarad\u0131c\u0131l\u0131\u011f\u0131nda ictimai \u0259n\u0259n\u0259\u00e7ilik, v\u0259t\u0259nda\u015f-c\u0259miyy\u0259t m\u00fcnasib\u0259tl\u0259ri, zaman v\u0259 zamans\u0131zl\u0131q zidiyy\u0259tl\u0259ri v\u0259 s. \u0259sas m\u00f6vzulard\u0131r. F\u00fczuli sufi bax\u0131\u015f\u0131 da bu m\u00f6vzular \u00fc\u00e7\u00fcn modern\u00e7i \u0259n\u0259n\u0259 a\u015f\u0131lay\u0131r.<br \/>\nSe\u00e7diyi obrazlar, m\u00fcraci\u0259t etdiyi tipik m\u00f6vzular G\u00fcl\u015f\u0259n xan\u0131m\u0131n m\u00fcmk\u00fcn h\u0259yata bax\u0131\u015f\u0131n\u0131n bir t\u0259c\u0259ss\u00fcm\u00fcd\u00fcr. \u018fn xo\u015fag\u0259l\u0259n c\u0259h\u0259t odur ki, o, elmi q\u0259na\u0259tl\u0259rind\u0259 uzun-uzad\u0131 t\u0259svirl\u0259rd\u0259n v\u0259 s\u00f6z\u00e7\u00fcl\u00fckd\u0259n qa\u00e7\u0131r, janr-v\u0259zn x\u00fcsusiyy\u0259tl\u0259ri proseduruna yarad\u0131c\u0131 m\u00fcnasib\u0259tl\u0259ri il\u0259 diqq\u0259t \u00e7\u0259kir, ehtimal v\u0259 h\u0259tta eyhamlar\u0131nda bel\u0259, m\u0259tndaxili struktur-tipik mahiyy\u0259ti \u00fcmum\u0259d\u0259bi qaynaqlara uy\u011funla\u015fd\u0131rma\u011f\u0131 ustal\u0131qla bacar\u0131r.<br \/>\nKitab boyu G\u00fcl\u015f\u0259n xan\u0131m, F\u00fczuli-sufistik manevrli fikirl\u0259ri il\u0259 (b\u0259lk\u0259 d\u0259) \u00fcmumi kateqoriyada universal anlay\u0131\u015f yaratmaq missiyas\u0131 g\u00fcd\u00fcb, yadda\u015fa t\u0259siredici missiyas\u0131 olan fikirl\u0259ri il\u0259 t\u0259sad\u00fcf v\u0259 z\u0259rur\u0259t\u0259 spesifik n\u0259z\u0259ri konsepsiya kimi bax\u0131b, var v\u0259 yox t\u0259zadlar\u0131 \u00fczr\u0259 anlay\u0131\u015f v\u0259 ictimai v\u0259ziyy\u0259tl\u0259ri ustal\u0131qla qar\u015f\u0131-qar\u015f\u0131ya qoyub, sufistik d\u0259rketm\u0259y\u0259 elmi-ictimai n\u00fcfuzlu fikirl\u0259ri il\u0259 zaman \u0259hat\u0259sind\u0259 modern q\u0259na\u0259tl\u0259r s\u0131ralama\u011f\u0131 \u0259sas kateqoriya say\u0131b v\u0259 n\u0259hay\u0259t, \u00f6z\u00fcn\u00fcn f\u0259rdi-f\u0259rqli elmi m\u00fckalim\u0259l\u0259ri il\u0259 t\u0259kc\u0259 m\u00fchit\u0259 bilavasit\u0259 t\u0259sir g\u00f6st\u0259r\u0259n \u0259\u015fya v\u0259 predmetl\u0259rin obraz\u0131n\u0131 verm\u0259yib, h\u0259m d\u0259 qar\u0131\u015f\u0131q m\u0259qamlardan boylanan hadis\u0259l\u0259rin forma v\u0259 qurulu\u015funu qabar\u0131q canland\u0131r\u0131b, ikike\u00e7idli z\u0259ruri m\u00fcnasib\u0259tl\u0259ri n\u0259tic\u0259 etibaril\u0259 m\u00fcmk\u00fcn q\u0259d\u0259r \u00fcmumil\u0259\u015fdirib.<br \/>\nOnun, kitab boyu m\u00fc\u015fahid\u0259 prosesl\u0259ri d\u0259 a\u015fkar bir qaynarl\u0131qla t\u0259zah\u00fcr edir, yaxud F\u00fczuli-M\u0259cnun realiz\u0259-ziddiyy\u0259ti dem\u0259k olar ki, m\u00fcmk\u00fcn ictimai reall\u0131qlara \u0259d\u0259bi manevrl\u0259ri, h\u0259yati \u0259kslikl\u0259r\u0259 maraql\u0131 yana\u015fmas\u0131 il\u0259 diqq\u0259t \u00e7\u0259kir.<br \/>\nF\u00fczuli &#8211; sufistik meyletm\u0259d\u0259 f\u0259ls\u0259fi-mistik t\u0259c\u0259lla<br \/>\n\u00abSufizmd\u0259n yazmaq \u0259b\u0259di b\u0259laya d\u00fc\u00e7ar olmaq dem\u0259kdir\u00bb. (\u00abSufizm\u00bb kitab\u0131, s\u0259h.3) Bu ifad\u0259 G\u00fcl\u015f\u0259n xan\u0131m \u018fliyevan\u0131n (K\u0259ng\u0259rli) kitaba yazd\u0131\u011f\u0131 \u00f6n s\u00f6zd\u0259ndir. Ger\u00e7\u0259k m\u0259nada bu fikir h\u0259qiqi m\u00fctl\u0259q\u0259 hissi yana\u015fma d\u0259rki verir. V\u0259 \u0259g\u0259r Sufizmi batini varl\u0131\u011f\u0131 a\u015fkarlayan, \u00f6z\u00fcnd\u0259 ya\u015fadan h\u0259yat t\u0259rzi kimi ba\u015fa d\u00fc\u015fs\u0259k, onda G\u00fcl\u015f\u0259n xan\u0131m\u0131n F\u00fczuli-sufistik &#8211; sufi yana\u015fmas\u0131n\u0131 birm\u0259nal\u0131 q\u0259bul etm\u0259liyik. Dig\u0259r t\u0259r\u0259fd\u0259n, \u0259g\u0259r Batini Varl\u0131q onu duyan k\u0259sd\u0259n as\u0131l\u0131 olmayaraq b\u00fct\u00fcn m\u00f6vcudiyy\u0259tl\u0259 harmoniyada olmaq iqtidar\u0131ndad\u0131rsa, dem\u0259li, sufistik &#8211; sufizm n\u0259z\u0259riyy\u0259sinin k\u00f6k\u00fcnd\u0259 d\u0259lilik, ruhdank\u0259nar hans\u0131sa bir ziddiyy\u0259tin durmas\u0131 m\u00fcmk\u00fcns\u00fczd\u00fcr. Bel\u0259 olan halda, hans\u0131 s\u0259b\u0259bd\u0259n F\u00fczuli yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n t\u0259dqiqi il\u0259 m\u0259\u015f\u011ful olan aliml\u0259rin \u0259ks\u0259ri onu sufi adland\u0131rmaq israr\u0131nda deyill\u0259r? Bu, o dem\u0259kdir ki, h\u0259min aliml\u0259r Sufizmin mahiyy\u0259t x\u00fcsusatlar\u0131n\u0131 ya bil\u0259r\u0259kd\u0259n, ya da hans\u0131sa f\u0259rdi-qeyri-s\u0259lis yana\u015fmalar s\u0259b\u0259bind\u0259n t\u0259hrif edirl\u0259r. Lakin G\u00fcl\u015f\u0259n xan\u0131m bu prosesin f\u0259ls\u0259fi-estetik qatlar\u0131na d\u0259rind\u0259n n\u00fcfuz etm\u0259yi bacard\u0131\u011f\u0131 \u00fc\u00e7\u00fcn F\u00fczuli d\u0259rkind\u0259 sufi\u00e7ilik m\u0259\u011fzl\u0259rin\u0259 do\u011fru-d\u00fcr\u00fcst m\u0259na ver\u0259 bilir.<br \/>\nAyr\u0131ca, f\u0259ls\u0259fi t\u0259liml\u0259rd\u0259n, dini m\u0259x\u0259zl\u0259rd\u0259n d\u0259 biz\u0259 b\u0259llidir ki, Sufizmin &#8211; bu batini-z\u0259ruri varl\u0131\u011f\u0131n x\u0259b\u0259rdar olmaq, h\u0259r\u0259k\u0259t, f\u0259aliyy\u0259t, yaratmaq v\u0259 sevgi sif\u0259tl\u0259ri var, n\u0259tic\u0259d\u0259, fani olan \u00abm\u0259n\u00bb (m\u0259nlik z\u0259minl\u0259ri) bu sif\u0259tl\u0259rd\u0259n \u00e7ox k\u0259nard\u0131r. Dem\u0259k, sufi\u00e7iliyin d\u0259lilikd\u0259n k\u0259nar bir proses oldu\u011fu h\u0259l\u0259 d\u0259 bug\u00fcnk\u00fc c\u0259miyy\u0259tl\u0259r t\u0259r\u0259find\u0259n d\u00fcr\u00fcst qavran\u0131lmay\u0131b. M\u0259hz G\u00fcl\u015f\u0259n xan\u0131m\u0131n \u00abSufizm\u00bb kitab\u0131nda m\u0259ntiq\u0259, idael t\u0259f\u0259kk\u00fcr\u0259 z\u0259min yaradan \u0259sas proyeksiya bu \u00e7evr\u0259y\u0259 g\u00fczg\u00fc tutmaqd\u0131r.<br \/>\n\u018fslind\u0259, \u00abSufizm\u00bb kitab\u0131nda G\u00fcl\u015f\u0259n xan\u0131m haql\u0131d\u0131r: o m\u0259nada ki, biz varl\u0131q olaraq sufistik sif\u0259tl\u0259rd\u0259n k\u0259narda ruhi-d\u0259rketm\u0259l\u0259rin yanl\u0131\u015f v\u0259 m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 bil\u0259-bil\u0259, yaxud bu mistik-ruhi prosesin ulu h\u0259yat v\u0259 m\u00f6vcudiyy\u0259t\u0259 m\u0259xsus oldu\u011funu d\u0259rk etdiyimiz halda bel\u0259, bu ciddiyy\u0259ti \u00f6z \u015f\u0259xsi yolumuz kimi f\u0259rdil\u0259\u015fdirir, sufi-sufistik m\u0259\u011fzl\u0259ri yanl\u0131\u015f etiqadlar\u0131n nizam\u0131 kimi qavray\u0131r\u0131q. B\u0259lk\u0259 d\u0259 bunun n\u0259tic\u0259sidir ki, F\u00fczuli mistik d\u00fc\u015f\u00fcnc\u0259sini d\u0259lilik aspekti kimi t\u0259zah\u00fcr\u0259 s\u0131\u011f\u0131\u015fd\u0131r\u0131r, onun ruhsall\u0131\u011f\u0131n\u0131 vizual seyretm\u0259d\u0259 M\u0259cnun (d\u0259li) \u00e7\u0259r\u00e7i\u0259vsi il\u0259 \u0259hat\u0259l\u0259yirik. T\u0259biidir ki, insan ruhsal al\u0259min c\u00fczi bir s\u0259b\u0259bini d\u0259rk etm\u0259k g\u00fcc\u00fcnd\u0259 olanda, \u0259trafdak\u0131lar ona d\u0259li dam\u011fas\u0131 vurur, onun yana\u015fmalar\u0131n\u0131 a\u011f\u0131ls\u0131zl\u0131q kimi yozurlar. Bu hissi enm\u0259d\u0259 m\u00fcmk\u00fcn d\u0259rketm\u0259l\u0259r\u0259 malik oldu\u011fu \u00fc\u00e7\u00fcn G\u00fcl\u015f\u0259n xan\u0131m F\u00fczulini E\u015fq\u0259 p\u00fcnhan deyil, z\u0259rr\u0259vi d\u0259 deyil, m\u0259hz real z\u0259min kimi baxa bilm\u0259si m\u0259qam\u0131n\u0131 ruhsal s\u0259mtl\u0259r\u0259 \u00f6t\u00fcr\u00fcb, onun sufi ictimai meyll\u0259nm\u0259sind\u0259 he\u00e7 bir q\u0259bah\u0259tin olmamas\u0131 fakt\u0131n\u0131 m\u00fcxt\u0259lif elmi-z\u0259ruri fikirl\u0259rl\u0259 (fakt olaraq) isbata yetirib.<br \/>\n\u00abSufizm m\u0259xluqun (insan\u0131n) Xaliq\u0259 (Allaha) mistik (ilahi) m\u0259h\u0259bb\u0259ti (qovu\u015fmas\u0131, onda \u0259riyib itm\u0259si) haqq\u0131nda f\u0259ls\u0259fi t\u0259limdir\u00bb fikri il\u0259 (s\u0259h.8) G\u00fcl\u015f\u0259n xan\u0131m real z\u0259mind\u0259 \u0259ks-real x\u00fcsusata ke\u00e7idetm\u0259 v\u0259 bu sistemd\u0259 ger\u00e7\u0259k hissi qavrama yarada bilm\u0259k \u00e7\u0259k-\u00e7evirl\u0259rin\u0259 diqq\u0259t \u00e7\u0259kir, Sufizmin elmi-diferensial istiqam\u0259tl\u0259rin\u0259 bax\u0131\u015f s\u0259rgil\u0259yir. \u018fslind\u0259, elmin imkanlar\u0131 sonsuz m\u0259cralarda t\u0259c\u0259lla edir, insan f\u0259hmi elm\u0259 m\u00fctabiq z\u0259rur\u0259t\u0259 ke\u00e7id ed\u0259nd\u0259, onun d\u0259rki d\u0259 itil\u0259nir, bax\u0131\u015f\u0131 da. M\u0259hz bu m\u0259nada, \u00abSufizm\u00bb kitab\u0131ndak\u0131 ger\u00e7\u0259k-d\u00fcr\u00fcst m\u0259nalar\u0131 G\u00fcl\u015f\u0259n xan\u0131m\u0131n c\u0259miyy\u0259tl\u0259r\u0259 bir a\u011f\u0131ll\u0131 ismar\u0131c\u0131 kimi alq\u0131\u015flamal\u0131y\u0131q.<br \/>\n\u018flb\u0259tt\u0259, Sufizmi b\u0259dii \u0259d\u0259biyyat m\u00fcst\u0259visin\u0259 \u00e7\u0131xarmaq c\u0259hdi G\u00fcl\u015f\u0259n xan\u0131ma he\u00e7 d\u0259 asan ba\u015fa g\u0259lm\u0259yib; bu prosesi s\u00fcr\u0259tli-d\u0259yi\u015f\u0259n s\u0259mtl\u0259r\u0259 \u00e7\u0259km\u0259k onun yuxusuz gec\u0259l\u0259rini art\u0131r\u0131b, onu d\u0259f\u0259l\u0259rl\u0259 yor\u011fun sal\u0131b, \u00fcst\u0259lik, ne\u00e7\u0259-ne\u00e7\u0259 F\u00fczuli\u015f\u00fcnas aliml\u0259 ciddi dioloji h\u0259d\u0259f\u0259 tu\u015f edib. Buna da t\u0259bii ki, onun F\u00fczuli sufistik meyll\u0259nm\u0259sind\u0259 fikri-d\u0259yi\u015fm\u0259zliyi s\u0259b\u0259b olub. El\u0259 onun \u00abSufizm t\u0259kc\u0259 \u0259d\u0259biyyat, t\u0259kc\u0259 b\u0259dii t\u0259f\u0259kk\u00fcr hadis\u0259si deyil, dini-mistik f\u0259ls\u0259fi bir c\u0259r\u0259yand\u0131r\u00bb dem\u0259si d\u0259 (s\u0259h.8) bu temp\u0259 i\u015far\u0259dir.<br \/>\nSufizmin doktrina v\u0259 ya inam sistemi olmaqdan daha \u00e7ox t\u0259cr\u00fcb\u0259 v\u0259 h\u0259yat t\u0259rzi oldu\u011fu deyilir. G\u00fcl\u015f\u0259n xan\u0131m\u0131n da bir fikri bu z\u0259min\u0259 tutarl\u0131 s\u0259mt verir: \u00abV\u0259hd\u0259ti-v\u00fccudun f\u0259ls\u0259fi t\u0259lim kimi mahiyy\u0259ti m\u0259lumdur: \u00abO, c\u00fczd\u0259 k\u00fcll\u00fc d\u0259rk etm\u0259yi n\u0259z\u0259rd\u0259 tutur\u00bb. Sufizmd\u0259 is\u0259 \u00abV\u0259hd\u0259ti-v\u00fccud\u00bb h\u0259r \u015feyd\u0259 Tanr\u0131n\u0131n q\u00fcdr\u0259tini, l\u00fctf\u00fcn\u00fc, sif\u0259tl\u0259rinin t\u0259c\u0259llas\u0131n\u0131 g\u00f6rm\u0259k, h\u0259r \u015feyin Onun varl\u0131\u011f\u0131 il\u0259 m\u00fcqayis\u0259d\u0259 bir k\u00f6lg\u0259d\u0259n, il\u011f\u0131mdan ba\u015fqa bir \u015fey olmad\u0131\u011f\u0131n\u0131 q\u0259bul etm\u0259kdir\u00bb. (S.Xav\u0259ri), (s\u0259h.21). Bel\u0259 ba\u015fa d\u00fc\u015f\u0259k ki, Sufizm z\u0259ruri h\u0259qiq\u0259ti zamandan \u00fcst\u00fcn tutan n\u0259z\u0259ri \u0259n\u0259n\u0259dir. Bax, bu y\u00f6nd\u0259 bax\u0131\u015flar ha\u00e7alan\u0131r: y\u0259ni sufistik meyll\u0259nm\u0259 h\u0259yat \u00fc\u00e7\u00fcn z\u0259ruri v\u0259 dinamik hissl\u0259 d\u0259rk edilirs\u0259, f\u0259rdi yana\u015fmalar bu \u0130lahi tempi a\u015fa\u011f\u0131 qatlara endirir, insan\u0131n o m\u0259rt\u0259b\u0259y\u0259 qalxa bilm\u0259si m\u00fcmk\u00fcns\u00fcz hesab olunur; yaxud bu proses din v\u0259 vaxt\u0131 ke\u00e7mi\u015f m\u0259d\u0259niyy\u0259t formalar\u0131 il\u0259 d\u0259 m\u0259hdudla\u015fma yaratmamal\u0131d\u0131r. \u00c7\u00fcnki \u0130lahi d\u0259rketm\u0259d\u0259 vizual seyretm\u0259 f\u0259rdi z\u0259rur\u0259tl\u0259r\u0259 s\u0131\u011fm\u0131r, insan onu \u0259hat\u0259 ed\u0259n \u00e7evr\u0259ni (materiyan\u0131) m\u0259cazi anlamda t\u0259svir\u0259 \u00e7\u0259kir, \u0259slind\u0259 g\u00f6zl\u0259 g\u00f6r\u00fclm\u0259y\u0259n hissi-sistematik \u00e7evr\u0259l\u0259rin \u00f6z\u00fcnd\u0259 bel\u0259 g\u00f6r\u00fcn\u0259n bir \u0259hat\u0259 var. M\u0259hz bu \u0259hat\u0259ni g\u00f6r\u0259 bilm\u0259dikl\u0259ri \u00fc\u00e7\u00fcn (bu ifad\u0259y\u0259 g\u00f6r\u0259 \u00fczr ist\u0259yirik) \u0259ks\u0259r F\u00fczuli\u015f\u00fcnas alim onun sufistik meyll\u0259nm\u0259sini y\u00fcng\u00fcl \u0259xlaql\u0131 d\u0259rvi\u015f elementl\u0259ri il\u0259 qar\u0131\u015f\u0131q sal\u0131rlar. Bu da ist\u0259r-ist\u0259m\u0259z G\u00fcl\u015f\u0259n xan\u0131m\u0131n aidiyy\u0259ti t\u0259dqiqat i\u015fin\u0259 q\u0131sqancl\u0131q v\u0259 \u0259ks-yana\u015fma yaratmal\u0131d\u0131r v\u0259 yarad\u0131r da.<br \/>\nG\u00fcl\u015f\u0259n xan\u0131m\u0131n \u00abSufizm\u00bb kitab\u0131n\u0131n f\u0259ls\u0259fi qat\u0131nda iki missiya durur; birincisi, b\u0259lli olur ki, h\u0259qiqi sufizmd\u0259 zehni islahat, ruhi-f\u0259ls\u0259fi ifad\u0259 formalar\u0131 mistik ehkamda t\u0259c\u0259lla edir; bu, sad\u0259c\u0259, o dem\u0259k deyil ki, sufizm inadc\u0131l, t\u0259rs materialist c\u0259miyy\u0259tl\u0259rin f\u0259rdi \u00e7a\u011f\u0131r\u0131\u015flar\u0131 il\u0259 m\u00fctl\u0259q\u0259 s\u0259mt almal\u0131d\u0131r, h\u0259m d\u0259 o dem\u0259kdir ki, sufistik-sufi\u00e7ilik m\u0259\u011fzl\u0259ri ideal z\u0259minl\u0259r\u0259 ger\u00e7\u0259k-ruhi uy\u011funla\u015fma ver\u0259n &#8211; bunu m\u00fcmk\u00fcn ed\u0259n m\u00fctl\u0259q prosesdir. \u0130kincisi, Sufizmd\u0259 d\u00fcny\u0259vilik meyll\u0259ri ruhi \u00e7\u0259k-\u00e7evirl\u0259ri a\u015fa\u011f\u0131lamaq hissind\u0259n bel\u0259 dem\u0259k m\u00fcmk\u00fcns\u0259, \u0259l \u00e7\u0259km\u0259lidir. Y\u0259ni bu prosesi \u015f\u0259ri\u0259t m\u0259x\u0259zl\u0259ri il\u0259 eynil\u0259\u015fdirm\u0259k yanl\u0131\u015f ehtivad\u0131r. M\u0259hz ger\u00e7\u0259kd\u0259 dig\u0259r yana\u015fmalar sufistik meyl\u00e7liyi \u015f\u0259ri\u0259t\u0259xas t\u0259zah\u00fcr kimi verdikl\u0259ri \u00fc\u00e7\u00fcn f\u0259rdi-qeyri-s\u0259lis t\u0259nqid \u0130lahi ger\u00e7\u0259kliyi d\u0259rketm\u0259miz\u0259 \u0259ng\u0259ll\u0259r yarad\u0131r. Burada G\u00fcl\u015f\u0259n xan\u0131m\u0131n \u00ab\u015e\u0259ri\u0259t h\u0259l\u0259 sufizm deyil, yolun ba\u015flan\u011f\u0131c\u0131, \u00e7\u0131x\u0131\u015f n\u00f6qt\u0259si idi. H\u0259r bir ortadoksal m\u00fcs\u0259lman islam ehkamlar\u0131n\u0131 bilm\u0259y\u0259 borcludur. Yol-t\u0259riq\u0259t buradan ba\u015flan\u0131r\u00bb fikri (s\u0259h.24) sufistik z\u0259minl\u0259ri ger\u00e7\u0259k qavrama\u011fa s\u0259mtl\u0259nib. Z\u0259nnimizc\u0259, G\u00fcl\u015f\u0259n xan\u0131m\u0131n real-hissi v\u0259 sufistik meyll\u0259nm\u0259si el\u0259 bu ciddi &#8211; aktual m\u0259s\u0259l\u0259l\u0259r\u0259 diqq\u0259t yetirilm\u0259sini bir q\u0259na\u0259t olaraq oartaya qoyur.<br \/>\nG\u00fcl\u015f\u0259n xan\u0131m\u0131n mistik-elmi s\u0259mtl\u0259nm\u0259sind\u0259 Sufizm uy\u011fun hissi z\u0259min kimi diqq\u0259t \u00e7\u0259kir; ayd\u0131n bax\u0131\u015flar s\u0131\u00e7ratmaqla bu prosesin qeyri-sabit m\u0259d\u0259niyy\u0259td\u0259n uzaq bir vadid\u0259 &#8211; m\u0259kanda q\u0259rar tutdu\u011funu qabar\u0131q-a\u015fkar t\u0259xmin etm\u0259k olur. Diqq\u0259t yetir\u0259k: \u0259g\u0259r bu vadid\u0259 &#8211; m\u0259kanda sufistik \u0259n\u0259n\u0259\u00e7ilik b\u0259\u015f\u0259r \u0259hlini kamilliy\u0259, \u0259min-amanl\u0131\u011fa v\u0259 s. istiqam\u0259tl\u0259ndirm\u0259d\u0259n ba\u015flay\u0131rsa, F\u00fczulinin sufi obraz\u0131na \u0259ks-m\u00fcnasib\u0259tl\u0259rin yanl\u0131\u015f etiqadi-z\u0259min olmas\u0131 q\u0259na\u0259tind\u0259 birm\u0259nal\u0131 durmal\u0131y\u0131q. Sevindirici hald\u0131r ki, G\u00fcl\u015f\u0259n xan\u0131m sanball\u0131 elmi t\u0259dqiqatlar\u0131 il\u0259 bu ciddi seyretm\u0259d\u0259 f\u0259ald\u0131r, F\u00fczuli sufistik meyll\u0259nm\u0259sinin y\u00fcng\u00fcl \u0259xlaql\u0131 d\u0259rvi\u015f fonunda t\u0259qdimin\u0259 qar\u015f\u0131d\u0131r. Onun, F\u00fczuli d\u0259rkind\u0259 \u015f\u0259ri\u0259t meyll\u0259rinin sufi\u00e7i xarakterl\u0259r\u0259 \u0259ks-uy\u011fun nizamlanmas\u0131 hissi d\u0259 yuxar\u0131dak\u0131 fikrinin ictimai seyr\u00e7ilik missiyas\u0131 kimi \u0259ks olunur.<br \/>\n\u0130ctimai diqq\u0259t\u00e7\u0259km\u0259l\u0259rd\u0259 Sufizmin \u0130slam m\u0259d\u0259niyy\u0259ti daxilind\u0259 inki\u015faf etdiyi bildirilir. \u018fslin\u0259 qalsa, pey\u011f\u0259mb\u0259rliyin \u00f6z\u00fc sufistik missiyad\u0131r &#8211; nec\u0259 ki, Davud \u00abM\u0259zmur\u00bb kitab\u0131 vasit\u0259sil\u0259 bu m\u0259\u011fzi s\u00fcbuta yetirib. Allah-\u0130nsan z\u0259minind\u0259 f\u0259rdin (\u015f\u0259xsin &#8211; ist\u0259r pey\u011f\u0259mb\u0259r olsun, ist\u0259r sad\u0259 insan) ruhsal qavramalara meyll\u0259nm\u0259si d\u0259lilik kimi yox, ruhi temp\u0259 k\u00f6n\u00fcl q\u0131zd\u0131rma\u011f\u0131 bacarmaq tipi kimi anla\u015f\u0131lmal\u0131d\u0131r. Bu m\u0259nada, Davud pey\u011f\u0259mb\u0259r olaraq Allah\u0131n ona b\u0259x\u015f etdiyi l\u00fctf\u00fc qism\u0259n qavram\u0131\u015fd\u0131 v\u0259 \u0130lahi n\u0259\u011fm\u0259l\u0259rind\u0259 bu seyr\u00e7iliyi \u0259ks etdirirdi, el\u0259c\u0259 d\u0259 min ill\u0259r sonra F\u00fczuli \u00e7oxlar\u0131na p\u00fcnhan (gizli) \u0259hat\u0259d\u0259 \u0259ks t\u0259sir ed\u0259n bu sistemi real z\u0259minl\u0259r\u0259 tu\u015f etmi\u015fdi, q\u0259z\u0259ll\u0259rind\u0259 Allah-\u0130nsan m\u00fcnasib\u0259tl\u0259rin\u0259 effektiv-z\u0259ruri m\u0259na verm\u0259yi bacarm\u0131\u015fd\u0131. Lakin onun bel\u0259 \u00e7\u0131l\u011f\u0131n \u0259hvalla \u0130lahi sur\u0259t\u0259 yana\u015fmas\u0131 d\u0259rvi\u015fsayaq h\u0259yat t\u0259rzi ke\u00e7irm\u0259si anlam\u0131n\u0131 ger\u00e7\u0259k z\u0259min kimi beyinl\u0259r\u0259 yeritmi\u015fdir; \u0259n \u00e7ox da onun M\u0259cnunluq kodeksi bu yanl\u0131\u015f t\u0259qdimatlara t\u0259kan vermi\u015fdir. N\u0259tic\u0259 etibaril\u0259, F\u00fczuli\u015f\u00fcnas aliml\u0259rin \u0259ks\u0259ri F\u00fczuli-sufsitik s\u0259mtl\u0259nm\u0259si m\u0259\u011fzl\u0259rini s\u00fcrreal fakt kimi t\u0259sbit etmi\u015f, F\u00fczulinin sad\u0259 bir \u015fair olmas\u0131 q\u0259na\u0259tind\u0259 l\u00f6vb\u0259r salm\u0131\u015flar. S\u00f6z yox, F\u00fczulinin sad\u0259 bir insan olmas\u0131 fakt\u0131n\u0131 G\u00fcl\u015f\u0259n xan\u0131m da etiraf edir, lakin onqun \u0259sas elmi t\u0259siretm\u0259si bu sad\u0259 insan\u0131n \u0130lahi tempi \u00e7oxumuzdan art\u0131q d\u0259rk etm\u0259si anlam\u0131na hissi i\u015far\u0259 vurur. T\u0259bii ki, bel\u0259 maqamda F\u00fczuli sufi \u015fair ehtivas\u0131 (G\u00fcl\u015f\u0259n xan\u0131m\u0131n t\u0259birind\u0259) m\u00fctl\u0259q y\u00f6n\u0259 s\u0259mt almal\u0131d\u0131r v\u0259 al\u0131b da.<br \/>\nG\u00fcl\u015f\u0259n xan\u0131m\u0131n sufistik-mistik sinxronizasiyas\u0131 bizd\u0259 bel\u0259 bir q\u0259na\u0259t d\u0259 yarad\u0131r: Bunu s\u0259mimi bir fakt m\u00fcqabilind\u0259 \u0259rz ed\u0259k &#8211; bilirik ki, M\u0259h\u0259mm\u0259d h\u0259zr\u0259tl\u0259rin\u0259 Allah-t\u0259aladan v\u0259hy g\u0259ldiyi zamanlarda o, Allahla t\u0259mas\u0131n ruhi t\u0259sirind\u0259n m\u00fcxt\u0259lif hallara d\u00fc\u015fm\u00fc\u015f, h\u0259dsiz s\u0131x\u0131nt\u0131lara m\u0259ruz qalm\u0131\u015fd\u0131r. H\u0259tta onun m\u00fcasirl\u0259rind\u0259n b\u0259zil\u0259ri &#8211; \u00abPey\u011f\u0259mb\u0259r d\u0259li olmu\u015fdur\u00bb, \u00abSonuncu s\u0259ma el\u00e7isi n\u0259d\u0259n bel\u0259 \u015f\u0259kl\u0259 d\u00fc\u015f\u00fcr?\u00bb &#8211; v\u0259 s. kimi m\u0259nas\u0131z ifad\u0259l\u0259r i\u015fl\u0259tmi\u015f, bel\u0259 dey\u0259k, onun m\u00fcq\u0259dd\u0259sliyin\u0259 \u015f\u00fcbh\u0259 etmi\u015fl\u0259r. Lakin o ehtimal\u00e7\u0131 &#8211; dar d\u00fc\u015f\u00fcnc\u0259li materialistl\u0259r bir \u015feyin f\u0259rqin\u0259 varmam\u0131\u015flar ki, \u0130lahi q\u00fcdr\u0259tin n\u0259 oldu\u011funu h\u0259tta z\u0259rr\u0259vi-hiss\u0259vi \u015f\u0259kild\u0259 bel\u0259 d\u0259rk etm\u0259k insan f\u0259hmini ruhsal meyll\u0259nm\u0259d\u0259 m\u00fcti edir (aciz qoyur). Bu m\u0259nada pey\u011f\u0259mb\u0259r d\u0259 m\u0259hz o d\u0259rketm\u0259 s\u0259b\u0259bind\u0259n v\u0259hy g\u0259ldiyi anlarda hals\u0131z olmu\u015fdur.<br \/>\nEyn\u0259n F\u00fczuli d\u0259 Allah\u0131n ona verdiyi ilham\u0131n (bir n\u00f6v, poetik v\u0259hyin) ruhsal meyll\u0259nm\u0259si s\u0259b\u0259bind\u0259n sufistik s\u0259mtl\u0259nm\u0259d\u0259 q\u0259rar tutmu\u015f, onun a\u015fiqan\u0259 d\u0259rketm\u0259si \u00e7oxlar\u0131na d\u0259lilik t\u0259siri ba\u011f\u0131\u015flam\u0131\u015fd\u0131r. \u00c7ox xo\u015f hald\u0131r ki, G\u00fcl\u015f\u0259n xan\u0131m \u00f6z elmi yana\u015fmas\u0131nda q\u0259tidir, q\u0259rar\u0131 k\u0259skindir, sufi-\u0130lahi z\u00f6vq k\u0259sbetm\u0259si israr\u00e7\u0131l\u0131\u011f\u0131 il\u0259 bu mistik-m\u00fctl\u0259q \u0259hat\u0259d\u0259 ideal m\u0259nalanma yarad\u0131r.<br \/>\n\u018fd\u0259bi t\u0259nqid\u0259 xas hissi-fikri bir ne\u00e7\u0259 z\u0259minl\u0259 t\u0259hlil\u0259 y\u00f6n\u0259ltm\u0259k m\u00fcmk\u00fcnd\u00fcr: z\u0259nnimizc\u0259, bunlardan b\u0259lk\u0259 d\u0259 \u0259n vacibi m\u0259zmun v\u0259 m\u0259nada birg\u0259lik \u0259xz ed\u0259n duy\u011fusall\u0131\u011f\u0131 poetik-f\u0259ls\u0259fi israra tu\u015f etm\u0259kdir; \u0259minik ki, bu m\u0259\u011fz \u0259d\u0259bi-ictimai \u00e7\u0259k-\u00e7evirl\u0259ri d\u0259 modern \u00e7alara s\u00f6vq ed\u0259r. He\u00e7 \u015f\u00fcbh\u0259siz, f\u0259ls\u0259fi-modern \u00e7alarl\u0131 elmi q\u0259na\u0259tl\u0259ri il\u0259 diqq\u0259timizi birm\u0259nal\u0131 c\u0259lb ed\u0259n, ger\u00e7\u0259k m\u0259nada fitr\u0259tli alim G\u00fcl\u015f\u0259n \u018fliyevan\u0131n (K\u0259ng\u0259rli) elmi-f\u0259ls\u0259fi yarad\u0131c\u0131l\u0131\u011f\u0131 da bu aspektd\u0259 t\u0259zah\u00fcr edir. Bir halda ki, onun vizual-elmi t\u0259siretm\u0259 s\u0259mtin\u0259 boylanmaq israr\u0131nday\u0131q, dem\u0259li, o, bizim ovqatlar\u0131m\u0131za hissi t\u0259sir etm\u0259yi ustal\u0131qla bacar\u0131r. Bu m\u0259nada, h\u00f6rm\u0259tli alimin k\u00f6k\u00fcnd\u0259 duy\u011fusall\u0131qdan \u00e7ox ruhsal v\u0259 modern-f\u0259ls\u0259fi siray\u0259tetm\u0259 duran \u00abSufizm\u00bb kitab\u0131 \u0259d\u0259bi-ictimai d\u0259rkimizin axtar\u0131\u015f meylini bir q\u0259d\u0259r d\u0259 s\u00fcr\u0259tl\u0259ndirir.<br \/>\nG\u00fcl\u015f\u0259n xan\u0131m\u0131n elmi d\u0259rketm\u0259sind\u0259 ruhsal q\u0259na\u0259t F\u00fczuli sufistik s\u0259mtl\u0259nm\u0259sin\u0259 sitayi\u015f m\u0259\u011fzi g\u00fcdm\u00fcr, sad\u0259c\u0259, fitr\u0259tli alim ictimai maraqlar\u0131 saran hissi-m\u00fcmk\u00fcnl\u00fcy\u00fc isbatlamaq ist\u0259yi il\u0259 \u00e7\u0259tin v\u0259 ciddi bir yola \u00e7\u0131x\u0131b. \u00abAxtaran, tapar\u00bb m\u00fcbarizliyi t\u0259bii ki, onu ger\u00e7\u0259k bir \u00fcnvana yetirib: o \u00fcnvan ki, orada F\u00fczuli sufistik m\u0259ntiqi d\u0259rkedil\u0259ndir. G\u00fcl\u015f\u0259n xan\u0131m\u0131n elmi v\u0259 f\u0259ls\u0259fi-modern yana\u015fmas\u0131 bu \u00fcnvandan \u0259n d\u00fcr\u00fcst z\u0259minl\u0259ri ideal s\u0259mtl\u0259r\u0259 \u00f6t\u00fcrm\u0259kl\u0259, F\u00fczuli-sufi reall\u0131\u011f\u0131n\u0131 t\u0259f\u0259kk\u00fcrl\u0259r\u0259 s\u0131\u011f\u0131\u015fd\u0131rmaq niyy\u0259tind\u0259dir. O niyy\u0259t ki, h\u00fcdudlar\u0131nda sufistik h\u0259yat\u0131n b\u00fct\u00fcn s\u0259mtl\u0259ri ayd\u0131n g\u00f6r\u00fcn\u00fcr.<br \/>\nBiz h\u0259mi\u015f\u0259 demi\u015fik: poetik t\u0259b\u0259dd\u00fclatlar israr\u00e7\u0131 z\u0259minl\u0259ri il\u0259 \u0259d\u0259bi ovqatlara duy\u011fusal s\u0259mt verir. M\u0259hz G\u00fcl\u015f\u0259n xan\u0131m\u0131n \u00abSufizm\u00bb elmi-d\u0259rkinin yekun idealiz\u0259si bu y\u00f6n\u0259 ciddi bir n\u00f6qteyi-n\u0259z\u0259rdir. T\u0259\u0259ss\u00fcf ki, b\u0259zi yana\u015fmalarda onun bu real d\u0259rketm\u0259si f\u0259rdi ideologiya kimi q\u0259l\u0259m\u0259 verilir, ancaq etiraf olunmal\u0131d\u0131r ki, G\u00fcl\u015f\u0259n xan\u0131m F\u00fczuli v\u0259 onun sufi d\u0259rkini israr\u00e7\u0131 t\u0259sirl\u0259 deyil, do\u011fru-d\u00fcr\u00fcst m\u0259ntiql\u0259 isbata yetirir. Bu elmi u\u011furu yaln\u0131z alq\u0131\u015flamal\u0131y\u0131q.<br \/>\nT\u0259bii ki, he\u00e7 bir alim dediyi fikri, g\u0259ldiyi q\u0259na\u0259ti \u00f6z\u00fcnd\u0259n sonrak\u0131n\u0131n d\u00fcr\u00fcst m\u0259ntiqin\u0259 qurban verm\u0259z. He\u00e7 \u015f\u00fcbh\u0259siz, G\u00fcl\u015f\u0259n \u018fliyeva (K\u0259ng\u0259rli) elmi q\u0259na\u0259tin\u0259 qar\u015f\u0131 \u00e7\u0131xmaq adl\u0131 israr\u0131 da bu situasiya il\u0259 t\u0259zah\u00fcr edir (ist\u0259s\u0259k d\u0259, ist\u0259m\u0259s\u0259k d\u0259, bu, bel\u0259dir).<br \/>\n\u00abSufizm\u00bb kitab\u0131nda hissl\u0259r o q\u0259d\u0259r t\u0259mizdir ki, duy\u011fu qatlar\u0131 k\u00f6n\u00fcl d\u00fcnyam\u0131zda seyr\u0259ngah a\u00e7\u0131r. (Bu yana\u015fmada da t\u0259bii ki, G\u00fcl\u015f\u0259n \u018fliyeva elmi d\u0259rketm\u0259si apar\u0131c\u0131d\u0131r). \u018fslind\u0259, bu kitaba sad\u0259 bir dialoq-m\u00fcnd\u0259ric\u0259 xarakteri k\u0259sb etmir, burada k\u00f6n\u00fcl-\u00fcr\u0259k dialoji m\u0259\u011fzl\u0259ri, h\u0259yat-tale d\u00fcr\u00fcstl\u00fcy\u00fc, m\u0259ntiqi qavrama \u00e7\u0259k-\u00e7eviri a\u0259 s. h\u00f6kmrand\u0131r, fikirl\u0259rin elmi \u00e7\u0259kisini art\u0131r\u0131r, buradak\u0131 m\u0259zmun-m\u0259na birg\u0259liyi f\u0259ls\u0259fi uyarl\u0131\u011fa s\u00f6vqetm\u0259 kimi \u0259ks edir.<br \/>\n\u00abSufi\u00bb, \u00absufistizm\u00bb s\u00f6zl\u0259ri il\u0259 omonimlik n\u00fcmun\u0259si g\u00f6st\u0259r\u0259n \u00abSufizm\u00bb adl\u0131 bu kitabda m\u00fc\u0259llif f\u0259ls\u0259fi, ruhi v\u0259 elmi d\u0259rketm\u0259si qabar\u0131q-z\u0259ruridir. Diqq\u0259t\u00e7\u0259k\u0259n hald\u0131r ki, G\u00fcl\u015f\u0259n xan\u0131m \u0259n \u00fclvi, \u0259n k\u00f6vr\u0259k v\u0259 \u0259n \u0259ks-israr\u00e7\u0131 hissl\u0259ri bel\u0259, ciddi hadis\u0259 fonunda xarakteriz\u0259 edir, bunu \u00f6z elmi q\u0259na\u0259tinin i\u015f\u0131\u011f\u0131nda ciddi olaraq da n\u0259z\u0259rd\u0259n ke\u00e7irir, bu prosesi ciddi ictimai-sosioloji planda ara\u015fd\u0131r\u0131r, m\u0259zmuna t\u0259krar qay\u0131tmaqla fikr\u0259 obyektiv \u015f\u0259rh verir.<br \/>\nBu da x\u00fcsusi maraq k\u0259sb ed\u0259n hald\u0131r ki, onun fikir t\u0259qdimetm\u0259sind\u0259 tarixilik m\u0259s\u0259l\u0259l\u0259ri ara-s\u0131ra aktiv \u015f\u0259kil al\u0131r, lakin bu x\u00fcsusat onun b\u00fct\u00fcn yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n ana x\u0259ttini \u0259hat\u0259y\u0259 salm\u0131r; bu da ola bilsin onun f\u0259rdi \u00f6z\u00fcn\u0259m\u0259xsusluq \u0259zmidir. H\u0259r halda, hadis\u0259l\u0259ri b\u0259\u015f\u0259r tarixi kontekstind\u0259 g\u00f6t\u00fcrm\u0259si, yarad\u0131c\u0131 fikri real h\u0259yatla mistik-real \u00e7alara uzla\u015fd\u0131rmas\u0131 onun F\u00fczuli sufistik s\u0259mtl\u0259nm\u0259sin\u0259 f\u0259rdi-f\u0259rqli yana\u015fma t\u0259rzidir. \u015e\u00fcbh\u0259siz, bu \u00e7al\u0131\u015fqanl\u0131\u011f\u0131n da n\u0259 vaxtsa u\u011furlu n\u0259tic\u0259l\u0259r ver\u0259c\u0259yi qa\u00e7\u0131lmazd\u0131r.<br \/>\nG\u00fcl\u015f\u0259n xan\u0131m\u0131n m\u00f6vzu t\u0259zah\u00fcr\u00fc problemin k\u00f6kl\u00fc, \u0259sasl\u0131 \u015f\u0259kild\u0259 t\u0259qdimin\u0259 \u015f\u0259rait yarad\u0131r. A\u00e7\u0131\u011f\u0131, onun, hadis\u0259l\u0259ri b\u00fct\u00f6v halda g\u00f6st\u0259r\u0259 bilm\u0259si bizim d\u0259 z\u0259ruri elmi \u00fcmumil\u0259\u015fdirm\u0259l\u0259r aparma\u011fm\u0131za z\u0259min yarad\u0131r. Onun g\u0259ldiyi q\u0259na\u0259tl\u0259rd\u0259 insan-tale z\u0259minl\u0259ri situasiyal\u0131 \u015f\u0259kild\u0259 uy\u011fun \u00e7\u0259k-\u00e7evird\u0259dir. S\u00f6z yox, b\u0259\u015f\u0259r al\u0259minin b\u0259lk\u0259 d\u0259 yar\u0131dan \u00e7oxu bu zill\u0259td\u0259 h\u00f6kmrand\u0131r, lakin m\u00fcbariz\u0259 \u0259zmind\u0259 olmaq insan\u0131n tale \u00e7evrilm\u0259sind\u0259 f\u0259all\u0131\u011f\u0131na d\u0259lal\u0259t edir &#8211; o m\u0259nada ki, F\u00fczuli sufi \u015fair kimi y\u00fcng\u00fcl \u0259xlaqa deyil, hiss\u0259vi-z\u0259rr\u0259vi \u0130lahi q\u00fcdr\u0259t\u0259 malikdir. Bu m\u0259\u011fzl\u0259ri n\u0259z\u0259r\u0259 al\u0131b G\u00fcl\u015f\u0259n xan\u0131m\u0131n q\u0259na\u0259tl\u0259rinin orijinall\u0131\u011f\u0131, m\u00f6vzu \u0259hat\u0259si, fikir d\u00fcr\u00fcstl\u00fcy\u00fc bar\u0259d\u0259 ortaya m\u00fcf\u0259ss\u0259l d\u00fcr\u00fcst isirar\u00e7\u0131 fikirl\u0259r qoyuruq v\u0259 bu, \u0259n az\u0131 t\u0259hlil yaz\u0131m\u0131zda m\u0259nan\u0131n-m\u0259tl\u0259bin do\u011fru-d\u00fczg\u00fcn realiz\u0259sin\u0259 yol a\u00e7\u0131r.<br \/>\n\u018fslind\u0259, y\u00fcng\u00fcl \u0259xlaqdan &#8211; d\u0259lilikd\u0259n (s\u00fcrreal d\u0259rvi\u015f\u00e7ilikd\u0259n) qorunmaq z\u0259rur\u0259ti ciddi-sosial v\u0259 h\u0259yati z\u0259mindir. Bu hal do\u011fru istiqam\u0259t almad\u0131\u011f\u0131 \u00fc\u00e7\u00fcn \u0259srl\u0259rdir insan\u0131n h\u0259yat parametrl\u0259ri tale d\u00fcr\u00fcstl\u00fcy\u00fc il\u0259 eyni s\u0259mtd\u0259 duru\u015f g\u0259tir\u0259 bilmir. Y\u0259ni \u0259kslik yaran\u0131r v\u0259 n\u0259tic\u0259 etibaril\u0259 t\u0259kl\u0259nm\u0259 ba\u015f verir. Bu prosesin insan f\u0259hmin\u0259 t\u0259siri onun h\u0259yat yoluna m\u00fcdaxil\u0259si kimi ba\u015fa d\u00fc\u015f\u00fcl\u00fcr. Bel\u0259 q\u0259na\u0259t\u0259 g\u0259l\u0259k ki, G\u00fcl\u015f\u0259n xan\u0131m\u0131n F\u00fczuli sufistik s\u0259mtl\u0259nm\u0259sind\u0259 qism\u0259n t\u0259k qalmas\u0131 bu \u0259kslikl\u0259 \u0259laq\u0259dard\u0131r.<br \/>\nAyr\u0131ca, fikir t\u0259m\u0259nnal\u0131d\u0131rsa, m\u00fctl\u0259q onun mahiyy\u0259t qat\u0131nda bir q\u0131r\u0131lma m\u00fc\u015fahid\u0259 olunur. El\u0259 taley\u0259 \u0259ks m\u00fcdaxil\u0259 d\u0259 bu bo\u015fluqdan p\u00fcsk\u00fcr\u00fcr. N\u0259tic\u0259d\u0259, f\u0259rd onu d\u00f6vr\u0259l\u0259y\u0259n yalan\u00e7\u0131-israr\u00e7\u0131 (\u0259slind\u0259, t\u0259m\u0259nnal\u0131) b\u00fct\u00fcn hissl\u0259rd\u0259n uzaq olma\u011fa \u00e7al\u0131\u015f\u0131r. Bu m\u0259nada, G\u00fcl\u015f\u0259n xan\u0131m\u0131n \u00abSufizm\u00bb kitab\u0131 t\u0259m\u0259nnadan uzaq h\u0259yat v\u0259 tale d\u00fcsturu kimi diqq\u0259t \u00e7\u0259k\u0259 bil\u0259r.<br \/>\nBu d\u00fcstura diqq\u0259t \u00e7\u0259k\u0259k:<br \/>\nF\u00fczuli sufistik s\u0259mtl\u0259nm\u0259sini S h\u0259rfi il\u0259 i\u015far\u0259 ed\u0259k (\u0259slind\u0259, S fizikada gedil\u0259n yoldur (m\u0259saf\u0259dir); bu m\u00fcst\u0259vid\u0259 F\u00fczulinin sufi d\u0259rketm\u0259y\u0259 s\u0259mt almas\u0131, \u0130lahi q\u00fcdr\u0259t\u0259 meyll\u0259nm\u0259si d\u0259 yol q\u0259t etm\u0259k m\u0259\u011fzi k\u0259sb edir &#8211; y\u0259ni m\u0259saf\u0259 q\u0259t olunur). Dahi \u015fairin \u0130lahi tempi qavramas\u0131 aspektini artan m\u0259\u011fz kimi q\u0259bul ed\u0259k v\u0259 onu + (\u00fcst\u0259g\u0259l &#8211; artan, art\u0131ran) i\u015far\u0259si il\u0259 \u00e7evr\u0259l\u0259y\u0259k. V\u0259 F\u00fczuli d\u0259rketm\u0259sind\u0259ki ba\u015flan\u011f\u0131c\u0131 &#8211; Allah\u0131n ba\u015flan\u011f\u0131c olmas\u0131 s\u0259b\u0259bi il\u0259 uzla\u015fd\u0131r\u0131b A (alfa) h\u0259rfi il\u0259 i\u015far\u0259l\u0259y\u0259k v\u0259 m\u0259chulu (x-i) tapaq. N\u0259tic\u0259d\u0259 bel\u0259 bir d\u00fcstur alm\u0131\u015f oluruq:<br \/>\nS+A=X.<br \/>\nX burada axtar\u0131lan hissi ciddiyy\u0259tdir &#8211; m\u0259chulu bilinm\u0259y\u0259n, yaxud d\u0259rk edilm\u0259y\u0259n anlama i\u015far\u0259dir. G\u00fcl\u015f\u0259n xan\u0131m F\u00fczulinin sufi d\u0259rkind\u0259ki m\u0259chullu\u011fu bu m\u0259\u011fz\u0259 y\u00f6n\u0259ldib; d\u00fcsturu d\u00fczg\u00fcn t\u0259yin etdiyi \u00fc\u00e7\u00fcn sonun &#8211; yekunun, y\u0259ni m\u0259chulun h\u0259dd\u0259n art\u0131q qavrama prosesi olmas\u0131 q\u0259na\u0259tin\u0259 g\u0259lib.<br \/>\nBu da diqq\u0259t\u00e7\u0259k\u0259n hald\u0131r ki, G\u00fcl\u015f\u0259n xan\u0131m (elmi yarad\u0131c\u0131l\u0131\u011f\u0131nda) dilin m\u0259na, s\u0259s v\u0259 ritm elementl\u0259rinin (m\u00fc\u0259yy\u0259n nizam i\u00e7ind\u0259) istifad\u0259 bacar\u0131\u011f\u0131na d\u00fczg\u00fcn \u0259m\u0259l edib, \u0259n sad\u0259 hissin\u0259 f\u0259ls\u0259fi-ictimai fikr\u0259 yu\u011fun \u00e7alar verib. Kitab boyu onun universal ictimai-elmi d\u00fc\u015f\u00fcnc\u0259si geni\u015f imkanl\u0131d\u0131r. H\u0259tta fikirl\u0259rind\u0259 el\u0259 ciddi m\u0259\u011fzl\u0259r\u0259 rast g\u0259lirik ki, onlar h\u0259qiqi m\u0259nada b\u0259hsolunan m\u00f6vzu uzr\u0259 vahid d\u00fc\u015f\u00fcnc\u0259 sisteminin \u00fczvi t\u0259rkib hiss\u0259si kimi \u00e7\u0131x\u0131\u015f edir.<br \/>\nYax\u015f\u0131 c\u0259h\u0259tdir ki, G\u00fcl\u015f\u0259n \u018fliyeva (K\u0259ng\u0259rli) hadis\u0259l\u0259r\u0259, insanlara, ictimai-m\u0259n\u0259vi prosesl\u0259r\u0259, xalq-tarix, h\u0259yat-tale \u00e7\u0259k-\u00e7evirl\u0259rin\u0259 h\u0259m d\u0259 f\u0259ls\u0259fi n\u00fcfuz edib. Daha d\u0259qiqi, elmi d\u00fc\u015f\u00fcnc\u0259nin konkret ifad\u0259sin\u0259 yeni v\u0259 f\u0259rqli y\u00f6nd\u0259n nail ola bilib. Bu yana\u015fma onun fikirl\u0259rind\u0259 obrazl\u0131l\u0131q, z\u0259nginlik, estetik kamillik \u0259lam\u0259tl\u0259ri \u0259xz edir.<br \/>\nH\u0259m\u00e7inin, onun q\u0259na\u0259tl\u0259rinin ictimai-f\u0259ls\u0259fi qat\u0131nda ger\u00e7\u0259k bir h\u0259yata-taley\u0259 m\u00fcdaxil\u0259 aspektl\u0259ri var ki, bu proses b\u0259lk\u0259 d\u0259 bir \u00e7ox h\u0259yati n\u00fcanslara a\u00e7ard\u0131r. Burada G\u00fcl\u015f\u0259n \u018fliyeva (K\u0259ng\u0259rli) elmi d\u0259rketm\u0259si m\u00fcxt\u0259liflikl\u0259rin mahiyy\u0259tin\u0259 ox\u015far-f\u0259rqli \u00e7alarlar qat\u0131r, hadis\u0259l\u0259rin elmi, m\u0259na v\u0259 m\u0259zmun sintezind\u0259 f\u0259rdi-f\u0259rqli dinamika s\u0259ciyy\u0259l\u0259ndirir.<br \/>\nG\u00fcl\u015f\u0259n xan\u0131m\u0131n q\u0259na\u0259tinc\u0259, Sufizm insan\u0131 eqoist duy\u011fulara s\u0259mtl\u0259nm\u0259d\u0259n \u00e7\u0259kindirir, insana ruhi t\u0259bi\u0259tini xat\u0131rlad\u0131r. \u00abAllah\u0131n nem\u0259tl\u0259ri haqq\u0131nda d\u00fc\u015f\u00fcnm\u0259k \u015f\u0259rtdir, Allah\u0131n zat\u0131 haqq\u0131nda d\u00fc\u015f\u00fcnm\u0259k \u0259sl g\u00fcnahd\u0131r\u00bb. \u00abF\u0259ls\u0259f\u0259d\u0259 \u0259n b\u00f6y\u00fck problem insan\u0131n \u00f6z\u00fcn\u00fcn \u00f6z\u00fcn\u00fc d\u0259rk etm\u0259si, \u0259n b\u00f6y\u00fck cihad insan\u0131n \u00f6z\u00fcn\u00fcn \u00f6z\u00fcn\u0259 qalib g\u0259lm\u0259sidir\u00bb. (s\u0259h.44-45) Bu fikirl\u0259r d\u0259 ruhi t\u0259bi\u0259ti d\u0259rketm\u0259 x\u00fcsusuna xidm\u0259t edir. Bir halda ki, \u00abSufizm\u00bb kitab\u0131n\u0131n ruhsal yana\u015fmas\u0131nda m\u0259ntiq bu d\u00fcr\u00fcst proses\u0259 qap\u0131 a\u00e7\u0131r, o zaman G\u00fcl\u015f\u0259n xan\u0131m\u0131n, sufistik meyll\u0259rd\u0259 orijinal \u0130lahi v\u0259hyl\u0259nm\u0259 m\u0259\u011fzl\u0259rinin insan idrak\u0131na s\u0131\u011f\u0131\u015fa bil\u0259c\u0259yi q\u0259na\u0259ti m\u00fcmk\u00fcn hal kimi q\u0259bul v\u0259 realiz\u0259 edilm\u0259lidir.<br \/>\nH\u0259m\u00e7inin, \u00abSufizm\u00bb kitab\u0131nda maraql\u0131 v\u0259 anla\u015f\u0131lan \u0259sas kateqorik bir z\u0259min d\u0259 budur ki, bu c\u0259r\u0259yan h\u0259qiqi Yarad\u0131c\u0131 &#8211; Vahid (T\u0259k) Allaha ita\u0259t t\u0259l\u0259b edir; buna g\u00f6r\u0259dir ki, b\u0259\u015f\u0259riyy\u0259tin m\u00fcdrik d\u0259rkli pey\u011f\u0259mb\u0259rl\u0259ri &#8211; \u0130sa, Musa, Davud, S\u00fcleyman, \u0130brahim v\u0259 s. m\u0259tl\u0259bd\u0259n mahiyy\u0259t\u0259 ke\u00e7id etmi\u015f, birba\u015fa Allahla t\u0259mas qurmaq l\u00fctf\u00fcn\u0259 malik olmu\u015flar v\u0259 Allah\u0131n Varl\u0131q amilin\u0259 ruhsal s\u0259mtl\u0259nm\u0259 formala\u015fd\u0131rm\u0131\u015flar. N\u0259tic\u0259d\u0259, onlar da (insanlardan bir boy yuxar\u0131da olduqlar\u0131 \u00fc\u00e7\u00fcn) ruhi t\u0259c\u0259llada c\u00f6vlan ed\u0259n y\u00fcng\u00fclxasiyy\u0259t, bir n\u00f6v, d\u0259li kimi t\u0259nqidl\u0259r\u0259 tu\u015f g\u0259lmi\u015fl\u0259r. Lakin zaman ke\u00e7dikd\u0259n sonra \u0130lahi m\u0259\u011fz\u0259 zidd adamlar onlar\u0131n d\u0259li deyil, Allahla t\u0259masda daha f\u0259al olmalar\u0131 fikrin\u0259 d\u00fc\u015fm\u00fc\u015f, qism\u0259n pe\u015fiman\u00e7\u0131l\u0131q ke\u00e7irmi\u015fl\u0259r. G\u00fcl\u015f\u0259n xan\u0131m\u0131n \u00abSufizm\u00bb kitab\u0131nda dediyi, g\u0259ldiyi q\u0259na\u0259t &#8211; x\u00fcsus\u0259n d\u0259 \u00abM\u0259ntiqd\u0259n k\u0259nara \u00e7\u0131xan m\u0259tl\u0259bl\u0259ri d\u0259rk etm\u0259k sufiliyin ba\u015fl\u0131ca \u015f\u0259rtidir. \u0130lahi &#8211; s\u0259mavi h\u0259qiq\u0259tl\u0259ri d\u0259rk etm\u0259yin \u00f6z \u00abm\u0259ntiqi\u00bb var\u00bb fikri (s\u0259h.53) eyn\u0259n bu tipd\u0259dir &#8211; bu fikir F\u00fczuli sufistik reall\u0131\u011f\u0131na tam apar\u0131c\u0131 \u0259hat\u0259 verir; m\u00fc\u0259llif F\u00fczulinin d\u0259li (M\u0259cnun) deyil, l\u00fctf\u0259 malik sufi \u015fair olmas\u0131 ehtimal\u0131n\u0131 d\u00fcr\u00fcst m\u0259naland\u0131r\u0131r.<br \/>\nZ\u0259nnimizc\u0259, h\u00f6rm\u0259tli alimin \u00abSufii olma\u011f\u0131n birinci \u015f\u0259rti \u00f6z\u00fcn\u00fc d\u0259f etm\u0259k, \u00f6z\u00fcn\u0259 qalib g\u0259lm\u0259kdir. \u00d6z\u00fcn\u0259 qalib g\u0259lm\u0259k \u00fc\u00e7\u00fcn \u0259n \u0259vv\u0259l n\u0259fsin\u0259 qalib g\u0259lm\u0259lis\u0259n\u00bb fikir s\u0259mtl\u0259nm\u0259si d\u0259 bu z\u0259ruri-proyeksial h\u0259dd\u0259 eyhami n\u00fcfuzetm\u0259dir. Ger\u00e7\u0259kd\u0259n, F\u00fczuli sufi\u00e7ilik \u00e7\u0259k-\u00e7evirl\u0259rini d\u00fcr\u00fcst qavrad\u0131\u011f\u0131 \u00fc\u00e7\u00fcn \u00f6z\u00fcn\u00fc a\u015fiqan\u0259 ehtiraslardan, z\u0259rr\u0259vi-maddi n\u0259fsd\u0259n, dig\u0259r x\u00fcsusiyy\u0259tl\u0259rd\u0259n t\u0259crih etmi\u015fdi v\u0259 onun sufi h\u0259qiq\u0259tind\u0259 M\u0259cnunluq bir missiya idi.<br \/>\nKitab boyu G\u00fcl\u015f\u0259n xan\u0131m\u0131n \u0259sas israr\u00e7\u0131 z\u0259mini Sufizmin yaranma tarixi bar\u0259d\u0259 fikir sadalamaq deyil, bu prosesin y\u00fcng\u00fcl \u0259xlaq kimi ba\u015fa d\u00fc\u015f\u00fclm\u0259sin\u0259 eyhami i\u015far\u0259 vurmaq ciddiliyidir. \u018fn diqq\u0259t\u00e7\u0259k\u0259n hal, onun Sufizm m\u0259\u011fzl\u0259rini s\u0131rf islami k\u00f6kd\u0259 axtarmamas\u0131d\u0131r (bu, \u0259n real yana\u015fmad\u0131r, \u00e7\u00fcnki m\u00fcs\u0259lman sufil\u0259r \u00f6zl\u0259ri d\u0259 &#8220;h\u0259r hans\u0131 bir sufinin \u0130slam\u0131n spesifik doktrinas\u0131 il\u0259 \u0259laq\u0259si ola da bil\u0259r, olmaya da bil\u0259r&#8221; fikrind\u0259dirl\u0259r). Onun bu prosesi s\u0131rf m\u0259ntiql\u0259 \u0259hat\u0259l\u0259m\u0259si, n\u0259tic\u0259d\u0259 F\u00fczulinin sufi \u015fair kimi ehtivas\u0131 anla\u015f\u0131lan m\u0259na k\u0259sb edir v\u0259 elmi-ruhi idrakda bu tempin realiz\u0259si m\u00fcmk\u00fcn dinamika yarad\u0131r.<br \/>\nG\u00fcl\u015f\u0259n xan\u0131m\u0131n F\u00fczuli &#8211; sufistik q\u0259na\u0259ti fundamental sufi\u00e7ilik t\u0259c\u0259ss\u00fcm\u00fcd\u00fcr; onun \u0259sl qat\u0131nda \u00e7a\u011fda\u015f sufizm meyll\u0259ri durur &#8211; o meyll\u0259r ki, \u00f6zl\u0259rinin d\u00fcr\u00fcst m\u0259nalanmas\u0131 il\u0259 birba\u015fa m\u0259n\u0259vi y\u00fcks\u0259li\u015f\u0259 z\u0259min do\u011furur, m\u0259zh\u0259b\u00e7ilikd\u0259n k\u0259nard\u0131r. Bu da o anlama siray\u0259t edir ki, G\u00fcl\u015f\u0259n xan\u0131m\u0131n F\u00fczuli d\u0259rketm\u0259sind\u0259 d\u0259 m\u0259zh\u0259b\u00e7i z\u0259min yoxdur.<br \/>\nB\u0259lk\u0259 d\u0259 fitr\u0259tli alimin F\u00fczuli &#8211; sufistik q\u0259na\u0259ti kiml\u0259r t\u0259r\u0259find\u0259ns\u0259 \u015f\u0259xsiyy\u0259t\u0259 p\u0259r\u0259sti\u015f, \u015f\u0259xsiyy\u0259t\u0259 r\u0259\u011fb\u0259t kimi ba\u015fa d\u00fc\u015f\u00fcl\u00fcr, unutmayaq ki, onun F\u00fczuli d\u0259rkin\u0259 r\u0259\u011fb\u0259ti elmi d\u00fcr\u00fcstl\u00fcy\u0259 israr\u00e7\u0131 y\u00f6n-s\u0259mt almaq m\u0259\u011fzidir. \u018fb\u0259s yer\u0259 deyil ki, o, sufistik h\u0259qiq\u0259ti \u0130lahid\u0259 birlik v\u0259 v\u0259hd\u0259ti-v\u00fccud kimi t\u0259qdim edir, F\u00fczuli sufi\u00e7ilik m\u0259\u011fzini bu t\u0259qdimata uy\u011fun q\u0259til\u0259\u015fdirir.<br \/>\n\u00abSufizm\u00bb kitab\u0131nda bu proses, \u00f6z\u00fcnd\u0259 real z\u0259min ehtiva ed\u0259n sevgi, hissi idrakd\u0131r. F\u00fczuli bu metodu ruh v\u0259 sevgi birliyind\u0259 g\u00f6rm\u0259yi bacard\u0131\u011f\u0131 \u00fc\u00e7\u00fcn sufi hal\u0131na ke\u00e7id etmi\u015fdi. Onun sevgi as\u0131l\u0131l\u0131\u011f\u0131na d\u00fc\u00e7ar olmamas\u0131, n\u0259fsini islah etm\u0259yi bacarmas\u0131 s\u0131rf suistik s\u0259mtl\u0259nm\u0259 il\u0259 ba\u011fl\u0131d\u0131r. Bunu, G\u00fcl\u015f\u0259n xan\u0131m\u0131n dediyi kimi, \u00abLeyli v\u0259 M\u0259cnun\u00bb <\n<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Az\u0259rbaycan Yaz\u0131\u00e7\u0131lar v\u0259 Jurnalistl\u0259r Birlikl\u0259rinin \u00fczv\u00fc, Az\u0259rbaycan Respublikas\u0131 Prezidentinin T\u0259qa\u00fcd Fondunun t\u0259qa\u00fcd\u00e7\u00fcs\u00fc, Bilirik ki, \u0259d\u0259bi prosesl\u0259r ictimai \u0259kslikl\u0259rin d\u0259yi\u015f\u0259n meyll\u0259rini ifad\u0259 edir. Bu d\u0259yi\u015fm\u0259 ara-s\u0131ra k\u0259miyy\u0259t \u00e7oxlu\u011fu yaratsa da, \u0259ks\u0259r hallarda keyfiyy\u0259t\u0259 z\u0259min do\u011furur. Keyfiyy\u0259tin \u00f6z\u00fc d\u0259 bir predmet olaraq qar\u015f\u0131 v\u0259 \u0259ks istiqam\u0259t\u0259 d\u0259yi\u015film\u0259y\u0259 m\u0259ruz qal\u0131r. S\u0259mimi etiraf ed\u0259k ki, 70-ci ill\u0259rd\u0259n ba\u015flayaraq keyfiyy\u0259t [&hellip;]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5],"tags":[],"class_list":["post-12193","post","type-post","status-publish","format-standard","hentry","category-pub"],"_links":{"self":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/12193","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=12193"}],"version-history":[{"count":2,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/12193\/revisions"}],"predecessor-version":[{"id":12199,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/12193\/revisions\/12199"}],"wp:attachment":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=12193"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=12193"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=12193"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}