{"id":13571,"date":"2015-07-28T16:35:45","date_gmt":"2015-07-28T11:35:45","guid":{"rendered":"http:\/\/edebiyyat-az.com\/?p=13571"},"modified":"2015-07-28T17:34:37","modified_gmt":"2015-07-28T12:34:37","slug":"m-halistin-kukul-hazret-i-mevlana-hakkinda-bazi-yanlis-tespitler","status":"publish","type":"post","link":"http:\/\/edebiyyat-az.com\/?p=13571","title":{"rendered":"M. H\u00e2listin KUKUL.”HAZRET-\u0130 MEVL\u00c2NA HAKKINDA B\u00c2ZI YANLI\u015e TESP\u0130TLER”"},"content":{"rendered":"

\"hm\"<\/a><\/p>\n

B\u00fcy\u00fck T\u00fcrk-\u0130sl\u00e2m mutasavv\u0131f\u0131 Hazret-i Mevl\u00e2na (1207-1273) hakk\u0131nda, bug\u00fcne kadar, maksatl\u0131 veya maksats\u0131z, bilerek, bilmeyerek vey\u00e2 gizli hedefli olarak, b\u00e2z\u0131 yanl\u0131\u015fl\u0131klar dile getirilmi\u015f ve getirilmektedir. Bunlardan tespit edebildi\u011fimiz birka\u00e7\u0131 \u00fczerinde durmaya \u00e7al\u0131\u015faca\u011f\u0131z.
\na) Mevl\u00e2na, ‘h\u00fcmanist’ de\u011fildir:
\nHazret- i Mevl\u00e2na’ya ‘h\u00fcmanist’ demek, O’na en b\u00fcy\u00fck ith\u00e2m \/ b\u00fcht\u00e2n \/ iftir\u00e2d\u0131r. \u0130ftir\u00e2; basit bir yak\u0131\u015ft\u0131rma, \u00fcst\u00fc \u00f6rt\u00fclecek bir tav\u0131r de\u011fildir. Olmayan bir \u015feyi, o ki\u015fiye y\u00fcklemedir. S\u00e2dece bu da de\u011fildir. Kendindeki ‘m\u00fcspet fikir ve h\u00e2l’i, kendisiyle asla m\u00fcn\u00e2sib olmayan ile e\u015fle\u015ftirme hatt\u00e2 ondan geride bulundurmad\u0131r.
\nKimin, buna hakk\u0131 olabilir? O’nu, bu fikir ve h\u00e2l ile tart\u0131\u015fmak bir yana; O’na bu vasf\u0131 \/ s\u0131fat\u0131 y\u00fcklemek asla m\u00fcmk\u00fcn ve m\u00fcnasip olmamal\u0131d\u0131r.
\nBunda da iki sebep vard\u0131r. Birincisi: Tarih\u00ee hata; ikincisi ise, fikr\u00ee hatad\u0131r.
\nTarih\u00ee hata \u015fudur: Hazret-i Mevl\u00e2na, 1207 – 1273 y\u0131llar\u0131 aras\u0131nda ya\u015fam\u0131\u015ft\u0131r. ‘H\u00fcmanizm’ denilen ak\u0131m\u0131n kurucular\u0131ndan biri olan Dante Alighieri ise, 1265 y\u0131l\u0131nda do\u011fmu\u015f ve 1321 y\u0131l\u0131nda \u00f6lm\u00fc\u015ft\u00fcr. Bu da \u015fu demektir ki, Hazret-i Mevl\u00e2na vef\u00e2t etti\u011finde, Dante, hen\u00fcz sekiz ya\u015f\u0131nda bir \u00e7ocuktu.
\nYine; h\u00fcmanizmin kurucular\u0131ndan olan Francesco Petrarca 1304 y\u0131l\u0131nda do\u011fmu\u015f, 1374’te \u00f6lm\u00fc\u015f ve Giovanni Boccacio ise, 1313’te do\u011fmu\u015f, 1375 y\u0131l\u0131nda \u00f6lm\u00fc\u015ft\u00fcr.
\n\u00d6yleyse; bu tarih\u00ee duruma g\u00f6re, Mevl\u00e2na m\u0131 takip\u00e7i olabilir, yoksa Dante mi, Petrarca m\u0131, Boccacio mu?
\nHazret-i Mevl\u00e2na, kendisinin vef\u00e2t\u0131ndan y\u0131llar sonra do\u011fmu\u015flar’\u0131n ve meydana gelmi\u015f bir fikir ak\u0131m\u0131n\u0131n t\u00e2kip\u00e7isi nas\u0131l olabilir? Hz. Mevl\u00e2n\u00e2’y\u0131 bunlara ba\u011flayan p(i)sikoloji ne vaziyettedir? Bu p(i)sikolojinin geli\u015ftirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 zihniyetin maksad\u0131n\u0131n alt\u0131nda hangi ‘tuzak’ yatmaktad\u0131r? D\u00fc\u015f\u00fcnmek l\u00e2z\u0131md\u0131r!..
\nDi\u011fer bir husus da \u015fudur: Bu d\u00f6nemde ve bu d\u00f6nemin \u00f6ncesinde, T\u00fcrk ve \u0130sl\u00e2m d\u00fcnyas\u0131nda \u00f6yle b\u00fcy\u00fck \u015fahsiyetler vard\u0131r ki, Hazret-i Mevl\u00e2na’y\u0131 ‘h\u00fcmanizm’e ba\u011flayanlar\u0131n bunlardan haberleri olmamas\u0131n\u0131 d\u00fc\u015f\u00fcnmek de m\u00fcmk\u00fcn de\u011fildir. Kimler mi?
\nMesel\u00e2; \u0130m\u00e2m-\u0131 Gazal\u00ee (1058-1111), Yusuf Has H\u00e2cib (1017?-1077) , Ahmed Yesev\u00ee (1093-1166), K\u00e2\u015fgarl\u0131 Mahmud (1008-1105), Hac\u0131 Bekt\u00e2\u015f-\u0131 Vel\u00ee (1281-1338), Y\u00fbnus Emre (1240-1321), \u00c2\u015f\u0131k Pa\u015fa (1272-1333), Nasreddin Hoca (1208-1284), S\u00e2d\u00ee-i \u015e\u00eer\u00e2z\u00ee (?-1291), Fer\u00eed\u00fcdd\u00een Att\u00e2r (?-1230)… bunlar\u0131n s\u00e2dece birka\u00e7\u0131d\u0131r. Peki; bunlar\u0131n yan\u0131nda, ‘h\u00fcmanizm’ ve ‘\u00f6nc\u00fcleri\u2019nin es\u00e2mesi mi okunur?
\n\u0130kinci sebep ise; fikr\u00ee hatad\u0131r demi\u015ftik. Hazret-i Mevl\u00e2na’y\u0131 ‘h\u00fcmanist’ olmakla itham edenler, h\u00fcmanizmi yanl\u0131\u015f tarif ve tahlil ediyorlar.
\nBu hususu, b\u00fcy\u00fck sosyolog S. Ahmet Arvas\u00ee’nin, Size Sesleniyorum-1 adl\u0131 eserindeki (“H\u00fcmanizm” ve “Orta\u00e7a\u011f” \u00dczerine…”) ba\u015fl\u0131kl\u0131 makalesinden nakille a\u00e7\u0131klamak istiyorum. Diyor ki:
\n“Bat\u0131 k\u00fclt\u00fcr ve medeniyetini az-\u00e7ok bilen herkes, bilir ki, “h\u00fcmanizm” ve “orta\u00e7a\u011f” kavramlar\u0131n\u0131n \u00e7ok husus\u00ee m\u00e2n\u00e2lar\u0131 vard\u0131r. Bat\u0131l\u0131 fikir ve ilim adam\u0131, “h\u00fcmanizm” derken, H\u0131ristiyan Orta\u00e7a\u011f\u0131na ve skolasti\u011fine kar\u015f\u0131 eski Grek ve L\u00e2tin k\u00fclt\u00fcr ve medeniyetine d\u00f6n\u00fc\u015f\u00fc ve o k\u00fclt\u00fcr ve medeniyet temelleri \u00fczerinde yeni bir uyan\u0131\u015f hareketini kastetmektedir.
\nFelsefe tarih\u00e7isi Alfred Weber’e g\u00f6re, Bat\u0131 D\u00fcnyas\u0131’nda, Orta\u00e7a\u011f Kilisesi’nin bask\u0131s\u0131 ve bitmeyen zulm\u00fc, Avrupal\u0131’n\u0131n eski Yunan ve Roma putperestli\u011fine s\u0131\u011f\u0131nmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r ve Bat\u0131l\u0131 fikir adamlar\u0131 bu harekete “h\u00fcmanizm” ad\u0131n\u0131 vermi\u015flerdir. B\u00f6ylece, “…Virgilius’un ve Homeros’un dini, Hz. \u0130sa’n\u0131n dininin yerine, ne\u015feli Olimpos, cidd\u00ee Golghota (g\u00fcya Hz. \u0130sa’n\u0131n \u00e7arm\u0131ha gerildi\u011fini sand\u0131klar\u0131 da\u011f)\u0131n yerine ge\u00e7iyordu. Yehova, Hz. \u0130sa ve Hz. Meryem ise J\u00fcpiter, Apollon ve Ven\u00fcs oluyorlard\u0131. Kilisenin azizleri, Yunanistan’\u0131n ve Roma’n\u0131n tanr\u0131lar\u0131 ile kar\u0131\u015f\u0131yordu: bir kelime ile m\u00fc\u015frikli\u011fe (le paganizme) d\u00f6n\u00fcl\u00fcyordu.”(A. Weber, Felsefe Tarihi, H. V. Eralp, sf.161.1949)
\n“(…) Bak\u0131n\u0131z, bu konuda \u00e7a\u011fda\u015f sosyologlardan Prof. Carle C. Zimmerman ne diyor: “\u0130sl\u00e2m tarihi, Bat\u0131 tarihinden, bir\u00e7ok memleketlerde, belirli surette farklar arz etti\u011finden, Garp Sosyolojisindeki fikirleri \u0130slam D\u00fcnyas\u0131’na ithal etmek son derece g\u00fc\u00e7t\u00fcr… Biz M.S. 600 y\u0131l\u0131ndan 1000 y\u0131l\u0131na kadar s\u00fcren karanl\u0131k \u00e7a\u011f\u0131m\u0131z\u0131 ya\u015f\u0131yorken, \u0130sl\u00e2m D\u00fcnyas\u0131, alt\u0131n \u00e7a\u011f\u0131nda idi.” (Yeni Sosyoloji Dersleri, C.C. Zimmerman, \u00c7ev: A. Kurtkan, \u0130stanbul, Sf.5)(Bknz: S. Ahmet Arvas\u00ee, Size Sesleniyorum-1, Model Yay\u0131nlar\u0131, \u0130stanbul, 1989, sy. 349-350)
\nH\u00e2lbuki Hz. Mevl\u00e2na diyordu ki: “Men bende-i Kur’\u00e2n’em, e\u011fer ki c\u00e2n d\u00e2rem \/ Men h\u00e2k-i reh-i Muhammed muht\u00e2rem \/ E\u011fer nakl k\u00fcned c\u00fcz in kes ez g\u00fbft\u00e2rem \/ B\u00eez\u00e2rem ez \u00fc ve’z \u00e2n s\u00fbhen b\u00eez\u00e2rem”
\nY\u00e2ni: “Ben, sa\u011f oldu\u011fum m\u00fcddet\u00e7e Kur’\u00e2n’\u0131n k\u00f6lesiyim \/ Ben, Muhammed muht\u00e2r\u0131n (s.a.v.) yolunun tozuyum. \/ Benim s\u00f6z\u00fcmden bundan ba\u015fkas\u0131n\u0131 kim naklederse\/ Ben ondan da b\u00eez\u00e2r\u0131m, o s\u00f6zlerden de b\u00eez\u00e2r\u0131m.”
\nH\u00fcmanizm’in, T\u00fcrk\u00e7e’deki, ins\u00e2n\u00eeyet\u00e7ilik, insanl\u0131k a\u015fk\u0131 ve sevgisi, insanc\u0131l\u0131k, ins\u00e2n\u00eelik… gibi m\u00e2n\u00e2lar\u0131na kanmamak l\u00e2z\u0131md\u0131r. H\u00fcmanistlerin \u00f6nc\u00fclerinde de, sonda gelenlerinde de deh\u015fetli bir \u0130sl\u00e2m d\u00fc\u015fmanl\u0131\u011f\u0131 mevcuttur. Kald\u0131 ki, bahsettikleri ‘insanl\u0131k sevgisi’, kendi cemiyetlerinde huzuru sa\u011flay\u0131c\u0131 olamam\u0131\u015ft\u0131r.
\nb) “Yine gel, yine gel, kim olursan ol, yine de gel!” diye ba\u015flayan ruba\u00ee, Hz. Mevl\u00e2na’ya \u00e2it de\u011fildir:
\nBu ruba\u00eeyi, ben, bizzat, T. C. K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131 taraf\u0131ndan 15-17 Aral\u0131k 2000 tarihleri aras\u0131nda tertip edilen “Uluslararas\u0131 Mevl\u00e2na Bilgi \u015e\u00f6leni”ne sundu\u011fum ” Mevl\u00e2na Cel\u00e2ledd\u00een-i R\u00fbm\u00ee’nin Mesnev\u00ee’sinde \u0130nsan” konulu tebli\u011fimde kulland\u0131m. Ve bu tebli\u011fim, ayn\u0131 y\u0131l, K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131 taraf\u0131ndan \u00e7\u0131kar\u0131lan “Uluslararas\u0131 Mevl\u00e2na Bilgi \u015e\u00f6leni Bildirileri” adl\u0131 kitab\u0131n 519-534’\u00fcnc\u00fc sayfalar\u0131nda yay\u0131nland\u0131. Hatta oturumlardan birinde, bu rub\u00e2\u00eenin Mevl\u00e2na’ya \u00e2it olup olmad\u0131\u011f\u0131, k\u0131sa bir s\u00fcre, s\u00f6z konusu oldu. Kimse \u00fczerinde durmay\u0131nca, vazge\u00e7ildi.
\nDaha sonra, Mesnev\u00ee-h\u00e2n \u015eefik Can, Tarih ve D\u00fc\u015f\u00fcnce Dergisi’nin on dokuzuncu Haziran 2001 tarihli say\u0131s\u0131nda, bu rub\u00e2\u00eenin Mevl\u00e2na’ya \u00e2it olmad\u0131\u011f\u0131n\u0131 ve Mesnev\u00ee’nin alt\u0131 cilt oldu\u011funu, sonradan O\u2019na atfedilen yedinci cildin Mevl\u00e2’n\u0131n olmad\u0131\u011f\u0131n\u0131 ve “Ne olursan ol yine gel..”in bu ciltte yaz\u0131l\u0131 oldu\u011funu s\u00f6yler.
\nBu hususta, 22 \u015eubat 2014 tarihli Fazilet Takvimi’nde \u015funlar yaz\u0131lmaktad\u0131r: “\u015eiir, ilk olarak \u0130ran co\u011frafyas\u0131nda yeti\u015fmi\u015f iki \u00e2limin eserinde yer alm\u0131\u015ft\u0131r.
\nBunlardan biri Eb\u00fb Sa\u00eed Ebu’l-Hayr’\u0131n (\u00d6.1049) Div\u00e2n-\u0131 E\u015f’ar’\u0131ndaki rub\u00e2\u00eeleri aras\u0131nda ge\u00e7er. \u00d6b\u00fcr\u00fc Baba Efal-i K\u00e2\u015f\u00ee’ye (Efdal\u00fcddin-i K\u00e2\u015f\u00e2n\u00ee ) (\u00d6.1268)’ye atfedilir. Bu Fars\u00e7a rub\u00e2\u00eeyi Harabat’ \u0131na alan Ziya Pa\u015fa da d\u00f6rtl\u00fc\u011f\u00fcn yan\u0131na Baba Efdal-i K\u00e2\u015f\u00ee ismini yazm\u0131\u015ft\u0131r. Bu kadar eski m\u00e2z\u00eesi olan bir \u015fiirin nas\u0131l ve ne maksatla Mevl\u00e2na’ya atfedildi\u011fi, hangi \u00e7\u0131karlara \u00e2let edildi\u011fi de ba\u015fl\u0131 ba\u015f\u0131na bir ara\u015ft\u0131rma mevzuudur.”
\nEb\u00fb Sa\u00eed Ebu’l-Hayr (967-1049), hepsinden daha \u00f6nce ya\u015fad\u0131\u011f\u0131na g\u00f6re, bu rub\u00e2\u00eenin, O’nun olmas\u0131 akla ve ilme daha yak\u0131nd\u0131r.
\nBu hususta; Prof. Dr. Erkan T\u00fcrkmen, Tarih ve Medeniyet Dergisi’nin on yedinci say\u0131s\u0131nda, rub\u00e2\u00eede ge\u00e7en (b\u00e2z \u00e2)n\u0131n mastar\u0131n\u0131n (baz amadan) oldu\u011funu ve “t\u00f6vbe etmek veya pi\u015fman olmak” demek oldu\u011funu ifade ederek, bu rub\u00e2\u00eeyi \u015f\u00f6yle m\u00e2n\u00e2land\u0131r\u0131r:
\n“B\u00e2z \u00e2 b\u00e2z \u00e2 her \u00e2n \u00e7i hest\u00ee b\u00e2z \u00e2 \/ Ger k\u00e2fir u gebr u but-perest\u00ee b\u00e2z \u00e2\/
\n\u00cen derg\u00e2h-i m\u00e2 derg\u00e2h-i nevm\u00ee d\u00ee n\u00eest \/ Sad b\u00e2r eger tevbe \u015fikest\u00ee b\u00e2z \u00e2 ”
\nY\u00e2ni: “Vazge\u00e7 (t\u00f6vbe et), vazge\u00e7, her neysen vazge\u00e7 \/ E\u011fer k\u00e2fir, Mecusi, putperest isen vazge\u00e7\/
\nBizim derg\u00e2h\u0131m\u0131z umutsuzluk derg\u00e2h\u0131 de\u011fildir \/ Y\u00fcz kere t\u00f6vbeni bozsan da vazge\u00e7 ”
\nc) Hz. Mevl\u00e2na; raks etmedi \/ d\u00f6nmedi, ney \u00e7almad\u0131:
\nBu mes’ele, ‘sem\u00e2 vey\u00e2 sim\u00e2’ bahsinde ge\u00e7er ve ‘sem\u00e2 vey\u00e2 sim\u00e2’n\u0131n ne oldu\u011fu, nas\u0131l yap\u0131laca\u011f\u0131 \/ yap\u0131lmas\u0131 gerekece\u011fi hakk\u0131nda bilgi verir. Bu mevz\u00fbda; \u0130m\u00e2m-\u0131 Gaz\u00e2l\u00ee Hazretlerinin, A. F\u00e2r\u00fbk Mey\u00e2n taraf\u0131ndan terc\u00fcme edilip 1973 y\u0131l\u0131nda \u0130stanbul\u2019da Bedir Yay\u0131nevi taraf\u0131ndan ne\u015fredilen Kimy\u00e2-y\u0131 Sa\u00e2det adl\u0131 kitab\u0131n\u0131n 337 ile 353 \u00fcnc\u00fc sayfalar\u0131 aras\u0131nda ve yine \u0130m\u00e2m-\u0131 Gaz\u00e2l\u00ee Hazretlerinin Ahmed Serd\u00e2ro\u011flu taraf\u0131ndan terc\u00fcme edilen ve 1985 y\u0131l\u0131nda Bedir Yay\u0131nevi taraf\u0131ndan ne\u015fredilen “\u0130hy\u00e2u’ Ul\u00fbmi’d-d\u00een” isimli bir haz\u00eene de\u011ferindeki eserinin ikinci cildinin 675 ile 751’inci sayfalar\u0131 aras\u0131nda \u00e7ok geni\u015f mal\u00fbmat edinilmesi m\u00fcmk\u00fcnd\u00fcr.
\nAncak; um\u00fbm\u00ee bir tariften sonra, bu bahse d\u00f6nmek istiyorum: “Sem\u00e2’: Bir veya birka\u00e7 ki\u015finin \u00e7alg\u0131s\u0131z, \u00e2letsiz okuduklar\u0131 d\u00een\u00ee, \u00eem\u00e2n\u0131 kuvvetlendiren ve ahl\u00e2k\u0131 g\u00fczelle\u015ftiren, \u015fiirleri, kas\u00eedeleri dinlemek. (Bknz. Sim\u00e2)” tir.
\n(Bknz: D\u00een\u00ee Terimler S\u00f6zl\u00fc\u011f\u00fc, Cild:2, T\u00fcrkiye Gazetesi Yay\u0131n\u0131, \u0130stanbul. Sy. 175)
\nRaks’a ise:” Oynamak, dans.” kar\u015f\u0131l\u0131\u011f\u0131 verildikten sonra, \u015fu a\u00e7\u0131klama \u00f6nem arz ediyor: “Tasavvuf yollar\u0131 \u00e7oktur. Bunlar\u0131n i\u00e7inde en l\u00fczumlusu ve en uygunu s\u00fcnnete yap\u0131\u015fan ve bid’atlerden (dinde reformlardan) ka\u00e7an b\u00fcy\u00fcklerin yoludur. Bu b\u00fcy\u00fckler, her s\u00f6zlerinde ve her hareketlerinde, s\u00fcnnete uyup da, kendilerinde hi\u00e7bir ke\u015ff, ker\u00e2met, h\u00e2l, g\u00f6r\u00fc\u015f ve ma’rifet h\u00e2s\u0131l olmaz ise, hi\u00e7 \u00fcz\u00fclmezler. Fakat bunlar\u0131n hepsi h\u00e2s\u0131l olup da, s\u00fcnnete uymakta gev\u015fek davran\u0131rlarsa, bunlar\u0131 hi\u00e7 be\u011fenmezler. \u0130\u015fte bunun i\u00e7indir ki, bunlar\u0131n yolunda sim\u00e2’ ve raks yasakt\u0131r. B\u00f6yle \u015feylerden h\u00e2s\u0131l olacak lezzet ve h\u00e2llere k\u0131ymet vermemi\u015flerdir. Bundan h\u00e2s\u0131l olan \u015feylere d\u00f6n\u00fcp bakmam\u0131\u015flard\u0131r. (\u0130m\u00e2m-\u0131 Rabb\u00e2n\u00ee)”
\n(Bknz: a.,g., Ansiklopedi, Sy. 127)
\n“Raks, eli, ayaklar\u0131 tempo ile oynatmak ve dans etmek demektir. (…)\u0130htiyar\u00ee olmayan, yani kendi elinden olmadan raksa vecd denir. Vecde gelmek, kendi elinde olmad\u0131\u011f\u0131 i\u00e7in g\u00fcnah de\u011fildir.” (www.ehlisunnetbuyukleri.com)
\nMuhakkak ki, bu hususlarda temel kayna\u011fa Kur’\u00e2n-\u0131 Ker\u00eem’e m\u00fcracaat esas olmal\u0131d\u0131r. A’r\u00e2f s\u00fbresinin 51. \u00e2yetinde \u015f\u00f6yle buyurulmaktad\u0131r: ” O k\u00e2firler ki dinlerini bir e\u011flence ve oyun edinmi\u015fler, d\u00fcnya hayat\u0131na aldanm\u0131\u015flard\u0131. Onlar bug\u00fcnlerine kavu\u015facaklar\u0131n\u0131 nas\u0131l unutmu\u015flar ve \u00e2yetlerimizi nas\u0131l bilerek ink\u00e2r etmi\u015flerse, bug\u00fcn biz de onlar\u0131 unuturuz.” (Bknz: Kur’an-\u0131 Ker\u00eem Me\u00e2li ve Tefsiri, Tibyan Tefsiri, Merhum Ay\u0131ntab\u00ee Mehmed Efendi, Bug\u00fcnk\u00fc Dile \u00c7eviren ve A\u00e7\u0131klayan: S\u00fcleyman F\u00e2hir, B\u00fct\u00fcn Kitabevi, \u0130stanbul 1956, sy. 379)
\nYine; En’\u00e2m S\u00fbresi’nin 70. \u00e2yetinde \u015f\u00f6yle buyurulur: “(Y\u00e2 Muhammed!) Dinlerini bir oyuncak bir e\u011flence edinenleri ve d\u00fcnya ya\u015fay\u0131\u015f\u0131na ma\u011frur olan kimseleri kendi h\u00e2llerine b\u0131rak.” ( Bknz: a.,g.,e., Sy. 339)
\nHazret-i Mevl\u00e2na buyuruyor ki:
\n“Pes z\u00ee c\u00e2n k\u00fcn, vasl-\u0131 Canan-r\u00e2 taleb \/ B\u00ee leb-\u00fc g\u00e2m m\u00eeg\u00fb n\u00e2m-\u0131 rab.”
\nY\u00e2ni: “O h\u00e2lde, Canana kavu\u015fmay\u0131, c\u00e2n-u g\u00f6n\u00fclden iste \/ Duda\u011f\u0131n\u0131 oynatmadan, Rabbinin ismini kalbinden s\u00f6yle.”
\n‘Zikr’i bile, ‘duda\u011f\u0131n\u0131 oynatmadan’ , bunu riy\u00e2 sayarak, s\u00f6ylemeyi nasihat eden ve “Kur\u00e2n’\u0131n k\u00f6lesi” ve “Muhammed muhtar\u0131n yolunun tozuyum” diyen Hazret-i Mevl\u00e2na, nas\u0131l olur da, yukar\u0131daki \u00e2yet-i ker\u00eemelere ra\u011fmen, raks’a meyledebilir?
\nBu hususta, do\u011frudan do\u011fruya Hazret-i Mevl\u00e2na’y\u0131 ilgilendirmesi bak\u0131m\u0131ndan, \u0130sl\u00e2m \u00e2limlerinin de \u00f6nemli beyanlar\u0131 mevcuttur.
\n“Allah\u00fc te\u00e2l\u00e2 a\u015fk\u0131 ile dolmu\u015f, evliy\u00e2n\u0131n b\u00fcy\u00fcklerinden olan Mevl\u00e2na Cel\u00e2ledd\u00een-i R\u00fbm\u00ee, ney veya ba\u015fka hi\u00e7bir \u00e7alg\u0131 \u00e7almad\u0131. M\u00fbsik\u00ee dinlemedi ve raks etmedi.” (Abd\u00fclhak\u00eem Arv\u00e2s\u00ee)”
\n(Bknz: a.,g., Ansiklopedi, Sy. 127)
\nYine, Se\u00e2det-i Ebediyye adl\u0131 eserinde, M. S\u0131dd\u0131k G\u00fcm\u00fc\u015f, Hazreti Mevl\u00e2na i\u00e7in \u015f\u00f6yle der: “Ney ve d\u00fcmbelek \u00e7almad\u0131. D\u00f6nmedi, raks etmedi. Bunlar\u0131, sonra gelen c\u00e2hiller uydurdu.” (Bknz: Se\u00e2det-i Ebediyye, Haz\u0131rlayan: M. S\u0131dd\u0131k G\u00fcm\u00fc\u015f, Hakikat Kitabevi, \u0130stanbul 1986, sy. 993)
\nMesnev\u00ee’de, Em\u00eer\u00fc’l-M\u00fc’min\u00een Hazret-i \u00d6mer (r.a.) zaman\u0131nda ,” ihtiyar \u00e7alg\u0131c\u0131n\u0131n hik\u00e2yesi ” me\u015fh\u00fbrdur. B\u00fclb\u00fcllerin ve onu dinleyenlerin kendilerinden ge\u00e7mesine ra\u011fmen, sonunda, kocal\u0131p, kamburu \u00e7\u0131kt\u0131ktan sonra ‘t\u00f6vbe’ ederek kurtulu\u015fa ermesi, bu mevz\u00fbda en b\u00e2riz ve en m\u00fchim \u00f6rnektir. (Bu hususta: 1- Mesnev\u00ee ve \u015eerhi-1, Abd\u00fclb\u00e2ki G\u00f6lp\u0131narl\u0131, K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131 Yay\u0131n\u0131, Ankara 2000, sy. 377-392; 2- Mesnev\u00ee -i \u015eer\u00eef, M\u00fctercim: S\u00fcleyman Nah\u00eef\u00ee, Sadele\u015ftiren, Prof. Dr. \u00c2mil \u00c7elebio\u011flu, Tima\u015f Yay\u0131nlar\u0131, \u0130stanbul, 2007, sy. 96-101; 3- Mesnev\u00ee, T\u00fcrk\u00e7esi: Tahir\u00fc’l Mevlev\u00ee, Yay\u0131na Haz\u0131rlayan: Selahaddin Tuna, K\u0131rkambar Kitapl\u0131\u011f\u0131, \u0130stanbul 2006, sy. 146-156 adl\u0131 eserlere m\u00fcracaat edilebilir.)
\nNecip F\u00e2z\u0131l ise, \u0130man Ve \u0130sl\u00e2m Atlas\u0131 adl\u0131 eserinde \u015f\u00f6yle der: “\u0130\u015f raksa gelince, onun ele al\u0131nabilir ve iyiye g\u00f6t\u00fcr\u00fclebilir taraf\u0131 yoktur. Hele din\u00ee vecde \u00e2let edilmesinden b\u00fcy\u00fck fel\u00e2ket tasavvur edilemez. Son zamanlar\u0131n turist fuar\u0131 h\u00e2line getirilen ve s\u0131rmal\u0131 terli\u011fi menzilesine indirilen Mevlev\u00ee ihtifallerinde, din\u00ee yasa\u011f\u0131n hem \u0130sl\u00e2m zevkine, hem \u015feriat hiddetine, hem tarikat me\u015frebine, hem de ba\u015fta Mevl\u00e2na Cel\u00e2ledd\u00een-i Rum\u00ee Hazretleri bulunmak \u00fczere, Mevlev\u00eelik hakikatine iftira \u015feklinde en yal\u00e7\u0131n manzaras\u0131n\u0131 g\u00f6r\u00fcyoruz.”(Bknz: Necip F\u00e2z\u0131l, \u0130man ve \u0130sl\u00e2m Atlas\u0131, b.d, yay\u0131n\u0131, \u0130stanbul 1981, sy. 246)
\nProf. Dr. Ramazan Ayvall\u0131, kendisi ile yap\u0131lan bir m\u00fcl\u00e2kata verdi\u011fi cevapta \u015f\u00f6yle diyor: \u201cMevlana Cel\u00e2ledd\u00een-i R\u00fbm\u00ee hazretleri de, di\u011fer b\u00fct\u00fcn \u0130sl\u00e2m \u00e2limleri gibi, \u00f6mr\u00fcn\u00fc insanlara, ebed\u00ee sa\u00e2det yolunu g\u00f6stermek, onlar\u0131 ayd\u0131nlatmakla ge\u00e7irmi\u015ftir. Onu alel\u00e2de bir ozan veya d\u00fc\u015f\u00fcn\u00fcr sanmak, ney veya di\u011fer \u00e7alg\u0131 \u00e2letlerini \u00e7ald\u0131\u011f\u0131n\u0131, raks edip d\u00f6nd\u00fc\u011f\u00fcn\u00fc zannetmek son derece yanl\u0131\u015ft\u0131r. O, ney, d\u00fcmbelek ve ba\u015fka hi\u00e7bir \u00e7alg\u0131 \u00e7almad\u0131. Raks y\u00e2ni dans etmedi. Bunlar sonradan ortaya \u00e7\u0131km\u0131\u015f bid’\u00e2t (y\u00e2ni uygun olmayan \u00e2det)lerdir.
\nO, her \u015feyden \u00f6nce olgun, \u00e2lim ve vel\u00ee bir m\u00fcsl\u00fcmand\u0131r. \u0130slamiyet\u2019e uymayan \u015feyleri yapmas\u0131 d\u00fc\u015f\u00fcn\u00fclemez.
\n(…) Mevl\u00e2na m\u00fczesinde bulunan d\u00f6rt adet ney, bir kemen\u00e7e, iki rebab, bir tambur, bir kud\u00fcm, bir keman, iki ud ve bir \u00e7eng’in nereden, ne zaman ve nas\u0131l geldi\u011fi taraf\u0131m\u0131zdan tespit olunmu\u015ftur. \u0130lk \u00e7alg\u0131 1945 senesinde m\u00fczeye konulmu\u015ftur. Di\u011fer \u00e7alg\u0131lar\u0131n dokuz tanesi muhtelif ki\u015filer taraf\u0131ndan hediye edilmi\u015f, \u00fc\u00e7 tanesi de m\u00fczeye vasiyet edilmi\u015f olmalar\u0131 sebebiyle al\u0131nm\u0131\u015ft\u0131r. Bizde detayl\u0131 bir listesi bulunan bu \u00e7alg\u0131lar hakk\u0131nda, m\u00fczedeki Envanter defterini inceleyenler de yeterli bilgiye sahip olabilirler. Bu \u00e7alg\u0131lar\u0131n hi\u00e7biri Hz. Mevl\u00e2na’ya ait de\u011fildir.”
\n(Bknz: Hz. Mevl\u00e2na’y\u0131 Yeterince Tan\u0131yor muyuz?, Ramazan Ayvall\u0131 ile M\u00fcl\u00e2kat: Kenan Arvas, T\u00fcrkiye Gazetesi, 18 Aral\u0131k 1990)
\nHazret-i Mevl\u00e2na, Mesnev\u00ee’sinde, \u015f\u00f6yle buyurur:
\n“Hem de acayip bir k\u00f6rs\u00fcn ki keskin bak\u0131\u015fl\u0131 ve uzaklar\u0131 g\u00f6r\u00fcr oldu\u011fun h\u00e2lde, deveden ancak y\u00fck\u00fc g\u00f6rebiliyorsun.
\n\u0130nsanl\u0131k h\u0131rs\u0131n\u0131n icab\u0131 ayr\u0131 ayr\u0131 g\u00f6r\u00fcr ve bilirsin. Fakat ay\u0131 gibi maksats\u0131z raks edersin.
\nEy haris insan! \u00d6yle bir yerde raks et ki orada kendini, y\u00e2ni nefsini ve onun arzular\u0131n\u0131 k\u0131rars\u0131n ve \u015fehvet yaras\u0131 \u00fczerinden pamu\u011fu \u00e7\u0131kar\u0131rs\u0131n.
\nMerdan-\u0131 \u0130l\u00e2h\u00ee, y\u00e2ni; ric\u00e2lullah, raks\u0131, meydan ba\u015f\u0131nda ve kendi kanlar\u0131 i\u00e7inde ederler.
\nKendi ellerinden, y\u00e2ni benliklerinden kurtulunca el \u00e7\u0131rparlar, kendi noksanl\u0131klar\u0131ndan hal\u00e2s bulunca raks ederler.
\nO gibi zevat\u0131n mutribleri, i\u00e7erlerinden def \u00e7alarlar; hatt\u00e2 denizler onlar\u0131n co\u015fkunlu\u011fundan k\u00f6p\u00fck sa\u00e7arlar. ”
\n(Bknz: Mesnev\u00ee – 2, Mevl\u00e2na, Tahir\u00fc’l-Mevlev\u00ee, Yay\u0131na Haz\u0131rlayan: Selahaddin Tuna, K\u0131rkambar Kitapl\u0131\u011f\u0131, \u0130stanbul 2006, Sy. 30)
\nAyn\u0131 eserin sonunda, “Sem\u00e2’ Hakk\u0131nda Hz. P\u00eer’in Bey\u00e2nat\u0131” ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcmde de \u015f\u00f6yle buyuruluyor:
\n“Sem\u00e2’\u0131n ne oldu\u011funu biliyor musunuz?
\n– ALLAH’\u0131n “Ben, sizin Rabbiniz de\u011fil miyim?” su\u00e2line, ruh zerrelerinin, “Evet Rabbimizsin” deyi\u015flerinin sesini duymak, kendinden ge\u00e7mek, Rabbine kavu\u015fmakt\u0131r.
\nSem\u00e2’\u0131n ne oldu\u011funu biliyor musun?
\n-Dostun h\u00e2llerini g\u00f6rmek, l\u00e2hut perdelerinden Hakk’\u0131n s\u0131rlar\u0131n\u0131 bulmakt\u0131r.
\n-Sem\u00e2’\u0131n ne oldu\u011funu biliyor musun?
\nKendindeki varl\u0131ktan ge\u00e7mek, mutlak yoklukta zevalsiz, devaml\u0131 varl\u0131k tad\u0131n\u0131 tatmakt\u0131r.
\n-Sem\u00e2’\u0131n ne oldu\u011funu biliyor musun?
\nDostun a\u015fk \u00e7\u0131rp\u0131nt\u0131lar\u0131 \u00f6n\u00fcnde ba\u015f\u0131n\u0131 top yap\u0131p, ba\u015fs\u0131z ayaks\u0131z dosta ko\u015fmakt\u0131r.
\nSem\u00e2’\u0131n ne oldu\u011funu biliyor umsun?
\nNefs ile harbetmek, yar\u0131 kesilmi\u015f ku\u015f gibi toprak ve kan i\u00e7inde \u00e7\u0131rp\u0131nmakt\u0131r.
\nSem\u00e2’\u0131n ne oldu\u011funu biliyor musun?
\nY\u00e2kub’un derdini ve dev\u00e2s\u0131n\u0131 bilmek, Yusuf’a kavu\u015fmak korkusunu Yusuf’un g\u00f6mle\u011finden koklamakt\u0131r.
\n-Sem\u00e2’\u0131n ne oldu\u011funu biliyor musun?
\nM\u00fbs\u00e2 Peygamber’in as\u00e2s\u0131 gibi her solukta o Firavun ‘\u0131n sihirlerini yutmak, yok etmektir.
\n-Sem\u00e2\u2019\u0131n ne oldu\u011funu biliyor musun?
\n-“Benim, Allah ile \u00f6yle bir vaktim vard\u0131r ki, o vakitte ne Allah’a yak\u0131n bir melek, ne de bir peygamber aram\u0131za giremez” had\u00ees-i \u015fer\u00eefinde buyuruldu\u011fu gibi SEM\u00c2’ bir s\u0131rd\u0131r. \u0130\u015fte mele\u011fin bile s\u0131\u011fmad\u0131\u011f\u0131 o yere vas\u0131tas\u0131z varmakt\u0131r.
\n-Sem\u00e2’\u0131n ne oldu\u011funu biliyor musun?
\n– Sem\u00e2’, \u015eems-i Tebr\u00eezi gibi g\u00f6n\u00fcl g\u00f6zlerini a\u00e7mak ve kuds\u00ee nurlar\u0131 g\u00f6rmektir.”
\n(Bknz: a.,g.,e., Sy. 629 – 630)
\n\u0130m\u00e2m-\u0131 Gaz\u00e2l\u00ee hazretlerinin \u0130hy\u00e2u’ Ul\u00fbmid’d-d\u00een adl\u0131 eserinin ikinci cildinin “Sem\u00e2’ Ve Vecd’in \u00c2d\u00e2b\u0131” ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcm\u00fcn\u00fcn “Net\u00eece”sinde \u015f\u00f6yle deniliyor:
\n“Buraya kadar verdi\u011fimiz \u00eez\u00e2h\u00e2ttan \u00e7\u0131kar\u0131lan net\u00eeceye g\u00f6re, sem\u00e2’ b\u00e2zan haram, b\u00e2zan m\u00fcb\u00e2h, b\u00e2zan mekr\u00fbh ve b\u00e2zan da m\u00fcsteh\u00e2b olur. D\u00fcnya \u015fehvetleri g\u00e2lib olanlar ve gen\u00e7lerin \u00e7o\u011fu i\u00e7in haramd\u0131r. \u00c7\u00fcnk\u00fc sem\u00e2’ ancak onlar\u0131n g\u00f6n\u00fcllerini istil\u00e2 eden \u015fehvetlerini galey\u00e2na getirir.
\nSem\u00e2\u0131 mahl\u00fbk s\u00fbretine tenz\u00eel etmeyerek, oyun ve e\u011flence yolu ile \u00e2det h\u00e2line getirerek, zam\u00e2nlar\u0131n\u0131n \u00e7o\u011funu sem\u00e2’ ile ge\u00e7irenler i\u00e7in de mekruhtur.
\nYaln\u0131z g\u00fczel sesten zevk almak i\u00e7in dinleyenlere de mubaht\u0131r.
\nAllah sevgisi kendisine galebe \u00e7al\u0131p iyi vas\u0131flar\u0131n\u0131 harekete ge\u00e7irenler i\u00e7in de sem\u00e2’ m\u00fcsteh\u00e2bt\u0131r.
\nYaln\u0131z Allah’a hamdeder, Muhammed ve \u00c2line sal\u00e2t u sel\u00e2m ederim.”
\n(\u0130hy\u00e2’u Ul\u00fbmi’d-d\u00een, \u0130m\u00e2m-\u0131 Gaz\u00e2l\u00ee, Cilt-2,Terc\u00fcme eden: Ahmed Serd\u00e2ro\u011flu, Bedir Yay\u0131nevi, \u0130stanbul, 1985, Sy. 751)
\nSon s\u00f6z:
\n“Tasavvuf\u00e7ular\u0131n bir \u015feyi yap\u0131p yapmamas\u0131, helal vey\u00e2 har\u00e2m olmas\u0131n\u0131 g\u00f6stermez. Onlara bak\u0131lmaz. Yapt\u0131klar\u0131na da, bir \u015fey demeyiz. Ma’z\u00fbr g\u00f6r\u00fcr\u00fcz. Onlar\u0131n h\u00e2lini, Allah\u00fc te\u00e2l\u00e2 bilir ve bildi\u011fi gibi kar\u015f\u0131lar. Bir \u015feyin helal veya har\u00e2m oldu\u011funu anlamak i\u00e7in, im\u00e2m-\u0131 a’zam Eb\u00fb Hanifenin, im\u00e2m-\u0131 Y\u00fbs\u00fcf Ens\u00e2r\u00eenin ve im\u00e2m-\u0131 Muhammed \u015eeyb\u00e2n\u00eenin s\u00f6zlerine bak\u0131l\u0131r. Eb\u00fb Bekr-i \u015eibl\u00ee ve Eb\u00fcl-H\u00fcseyn N\u00fbr\u00ee ve C\u00fcneyd-i Ba\u011fd\u00e2d\u00ee “rahmetullahi aleyhim” gibi, tasavvuf b\u00fcy\u00fcklerinin yap\u0131p yapmad\u0131klar\u0131na bak\u0131lmaz. \u015eer\u00ee’atden ve tar\u00eekatden haberi olmayan, ham sofular, p\u00eerimiz b\u00f6yle yapt\u0131 diye, bahane ederek, hayhuy etme\u011fi, tegann\u00ee ve dans etme\u011fi, din ve ib\u00e2det h\u00e2line sokmu\u015flar. Bunlarla sevap kazan\u0131yoruz sanm\u0131\u015flar. Allah\u00fc te\u00e2l\u00e2, En’\u00e2m ve A’r\u00e2f s\u00fbrelerinde: “Ey sevgili Peygamberim! ‘sallallah\u00fc aleyhi ve sellem’ Dinlerini, ib\u00e2detlerini, \u015fark\u0131 ile, m\u00fbs\u0131k\u00ee ile, oyun ve e\u011flence h\u00e2line sokanlardan uzak ol! Onlar Cehenneme gideceklerdir) buyuruyor.”
\n(Bknz: Mekt\u00fbb\u00e2t Tercemesi, \u0130m\u00e2m-\u0131 Rabb\u00e2n\u00ee, Terc\u00fcme eden: H\u00fcseyn Hilmi I\u015f\u0131k, \u0130hl\u00e2s Vakf\u0131 Yay\u0131nlar\u0131, \u0130stanbul 1980, sy.429 – 430)<\/p>\n","protected":false},"excerpt":{"rendered":"

B\u00fcy\u00fck T\u00fcrk-\u0130sl\u00e2m mutasavv\u0131f\u0131 Hazret-i Mevl\u00e2na (1207-1273) hakk\u0131nda, bug\u00fcne kadar, maksatl\u0131 veya maksats\u0131z, bilerek, bilmeyerek vey\u00e2 gizli hedefli olarak, b\u00e2z\u0131 yanl\u0131\u015fl\u0131klar dile getirilmi\u015f ve getirilmektedir. Bunlardan tespit edebildi\u011fimiz birka\u00e7\u0131 \u00fczerinde durmaya \u00e7al\u0131\u015faca\u011f\u0131z. a) Mevl\u00e2na, ‘h\u00fcmanist’ de\u011fildir: Hazret- i Mevl\u00e2na’ya ‘h\u00fcmanist’ demek, O’na en b\u00fcy\u00fck ith\u00e2m \/ b\u00fcht\u00e2n \/ iftir\u00e2d\u0131r. \u0130ftir\u00e2; basit bir yak\u0131\u015ft\u0131rma, \u00fcst\u00fc \u00f6rt\u00fclecek bir […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[7],"tags":[],"class_list":["post-13571","post","type-post","status-publish","format-standard","hentry","category-turkiy-dbiyyati"],"_links":{"self":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/13571","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=13571"}],"version-history":[{"count":1,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/13571\/revisions"}],"predecessor-version":[{"id":13573,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/13571\/revisions\/13573"}],"wp:attachment":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=13571"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=13571"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=13571"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}